A DISCOURSE OF THE PUNISHMENT OF Sin in Hell; Demonstrating the Wrath of God to be the immediate Cause thereof.  
To which is added, A SERMON, proving a State of Glory for the Spirits of Just Men upon Dissolution.  
By THO. GOODWIN, D. D. Sometime President of Magd. Coll. Oxon.  
LONDON, Printed for Jonathan Robinson, at the Golden Lion in St. Paul's Church-Yard. 1680.   

To the Reader.  
THo we judge it needless to speak much of this eminent Author, whose Praise is in the Gospel throughout all the Churches; yet we could not but give some account of the publishing of these small Tracts at this time. Many, who well knew how mighty this Man of God was in the Scriptures, and how skilful, from his great Abilities, and long Experience in the interpreting of them, have impatiently desired the publishing of his Labours; but that being a Work of time, it was thought fit to gratify them in the interim with this short Treatise. And tho his excellency lay chiefly in wading into the great Deeps of the Gospel, yet among many other Discourses, this of Hell was made choice of, wherein, we think, you have the true scriptural Notion of it. We judged that such a rousing Argument might not be unseasonable in so secure and Atheistical an Age as this; and that the Profound Mysteries of the Gospel, excellently discovered in his Lectures upon the Ephesians, might be the more welcome to those who have known the Terrors of the Lord, or have their Senses exercised to discern spiritual things. Upon the request of some, we have also added a Discourse of the State of Glory for the Saints, immediately after this Life, being very suitable to Times of Suffering; since it was the constant Method of the Apostles, to keep up in the Eyes of the Primitive Saints, the Glory of another World, as what was proper to support them under the Sufferings of this: And 'twas one main design of the Transfiguration of Christ, in the presence of Peter, James, and John, who were to be great Sufferers in the Times of the New Testament, as Moses and Elias had been under the Old; intimating what the Saints in after Ages might expect, in a Conformity to Christ, after all their Sufferings.  
We therefore judge both Treatises fitly joined together, Punishments and Rewards being the great Motives which God proposeth to Obedience, and Perseverance in Holiness, and are both necessary at this time to be urged: the one, to awaken hardened and secure Persons; the other, to encourage Christians to go on in a holy Course, through all the difficulties of this degenerate Age.  
That both Discourses may be blessed of God, to the ends for which they were designed; shall be the Prayer of  
thankful own. James baron.   

The Contents.  
HEb. 10. 30, 31. 2 Thes. 1. 8, 9.& Rom. 22. explained at large from page. 1 to 5.  

§ I. 

Chap. 1. 
The Subject of the Discourse set out, and reduced to 2 Heads,( 1.) That God's Wrath is the immediate Cause of the Punishment of Sin in Hell.( 2.) The dreadfulness of that Punishment inferred and argued therefrom, from p. 5. to p. 8.   
Chap. 2. 
The first Sort of Proofs from divers Scriptures, from p. 8. to p. 21.   
Chap. 3. 
Rom. 9. 23. explicated, only so far as concerns the Execution. Several particulars in the words that show the power of God's Wrath to be the immediate inflicting Cause, and immediately inflicting the Punishment. An Explication of Rom. 2. 8, 9. added for confirmation of all, p. 21, to 35.   
Chap. 4. 
That this immediate Wrath of God, is set forth in Scripture unto us under the similitude of Fire, and fiery Indignation. The Examples of persons devoured by Fire in the old Testament, shadows of this Punishment by the immediate Wrath of God. This the fire wherein the Devil and his Angels be tormented, p. 36, to 55.   
Chap. 5. 
A second sort of proofs. Demonstrations from Instances both of wicked 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 fullness, is in Hell, p. 55. to 78.   
Chap. 6. 
Containing the Reasons.( 1.) God's Justice.( 2.) Avenging Wrath, otherwise not satisfied. A Demonstration added, p. 78, to 111.   
Chap. 7. 
A fourth sort of additional Confirmations drawn from the Harmonies that are between it, and other divine Truths, p. 111, to 115.     
§ II. 
The dreadfulness of the Punishment in Hell argued from all, and each of the particulars treated of in the former section, page. 115, to 117.  

§ 1. 
The first head of Demonstrations from this in general, that it is a falling into the hands of God immediately, p. 117, to 132.   
§ 2. 
The 2d. head of Demonstrations, from the capacity of the Soul, the subject of this Punishment; and this that it is the destruction of the Soul, p. 132, to 140.   
§ 3. 
The 3d. head of Demonstration, drawn from the final causes formerly mentioned: As( 1.) The Glory of God,( 2.) The manifestation of his Power, p. 141, to 156.   
§ 4. 
Demonstrations taken from the satisfying God's Justice, which is the 2d. particular Attribute, p. 156, to 167.   
§ 5. 
Demonstrations taken from the satisfying of avenging Wrath; the 3d. particular Attribute, p. 167, to 177.   
§ 6. 
A fourth head of Demonstrations, drawn from those Instances both of good and bad Men, their having suffered those kind of Terrors in this life, p. 177, to 191.   
§ 7. 
The last head of Demonstrations, that it is a falling into the hands of the living God, and what that further superadds to the dreadfulness of the Punishment, p. 191, to 197.     
§ III. 

Some 

Uses. p. 197, to 257.  
Corollaries. p. 197, to 257.  
Meditations. p. 197, to 257.      
A SERMON, entitled. 
An immediate State of Glory for the Spirits of Just Men upon dissolution demonstrated, from 2 Cor. 5. 5. pag. 259. ad finem.     

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 recompense, saith the Lord. And again, The Lord shall judge 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 show 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 
Sect. I.  a Mystery, as well as what Heaven is: And the true and proper 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 Natural 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 parables declare it to us, in its immediate Causes, and from them do leave us to infer the fearfulness.  
For instance, other Scriptures set it out to us as a Prison, 1 Pet. 3. 19. large enough, 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 lye till they have paid the utmost farthing, Mat. 5. 26. where is nothing but darkness, utter darkness, blackness of darkness; judas 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 raging scorchings. Also, I find it elsewhere expressed by the most horrid Punishments and Tortures that were found amongst the Nations, cutting Men in pieces, dividing them in the midst,( {αβγδ}, Mat. 24. 49, 51.) tearing them in pieces, Psal. 50. last, cutting them up to the Back-Bone, Heb. 4. 12, 13. 
See for this, The interpretation hereof in the Child of Light, &c. pag. 49, 50.  drowning Men in perdition, 1 Tim. 6. 9. and that with millstones 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 again, Eternal Fire, and that never to be 
Rev. 14. 19. Rev. 19. 20.& Chap. 20. 10. 14. 25.& chap. 21. 18. Mat. 3. 1. Mat. 18. 8. Mat. 25. 41.  slackt or extinguished. 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 myself 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 itself 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 red, they all speak essences, quintessences. And as Hell is said to be naked before the Lord, 
Job 16. 16.  and without a covering; so do these words lay Hell open nakedly( not unto our senses, 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 together in the same scope and matter, viz. to set out Damnation to us in the true and proper Causes, and the real horridness 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 immediate Cause of the Punishment of Sin in Hell.  
I Shall confine myself 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 explains.  
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 Punishment, 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 judge, to give forth the Sentence by his Authority. 2. Of an Avenger, a party injured 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 sentemcing it as a judge only. And besides that many Scriptures do apart show 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 judgement, [ the judgement of God, and the judgement of hellfire] 
Quid à justo Dei infligitur. G●rard de inferno. Sect. 30.  as Mat. 23. 33. Thus first the Text, Heb. 10. terms it some while [ Vengeance and fiery Indignation, ver. 30. 27.] then again — judgement, as ver. 27. a [ fearful looking for of judgement, 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 judgement, and his Wrath and Indignation treasured up. Also, 2 Thess. 1. [ The righteous judgement 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 sovereign Lord he shows, {αβγδ} Authority in this Punishment, ver. 21. and then as the immediate Inflicter, Wrath and {αβγδ}, the Power of his Wrath. And ver. 22. that speech of our Saviour, about this matter. One Evangelist, Luke 12. 5. records it, Who is able to cast into Hell: 
{αβγδ}.  namely, as a judge who casts a Malefactor into Prison. The other, Mat. 10. 28. Who is 
{αβγδ}.  able to kill the Soul, and to destroy Body and Soul in Hell. Noting thereby that he useth his intrinsic Power and Force as the Inflicter.  
I shall be large in handling and proving this latter, as a great Truth, concerning 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 entrance, that the same Scriptures and Reasons that shall be brought to prove this in this first Section, will be found again to serve as new Arguments by way of inference to set out and infer the latter also; that is, the dreadfulness of it, as will appear in the second Section.   

CHAP. II.  
The first sort of Proofs from Scriptures: 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 apostles mention of this Punishment, here, to be his having 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 indeed the recompense of all manner of other actual Sins small and great: the Punishment 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 Punishment, 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 soreness of it; he thought fit to suggest only, who is the immediate Author and Inflicter of it: And so leaves it to our thoughts to infer, how dreadful it is! This in General.  
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 recompense; 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 infereth the soreness of this from God himself as the Avenger: 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 apprehensions we have of Him, we cannot but forewarn what that Punishment must needs be, when God himself shall thus solemnly profess himself to be the Avenger. 'tis argued you see both from what this God is, and from that knowledge the Saints have of Him. They, and they alone know Him in his Love, and have tasted and found that his immediate Loving-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, especially 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 Communion with Himself. The like tenor of speech has that in 2 Cor. 5. 11. We knowing the Terror of the Lord: It is termed, [ 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 immediately of any Man( and was therein a Type of Christ) was thereby made sensible of this very thing, as touching this Punishment; 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, because 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 Master 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 thereupon, infers from this the dreadfulness thereof, even from this, It is a fearful thing to fall into the Hands of God. Reason tells us that the soreness of any Torment, the fearfulness of any Death, ariseth 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 Torment, than drowning in Water? But that Fire, being the immediate Agent or Instrument applied to that Execution, hath a more fierce and violent working than Water hath; which dispatcheth a Man more easily. Now therefore the fearfulness and soreness of this Punishment( and that with difference from that by Creatures, 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 itself being also capable of such a working upon by him. This doth strongly argue his own immediate Execution by his own Hands to have been intended.  
5. In ver. 27. he termeth the immediate Cause inflicting this Punishment, A fiery indignation devouring the Adversaries. Indignation or Wrath is of some intelligent Nature provoked. And whom should this refer to? or whose Indignation can it be supposed, but of this God, who himself( as the Apostle expounds and comments upon it) hath said, Vengeance is mine, saith the Lord? And this Indignation is called fiery, because it works as Fire; is in tormenting like to Fire; or as a Flaming Sword, read hot, when it is made the Instrument of ones Death, which wounds and kills; and doth torment 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 Glory. Light is of all Creatures the most comfortable: And in his Light it is we see Light. And the State of Glory is therefore 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 Parallel runs upon what he is immediately unto both, by Analogy of Reason. Of all Creatures Fire is the most dreadful, the most raging, subtle, 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 enforceth his Argument( the scope of which was to aggravate this Punishment as à minori) from the instances of those Punishments that did befall Men that died for despising Moses Law; some of them we red were destroyed by Fire, and therein he more especially refers us to those examples 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 Moses, and so more evidently show the allusion 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 Punishment above that, from that Fire, though it were a Fire even from Heaven itself that killed them. But more of this hereafter.   

II.  2 Thess. 1. 8, 9. 
I come Secondly to that other Scripture, 2 Thess. 1. 8, 9. In flaming Fire, taking 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 Ministry of his mighty Angels which accompany Christ's appearing, yet he clearly 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 punished 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 Destruction. 2. The duration of it, [ everlasting] Destruction.  
Secondly, The Causes of it: From or by the Presence of the Lord, and the Glory of his Power. That Particle {αβγδ}, which we translate [ From] is causal, imports the efficient Cause, as in all those Salutations, Grace and Peace[ From] the Father, and[ From] Jesus Christ, it doth, Rom. 1. 7. 2 Cor. 1. 2. that is, as from the Fountain, the principal and sole Authors 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[ Himself] 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 Himself, personally by his own mere Presence, and by the Strength of his own Power, inflicteth their Destruction for ever: they die by no other Hand. This Particle [ From]( as in Speech we often use it) hath lead 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 Destruction are held forth herein. For, 1. he says not simply or alone that they are punished from his Presence, but further adds [ from the Glory of his Power] the same Particle {αβγδ} or [ from] being therefore in common to be applied 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 contrary, 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 Presence; but positively an efficiency or energy 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 carried 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 Participation of God's Face and Blessedness,( which is more ordinarily termed his Presence) 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 inflicting that Destruction, and glorifying Himself, on them thereby.  
And Secondly, Further know that the Word here used is not potestas, as of a judge, that is, Authority, whereof John 5. 27. The Father hath given the Son of Man Authority to execute judgement: And in relation unto which in ver. 5. of this Chapter, he had termed it, The righteous judgement of God. But the Word is {αβγδ}, which signifies inward personal Strength, vigour, Robur, such as a Giant hath in his own 
Ipsa vi● naturae per se considerata. Illyricus.  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. Parallel with that in Rom. 9. 22. What if God willing to show 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 Destruction. The Word in the Original is, [ from his Face] {αβγδ}, now God's Anger or Wrath is as well, and very 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 Hebrew, and in your margins, it is, The Face of the Lord. As there is the Light of God's Countenance, in which is Life; so the rebuk of God's Countenance, at which we perish, 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 hid 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 contrary is it in Hell, and so at the day of judgement 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 afterwards.    


III. Scripture.  Rom. 9. 23. 
CHAP. III.  
This Passage explicated, only so far as concerns the Execution. Several Particulars in the Words that show the Power of God's Wrath to be the inflicting Cause, and immediately inflicting this Punishment. An Explication of a fourth Scripture, Rom. 2. 8, 9. added, for the confirmation 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 Rejection 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 observe, is, That the Sin of the Creature is that which prepareth or fitteth the Creature for the execution of this Punishment. 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 Glory, 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 immediate Inflicters of that Destruction. There are several Particulars, in the Words, which taken singly might perhaps be sufficient to prove this, but laid all together, 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 Efficiency here spoken of, as whereby God produceth this Destruction, as a Cause doth its proper Effect: and accordingly He is said to make known and show his Power and Wrath therein; likeas 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, {αβγδ}, the Mighty one,( as the blessed Virgin there, by way of Eminency, styles him) Luke 1. 49. is said to show strength with his Arm, Ver. 51. And here, to make known {αβγδ},( a Word suited to that other) his {αβγδ} posse, or what is possible to be done by him. It is then a power of Strength, and energy, 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 Destruction; and not that of Authority only, or a Power of Liberty to do as one pleaseth, as the Potter with the day. 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 Power and Wrath apart, but Moses there maketh Power an Attribute of his Wrath: and so considered it hath a double meaning, 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, inflamed and intended by Wrath, that inflicteth 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 shown 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 Scriptures 
Fiery Indignation in the Text. Psal. 22. 14.  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 itself 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 showing his Wrath, and thereby his Power in destroying, is made known. It is but his being Angry, and showing it. And this is the Greatness of God, that his very Wrath discovered, should have this Power. And how receptive the Conscience is of it, I shall after show. As, in his Favour( if 
Chap. 6. of this first Section.  but manifested to Mens Souls) is Life, Psal. 30. 5. So, in his Anger, when discovered 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 itself 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 showing his Wrath. So as, that although he hath already shown 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 show( as the riches of his Mercy in saving from Sin, so) the Greatness of his Power, another way, namely, in destroying for Sin. And accordingly 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 showing 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 judgement which he executes, as the Psalmist speaks.  
Now then, from hence, ere we add the other two Particulars, the Argument riseth thus: That if God should execute this by Creatures only, and not immediately 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 punish 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 uttermost: 
1 Thes. 2. 16.  Therefore until this Demonstration were given, he had not made a full proof of his Power: Which the Apostle here professeth to be his aim.  
And, 2. In that after all other Instances 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, immediately Himself, without the intervention of created Influences, that he should, last of all, be willing to give forth anew, or show forth his Power afresh in this Work also; and yet should not then give a Demonstration of like immediate Power, but execute it only at second Hand by Creatures alone: this would fall short, and hold no Proportion with that Power already shown 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 show forth his Power in, it had not been such a Demonstration of Power, as in his last Work( wherein he professeth to show forth any Attribute) he useth comparatively to give: For still his manner is, in the showing forth of any Attribute, to give greater Demonstrations 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 Attribute, whereof God is willing to give fullest Demonstration, in this work, above any other Attribute, or Attributes, in Himself, therein. In all the great works of God, some one special Attribute 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 show forth, and which appeareth, there. And the comparing of these two, Salvation and Damnation, as they stand in an opposite Parallel, this in ver. 22. and the other in ver. 23. doth confirm this Observation; taking in withal that other Passage in 2 Thes. 1. 9. where they are said to be punished from the Glory of his Power, which manifestly gives the Glory unto his Power, in this Work, above any Attribute. His sovereignty 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 shown in this, a duplicated Power: a contrary Stream of Power running across and thwart, in its Effects, in this. For at the same instant( and that lengthened out for ever,) God sets Himself by his Power to destroy the Creature, utterly, in respect of its Well-being: Whilst yet again, on the other Hand, as great a Power 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 flamme never consumed; this is more then for God to create. This puts the great God upon a double expense 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 ordained to be filled with such or such Materials, have their Denomination, from that matter they are ordained to contain, and are filled withal. You say this is a Vessel of oil, 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 acknowledge 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 immediately, and are filled with fullness 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 eternal Destruction of the other; and accordingly 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 immediate Participation of God, that likewise in Hell, there shall be oppositely, an immediate Participation of God's Wrath. In Heaven they are not said to be Vessels of Mercy, because God shows them Mercy, 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 {αβγδ}, by way of Singularity, Eminency, and simply styled Wrath; and the Wrath of God. And so it bears away 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 style in the New Testament. [ The Wrath to come,] Mat. 3. by way of distinction from all that is executed in this Life. And the whole New Testament afterwards much useth that Phrase. As when the day of judgement is styled 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 contrary, Saved from Wrath, Rom. 5. Delivered 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 immediate Instrument of the principal Agent, in that Punishment.( Thus the torture by the Rack is called the Rack: whipping the Rod. So in Deaths, Crucifying was termed the across, Hanging the Gallows: Thus 'tis in the Punishments which Men execute.) That in like Analogy 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 forerunning effects of Wrath, executed by Creatures in this Life; this still strengtheners the former Notion, that it is indeed the Wrath of this God itself, in a way of eminent difference from what by Creatures, 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 confirm 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 judgement of God, ver. 2. as denoting God to be the Judge, and also [ Wrath,] as of God the Avenger. Now in these Words ver. 8, 9. the Apostle pursueth the latter more fully, when he says, Indignation and Wrath, Tribulation 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 Subjects 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 purposely 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 Magazine thereof, but the Heart and Bosom of God Himself, in which it lies hide, as Treasures use to do in some secret place? Even as the Saints Life is said to be hide in God, Col. 3. 3. compare Deut. 32. 24.  
I shall but further superadd that noticed 
Ira Dei est infernus Diaboli& omnium Damnatorum. Famed by Gerard in his Common Place, De inferno. Sect. 30. out of Luther's Enarrations or Commentary upon Genesis Chap. 45. upon the 14,& 15. ver. Also by Fabritius.  saying of Luther,( which, out of deep experience of the Wrath of God in his Soul, at his first Humiliation and Conversion 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 Indignation. The Examples of Persons devoured by Fire in the Old Testament, Shadows of this Punishment by the immediate Wrath of God. This the Fire wherein the Devil and his Angels are tormented.  
THere hath been nothing more divertive 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 therein, 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 immediate Wrath of God under the Similitude, Resemblance, and Representation of Fire; and that, sometimes, when hellfire 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 Punishment to Mens Bodies: but that it is Rational, that the Body having sinned as well as the Soul, it should have a meet recompense 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 confluence 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 accordingly, each of them, with a Punishment suited unto each.  
The Passage of Scripture, unto which the gathering will be of several others, for the proof of this my present Assertion,( 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 judgement to come, in the Causes and Effects of it, to be,  
A fiery Indignation, devouring the Adversaries.  
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 itself.  
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 shows. Grotius therefore interprets it, The Anger of God, but adds, putting forth itself by Fire: I suppose he means by corporeal Fire, as its Instrument. But why not rather The Anger of God Himself, Devouring his Adversaries, as Fire; and so to relate to the manner of his Anger its working, as represented under the Similitude of Fire, seeing God Himself is, in this Epistle, styled a Consuming Fire? which interprets this.  
And in this Expression of [ fiery Indignation which Devoureth,] He hath particular reference unto those, of all other, the most extraordinary Judgments upon 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 
Respici videtur Historia quae est. Numb. 16. 35. Lev. 10. 2. Grotius.  we may take in also( that so we may have two Witnesses too, to confirm this our Interpretation of the Apostles Allusion) That two hundred and fifty Princes perished by Fire from the Lord, in the Rebellion 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 Gospel-Adversaries should be, he suggests how transcendently the Gospel exceeds the Ministration of Moses Law, in these Words that follow; He that despised Moses Law died without Mercy, under two or three Witnesses, of how much sorer Punishment suppose ye, shall he be thought worthy, who hath trodden 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 sprinkled, or consecrated with the Blood of Beasts, Chap. 9. 19, 20, 21. But the Gospel of the New Covenant, and the Persons enlightened thereby, have been sanctified by the Blood of the Son of God. If then such an extraordinary fiery judgement befell the despisers of this Moses Law, thus sprinkled, &c. what fiery Indignation proportionably must it be that shall befall the treaders down, both of the Book, Covenant, and sacred Blood of Christ? And in this lies the weight and strength of the apostles Argument.  
That Maxim of the Judicial Law which is annexed, that Despisers died without 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, destroyed by Fire, who sinned afore many thousand Witnesses, the whole Congregation of Israel: As likewise, this other far transcending guilt of these Adversaries, 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 shane; and they are the same Persons, whom he threatens this against here, and speaks of there.  
But still, by what surpassing Proportion may we estimate, or suppose( as the Apostle calls us to do) how much this fiery Indignation is sorer, then that outward devouring them by Fire. 'tis certain, that Moses Law and that sprinkling with Beasts Blood, &c. which he argues from, held but the proportion of Types, 
As he had expressly called them in that chap. 9. 9. and again in this chap. 10. ver. 1.  Figures and Shadows. But the New Covenant, and Christ's Blood, &c. of the Substance and Reality, comparatively 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 Figure of this fiery Indignation, that is to come upon the treaders down of the Blood of Christ. For indeed a mere bodily Death the sharpest( as those by Fire were) is but as the Shadow of Death, unto the second Death( the thing intended 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 extraordinary Judgments then, are expressly said to have happened to them as Types,( so in the Greek and Margin) 1 Cor. 10. 
{αβγδ}, rudiores imagines perfectioris.  11. Types not merely monitory of like Events, but withal prefigurative of Punishment of an higher kind, &c. What Death could be outwardly sorer, than 
See Lucan, of the Effects of the stingings by African Serpents upon Cato's Souldiers. Lib. 9.  to be destroyed of Serpents? ver. 9. and those fiery too, Numb. 21. 6. the Effects of whose Stings are described to be as dolorous 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. 
As the brazen Serpent was the shadow of Christ, John 3. So the stingings of those fiery Serpents the like Figures of the stinging of Sin and God's Wrath.  Again, ver. 10. destroyed of the Destroyer. Who was the Destroyer then? Angels. So Heb. 11. 28. And what Destruction or Destroyer under the Gospel is it, that is typified out by these? even God Himself: who, as by Christ, is said to kill the Soul, and destroy Body and Soul in Hell: So, ere the Apostle took off his Pen from prosecuting that Argument, in the very same Chapter, he in full effect says as much, in setting afore them, how it was God's Power and Wrath, instead of those other Destroyers, with which Sinners have now to do, ver. 22. Do you provoke the Lord to jealousy? 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 itself, 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 therefore 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 Hebrew 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 untouched. 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 kitchen Fire: which suitably served as the fittest and nearest Type of this fiery Indignation: and of the vengeance, which it executes. And this was but the Shadow.  
The second is, What the substance answering to these Types should be? This I shall set out by two things:  
1. What is the thing, or subject devoured by this fiery Indignation? It is the immortal Souls of Men: these are the fuel which this Fire doth prey upon. As to the truth of the thing itself I need not insist on it: But the Analogy of that as the Shadow; and this as typified thereby, that is the matter afore me.— Let it be considered, that the Death and Destruction of the immortal Soul in Man, could not any other way be more lively shadowed forth, than by such a devouring( as Moses word is) or licking up the vital and animal Spirits that run in the Body, when yet the Body itself remains unburnt: Thereby demonstrating, that it was such a Fire as struck immediately at that which is the Fountain of Life itself in the Body, and at that which is the Bond, the Vinculum, the tie of Union between Soul and Body: for such are those Spirits. And yet not so much, as to sing the outward bulk or carcase of the Body. There could have been nothing invented in the whole compass of Nature, to have born a resemblance 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 Vital Soul in Man. Sure I am, they are as the oil 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 ordained 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 typify forth Christ's Sacrifice, in the whole of it. And this was as near a Representation of that Particular, 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 Worship) could possibly have been found to portray it forth.  
The second thing is, that the substance shadowed forth by that Fire, was no other 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 itself doth cast, in Moses his saying again and again in Terminis, that a Fire[ from the Lord,] &c. which hath a great Emphasis and Resemblance of this in it. But for proof I ask,  
First, Where shall we find, or how 
Omnes ignes hujus Mundi sunt ut ignis Pictus ad ignem verum.  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 itself,( which is the contract of Fire and Light) and so much exceeding 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 Heaven, 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 Furnace 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 subtle 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 ( European Language) to Lightning. Now then I ask when Christ says, Mat. 25. 41. Go into the Fire prepared for the Devil and his Angels,( showing that Man's Punishment 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 
Rev. 14.  Fire, Heb. 12. ult. So that considering the State and Condition of the Devil; I cannot but celebrate that fore-cited conclusive Speech of Luthers, Ira Dei est infernus 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 Devils can be tormented. Outward washings 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 Interpretation.  
First, That of the Prophet Isaiah, Chap. 33. 14. The Sinners in Sion are afraid, fearfulness hath surprised the Hypocrites: 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 Uprightly, He shall dwell with Him( whom you that are Hypocrites so much dread, and have cause enough to do so) with him shall an Upright Man dwell: Who is, and will be unto you in the State you are in, A Devouring Fire. And thus they are reproved, and taught what it is to be Hypocrites, by the opposite condition of the Upright, and the differing Event of being such. And further, that it is God Himself there the Prophet intendeth, as with whom the Upright should dwell: The Words following do also show, 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 punctually 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 Solomon speaks; but to sore Eyes it is a Terror.  
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 interpret 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 interpnted to be that Fire by the Psalmist. And lo 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 Interpreters 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 hundred 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 unparalleled a judgement had made upon, and struck the Hearts of the Hypocrites in Sion with: As that which had made them to cry out thereupon, Oh how then shall we dwell with everlasting 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 ministering Spirit 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 judgement, 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 Prophets own Meditation and use of Instruction, 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 executes by others, his Angels, who are Flames of Fire; how will you endure to dwell with God Himself, and have immediately to do with him for ever, who is a devouring Fire and everlasting Burnings? &c. And our Saviour's Speech is not remote, from this of Isaiah, when, speaking of Hell, it is the Fire prepared for[ Hypocrites]( says he) Mat. 24. 51. Even as here, Isaiah professeth to speak this of and unto the [ Hypocrites in Sion] as the Persons above all other forewarned, when Hell is threatened. Again, as in Isaiah, God himself is called the devouring and everlasting Fire, so here in the Text, his Wrath is termed fiery Indignation[ devouring.] And the Word translated Adversaries here, falls out also to be a Word decyphering Hypocrites or false Professors, {αβγδ} 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 several 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 
2 Thess. 1. 8, 9.  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 mentioned, as that which is the Cause of their everlasting Destruction: but as that which is a concomitant of Christ's Appearing; and also a fore-runner or Harbinger to that judgement, he comes to pronounce Sentence of, whereof the Destruction that follows is the final Execution. Judges use for terror, and for a Demonstration of their Authority, Work, and Office they are employed in, to have visible Instruments of Death carried afore them, as Ensigns of their Power: A company of Halberds or the like for their Guard to go before, and environ them round; which yet are not to be the immediate Instruments of the Execution of Malefactors itself, but accompany their Persons at the Examination and Sentence. 
And in such an equipage the Psalmist and the Prophets set forth Gods coming to judge, in particular judgments as Psal. 18. and else where.  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 itself that follows.  
The Angels further serve to gather Men from all the four Corners of the World, 
Mat. 13. 41, 42.  to hale and bring them afore the Judge; and after Sentence to cast them into the place of Torment, called there A Furnace of Fire: but not of their making, but God's. They do but deliver them into the dreadful place, wherein Execution is acted and performed.  
2. This Fire which he appears with, is to burn up this visible World, as a forerunning Sign, to show 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 Demonstration of that other Fire, that is kindled in his Anger, that shall in the end Burn to the bottom of Hell. This as to 
Deut. 32. 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 ancients also speak of, that there is a double Fire there: One inward in Mens Souls; Another outward. Gerson aptly applieth 
Vermis& ignis, uterque duplex, interior& exterior. Interior, qui urit& rodit 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.  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 fullness, is in Hell.  
A Second sort of Proofs, are Demonstrations 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-Testimonies, will serve as ruled Cases, joined unto Maxims in Law, alleged both of them, for the proof of one and the same thing; and will give yet more clear Demonstration what is meant by Wrath, and what Hell is in the fullness 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 die may be made miserable Examples verifying of both; and out of their own woeful Experience, live to confess and acknowledge 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 undergone, 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 undeniable Evidences.  
And 2. These Terrors are wrought by God's immediate Hand: And from immediate 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 rebuk 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 strokes of his own Anger. God is the Father of all Spirits: and of the Spirits of his own Children upon a double Creation. And if the Fathers of our Bodies 
Heb. 12. 9. See for these things more largely, The Child of Light walking in Darkness.  corrected us, and had power to do it with bodily Punishment, by bodily Instruments; do we think that our Souls which lye 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 Displeasure. 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 acknowledge: for it is not in the power of any Creature to strike so hard a stroke.  
And you shall hear some of themselves, by and by, speak out so much, whilst they were under the present sense thereof. These things premised,  
There are two things to make this Demonstration complete.  
First, the Instances themselves of Persons 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 Torment it is, which in the fullness 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 open 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 taken me by my Neck, and shaken me to pieces, and set me up for his mark: His Archers 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 giant. I shall here only single out that of Heman, which is a most full one, and alone sufficient; and reserve the explicating 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 Trouble, &c. And what was the matter of that trouble, and the inflicting cause hereof? 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 red, sustains itself, or bears up itself upon me; which is, as if a Giant should with his whole weight stay himself 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 Terrors in ver. 16, 17.) he says they came over 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 stroke. 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 margin renders it) [ by thy Hand.] All which are, as if he had said, they are not the strokes 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 itself, 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 stroke,( purely Divine) that did immediately strike upon their Heart-strings that spake these things. These are the resoundings of blows and strokes which God's own immediate Hand gave upon the bare Spirit, of one wounded by him; he that attentively listens to them, will soon perceive and esteem( as they said,) this Man strike and smitten of God himself. Creaturedistresses give a far less report.  
But that it was God's own immediate hand, is more plainly by himself expressed, ver. 16. Thy Terrors have cut me off, and ver. 15. while I suffer thy Terrors, I am distracted, and ready to die 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 arising 
As David stiles his Thoughts of God. Psal. 139. 17. Thy Thoughts.  in me from and with dreadful apprehensions and thoughts of Thee( objectively,) 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 threatened the Saints. [ Their Terror] objectivè; That is, The Terror of them, or that Terror which the apprehension of their Power, Greatness, Strength, threatenings, &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 befell 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 Terrors 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 Conscience,]( 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 Conscience] making it as a fiery Oven within itself, as the Psalmist speaks. This for the instances of Good Men.  
A second Instance is of Bad and Wicked Men. What was it caused Judas to hang himself? The prophesy of the Psalmist, and the Apostles reference to it, have resolved us. That it was the Curse or Wrath of God entering into his Soul. The Psalm is the hundred and ninth, which was penned on purpose about him; the apostles 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 oil into his Bones, and filled all within him full of Anguish and Torment. And so was fulfilled that Saying, Indignation and Wrath, namely, of God, caused Tribulation and Anguish in his Soul. The Similitudes or Allusions there are Elegant. That as there are Spiritual oils which Mens Bodies being anointed withal, they soak into the Bones, &c. they cool, refresh, and repair Spirits, and Strength, and alloy fervent Heats and Pains; into which more inward parts, other Medicines more crass and druggish cannot soak, or come. In the way of a contrary virtue or effect, he compares the Curse of God on his Soul, unto a spiritual oil 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 mortal and intolerable. The apostles Allusion 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 venomous 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 itself: 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 itself; as those out of the Earth use to be.  
The second thing requisite to be added for the completing the Demonstration, 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 Torment it is, which in the fullness of it, befalleth 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 unto 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 preceded; yet both from the same Root and Cause. Now to be punished 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 punished immediately from the Wrath of God itself. 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 Instances 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 Argument for the proof of this Proposition in Hand.  
1. These direful Impressions of God's immediate Wrath, when they do befall 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 Grudgings, and lesser intermitting Fits of those future fiery, burning, and continued Calentures and fevers; yea, Earnest-Penies of Hell: and so of the same kind, with what in full Men shall there receive.  
As we use to say and speak of those glorious Joys, which some Saints aforehand have the privilege 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 
Rev. 14. 10.  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 other. For as Heaven and Hell are Parallel in a way of contraries, as out of Rom. 9. 22, 23. hath been shown: So those unspeakable glorious Joys, and these contrary extraordinary Horrors and Anguishes, on the other hand, do hold Parallel 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 together 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 spikenard) 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 fetched 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 threatenings of the same Word in Horrors upon many that perish, which he pronounceth to be the very Evaporations of that Lake of Fire and Brimstone, 
Rev. 20. 14  which is the second Death, in styling them the Odour or [ Savour of] Death[ unto Death] so speaks he. These Men often smell the scent of Hell in their Consciences, and the Spirits of it do strike up into their Souls. The very Ashes and smoke 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.) miraculously did, they cause sores and blains upon Mens Consciences. And however if the Apostle did therewith 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 extraordinary 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 persignificancy in either of those two eternal Estates.  
Again, that each of these are alike, by and from God, and by his more immediate Hand dispensed. This I take from that Phil. 1. 28. and submit the interpretation of it. Where exhorting Christians unto an holy courage and confidence in their appearings( for the Cause of Christ) afore their Persecutors Tribunals: In nothing be terrified by your Adversaries, 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 contrary effects. First, in themselves, God elevateth and raiseth up that their confidence of Faith into a glorious assurance and taste of Heaven and Salvation, whither 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 Persecutor'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 order 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 
Rom. 8.  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 itself initial Glory, and the first fruits of 
1 Pet. 4. 14.  Glory, in a way of Glory. Thus on the contrary, those Terrors God strikes their Adversaries hearts withal, are like Tokens and Evidences of Hell, no other than the Suburbs, the first fruits of Hell, and shadow of Death. And, 2. I observe,( 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, Impressions from God. The Apostle therefore adds, {αβγδ}, 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 purpose. And the reason why God thus often takes that season and occasion to put forth his immediate power in the consciences of either, at such a time, is, because his Glory is in no passages of Providence in and upon Earth so highly interested and engaged, as upon such Trials, 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 secretly) 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 hearty 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 Creatures. 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 Sprinklings of that Perdition, which their Souls will be everlastingly drowned in( as the apostles 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 particularly in the examples of those persecuting Emperors Galerius and Maximinus, as Eusebius hath Recorded them. Insomuch as that lamentable out-cry in the sixth Seal, Rev. 6. 16. Which the Kings of the Earth, and mighty Men( the Persecutors) are brought in so loudly uttering, in saying to the Mountains, Fall on us, and hid us from the Wrath of the Lamb. Mr. meed and others have applied( as the Time and Order of the Visions of that prophesy require) unto those Great Persecutors in the Roman Empire, whom authentic Antiquity hath related to have been terrified and struck with horror, by God and the Lamb, in prodigious extraordinary ways of confusion; and those Terrors, such, as Stories have related them, as were the liveliest representations 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 judgement of 
2 Thess. 1. 9.  God; and that therefore a sure and certain judgement is to come upon the Wicked, as he there argues. But this kind, being a judgement 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 suppose, 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 immediate 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 towards 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 alleged, and the strength of this our Inference, are all resolved 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 household of God, then where will the Ungodly 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 befall either the Godly or the Wicked, although there are differing ends and purposes from God towards 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 itself 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 Evidences of what they have deserved in common with those, and all wicked Men; and to show that they are alike Children of Wrath, even as others; also unto them, 
Eph. 2. 1.  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 under 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 lye in the Grave, whom thou remembrest 
Psal. 88.  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 respects 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 itself he felt; And David who had experimented them, expressly terms them the pains and sorrows of Hell, Psal. 18. 5.& 116. 3. and elsewhere. And Jonah says the like, whilst he was in the Whale's belly for his Rebellion 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 show the necessity of this course, namely, of God's taking it into his own hands. It might be wondered 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, himself 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 themselves, that this being a trophy of regaining 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 
Compare for this Interpretation, Revel. 19. with Isa. 63.  Raiment with their Blood, Isa. 63. as that he glories to tread the winepress 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 Foundations 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. {αβγδ}, to repay again or recompense, and vers. 9. {αβγδ}, who shall pay or lay down a Punishment justly sentenced; which in Heb. 2. 2. is called a just recompense 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 recovered.  
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 assertion 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 Creature to be punished in Hell, God himself 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 {αβγδ}, a Manifestation or 
Rom. 3 25  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 show.  
2. In this case, that which justice will require unto any tolerable equitable satisfaction in this Punishment, is, that as exact a proportion be observed, as possibly 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,[ Accordingly] he will repay recompense to his Enemies. There is an [ According] and an [ Accordingly] 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 demonstrate that God's immediate Hand is necessary 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 heinousness of Sin. And we shall find, that although the crasser part of Sin is an inordinate lusting after, or enjoyment of things created, or sinful Comforts in Creatures; yet that the great and Foundation 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 sovereignty, Prerogative, Supremacy, Holiness, &c. which are shown forth and laid at Stake of every of his Laws, whereof 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 Creatures, than a punishment by Creatures only, might equivalently, have been even 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 proportion 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 another, the judge shall judge him, and revenge it: but if against God, who shall entreat 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 recompense it, when God's day comes wherein he is to be glorified? none, so as to give satisfaction to his most exact Justice, but God Himself.  
Yea further, if we retained to that opinion 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 oppositely be only from God, by and through Creatures. For whatever his enjoyment should have been, whether of God mediately, or of God as in Himself immediately, I dispute not: yet to be sure when God was cast off by him, or is by us immediately and directly reflected upon, [ even God as God] which is that, whereby every Man's Sin is heightened 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. Because there is so transcendent an undueness, 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 Reward in obeying was from the mere goodness of God, which He, and his Obedience, and all depended upon: and so the proportion thereof is no way to be looked at, either as the measure of the evil of Sin, or of what is to be the Punishment thereof. Sin we are sure is so great an Evil, as no mere 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 thoroughly punished unto the satisfaction of Justice, but by God Himself efficiently; that is, God, to be the inflicter thereof immediately.  
A second equitable rule of Proportion, that Justice( requiring the fullest satisfaction 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 topic) 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 show how Vengeance also seeketh to wreck itself thereon. That which serves to my present purpose( which is this, that in the point of satisfaction, 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 inquire, What is it in Soul or Spirit of Man, which God, when he comes to deal strictly and down-rightly, as a judge of Mens Souls, hath principally to do withal? All must acknowledge 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 judgement 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 judge; 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. Conscience is that part of the Soul, whereby God as the judge 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 judgement, as follows in verse 16.  
Again, 2. I inquire, when it shall come to the execution of the Punishment sentenced, What is it in the Soul or Spirit of Man that is most directly and naturally capable of Anguish and Torment, and what that part is, which God may most properly strike a Man's Soul in, when he would rebuk 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 inquiries, stated the Principal, both in Guilt, and in being 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 ensuing Assertions.  
The First, That Conscience, and the intellectual or understanding Power in Man's Soul, are God's Engagee, and the Principal in a double respect. 1. Conscience is responsible for the whole in Man: or if you will, principal in the Obligation. As being that, which, by its own acknowledgement of a judgement, made unto God, when he shall come to judge, binds over itself, and with itself, the whole Soul for the Payment. And upon that account is to be reckoned the chief Obligee: and therefore the Execution 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 Intelligentia, or the Spirit of the Mind in the summity of it; That is really to be accounted also the Principal, in respect of its share in the very acts of Sinning; so as justly the Guilt of every act is refunded 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 Affections. And therefore God justly requireth 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 People, 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 inculcated in Ezekiel, I will require their Blood at the Priests Hands. And all these founded upon one and the same common ground, common unto Conscience with these; namely, Conscience and knowledge 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 practic 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. Although 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 itself in the Guilt of it, made as far as possibly to be it's own Tormentor, and Instrument 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 
Prov. 1. 31.  to be filled with their own Devices; and their Iniquity to slay them. This is the justest and highest Doom which Wisdom itself can invent, or God's Power execute. 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. Certainly 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 transcendent strain of Justice indeed. Now this is most exquisitely accomplished 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 thereby further fitted to become the Vessel or Receptacle of this the highest Punishment. This is in a great measure verified by that in Isa. 59. 11, 12. We roar all like Bears: And what was it that caused this? For our Transgressions are multiplied 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 knowledge had two things in contemplation, 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 show, 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; namely, knowledge of Sin and Wrath: whether it be in Men in forerunning Anguish in this Life, or hereafter in Hell in the fullness of it.  
3. It is not, nor can it be the mere 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, likewise is— It is therefore Sin in the bitter effects thereof only, whereby Souls still remaining wholly sinful,( as those in Hell do) can come to know this bitterness 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 Conscience of a Sinner,( so as it may be) until it be felt in that which is the highest, 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 thereunto by Sin. Do you provoke the Lord to Jealousy? 1 Cor. 10. 22. The like, Jer. 7. 19. Sins are as a heap of Charcoal, 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 itself. 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, according 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 effect, 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 dimensions 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 secondary outward effects only,( and such all other Punishments whatsoever are in comparison to the Wrath of God, and therefore fall short) but in this case it feels immediately the demerit of Sin, in that which is the Cause, the only Cause, the highest Cause of all other secondary Punishments 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 immediately 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 knowledge, so of God's punishing, as I have elsewhere shown. 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 judge and Avenger, a Conscience that is guilty lies exposed nakedly and barely unto his Anger, to receive the stroke 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 apprehensive 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, immediately 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 rebuk us in his Anger, Psal. 6. 1. then, at the very rebuk of his Countenance we perish, Psal. 80. And it is most certain that God can reveal his Anger to the Soul immediately, as well as his Favour. And what is this Punishment we are speaking of, but the Revelation of the righteous judgement of God, revealed, as afore others, so principally to a Man's own Soul? as vers. 9. And what is that judgement, but God's judgement, expressed, as in sentemcing, so in showing his Anger and Wrath against Sin? as the whole stream of that Scripture shows. 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 Diabolum ipsum ferretur, quam ad Deum accederet: 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 Understanding, is rather denominated the [ Peace of God] which passeth understanding, Phil. 4. 7. than Peace of Conscience, although Conscience be the Subject pacified, and whose Peace and Quietus est it is. And in like manner Terror is styled, the Terror of the Lord, 2 Cor. 5. 11. And these things may perhaps afford as true a Light towards the understanding 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 Anguish) of Man that doth evil, as any other. And withal show 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 judgement, 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 Cabinet, so intimate a Power and Principle, in and unto the Soul itself; and so entirely reserved unto God himself, who is the Lord thereof: as it is not immediately subjicible to, or to be broken open by Creatures: No, not those who are superior 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 itself the Species that are cast in there. Also they may stir bodily Passions( both which I have elsewhere shown) but they cannot enter into 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 clasped, 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 writ 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 imagine, that Devils are the greatest Tormentors 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 outward 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, suppose all of the several kinds of Providential Judgments( I call them such which are executed upon Men in this World afore-hand) which God hath, as judge 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 fly 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 itself with his anger and displeasure, revealed more or less by himself therewith. And, although in all such Judgments his goings forth are as of a judge, and he accompanies such Judgments more or less, but as with some ordinary light and glimmerings of an angry Deity; yet his coming as a judge upon Mens Consciences, at the Day of Wrath, and Revelation of the Righteous judgement of God( as if he had never revealed his Wrath before) this is another manner of coming, and showing himself a judge indeed, rendering Indignation and Wrath upon the Souls of Men: And of that judgement 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; 
Deut. 32. Rom. 2.  and so these the Soul, as by remote effects in the Suburbs of it. But the latter is as shooting in of granades, which have been laid up with him in his Treasury, carrying Fire from thence in them, the Fire of his fierce and sorest Indignation; 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 gunpowder 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 Revelation of God's Wrath) would not break into Conscience; not until God did therewith break in with the Fire of his Wrath, and make the Conscience and intellectual Spirit of the Mind a fiery Oven within itself, as the Psalmist expresseth it in Psal. 21. 9. almost in these very words.  
This being the state of matters between God, the judge 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 complete 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 immediate Wrath. And this I shall do, by gathering together what hath been said, from which the Arguments for both these two Assertions that follow, lye fair.  
1. That God for his Justice sake should be willing. For Conscience being the principal Engagee obliged unto God as a judge, 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 language, and God's own rule and direction 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 Receptacle 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, because God is( as the Psalmist with an Emphasis) judge Himself, Psal. 50. 6. And judgeth for Himself, Prov. 16. 4. And for the Recovery of his own Glory, and Revelation of his Righteous judgement. 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 demerit of Sin,( as hath been shown) we may well think that God will be rather willing to show 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 forementioned, 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 Creatures 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 Punishments would not complete the Justice of God in a Punishment in any tolerable measure suitable. Then if Justice will have its perfect work, and bring its svit 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. Especially, if we further consider, that when all is done that can be done, this Punishment will not arise to a perfect satisfaction( 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 judge Himself, he will do this work Himself, which none else can perform for him; and without which all else would be utterly imperfect and defective. For, upon what hath been afore argued, I may say of all other Punishments and Punishers( although set by God upon a Man) what the Apostle says of those legal Ordinances( though instituted by God for his Worship) That they could not make the Service perfect, as pertaining to the Conscience. So, nor all outward Torments, take them alone without God's Wrath accompanying them, they cannot make a perfect or complete Punishment as pertaining to the Conscience.  
And all this also shows one sufficient reason of Difference, why earthly Kings and Judges leave the Execution of Traytors 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 recover his Glory. And so much for that Argument drawn from satisfying of Justice.  
A second Reason is drawn from satisfying of Vengeance, or Avenging Wrath as against Enemies; which heightens Justice. 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 styled both a judge and an Avenger, [ judge and Avenge] say the Saints there. A judge most commonly doth acts of Justice in the behalf of others: 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 murderer, was termed an Avenger of Blood. Now God is more nearly concerned 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 provoked; Patience having been abused, as Rom. 9. 22. and so is turned into Fury.  
Now there are two properties of Vengeance, from whence I argue this, being put together.  
First, that it is the property of Revenge to vent itself 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 resurrection, as the Instance of the Rich Man shows. And it must be no less an immediate Sufferer, although not the alone Sufferer; but much more, after the day of judgement, unto Eternity.  
A second thing which Vengeance affecteth is, that the person that wrought the Injury die by the hand of himself, that is, the Avenger: It loves to do that work itself. And this especially holds good in this cause of God's, and seeing it is to recover glory to God by showing Vengeance; He comes to be glorified, rendering 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 Destruction of that which is the principal Offendor( which is the Soul) it is the nature of Vengeance to work the Destruction 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 exciteth 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 everlasting Destruction, and Rom. 9. 22. to make known the power of his Wrath on those Vessels of Wrath, fitted to Destruction. Destroyed they shall be, though not in regard 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 Party made sensible of its Misery, and that his Enemy is even with him. And therefore God upholds their Being, but destroys their Souls in regard of well being. Now that is never till it be stripped of every Comfort, and every corner of the Soul be filled with Misery. For if any corner be empty, it is not destroyed, it will not die.  
Now this third or last thing, doth of itself afford, at least a Demonstration, ab effects, from the event and effects of this Punishment: That therefore it is God's immediate hand that inflicts this Punishment. 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 able 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 itself 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 itself, 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 Argument 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 Body and Soul. And he redoubleth it with an Emphasis, Fear him, yea, I say unto you, Fear him, Luke 12. 5. Indeed one Evangelist says, Fear him, which after he hath killed, hath power to cast into Hell, which expresseth no more but an act of Authority 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 destroys in Hell, when they are cast thither: For God is both judge 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 everlasting 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 Confirmations, 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 Correspondencies, which this holds, and makes up with other Divine Truths: And in such Harmonies, and Concords, there is much of Reason, at least to confirm, if not demonstrate Truths in Divinity.  
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 receive 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 ultimate end, either way, is called their Portion, 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 himself 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 showing forth of his own immediate Glory. What if God willing to show 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 judge of All, hath delivered 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 itself: 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 created Excellencies in the Spirit and quintesence 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 some judicious Divines have inclined to think from Job. 14. 12. and other Scriptures) either by turning them into nothing, 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 capable of Happiness or Wo from him. That then these two sorts of intelligent Natures, God and they being left thus alone( the brutish part of the World being 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 Catastrophe of all. But these I urge not, but only mention.    

THE PUNISHMENT OF SIN in HELL.  
SECT. II.  
The dreadfulness thereof, argued from all, and each of the Particulars, treated of in the former Section.  HEB. 10. 31. 
It is a fearful thing to fall into the Hands of the Living God.  
THe second thing, at first propounded to be handled, was the dreadfulness of this Punishment. It is a fearful thing to fall into the hand of the living God. Which being an inference 
Sect. II.  from the foregoing words, and not a simplo affirmation only, do come in with an amazing kind of implication, wherein the Apostle leaveth it to our own Thoughts, to conceive of, and is as if he had said, How dreadful must it needs be! which I leave to your own Thoughts to conceive of, I not being able( says he) to utter or express the Terror of it.  
Hence the genuine and natural way of handling this part, is to set it forth by way of Inference or Corollary, from that former Point, which we have dispatched. I shall therefore accordingly draw forth Demonstrations, of the dreadfulness thereof, from those fore-cited Scriptures, or Grounds already laid in the fore-gone Section: which doth afford sufficient topics unto this Head.  

SECT. I.  
The first Head of Demonstrations from this in General: That it is a falling into the Hands of God immediately.  
FIrst, let us take the main Doctrine itself, as in the General it is uttered here, That it is a falling into the Hands of God Himself, and not of Creatures only: And a being punished from his Presence, and the Glory of his Power, immediately, as 2 Thess. 1. 9. And then extend and widen your apprehensions, to take in how fearful this must be, which I shall demonstrate, by a comparative Gradation, raised thus.  
I. If it were but a giving us up into the Hands of mere Creatures to afflict, and they assisted by God, but with the common and ordinary concurrence of his Power, which joins with, and upholds the Agency of all things in their workings; whether in comforting us or in distressing of us: this is the lowest degree of supposition. And yet consider how 
Sect. I.  dreadful this Supposition would render to our Thoughts, such a punishment to be: if God should be but as the looker on, and withal the setter of them on: or( as in the Scripture phrase, Mat. 18. 34.) but only deliver us up to these Tormentors. As when it is termed a being cast into a Lake of Fire and Brimstone, suppose it were a Lake of material corporeal Fire only, wherein thy Body is cast; and thy Soul, no otherwise to suffer than by what the Spirits of that Body it is united to, and dwells in, is by that Fire made sensible of. And suppose withal, the Spirits thereof were kept up, in their utmost sensibleness, of what torment that Fire could inflict; and thy Body continually flaming,( as the Bush in Exodus) and yet never burnt up, how terrible is it for Flesh and Blood to think but this of it! Or, to use another comparison, If a Man were bound Hand and Foot with his Mouth set open, and were cast into a Pit, wherein, as in the Apostles Sheet, let down from Heaven, were all manner of Creeping things, Toads, Serpents of all sorts, fiery Scorpions, Cockatrices, Vipers, Adders, Snakes, &c. Flies, Hornets, Lice, Pismires and Frogs, &c And that these should bite and sting thee, with exquisite Pain and Torment; also creep in at thy Mouth, down into thy Inwards, gnaw and swell thee there. How did but one sort of these Creatures, when sent by God, afflict Pharaoh and all the egyptians? A Man in this case, should endure not only the Pains mentioned, but beyond them the torture which Antipathy, cotrariety and natural abhorrency Works, which is of all other most exquisite, and turns nature backward( as of Jordan it is said) into a recoil, and wresteth it against itself, and throws it off its hinges. I need not instance, how by this way of Antipathy, a Cock makes a Lion roar, a Mouse the Elephant to tremble, a Serpent or a Toad, a Spider, sets the whole of nature in Man into an inconsistency; a Man knows not how to bear up, sustain himself, or be himself. But besides what Pains or Torments, these, or any of these, can inflict.  
II. Let us proceed in our Supposition a step further. If God should so far further assist, as to set his Wisdom a-work, and that only to find out and invent, what mixture of Torments from Creatures, would be most exquisite of all others. As if a King( whose Wrath is compared to the roaring of a Lion, who yet sets but others to Torment) should but order ten Men to invent Torments 
Sect. II.  for one poor Man( as the Sicilian Tyrants did.) Hence, Majus tormentum siculi non invenire Tyranni. And then consider, for the exaggeration of this unto your Thoughts.  
1. That the nature of Man is so framed, as it is capable to receive discomfort, as well as comfort from every Creature: the least Creature hath a sting in it, as well as Honey, unto something or other, in Man's Nature, if it be applied and turned against it. 2. God knows all the Ingredients in the Creatures Natures; as also it is said, he knows our frame, and so there with the suitableness of Sense in Man's Nature thereunto. Think then what Punishment from their mixture, can he invent and temper; and put all the Venoms,( the dregs) into one Cup, as the Psalmist speaks: And as by some lesser proportion we may estimate this, by what those that know the secrets of Nature can effect, above what other Men, as Solomon did. Now 3. Raise up your apprehensions from these two steps of comparison thus first laid: If,( as the Psalmist says,) He that made the Eye, shall not he see? speaking of that infinite Omniscience in God Himself, above what is in the Creatures: Say I then in this case, if the Creatures, that God hath made, may thus be supposed able to work anguish to a Man, Dolour and Misery: what then can God, the great God, that made all these himself, immediately inflict? As the Prophet Isaiah slighteth the egyptians and their Assistance, Isa. 31. 3. Thus, Their Horses are Flesh, not Spirit, and the egyptians that ride them are Men, and not God. So we may of all these Suppositions, and still say, these are but of what Creatures can do; who are Creatures, and not God; Flesh and not Spirit.  
III. That we may yet heighten the dreadfulness of this immediate Hand of God, let us make a third Supposition, beyond the former; that God not only should use his ordinary concurrence with Creatures, but( as sometimes he hath done) arm those Creatures with his own Wrath, over and above the activity of their ordinary Sphere of Workings; heating that Sword of created Powers he strikes with, read hot in the Furnace of his fiery Indignation: And so intending the power of Creatures beyond their Strength; yet still so as to use them as the sole Instruments of that anguish wrought: conveying his Anger with them but as at second hand. And so, as the Man so afflicted, is sensible, not of the Stroke 
Sect. I.  of the Creatures only, but of God, and his Wrath accompanying and seconding it, through them. This would be yet more dreadful than the former, and yet still fall short of what the Doctrine hath held forth, that Himself is the Avenger, and strikes immediately.  
1. This latter is more dreadful to suppose than the former; yea, is not a bare supposition; for if God conveys his Wrath with the least Affliction, and in his Providences fight against a Man, and the Heart is thereby made sensible of his Wrath therein: this, as it often falls out, so it useth wonderfully to inflame and rage in Man's Spirit: even as a poisoned Arrow useth to do the Flesh, which itself alone would only pierce and wound,( but as it is an Arrow;) but if further dipped in poison, or as the apostles comparison is, Eph. 6. made a fiery Dart, it works a further Anguish and Torment. Now there is no Creature, but if armed with God's Wrath, or if it be but a Messenger, and a Representer of God's Anger, but it is infinitely more dreadful than of itself otherwise it is. What is less than the shaking of a Leaf, which seems itself to tremble? But if God sand faintness of Heart, and Terror with it, and by it, into a Man's Heart, the very Sound of the shaking of a Leaf chaseth them, Lev. 26. 36. Every Grass-blade, burnished with God's Wrath, strikes terror into the Heart, as that flaming Cherub did into Adam's. This is experimented in Men troubled in Mind, unto whom, Iratumque refert quaelibet herba Deum. Every Creature presents an angry God, and strikes trembling of Heart into them. They fear where no fear is. The Light, which of all Creatures is the most amiable and pleasantest, yet to a Spirit wounded the Beams thereof are dreadful; and when it is day, he wisheth it were night, and that Darkness might for ever cover him; and why should the Light arise, says he, to disclose my Rebellion against my Maker? Thus Job, Job 4. 20. Wherefore is the Light given to him that is in misery? Even as on the contrary, to a Soul God's Face shines on, every Creature strikes up comfort and gladness into it. He hears the Thunder,( which made Caligula tremble,) 'tis my Father's Voice, says he: views the Stars; these are mine, saith he. The greatest Afflictions to such an one do turn into Joy, knowing he hath a Treasury of Love in the Bosom of his Father that sent them. The perfect contrary is 
Sect. II.  here.  
2. This latter Supposal of God's arming the Creatures with his displeasure, and conveying it by them, falls yet lower, and is less than God's immediate Wrath from himself; even as God's Love conveyed by Ordinances and Means, is a a far lower Dispensation than the immediate Communication thereof from himself. God's power, tho never so great, yet in working by and through an Instrument, is abated, lessened, stinted in working. You may have red and heard( perhaps) the comparison between God's Power and the Creatures, in respect of Torment, thus expressed: That the one is, but as if a Child should strike a Blow, in comparison of a Giant: But to the case in hand, I have used to raise it thus: A Giant that can of himself give a great Blow immediately, if he yet should take but a Straw to strike withal, the Stroke would prove but small; and yet it would be greater than if a Child should strike with it; Why? because his Power is limited and enervated by the Instrument he strikes withal. Now what are all the Creatures, though in God's hand, but as Straws in a Giant's? And yet how terrible is his Wrath when conveyed by them? I conclude this with allusion to that Speech of Rehoboam, 1 Kin. 12. 10. The weight of God's little Finger is heavier than that of the whole Creation: And if they be able, or God by them, to scourge us with Whips, then God himself immediately with Scorpions.  
Having thus considered how the immediateness of God's working doth comparatively exceed that of the Creatures, or of himself by the Creatures: In the  
Fourth place, Let us go on more sadly, in a positive way, to consider, What his immediate Power is; what the Strength of those hands is which Men must fall into. And how may this amaze you? As it is said of God's Wisdom, There is no end of it, no searching of his Understanding; so nor of his Power. And how can I discover or unbare that Arm before you? I begin to do it thus: God had begun to enter into a Contest with Job, and touched him but with his little Finger; and Job soon felt him, and cries out: If I speak of Strength, or think that way to grapple with him, He is strong, Job 9. 19. If but his little Finger be so strong, as Job found it, what is his Fist, which Ezekiel next sets forth his stroke of his Wrath by? And 
Sect. I.  what God himself there speaks, against covetous and bloody Men, Ezek. 22. 13, 14. do you apply to every Sin you live and go on in. Says God, I will strike with my Fist at thy dishonest Gain. And can thy Heart endure, or thy Hands be made strong, in the Day in which I shall have to do with thee? Let every one that heareth or readeth this, who yet go on in their Sins, consider with themselves: Am I able to stand it out, and encounter this God? And encounter him thou must, if thou goest on in thy Sins. Or can my Heart endure? say thou. The Apostle puts the very same consideration upon the Corinthians Spirits, when guilty of Idolatry.( And 'tis the same case of uncleanness, or any other known Sin) Do you provoke the Lord to Jealousy? Are you stronger than he? 1 Cor. 10. 22. As if he had said: Do you not consider what a powerful God you have to do withal, and that immediately? Can you grapple with him, think you? or make your part good with him? Hear yet further, by what way it is that the Apostle sets forth to us the Strength of God, and let us make a further estimate thereby, as to the matter in hand. The Apostle in the same Epistle, though upon another occasion, Chap. 1. 25. had said, That the Weakness of God is stronger than the Strength of Men. In which Speech, he evidently puts our thoughts upon making of a measure of what is to be accounted more or less, stronger or weaker in God, in respect of the putting forth his Power by what the Scriptures do express of him, after the similitude of Man, as in Job the comparison is of his little Finger; and in Ezekiel, of his Fist: whereof the one is weaker( in Man) and the other stronger. Now in Man, what is weaker than his Breath? which will scarce blow away a Straw( and his weakness is usually expressed by this, that his Breath is in his Nostrils.) Now estimate the Strength of God according unto what is said in the Scriptures of God,( and that as to this point of destroying us) after the manner of Men. By the very Breath of his Nostrils we are consumed, Job 4. 9. His Power is such, that he needs put forth no more( as it were) to destroy us. His very Weakness is enough. Job had in the same verse, first said, By the Blast of him we perish: but because a Blast imports some forcibleness, the utmost might of what is in a Man's Breath, and it is a Man's putting forth his Breath with a more than 
Sect. II.  ordinary violence; therefore by way of Diminution and Correction he adds, By the Breath of his Nostrils; that is,( still measuring it, as spoken, after the similitude and manner of Men) by the most ordinary and weakest putting forth of his Power. And yet we see if he puts forth no more, he blows us to Destruction, when his intent is to destroy: And why? For of us the Scriptures use a comparison suitable thereto, in saying that We are but as the Dust of the balance, Isa. 40. 15. Yea, all the Nations( put all together) are but as the small Dust of the balance: As that little that is left in the balance, when what is weighed is taken forth, which is easily blown away with a Man's Breath. Again, yet lower, in Man; his Nod is of less force than his Breath: and yet, Lo, at the rebuk of his Countenance we perish, Psal. 80. 16. He can look on one that is proud, and abase him; and his Eye can cast about Rage and Destruction, Job 40. 11, 12, 13. He had said before, ver. 9. Hast thou an Arm like God? He riseth from the Power of his Nod, the weakness of his Power, unto the Power of his Arm: And so may we, from his Looks to his Breath, from that to his little Finger, from that to his Fist, from that to his Arm and Hands, in which his Strength is said to lye, Luke 1. 51. O think how dreadful then it must needs be, to fall into those Hands,( as here in the Text,) into those Hands, I say, that measure the Waters in the hollow of them, that span the Heavens, and at the same time comprehend also all the Dust of the Earth in one grasp, as one of us doth a little pibble. And verse 15. Takes up the Isles as a very little thing; as you would do Hazel-nut-shells out of a Pail of Water. Now for thee, a poor grasshopper, to be taken into those hands, and to be gripped and crushed, and squeezed with the might thereof. But the Scripture expressions go further yet, to have this God like a Mill-stone fall upon thee with his whole weight, which is Christ's comparison, Mat. 21. 44. Thy Wrath lies hard upon me, said Heman. You see in Summer little green Flies, creeping upon green leaves, which if a Man doth but touch, they die: such a slight Creature art thou in comparison to this God. Or further,( as Job's comparison is) that this Great and Mighty God should run upon thee as a Mighty Giant, with his full force, the utmost of his Force, as a Man doth upon his Enemy; yet so Job speaks of it, Chap. 16. 14. And in another place, the same Job, that he should take thee about the Neck, and throttle thee. O what do we, poor potsherds of the Earth, striving with our Maker? as Isaiah speaks, chap. 45. 9. Or, as Christ spake from Heaven, will Flesh think to kick and spurn against such Iron Pricks and Pikes, which run up into the Soul, whilst it strikes upon them.  
And that we may yet further have a through sensibleness of our obnoxiousness and exposedness to this Great God, let us withal consider his absolute Sovereignty over us, as well as his Power. What an inconsiderable portion doth any one Soul( and every one is singly to deal with him for his own particular) bear unto this Infinity of Being and Glory; to whom not one Nation, but all Nations; and not only all Nations that are now extant in the World, but that ever have been, or shall be, are counted as nothing, yea, less than nothing. What a little thing is this iceland of ours, to the whole Body of Nations? And yet all Isles are to him but a little thing, as Isaiah speaks. Lord, think thou, what am I to Thee! or any Man! that thou shouldst regard him! Yea, and being sinful, why should any Man( as he is of himself) think that God should have any stick or demur within him, to withhold himself from destroying him every moment? For lo, even the greatest of Men, that have been of greatest Wisdom, Parts,( being Sinners) he hath in his distance and greatness laid them aside, and regarded them not at all, Job 38. last: He regards not the Wise in Heart. What is all or any Excellency in thee to him?  
There is therefore no way but to turn unto him, and seeing you must fall into his hands, prevent him by putting yourselves into his hands. This great Arm of his may be held: Isa. 27. 5. Let them take hold of my Strength; Fury is not in me. There is an Arm also of another one, that is, Christ, who can deal with God for thee, and overcome him. [ Isa. 53. 1. To whom is the Arm of the Lord( so he termeth Christ) revealed?] Thus you have seen and heard something of the Greatness of this God, and that but in general, as he is the Author of this Punishment, and thereby this Punishment aggrandized unto us, and yet how little do we know of him? as Job speaks.   

§. II.  
The second Head of Demonstrations, from the Capacity of the Soul, the Subject of this Punishment: And from this, that it is the Destruction of the Soul.  
II. SUbjoin hereunto the consideration of what is the eminent Subject of this Punishment, the Soul of Man; and that the Issue of this Punishment is no less than the Destruction of that Soul. And these two( which I join together) will afford further Reflections, to help us to conceive of the fearfulness of this Punishment. And the Consideration hereof cometh in most pertinently next unto the foregoing, wherein the Power of the Agent was spoken to; but now in this the Capacity of the Subject or Patient, and the Receptivity thereof of Impressions from this Worker.  
That the Soul is the immediate Vessel of this Wrath, that I spake to afore, Mat. 10. 28. Fear not them that kill the Body, but are not able to kill the Soul: but rather fear him which is able to destroy both Soul and Body in Hell. The former part of which words evidently import: 1. That the Soul alone, and immediately in itself, and not only in respect of what it suffers with or from the Bodies suffering, is the Subject of this Punishment, tho the Body also is: And 2. Christ concludes, that it is the Destruction of both Body and Soul.  
You know also the Rule, That the Measure of every Agent's working upon another must be taken from the Capacity of the Subject which the Impression is made upon, as well as from the Power of the Agent that works. Fire works more fiercely upon Oil and Brimstone, than upon Stones, or upon Dust or Sands. You may discern this in the parts of your own Body: Rheum falling upon the Lungs doth not torture so, as falling upon a Tooth, a Joint, or Eye. How also are the inward parts capable of more exquisite Torment, as by the ston, &c. bread in them, than the outward are, by any Cuttings or Wounds?  
Now the Soul of Man is capable of more exquisite Impressions from God's hand, in that it is an intelligent Spirit, and in the substantial Faculties of it assimulated to him, made in his Image, a Spirit as God is, that hath an Understanding, and other Faculties, to receive and take in from him what he is pleased to pour forth into it by them; and is accordingly more sensible thereof, than the Senses of the Body are or can be supposed to be from Creatures. The Prophet Nahum seems to have considered this, chap. 1. v. 5, 6. When setting out God's Wrath to Men in the effects of it, he first considers, how it works upon inanimate Creatures, that are at such a distance( in respect of the kind of their being) from God's: It kindleth a Fire, says he, which maketh the Hills to melt, and the Eaath is burnt up at his presence: yea, the World, and all that dwell therein,( which he will one day burn up with Fire.) Now from these the Prophet infers and raiseth up our thoughts. Doth he work thus upon insensible Creatures, as the Hills, and the Earth, and the whole World? Do the Elements melt with fervent heat? Are the Heavens shriveled up as a scroll of Parchment afore him, by the violence of that Fire which he sends forth? Consider then, O consider, ye Sons of Men, how will the Fire of his Wrath work upon your intellectual Souls? And as unto this Scope and Coherence with the former, I understand what follows, verse 6. Who can stand afore his Indignation? who can abide in the fierceness of his Anger? He here turneth his Speech, and applieth it to Men. For the Souls of Men being in their beings and kind nearer of kin to him, Spirits, as he is the great Spirit, and the Father of Spirits, which were made only for God, and to be filled with God, have accordingly a more intimate sense of his Workings on them. And 'tis as if he had said, If then he sends forth such a Fire as melts and dissolves the Earth, Mountains of Iron or Brass; how much more will it be able to melt Wax? And such are Mens Souls to God, comparatively to other Creatures. Christ speaking of his Soul, when he had thus to do with God, in the Day of his Anger, Psal. 22. 14.( that Psalm was all made of him) My Heart is melted like Wax, it is melted in the midst of my Bowels. And towards this sense doth Sanctius seem to understand that Complaint of Job's, uttered to his Friends concerning those Terrors of God, which he felt within him, Job 6. 4, 11. verses compared; Is my Strength the Strength of Stones? Or is my Flesh, my Nature or Constitution, of Brass, that I should be able to encounter with this Indignation of the Almighty? Stones and Brass have no sense in them,( or but a dull sense, if their Opinion should hold true, de sensu rerum,) they have no Blood nor Spirits to make them sensible of these Arrows of God's Anger he had spoken of, vers. 4. Ay, but Job meaneth to say, I have a Soul made of other Metal, suited to God, the great Spirit, whose Arrows I feel, which is exquisitely sensible of all his Actings. Take the Statue of a Man made of Brass, or cut out of ston, and slash and cut him, and he feels it not; but cut the same Limbs that answer to these in a living Man, made of Flesh and Blood, with the same knife, and what Torture is it? You may see this, and aggravate it to yourselves, by what inferior Spirits to this great Father of Spirits, as Angels and Devils, can work upon Man's Soul, that is a Spirit like themselves, being yet inferior to them. When Saul had but one evil Spirit sent from the Lord, how distracted and terrified was he, tho in the midst of the enjoiments of a Kingdom? 1 Sam. 16. 14. Also that great Apostle, that had his Spirit fortified, as having been newly feasted with the Joys of Heaven, and that not as at a distance only, but as a Spectator, that stood by, present there, 2 Cor. 12. Yet one Angel, Satan buffeting him, he was so disturbed and put to it, as he knew not what to do, or how to bear it: only God  told him, My Grace is sufficient for thee. Well, but do Mens Souls in Hell fight with Flesh and Blood, yea, or with Principalities and Powers chiefly? No, that is but whilst they are the Rulers of this World, as there 'tis added. And yet if these Spirits have such power over our Spirits to buffet and terrify them; what hath God the Father of them?  
Again, consider how the Soul is capable of more Joys and Sorrows, than the Bodily Senses are, and this by how much it doth exceed them in its Eminency and Capacity. The Soul is able to drink up all the Pleasures the whole Creation can afford the Bodily Senses, or they bring in: to drink them up( I say) even at one draft, and yet would in the midst of it, still cry, Give, Give. Now as it is in the Body of a Man, look whatever part is capable of more Pleasure, it is also capable more of Pains: So the Soul proportionably; look how capable it is of greater Joys( as it is from God) it is as much of Sorrows also, unto the same extension and intention of them.  
Add II. As to this Point, That as the Soul is thus vastly capable of more Sorrow and Anguish; So further, that these Souls to be punished are filled with Sin, and in that respect termed Vessels of Wrath fitted to Destruction, Rom. 9. 22. Take a Barrel of Wood; and of itself it will burn as it is Wood: but if withal it be pitched within, and full of Tar and combustible Matter, it will burn more rageingly. Of unfruitful Branches, apostatising from Christ, it is said John 15. 6. That they are cast into the Fire, and they are burned, that is, they burn to purpose; make a mighty Fire. That Clause [ And they are burned] is added by way of Auxesis or Emphasis, else it needed not. We see when Sins were but laid upon Christ by Imputation, who in himself was separate from Sinners, and had no Conscience of Sin, how yet the Anger of God against Sin dealt with him, as undertaking to be a Surety for Sin. And can you drink, says Christ, the Cup that I am to drink of, that is, so as to bear it and not be overcome with it? Now in Luke 23. 31. you may see, how Christ infers from his Sufferings, as being the Sufferings of one who had not been himself personally guilty of Sin, what therefore, with difference, those in whom Sin is inherent, must expect. Weep for yourselves( says he) for if they do those things to the green three, what will be done in the Dry? that is, who are fit combustible Matter for the Fire; and as the Prophet says, are as Stubble fully dry, Nahum. 1. 10. And of the terribleness of God's Anger, he had afore discoursed( as was even now observed) in all that Chapter.  
Again III. In the Soul, some Faculties are more capable of Anguish from his Wrath than other; even as in the Body some Parts are more of Pain. If a Man would avoid a scalding drop to be let fall upon any Part, of all other he would fence his Eye. You see how a Mote, a fly troubleth it: a scalding drop of oil would much more. So it is in the Faculties of the Soul. You red there is the Spirit of the Mind, Eph. 4. 23. Now God will wound, even that, and aims at it, in this Punishment. A wounded Spirit who can bear?( says Solomon) If a Man's Flesh be torn and cut, he may yet bear up himself, but if his Bones be broken, who can stand? Now the immediate strokes of God are so compared by David, as unto the breaking of the Bones, in comparison of other dealings of God with, and Inflictions from God towards us.  
The next thing which I mention but as an Appendix to this Head, is, that it is the Destruction of the Soul. So, Christ and the Apostle again and again. They are said to be lost: and though Men may Metaphysically dispute, that it is better to Be, though in Hell, than not to Be: Yet Christ hath said, it were better not to have been born. I shall say no more as to this Head, than what the Apostle expresseth this by, in the 1 Tim. 6. 9. in saying, [ That Men are drowned in Perdition and Destruction] one would think, for him to have expressed Death and Destruction, it might have been enough to have said, that a Man were drowned, or sunk down to the bottom of Waters, or the like Materials that would suffocate a Man: But to say he is drowned in Perdition itself, or that Perdition and Destruction are the Pit, the Lake, he is plunged into; what can be said beyond it? And yet here, he is not content with one single Word to express that by neither, as to have said drowned in Perdition, but must double it: and add another Word [ Destruction] also. Destroyed, therefore over, and over: Drowned over Head and Ears, as we say, and all that is in them, drowned and sunk into Perdition; the whole Soul: yea, the whole Man. No part above Water. Destroyed with a double Destruction: both for Object double, and also for the Subject of it, both Body and Soul: So Christ says.   

§. III.  
A third Head, of Demonstrations: drawn from the final Causes formerly mentioned: As 1. The Glory of God. 2. The Manifestation of his Power.  
THe third Head, that affords matter of Exaggeration to our Thoughts, whereby to infer the fearfulness of this Punishment, is taken from the Ends, or Final Causes mentioned in that first Section. The Ends, I say, which God hath in, and is provoked by, unto this Punishment. And as I then singly argued from each of them the immediateness of God's Hand therein; so now I shall from each of the same, The dreadfulness hereof. There were three Attributes of God in Special, and his Glory in Common, which God aimeth at the Manifestation of, in this ultimate Guerdon or Reward for Sin. 1. The Manifestation of the Glory( that's in Common;) then particularly, 1. Of his Power. 2. The satisfying of his Justice. 3. Of his Wrath. The Scriptures I then had recourse to, do specify all these. I shall speak to these in this Section, and to the other in the following.  
1. In General, that he aimeth at his Glory in it( which is God's general aim, and is common to these and all other Attributes) is evident. His Glory,( as it is to be manifested to us) is but the result or shine of all or any of his Attributes manifested. In that place of Prov. 16. 4. The Lord hath made all things for himself, that is, for his Glory( for that is himself: My Glory I will not give to another) it follows, yea even the wicked for the day of evil. The day of evil there is the day of Punishment: the Wicked themselves also making and preparing themselves by Sin thereto; but so as thereupon God manifests his Glory upon them, as well as upon all things else; which he hath made in their several seasons and kinds. And Solomon doth mention this of Punishment as one Eminent Instance of all things else, whatever, that are for his Glory, and which will be ordered then by him, thereunto in a special manner: And because( it being so great an evil) Men might think otherwise; Yea, but says Solomon, God seeks and will have a Glory out of this Punishment, as well as out of all things else; of which ye all acknowledge, that God made them for himself. And so in that 2 Thess. 1. 9. They are said to be punished from the Glory of his Power, that is, from his Power, glorifying himself on them, as I afore expounded it. And as, it is for the Glory of this his Power, so by the same reason of all, or any of those other Attributes, he is pleased to put forth therein.  
I shall premise two Maxims, from whence fore-laid the Inference, for the dreadfulness of this will more readily rise, in an infinite height, unto our more serious and sober Apprehensiions.  
The first: That all things which God doth for his own Glory, he will perform them like himself, that is, like God: and so make the utmost of every thing, that that subject Matter, whatever it be, will afford of Glory to him. This Rule is ascertained to us, as from the Nature of God; so from that saying of the Apostle, Rom. 1. 21. where he condemns the Gentiles, that they glorified him not as God, that is, in such a manner as was worthy of him; they came not up to that height of Glory, so great a God must have given unto him from Creatures. Now if it be the Sin of Creatures, that they fall short in glorifying God as God; then be assured that if God himself undertakes and professeth to do a thing for his Glory, he will, in the whole of it, and issue thereof, either glorify himself as God, or never begin to essay or meddle with it, but would have let it alone, for ever.  
2. From hence, take this also along with you, to carry it in your view, through each particular that follows: That then, if God seeks to glorify himself in a way of Punishment, that Punishment must be answerably great and proportioned to raise up a Glory unto God, such as shall glorify him, As God, in that way. For it is the Punishment or the judgement itself which he executes( as the Psalmist says) out of which this Glory must spring. This Punishment, as it is a Punishment, is that, wherein God will be glorified as God. That is, it is the Soil which this Crop of his Glory is to grow up out of, and the Crop or Harvest of Glory can be but what the fertility of that Soil, as such, affords: These things in general fore-laid.  
Now, 3. The greatness or vast comings in of that Glory, God reckons upon from this, may rise up in your view, by these Particulars.  
1. Had it not been that in comparison of other works of his, an infinitely exceeding Revenue of Glory would have arisen unto him from this, God would never have set his Heart or Hand to this work of all other: I say it again, He would never have set his Hand to this work of all other. For as he is Creator, he hath a love to all, and hates nothing that he hath made, he loves no such bloody work for itself; nor would have ever imbrued his Hands in the Destruction of his Creature, had it not been for an exceeding weight of Glory; and as being justly provoked thereto, it becometh a just prise, on that Hand presented to him: which he will be sure withal to manage and perform with the utmost Righteousness. It is certain, that this is to him opus alienum, a work strange to his Nature, as the Prophet speaks. He does not naturally, no nor willingly( says the Lamentations) afflict, or grieve the Children of Men. Lament. 3. 33. Mens quarrelings and Cavils hereabout did put him long since to his Oath, and he hath cleared himself by Oath in Ezekiel, As I live, I will not the Death of a Sinner, that is not simply, as if I delighted in it for itself, as a God that is cruel;( which was objected) and therefore I say peremptorily it must be an infinite mass of Glory, after much long-suffering and impenitency of Men, that moves him to it. And if so, then according to the Principles even now mentioned, do you that are impenitent Sinners look to it, for ex vestro cario( I allude to Job's Speech, Skin for Skin) out of the Blood of your Souls, and their Destruction, shall this Tribute and Tax of Glory be raised, according unto what your sinfulness shall be found to have been. And oh then, do you collect how fearful it is like to be! View it in a contrary, and indeed though an Instance far transcending the Proportion of this, yet in respect of holding some likeness to God's proceeding in this, will conduce to heighten our Thoughts about this. It is a Consideration that helps our Faith( and 'tis a great one) that for God to deliver up his own Son to Death, and for himself to bruise him,( you have it all in a short Saying, Isa. 53. 10. It pleased the Lord to bruise him) and that this should be the Object of his good Pleasure, there must have been some incomprehensible vast design of Glory to accrue there-from, to be attained by doing it; some high End and far transcending Design that was to be the Issue and Product of it. Which as you know was the Glory of his Mercy and Love in the Salvation of Men; Glory to God on High, Good Will to Men. And this is as great an Evidence and Argument to our Faith, that God is resolved to save Sinners, as can be given. For what hath been thus done to Christ is past recalling; not to be recompensed any other way than by saving many by the knowledge of him, as God there speaks. Now as this Instance of the highest kind serves to evidence this thing to us, so though in a far lesser Proportion, you may take somewhat alike Illustration, at least, in the Point in Hand; That certainly it must be a great surpassing mass of Glory that will come in unto him by this Punishment for Sin, which should any way gain him to be so much as willing to it, against which, otherwise he hath so much in his own Nature; who had it withal in his absolute Power to have given effectual Grace to all, as well as to some; which latter all acknowledge he hath done. Even as it was in his Power to have saved the World without Christ's Death, Mark 14. 36. Oh! ye Sons of Men, know and understand your God, and be moved thereby to turn unto him: and the more by this, that it must and will prove an infinite Punishment that is coming upon you; because were it not an immense sum of Glory would accrue to him out of it, and that but upon your final impenitency: He that is a God so good in himself, would never else bring it upon you. And according to that first maxim premised, it must be the soreness of the Punishment from whence that Glory must arise.  
2. Consider herewith, how that he hath reserved this, as his last work, in that other World: when this World shall come to be folded up as a Garment; and a final conclusion be put to all these other Dispensations and Works of Glory that are now on Foot. And as Solomon  told us that he hath made the wicked for himself and for the day of evil; So Job also tells us, That the Wicked is reserved to the day of Destruction, and shall be brought forth at( or to) the day of Wrath:[ Reserved] by God, till after all his other works of wonder are ended and gone, then to be brought forth as a trophy of his Glory. Both themselves and all their Sins are reserved till then, and laid up amongst God's Treasures, to be then made public. The Salvation of his Elect, and the Destruction of the Wicked, are the last and only Works that then remain, and do remain, and are purposely kept unto that time, when he means to show himself to be God indeed; and to make all Men and Angels know that he is God. It is an Argument of the fearfulness of that Punishment the Devils shall undergo, judas 6. 2 Pet. 2. 4. That he hath reserved them in everlasting Chains unto the judgement of the great day. It is a certain Rule, that God's latter works do still exceed and put down the former: So far, as the former shall not in comparison be remembered, Isa. 65. 17. Jer. 3. 16. When God would make his Apostles( as to this World) the greatest spectacle of Misery that( excepting what he made his own Son, who was the first-born among many Bretbren) he ever put upon Saints, Prophets or Martyrs, that had preceded and were afore them. How doth the Apostle express his Design in it, 1 Cor. 4. 9. I think( says he) that God hath set forth us the Apostles[ last] as it were Men appointed to Death, for we are made a Spectacle unto the World, and to Angels, and to Men. Alluding to those Gladiators, brought up last upon the Stage, as a Spectacle to the People. The thing I city it for, is, that the greatest work in that kind, he appointed to be at last: As also, was that which immediately preceded it, the coming of his Son in the last days. And but this of punishing the Wicked is his last, and very last, of all that he will do for ever.  
Especially let us withal, 3. Consider besides, how all his Actings and Works whereby to glorify himself for ever, shall be reduced and contracted to these two. He gives over all other of Providence, and Spiritual Dispensations by Ordinances, and sets down and betakes himself to these two alone. God hath nothing else to do in the other World. And he hath no other revenue of manifested Glory that remains extant; he lives and reigns eternally in or upon these two: And yet this is then, when he is resolved, to the utmost to be glorious. And yet all is but what comes out of these two Works, the Salvation of the Elect, and Destruction of the Wicked.  
Again, 4. Consider these two are uniform Works, and unvarying; and without shadow of turning: In this World he makes a variety and interchange of Providences; which are exercised in such Works as he sometimes takes up, and then lays down again, at Pleasure; he sets one thing against another as Solomon speaks. Every Day and Age produceth a Variety and Alteration. And this is, because his Glory that appeareth but imperfectly in some one( as in this and that particular) may have an additional perfection in some other; that so, all that Variety, may like small pieces in Tapestry, make that piece of Work complete. And yet we see how in this Mixture, and often, but in some one single Work or Piece, wrought and done but once, how much of God's Glory appears to the wonderment of Men and Angels. Whereas now this last work of punishing Wicked Men( as likewise that other of Salvation) are but as one continued Dispensation of one Woof, and uniform for ever, without Change, Variety or Interruption. The whole stream of God's Activity contracts itself unto, and runs in these two Channels and no more, in omne volubilis aevum: And how strong must you needs suppose these two Streams, each of them to be? when as the Manifestation of the Deity, doth now run so strongly in a thousand rivulets. This in General, from the Manifestation of his Glory.  
I name three Attributes in Particular, which God doth more eminently show forth in this great, and last Work of His. 1. His Power. 2. Justice. 3. Avenging Wrath, to the end to gain a Glory to Himself out of all these.  
1. His Power: That you have in two Places, Rom. 9. 22. What if God willing to show his Wrath, and to make his Power known? His Power you see, is mentioned distinct from his Wrath, though indeed it will provoke to be the Power of his Wrath; But I shall distinctly speak of it. You have it also mentioned as that Attribute which shall be most glorified hereby, in 2 Thess. 1. 9. Who shall be punished with Destruction from the Glory of his Power. I afore spake some things of the greatness of God's Power, as in relation to this Punishment, in showing how fearful it is to fall into the Hands of God, in the first Head of Demonstration in this Section, I shall only here add,  
1. This general Rule concerning it, That the drawing forth of Power or Activity by God in any work, is still, but what is proportionable and answerable to the work: that is, the effect shall be answerable in greatness to the Power that is said to be put forth. It is certain, God over-acts nothing. Now the Effect, wherein this Power of his is put forth, is here said to be Destruction. And therefore that Destruction must be conceived proportioned to the Power, that is said to be exerted. There was never Work which God ever did, wherein he professed to show forth a transcendency of Power, or of any other Attribute, but it was wonderful and glorious in its kind. All his Attributes are himself, and so as great as himself. This visible World, in its kind, what a glorious Building is it? Consisting of Heaven and Earth: and to what end was it that he professed he made it? You have it Rom. 1. 20. That by the Creation of the World, might be understood his eternal Power and Godhead. And if He that created and raised up such Beings out of nothing, shall profess yet further, to make his Power known, and will use that Power, and put it forth in Destroying, to show forth the Glory of it, How great will that Destruction be? which must bear a Proportion to such a Manifestation, That after God hath in so great and so various Works preceding this, sufficiently( as we might think) shown himself God, in point of Power, or what a powerful God he is; that yet after all as if in all these he had not given so full Proof or Demonstration of Power, and as not satisfied with all the former, as not enough: he should be after all, willing, as the Apostle says here at last, to begin a new Work, which should make the Ears of the whole Creation tingle, on purpose to make his Power known! This is it swallows up my Thoughts into Astonishment, knowing both, that according to the rule afore given, His last Works ordained to show forth any Attribute, must infinitely exceed the former, that served to the making known thereof. And that again puts a new amazement into my Thoughts, to think how, or wherein so much a greater proportion of Power should be spent. If it were barely to annihilate, and bring the Creature to its first Nothing, there needs not an extension of Power; it were but withdrawing that Word of his Power that holds up, and bears up all things, Heb. 1. 3. and these, as all, would fall to nothing. But over and above, you red here, of such a Destruction, as draws out his Power positively, and makes his Power known afresh. Specially, when again I consider as to this Particular, that to destroy the well being of any thing, is in the ordinary Experience, of us Creatures, more easy than to give Being. A Man that cannot make alive the least of Creatures, not the least Fly or flay, can yet with an easy touch destroy them. I hinted afore 
§. 1. ch. 3. p. 188.  some respects, wherein this Destruction might exceed, in respect of Power concurring to it, that of the Creation. In the Creation there was but a single expense of Power, namely, of or merely raising up out of Nothing: But in this a double. For the Wrath of God exerted in the fierceness of it, hath a tendency to bring, and would if no other Power intervened, bring the Sinner unto nothing; as that speech of Jeremy doth imply, Correct 
Jer. 10. ●●.  me not in thine anger, lest thou bring me to nothing; as also that of Nahum, Who can stand in the fierceness of his Anger? so as under this his pressure of the Creature unto nothing, for God to uphold that Creature, in Being, is equivalent unto a continual educing it out of nothing again. Oh what Destruction must that then be in the Execution of it, in which God will positively put forth more Power than in Creating! and thereby after all other works of Power shown, get himself the name among the whole Creation, of being a powerful God indeed: But of this Destruction more hereafter. Thus much for that of Power.   

§. IV.  
Demonstrations taken from the satisfying God's Justice: Which is the second particular Attribute.  
THe second Attribute is Justice, which he will to the utmost show forth in this Punishment. So in the Text, The Lord shall judge his People. And 2 Thess. 1. 9. {αβγδ}, they shall lay down, or pay a Punishment: And v. 6. It is a righteous thing in God to[ recompense] Tribulation, &c. And indeed God's Power herein is not put forth simply out of sovereignty, or for itself, but is drawn out by Justice and Wrath, to execute what they are provoked unto. I afore gave this as one reason why God himself must execute this Punishment, because else the Punishment will not come up to satisfy his Justice. But now I make use of the same, to infer the Dreadfulness thereof: That it is the falling into the hands, as of a potent God, so of a just God recompensing for Sin, and extending his mighty Power to inflict a Punishment, which should in Justice hold proportion with the demerit of Sin, that so the exactness of his Justice might appear.  
Now to heighten our Apprehensions of the Dreadfulness of this Punishment, from this particular: Consider,  
1. The Infinite Demerit of Sin. Which is not enough known or considered by the miserable Subjects thereof; because indeed God himself, in his Holiness, and in his Greatness, is not known by them. Now because Men will not otherwise know, nor be sensible of Sin, in the Spiritual evil of it, against God; therefore it is that God is put upon it, thus to make Men know it; and what God himself is, for Men to sin against him, by such dreadful Effects, as in Justice shall hold proportion with their Sin, and the Desert thereof. And God professeth, he will herein be exact, Heb. 2. 2. So, As every Transgression shall receive[ a just recompense] of Reward. Not such or such Sins, some few more eminent Sins only, but [ every Transgression] shall have a Reward proportionate. He that is the judge of all the World, shall not he be exact? as Abraham in another case, Gen. 17. Yes, in this ultimate Punishment he will be sure to be, as Isaiah speaks, Chap. 28. vers. 17. To lay judgement to the Line, and Righteousness to the Plummet. As Carpenters do, when they would fit things one to another, and make things uniform and correspondent, and square them adequately, to an hairs breadth, as we say. And thus will God do in Judging. He will bring his Line and his Plummet, take measure of the heinousness of every Sin, and meet a Punishment adequate thereto. And if so, then this Punishment how dreadful will it be? If thou wilt be severe to mark what is done amiss, who will be able to stand? says the Psalmist. The 
Psal. 130. 3.  heinousness of Sin is measured by the Greatness of that Glory whereof it is the debasement; and that Debasement done to him, further measured by this, that it is, by so mean things, as we Creatures are to God. And so is estimated by the worth of that Person against whom it it is committed, which therefore could by no other means be expiated, but by the debasement and emptying of as great a Glory, due to the Person of the Son of God, appearing in our Nature, as one Person therewith. Sin, the Apostle tells us, Rom. 7. 13. is above measure sinful. And hence accordingly this Punishment is estimated to be above measure fearful. Thus Jer. 30. 11. and Isa. 27. 7, 8. God putting this very difference between his punishing godly Men, his own Children, and his punishing wicked Men: Hath he smitten him, as he smote those that smote him? No; for he puts this difference in the 8th ver. He smites his own in measure. You may then take the Compass, the Magnitude, and Depth of it by this; that therefore oppositely his Punishing the other exceeds all measure. Sin is the Creatures proper work, and Punishment is God's work. [ Vengeance belongeth unto me,] says the Text; he challengeth it as his. Now it is certain, God will show himself as perfect and as exact in his Work, as Man and Satan have been in theirs; he will not be exceeded or out-gone by them. The Lord is known, says the Psalmist, by the judgement that he executeth, Psal. 9. 16. If the Creature be so wicked, as to bring forth so heinous an Fvil ( in genere moris) as Sin is, which is Malum Catholicum[ a catholic Evil] and accordingly hath the Name of all Evil given it, as virtually and transcendently containing all that God or Man calls Evil; then be assured, that God, who is so just, will be as sure to bring forth, by way of return upon the Creature, a Punishment, that shall be in genere Poenae, in it's kind, Malum Catholicum, an universal Evil also. And such Ezekiel terms it, speaking of the Evil of Punishment: It is an Evil, and an only Evil, Ezek. 7. 5. That is, such an Evil as shall be nothing but evil, and that shall contain the Spirit, the Quintessence of all Evil in it. Therefore, Psal. 75. 8. In the hand of the Lord there is a Cup, and it is full of Mixture. As if an Artist, that knows the Nature of all Simples, should temper a Cup, that is full of all sorts of poisons, and which is a Compound of the bitterest, loathsomest Ingredients this Earth puts forth. Even thus hath God strained the quintessence of all Evils into one Cup; and it follows there, The Wicked of the Earth must drink the dregs of it. Which Phrase also argues such a Mixture as this we speak of; the bitterest of all is at the bottom; and 'tis Eternity to the bottom, and they must not, nor shall not leave a drop, but suck out the Dregs, as the Prophet's Phrase is, Ezek. 23. 34. Thou hast a Cup of Abomination, and when thou hast filled up thy measure, then will God take measure of thy Cup, and fill the same proportion of Dregs and Mixture to thee, in a Cup of his tempering.  
2. Consider, that in the manifestation of this Attribute of Justice, there must of all other( next unto that of Mercy) be a more special Glory intended and designed by God himself, unto which this Punishment must bear an eminent proportion, as being the Matter wherein it appears. I said afore, that if God professed to manifest any Attribute of his whatever, it still hath been done in such Effects of Wonder, as all the Creation is set admiring of. Now of all other Attributes, these two of Justice and Mercy are the prime, which he sets the greatest value upon the manifestation of. And therefore still look how they are more eminent, or by how much the more eminently he intends to manifest them above other Attributes; by so much must the Effects, in and by which he manifesteth them, exceed and excel all other Works.  
Now that these are the brightest Jewels in that Crown of his Glory, and which he intends most to embelish, may be seen in this: 1. That he hath chosen the choicest and most excellent of his Creatures, as the Stuff or Materials in which to set these forth; namely, Angels and Men, and Christ himself the Head of all. That look as curious Engravers, when they would show their best Art, and chiefest Workmanship, they cull out the choicest Materials, as either precious Stones, Cedar, or Marble, to work upon; and so Embroiderers, the finest Stuff or Cloth for the Ground-work, they would embroider Gold or Pearls upon: Thus hath God singled forth Angels and Men, the chief of, and more noble Creatures( in the Stuff they consist of) than the rest of his whole Creation. Power and Wisdom is seen in other Creatures, but Vindicative Justice, as also Grace and saving Mercy, only on Men and Angels. And, 2. Although he hath shown forth more of Wisdom and Power in the Frame and fabric of Men and Angels, than in the whole of Heaven and Earth; yet still, comparatively, more of Justice and Mercy in these two, than that all, or any of the other Attributes, shown forth in and upon them, comes unto. Whereof this is sufficient evidence, that they have the Name of Vessels of Mercy, and Vessels of Wrath, Rom. 9. You red nowhere, that they are termed Vessels of Power, or Vessels of Wisdom: which is a Token that they are filled with these, in that they carry away the Denomination,( which is usually à Principaliori,) as if no Attributes else in comparison seemed to appear: and yet how much of Power and Wisdom is seen in the fabric of Man, David tells us, I am wonderfully or fearfully made. So then, those that shall prove to be the miserable Vessels of this his Wrath and Justice, shall be so filled with a Punishment, whereby this Justice is made known, as shall deservedly bear the Name of Wrath and judgement engraven upon it, of all other Attributes. The Day in which he will judge the World, Acts 17. 31. is elsewhere called, the Day of Destruction, the Day of Wrath, the Day of judgement, &c. It beareth its Denomination from this very Work we speak of.  
And further, consider how he hath given out afore-hand, almost six thousand years before, concerning this Work, above all Works else, and hath posted it upon Enoch's Pillars,( you know the Tradition I allude to) as you use to do Citations, judas 14, 15. or as you do indicere diem, set a Day for the most solemn Works. Enoch, the seventh from Adam, prophesied hereof, saying, Behold, the Lord cometh with ten thousands of his Saints, to execute judgement upon all, &c. And further and besides, God speaks of Preparations to have been all along made by him, during the time of this World, against that Day. The Persons are a fitting, Rom. 9. The Punishment a preparing; prepared for the Devil and his Angels, even from their very first Fall. Now certainly God would never raise up in us, by such words given out by himself, so great expectations, if the Reality, the Execution, the Thing itself, should not answer to all these. Yea, after all his other Works of Wonder finished and perfected, he professeth to come on purpose to be glorified. And in what? as well in rendering Vengeance in the Destruction of Wicked Men, as in the glorifying his Saints, 2 Thess. 1. 6, 7, 8, 9, 10. Seeing it is a righteous thing with God, to recompense Tribulation to them that trouble you: And to you that are troubled, Rest with us. When the Lord Jesus shall be revealed from Heaven, with his mighty Angels, 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: When he shall come to be glorified in his Saints, and to be admired in all them that believe, in that day. He carries on the glorifying himself, and of his Power, in the one, as well as in the other.  
Yea, and to render the Solemnity of this Work and Day yet greater, he calls a General Assembly of all Men and Angels, that are, or have been, or of Men that yet shall be, in either Worlds, to be present, and see the Execution.  
To conclude: It is therefore called the Great Day, as that, Reserved to the judgement of the Great Day, judas 6. and other Speeches. And why the Great Day? but from this Work of that Day, that shall be done upon it; which this Day shall then bring forth, and produce. As Days have their style and Denomination from the Work of the Day. Opus diei in die suo. So this( as was said) is called the Day of Destruction, Wrath, &c. And if so, then that style of Greatness must be from the Greatness of the Work that shall be done thereon. And so the judgement of the Great Day, because great will the judgement be that is to be executed on that Day.  
Lastly; God hath in the mean time suffered his Glory to be debased, himself to be least regarded in the World, Sin and the Devil to carry all before them, and Sinners to have the Glory: relieving himself in the mean time, that he hath a Treasure of Glory to be broken up at that day, Rom. 2. 3. When he will come on purpose to be glorious. He hath suffered an eclipse of six thousand Years, that in the end he may break forth with a redoubled Glory. And all that Glory must come in this way, even from this Punishment he shall execute. And it must be a recovery of greater Glory, than he should have had by Man's Holiness, in that first State by Creation, or God would never have let Sin have come into the World; he meant not to be a Loser.   

§. V.  
Demonstrations taken from the satisfying of Avenging Wrath; The third particular Attribute.  
I Come next to argue this from the third Attribute, his Wrath: or if you will, his Power and Justice, as intended, and heightened to extremities by Wrath: And though he will be just in what he doth; yet it is Justice put on by Wrath. He recompenseth Sin, not only as Rector Universi, judge of all the World, and so upon the account of public Rules given forth, to vindicate the equity and righteousness of which, he punisheth the transgressions of them; but over and above he doth it, as resenting an Injury, a personal Affront given to himself, his Person; and this draws forth his Wrath and Vengeance on his own behalf.  
As it is termed Vengeance, so Zeal, in Heb. 10. 27. and 1 Cor. 10. 22. Do you provoke the Lord to Jealousy? In Nahum 1. 2. See what a Conglomeration there is of Attributes and Effects. [ God is jealous,] that's the first. He compares that in God unto that in Man, which, Solomon tell us, is the Rage of Man, Prov. 6. last. Again, 2. The Lord revengeth, the Lord revengeth. That is the Effect; and he says it twice, as speaking of one who is enflamed with Anger. Then, 3. To show how fiercely in revenging he executes it, even with Fury, he adds, The Lord revengeth, and is furious, who yet professeth elsewhere of himself, Fury is not in me; that is, of myself it is not, Isa. 27. 4. But as he is provoked by Sin and Impenitency, so Fury is in him. The Lord is furious. Then, 4. follows the Subject thereof, and what they are to him, whom his Fury waxeth so hot against, Enemies and Adversaries.[ The Lord will take Vengeance on his Adversaries, and he reserveth Wrath for his Enemies.] Which accords with this Text: Vengeance is mine, I will recompense the Adversaries, verse 27. And, 5. If any urge: Yea, but is not God merciful, and slow to Anger? Yes, says he, v. 3. The Lord is slow to Anger. But he brings it in to show, that in this case it is that very Patience of his, which in the issue works up unto that Fury: Laesa Patientia fit Furor. And then, 6. He further warns them to consider, that in the execution of this Fury to the utmost, his Power comes to be engaged: The Lord is great in Power. And lastly, He will not at all acquit the Wicked, that lives and dies in his Sins: Which is a Clause or Proviso he still puts in, even when he speaks the greatest things of his Mercy. See Exod. 34. 6, 7.  
And although the very reading this Description of God, as an Avenger, shows forth alone its own Dreadfulness, yet further to clear, and enlarge upon it, consider,  
1. How it is Justice heightened by Wrath to a Fury, and all of these whetting on, and drawing out the Greatness of Power. And to this purpose we find, as was observed, Power and Wrath joined, in Rom. 9. 22. and Psal. 90. Who hath known the Power of thine Anger? His Jealousy draws out his Strength, and his Power works in a way of Wrath. Take a Man, let his Blood, his Fury be up, and thereby all his Spirits ars intended and stirred, and he is able to strike a greater and heavier blow than at another time. As samson in his Fury against the philistines, he pulls down the Pillars of the House. Now bring this to God, and though his Power is the same, and not greater, when he executeth Vengeance on his Enemies, than at all other times; yet being attributed to him after the manner of Men, it imports to us something of Analogy,( whereby the working of his Power in such a case is set out) which it holds with what is in Men in the like case. And so shows, 1. That if ever he did or will upon any occasion, or can be supposed to show forth Power and Strength, it will be in this, for he is in Fury; and in that Fury talks of the Greatness of his Power, which in Men in their Fury useth to be at the highest, and they show forth their Strength in no Acts so much as those which they do in Fury.  
2. That comparatively therefore unto other Works of his, wherein he shows forth Power, he is to be supposed to show forth more of Power in this. Consider therefore, if God shewed forth Power in creating the World, &c. Yet according to this Analogy, I may say of all those kind of Works whatever,( speaking after the manner of Men) that he did them cooly, as it were; but this he doth in Fury, and so may well be supposed to put forth more of Power in these, in that respect, than in those other.  
2. Avenging Wrath is more than simply Anger. A Man is angry with a Friend, and so is God often with his Children. And then he stirs not up all his Wrath, as Psal. 78. But the Butt and Mark, which Revenge shoots its Arrows at, is an Enemy, as both out of Nahum, and the 27th verse of this Chapter, was observed. And not only so, but such as are irreconcilable Enemies: for that is the state of Men in Hell, and the posture of their Spirits there towards God, to be fixed in Malice. Now when Vengeance in God shall be extreme, who shall be able to bear it?  
3. Justice hath a mixture of Pity mingled with it, but when 'tis a case of Revenge, there is a Decorum put upon the extremity of Justice. It is the revenge of an Injury. Which though in the Creature, who itself is a Subject of God's,( who only hath the sovereignty of Power,) it is therefore in-glorious and unworthy, yet in God, who is the Supreme, in case of wrong and injury to himself, this hath a glory in it. Vengeance is mine, saith the Lord. No wonder then if it be termed Severity, Rom. 11. 23. and James 2. 13. expressly, judgement without Mercy. And perhaps in that respect also it is, that, Rev. 14. 10. it is termed, Wrath without mixture, that is, pure Wrath which hath no mixture; Not a drop to cool ones Tongue. And again, Wrath to the uttermost, as 1 Thess. 2. 16. the Apostle speaks of that Wrath, which upon the Destruction of Jerusalem( the Type of the day of judgement) befell that Nation. And so it is set forth in the Language of the Wrath at the great Day, as Grotius hath observed, which is Wrath to the uttermost. And as God is said to rest in his Love shown to his Children; so his Wrath satisfies itself in accomplishing Vengeance, Ezek. 7. 8, 9. I will accomplish mine Anger upon thee: and I will 
Zeph. 3. 17.  judge thee according to thy Ways, and I will recompense thee for all thine Abominations. And mine Eye shall not spare, neither will I have pity: I will recompense thee according to thy Ways, and thine Abominations that are in the midst of thee, and ye shall know that I am the Lord that smiteth. And 
Isa. 27. 11.  therefore is often called a Sacrifice, as Mark 9. 49.  
And this answers an Objection may be made. Did not David expressly choose rather to fall into the Hand of God than Man? 2 Sam. 24. 14. The answer is at hand in the same place, for his Mercies are great. That is David's Reason for it there. And so indeed the difference lies in chastising Anger, and avenging Wrath. And David there speaks of God's chastising his Children in this World, but in the World to come you see the case is altered: It is the falling into the Hands of an Avenger, who in that execution professeth to show no Mercy: He that made them, will have no pity on them.  
Lastly, consider how Wrath sets all that is in God against a Man, whets and sharpens the whole Activity of every Attribute. What is the reason that in the Text when this dreadful execution is spoken of, the Attribute of the [ living God] is mentioned rather than Power? &c. The Life of God speaks the whole of his Attributes. The whole of his Nature and Godhead, as it is active and working: this Life imports. In Hell God draws out all his Forces, all his Attributes into the Field, whereof Wrath is the Leader and General. All his Perfections conspire either to stir up and enkindle Wrath, or to assist him in the Execution. How Power is drawn forth and intended I shewed afore. Wisdom, that marshals all into Order, sets both thy Sins in order in the view of thy Conscience, Psal. 50. 21. and sets his Terrors in battle array against thee, 'tis Job's Expression, Chap. 6. 4. and the same Word in both places. And as it marshals all, so whets on to Vengeance, Prov. 1. 25. Ye have set at nought all my Counsel, I will therefore laugh at your Calamity, I will mock when your fear cometh. 'tis Wisdom speaks this, ver. 20. Be not deceived( says the Apostle) God is not mocked, Gal. 6. 7. it imports two things. 1. That Sinners think to illude and deceive God. As what is it else to think to defer Repentance to the last, and then to come and flatter, and look to be saved, as if they had served him from the very first Moment of their Lives? they herein think to go beyond God. 2. That in such cases, God's Wisdom takes it and resents it to the height. Nothing adds unto Provocation more, in a Man that is Wise, than to perceive how another Man thinks to go beyond him, and impose upon his Wisdom. And it is Wisdom in a Man, that makes him he would not be mocked, deceived or trifled withal; this Principle riseth up in God's Heart, the judge of all the World. Again, his Holiness crys out to him against the Sinner: Thou art a pure God, and I can endure to behold no Iniiquty, and the Eyes of my Glory have been provoked by this Sinner continually. Then says Justice too, I must be satisfied to the utmost Farthing, and have the last drop of Blood that is in their Souls; and this their Punishment executed on their own Persons, is all I shall have or can recover for all the dishonour hath been done thee. For Christ through their unbelief, hath not taken off one Farthing of their Debt, but all is left and remains upon their own Score. And I can no other way recover Glory, but by having it out of them: And therefore it is that an Eternity is required, because, but by an Eternity of Suffering, it is, that they can come to satisfy. Prov. 27. 20. Hell and Destruction are never full, or [ satisfied] as the next Words show the meaning to be. Then says Truth and Righteousness, their whole Lives have been contrary to my Love, the whole actings and the courses of them have been but a making a lie, a Web of Hypocrisy, continually woven and vended. Rev. 22. 15. That love and make a lie, and Rom. 3. 13. Their Tongues are full of falsehood and deceit; and again, Give them their Portion with Hypocrites: whom of all else I hate, says Truth. Then boils up Jealousy, Every Creature hath been an Idol, and made their God, and set up in God's stead, and they have been enflamed with them( as of Idolaters the Prophet speaks.) Idols of Jealousy have all their Lusts been: and the Glory due to me hath been given to them. But you will say, will not Mercy at last speak a good Word for them? will it not alloy and moderate all these? No, but turn as fiercely against them as any other Attribute, and pled, I indeed did a long while restrain all these other Attributes that were provoked every Moment, [ Whom God endured with much long suffering, says Rom. 9. 22.] And that they have lived so long free from Wrath, hath been by means of me; I waiting for their Repentance, which hath cost me Millions. I have spent Riches on them, in forbearance of them: All which now is to be reckoned to them in Wrath. You have it Rom. 2. 4, 5. They have despised the riches of his Goodness, and Forbearance, and long-Suffering, not knowing that the Goodness of God leadeth them to Repentance. But after their hardness and impenitent Heart, treasure up unto themselves Wrath, &c. And says Grace, I was presumed on, and made a stale to, and defender of their Lusts; and was turned into Wantonness, judas 4.  
And thus all in God, is set( as it were) a Fire against a Sinner, and( as I may so speak) do turn all in him into fury. And look as to God's People all in God is assimulated into Love towards them, and they live in and dwell in Love, and see nothing else, as it were in God, but Love: God is Love( says the Apostle) namely, to his own, 1 John 4. 16. Nothing else appears; or rather all that is in him, appears in that Hue, under that die, with that Tincture. So here on the contrary, all in God is turned into Fury: Laesa patientia fit furor. Though he is not so of Himself: Fury is not in me, says he, Isa. 27. but Sin hath made him such.   

§. VI.  
A Fourth Head of Demonstrations: drawn from those Instances both of Good and Bad Men, their having suffered these kind of Terrors in this Life.  
A Fourth Head of Demonstrations, is taken from the Instances given both of Good and Bad Men. Which Instances, as I then alleged to prove the immediateness of God's inflicting it: So now I shall from thence present some Inferences of the fearfulness hereof. Do but sit down a little with Job and Heman, who were the Instances of Good Men: Or go to that Roll which the Scriptures have recorded of Cain and Judas, and others, or which Ecclesiastical Stories, or present Examples of our Age have afforded, of Men in Horror: weigh and perpend their crys and roarings, and consider what a sad Spectacle such Instances afford.  
1. Of Good Men: Heman I insisted in afore, and acquainted you with his Complaints as sad as Man can utter: I reserved that of Job, specially for this Place, as I then professed. All the while that he had but Afflictions common to Men; and although he was every way surrounded with them, as being visited with a loathsome Disease, his Body filled with Dolours and Pains, his Children lost, Servants destroyed by Fire from Heaven; his Estate quiter gone unto an Extremity of Poverty; his Wife abhorring his Breath, and tempting him to Blasphemy: All this while the Text tells us Chap. 2. 10. That in all this did not Job sin with his Lips, but was quiet and patient, as the Holy Ghost in the New Testament takes notice of him, Jam. 5. You have heard of the Patience of Job. Well, but God himself in the end came in upon him with his immediate Wrath. And now will you hear of his Impatience too? He was not pricked to the quick till now. But then he begins to Curse the day of his Birth, Chap. 3. 1, 2, 3. and at that rate talks all along that Chapter. For brevity let us only consult, his Lamentations in Chap. 6. ver. 2, 3, 4. Oh that my grief were thoroughly weighed, and my Calamity laid in the balances together, for now it would be heavier than the Sand, therefore my words are swallowed up. The rest that follows, I shall add by and by. What was it caused this sudden out-cry and alteration in Job's Spirit, from that still and sedate frame we left him in before? What was it the thoughts of his lost Estate, Children, Wife's unkindness, or the Pains of his Bones and Body, &c. or his downfall from a petty Kingdom? Did these begin now at length so sadly to return upon him, so as in the end, his Spirit should begin to take them in, and lay them at length to Heart, which at first he in an holy Gallantry had made so light of? Oh no, he had fully concocted and digested all that had been occasioned from all or any of these, and had quieted himself with one or two good Cordials, namely, that the Lord hath given, and the Lord hath taken, and blessed be the Name of the Lord, Chap. 1. 21. And again, shall we receive good from the hand of the Lord and not evil? Chap. 2. 10. which had carried away all that Sorrow might have been stirring in him from these. What might be the matter then, that was the cause of these so high disturbances? The next Words ver. 4. do inform us, For the Arrows of the Almighty are within me, the poison whereof drinks up my Spirits; The Terrors of God do set themselves in Array against me. Let us go on duly to weigh and consider these Passages of his.  
Heman, he in his Horrors had complained, Psal. 88. 7. That God's Wrath lay hard or heavy on him, and says no more of it: But Job here, He in like manner feeling the like weight thereof, goes about to express how heavy, and how great the burden was of his Grief, that was caused thereby. And he calls for a mighty Scale to weigh it in: Such a Scale as might be large enough to contain all the Sands of the Sea. Oh that my Grief were thoroughly weighed, and my Calamities laid in the balance together! for now it would be heavier than the Sand of the Sea. His meaning is, that to have his Grief and Calamity put in one of the Scales, and the Sand of the Sea in the other, his Calamity would be infinitely heavier. His invention was heightened by what he really felt: The greatness of it made him Eloquent.( For as Love, so deep sense of Misery useth so to do.) And he pitcheth, as you see, upon the weightiness of Sand, to express it by, which is of all things the weightiest, as Solomon tells us, Prov. 27. 3. A ston is heavy, and the Sand is weighty. Yea, and the Sand of the Sea: which, take both, those Sands within the Sea at the bottom of it, and those also scattered without on the shore, they do make an immense bulk and body condensated, if they were gathered together into one heap:( as the Waters were into one place, when God made the Sea.) Job had a most sublime Fancy, as the high strains of that whole Book show: And this is in view a compaparison vast and great enough,( one would think,) as could be used. But yet further observe, how he breaks off that attempt of his, to express it by this or by any such comparisons, though in appearance never so hyperbolical. Which breaking off, his next Speech utters: My Words( says he) are swallowed up! As a small thing is swallowed up of a greater, as a drop of the Ocean, as one small scattered Sand would be, in the bulk of all those Sands of the Sea, when cast in among them: So, were all these his vast expressions and comparisons he had used, although thus great;( which yet from all Rhetoricians, would have had the name of Hyperboles, far exceeding the reality.) But yet in his sense and feeling were swallowed up by the thing itself. I feel my Words fall short, says he: so Broughton paraphraseth on those Words. And therefore he cuts himself off from using any more or higher decipherings of it, of any kind, if any could have been found, as being all but mere Metaphors, too light, and holding no weight with that far exceeding weight of Misery, he felt( as the Apostle on the contrary, comparing present Afflictions and the Glory to come together, speaks) but Job here, he gives it clean over as a thing unexpressible. And in stead of all Essays that way, he chooseth rather to speak and show the Cause thereof the same, which I in this Treatise have endeavoured to do. And thereby he sets forth in a Reality, the dreadfulness of it indeed; And more than by all things whatever, that his Grief could have been compared unto. This you have in these Words. [ For the Arrows of the Almighty, are within me,] he had sores without, in his Body; and Afflictions in his outward Man or Condition; Fears without, and Terrors within: he complains not, that you hear of them at all. Oh but they are these Arrows that are within me,( says he) the Arrows of the Almighty. That is, which none but an Almighty Hand could shoot, and shoot so deep: such Arrows, as could come out of no other Forge or Quiver. The Soul of a Man is a Spirit of a vast depth, and God, and God alone can shoot up into it, unto the Arrow Head. And yet again, besides the strength of the Arm that shoots them, and the forkedness of the Arrows themselves, they were all, as Arrows that are dipped in poison, envenomed with the guilt of his Sins( which as Chap. 13. 23.& 26. God had now set on upon his Soul, Thou makest me possess the Sins of my Youth:) Thus it follows in the next Words, [ And the poison thereof drinks up my Spirit.] They do not only let out the Spirits,( which Wounds made by other Arrows use to do) but they drink them up. The Strength and Violence of the Venom of them, had such an Efficacy on his very Soul, and the very Spirit and Life thereof, as they drank all up. Again it follows, [ And the Terrors of God have set themselves in array against me.] God drew forth his Wrath( as it were) into an ordered Army, into Rank and File, at once to fall upon him. If one Man had an whole Army set against him, and each armed Man therein were to shoot a Bullet, or an Arrow into him at once; and if withal we could make the Supposition, that that Man should have his Life still renewed after each Wound given, so as never to die; and yet they still to renew to shoot all at once every moment: how dreadful is this to any ones Thoughts thereof? but yet these are but Men, not God, whose Arrows he says these were. Oh that he would destroy me!( says Job) that is, kill me out-right, so ver. 8, 9. Oh that I might have my Request! and that God would grant me the thing that I long for! Even that it would please God to destroy me, and that he would let loose his Hand, and cut me off. Well, But Job, canst thou not stir up thy Spirits and harden thyself against all these present Sorrows? The Spirit of Man will bear its Infirmity, if it be steeled with resolution. To this Job himself gives answer by way of preoccupation, to this effect: That if Death indeed, or a being utterly cut off, should come upon me with all that Host of Fears( whereof elsewhere Job tells us Death is the King) I could harden myself against that; yea, and to endure the pains of the most exquisite Tortures any kind of Death could inflict: if thereby God would thus cut me off. Then indeed( if such News of Death were brought me) I should yet have comfort; yea, I would harden myself in Sorrow. So ver. 10. And let it be the worst Death, he can put me to, for so it follows, let him not spare. Oh but they are these Arrows of his own within me, these I cannot bear. So ver. 12. Is my Strength the Strength of Stones, or my Flesh Brass? that I should be able to endure, and bear up myself against these Encounters? Oh no. red on those his Expressions further roared forth by him, in Chap. 16. ver. 12, 13, 14. He hath broken me asunder: he hath also taken me by the Neck, and shaken me to pieces, and set me up for his Mark. His Archers compass me round about, he cleaveth my Reins asunder, and doth not spare; He poureth out my gull upon the Ground. He breaketh me with breach upon breach; he runneth upon me like a Giant. What should I instance in more, or how to comment on them!  
That which in the second place, is proper next to be done, is to provoke those that are secure Sinners, &c. and others also that are awakened, to raise but up their Thoughts from the Consideration hereof, to infer and gather how dreadful this Punishment in Hell must be, above all, that these Dispensations can represent unto us. And this is most strongly inferred from these Examples, whether they be the Examples of Good Men, as Job was; or bad Men, as Cain and Judas were, in both which I formerly instanced in. I shall make Inference from each of these apart, as in the first Section, I also did, in arguing from them, the immediateness, &c.  
1. From these of good Men. If you consider that all these Terrors, which Job and Heman endured from God, were yet all in Love, out of so solid and substantial a Love, permanent and abiding in God's Heart, all this while towards them; and that all these were but chastisings of them for trial, and to make them partakers of his Holiness. And besides, what manner of Anger was it towards them? It was but Anger, which Love stirred up: and those his Afflictions were accompanied and joined, all with everlasting kindness and thoughts of Peace all the while. According to that in Isa. 54. 8. In a little Wrath I hide my Face from thee, for a moment, but with everlasting kindness will I have mercy on thee, saith the Lord thy redeemer. Yea, those two known Cordial Recipes, so frequently made use of, and commonly taken by most Christians in their distresses; and cited by two Apostles and Christ himself from Heaven, Happy is the Man whom God correcteth: Therefore despise not thou the chastening of the 
Jam. 1. 12. chap. 5. 11. Heb. 12. 5. Apoc. 3. 19.  Almighty; were first spoken and directed unto this our Job, whilst in the midst of these Afflictions, in chap. 5. 17. And are particularly applied to that his Condition, in the worst of it by the Holy Ghost, Jam. 5. 11. Yea and all this, that was upon Job, was in itself( how great soever it seemed to his sense) but the touch of God's little Finger, Job 1. 11. Oh think then how great will that Vengeance be, which is pure Wrath, Rev. 14. which is out of Fury, as was shown: which is, the fiery Indignation of Patience abused; boiled up into Fury! This that befell them, is said to be but a little Wrath, and for a Moment. And yet( as also it is said Psal. 2. ult.) If God be angry but a little, who is able to abide it! then what will this last and extreme Vengeance reserved for Hell be? These Chastisements of Job's and Heman's were in comparison of what awaits Men in Hell, but as Rods of Birch or Rushes, which we use to whip our Children withal, Psal. 89. 32, 33. Then will I visit their Transgressions with the Rod, and their Iniquity with Stripes: Nevertheless, my loving-kindness will I not utterly take from them, nor suffer my faithfulness to fail. These were all Rods of Mercies own gathering and making, the Stripes whereof are not so deep, but they may be and were healed again, as in the same Book you also find it, chap. 5. 18. He maketh sore, and bindeth up; he woundeth, and his hands make whole: and so was Job in the Issue thus healed. And Heman likewise, and 
1 Kings 4. 31.  made thereby one of the wisest Men in the World. Yea, but these wherewith wicked Men in Hell are eternally lashed and cut off, are Rods of Revenges making; Rods of Iron( as the Psalmist in that second Psalm speaks) to break them in pieces like a Potters Vessel, never to be set together again or made whole. Again, those strokes on the Children of God, are in measure, as Isa. 27. 7, 8. but of these in Hell, it may be, and is said, that Wrath cometh upon them without measure. Again, in the midst of these Corrections, he remembers Mercy; but in this of Hell, there is judgement without Mercy, Jam. 2. 13. In those other Stripes given his Children, God himself is afflicted, and feels every stroke he gives them, as Jer. 31. 20. and Isa. 64. But in these in Hell, Vengeance and Justice do satisfy themselves in their deserved Damnation. It is styled a Sacrifice to him. Mark 9. 48, 49. compared, and elsewhere.  
2. The same Inference, may be much more raised from those Instances given of bad Men, suffering in this Life the like Terrors, to these mentioned: If we but consider that when they fall and seize upon them in the greatest extremity, that yet then they are in comparison to what remains to them in Hell, but as the sippings of the top of that Cup here, the Dregs whereof are reserved for them, there, to drink to the bottom, as Psal. 75. 8. In the Hand of the Lord there is a Cup, and the Wine is read: it is full of mixture, and he poureth out of the same: but the Dregs thereof all the Wicked of the Earth shall wring them out, and drink them. Those Words he [ poureth out of the same] and [ but the Dregs thereof] are an opposition each to other; showing how that in this Life, God promiscuously poureth forth the same from the upper part thereof, both upon good and bad. And that all that, is but the overflowings of what is uppermost; but the Dregs, the brackish bitter Stuff, is reserved for Hell. And the truth is, Men can bear but the sippings thereof here. Should they drink but a little deeper, their Souls would be giddy, and reel out of their Bodies in a Moment. As the Joys of Heaven cannot be inherited by Flesh and Blood, so nor the Torments of the fullness of this Wrath. 
Tam Bonorum quam Malorum intollerabilis magnitudo est.  But in Hell their Bodies shall be nealed( as we speak of Glass) that they may endure this Fire. All the Terrors of Conscience here, are as is said of the Joys of the Saints, but the earnest-Pennies, Farthing-Tokens, in comparison to that great, immensely vast Treasure of Wrath to come, you have heard the Scriptures speak of. All here is but the Shadow of Death; and yet if that can whither Mens Souls so, what will the blackness of darkness do? as the Apostle speaks of this. The utmost threatened here, is, that The Anger of the Lord shall smoke against a Man, Deut. 29. It is but Smoke: but in Hell, it breaks forth into raging Flames 
Luke 16. 24.  of the fiercest Fires, that fill every Corner, and break out at all the Windows of the Soul.   

§. VII.  
The last Head of Demonstrations: That it is a falling into the Hands of the Living God: and what that further superadds to the dreadfulness of this Punishment.  
THe fifth and last Head, which represents the dreadfulness of all this unto an infinity, is, that it is a falling into the Hands[ of the living God,] The living God. The former exaggerations have been raised from falling into the Hands of the Great, Powerful, Just and Avenging God; but this further, of the Living God. Which of all other Attributes, the Apostle hath singled forth to set out the dreadfulness of it by, and is therefore most of all to be headed by us; as having as much weight in it, to the thing in Hand, as any of the other. [ The Living God] notes out, not only God's Activity, and how the whole of his Life and Being is engaged and active in this Punishment( as was noticed) But further, both, that, 1. He shall execute this to Eternity, and 2. That during that whole space of Eternity, he will permanently continue, to inflict it. His being the Living God notes out 1. Eternity, 2. With a continuation of acting all that while: And so his being the Living God, both threatens and effecteth, 1. an eternal, and 2. a continual Death in those that are the Subjects thereof. And to imply so much it is, that he hath that Denomination specially and so eminently given him here, when this Punishment is spoken of.  
First, consider thy Soul is an immortal Soul, as to the duration of it: and that this Great God is the Living God. And Sin in thee and the Injury of it to God is an eternal slain, which Hell Fire cannot eat out, or satisfy God for, but in an Eternity of time. And therefore whilst God lives, and thou livest, he will inflict it on thee. That's one meaning.  
Again, God's Life, as it is in himself a continual Act, so in its being attributed to him with respect to this Punishment, it imports his continued acting therein without cessation or intermission. For he doth it, as the Living God. Job, whilst he endured the Terrors of the Almighty, complains they were so uncessant, that God suffered him not to take Breath, Job 9. 18. he followed his strokes so thick, with one Breach( as he there speaks) upon another.  
You have both these set forth in one and the same Scripture, Rev. 14. 10, 11. He shall drink of the Wine of the Wrath of God, and he shall be tormented with Fire and Brimstone in the presence of the Holy Angels, and in the presence of the Lamb: and the smoke of their Torment ascendeth up for ever and ever. And they have no rest Day nor Night. First, they have no rest Day nor Night; That shows they have no intermission. And then that the smoke of their Torment ascends up for ever, shows the Eternity. Yea and further, to strike out dull Hearts, with the sense of this Eternity, if one [ ever] be not enough, another is added, [ For ever and ever.] Which Eternity as you know, our Saviour is still careful to indigitate, when he speaks of Hell, in love and warning unto Mens Souls, that they might be moved by the moment thereof, to endeavour to escape it.  
Now it being thus, this infinitely superadds unto all the former. The former Heads have given Demonstration to us, wherein the substance of this great Punishment consists: And then comes in this, as the fatal and final rolling ston upon the Grave or Sepulchre of Souls: And with the Grave, Hell is oft parrallel'd. Or these two imports thereof, are as two Mill-Stones hung about the Necks of those that are plunged into this Lake, to sink them down for ever: For these two things mentioned, do work in the Spirits of those that undergo it, Perfect Fear: and perfect Despair. The Effects of both which make up a perfection of Misery in such a State.  
1. Perfect Despair. Hope was given to reasonable and intelligent Natures( and in peculiar unto them) to be as a breathing hole in time of Misery, to keep up Life in such an one, whereby to sustain itself. And the reasonable Soul being in its duration Eternal, and having an Eternity of time to run through and sail over, hath this privilege( denied to Beasts) to take a prospect or fore-sight of time, that is yet to come, and if it can spy out any space or spot of time, in which it shall have happiness or ease, or out-live its Misery, it will not utterly die; yea it will harden itself against present Misery with this Thought, that however it shall not always be thus with me. But on the contrary here, by reason of this ability of fore-sight, it comes to pass, that a wretched Soul in Hell, viewing and turning over all the Leaves of Time to Eternity, both finds that it shall not out-live that Misery, nor yet can it find one space or moment of Time of Freedom and Intermission, having for ever to do with him who is the Living God. And then it dies and dies again, and sinks into a gulf of Despair, for the future, as well as it is swallowed up with present sense of Wrath.  
2. Perfect Fear. Which these likewise cause, and keep up within that Soul; and that continually of all their Misery, that is yet to come. And the nature of Fear is, to out-strip a Man's Misery; and to take them up afore they come, as Hopes use to do our Comforts: So as by reason thereof, it comes to pass that the Soul is not only tormented by what it at present feels, but with the thought of all that is to come; which still further strikes that Soul through and through. So as this Thought, that it will be with me thus for ever and ever, makes it completely miserable. Yea hereby, the Soul doth come all along in every instant to endure and be possessed in Fears and Dreadful Apprehensions of all that Woe, that in Eternity is yet to come, as well as that at present.    

THE PUNISHMENT OF SIN in HELL.  
God's WRATH the immediate CAUSE.  
SECT. III.  

Some 

Uses.  
Corollaries.  
Meditations.     

A COROLLARY.  
IF God in his Wrath be the immediate Inflicter of that Punishment for Sin, then certainly he is not the 
Lib. 1. de Praedest. ad Monymum circa medium  Author of Sin. Fulgentius, among other highly-evincing demonstrations of it, casts in this: Iniquitatis cujus est Ultor, non est author; God is not the Author of Sin, whereof he is the Avenger. Which Maxim is founded upon an high Principle of Reason and Equity. God puts the whole of this matter so far off from himself, that he lays all, both Sin and Punishment, wholly upon Man; so as although the Punishment itself be from his own just Wrath, that is provoked to inflict it, yet even thereof he thus speaks, Do they provoke me to Anger?( 'tis true, they do;) but do they not provoke themselves, to the Confusion of their own Faces? So as he ascribes his own Wrath that inflicts that Punishment whollly to themselves, returns even that upon themselves. As if he had said, I am angry indeed, &c. 'tis true, yet they are more the provoking Causes of that Anger than myself. They spite but themselves, when they sin against me. Like unto which is that Speech also, Rom. 2. 4, 5. Thou treasurest up Wrath unto thyself:[ Thou to thyself] although it be God's Wrath in his Breast that is treasured up, yet the treasuring of it up is ascribed unto themselves.  
God will sand his Son Jesus Christ on purpose to clear all such imaginable Suspicions and Suppositions that Men or Devils can cast upon him, for condemning of Men, or executing this Punishment himself. Enoch, the seventh from Adam, prophesied, saying: Behold, the Lord cometh with ten thousand of his Saints, to execute judgement upon all, and to convince all that are ungodly among them, of all their ungodly Deeds, which they have ungodlily committed, and of all their hard Speeches which ungodly Sinners have spoken against him. His work at that Day is to convince,( yea, and to convince is name first) as well as to execute judgement. And it is certain, that in order thereto he will speak all Fairness, Equity, Justice, and Reason,( 'twere not Conviction else); and he will have all his Saints and Angels about him, as Judges and Witnesses. He will have all the World to hear it; and how equal it is for him to execute so sore a Vengeance. And as he will convince them of their Deeds to be ungodly and deserving it, so of their hard Speeches; and that( whatever his Decrees were,) they themselves were ungodly, and their Deeds ungodly, and ungodlily committed. Mark but how he doth ungodly them. And he will convince them, and stop their Mouths for ever. Christ sent him in the Parable speechless to Hell, Mat. 22. 12. And this is one great Service the Man Christ Jesus is to do for God at the latter day: And if he should not do this satisfyingly, and clear all these things, he must shut up his Books, and come off the Bench, and proceed no further, either to Sentence or Execution.   

A MEDITATION.  
LEt our Meditation upon what hath been delivered, be what Moses hath prompted to us; and let us make the same use thereof which he also did.  
The 90th Psalm was penned by Moses,( as the Title shows, A Prayer of Moses, the Man of God,) and it was composed by him in his latter days, after he had seen in forty years, an whole Generation in a Nation of Men removed out of this World, and their Carcases fallen in the Wilderness; a Spectacle so sad, as perhaps not any one Man in the World hath seen, or Age afforded,( but at the Flood) afore or since, in so short a compass of time. His Song is a Funeral Elegy, or Meditation of Death, made upon that whole Generation, verse 3. Thou turnest Man to Destruction; and sayest, Return, ye Children of Men. And verses 5, 6. Thou carriest them away, as with a Flood. In the morning they are like Grass which groweth up; in the morning it flourisheth and groweth up, in the evening it is cut down, and withereth. And God from that time began also to stint and limit Man's years to that measure which it hath held to unto this day. Vers. 10. The Days of our years are threescore years and ten; and if by reason of Strength they be fourscore years, yet is their Strength Labour and Sorrow; for it is soon cut off, and we fly away. Our Souls fly away like Birds when the Shell is broken; and then Hell follows,( as the Revelation speaks) as in reality, so in 
Rev. 6. 8.  Moses's Discourse. And that was it which was the matter of deepest and saddest thoughts in this Meditation unto him of any other. Verse 11. it follows, Who knoweth the Power of thine Anger? Even according to thy Fear, so is thy Wrath.— Which he utters,  
1. By way of Lamentation. He sighing forth a most doleful complaint against the Security and Stupor he observed in that Generation of Men in his times, both in those that had already died in their Sins, as well as of that new Generation that had come up in their room, who still lived in their Sins. O! says he, Who of them knoweth the Power of thine Anger? namely, of that Wrath which followeth after Death, and seizeth upon Mens Souls for ever; that is, who considers it, or regards it, till it take hold upon them? He utters it,  
2. In a way of Astonishment, out of the apprehension he had of the greatness of that Wrath: Who hath known the Power of thine Anger! that is, who who hath or can take it in according to the greatness of it? Which he endeavours to set forth( as applying himself to our own apprehensions) in this wise, Even according to thy Fear, so is thy Wrath. Where those words [ thy Fear] are taken objectivè, and so is all one, and the Fear of thee: And so the meaning is, that according to whatever proportion our Souls can take in, in fears of thee and of thine Anger; so great is thy Wrath itself. You have Souls that are able to comprehend vast Fears and Terrors; they are as extensive in their Fears, as in their Desires, which are stretched, beyond what this World or the Creatures can afford them, to an Infinity. The Soul of Man is a dark Cell, which when it begets Fears once, strange and fearful Apparitions rise up in it, which far exceed the ordinary proportion of worldly Evils,( which yet also our Fears usually make greater than they prove to be:) But here, as to that Punishment, which is the effect of God's own immediate Wrath, let the Soul enlarge itself, says he, and widen its apprehension to the utmost; fear what you can imagine: yet still God's Wrath, and the Punishment it inflicts, are not only proportionable, but infinitely exceeding all you can fear or imagine. Who knoweth the Power of thine Anger?[ It passeth knowledge.]  
Now the Use Moses makes of all this Doctrine of Death and Wrath, in the next following verse 12. is this: So teach us to number our Days, that we may apply our Hearts to Wisdom. This he spake to God in behalf of that present Generation that then survived; and by spreading afore them all these Considerations, thereby also exhorteth them to that which is the only true Wisdom, even to turn unto the Lord, so to escape that Wrath that is to come. And he, as an holy Man, that knew the Terror of the Lord, doth thus persuade Men: And O let our Souls be persuaded by it. And to this end,   

USE.  
I Would first persuade you to believe, that there is this Wrath to come. We knowing the Terror of the Lord; that is, ourselves being assured by believing, that such a Wrath is in the Heart and Breast of God against impenitent Sinners, as also understanding what and how dreadful that Wrath is, we do persuade Men, 2 Cor. 5. 11. And for Men to apprehended and believe it, is the first most effectual Engine to persuade them by. God did not, ere he placed these Souls of ours in our Bodies, first carry them down to Hell, and then up to Heaven, that so we having a foreknowledge of either by Sight and Sense, might then be left to act in this World accordingly: But God hath left only the Revelation of both these unto Faith, in this World, by the Word. — Heb. 11. 7. 'tis said, Noah being warned of God of things not seen as yet, moved with Fear, prepared an Ark to the saving of his House: By the which he condemned the World, and became Heir of the Righteousness which is by Faith.  
You know how the Day of this great Wrath to come( the Day of judgement) is assimilated by Christ to the Days of Noah, Mat. 24. 37, 38, 39. And that( among other) in respect of the Security and Unbelief that is and will be afore it comes, in the Hearts of Men about it,( which is Christ's special scope there.) And the place in the Hebrews cited answerably, reckoneth that Faith of Noah,( who being forewarned of the Flood, was moved with Fear, and prepared an Ark to save himself and his Family,) amongst those other Instances of Saving Faith, which that Chapter doth enumerate, as that which had this Wrath to come signified thereby in his eye. showing withal the Foundation of the Condemnation of that World to lye in this, That though Noah declared this Wrath to come unto them by his Preaching and Example,( for as he was a Preacher of Righteousness, so of this Wrath, as Enoch also had been,) yet they believed it not, because it was unseen; as the words of that 7th Verse are. For these things then happened in Types of what was to fall out concerning this great Wrath to come; that Destruction of the old World being but the shadow of this, as expressly 'tis interpnted to be, 1 Pet. 3. 20. The Spirits in Prison, which sometimes were disobedient, when once the Long-suffering of God waited in the days of Noah, while the Ark was a preparing. The like Figure whereunto is Baptism, which now also saves us. If the Ark was of Salvation, then the Flood of Damnation; and that, then, as the word [ also] now evidently shows. This Wrath, it is a thing to come, as that of the Flood then was to them, styled therefore the Wrath to come; and so it is a thing not seen, and so is reckoned amongst the Objects of Faith.  
Men indeed have some lesser stitches in Conscience afore-hand, both from it and about it, but little do they imagine that these will or should ever become the matter of such torturing Aches, as they rise up to in the end: Men do as little imagine this of these forerunning Warnings, or secret Gripings and Twitches, as the Old World did then, that the usual Clouds of Heaven that caused Storms, would have ever swelled to the drowning of the World. Nor indeed doth this fall out to Mens Souls, until the Curse or Wrath of God enters, like Oil into their Bones, as the Psalmist speaks of Judas, Psal. 109. 18.  
For this Wrath is in the mean time a thing hidden in the Breast and Bosom of the Almighty, and is therefore termed, a Treasure of Wrath: A Treasure, because hide, so Treasures use to be;( they are termed hidden Treasures, Prov. 2. 4. and elsewhere.) And for the same reason the coming of it upon Men is called the Revelation of the righteous judgement of 
Luk. 19. 42.  God: As the things belonging to Mens Peace, so their Destruction, are hidden from their Eyes. Though Damnation slumbers not, 2 Pet. 2. 3. but is in its March, and proceedeth in its approaches towards them, every hour nearer and nearer; yet Men slumber in respect of the belief thereof, and not so much as dream of it in their Slumber, 1 Thess. 5. 3, 6, 9. The apostles complaint there, is the same in effect with that of Moses, Who knows the Power of thine Anger, so as to apply his Heart to Wisdom?  
The Baptist, who began the publishing of the Gospel, he began it with forewarning Men of this Wrath, and styled it, the Wrath to come: And Christ, whose office was to preach that Gospel, seconds him therein, and terms it hellfire, &c. Now observe, how he speaks to the Pharisees about it: O ye Generation of Vipers, who hath warned you to flee from the Wrath to come! Mat. 3. 7. 'tis Vox admirantis; as if he had said, 'tis strange, that the Preaching of Wrath to come should any way startle yours so hardened Hearts, as to see you here attending at my Sermons; and that the Consideration thereof should any way arrest, or make any dint upon your Souls. The reason of his Wonder was, because indeed Men believe it not, or very slightly. Who hath demonstrated it unto you? as his word is. And Christ useth the very same word about this matter, Luke 12. 5. I will forewarn you,( or demonstrate to you) whom you shall fear, even him that can destroy in Hell. All this still tends to show, how hidden it is from the most of Men. The very same Unbelief is more darkly, and in other terms, expressed in the Old Testament: Deut. 32. 29. O that they would consider[ their latter end!] And, Eccles. 11. 8, 9. Remember the Days of Darkness, for they are many: But know thou, that for all these things God will bring thee to judgement.  
Now to help you a little in the belief of this:  
Besides what the Scriptures speak hereof:  
1. Consult thine own Heart. Thou hast a busy Principle within thee, Conscience, that like a Spy sent in from an adverse Party into anothers Quarters, observes and takes notice of all that passeth; not thy Actions or Speeches only, but what is done in thy Privy-Chamber, or Closet of thy Soul; and not only so, but thou mayest hear the noise of his Pen still a running, and punctually writing that which it observeth; and there is not a Motion, a Lust, a Desire, a Purpose, an End, a flying Thought, but it diligently doth set down, and can give thee the Sense thereof; and thou canst not stop the Course hereof. And what is the meaning of all this? but that thy judgement is continually a preparing, thine Examination a taking all thy Life long. For, where there is a Register, a Clerk of the Assize thus busy at work, there is a judge, whose Officer he is. Be wary therefore what thou dost, Man! Thou art surprised and undone, if thou heedest not; for all this is in order unto judgement. And as Letters written with Onion or Limon Juice, appear not at the present, so may not the Impresses of these sad Lines against thee, yet bring but thy Soul to this Fire we have been speaking of, and every Character, Tittle, yea, Accent, or Aggravation of Sin, will be made visible and legible: And hence it is the Books are said to be opened, Rev. 20.  
2. Again, do you not hear daily the Noise of canonshot from Heaven let off, and the Bullets fly about your ears, and see them strike this Man and that Man in your view? It is the apostles Conviction to the Gentiles, Rom. 1. 18. That therefore there is a Treasury of Wrath to come, which he speaks of, chap. 2. 4. because at present even in this World, The Wrath of God is revealed from Heaven against all Ungodliness and Unrighteousness of Men, that withhold the Truth in Unrighteousness. The meaning whereof is, There is no sort or kind of Unrighteousness or Ungodliness, but in the Instance or Example of some Man or other, God hath by some manifest judgement shown his Wrath against it, in the view and observation of the very Heathens themselves, of and to whom it is he speaks this. There was never a Nation of the Heathens, but the Stories of it would have afforded a Theatre of God's Judgments against all sorts of Evils in in one Person or other, singled out by Decimation( as it were) in this World, to show thereby that there was an hidden Wrath to come in the other World, which would fall upon all the rest, who yet escaped at present. Those few and scattered Instances manifested a Treasury, a Magazine of Wrath in Heaven; his Phrase is, from Heaven, that is, in and from God: which the Heathens also were sensible of, witness their Sacrifices of Atonement directed unto Heaven. And this to be the apostles Scope is clearly seen, in that he prosecutes this in the following Chap. 2. v. 1, 2, 3, 4, 5. Therefore thou art inexcusable, O Man, whosoever thou art, that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest, dost the same things. But we are sure that the judgement of God is according to Truth against them which commit such things. And thinkest thou this, O Man, that judgest them which do such things, and dost the same, that thou shalt escape the judgement of God? Or despisest thou the Riches of his Goodness, and Forbearance, and Long-suffering, not knowing that the Goodness of God leadeth thee to Repentance? But after thy hardness, and impenitent Heart,[ treasurest up unto thyself Wrath against the Day of Wrath, and Revelation of the righteous judgement of God. And unto this account you may put the enumeration of those Instances of judgement made by the other Apostles, as those upon the Angels that fell, and on the Old World, on Sodom and Gomorrah, Corah, &c. whereof though some were outward and temporal Punishments, yet because they were Evidences of that Wrath to come upon like impenitent Sinners, both these Apostles do to that purpose allege them, and make use thereof to beget this Belief in us. For so expressly the one begins his Discourse thereof: 2 Pet. 2. 3, 4, 5. Whose judgement now of a long time lingereth not, and their Damnation slumbereth not. For if God spared not the Angels that sinned, but cast them down to Hell, and delivered them into Chains of Darkness, to be reserved unto judgement; and spared not the Old World, but saved Noah, the eighth Person, a Preacher of Righteousness, bringing in the Flood upon the World of the Ungodly: And turned the Cities of Sodom and Gomorrha into Ashes, condemned them with an Overthrow, making them an Ensample unto those that after should live ungodly. Then the other Apostle adds: judas v. 7. They suffering the Vengeance of Eternal Fire. The Lord knoweth how to deliver the Godly out of Temptations, and to reserve the Unjust unto the Day of judgement, to be punished. Consider also what his Wrath hath been to whole Nations; and how he says, he will one day turn all the Nations into Hell that forget God, as the Psalmist tells us, Psal. 9. 7. He hath Prisons large enough, and Chains strong enough, to hold them all. When the Jews saw one hundred& eighty thousand of the Assyrians Host killed in a night, afore the very Walls of Jerusalem, Fearfulness surprised the Hypocrites; their Hearts melted with Terror to think what the Wrath of God must be for ever: Isa. 33. 14, &c.   

USE.  
Then learn to adore and fear the Greatness of our God, to the end to turn to him.  
Where he shows Favour, his Favour is Life, Psal. 30. 5. yea, his Loving-kindness is better than Life, Psal. 63. 3. Whom have I in Heaven but thee? There needs no other there.  
On the contrary, if he be provoked, there needs no other judge or Avenger but himself. I may say, The Weapons of his Warfare within himself, are mighty to revenge all Disobedience. This great General needs not borrow, nor call in the Aid of his Creatures,( though in respect of their being his Militia, he is styled the Lord of Hosts,) to make War, and destroy. That very Face of his gives Life, and strikes dead and kills. In thy Presence is fullness of Joy, Psal. 16. ult. And from his Presence is Destruction, 2 Thess. 1. 9. O hid us, say they, Rev. 6. 16. from the Face of him that sits on the Throne, and from the Wrath of the Lamb. They point to the Fountain of their Anguish, and speak what above all was it they dreaded. It is greatly observable, what and how God talks to Job, to this very purpose: Says God to Job, chap. 40. Wilt thou contend with me? So verse 2. he begins to dare him: Come, says he, let this be among other one Trial of thy Power,( who had been a Prince, &c.) in comparison of mine: Take upon thee,( as I mean to do) and be judge of all the World: Put on thy Judges Robes, and thy biggest Looks: Thus verse 10. Deck thyself with Majesty and Excellency, and array thyself with Glory and Beauty. And particularly try; try what thou canst do or effect, when thou art most angry, by thy mere Looks: Cast abroad the Rage of thy Wrath, v. 11. Throw Sparkles of thy most fiery Indignation from thine Eyes.— Canst thou look a Man dead, and cover a Man's Face for ever with Confusion? Look on every one that is proud, and bring him low: So vers. 12. hid them in the Dust together, be they never so many; and bind their Faces in secret: that is, cover them with Confusion of Face, with a Look or rebuk of thy Face; make them run into Holes, or seek Mountains to cover them, to avoid the Terror of thy Looks. Now all this I can do( says God) with a mere Look, whenever I please: And I can as easily save also, as I can thus destroy,( which thou canst not do thine own Soul) as the next Verse insinuates, Then will I confess thine own hand can save thee. You see he resolves saving and destroying into the same Power of his, and maketh the same estimate of either; which the Apostle also doth, chap. 4. 12. There is one Lawgiver, who is able to save and to destroy.  
My Exhortation therefore in fine is, Let us not fear Creatures, but fear Him, and make him your dread: and learn to know what a God ye walk before every day, and have for ever to do withal, Christ that came out of his Bosom knowing him, doth ( Luke 12. 4.& 5. compared with Mat. 10. 26.& 28.) upon knowledge of this God make this same Exhortation; I say to you,( says he) and I will forewarn you,( he says it twice, and it is as if he had said, Take it from me that know him) Fear him that is able to destroy Body and Soul. The Apostle succenturiates, We know him that hath said, Vengeance is mine: so here, Heb. 10. And again, We knowing the terror of the Lord, 2 Cor. 5. 11. which they know, by an estimate taken from his Goodness, that his Wrath must be answerable. And Moses also, that had seen his Back-parts, and his Glory; He cries out, Who knows the power of thine Anger? Hypocrites and carnal Professors( as those were whom God professedly takes to task Psal. 50.) think to play with the great God, and deal with him any how,( as we say) as with a Man that is their Fellow. They know him not. Psal. 50. 21. These things hast thou done, and I kept silence, and thou thoughtest I was altogether such an one as thyself: And what things they had done and were guilty of( see if thou hast not been guilty of the same or like) the 18, 19,& 20 verses show; When thou sawest a Thief, then thou consentedst with him, and hast been partaker with Adulterers. Thou givest thy Mouth to Evil, and thy Tongue frameth Deceit. Thou sittest and speakest against thy Brother, thou slanderest thine own Mothers Son. And God was silent or long-suffering.( The like you have Isa. 57. 11, 12. Of whom hast thou been afraid, that thou hast lied, and hast not remembered me, nor laid it to thy Heart? Have not I held my peace even of old, and thou fearest me not, &c.) But mark what is the issue of all this; in Psal. 50. 21. it follows, But I will reprove thee, and set them in order afore thee. They had never felt the smart of his Anger in all their Lives, and little thought that the Lion was in him: but it follows, Consider this ye that forget God, lest I[ tear] you in pieces, and there be none to deliver. Oh take heed and turn to him, or on the sudden he will start up like a mighty Lion, and tear your Souls in pieces, as a Giant might do Cobwebs, and prey upon the Blood of your very Souls, and break the Bones thereof as a Lion could of the most silly Creature. Add to this,   

MEDITATION.  
Consider, What it is to die, and what the State and Condition of the other World is. It is to have to do with God immediately, either in Wrath or Love; and from his own hands, as well as from the immediate Sentence of his Mouth, to receive thy Weal or Woe.— That we come naked into this World, and go as naked out of it, was Job's Meditation first; after that David's, Psal. 49. 15. We shall carry nothing away, that is, of what belongs to this World; then after him Solomon the Son, Eccles. 5. 15. As he came forth of his Mothers Womb( speaking of Man) naked shall he return, to go as he came, and shall take nothing of his Labour, which he may carry away in his Hand. The Effect of which divine Meditation comes to this, To put secure and careless Man upon the consideration of his immortal Souls Condition, which first cometh into this World naked( as well as his Body:) And poor thing! the meaning of its first cry( if the Soul itself could then speak out its mind) is, I am an empty thing, and have brought nothing with me; who will show me any good? But after its being grown up, it begins to find a World richly furnished with all things to enjoy, as the apostles Phrase is, 1 Tim. 6. 17. But yet again when he goes out of this World, he is then turned out of House and Home, as perfectly naked as he came into it: and as Rev. 18. 14. The Fruits that thy Soul lusted after, and all things which are dainty and goodly, are departed from thee, and thou shalt find them no more at all. Death is therefore compared unto the breaking or failing of a Merchant or Tradesman proving Bankrupt, Luke 16. 9. That when ye fail, &c. says Christ; of which I have elsewhere spoken.  
Now if this be thy case as to this and that other World, think with thyself what thine eternal Soul must then betake itself unto, and also unto whom in that other World. My Doctrinal part hath informed you that it is God himself, God immediately,— Eccl. 12. 7. The Spirit returns unto him that gave it. To explain which, There was that evident difference put in the making man's Soul at first from that of his Body, That God made the Body out of the Earth, but the Soul was breathed in by God; and therefore not out of any pre-existent matter, as the Souls and Forms of all other living things are. And upon this dissolution or separation of each from other, it is that Solomon says, Then shall the Dust return to the Earth as it was: and the Soul to God that gave it; that is to say, the same common Law befalls either in their kind, that to other things in their kind; they are reduced unto their first Principles. And so look as the Body is materially resolved into the Earth, which was the first matter of it; so according to some kind of Analogy thereunto,( and so far as the Soul is capable of a like return unto God,) the Soul returns to God that gave it; as having been the immediate Original of it, not materially, as a Spark is out of the Fire, but as the immediate Efficient. It came from God by way of Gift, God gave it; that is, freely and voluntarily produced it by a sole, single, free Act of his Will and Power, whereby he created it out of nothing; and so in the whole of it, it was an entire and mere Gift of his. And therefore in the beginning of his Exhortation, verse 1 of this Chap. he had aforehand laid this as a Foundation for it, Remember thy Creator, or Creators, and is so styled, because he is in a more special manner thy Creator, than of our Bodies, or of other Creatures; and that because himself immediately gave thy Soul, in such a manner as he produced not our Bodies, nor material Substances.— And hence it is it returns to him, as the immediate judge or Arbiter of its eternal Condition. It returns to Elohim; which, as A Lapide and Ferdinandus have observed in their Comments, signifies 
Ad Deum qui dedit] Tanquam ad suum uti Factorem sic& Judicem; ( hunc enim significat Heb. Elohim:) ut illi actionum suarum per omnem vitam exercitarum rationem reddat. A Lapide, in Eccles. 12. 7. In Hebraeo ponitur nomen Elohim, Judex, Inspector, Testis; unde Chald. vertit[ ut stet in Judicio ante Dominum.] Ferdinandus in verba.  also a judge as well as a Creator, and so was chosen out here, as a word more fitly serving that his scope, than any other Name of God's. Now then think what it is to die; it is to return to God, so as eternally and immediately to have to do with him.  
And then withal consider the different Dispensations of this Great God towards you in this World, and that next. In this World Mens Souls having Creature-Comforts, God communicates himself unto them thereby; and by reason of his Patience and Long-suffering to them added hereto, they hear not of, nor from him immediately; the most of Men do not otherwise than in these mediate ways. I was altogether silent, says God, Psal. 50. He answers them neither good nor bad. And thus tho he is not far off from any of us, but Men live and move in him, in respect of his Power to uphold them, as Acts 17. 28. or, as verse 25. He giveth Life and Breath unto all things;( which Clause doth interpret that other, v. 28.) Yet as to converse with, or intimate knowledge of him, he is the unknown God, v. 23. and Men live without God( in that respect) in this World, as Eph. 2. 12.  
But altho Men thus live without God here, they shall not live( I might say[ not die] rather, for it is a Death,) without God in the World to come. I beseech you think with yourselves, how that your Converse with this Great God in this World is( I express it by that of Men with a Lion, comparatively,) but as through a grace,( as that of the Spouse's with him is said to be but through a lettuce, Cant. 2. 9.) And he keeps to the Laws of his ordinary Providence: he breaks not forth immediately, but lies still and quiet; and through his patience suffereth and permitteth Men to walk by him, and do all their Hearts desire, and lets them alone. But, Brethren, when you come to die; it is as if one were turned in unto that Lion with the grace open; and those Repagula of his Patience removed, your poor Souls, your naked Souls, are upon him immediately, and must( in a clean contrary way to what the Saints do) dwell with him for ever.— The Consideration of this struck dread and horror into the Hearts of the Sinners of Sion,( as it may well do in any Soul that hath not Communion with God.) Isa. 33. 14. The Sinners in Sion are afraid, fearfulness hath surprised the Hypocrites;[ who among us shall dwell] with the devouring Fire? Who amongst us shall dwell with everlasting burnings?( I opened that place afore, and shewed that this devouring Fire was God himself:) These speak one to another as Men affrighted use to do, and as struck on the sudden with apprehensions of the greatness of that God, whom their Consciences( now awakened)  told them they had to do withal for ever. And they look trembling one on the other, and the common cry and voice among them thereupon is, Whose Portion will this prove to be? For it will be the Portion of some: or, Who of us, or all Creatures, is able to bear it or endure it? And upon this Conference( as I may term it) and inquisition among themselves, God by the Prophet steps out and answers them, but in a clean contrary way, and to their further confusion, and tells them: There are those that shall dwell with me thus immediately, unto whom I will be Glory and Happiness, who shall walk in the comfort of this Fire which you thus dread; and who( like the three Children in that fiery Furnace) shall be refreshed therein. So it follows, He that walks righteously, and speaks uprightly, he shall dwell on high. And therefore it further follows, 1. as a Promise to the upright and pure in Heart, ver. 17. Thine Eyes shall see the King in his Glory. And 2. with a further threatening to the Hypocrites, Thine Heart, who art an Hypocrite, shall meditate Terror, ver. 18.  
Now then again, seeing you have thus to do with the great God alone for ever, let every one of us prepare to meet our God. 
Amos 4.  This necessary puts you upon seeking of him here in this World, and to seek that Face and favour of his, in which alone is Life. You must therefore also give up your Souls unto him here, to live in him, as in your chiefest Good, and not in your Lusts; and to live to him, as your highest End and constant Interest; and as whose Glory should act and steer you in all your ways; and not unto yourselves. And therefore you, that have neglected this great God, or served him but in Formality and Hypocrisy,( which in Scripture hath the denomination of those that forget God) who never knew what it is to have intimate Communion and Fellowship with him through Faith in Prayer and other Converses, joined with hearty Love unto him, and to the Interest of his Glory: Think, O think with yourselves, when you come to die, that you must go to him, and be with him for ever, in that sense I have given. Think with thyself thus: My Soul will be turned naked out of this World, and there is nothing, no not a Rag of any of the Comforts I pursue after here, which shall be carried with it from hence; but it is the great God I must be turned naked unto, and appear afore; and if my Soul be found naked of his Image too,( which to have renewed in me was the only Errand he sent my Soul for into this World) and if I bring not that along with me, as my current Token, Ticket, and Pass into the other World, there will not be a dwelling-place of Bliss for me, to receive me into; not such an one as the Apostle speaks of for the Comfort of the Saints, 2 Cor. 5. 1, 3. We know that if our earthly Tabernacle be dissolved, we have a Building of God; if so be we shall not be found naked, v. 3. that is, devoid of his Image, as also of Christ's Righteousness. But instead thereof this great God will be unto me as a Furnace, and I must dwell with those everlasting Burnings spoken of, even for ever.  
And then think with thyself again: What communion or correspondency hath my Soul kept and held with God? what acquaintance hath it had with him? For otherwise it will be strange you should commend your Souls into his hands,( as Christ did, and the Saints use to do when they die) and that with a desire and intention to live that Eternity with him which is to come, and yet not to have lived at all with him or to him here. How dost thou think thou canst look him in the face at thy first appearance afore him? If they should take thy Soul away from thee 
Luk. 12. 20  this Night, as Christ's speech is, how canst thou think God should then at first look on thee, much less take thee into eternal, immediate Bosom-communion with himself for ever? I pray, upon what acquaintance? And so may God also say unto thee. O therefore remember thy Creator in the days of thy Youth; learn to know and fear him; Acquaint thyself with him, and be at Peace: Receive 
Job 22. 21, 22.  the Law, I pray thee, from his Mouth, &c.  
Again, think with thyself, What do I pursuing after the things of this Life with my dearest affections, and utmost intentions? Alas! I am to live for ever with God, and not with these. The Apostle sets forth a Manifesto upon it, 1 Tim. 6. 7. We brought nothing into this World, and it is certain( or manifest, says he, {αβγδ},) we carry nothing out: and thereby provokes them to pursue with might and main after godliness, which alone is great Gain, and only current Money in the other World. And this is the manifest coherence of those two Sayings, following immediately one the other in those two verses, v. 6, 7. But Godliness with Contentment is great Gain. For( says he) we brought nothing into this World, and it is certain we can carry nothing out: the latter being a Motive to the former. And therefore also upon the same ground it follows, Trust in the living God, and not in Riches,( so neither in Learning, Wisdom, Credit, &c.) v. 17. For why? It is the living God whom you are to have to do withal for ever. Altho he hath for the present given you, and provided all things in this World richly to enjoy,( as it follows there) yet he hath reserved himself for you to enjoy in the other World. And it is the [ living God] in my Text likewise, 
Heb. 10.  into whose hands you fall as of a judge and Avenger, if you fall short of Godliness. And it is this living God you must be made happy in and by for ever.  
The great Theme and Subject of Ecclesiastes, you know, is, that All is Vanity and Vexation of Spirit. Now you may observe, how Solomon upon this very ground and account I have now been pressing, doth set a fresh stamp upon, and his last Seal unto that Truth, that all is vain, Eccl. 12. 8. even from this ground, That a Man's Spirit returns unto God that gave it, v. 7. red and observe the coherence of those two Verses, v. 7, 8. Then shall the Dust return unto the Earth as it was, and the Spirit shall return to God who gave it. Vanity of Vanities,( saith the Preacher) all is Vanity. He had in the beginning of this Book pronounced them Vanities, chap. 1. Vanity of Vanities, &c. And he had all along proved them vain at the best, as they are enjoyed in this World, unto those who enjoy them most abundantly, most freely. But now when in the conclusion he had brought Man himself, that is, the enjoyer of them, and discoursed him into his Grave, laid him in the dust, and said thereupon that his Soul must then immediately go to God, then he cries out anew,( having reserved it for the conclusion of all, and that also upon an account greater than all the former:) [ Vanity of Vanities, saith the Preacher, all is Vanity:] and thereupon infers, as the close, Let us hear the conclusion of the whole matter, Fear God, and keep his Commandments, v. 13. For God shall bring every Work unto judgement, with every secret thing, whether it be good, or whether it be evil. You may observe how the Apostle in a parallel manner also speaks, It is appointed for all Men to die, and after this the judgement, Heb. 9. ult. just as Solomon here.   

USE.  
Let me next deal strictim, or at downright blows with you. I first serve every Soul here with an Arrest, That he was once a Child of Wrath, Eph. 2. 3. Children of Wrath by Nature as well as others; let every Man clear himself of it unto God as he can; all were born such, and continue such until now, 1 John 2. 9. if they have not become otherwise, by an escape made( from the sense of this danger) which is termed by the Baptist a flying from the Wrath to come, Mat. 3. 7. an escaping the Damnation of Hell, by Christ, Mat. 23. 33. As the murderer did when he ran to the City of Refuge from the attach of the Avenger of Blood,( as in Heb. 6. 18. the allusion is) a flying for refuge unto Christ. Which escape is made by a solid, and serious, and empowering apprehension of that estate to be such; as that a Man continuing therein, he apprehends he is every moment obnoxious to this Wrath, which drives him unto Christ as a Deliverer from that Wrath, joined with a giving a Man's self up to him: Both which, through the Power of the Holy Ghost accompanying them, do work a change of Heart and Life in him, an actual turning of the Soul unto God from all Sin to Godliness. And until a Man be thus engrafted into Christ, and thereby made a new Creature in him, All this Wrath, as Christ says John 3. ult. remains or abides upon him. Which word [ remains] imports( as was said) his condition to have been originally, and in itself, and from the beginning, and uninterruptedly under Wrath; until saving Faith, which is accompanied with Regeneration and true Repentance, puts the difference. So as there needs no more to be inquired of such a Man, but what have you to say for the alteration of your Estate? without which it is one and the same that it was at the first; he continues under Condemnation until now: Wrath remains. As we use to say, An Outlawry, a Sentence of Death remains upon a Man till pardonned. He says not only that the Wrath of God is coming upon such a Man,( as the apostles Phrase is) but it abides, &c. the Apostle indeed says, it comes, as in respect to the execution 
John 8.  of it; but Christ says, it abides on a Man, in respect of a Man's being bound over unto it, until the Son doth make him free.  
Then again think with yourselves, how that this Wrath of God is declared to be against all ungodliness and unrighteousness of any kind, continued in a way of Disobedience. And be thy Sins small or great, yet whilst thou art in that Estate, this Wrath is in their proportion due unto all that ungodliness and unrighteousness in thee, and remains upon thee for them. First, against all ungodliness, though it be but in deadness, averseness unto, and turning aside from God unto the Creature: whereupon follow Neglects, Contempts of him, Enmities to him, and thence Omission of Duties towards him, and not glorifying him as God, as there ver. 21. And secondly, all unrighteousness unrepented of and continued in; the enumeration of the Particulars of which you may have in the same Chapter, vers. 29, 30. being filled with all Unrighteousness, Fornication, Wickedness, Covetousness, Maliciousness, full of Envy, murder, Debate, Deceit, Malignity, Whisperers, Backbiters, Haters of God, Dispiteful, Proud, Boasters, Inventors of evil Things, Disobedient to Parents, &c. And to strike thy Heart yet more, think what Sins the Apostle more especially singleth out, as those for which he specially indigitates that the Wrath of God cometh upon the Children of Disobedience, Col. 3. 5, 6. Even Fornication, Uncleanness, inordinate Affection, evil Concupiscence, and Covetousness, which is Idolatry: For which things sake the Wrath of God cometh upon the Children of Disobedience; that is, that live in them in a way of Rebellion and Disobedience unto God.  
And consider, they are not Heathens only, whom the Wrath of God is poured forth upon; though so, Psal. 79. 6. Pour out thy Wrath upon the Heathen that have not known thee; and Psal. 9. 17. All the Nations that forget God shall be turned into Hell: But it is also those that live under and obey not the Gospel; and those especially. In 2 Thes. 1. 7, 8, 9. The Subjects of this Wrath are reduced to these two, those that know not God, they were these Heathens; and those that obey not the Gospel, that is, who professing it, and living under the means of it, even the Children of the Kingdom,( as they are called Mat. 8. 12. and Mat. 13. 41.) there shall be gathered out of the Kingdom( that is, the visible Professors of Religion in the strictness of it) all things( that is, Persons) that do offend, and do Iniquity, or are workers of it. Those first and especially, that have given scandal by doing Iniquity openly, and repented not, and then those that secretly [ do Iniquity;] that are found workers of it in any kind, they shall be gathered( says Christ) and cast them into a Furnance of Fire; and Hypocrites especially, they are made the measure and standard of all other that are cast into it, both by Christ and the Prophet Isaiah.  
But not only these, but in Mat. 12. 22. He that but wanteth the Wedding-Garment; not the positive doers of Iniquity only, but that want true Grace, Sincerity of Faith, and Love unto Jesus Christ; the wanting all those Graces, Col. 3. 12. Gal. 6. 15. which as a Garment he should have put on( as in those places) that came to such a Wedding, the Wedding of so great a Person. And when there, he says to such an one, Friend; it is an upbraiding Speech, such an one as Christ used to Judas, Matth. 26. 50. because he had professed himself to be a Friend, but is discovered to be a false and feigned one; How comest thou hither? here is no room for thee. And though Christ is said to spy out but one such among that Company, yet it is the case of many: For, that the conclusion of that Parable, vers. 14. importeth, Many are called, few are chosen: and so that one Person is professedly made but the Instance or Example of what Christ will do with all others that are such; who will prove many. And it is said that he was speechless, or strangled as with an Halter( as the Original Word signifies) through obstupefaction of Spirit. Now of this Man, and all other such, Christ the King saith, ver. 13. Bind him Hand and Foot,( that he may not be able to help himself or deliver himself) and cast him into outer Darkness, there shall be weeping and gnashing of Teeth. And the true reason is, because if Mens Estates be found unrenewed or unregenerate,( as this Mans was through want of true Grace) then the Sins of their whole Lives do abide upon their score, and are charged upon them. And every such an one, even the finest-spun Hypocrite, hath Sins enough( if he had no other) in those very deficiencies and fallings short of true and spiritual Grace, which he wholly wants. And the highest and most sublimated work of the Spirit, which a Man remaining unregenerate is any way capable of, through heavenly enlightenings, and tastings of the Powers of the World to come, stirring up but self only, and the Affections thereof towards spiritual things, is capable of being discovered, not only that it is a deficient work, and short of true Holiness at that day: but also when all the inward Obliquities, Motives, Ends, Purposes, Affections, that are in such Mens Hearts; that were the influencers and guides of their Ways and Actions, are discovered, it will be found that they all are matter of Wrath, as truly as their other Sins: And their Persons will be proved to have continued under the Wrath of God abiding on them, as well as grosser Sinners. And that there will be the discovery of these things in such Men, is the genuine scope of that Passage, Heb. 4. 13, 14. The Word of God( understand it whether of Christ, or the Word of Christ) is quick and powerful, and sharper than any two-edged Sword, piercing even to the dividing asunder of Soul and Spirit, and of the Joints and Marrow, and is a Discerner of the Thoughts and Intents of the Heart: Neither is there any Creature( that is, of the Heart of Man) that is not manifest in his Sight, with whom we have to do. For unto such Professors among the Jews, as had been enlightened, &c. as chap. 6. of whom you also red up and down in that Epistle; and yet still remained in real and spiritual unbelief, as vers. 11. of this very Chapter compared with judas vers. 5. is this Passage particularly directed, and of them intended.  
Consider moreover, that the longer thou goest on in this Estate, or in thy Sin, the more of Wrath thou treasurest up unto thyself, as Rom. 2. Every Moment Sins do add unto that heap. And all thy Sins are barrel'd up in thy Conscience, as Gun-powder fully dry; and an answerable Proportion and Measure of Wrath is laid up in God's Heart; and when these meet, and that it comes to pass that the Fire of God's Wrath breaks forth out of his Heart into thine, then thy Soul is blown up in an instant, and a Fire kindled that burns for ever in Hell.  
And meditate also how frail thy Life is, how thin and slight a screen of Flesh there is betwixt all this Wrath and thy bare Soul; which if worn, or any way sliced through, the Soul runs out. Nay, that venomous Spider, thy Soul, dwells but in a Cobweb, which if broken, or any violence be done it, it instantly flies away into the other World. — Job, in several places, delights to compare our Lives and Condition in this World unto a Candle or Lamp: Now let the Candle be let alone to burn itself out fairly to its full length, yet some last but a very little while, and those of the greatest size cannot long. Oh, but how many intervening Casualties are there, that afore do put it out? The Candle of the Wicked shall be put out, and Destruction cometh upon them, Job 21. 17. that is, ab extrinseco, from without. How many Thieves in the Candle, or fatal Accidents do Men meet with, that unawares consume it? Immoderate Sorrows and Cares small it; Intemperance, like too much oil poured thereon to feed it, choketh and extinguisheth it; Too much Intention of Mind turns the flamme downward upon itself, and so it evaporates. Often another Mans Breath in seasons of Malignity( which fall out more or less every year) blows and puffs it out. A Friends Breath comes in with an infectious Vapour, and throws his Soul out who visits him: Yea, an unskilful or else a mistaking hand of a Physician, who undertakes to snuff and brighten it; unwarily clean snuffs the Candle out.— Yea, Men strong and vigorous go to the Grave in a moment, as in the same 21. chapter of Job, ver. 13. Yea, as Psal. 55. 15. they go quick to Hell: it is an allusion to Corah, Dathan, &c. Numb. 16. 30, 33. of whom 'tis said twice, They went alive to Hell. Many die so suddenly, that they are in Hell in a trice, and as it were ere quiter dead. And truly the most of Men live in this World like silly Sheep in a Pasture, as David's Similitude is Psal. 49. 14. They are 
See Ainsw.  put into Hell like Sheep,( so some:) It notes out their Security in respect of that slaughter which comes upon them. This Man dies, then that, then another, and they regard it not; even as the Sheep do not, when the Butcher( as his Pleasure is) takes out first one, then another, and carries them to the Shambles, whilst the rest feed on; and know not that themselves are a fatting to the day of Slaughter also.  
Let us consider also, what millions of Transgressions are we guilty of in one Day? Oh then what in thy whole Life? And what a reckoning will the Sins of thy whole Life come to, when every Commandment shall bring in their Bills? and that thou hast to do with a God, who, 1. hath all thy Sins before him, Isa. 65. 6. Behold, it is written afore me, but I will recompense, &c. 2. That will never forget any one of them, Amos 8. 7. The Lord hath sworn, Surely I will never forget any of their Works. 3. With a God who will bait thee nothing, Every Transgression shall receive a just recompense of reward: He spared not his own Son. Rom. 8. and will not thee, unless by regeneration thou hast a Portion in his Son. Think with thyself what a case thou art in, if thou must answer Justice for all and every one of these.   

DAVID's Meditation, Psal. XLIX.  
The most of these things hitherto by way of Use spoken by me, are no other than what David himself spends one whole Psalm together upon; it is Psal. 49. and styles it The Meditation of his Heart, vers. 3. which caused me to entitle that former about what it is to die, a Meditation rather than an Use; as I had done that of Moses also, Psal. 90. This of David's I shall here add, to set the deeper seal and weight upon all that hath been treated.  
He begins the Psalm, and shows the moment of these matters, though in view but ordinary, with as solemn a Preface and Proclamation, calling upon attention and heed hereto, as any where we find in Scriptures. 1. In the first verse he summons all the World into a Ring about him, Hear ye this all the People; give Ear all the Inhabitants of the World. And 2. particulariseth forth his Auditors into all sorts of Conditions, vers. 2. Both low and high, rich and poor together. For why? what he was to utter to them, did as much concern the one as it did the other, and behoved them all alike to look to; as being that which especially concerned them in respect unto their Being in the other World, how different soever their Condition was in this. And 3. he cries up the matter itself, as the greatest Wisdom, vers. 3. and a deep mysterious Parable and dark saying, vers. 4. My Mouth shall speak of Wisdom, and the Meditation of my Heart shall be of Understanding: I will incline mine Ear unto a Parable, I will open my dark saying upon the Harp.— Now what should this matter be! It was to declare two things, which take up that whole Psalm.  
The first, how in the style of a Be it known to all Men,( for we have seen he publisheth it to all) he aloud declares, I for my part am not afraid to die, and go into that other World. Which confidence of his he greatens by this Supposition superadded: That if, when he should come to die, all the Sins of his whole Life were presented afore his view, yet notwithstanding he should not be afraid: thus ver. 5. Wherefore should I fear in the days of evil, when the Iniquities of my heels shall compass me about? A strange confidence! which yet he found reason for from God: For he challengeth all or any thing to bring in reason to the contrary; let them all say, [ Wherefore should I fear?] And yet his other Psalms, as well as his Story, tell us what an infinite number of Sins were upon his score, and how sensible he was thereof.— And that this bold Speech of his relates specially to the day of Death, or days wherein he might have cause to fear it,( though I will exclude no other times of Trouble, that were yet to come before, in this Life, to be intended by him; which Interpreters wholly carry it unto) that this is his scope, I shall make appeal to the whole drift of what follows throughout the Psalm: which concerns the state of wicked Men in their Death,( which I shall by and by show:) But specially I argue it from the reference and correspondency this Speech hath with and to vers. 15. God will redeem my Soul from the Power of the Grave, for he shall receive me. Selah. There you have the reason or ground of this his Confidence, which he had at first uttered in ver. 5. perfectly expressed, as that which he opposed unto all Therefore's or Wherefore's to the contrary; yea, though they should be fetched from his very Sins, that might( if any thing) make him afraid. But there in that resolve of his, ver. 15. he centers, and landeth this which he had so confidently uttered in ver. 5. And all the rest of his discourse that comes between, is apparently about the opposite condition of wicked Men; As that they must die, and what their estate is in and after Death; all which was but to illustrate this Confidence of his.  
He plainly in this ver. 5. puts himself into the supposition, as if he were then to die, and as if Death ( the King of terrors, Job 18. 19.) were setting down his siege about him, and that all the Iniquities of his heels or ways,( which are Deaths strongest Forces, The Sting of Death is Sin, and the strength of Sin is the Law, 1 Cor. 15. 5, 6.) were as an Army formed up, encompassing him round,( which out of Psal. 40. 12. I have shewed to have been his case, and the very Metaphor he there also useth.) But now David was so steeled, as though he placed himself( thus aforehand) in the full view and face of all these, single and alone in the midst of them; he yet outdares them all, as the Apostle did Rom. 8. ult. strengthened with this, for the Lord will receive my Soul; which Phrase of Speech to be the same that a dying Saint useth, you all know.— And this part of his Speech, v. 5. might have come in as comfortable an Use as any other, of that former Doctrine,[ the innumerable number of Sins;] but that this other part that now follows doth properly belong unto what hath been now last insisted on; and so I rather placed both here.  
The second thing is, The opposite state of wicked Men in their Lives, and in relation to their dying, and also at and after Death; by which he both illustrates and expounds his meaning in ver. 5. to be to utter his own blessed condition at his Death, v. 15. and to that purpose it is, he further dilates upon the death of wicked Men in the rest of the Psalm: And which is indeed a kind of Summary of what in the former Meditation I have prest.  
During their Lives, they trust in their Wealth, and boast themselves in the multitude of their Riches, v. 6. and yet they see( as the word is, v. 10.) that they cannot redeem their own or others precious Souls from bodily Death, or obtain of God by a Ransom, that they should live for ever. For he sees the wise Man die like as the Fool, and so leave their Wealth to others: Thus in v. 7, 8, 9, 10. That which therefore( miserable Wretches) they relieve themselves with against this, is, Their inward thought is, that their Houses shall continue for ever, and their Dwelling-places to all Generations: They call their Lands after their own Names, and their Posterity approve their Sayings, v. 13. Tho when he dies, he shall carry nothing away, his Glory shall not descend after him, &c. And whither goes he when he dies? His Soul( so 'tis in the Original, and varied in the Margin,) shall go to the Generation of his Fathers,( to the Company of those Giants of the Old World, from whom Hell hath its Name so oft in the Proverbs.) And where are they all? The Spirits in Prison. So the Apostle resolves us, speaking of the Men of the old World, 1 Pet. 3. 19. And they shall never see Light or comfort more, says the Psalmist. But as for me( says David, v. 15.) God shall receive me into the bosom of his Love and Bliss.— And then again upon their dying, They are laid as Sheep in the Grave; Death shall feed on them, and prey upon them: The first Death upon their bodies in the Grave, the second Death upon their Souls. And their Beauty shall consume in the Grave: so as at the morning( as there) of the Resurrection, the greatest Personages, that have had such a Gleam of Glory to attend them whilst they lived, accompanied perhaps also with dominion over others, shall then rise such ugly shabby Death-eaten and Hell-eaten Creatures,( as we use to say, Moth-eaten) all their Beauty being preyed upon,( that's his word) and consumed: And such shall they appear in judgement, where the upright( whom they despised) shall have dominion over them, ver. 14. But( says David) God shall redeem my Soul from the power of the Grave: For he shall receive me. Selah.  
And for the further illustration of all this, and how it relates unto Death, I shall only cast in a manifest parallel between what David here had meditated about the condition of wicked Men at Death, with what our Lord himself hath seconded it withal, in expressions fully herewith agreeing, treating of wicked mens dying also; Luke 12. 16. unto ver. 21. 'tis the Parable of that rich Man, whose Soul was taken away that night. 1. Says David, Their inward thought is, &c. ver. 11. And says Christ, He thought within himself, so ver. 17. 2. Whilst he lived he blessed himself, so David ver. 18. namely, in those his inward Thoughts about his Goods and Posterity: And the like speaks Christ, to be the inward speech and applauding himself, of his rich Man; He says to his Soul, Soul, thou hast many Goods laid up for many years, take thine ease and be merry. Again 3. of this Man Christ says, Thou Fool, this night, &c. ver. 20. And David of his, This their way is their Folly, ver. 10. 4. And finally, the reason of that their Folly, which both Christ and David give, do center in one and the same: This Night thy Soul shall be required thee, then whose shall these things thou hast provided be? Thus Christ, ver. 20. and David correspondently, His Soul shall go, &c. They shall never see light, ver. 19. and he shall carry nothing away, but leave his Wealth to others, verses 10, 17.  
But still withal, let us remember what David's conclusion is concerning himself at his Death, and which he placeth in the midst as the center of his Discourse, which hath all this other about wicked Men round about it, to the end to magnify the Mercy thereof to himself; But God shall redeem my Soul, and shall receive me. Selah. The Mercy of both which the last Use of all, that next follows, doth concern; and so shuts up this Discourse.   

USE.  
Let all Believers from hence learn, how to set a due and full value upon that Salvation, which they profess to expect, and which God hath designed to give them.  
Our great and gracious God, the more to bind and oblige the redeemed of the Sons of Men unto himself, hath twisted their Salvation of a double Cord of Love. 1. A privitive one, seen in what they are snatched out of, which is termed a being saved from Wrath, Rom. 5. A delivering from Wrath, 1 Thess. 1. 10. An escaping the Damnation of Hell, Mat. 23. 33. A not( so much as) entering into Condemnation, John 5. 24. 2. The other a positive part, The Glory to be revealed; the greatness of which no Tongue can utter, or Heart conceive. That Blessedness or Glory conferred on the elect Angels, and that favour shown them, hath not this privative part of Salvation to greaten it; further then as by way of prevention, in that God upheld them from falling into the Merit or Desert of it. Whereas we Men are all become guilty afore God, were actually under Wrath, Children of Wrath even as others, one as well as another, Ephes. 2. And the weight of this he in that Scripture would have them put into the Scale whenever they thought of Salvation; By Grace ye are saved: so as with a Note of Remark it follows, v. 8.— God hath thus doubled the Mercy of Salvation to us, on purpose to make it Salvation indeed; So great Salvation! as the Apostle speaks, Heb. 2. which duplication is seen in all parts of our Salvation as well as this, as might be largely shown.  
There are many gracious Saints that have had no Impressions of Wrath, no fears and terrors of Hell, set upon their Souls in their first Humiliation; nay, the Consideration thereof hath had but small influence into their Hearts by way of Motive, in turning them unto God; but it hath been pure free Love hath taken their Hearts, and swallowed up their thoughts. Yet mark what I shall say unto thee in this Case, altho indeed the less thou hast been moved in thy turning to God with such fears or impressions of Hell, it be in some respect the better, for the more kindly hath God's Work been in that respect upon thee; and it also argues a special tenderness in God's Heart towards thy Soul, to have restrained the Roughness of the East-Wind from blowing on thee, as the Prophet speaks. Yet let me withal say, That the more any one hath( after Conversion) taken into consideration this Wrath,( I do not mean by Terrors, but) by a practical meditation of it, and his own desert thereof; the more( when joined together with the former, of God's pure Love) it will move his Heart to Thankfulness to God for saving him. And the more thine Heart hath this way been enlarged, the more of God's Love, which thou art either assured of, or reliest upon, must needs be greatened to thee; yea, and prove the higher incentive of Love unto God again from thee. Whereas on the contrary( that I may give a Caution) because there seemeth to be such an Ingenuity in Grace its working in that first respect mentioned, that Wrath hath had no influence at all. Hence such Persons are apt too much to neglect, or not to mind the Consideration of God's Wrath at all; no not so much as in this latter way mentioned; but thinking to keep up an Ingenuity of Love, they entertain not this at all in their Meditations. But sure this is far more blame-worthy than that other is commendable; and that by how much there comes thereby to be a Loss, of so much and of so great a part of God's Love purposely thereby designed to be shown:( I term it a Loss, for what is not seen, and the Heart considers not, nor is sensible of, is as if it had not been.) And further I add, that this valuing of God's Love herein shewed, at its own full rate in both respects, is a matter of greater moment than the working of thy Love to him, in so ingenuous and kindly a way,( as thou supposest) without all or any consideration of Hell or Wrath, can arise unto. And this by how much God's Love to us, in the full latitude of it, is a thing more precious than our Love to him. Of the two, God had rather have us apprehended his Love towards us in the utmost extent thereof, than have our Love, or Love from us to him, to work but in that one way of Ingenuousness: yea, and in the issue you will all find, that if you join the Considerations of both together, they will concur to work an higher Ingenuity of Love, than that other way alone can do.  
If we will come to comprehend with all Saints the height, and Depth, &c. of the Love of God and Christ, in all the dimensions of it, we must take that course and way in our Meditations about it, which God himself hath laid out and designed on purpose to set it forth and greaten it unto us by. Which he hath done as well by so great a deliverance from so great a Wrath due to us, as by conferring so rich an Inheritance of Glory upon us. And look as God hath two such vast Contrivances, of infinite weight each of them, the one in his right hand, the other in his left, for the manifestation of his Love; so we should have two Scales in the hand of our Faith to weigh each by: And of the two it may perhaps be hard to say which is the more massy, that is, in the apprehensions of some of those who have been deeply humbled for Sin, and under sense of Wrath,( tho I think Glory carries it by far.)  
I observe that our Lord and Saviour Jesus Christ himself, tho but made a Surety for Sin, and tho it was impossible he should be holden of Wrath or any thing he was to suffer, Acts 2. 24. yet he doth consider, as well for his blessing God, as also to his own Comfort, in Psal. 16. 7. and 10.( a Psalm made wholly of him) and magnify the delivering part of Salvation; Thou wilt not leave my Soul in Hell, nor suffer thine Holy One to see Corruption: I say, he considers this as well as the Joy which followed thereon: which yet also follows there, v. 11. Thou wilt show me the Path of Life. In thy presence is fullness of Joy; at thy right hand there are Pleasures for evermore. He reckons up both, as two distinct parts of Favour shown in that Salvation of his, which is both the Cause and pattern of ours. And that it was to bless God for both these, which he thus distinctly and apart mentions, his Preface to both, v. 7. I will bless the Lord, &c. shows. Thus as Man. And there is this further evidence of it, That look as what any one exerciseth Faith for, and preys for much afore it is obtained, that proportionably he is thankful for after. And the same is seen in Christ in this very particular. For as we red in that Psalm, that he exercised Faith for this Deliverance as well as for that Glory: So in like manner, Heb. 5. 7. That he offered up Prayers and Supplications, with strong crying and tears, unto him that was able[ to save] him from Death, and was heard in what he feared. And hence it came to pass, that we find him after his Deliverance so greatly blessing God for it. So you red of his praising God for the same, in Psal. 22. from v. 2. to the end, and in express words, v. 25. even as well as you may red his Prayer for this Deliverance in the former part of that Psalm.  
If He, who( but for us and our sakes) needed no deliverance; then how much more lies this upon us, the Persons saved, and unable to save ourselves, distinctly to remember both these parts of our Salvation with infinite Praise and Blessing of God's great Name? Bless the Lord, O my Soul; and all that is within me bless his holy Name, and forget not all( that is, not any of) his Benefits, says the Psalmist in his own Person, Psal. 103. 1, 2. And what sort of Benefits were they? it follows ver. 3, 4. Who forgiveth all thine Iniquities; Who redeemeth thy Life from Destruction; there is Salvation from Sin and Hell, the privative part: Who crowneth thee with Loving-kindness and tender Mercies,( over and above deliverance) and satisfieth thy mouth with good things; there you see also is the positive part. You might observe the very same in this 4●. Psalm, Thou shalt redeem me, &c. and, Thou shalt receive me.  
By all that hath been spoken( although you are saved from it, yet) look down into Hell a little, as it hath been set out to you; And think with yourselves, Hath God delivered me from so great a Death, and given me such a deliverance as this, from a death so dreadful and eternal also? How would the Devils and Spirits in Prison prise an escape and deliverance from Wrath present and to come, if they could be supposed capable thereof; yea, if they had no more? A Nobleman or Favourite that hath run into great and high Treasons, to have but mere Life given him, how would he value it, though he never saw the Court more, nor were never restored unto his Estate and Dignities, had he but wherewithal to live? If a Man were in danger to be drowned, and a Rope were thrown him and a Crown, and bidden take his choice; with promise, Thou shalt be King of all the World, if thou come to shore safe with the Crown on thy Head: of the two he would in this case take hold of the Rope, and refuse the Crown. And why? because it is Salvation and his Life. But for a Man to be both wafted safe to shore, and then arriving there, to have this Crown besides! how great Salvation would this be valued, stupendous Grace and Love!  
These things the Saints should consider chiefly unto two ends and purposes;  

1. To be thankful to God and Christ.  
2. To comfort their own Souls.   
I. To be thankful both to God and Christ.  
1. To God the Father. It was his part to contrive the whole design of our Salvation, to the end to set forth his Love to us. And the Scripture spreads afore us the Love of the Father herein upon this double consideration; 1. That he appointed us not to Wrath,( which otherwise we should have in the issue and execution, by reason of Sin fallen under.) 2. That he ordained us to Salvation. You have an express Scripture for both these, setting forth the Love of God the Father hereby; 1 Thess. 5. 9. God hath not appointed us to Wrath, but to obtain Salvation. Here are first, two parts of the Mercy vouchsafed, 1. Deliverance from Wrath. 2. Salvation. Then the Love of the Father in his not appointing us to Wrath,( and so not to leave us under it) as well as appointing us to Salvation; and both as appointments of God, the one as well as the other.  
And then in the second Epistle, chap. 2. ver. 13. he provokes them unto thankfulness for this; But we are bound to give thanks always unto God for you, who hath from the beginning chosen you unto Salvation, through Sanctification of the Spirit, and belief of the Truth: which he speaks with reference to what was done to others, ( ver. 12. compared.) Let me speak to you then in the Apostles Language; Oh what thanks are yourselves then bound( if the Apostle gave them for others) to give unto God for yourselves, to whom God hath given Faith and Holiness, upon both these respects?  
2. To Jesus Christ, for that hand which he had in this our Deliverance from Wrath: thus expressly, 1 Thess. 1. ult. Ye wait for his Son from Heaven, even Jesus, who delivered us from the Wrath to come. Here again you have these two parts of Salvation set together. 1. His coming from Heaven, which they waited for, with hopes of his carrying them thither, as he tells them chap. 4. ver. 17. We shall be caught up to meet the Lord in the Air; and so shall we ever be with the Lord. Then 2.( which the Apostle adds with an Emphasis) even Jesus, who delivered us from the Wrath to come. Take in that too, says he, and forget it not, to endear your Jesus to you: and for ever know him by this Character, [ It is that Jesus who delivered you from the Wrath to come.] It was the Fathers work indeed to appoint and ordain this Deliverance, and us unto the benefit of it through Faith; but it was our Jesus, his Son's work, to effect and accomplish it; 'twas his Soul that paid for all.  
And the manner or way how he delivered us from this Wrath, heightens this his Love yet more; for he delivered us from it by being made himself a Curse for us, Gal. 3. 23.  
The second thing I propounded was, To comfort your Souls in the consideration of this Salvation and Deliverance. Thus Christ, Psal. 16. 9, 10. for his deliverance, Therefore[ my Heart is glad] my Flesh also shall rest in hope; for thou wilt not leave my Soul in Hell, thou wilt show me the path of Life, &c. And David in the 49. Psalm, which lead on to this, doth comfort himself also ver. 15. when of wicked Men he had said, Like Sheep they are put into Hell,( as some red it) Death shall feed on them: He then for his own particular comforts himself with this, But God shall redeem my Soul from the power of Hell, for he shall receive me. And the Apostle to the Thessalonians, epist. 1. chap. 5. having ver. 9. set before them( as was afore opened) that God had not appointed them to Wrath, but to obtain Salvation, he subjoins, ver. 11. Wherefore comfort yourselves together.   
FINIS.   

An Immediate STATE OF GLORY FOR THE Spirits of Just Men upon Dissolution, DEMONSTRATED.  
BY THO. GOODWIN, D. D.  
LONDON; Printed for Jonathan Robinson, at the Golden Lion in St. Paul's Church-Yard. 1680.   
2 COR. 5. 5. 
Now he that hath wrought us for the self-same thing is God, who also hath given unto us the earnest of the Spirit.  
THere is no Point of more moment to All, nor of greater Comfort to Saints, than what shall become of their Souls when they die: 'tis our next Stage; and things that are next, use more to affect us. And besides, it is the beginning, and a taking possession of our Eternity.  
That these words should aim at this self-same thing, cannot be discerned, without consulting the fore-going part of the apostles Discourse: and yet I cannot be large in bringing down the Coherence, having pitched upon what this fifth Verse contributes unto this Argument; which alone will require more than this time allotted, having also very largely gone through the Exposition of the foregoing verses elsewhere: and I now go but on where I left last. But yet to make way for the understanding the Scope of my Text, take  The Coherence in brief thus: 
In the 16th Verse of the fore-going Chapter( where the Well-head of his Discourse is to be found) he shows the extraordinary Care God hath of our[ inward Man] to renew it day by day; where Inward Man is strictly the Soul with its Graces, set in opposition unto our Outward Man,[ the Body with its Appurtenances,] which he saith daily perisheth; that is, is in a mouldering and decaying condition.  Chap. 5. ver. 1. For we know, that if our earthly House of this Tabernacle were dissolved, we have a Building of God, a House not made with hands, eternal in the Heavens. 
In this first verse of this fifth Chapter, he meets with this Supposition: But what if this outward Man or earthly Tabernacle be wholly dissolved and pulled down, what then shall become of this inner Man? And he resolves it thus, That if it be dissolved, we have an House, a Building of God in the Heavens. And what is the [ We] but this inner Man( he had spoken of) renewed Souls, which dwell now in the Body as in a Tabernacle, as the Inmates that can subsist without it? And it is as if he had said, If this inward Man be destituted of one House, we have another. God that in this Life was so careful over this inner Man, to renew it every day, hath made another more ample provision against this great Change. It is but its removing from one House to a better, which God hath built. As yourselves( to speak in your own Language) if Wars should beset you, and your Country-House were plundered and pulled down, you would comfort yourselves with this, I have yet a City-House to retire unto.  
Neither is the terming the Glory of Heaven, and that as it is bestowed upon a separate Soul, an House, alien from the Scripture-Phrase, Luke 16. 9. That when you fail, they may receive you into everlasting Habitations. Death is a Failing,( 'tis your City-Phrase also when a Man proves Bankrupt) a Statute of Bankrupts comes forth then upon your old House, ( Statutum est omnibus semel mori) and upon all you have; and then it is a receiving or entertaining that otherwise desolate Soul into everlasting Habitations, that is, into an House eternal in the Heavens, as the Text.  
Nor yet is the Phrase of terming Heaven a City-House, remote neither: for, Heb. 11. 13. Abraham and the patriarches died in Faith,( Mark that!) In Faith or Expectation of what? He had  told us, ver. 10. He looked for a City whose Builder is God. What is a City, but an Aggregation and Heap of Houses and Inhabitants? Multitudes had died afore Abraham, and gone to Heaven, from Adam, Abel, Seth, downward; and God promiseth him Peace at his Death, and a being gathered to those Fathers, Gen. 15. 15. There was then a City built, and already replenished with Inhabitants; and amongst others, an House provided for him, that is, his Soul built of God, and ready furnished against this Removal.  Verse 2. For in this we groan earnestly, desiring to be clothed upon with our House which is from Heaven. 
In this Verse he utters the working of the Affections of Christians towards their being clothed upon with this House; and so in order to this enjoiment of it, their desiring even to be dissolved: which Paul also utters of himself, Phil. 1. Now if the first Verse speaks of the Glory of a separate Soul, when he calls it an House: this second verse must intend the same.  Verse 3. If so be that being clothed, we shall not be found naked. 
In this Verse he gives an wholesome Caution by the way, and withal insinuates, why he used the word clothed upon, in the fore-going Verse, thus, speaking of the Glory of such a separate Soul, even because it is absolutely necessary that all our Souls be found clothed first, and renewed with Grace and Holiness, and not be found naked at our Deaths, that is, not devoid of Grace, and so exposed to shane and Wrath, as Rev. 16. 15.  Verse 4. For we that are in this Tabernacle do groan, being burdened; not for that we would be unclothed, but clothed upon, that Mortality might be swallowed up of Life. 
The fourth Verse gives a genuine and sincere Account, why a Christian doth thus groan, and that after dissolution itself, in order to this Glory; which he sets out with an accurate distinction of their desires of dissolution, in difference from like desires in all other Men: First, Negatively, not for that being burdened we desire to be unclothed, or dissolved; that is, simply for ease of those burdens: nor out of a despising of our Bodies we now wear,( as their Heathen Wise-men and Philosophers did, and others do); No But secondly, Positively, For this, as the top-ground of that Desire, That we would be clothed upon with that House,( spoken of Verse 1. and that still taken in the sense spoken of in the second Verse) to the end that this mortal animal Life, which the Soul( tho immortal in itself) now leads in the Body, full of Sins, clogged with a Body of Death and Miseries;( each of which hath a Death in it) and so it lives but a dying Life; that this Life may be exchanged, yea, swallowed up by that which is Life indeed, the only true Life, the knowing God as we are known, and enjoying him: All which, as to our Souls, is truly performed at our Dissolution; although the final swallowing up the Mortality of our Bodies also doth yet remain to be accomplished: which will be done at the latter day, at that Change both of Body and Soul, tho in respect of the Body it will be completed as then more fully.  
This Interpretation, and the suiting of all the Phrases used in this 4th Verse, to hold good of this Exchange at Death, I cannot, through straightness of time, give an account of now: I have lately, and very largely done it elsewhere.  
This for the Coherence: I hasten to my Text.   

TEXT.  
Verse 5. Now he that hath wrought us for the self-same thing is God, who hath also given us the earnest of the Spirit.  
THe Current of the four former Verses running thus steadily along in this channel, the Stream in this Verse continues still the same.  
There is one word in this Verse,[ {αβγδ}, For this self-same thing God hath wrought us,] which serves us as a Clue of Thread drawn through the Windings of the former Verses, to show us, that one and the same Individual Glory hath been carried on all along, and still is in this Verse also. So then we see where we are.  
What this self-same thing should be, ask the first Verse, and it will tell you, it is that House eternal in the Heavens, a Building of God, prepared by him against the time that this earthly House is dissolved. Ask the second Verse, it is the same House we groan to be clothed upon with, when the other is pulled down. Ask the fourth Verse, and more plainly: It is that Life, which succeeds this mortal Life the Soul now lives in this Body, and swallows up all the Infirmities thereof. And then here it follows, Even for this self-same thing, &c. So then, if the Glory of the separate Soul be the Subject of any of these Verses, then of all, and so of this Verse also.  
And to be sure it cannot be that extraordinary way of entrance into Glory, by such a sudden Change, both of Soul and Body into Glory at once, without dissolution, should be the self-same thing here aimed at. For it was not the Lot of any of those Primitive Christians, of whom the Holy-Ghost here speaks this, [ He hath wrought us for this thing,] that they should be in that manner changed, and so enter into Glory: but the contrary. For they all, and all Saints since for these 1600 years, have put off their Tabernacles by Death, as Peter did, and speaks of himself, 2 Pet. 1. 14. and therefore the Scripture( or Holy Ghost) foreseing, as the Phrase is, Gal. 3. 8. this change would be their fate, would not have uttered this of them, [ God hath wrought us for this] whom he knew God had not designed thereunto.  
Neither is it that those groaning desires, spoken of in the foregoing verses, 2, 3, 4. is [ that self-same thing] here( as some would) for indeed as Musculus well: If the Apostle had said, He that hath wrought this thing in us, &c. that Expression might have carried it to such a Sense: But he saith, He that wrought us for the self-same thing: And so 'tis not that desire of Glory in us is spoken of: But us, ourselves and Souls as wrought for that Glory.  
If it be asked, what is the special proper scope of these words, as touching this Glory of the Soul? The answer in general, It is to give the rational part of this Point, or demonstrative Reasons to evidence to Believers, That indeed God hath thus ordained and prepared such a Glory afore the Resurrection. And it is as if the Apostle had said, Look into your own Souls, and consider God's dealings with you hitherto, viz.  
First, the operation of his hands. For what other is the meaning or mystery( says he) of all that God is daily so at work with you in this Life? What else is the end of all the workings of Grace in you, and of God that is the Worker? This is his very design, He that hath wrought us( that is, our Souls) for this very thing, is God.  
Besides the evidence the work gives, there is also over and above the earnest of the Spirit given to your Souls now whilst in your Bodies, in Joy, full of Glories of the same kind( as Earnests are) of what fullness of Glory they are both capable of then, and shall be filled with, when severed from your Bodies, Who hath[ also] given us[ the earnest] of the Spirit.  

§.  
We Preachers have it in use, as to allege Proofs of Scripture for the Points or Subjects we handle: So to give Reasons or Demonstrations of them. And so doth our Apostle here of this great Point he had been treating of: and such Reasons or Demonstrations run often upon Harmony and Congruity of one Divine Thing or Truth kissing another. Also upon Becomingnesses or Meetnesses, that is, what it becometh the great God to do. For instance; In giving an account, why God in bringing many Sons to Glory, did choose to effect it by Christ's Death, rather than any other way. It became him( says he) Heb. 2. 10. For whom are all things, and by whom are all things, &c. And so in the point of the Resurrection, 1 Cor. 15. 21. Since by Man came Death, by Man came also the resurrection of the dead; that is, it was congruous, harmonious, it should thus be; the one answering correspondently to the other. The like congruity will be found couched here, in God's bringing Souls to Glory, afore that Resurrection.  
Now there are two sorts of harmonious Reasons couched in the fore-part of these Words, He that wrought us for this, is God.  
I. That it is Finis operis& operantis, The End of the Work itself upon us; and of God as an Efficient working for an End: God hath wrought on us for this very thing.  
II. It is Opus Dignum Deo Authore, A Work as he is the great God, and as a thing worthy and becoming of God as the Author of it: He that hath wrought us for this thing, is God.  
There is a third point to be superadded; and that is, It is the Interest of all three Persons: Which how clearly evidenced out of the Text, will appear, when I have dispatched these former Doctrines.    

I. Doctrine.  
That it is a strong Argument, that God hath provided a Glory for separate Souls hereafter, That He hath wrought us, and wrought on us a Work of Grace in this Life.  
Ere the Reason of this will appear, I must first open three things, natural to the words: which will serve as materials, out of which to make forth that Argument.  
First, that the thing here said to be wrought, is Grace or Holiness; which is a preparation unto Glory.( 1.) Grace is the Work. And so, Phil. 1. 6. termed, The good Work. A frame of Spirit, created to good works: Eph. 2. 10. We are his Workmanship, created unto good Works. The Text here says, Who hath wrought us: There similarly, We are his Workmanship. And( 2.) Secondly, this Work is a preparation to Glory. For, for one thing to be first wrought in order to another, is a preparation thereunto. Now saith the Text, He hath wrought us for this thing; and Rom. 9. 23. it is in terminis, The Vessels of Mercy, which he had afore prepared to Glory; which was by working Holiness: for it follows, ver. 24. Even us whom he hath called. Likewise, Col. 1. 12. Who hath made us meet to be partakers of the inheritance of the Saints in Light: Meet, by making us Saints. So then, Had prepared, Hath made meet is all one with, Who hath wrought us for this thing. Here  
The second, what is the principal Subject wrought upon, or prepared and made meet for Glory. 'tis certainly the Soul, in Analogy to the Phrase here. We use to say( when we speak of our Conversion) Since my Soul was wrought on. And though the Body is said to be sanctified, 1 Thess. 5. 23. yet the immediate Subject is the Soul; and that primitively, originally: the Body by derivation from the Soul. And hence it is, the Soul( when a Man dies) carries with it all the Grace by inherency: All Flesh is Grass which withers; that is, the Body with all the appurtenances, saith Peter, 1 Pet. 1. 24. But you, having purified your Souls, being born again of incorruptible Seed( our Bodies are made of corruptible Seed, which is the opposition there) by the Word of God, which lives and abides for ever: And this is the Word( he says he means) which by the Gospel is preached( every day) unto you, ver. 25. and by preaching is engrafted in your Souls, purifying[ your Souls] ver. 22. In no other Subject doth that Word( as preached) for ever abide. For the Body rots, and in the Grave hath not an inherent, but a relative Holiness,( such as the Episcopal Brethren would have to be in Churches consecrated by them) because once it was the Temple of the Holy Ghost, who dwells in us.  
And that it is the Soul the Apostle hath here in his Eye, in this Discourse of his in my Text, as that which he intends the Subject here wrought upon, appears, if we consult the Well-head of his Discourse about the Soul, which is the 16. ver. of the 4. Chap. Our inward Man( says he) is renewed, &c.( there is your wrought upon here) whilst the outward( the Body) perisheth. Which Soul, in being called the inward Man, connotates at once both Grace and the Soul conjunct together, and distinct from the Body, as well as from Sin and Corruption. Elsewhere it is declared the subject first and originally wrought on, Eph. 4. 23. Be renewed[ in the Spirit of your Minds.] Look round about the Text, and what is the [ Us] wrought on? plainly this Inward Man, by the Coherence afore and after. Ask yet 1. If our earthly Tabernacle( that is, our Body) be dissolved, we have, &c. that is, This inner Man, our Souls, have; for the Body is supposed dissolved. So likewise, ver. 4. [ We] in this Tabernacle, that is, our Souls in these Bodies. More expressly after, ver. 8. our very Souls not only whilst in our Bodies, but when separated from our Bodies, have the [ We] given them; We are willing to be absent from the Body, and present with the Lord. The We present with the Lord, and absent from the Body, is, nor can be, no other than a separate Soul in its estate of Widowhood. And so here, ver. 5. Hath wrought Us: the Soul bears the Person, carries away the Grace with it.  
Add to this, the Time here specified in 
Observa quôd non in futuro dicit, Parabit nos. Non demumparabitur; ubi jam induendum est, &c. Musc. in locum.  the Text, in which we are wrought upon: It is but this Life, and during the term thereof. Hath wrought us, says the Apostle; not in the future, Who shall work us for it: That[ hath wrought] referring to the work of Conversion at the first, Who[ hath made] us meet to be partakers, &c. Col. 1. 12. and who doth continue still to work us; the Peterperfect being often put by the Apostle for the Present, God renewing the inner Man Day by Day, Chap. 4. 16. So working upon it, in order to this self-same thing, continually. Unto which Words there, these here have an evident aspect; yet so, as that time of working is but during this Life: For it is whilst the outward Man is mouldering, and that by Afflictions, which during this moment work an eternal weight of Glory, ver. 17. and that is expressly said to be but this present time, Rom. 8. So then, there is no Parabit in that other World: But, as Solomon says of Man, There is no work after this Life; No remembrance, 
Eccl. 9. 10.  says David: namely, which 
Psal. 6. 5.  hath any influence into a Man's Eternity. So there is no working upon us in order thereunto, after Death: God hath done his Do[ hath wrought] and Man hath finished his course; as Paul of himself, and in this Chapter of my Text, ver. 10. Every Man receiveth the things done in his Body, be they good or evil. Those things that are done in this Body only; therefore only what in this Life he hath wrought. And for this he hath wrough us,( says the Text.)  

§.  
These things premised, I come to the Argument to be raised out of them, to prove the Point in hand.  
First, that Grace or Holiness, because they are immediately wrought in the Soul, that therefore when the Body dies the Soul shall be taken up into Life. That this is a meet and congruous Ordination of God, the Scripture itself owns, and seems so to pitch the reason of it, in Rom. 8. 10, 11. And if Christ be in you, the Body is dead, because of Sin: but the Spirit is Life, because of Righteousness. But if the Spirit of him that raised up Jesus from the Dead dwell in you; he that raised up Christ from the Dead, shall also quicken your mortal Bodies, by his Spirit that dwelleth in you. He gives an account of what is to become hereafter, both of the Bodies and Souls of them in whom Christ is.( 1.) First, for the Body that is condemned to die, The Body is dead because of Sin. By Body I understand the same which he in the 11th Verse terms the mortal Body to be raised up; which( says he) is dead, that is, appointed to die; as one sentenced to Death you term a dead Man. And this [ because of Sin.] It was meet that that first threatening of dying should have some effect to evidence the Truth of God therein. Only God is favourable in his Ordination in this, that he arresteth but the Body, the less principal Debtor; but that( to be sure) shall pay for it: It is appointed to all Men once to die, even for Men that are in Christ, as this place of the Romans hath it. Then( 2.) follows, what remains the Soul of such an one when the Body dies. [ But] says he,( speaking by way of exception, and contrary fate too,) The Spirit is Life, because of Righteousness. The Spirit is the Soul in contradistinction to the Body; this, when the Body dies, is Life: He says not Living only, or immortal, but is swallowed up into Life: And why? because of Righteousness, which is Christ's Image; and so preserves, and by God's ordination upon dying, elevates the Soul, which is the immediate and original Subject of it,( which is the Point in hand.) For this thing it is, God hath wrought it. But then because the Query would be, Shall this Body for ever remain dead, because of( this first) Sin, and bear this Punishment for ever? No: Therefore( 3.) he adds, He that raised up Christ from the Dead, shall also quicken your mortal Bodies. So at last, and then bringing both Body and Soul together unto complete Glory.  
And the congruity of Reason that is for this appointment is observable, something like to that, 1 Cor. 15. As by Man came Death, so by Man came also the Resurrection from the Dead. For that Sin that condemned us to this Death, we had from the first Adam by bodily Generation, as the channel or means of conveying it, who was( as other) Father of our Flesh.  
The Arrest therefore goes forth against the Body, which we had from that Adam, because of that Sin, conveyed by means of our Bodies: for tho I must not say, the Body defiles the Soul, or of itself is the immediate Subject of Sin; yet the original Means or Channel, through which it comes down, and is derived unto us, is the Generation of our Bodies. The Body therefore congruously pays for this, and the Death thereof is a Means to let Sin out of the World, as the propagating it was a means to bring Sin in: But an holy Soul or Spirit, which is the Offspring of God, having now true Holiness and Righteousness from the second Adam, communicated to it, and abiding in it; and being not only the immediate Subject thereof, but further, the first and original Subject, from and by which it is derived unto the Body; the Womb, into which that immortal Seed was first cast, and in which the inward Man is formed, and in respect of a constant abiding, in which it is that Seed is termed incorruptible. Hence therefore says God of this Soul, [ It is Life] It shall live when this Body dies. There is nothing of Christ's Image, but is ordained to abide for ever. Charity never fails. His Righteousness 
1 Cor. 13. 8 2 Cor. 9. 9.  endures for ever; and therefore is ordained to conserve and elevate unto Life the Subject it is in, and that is the Soul. This, as a Foundation of the substantial parts of this first Reason out of this one Scripture, thus directly and explicitly holding this forth.   

§.  
I come( 2.) to the Argumentation itself, which ariseth out of these things laid together.( 1.) That the Soul is the immediate Subject of Grace.( 2.) The first and primitive Susceptive thereof.( 3.) And itself is alone and immediately capable of Glory, which Grace is a preparation to. And( 4.) that God afore our Deaths hath wrought all of Grace he intends to work, in preparation to Glory. Out of all these a strong Argument doth arise, That such a Soul upon Death shall be admitted unto Glory; and not be put to stay till the time of the Resurrection, when both Soul and Body shall be joined again together. And that this holdeth a just and meet conveniency upon each, or at least, all these grounds when put together.  
First, consider the Soul as the immediate Subject of this working and preparation for Glory. Hence therefore this will at least arise, That the Inherency or Abiding of this Grace wrought in this Soul, depends not upon its conjunction with the Body; but so as it remains as an everlasting and perpetual Conserver of that Grace stamped on it; yea, and carries it all with itself, as a rich Treasure innate unto it wherever it goes, when separate from the Body. I say, it either hath in it, or appertaining unto it, all that hath been wrought for it, either in it, or by it. Rev. 14. 13. Blessed are the Dead which die in the Lord:[ And their Works do follow them:] They go to Heaven with them, and after them. And in what Subject else is it, that the Seed of God remains incorruptible, or the Word 
1 Pet. 1. 23, 25.  of God abides for ever? Or how else comes that Saying to be performed, 1 John 2. 17. He that doth the Will of God, endures for ever? Having therefore all these Riches by it, and as complete( as here it shall be,) meet it is it should partake the benefit thereof, and live upon them now when it is single and alone, and in its Widow's condition. And it is an opportune season, that by a Glory given it for that Holiness, this should now appear, That it was the Soul which was the sole intrinsic and immediate Receptive of all this Holiness. This is the first. Add also,  
Secondly; Its being the first and primitive Subject of Holiness, from which it is derivatively in the Body. Meet it was this Soul should not be deferred, till 
Magis conveniens videtur, ut ainae inquibus per prius fuit culpa& meritum, prius etiam vel puniantur vel p●aemientur. Aquinas cont. Gent. lib. 4. cap. 19§ 3.  the Appurtenance of it be united to it, but be served first, and admitted into that Glory ordained; and by having itself first possession given of that Inheritance, the Body might in its season be admitted derivatively thereinto from it, after that renewed Union with it by the Resurrection. Reason good, that look as in Priority, Grace, the preparation unto Glory, was wrought; so, in that Order of Priority, Glory itself should be communicated. And therefore seeing its Fate is to abide a while alone, therefore first to enjoy, and drink both the Juice and Fruit of that Vine it is the Root of.  
And( 3.) it being in itself, when separate, as immediately capable of this Glory, as when it shall be again united to the Body: For what is the Essential of Glory, the Substance of that Life that swallows up all, but( as we said on v. 4.) God's immediate Presence, and our knowing him face to face, as we are known. Now of this the Apostle doth in these 6, 7, and 8 Verses, expressly inform us, That the separate Soul is not only capable thereof, but that it then begins to enjoy it: Therefore( says he) we are always confident, knowing, that whilst we are in the Body, we are absent from the Lord;( for we walk by Faith, not by Sight.) We are confident, I say, and willing rather to be absent from the Body, and to be present with the Lord. Where to be present with the Lord, and to live by Sight, is expressly made the Privilege of a Soul absent from the Body; which can mean no other State, than that of the Soul between the Death of the Body, and the Resurrection. For whilst it is present in the Body afore Death, it is absent from the Lord; and when it shall be present with the Lord, after the Resurrection, it shall not then be any more absent from the Body. This Conjunction therefore of absent from the Body, and present with the Lord, falls out in no State else, but only in that Interim or space of time between. Let us withal view this Place in the Light,( by bringing the one to the other) which that Passage, 1 Cor. 13. 12. doth cast upon it: For now we see through a Glass darkly, but then face to face; now I know in part, but then shall I know, even as also I am known.[ To see as in a Glass darkly] there, is to [ walk by Faith] here: But to see face to face, and to know God as we are known,( so there) is all one; and to attain to sight, and be in Christ's presence( here.) And to be sure, the Body is in no estate whatever capable of knowing God, as we are known of him: None durst ever affirm that. For besides that, the Spiritual knowledge of God is proper to an intellectual Nature: Further, so to know God, as God knows us, and so to be elevated to the Similitude of God's Understanding, is not communicable to the Body. We may as well dare to affirm God himself to be a Body, as that our Bodies are capable of ever being raised up thus to know God. Hence therefore whether the Soul be out of the Body, as after Death; or so in the Body, as it shall be after the Resurrection; yet still it is the Soul that is immediately alone capable of that Sight and knowledge of God. And therefore seeing it depends not on the Body, it is as well capable of it afore the Resurrection without the Body, as after the Resurrection in the Body.  
Only this must be added, That whilst indeed the Soul is at home in this Body,( this earthly Tabernacle) it is not capable of this Sight of the Glory of God, i.e. as to continue in the Body, and enjoy it; for it would crack this earthen Vessel: as 1 Cor. 15. 50. Flesh and Blood cannot inherit the Kingdom of God. And altho Paul, as a Stander-by, was an Overhearer, 
2 Cor. 12.  and an Eye-witness( by way of Revelation and Vision) of what the Spirits of Just Men in Glory do enjoy: Even as on the contrary, the Angels are often Standers-by on Earth, and Overseers of us, what is therein done,( as the Phrase is, Zech. 3. 7.) yet he was not estated into it, or admitted a Possessor thereof himself, no more than Angels into an earthly estate; and therefore could not say, whether the Revelation vouchsafed him, might not be in the Body as well as out of it: Whereas God had otherwise long since peremptorily determined that Question, That no Man could see God, and live; that is, at once continue in this Body, and see him face to face. And Paul here in my Text also determines it, That whilst we are at home in the Body,( as now) we are absent from the Lord. They are two incompatible Estates. But still when that which thus lets,( this Body) is taken out of the way, the Soul itself is sufficiently capable, as truly as ever it shall be.   

§.  
But if this Argument from these be yet judged not home enough, but short: Then let us in the fourth place add what Force the third Premise will give to it, concerning the Time of God's working on us, to drive all closer home; namely, That God hath wrought upon the Soul in this Life, all that ever he means to work, by way of Preparation for Glory. For this thing God[ hath wrought us] which tho it might with the Enlargements and Sub-Arguments that now shall follow, be made an Argument alone; yet I choose to cast it into this Total, to make the whole the more strong.  
Therefore( 4.) gather up the Demonstrations thus: If the Soul be the immediate and first Subject of Grace, which is a preparation to Glory, and capable of this Glory, when out of the body; And God, the great Agent or Worker, hath wrought all that ever he means to work in it, this way, by way of preparation to Glory: Then, as Peter said in the case of admitting the Gentiles to Baptism, What should hinder that these Souls should not be glorified, 
Act. 10 47.  instantly, when out of their bodies? If indeed, as the Papists, and corrupted Jews and Heathens have feigned, there were any work to be after wrought, a Purgatory, or the like; Then a demur or Caveat might be yet put in, to suspend this their admission into Glory: But the contrary being the truth, then, &c. Now the strength of the Argument from this latter, superadded to the rest, stands upon two strong Grounds.  
First, if we consider what is common to God in this with all other, but ordinarywise Efficients or Workers, that are intent upon their Ends, which must be given to him, the only Wise All-powerful God,( who is here said, as an Efficient, to work us for this End.) When any ordinary Efficient hath brought his Work to a period, and done as much to such or such an End as he means to do, he delays not to accomplish his End, and bring it to execution; unless some empowering impediment do lye in his way to it. If you have bestowed long& great Cost upon any of your Children, to fit and prepare them for any employment; The University suppose, or other Calling; Do you then let these your Children lye Truants, idle, and asleep at home, and not put them forth to that which you at first designed that their Education unto? Will you suffer them( in this case) to lose their time, Do you know how to do good to your Children, and doth not God? We see God doth thus in Nature. We say, when the Matter is as fully prepared as ever it shall be, that the forms enter without delay: Now Grace is expressly termed a preparation to Glory. Also God doth observe this in working of Grace itself, when the Soul is as fully humbled and emptied, and thereby prepared for the Lord by John Baptists Ministry, as he means to prepare it; the work of justifying Faith presently follows. In all his Dispensations of Judgments or Mercies, he observes the same. When mens sins are at full( as of the Amorites) he stays not a moment to execute judgement: So in answering the Faith of his People waiting on him for Mercies. And thus it is for Glory; I have glorified thee on earth,( the only place and condition of our glorifying God) I have finished the work thou gavest me to do: And now ( what now, and presently now remains there, follows) glorify me &c. Thus spake Christ our Pattern.  
Secondly, there is this further falls out, in this Case and Condition, of such a Soul, as doth indeed call for this out of a kind of necessity, and not of congruity only. For whereas by God's Ordination there are two ways of Communion with him, and but two, unto all Eternity; either that of Faith, which we have at present; and of Sight, which is for hereafter. Into these two, the Apostle resolves all God's Dispensations to us, ver. 7. of this Chapter, We walk by faith,( namely, in this life) not by sight. And again, 1 Cor. 13. 12. [ Now] we see in a glass,[ Then] face to face. These two [ Now] and [ Then] do divide the Dispensations for Eternity of time to come. The like in Peter, 1 Epist. 1. 8. In whom though[ Now] you see him not,( as you one day shall) yet believing. If therefore when the Soul goes out of the Body, that way of communion with God by Faith utterly ceaseth 
2 Cor. 13. 8, 13. , that door and passage will be quiter shut up; God having 
1 Thes. 1. 11. John 6. 28.  fulfilled all the work of faith( The work of God) with power, that ever he intendeth: Then surely Sight must succeed according to God's Ordination, or otherwise this would inevitably follow, That the Soul would be for that interim, until the Resurrection, cut off from all communion with God, whatever; having yet all its acquired holiness of Sanctification abiding in it, and Righteousness accompanying of it all that while. Look therefore as a child hath two, and but two ways of living, and when the one ceaseth, the other succeeds, or Death would follow: In the Womb it lives by nourishment from the Navel, without so much as breathing at the mouth: but it no sooner comes into the world, but that former means is cut off, and it liveth by breath, and taking in nourishment by the mouth, or it must instantly die. So stands the case with the Soul here between Faith and Sight: So that we must either affirm, That the Souls dies to all spiritual actings and communions with God until the Resurrection, which those Scriptures so much do contradict, He that believeth hath eternal life, &c. and shall never( no not for 
Joh. 9. 51.& 11. 26.  a moment) die;( and in those Promises it is not simply a sluggish Immortality, but to live, and act, and enjoy God( which is our life) must needs be meant:) Or we must on the other side affirm, That the life of Faith ceasing, and God yet having that way wrought all that ever he intendeth, That then, Sight of God face to face must come in its place: which indeed the Apostle in that 1 Cor. 13. affirms, in saying, ver. 10. When that which is perfect is come, then that which is but in part is done away. There is not an utter ceasing of the imperfect, and then an interval or long space of time to come between; and then, that which is perfect is to come: but the imperfect is done away by the very coming of that which is thus perfect. And in the 12th Verse he explains himself, That the imperfect is this our seeing[ Now] in a glass darkly, that is, by Faith; and that perfect, to be that seeing God face to face, as that which presently entertains us in that other world. Nay, the Apostle admits not so much as a moment of cessation, but says, That the imperfect is done away,( ver. 10.) and vanisheth,( as ver. 8.) by the coming in of the perfect upon it: and so the imperfect, namely, [ Faith] is swallowed up of the perfect, namely, [ Sight.]  
And then further, if we thus grant( as we must) this separate Soul to have this sight, or nothing now left it, to enjoy God any way by; Then it can be no other than Glory it is admitted unto: For, the sight of God face to face, and to know as we are known, is the very essence of Glory, as it differs from Faith. Neither is that ultimate Enjoyment, or happiness in God, which Souls shall have after the Resurrection, any other( in Name or Thing) than the sight of God, as it is thus distinguished from Faith; although it shall be then raised and intended unto far higher degrees of Perfection.   

§  
And for a Conclusion of this first Point, that which follows in that place lately cited out of 1 Pet. 1. 9. Receiving the end of your faith, the salvation of your souls, may as fitly serve for the confirmation of all these latter fore-going Notions, as to any other sense Interpreters have affixed.  
I am ware how these words, Receiving the end of your faith, the salvation of your souls, are interpnted of that joy unspeakable, and full of glory, which the Verse afore had spoken, that many Saints through believing do in this life enjoy, as being salvation imperfect, and the earnest of it in the same kind, and so a part of the Reward of Faith received in hand( as we say) or aforehand, and vouchsafed over and above the ordinary way of living by Faith. This interpretation I no way gainsay, nor will go about to exclude: for I know it doth consist with that other I am about to give, and is subordinate to it:( And I have learned to take the most comprehensive sense the holy Ghost may be supposed to aim at in any Scripture.) But if this sense should directly alone obtain, yet by consequence, and at the rebound, it doth strongly argue the Point in hand. For if whilst Faith continues, God is pleased to vouchsafe the Soul, through believing, such joys; much more when Faith ceaseth, he will vouchsafe the same Soul a fuller enjoyment of himself at the ending of Faith: For why else are these present joys termed Salvation, and that as distinct from that right to salvation, which otherwise Faith at all times estates us into, but for this, that these joys are an entrance into, and a taking possession of Glory, over and above what ordinarily Faith giveth? And therefore they have the name given them, as being the earnest of the same kind, unto that greater fum is to be paid( as in all Contracts it useth to be) at the end of that performance on one part: which end is when Faith ends. And so that is made the set Date or time when this full payment is to begin, which this earnest aforehand bindeth God unto.  
And it were hard to suppose, that God would give such a part of these joys, even whilst Faith continues, for so long a time as until the Resurrection, and then withdraw all communication of himself both in Joy and Faith also. But I leave the prosecution of this Argument, till I come to those words, Who hath also given us the earnest of the Spirit.  
I also know, that by this phrase, The salvation of our souls, the Soul being the eminent part of man, is often in Scripture, by a Synecdoche, put for the whole person. And I must not deny but that ultimately it is intended here, it extending itself to the whole of Salvation first, and last after Faith ended. Which sense on the other hand many interpreters are for.  
I only contend for this, That the salvation of the soul is intended also of that Salvation which falls out in the midst between these joys ( the earnest) in this life, and that ultimate Salvation at the Resurrection, that is the Salvation of the Soul, whilst separate, as being the next. It hath a weight in it, that Salvation and Damnation should so often be said to be of the soul by Christ himself, as Mat. 26. 16. What shall it profit a Man to gain the whole World( and so provide for his body) and lose his own Soul? And again, in speaking of the Soul as considered apart from the Body, Mat. 10. 28. Fear not them that are able to kill but the body, and are not able to kill the soul. But that which is more conjunct to my purpose; it is observable, that this our Apostle Peter should choose to use in this Epistle, more than any other Apostle, this phrase of [ Soul] in relation to Salvation, either as being the eminent subject, and sometimes as the single subject both of Grace and Salvation: So in this Chapter, You have purified your souls, &c. as the immediate susceptive of the incorruptible seed( as was observed.) Then again, in chap. 2. 11. Abstain from fleshly lusts which war[ against the Soul] and, 8. 25. Ye are returned to the Bishop of your Souls. Which he speaks as being the eminent part, and( upon separation from the body) the special charge he hath pastoral care of. And more directly to our purpose, ch. 4. last v. he exhorts them when they come to die, to commit their souls to God, as then being to be separate from their bodies. Now it were hard to think that this Salvation to come should bear the title and name of the salvation of the soul in this and other Scriptures; and 
Heb. 10. v. last. Jam. 5. v. last.  that yet when this Soul shall in the other World come to subsist for a long time single and alone, and then be properly and without figure: A mere soul without a body, a lonesome soul: That during that state it should not be the subject of this Salvation, and so intended here, when more properly and literally, if ever, it is the salvation of the Soul. And it would be yet more strange, that the phrase, salvation of the Soul, should be wholly restrained unto that estate of the Soul, when remitted to the body at Resurrection, and onely unto that. And that word, the soul, should serve onely synecdochically as a part put to signify the whole man, as then it is to be raised up: but especially, it were strangest of all, if it should be confined and limited in this place of Peter, wherein this salvation of the soul is set forth, for the comfort of such as were to lay down their tabernacles of their bodies for Christ( as this Peter speaks of himself in the next Epistle,) and whose faith was then to cease with their lives, whose expectations therefore he would in this case certainly pitch upon that salvation of the soul next, which is this of the soul separate. To confirm all which,  
That which further invited me to this place, was this phrase [ The end of your Faith] especially upon the consideration that he speaks it unto such Christians, who in these times were( as he foretells, ch. 4. ver. 4.) shortly to be martyred, and at present were sorely tried( v. 7. of this Chapter) and in the last verse of the fourth, he thereupon instructeth and exhorteth them to commit their souls( when they die) to be kept by God: And so understood in a proper and literal sense, this salvation of their souls is in all respects termed, The end of their Faith.  
First, in that it is the next and immediate event that Faith ends and determines in, as Death is said to be the end of life: So noting forth, that when Faith ends, this Salvation of the Soul begins and succeeds it. The end of a thing signifies the immediate event, issue, period thereof. As of wicked men it is said, whose end is destruction, Phil. 3.& Heb. 10. last v. apostasy and unbelief are said to be a drawing back unto perdition. And on the contrary, there Faith is termed a believing to the salvation of the Soul: And both note out the final event& onsequent of each, and salvation of the soul to be the end of faith, when men continue and go on to believe, until their faith arrive at, and attaineth this Salvation of the Soul. To this sense also, Rom. 6. 22. You have your fruit in holiness, and the [ end] everlasting life. And the Apostle Peter having in the foregoing verses celebrated the fruits and workings of their faith in this life, as in supporting them gloriously under the sorest trials, v. 7. and then sometimes filling their hearts with joy unspeakable and glorious, v. 8. he here at last concludeth with what will be the end or issue of it in that other life, when faith itself shall cease; and what it is that then they shall receive, Receiving( after all this) the end of your faith, the salvation of your souls, {αβγδ}, in the present, by a frequent and usual Enallage of time, being put for the future: for ye shall receive( or being about to receive) to show the certainty of it: that when Faith shall end, you may be sure on't, even of that Salvation,( that great Salvation so spoken of by the Prophets, v. 10.) of your souls, which as it hath no end to be put unto it, as Faith hath: so no interruption or space of time to come between( during which your souls should not be actually saved) A salvation of your souls singly( whilst through death they shall so exist) as well as of the same souls primarily, and more eminently, when both soul and body shall be reunited,  
2. The end of your Faith, that is, of your aims and expectations in your Faith: the end importing the aim or expectation, which is also proper and a literal sense of that word. And upon this account also the salvation of the soul, when they should die, that being the very next thing their eyes must needs be upon, is therefore here intended.  
And 3. The end of your faith, that is, as being that for which the great God( who keeps us by his power through faith unto salvation, v. 5.) hath wrought this faith in you. Accordingly we find it termed the work of faith, 1 Thes. 1. 3. Which when God hath fully wrought, and brought to that degree he aimed at in this life;( or to use the Apostles own expression of it, 2 Thes. 1. 11.) when God hath fulfilled the work of faith with power, he then crowneth it with this Salvation of the Soul without end. As James speaks of Patience, when it hath had its perfect Work, chap. 1. 4. compared with verse 12. And so speaks my Text, for this self-same thing he hath wrought us. And therefore when this Faith shall cease which he wrought for this, he will attain his end without delay: and you( says he) shall attain your end also: and Faith thus ceasing, if this salvation of the soul did not succenturiate and recruit it anew, the end of this Faith were wholly and altogether present destructive loss unto the soul in its well-being, until the Resurrection. 
{αβγδ} pro {αβγδ}   
4. The [ End] signifies the perfection and consummation of any thing, as Christ is said to be the End of the Law, Rom. 10. 4. and so the meaning is, That your faith, which is but an imperfect knowing God, shall then, when it ceaseth, be swallowed up of sight,( which is all one with that salvation here) tanquam perfectibile, a perfection, as that which is imperfect, is said to be by that which is perfect, 1 Cor. 13. 10. Thus much for the literal and proper import of the word [ End.]  
Now then, If we take the word [ End] in its proper meaning, and the word [ Soul] likewise in its native proper meaning also, which sense in Reason should be first served( when the scope will bear it) then it makes for that purpose, more fitly, which we have had in hand.   

§.  
That nothing may be wanting in this last place cited, to make up all the Particulars in the foregoing Sections insisted on: So it is, that the Apostle Peter doth further plainly insinuate, That this Salvation( here) consisteth in the Sight and Vision of Christ,( which was one Particular afore-mentioned) accompanied with Joy unspeakable, and glorious. The Coherence( if observed) makes this forth clearly: For whereas in the Verse immediately foregoing, he had commended their present State of Faith by this, Whom[ now] though you see not, yet believing, rejoice with Joy unspeakable, and glorious. That [ Now] you see not,( in this Life) is set in opposition, and carries a promise with it of a time to come, wherein they should see, even as Christ said to his Disciples, Joh. 13. 33.& 36. compared, Whither I go, I[ Now] say to you, ye cannot come; but thou shalt follow me[ AFTERWARDS]. So here [ NOW] believing,( which is the Principle at the present which you live upon) you see him not; but when the end of your faith shall come, you shall then see him; and in this it is consisteth the salvation of your soul. So that still it carries on what I have afore spoken unto, That when Faith ceaseth, Sight cometh; yea, perfects and swallows it up as was said even now, out of 1 Cor. 12, 13.  
And let me add this, That the Apostle on purpose doth bring the mention of this supereminent fruit of faith, ( Even now when we see not) that believing, ye yet rejoice with joy unspeakable and glorious: On purpose, I say, to make way for the raising up their thoughts& apprehensions, how infinitely transcending that salvation of their souls must be, when Faith ending, they attain to Sight, to see him face to face, whom their souls have loved: It is implicitly as if he had said unto them, Oh! think with yourselves, what Joy, what Glory that must needs be, which exceedeth and surpasseth this that now accompanies your faith, in an answerable proportion, as much as sight of Christ's presence, and face to face, must be supposed to excel the knowledge of him by faith, which sees him but as absent, darkly!  
And further, give me leave to improve this Notion: You may take this assured evidence, That your souls shall then see, and enjoy God, when your faith shall CEASE, which will be, when once your souls shall come to be separate from your bodies by death: In that, even now, in this life, it is your Souls and Spirits that are the immediate receptives, or partakers and subjects of such glorious Joys,  
The soul enjoys them( though in the body, yet) without the help or concurrence of the body, or the phantasms of it: yea, such Raptures do pass understanding, that is, the common way of understanding, which by the use and help of the body, or images in the fancy, the Mind exerciseth in other things, and which do concur with the understanding ordinarily in faith. But this joy falls into, and is illapsed within the soul itself immediately; yea, the weakness of your bodies, and bodily spirits, will not permit you to have so much of this joy, as otherwise the soul is now capable of by faith. And therefore by this experimental taste aforehand in your own souls, you may be ascertained, That your souls, when separate from your bodies by death, as well as when united again unto their bodies, shall enjoy this great Salvation.  
And thus much for the first Point raised out of the words, which did undertake an Argumentation for a separate soul's Glory and Happiness.( 1.) From the Condition of the Soul, as the immediate subject of Grace wrought in it.( 2.) From God's Ordination of the Work wrought, To raise the soul up to life, whilst Sin should bring Dissolution upon the Body.( 3.) From the Scope of the Worker, God himself; who as an Efficient will accomplish the End, when his Work for that end is finished. And all these, as comprehended in what the very first view and front of the words of my Text hold out: God hath wrought us for the self-same thing.   

§.  
But lo! a greater matter is here. It is not simply said, God hath wrought us for this; but, He that hath wrought us for this thing, is God: Thereby calling upon us to consider, How great an Hand or Efficient is here, even God, who hath discovered in a transcendent manner his Glory, in the ordaining and contriving of this Work unto this great end. Take it not therefore as a bare Demonstration given from God's working Us to this end, such as is common to other Agents,( as hath been said). But further, a Celebration of the Greatness and Glory of God, in his having contrived this with so high an Hand, like unto the Great God: And is as if he had said, There is a Design in this, worthy of God, He hath shown himself in this to be the Great God indeed. He that hath wrought us for this is God.  
When God's ordinary Works are spoken of, it sufficeth himself to say, God did thus, or this: But when God's Works of Wonder, then often you find such an illustrious Note of Reflection upon, and pointing at Him, to have done as God. And it is ordinary among Men, when you would commend the known Worth of the Artist, to say, He that wrought this is such a Man, so to commend the Workmanship.  
And thus both when the Holy-Ghost speaks of this Glory itself,( which is the End for which here) his style is, Wbose Maker and Builder is God, Heb. 11. 10. And in like equipage here of Preparation to that End, he saith, He that hath wrought us[ for this thing] is God. In this very Chapter,( 2 Cor. 5. to go no further,) when the great Work of Salvation, in the whole of it, is spoken of, he prefaceth thus to it: All things are of God, who hath reconciled us to Himself, &c. That is, in this Transaction he hath appeared like that God [ of whom all things else are] and so more eminently in this than in all, or at least, any other Work. What there is said of Salvation in the whole, is here of that particular Salvation of a separate Soul. You have the like Emphasis put, Heb. 2. 10. of bringing many Sons to Glory,[ It became him] says the Text. Now put all together, and the result is:    

The Second Point.  
That to have provided a Glory for separate Souls of Just Men, wrought upon in this Life, is a Dispensation becoming the Great God: yea, and that there is an Artifice and Contrivement therein worthy of God, and like unto himself, such as he hath shewed in other his Works of Wonder.  
There are two Branches of this Doctrine, which I set otherwise out thus:  

1. That it is a thing becoming the Great God, thus to deal with such a separate Soul, having been wrought upon.  
2. That God hath designed, and brings forth therein, a glorious Artifice and Contrivement, such as argue him a God Wise in Counsel, and Wonderful in Working.   

I. First Branch of this second Doctrine, That it becomes God.  
The Account of this Becomingness is best made forth, by comparing and bringing together into an Interview, both the inward and outward Condition of such a Soul, and then the Relations which God bears to it, such as should thereupon move him( through his good pleasure) thus to deal with it.  
You know I at first undertook chiefly Reasons of Congruity or Becomingness, and such always consist of two parts, and when the one answereth and suiteth to the other, then the Harmony of such a Reason is made up.  
Let Us therefore consider,  

1. What is on the Soul's part.  
2. What is on God's part.   

§.  
I. On the Soul's part.  
Therein two things:  
1. The Species, the Kind, and intrinsical Rank of Being, which this Creature( we call the Soul) thus wrought upon, stands in afore God.  
2. The outward Condition or Case this Soul is left in upon its parting with the Body, unless God takes it up into Glory.  
First; For its Rank or Kind of Being.  
Therein two things:  
1. This Soul was by its first Creation a Spirit, and that in the substance or native kind thereof; and in that respect ( considered apart for its Union with the Body) is in a more special manner allied unto God, than all other Creatures( but Angels) are.  
You have the Pedigree of Man, both in respect of Body and Soul, set out, Acts 17. The Extract of our Bodies, in v. 26. He hath made of one Blood all Nations of Men. So then on that side( as we say) in respect of our Bodies, there is a Consanguinity of all Men, being made of one Blood, between one another: But then in respect of our Souls, we are God's Off-spring, v. 28. and so on that side there is an Alliance( not of Consanguinity) unto God, upon the account of having been created immediately by him, and in the very substance of our Souls made like him, and in his Image; and yet we are not begotten of his Essence or Substance, which is only proper to his Great Son. And in a correspondency unto this, God is styled, Heb. 12. 9. The Father of our Spirits, in distinction from the Fathers of our Flesh or Bodies;( see the words:) Which Alliance or Fatherhood, take it as in common with all Mens Spirits, lieth in this, That he not only created our Souls immediately out of nothing, but in his own Image, as to the substance of them, which Image or Likeness other Creatures did not bear, which yet were made out of nothing, as the Chaos was; both which appear, by putting two places together, Zech. 12. 1. He frameth their Spirits( speaking of the Souls of Men) and that, [ altogether] saith the Psalmist, Psal. 33. 15.( so Ainsworth; and others red it) that is, both, each of those Spirits; and also wholly and totally, every whit of the substance of them: Creatio est productio totius entis; for Creation differs from Generation in this, that it is a raising up or producing the whole of a being out of mere nothing, that is to say, [ altogether,] whereas Generation presupposeth pre-existent matter; as in the generation of our Bodies, which are not wholly and every whit of God immediately, but the Parents afford the matter, and the formative virtue besides, by which our Bodies are framed. So then, in respect of our first Creation, our Souls( apart considered) are thus allied to God, to which our Bodies are not; being Spirits in the very Being of them, that altogether do owe that their Being to him.  
But there is a taint come upon the Souls of all Men by Sin, so as this alliance is thereby worn out, yea forfeited, until it be restored. Now therefore these Souls( the only subject of our Discourse) being such as God hath wrought, and so are become his Workmanship by a new and far nobler Creation, and thereby created Spirit anew, according to what Christ says, That which is born of the Spirit is Spirit. Hereupon these Souls are Spirit, upon a double account: as you say of Sugar, it is double-refined; so this is now become a spiritual Spirit, or Spirit spiritualized and sublimated; yea, and thereby the inward Sanctuary, the Holy 
Rom. 7. 22. 25.  of Holies, the seat of God's most spiritual Worship; which the Body is not, but only as it is the outward Temple or Instrument of this new-made Spirit.  
And hereupon that original Affinity to God of Spirit, is not only restored, but endeared; for now there is both the stuff, or the ground-work, and then the workmanship, or embroidery upon it, and both of them the Works of God; that so look as the Gold wrought upon, commends the Enamel, and then again the Enamel enhaunceth the value of the Gold, so as both are considered in the price; so it's here with this Soul wrought by God in both respects.   

§.  
Secondly, Consider we now again the Case and outward Condition of such a Soul, that of itself would fall out to it upon the Dissolution of the Body.  
1. It fails of all sorts of Comforts it had in and by its union with the Body in this World, Luke 16. 9. When you fail, says Christ, speaking of Death, 'tis your City-phrase when any of you break, and perhaps are thereby driven into another Kingdom, as the Soul now is.  
2. Then, if ever, a Mans flesh and his heart fails, Psal. 73. 26.  
3. And( which is worse) a Man's Faith faileth or ceaseth after Death, and all his spiritual knowledge as in this Life, 'tis the express phrase used 1 Cor. 13. at the 8th verse, and which is prosecuted to the end of that Chapter. And so all that communion it had with God in this Life is cut off: It is of all Creatures left the most destitute and forlorn, if God provides not.  
And yet fourthly, It is now upon Death( which it never was afore) immediately brought into the presence of God. Naked Soul comes afore naked God. Eccles. 12. 7. Then shall the Dust return to the Earth as it was, and the Spirit shall return unto God that gave it: it is put out of house and home, and turned upon its Father again.  
This as to the Souls Condition.   

II. God's part.  
§.  
This is a special season for God to show his Love to such a Soul, if ever afore or after, an opportunity, such as falls not out, neither afore, whilst it was in the Body; nor after, when it is united to the Body again, at the Resurrection: if ever therefore he means to show a respect unto a poor Soul, which is his so near Kindred and Alliance, it must be done now. We red in Psal. 73. 26. My Flesh and my Heart faileth( as at Death to be sure it doth) but God is the strength of my Heart, both in this Life and at Death to support me [ and my portion for ever] in the Life to come without any interruption or vacant space of time, as that [ ever] imports: and that David spake this with an Eye unto the Glory to come, when Heart, and Flesh, and all in this World he foresaw would fail him, is evident by what he had immediately meditated in the words afore, ver. 24. Thou shalt guide me with thy counsel, so in this Life, and afterwards( that being ended) shall receive me unto Glory. The contemplation whereof makes him cry out again, ver. 25. Whom have I in Heaven but thee? for all things else will fail me one day, when my Flesh utterly fails me also: And There is none upon Earth( where he had at present many Comforts and Comforters) in comparison of thee. You see God is the portion of the whole of his time, even for ever, as ver. 26. and his Estate in Heaven and Earth divide that time and portion between them, and no middle state between both, but when the one ceaseth the other begins, for between them two must be the [ for ever,] and when all fail him which he had on Earth, then God alone becomes his Happiness in Heaven. But this only in general shows what God is and will be to a Soul in this condition.   

§.  
But I having undertaken to proceed by way of congruity, I must further, more particularly show, how in a correspondency to this inward and outward state of this Soul, he shows himself God, and how meet and becoming a thing it is for God to receive it into Glory, upon the consideration of many Relations, which he professedly beareth to such a Soul.  
1. God is a Spirit, and thereupon in a special manner( as Wisd. 11. 26.) The Lord is a lover of Souls above all his other Creation. So it is there, Thou art merciful to all because they are thine, O Lord thou lover of Souls[ God is a Spirit] when therefore this naked, and withal sublimated Spirit( by its being born again by his own Spirit) and so assimulated to God himself, a pure Spark now freed and severed from its Dust and Ashes, flying up( or is carried rather by Spirits, the Angles, out of their like spiritual Love to 
Luke 26. 22. Heb. 1. ult.  it as a Spirit) unto that great Spirit, that element of Spirits, it will surely find union and coalition with him, and be taken up unto him: for if, as Christ speaks, John 4. 23. God being a Spirit, therefore seeks for such as worship in Spirit and Truth, that is, he loves, delights in such, as a Man doth in a Companion or Friend, who suits him. And doth God seek for such whilst they are on Earth? Then surely when such Spirits shall come to him, and have such a grand occasion, and( indeed) the first occasion in such an immediate way to appear before him, in such a manner and upon such a change as this, as they never did before; these Spirits also having been the Seat, the inner Temple of all this spiritual Worship and sanctifying of him in this World: surely God who sought such afore, will now take them into his Bosom and Glory. We also red Isa. 57. 16, 17. of the regard he bears to Persons of a contrite and humble Spirit to revive them upon this superadded consideration, that they are Souls and Spirit, and so thereby allied to him, the lofty One. Hear how in this case he utters himself, The Spirit would fail afore me, says he, and the Souls which I have made. He speaks of their very Souls properly and respectively considered, And [ them] it is which he considering, and it moves him unto pity; for he speaks of that in Man, whereof God is in a peculiar manner the Maker or Creator [ The Spirit which I have made]( says he) and it is one of the eminent Titles he takes into his Coat, The framer of the Spirit of Man within him, Zech. 1. 12. as in many other places: This is argued also in that he speaketh of that in Man which is the subject sensible of his immediate Wrath. I will not contend for ever; nor 
Child of Light walking in Darkness.  will I be always Wrath.( This I have observed in what is public of mine.) Now what moves him to remove his Wrath from such an one? The Spirit would fail( says he.) Now doth God thus profess to have a regard to them in this Life, and that upon this account, that they are Spirits, lest they should fail, or faint; and shall we not think that when indeed otherwise they do fail( as after Death you have heard( even now) Christ himself expresseth they would) and would upon all these considerations before-mentioned, sink into utter desolation, unless they were received into everlasting Habitations( as Christ there also speaks) Do we think that God will not now entertain them? The time is now come, the full time to have pity on them.  
2. God at this season, forgets not, but full well remembers his Relation of being [ Their creator] both by the new, and also first Creation( the new reviving and ingratiating the remembrance of the first) [ The Souls which I have made] said he in Esa. But in St. Peter this is more express, and mentioned as that which indeed moves God( and should be accordingly a support to our Faith) to take care of our Souls when we come to die, even upon this account, that he is the faithful creator of them, 1 Pet. 4. last. Wherefore let them that suffer according to the will of God, commit the Keeping of their Souls to him, in well-doing, as unto a faithful Creator. He speaks this specially unto such as were continually exposed unto persecution unto death for Christ in those Primitive times; which therefore, v. 12. he terms the fiery trial, and ver. 17. forewarns them of a time of judgement was begun, and going on upon the of house God, such as they had not yet felt; who yet, Heb. 10. 32, 33, 34. had suffered reproach and spoiling of their Goods( as Peter writes to the same Jews) hereupon Peter pertinently instructs them to commit the keeping of their Souls unto God. At death you know it is that when Mens bodies are destroyed, and so the season when their Souls to be separated therefrom, should be committed to God's care; as our Darling( as our Translation) or lovely Soul, when separate 
Psal. 22. See Ainsw. ( as others) as Christ in David speaks, Ps. 22. And Peter had in his eye Christ's example, and pointed them thereunto, who at his death committed his separate Soul or Spirit into the hands of God, Luk. 23. 46. and the word commit is one 
{αβγδ}.  and the same in both these places: onely there is this difference, that whereas Christ says, Father, I commit, Peter substitutes another title of God's( there being more than one Relation moving God, and strengthening our Faith to this) even of faithful creator. And I understand not the first Creation onely or chiefly here meant by Peter; but the second Creation chiefly( which brings into repute and acceptation with God the first again together with its own) and so God is thereupon engaged to be faithful in his care and provision for such Souls, according to his promises: And faithfulness doth always respect and refer unto Promises; and my reason why thus I understand it, is, because I find God's faithfulness still annexed unto his calling of us, that is converting us which is all one with this new Creation: Faithful is he that hath called you, that is, made you new Creatures. 1 Cor. 1. 9. 1 Thes. 5. 24. And I find that David also urges it upon God as a motive, as in other Psalms, So Ps. 138. 8. Forsake not the works of thine own hands, that is, this double workmanship of thine of the first, and then superadded unto that, of the second creation, which he urgeth thereby to move him to perfect the work begun, and to be merciful unto him for ever, in the former part of that verse.  
3. God professeth himself the Father of Spirits; which relation, though it speaks his being the creator of them, at the first, yet hath something more of bowels in it: it says withal something further, when it falls out that such Spirits, as he is a Father unto by the first creation, are also the subjects of His eternal Love, by Grace and Election unto the Adoption of Children, as Eph. 1. 3, 4, 5. see the words. Which Love, having accordingly taken hold of their Souls by a work of Grace wrought upon them in this life, thereby owning them as his, in this case, that God that is a Father of their Spirits by the Law of the first creation, is in a more transcendent manner become the Father of the same Spirits by Grace, and the second Creation superadded: Hence it falls out, in a parallel way, that( as it was said) such Souls were become [ Spirit] upon a double account, that is Spirits for the substance of their being, and again Spirit, by being born again of the [ Spirit] so answerably it is that God stands in relation unto them as a Father of their Spirits upon the like double respect. And this is equitable upon a very great account; for his relation of Father is more eminent to his Grace by Election, and then again by the grace of his second Creation, than it could be any way supposed to be by the first Creation. And therefore is set and pitched in like singularity and eminency upon the same object, that is, their Spirits. And hence it may well, yea must be supposed and acknowledged, That if God did make such a Darling of the Soul, such an account of it by creation, as to entitle himself so specially the Father thereof, then certainly this love of Grace much more hath in like equipage taken up the same gracious special relation in its kind of Father thereunto: not only because Nature shall never be found to exceed Grace in its favours; but that indeed the motives are far greater, that God should extend the like and greater privileges where he meant to love by Election and Choice, than he did where he loved only by a due and meet Law of Creation: So that when God shall profess himself a Father to their Spirits, speaking to such as are his Elect, he strongly insinuateth thereby, That he is by Grace likewise the Father of their Spirits in a peculiar manner. And truly that speech of our Saviour at his death confirms it, Father, into thy hands I commit my Spirit: It was not barely as a Father of his Spirit by creation( as you all know) but by everlasting Love, and so in that respect also in a peculiar manner the Father of his Spirit; and therefore as to a Father he commends his separate Spirit unto him. And this he did, although he was to rise again in less than three whole dayes space.  
Now we red Heb. 12. 12. the Apostle to hold forth this very relation of God's being a Father of Spirits, with this promise thereunto annexed, That they should live: which relation of Father, &c. although it be there explicitly spoken in respect of their first Creation( which is common unto the Saints with others) yet being uttered of and unto Men in the state of Grace( as those were supposed whom he there exhorteth, and that to move them to be subject unto him as such, with promise, that they should live) it evidently respecteth not merely the relation of Father in respect of what was past the act of creating them, but it looketh to the future, That they depended upon him( as Children do upon Fathers for their future livelihood, so these) for to live in him and with him as a Father to their Spirits by Grace. For I take hold of that Word [ and live]; this Life is well interpnted by ver. 14. They shall see God, that is, be glorified, and so I conclude all thus, That if he would have them be subject unto God in holiness, as upon that relation, as unto the Father of Spirits, with this promise, That they should live; then surely one special aim of the Promise is answerable, and hath this Eye, That God as a Father of their Spirits will therefore take care of their Spirits singly, and so when separate, that they shall live. And that accordingly he will give demonstration of this special relation born to their Spirits( when the occasion shall be) considered apart in bestowing this Life on them: and truly when is it more proper for him to show himself as a Father, than when their Souls after their subjection to him in Holiness here accomplished; and when that, as naked Spirits they come to stand in need, and stand afore him in his Presence, being now turned out of house and home, and quiter cashered out of this World, and come stripped and naked of all but Holiness unto their Father( for it is said, They return to God that gave them) who proves to be their Father by Grace. And doubt not of it but he will certainly then own them, and give them a Father's Blessing, and not reject them as if they were but Bastards and no Children( as that Chapter to the Hebrews speaks) but as Spirits, who as Sons have served him, and been subject to him.  
Add to this, Fourthly, God his being our God, which is more home to the Demonstration of this Point than all the former. The Text says, He that wrought us for this, is God. I add, he is your God. And this alone, if we will take the Scriptures verdict, will carry it, and lo, as he is styled The Father of Spirits in common, and yet withal a Father of their Spirits, out of special Love: So in like manner, he is styled both The God of the Spirits of all Flesh,( that is, of Man, 
Numb. 16. 22.  Job 12. 20.) thus in common; and also to his Elect, I am your God by Grace. And these two Relations, God and Father, are commensurate, and exactly parallel, whether they be applied unto all Men in common, or to the Elect in special, he is termed, The God of the Spirits, and likewise, The Father of the Spirits of all Men: So in common, answerably he is your God, and your Father, by special Grace to his Elect; both which in this latter respect you find yoked hand in hand, Joh. 20. 17. Look how far he is a God of the one, so far a Father also extendeth in the other: And look how far that he is our God, so far reacheth also that he is our Father. If therefore the God of our Spirits, to provide for them because he is our God, then answerably the Father of our Spirits in the like peculiarness, because our Father. And so the proof of this fourth Particular, will add further strength and confirmation to that we presented in the former.  
Now that his being our God( which is the substance of the Covenant of Grace) doth engage him to provide Glory for separate Souls, That one instance of Abraham( The Father of the faithful, and we all his Sons personated in him) is a sufficient evidence, God did profess himself The God of Abraham, Isaac and Jacob, and unto Abraham, Gen. 15. 1. personally, I am thy abundant Reward,( which respected the Life to come) and his Friend, 2 Chron. 20. 7.  
Now the Scriptures of the New Testament do improve this relation of God's unto us, unto two Inferences drawn from Abraham's Instance: whereof the one is the point afore us.  
The first is Christ's Inference from thence, That therefore Abraham's Soul lives, and Abraham both Soul and Body shall rise again, for God is not the God of the dead, but of the living, Matth. 22. 31. Thus Christ.  
2. Paul's Collection from the same Promise, is, That God had provided in the mean time for Abraham's Soul afore the Resurrection, a City, and an House therein for him. Thus Heb. 11. 16. But now they desire a better Country, that is, an heavenly: wherefore God is not ashamed to be called their God, for he hath prepared for them a City. To give light to this, Paul had represented the Story and Case of Abraham, and the rest of the patriarches, in the verses afore, to have been this; That God had indeed promised the Land of Canaan to him and them, ver. 8, 9. whereupon, ver. 13. it is said, That these all died in Faith, not having received the Promises, being Strangers in the Land; yea, not having a foot of Land in the Land of Promise, as Stephen speaks, Acts 7. 5, 6, 7. And also Paul, in the 9th verse of this Heb. 11. Now then, when they died, what was it their Faith expected in stead thereof? The 10th verse tells us, He looked for a City whose Maker and Builder is God. From which compared, observe; That when he died, his Faith was thus pitched to look for this City, in stead of that Land of Canaan promised. This was the expectation of their Faith on their part. Well, but how doth it appear, that this flowed from God's having professed himself to be the God of Abraham, &c. his Reward, and his Friend? You have this clear in the 16th verse, where you have the whole summed up as the Conclusion of the Story, and as the proof and ground hereof; but now they desire a better country, that is, an heavenly: there is their faith and expectation when they should come to die. Then it follows, Wherefore God is not ashamed to be called their God, for he hath prepared for them a City; which spoken in full answer to that their expectation at their deaths, to show, that God in professing himself to be their God, he had thereby engaged himself according to his own intent in that promise, to make this provision for them at their death: The words are express, Wherefore God is not ashamed; what should this mean in this Coherence, but that his declaring himself to be their God, did import and carry this with it, That he had provided this Estate for them at their death, even an heavenly; and, that otherwise( as the Apostle glosseth upon it) he had not come up unto the amplitude of, nor filled full this covenanted Engagement and Profession of His being their God. Will you have it in plain English( as we speak;) if he had not made this provision for their Souls, he would have been ashamed to have been called their God: thus deeply doth this oblige him, That he is our God and Father, which is the point in hand.  
And judge of this in the light of all that Reason we have hitherto carried along; and again, let this inference of the Apostle mutually serve to confirm us in all that Reason. For poor Abraham to be driven out of his own Country by God, who called him to his foot, and said no more, but as a Master to his Servant, Take your cloak, and follow me( who must presently, without more ado, trig and foot it after his Master) as Isa. 41. 2. and then to live a stranger in the Land of Promise, upon the faith, that God would be his God: which faith in him, was also to cease when he came to die. If this God in this case should not have taken care to answer his faith in some greater way, in stead of the possession of Canaan; and that after, upon his being turned out of that Country too, which he sojourned in during this life, if God had not provided another House, or Country, or City for his Soul, that was to live, to bring it into, when it should be deprived of all in this World; The Apostle tell us, God( in this case) would have been ashamed to have been called his God: which now, having provided so abundantly for him upon dying, there is superabundant cause to say, God is not ashamed; for that is a diminutive employing, That he infinitely exceedeth that their expectation could be supposed to be.  
Let us but view the force of this inference of the apostles( and so of all the reasonings hitherto red) But according to man, or what is found amongst men,( and God will be sure infinitely to surpass men in his ways of favour.) Take an ordinary friend, if his friend be turned out of house and home, plundered, banished, driven out of all, as the Steward in that parable, Luk. 16. was, and comes to his Friend at midnight, as in that other Parable, Luk. 11. 5, 6. will not his friends entertain him into their houses; as ver. 9, of Luk. 16. yea, and rise at midnight to do it, as ver. 5, 6. in that Parable of Luk. 11. Shall profession of friendship engage and oblige men to do this, and shall not God's professing himself to be our God, Father, Friend, engage his heart much more? Nay, will he not so entertain them, as shall exceed all wonderment? What need I say more than this? Wherefore He is not ashamed to be called their God: He will therefore give you an entertainment that shall be worthy of his being your God.  
The fifth and last Consideration is, That these separate Souls having done and finished all their work, that in order to Glory God hath appointed them for ever to do, they now at death appear afore him as a Judge and Rewarder. And that is the fifth Relation moving God to bestow at this season such a Glory on them. How that then the Soul returns to God, you have heard again and again out of Eccl. 12. 7. and that it is upon the account of his being the Judge thereof at the end of their work in this life. The Chaldee Paraphrase hath long since glossed upon it, It returns to God, that it may stand in judgement afore him. In this life it came unto God by Faith, as the Apostle speaks, believing that God is, and that he is a Rewarder of them that diligently 
Heb. 11. 6.  seek him; and now at the end of its Faith, it comes unto God for the Reward of its Faith, as some interpret that 1 Pet. 1. 9.( which we so largely have insisted on.) This is certain, That in that Promise to Abraham, to be his God, he intended and included, his being to him an exceeding great Reward. And so we come to connect this fifth Head with the foregoing. 
Gen. 15. 1.  And therefore if the being his God, moved him to prepare that City against his death( as hath been said;) then surely his being his Reward, doth also then take place. I shall not omit it, because it falls in the next Chapter, Heb. 12. 23. that in that stupendious Assembly of Heaven, God the Judge of all is mentioned between the Church of the first-born which are written in Heaven; this afore: and the Spirits of justified Men made perfect; this after it: For there are none of these First-born, or the Spirits of just Men, do come to sit down there, but they pass the award of this Judge first, for they sit down by him; and surely, having done all their Work in the time of that day is allotted to each man to work in, it is a righteous thing with God to give them a Reward in the evening of this day,( which is Christ's time set for rewarding, and it is the twelfth and last hour succeeding the eleventh of the day, Matth. 20. 6,& 9. 
See Brugensis, Maldonat. &c. Lev. 19 13.  compared) which is when the night of death comes. Now there is a Law given by God, that the wages to a man hired should be given him( by him that set him a-work) in his day, that is, says the Septuagint, the very same day, so as his Work, or the wages of his Work, abide not with thee all the night until the morning, 
Deut. 24. 15.  says God, Deut. 24. 15. Did God take care for hirelings, when their Work was done not to stay any space of time, no not a night, and doth he not fulfil this himself unto his Sons that serve him? Surely yes: he defers not, nor puts them off to the morning of the Resurrection, as the Psalmist elegantly calls it, Psal. 17. last. It abides not with him all that dark and longsome night, or space after death, in which their bodies rest in the grave, which is termed Man's long home: and, 
Eccles. 12. 5.  The days of darkness are many( says Solomon) No, he rewards them in the evening of the day, besides what he will add to it in the morning. It is observable, that Rev. 6. 9, 10. concerning the separate Souls slain for Christ, that whilst they cry for Justice on their enemies only, And when he had opened the fifth Seal, I saw under the Altar the Souls of them that were slain for the Word of God, and for the Testimony which they held, and they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the Earth? that they had white robes given them to quiet them in the mean time; ver. 11. And white Robes were given unto every one of them, and it was said unto them, that they should rest yet for a little season; till they heard that vengeance also was executed on that Roman Empire for their blood  shed. And thus to deal is a righteous thing with God.  
Thus you have seen the Point confirmed from all sorts of relations that God bears unto us, by congruous Reasons, that so it becometh God, the great God to do — He that hath wrought us for this thing, is God. And so much for this first Branch of this second Doctrine.    


§.  
The II. Branch of the second Doctrine.  
That there is a glorious Contrivement and Workmanship carried on in this Dispensation of his, like unto the great God indeed.  
This carries on this Point yet higher. For, it is not onely an Ordination becoming God,( upon the respects mentioned) but there is an Artifice, a Workmanship in it, such as he useth to show in his Works of Wonder, even in this, That he should work upon Men's Souls in this life, and then bring them into a Glory, he had in the mean space been a working also for those their Souls. This is the great God indeed.  
When God secretly bestows Cost and Curiosity in preparing matters for such or such an end; and then again, as hiddenly, hath laid out a greater Art, Skill and Workmanship upon that end itself; and then hath exactly suited and matched the one to the other: when All comes to be finished, and both wrought and brought together, then will an infinite surpassing Glory arise unto God out of all, which deserveth to have this Notoriety( that is here) put upon it. He that hath wrought this for that, Is GOD: and lo, this is found here, which is demonstrated, if we view,  

1. Each of these Workmanships singly and apart.  
2. jointly, as designed and fitted each to the other.    

§.  
1. Each singly: If there were no such ordination of the one for the other, yet so considered, they deserve to have, each, an [ He that hath wrought this, is God] to be written under it.  
1. For his Artifice, in working us in this life. Learned Cameron hath but one 
In his Myrothecium.  Note upon this whole fifth Chapter, and and it falls to be upon this very Word [ who hath wrought] and it is this: This word( says he) as used by the Septuagint, signifies Rem expolire rudem& informem, 
{αβγδ}.  To polish a thing that is rude, and without fashion: for which he gives instance out of Exod. 35. 33. in Bezaleel's work( whom, as the 31, 32 verses speak of him, God had filled with his Spirit in all Wisdom, in all Workmanship, to device cunning Work.) And again, the same word is used of the Temple-work( that other was for Mose's Tabernacle) 1 King. 6. 36. by Solomon, which how transcendent a structure it was, you have all red or heard. An infinitely surpassing Art then hath the Spirit himself( who is the immediate worker in this) shown in the framing, and hewing, and curiously carving and engraving those living Stones, that grow up into a Temple unto God, 1 Pet. 2. 5. especially considering the utter remoteness, indisposedness, yea crookedness and perverseness in the matter wrought upon( our souls, filled with the contrary form and workmanship of Satan) Ye are his workmanship, says the Apostle, Eph. 2. 10. And truly, if we could enlarge upon all the varieties of dealings God useth to each Soul to work it, the several sorts of gracious dispositions he impresseth and carveth upon it, the manifold actings of every Soul drawn forth by him, you may take a view of some in the very next chapter to that of my Text, 2 Cor. 6. from the 4. ver. In much Patience, in Afflictions, in Necessities, in Distresses, v. 5. In Stripes, in Imprisonments, in Tumults, in Labours, in Watching, in Fastings; ver. 6. By Pureness, by Knowledge, by Long-suffering, by Kindness, by the Holy Ghost, by Love unfeigned; ver. 7. By the Word of Truth, by the Power of God, by the armor of Righteousness, on the right-hand, and on the left; ver. 8. By Honour and dishonour, by evil Report and good Report: as deceivers, and yet true: ver. 9. As unknown, and yet well known; as dying, and behold, we live: as chastened, and not killed: ver. 10. As sorrowful, yet alway rejoicing: as poor, yet making many rich: as having nothing, and yet possessing all things. ver. 11. O ye Corinthians, our mouth is open unto you, our heart is enlarged. What a glorious Embroydery upon the Soul of a poor Believer will in all these things appear, when finished! Psal. 45. 13, 14. The King's daughter is all glorious within, her clothing is of wrought Gold: she shall be brought unto the King, in raiment of needle-work. 2. For his Art and Workmanship bestowed in the glory of the Soul in the other World; if any work( but Christ: God-man) be his Master-piece, it is the framing of that House, and building, spoken of ver. 1. of this chap. We have a building of God, a house not made with hands: And the 11. of the Hebrews v. 10. expressly useth two artificial words, {αβγδ} the Artificer in it, and {αβγδ} the Artificer in it, and the Builder of it, that is, who hath shown his Art and Skill in building of it. So then in each, his Workmanship appears. I do but add this towards the confirmation of the main point in hand.  
Hath the Great God perfected both Works upon the Soul as much as he means to work in Heaven? Also prepared a Building for it? And will he then( think we) let both lye empty? of the one, says Heb. 11. 16. [ He hath prepared for them a City] of the Soul, in like manner [ He hath wrought us for this self-same thing] will God( think we) leave this his House to stand desolate, when he hath been at such cost in both? Doth any Man or, Landlord build or repair an House, and then let it lye empty, when he hath a Tenant fit for it? God is said not to be a foolish Builder in respect to perfecting; and he is much less a careless Builder, to neglect to take his Tenants into it, when both are ready and fitted each for other. This for the first, viz. the consideration of each singly.   

§.  
Let us consider them, next, jointly, that is, as they are in such a manner wrought apart, so as to svit and match one the other, when brought together in that manner, as it must be said of them. [ For this thing hath God wrought us] Yea, and therein it is he hath appeared to be the great God.  
For therein, even to wonderment, doth the Glory of God in his Works appear, and that he is wise in counsel, and wonderful in working, when he hath hiddenly contrived one thing for another, when as each are in themselves, and apart glorious. It is said by David of himself( and it is true of all men in their measure) Psal. 139. 15. I was made in secret, and curiously wrought in the lowest parts of the Earth; that is, in my Mother's Womb, as the context shows; which are termed the Lower parts of the Earth, as when Christ is said, Eph. 4. to have descended into the lower part of the Earth; that is, to be conceived in the Womb of a Virgin; when a Child is born, a lump of flesh, animated with a Soul, comes forth, curiously wrought, &c. but wrought, for what? in David's person( in which this was spoken) it was for a Kingdom, the supremest condition of enjoyments in this World. But in every other man( that is born) it is that he was curiously wrought, in a fitness and capacity to all things that are in this World, made and prepared exactly for it long afore it came into the World; you may see it in Adam( our first pattern) more lively. God was busy for six dayes in making this World, the Angels all that while stood wondering with themselves, to what end, or for whom all this was prepared. At 
Job. 36. 7.  the end of the sixth day, they saw God to set down into the World this little thing called Man; and then they ceased their wonderment, for they saw all this World( prepared aforehand) set in Man's heart, and all in Man curiously wrought and fitted for all things made in in this World, richly to enjoy, as 1 Tim. 6. 17. We may apply that in the text, to this, it appeared, That he that hath made Man for this self-same thing is God; both works of wonder apart, and yet as fitted to each other: All wonderment exceeding—. I might much more enlarge upon the suiting of Christ the Head and Husband, and the Church his Body and Wife, wrought and growing up to him in all ages, both apart, secretly and hiddenly prepared, and each so glorious in themselves, and yet put together. Let us defer our Admiration hereat until the latter day. Just thus it is in fitting the Soul for that glory: and again, that glory in Heaven for that Soul: God works the one for the other apart.— The very similitude in the former verses do import so much; He styleth Glory in Heaven a being clothed upon, and Holiness here he compares to an under-garment, which that of Glory is to be put over, or upon: There was never a curious Artist in making Garments that ever took measure of the proportions of an upper and under Garment, to fit the one to the other, as God hath in proportioning his work upon us here, and his preparation of Glory for each of us in the World to come: He hath took exact measure, and his Law is( that designed his own workings on both hands aforehand) that every man shall receive his own reward according to his own labour, 1 Cor. 3. 8.  
Now the Artifice of God in both these lies in this, That each are hiddenly contrived apart, and yet so gloriously matched as wrought one for the other; which is an argument as of two Artificers, the one in the East-Indies, the other in the West; should the one make the Case, the other make the Watch, unbeknown each to other, and both Workmanships of the highest curiosity in their kind, and when both brought together they exquisitely fit the one the other.   

§.  
And what? Have I been telling you all this while an artificial pleasant Story? Doth not this Scripture tell the very same? For a close, do but now at last take a view and prospect of our apostles whole Discourse. The Round and circled whereof begun at chap. 4. ver. 16. and endeth with my Text; and do you not find it speak( to use the Text's Language) the very self-same thing?  
1. He tells us there of an inward Man renewed, whilst the outward is a perishing, to the end it may live and subsist alone, when the body is wholly dissolved;( there he lays his Foundation) And is not this all one with what the Text says? God works Us( these Souls) day by day: Even as the Child is curiously wrought in the Womb, to subsist of itself alone in this World, so this inward Man in that other.  
2. He then immediately subjoins, v. 17. That all Afflictions( which are nothing else but the Perishings of this outward Man) as also All things and dispensations else that do befall us, they are secretly, at work too, all that while; so set to work by God( who works the inner Man daily unto such a measure of Grace) and these, to work, and by his Ordination procure a proportionable Weight,( for God works all these things in Weight and Measure) our light Affliction works for us a far more exceeding and eternal Weight of Glory,— as shall in a comely and in the exactest manner, answer and svit that curious Workmanship on the inward-man; and it is observable that the same Word for ( working) is used in that verse that is used in my Text: but yet these are but outwardly a work, as inferior Artificers or Instruments: Therefore,  
3. He further declares, verse 1. of this Chapter, that God himself is at work about this Glory, who as the Master-workman, that hath the draft and platform of all afore him, drawn by his own designing, he viewing the inward work on us, the outward work of means and dispensations; and knows afore-hand what degree of holiness to bring us ultimately unto, he according unto these, as patterns, is a framing a Building for us in Heaven, exactly suited to the working of all the other; which building he prepares and makes ready for this inner Man, to entertain it when the body is dissolved: If our earthly House were dissolved, we have a Building of God, an House not made with hands, of either Men or Means, or of our own Graces; but of God. But every Soul hath a State of Glory proportioned to all these, ready built for it against this time; even as Statues in ston are framed and carved, to be set up in such a curious Arch framed for them by the Builder. Now then,  
4. Add but the Words of my Text, which is the close of this his discourse: And it opens all the Scene, He that wrought us for this self-same thing, is God. The apostles Conclusion answers his beginning; he began in chap. 4. ver. 16. and the circled ends in my Text. And this is God, who is wise in working, and wonderful in counsel.   

§.  
But there is a third point yet remains.     

Doctrine III.  
That it is the interest and engagement of all Three Persons to see to it, that a righteous separate Soul be brought to Glory at dissolution.  
And this carries it yet higher, even to the highest, and gives the most superabundant security and assurance of this thing that can be given, and superadds above all the former.  
But you will ask me, How I fetch this out of my Text? Thus:  
1. You see here are Two Persons expressly name, God[ the Father] namely, and the Spirit. That's a Rule, that where the name God, and then some besides other of the Two Persons, Christ or the Spirit, are mentioned therewith, as distinct; There God is put personally( not essentially only) to express the Father. Now here the Spirit, or holy Ghost, is mentioned distinct from God; For it is said, That this God hath given the Spirit; which also Christ so often speaketh of the Father, as I need not insist on it.  
2. It is another Rule, that in any Scripture where Two Persons are mentioned, as concurring in any thing, or matter; There the other Third Person also must be understood to have his special share therein also; as when he wisheth Grace and Peace from God the Father, and from Jesus Christ; 'tis certain the holy Ghost is as specially understood; as indeed we find him in that Apostolical Blessing as distinctly spoken of, as the Father, or Christ. Thus it must be here, Christ must be taken in, who also in John is so often said to give the Spirit, when the Father gives him, as it is said here he hath, For this same thing.  
But 3. You have even Christ also not far off interested in this self-same thing, in the next verse, and ver. 8. Absence from the Lord, whilst in the body, ver. 6. and present with the Lord, when separate from the body, ver. 8. This Lord is Christ; the Phrase of the New Testament concerning Christ runs in this style, To be with Christ, This day with me— To be where I am, and see my Glory: So Christ. To be with Christ is best of all, and we shall be ever with the Lord. So Paul.  

Use I.  
Doth God work Us for this thing ere he brings us to it? What hath God wrought hitherto upon Thee or Thee, in order to this end? 'tis a blunt question, but the Text puts it in my mouth: How many Souls are there living in the profession of Christianity, that know not what this means, to have a work wrought on them( anew upon them) over and above what moral Honesty( which was Nature's portion) and the common profession of Christianity adds thereunto, by custom and mere Education. An honest Turk professing also and observing the Principles of his Religion, upon the ground of his Education onely( and a Religion every Man must have) will as soon go to Heaven as Thou; for all thy Religion is founded but upon the like Foundation that his is. I tell thee, that Christian Religion is not a thing so cheap; nor Salvation by Christ at so low a rate. Thou must have a Work upon thy Soul suited unto all the Truths, thus professed in the power and efficacy of them. They must enter thy Soul by a spiritual Faith and Frame, and mould it anew to a likeness to them. Carry home therefore the Caveat our Apostle hath put in ver. 3. If so be that being clothed, we be not founded naked of Grace and Holiness wrought, and Christ's Righteousness by spiritual efficacious Faith applied, ( Faith in earnest) bowing the Soul to be obedient unto Christ, as hearty and as honestly, as it expects Salvation by Christ, as without which thou wilt never be saved. This is our Religion; and when at death thy Soul( thy poor lonesome Soul) being stripped of all things in this World; even the Body and all, shall come afore the great God, and Jesus Christ, what will the enquiry be? as Mat. 22. 11. When the King came in to see the Guests, he saw a Man had not the Wedding-garment; he spied him out: And the Man was speechless, ver. 12. Take him and bind him,( says he) and cast him into utter darkness, ver. 13. The other that were clothed, were admitted unto the Marriage; and,( as the Psalmist, the words of which are here alluded unto) She was brought unto the King( the very Title which in both these places is given to Christ: see ver. 11.) in raiment of Needle-work, and this clothing is of God's working; and so my Text falls in with both: There is no admission unto Christ without it— This the first Use.   

Use II.  
Hath God began to work this good work in thee? he will perfect it: whereof the Text gives this assurance, that he hath wrought it for this thing, that is, for this end, and God will not lose his end: Besides, he says he hath given earnest.   

Use III.  
Thou Saint, be content to live, for whilst thou livest, thou art under God's working in order unto Glory. Value life; 'tis a season of being wrought upon: And to be sure, thou shalt live no longer, than whilst God is some way or other a working this. What an advantage is it, that all thy sins, occasioned by living long, shall surely be forgiven, and nothing of thy score be uncut off for thee, but all the Righteousness that is wrought upon thee, and wrought by thee,( and therefore wrought by thee, because upon thee; for, being wrought upon, we work, and all is 
Acti agimus  rather, God hath wrought us, than that we have wrought) All thy righteousness( I say) shall remain for ever. All the time 
2 Cor. 9. 9.  thou remainest in this life, thy Soul is ripening, or maturing for Glory.  
How great a comfort is that? In explicating the Doctrinal part, I gave Instance of a Child in the Womb curiously 
Psal. 139. 15.  wrought all that time, in order to its living and subsisting afterwards in this World. 'tis a dark place, the Womb which the Child is wrought in; and it lives there in a stisted condition, it cannot breath, it takes nourishment but at the Navel,( a way invented and prepared of God merely for that season) it lies boiling, tossing and tumbling, and sleeping away the most of its time, and gives now and then a faint stirring, to show it is still alive; and it is a life scarce worth the name of life: Well, but all this is a being wrought and fitted to live another, freer, and braver life in this Word. And this is your present case, your life is hide, it is to come; all that you find in this World, is but [ that God hath wrought you for the self-like thing] And if this Child we speak of should be forced out of the Womb afore the due time, it would have the more imperfect life in this World: So here, if you could suppose a Saint should die afore the full birth of his Soul's being wrought on— Therefore be content to wait God's leisure until your change shall come.   

Use IV.  
No matter what befalls thee, so it works towards this end; let whatever be, so thou findest God to go on with this design, that he works upon thy Soul; be it upward, in communion with himself, or downward, in disowning thyself, thy vileness and corruptions, so it works. Thou hast afflictions that break thy heart,( as reproach broken Christ's Heart, says the Psalmist in his name) no matter, so they work upon thy Soul. Know then, they are set a-work by the hand that sent them, to work a far exceeding weight 
Phil. 3.  of Glory for thee: If by any means ( says Paul) no matter what, so the work go on. A Carver comes with his Chissels, and cuts off this piece, and cuts in to that part of the ston: No matter; a stately Statue bearing the Image of some Person of Honour, is to be set up for perpetuity, and is accordingly a framing: So though God carves his Image out of thy flesh, no matter. Comfort thyself, and think not much at any condition, whilst( as St. Paul says) it turns to thy Salvation. 
Phil. 1.  Election sent thee not into this World to have a great Name( perhaps God will load it) nor to be rich, or to have Power, but to work thee for this self-same thing; and if thou seest that Plough a going( though it makes deep furrows on thy back, yea heart) yet so, that this seed be sown therein, rejoice, for thou shalt bring thy sheaves with thee. For myself, so that I find Election pursuing its design, of making me holy, and blessing me with spiritual blessing in heavenly places,( as Eph. 1. 4.) I care not( I would not care) what befalls me in this World.   
FINIS.