A SERMON, SHOWING The Means how we may Escape the Damnation of HELL. To which end it was Preached and is Published by N.B. LUKE 12. v. 5. I will forewarn you whom ye shall Fear: Fear Him, who after He hath killed, hath power to cast into Hell; yea, I say unto you, Fear Him. LONDON. Printed for Rich: Royston at the Angel in Ivy-lane. M. DC.XL.XI. MATTH. c. 23. v. 33. How can Ye escape the Damnation of Hell? THe Verse gins thus: Ye Serpents, ye generation of Vipers. A very strange compellation in respect of Him, from whom it did proceed. For though they to whom this was spoken, might justly deserve it; yet it may seem strange, that such a speech should proceed out of our Saviour's mouth: that He who bids us learn of Him, to be, as He is, meek and lowly in heart, Mat. 11.29. should utter this speech, which seems to savour of nothing less than meekness. For, what more base than the Serpent, which crawls on the earth and licks the dust? What more detestable than the Viper, which gnaweth out the bowels of her that bred him? These were creatures, to which our Saviour resembles the Scribes and Pharisees: to the crafty Serpent and to the ungrateful Viper: which as they are full of poison; so they are the lively emblems of deceit and wickedness. But this speech was just and fitting, both in respect of Him that spoke it; and of Them, to whom it was spoken. 1. There is not doubt but that they to whom this was spoken did justly deserve, that it should be spoken to them. For, they were not only a sinful nation, Isa. 1.4. a people laden with iniquity; as they were in the days of the Prophet Isaiah: But now they had even filled up the measure of their Father's iniquities, in killing the Prophets, and stoning those that were sent unto them: And therefore this reprehension, how sharp soever, could not be too bitter for such venomous Serpents, such ungrateful Vipers. But of this there is little doubt, but this speech was most just in respect of Them, to whom it was spoken. 2. The question is, How this could agree with our Saviour's meekness; and how fare we may imitate Him herein? For the clearing whereof we must consider, that Christ being both God and Man, did perfectly know not only what they were, discerning the present thoughts and intentions of their hairs: but also by His allseeing wisdom, as He was God, knew what they would be: that they would not only not repent of what they had done; but moreover would fill up the measure of their iniquities, by crucifying Him the Lord of life: knowing their disease to be thus grievous, He applies this corrosive & smarting plaster, to free them from that horrible torment of the damnation of Hell. It did not proceed from any the least disturbance or passion of our Saviour; but only from a tender care of their recovery and welfare to whom He spoke. As for those, who from this example of our Saviour would take a liberty to themselves to use the like sharp language to them, whom they reprove for their sins, I would advise them to consider, Whether Christ, who is said to have taught the people, ●lat. 7.29. as one having authority, and not as their usual Doctors, be to be imitated in this, which seems to be a thing extraordinary, grounded upon Christ's allseeing knowledge, as he was God as well as Man. And if they object, Cap. 3.7. that john the Baptist used the like speech to these Pharisees and Sadduces; I would have them to remember, that john the Baptist was a Prophet, Cap. 11.9. yea and more than a Prophet. And therefore till they can assure themselves of God's Spirit in such a plentiful measure, they shall do well, in my judgement, to use such charitable and brotherly compellations, as the Apostles and Primitive Father's use to their hearers. As for myself, I shall not presume to take to me this liberty, how lawful soever; especially to you, of whose love to God and care of your own souls I am very well persuaded: But in all Christian love and meekness ask of you only this necessary question: 4 How can ye 3 Escape the 2 Damnation of 1 Hell? Which question, that we may fully understand & so be the better able to make a satisfying answer to our own conscience: we will consider these four things, as parts which do plainly arise from, and fully comprehend the whole substance of the Text: 1. That there is a Hell. 2. That there is a Damnation of Hell. 3. That we may Escape that damnation. 4. How we may escape it. The two former of which are such manifest truths, so generally acknowledged of all Christians: that it were needless to prove that there is a Hell, and a Damnation of that hell; but only as the knowledge and consideration of these may serve as a means How we may escape the damnation of Hell. I. That there is a Hell, is a truth, which no Christian will deny, who professeth to believe (and I hope believes as he professeth) that Christ for us men and for our salvation descended into Hell. For, howsoever among the learned there be some dissent in opinion concerning the manner of His descent, and also concerning the cause why He descended thither: yet all agree about the thing itself, that He descended into Hell. And that agreement of theirs, together with the disagreement about the manner and cause of His descent prove plainly that He descended into Hell. For, why should they contend about the manner how, and the cause why He descended into Hell, if He did not descend thither? It is a good and sound argument used by a holy and learned Father of our Church, to prove, that the Feast of Easter was universally observed by all Christians; because there was such a general contention about thetime of celebrating it: Because that must Be, which must be contended for. And the same will hold in this case very well. They that so earnestly contend about the cause and manner of our Saviour's descending into Hell, do by that their contention confess, that they believe that He descended into Hell: and that necessarily supposeth that there is a Hell, into which He did descend. This is a thing which all Christians believe. And no marvel if they do so: Seeing this is common to them, not only with the Turks and other Mahometans; who as they believe a Paradise (though a most foolish one) for those of their own superstition: so they believe that there is a Hell, a place of unsufferable torments for those, who in their opinion do either believe amiss, or spend their lives in much wickedness: But the very Pagan's themselves do acknowledge a place of torments allotted to the wicked after this life. The writings of their Philosophers and Poets make often mention of it. And though the description, which they make thereof be fabulous, and disagreeing from each other: Yet we know that nothing is so fabulous, but that it hath its foundation from some truth: And as for their disagreement in the description of it, it is the less to be admired in them; seeing the Christian Doctors are of sundry opinions concerning the place and other circumstances thereof. But as for the thing itself, all, Jews, Christians, Mahometans, Pagans, all agree in the main point, that there is a Hell, a place where wicked and ungodly men are punished for the sins, which they have committed in this life. In this the Heathens writings and the Holy-Scriptures do not disagree, that there is a place of torments, that there is a Hell. The Heathen Philosopher Plato doth not much disagree with Justine Martyr the Christian Philosopher, and the other Fathers, in the description of Hell. But that there is a place of unconceivable torments prepared for the wicked, in this they all agree: That as there are joys in Heaven for those that have lived well; so there is a Hell for the ungodly. As many as do acknowledge that God is just, and that the soul is immortal, must needs believe that there is a place of punishment after this life, for those souls, which have lived wickedly in this life. I am persuaded that no man who believes that there is a God, will deny that there is a Hell. A lewd man indeed, who is guilty to himself of much wickedness, may wish that there were neither God nor Hell to punish him for his wickedness: and such desires often reiterated may multiply into a persuasion that so it is; that there is neither God nor Hell. But the most wicked man that is, though he deny it by his life; yet he cannot choose but believe in his heart, that there is a place where his wicked deeds shall receive their just reward. For their sakes therefore I hold it expedient, not to prove that there is a Hell; but in a more compendious and profitable way to show you what this Hell is, in such manner as the Ancients have described it unto us. That so the serious consideration of the horror of that place may deter us from doing that, which may bring us into it. I have either heard or read of one, who beholding a picture, where the torments of the damned were lively represented, the sight thereof caused him to forsake his former evil courses; and to spend the rest of his life virtuously. Of another, who seeing a picture, where Corah and his seditious company were swallowed up alive by the earth, for rebelling against Moses and Aaron; considering the horror of that punishment, desisted from some traitorous enterprises, which he had conceived in his heart. Perhaps the consideration of this dreadful place, occasioned by our discourse thereof, may so fare work upon some, that they desist from their accustomed sins; lest they also come into this place of torment. For, certainly a sovereign means to prevent coming into Hell both in body and soul, is, Often to descend thither in our thoughts and meditations: that by often thinking of it, we may never feel it. It is written of the Waldenses, that they would not so much as once name the Devil: such detestation they pretended to have of him and all his works: Which I do not blame in them; as supposing it to proceed from a sincere love of piety. But sure it cannot but be a very profitable thing for a Christian, Often to think upon Hell: That those whom Heaven cannot allure to the love of virtue, the fear of Hell may deter from sin. The learned among the Heathen, who have written of this subject, do describe it in such manner, that they leave nothing unsaid, which the wit and malice of a merciless Tyrant could invent to torture a miserable Offender. The punishment of Aridaeus the Tyrant of Pamphilia, who besides many other villainies, murdered his own Father and Brother, is very lively described by Plato: The wit of man cannot invent more dreadful torments, than this wicked Tyrant is feigned to have suffered in Hell. But the Christian Doctors, grounding their opinion upon the last words of the Prophet Isaiah, to which our Saviour seems to allude, Mark 9.44. express the pains of Hell by Fire; as that which of all other things doth cause the greatest pain. But this you must observe, that when they name Fire, they mean not such as is common with us; but such a terrible fire, as this with us scarce warm in comparison of that. That furnace which Nebuchadnezzer made so hot, that the flame thereof is said to have ascended nine and forty cubits high, was but as a hot-bath in respect of this. The pains of Hell are such, that we may go about to shadow them out by some such things, as are most terrible to us: but fully to conceive of them as they are indeed, is altogether impossible. When we tell you of a stinking and dark Lake burning with brimstone, in which nothing were to be heard, but only the furious raging of hellish Tormentors and horrible lamentation of damned persons; this is only to express unto you those torments, which cannot sufficiently be conceived as they are indeed. God forbidden that any of us should ever know what the pains of Hell are: which none can know, but only they that suffer them. For when you have thought upon all those hideous torments, which shall be inflicted on the wicked, both in their bodies and all the senses and members thereof, and in their souls and all the faculties thereof: yet this may seem tolerable in comparison of another kind of torment, which shall befall the wicked; which the learned call the pain of Loss: which is to be deprived for ever and ever of the blessed sight of God and his holy Angels and Saints, and of those unspeakable joys, which they partake with God. This is the Loss of all losses: So great a torment to the damned, that it is not possible for any man to express by words the exceeding greatness of this grief. So great it is, that Saint chrysostom saith, That if a thousand fires of hell were joined together in one, they should never be so great a pain to the soul, as it is for the soul to be separated in this wise for ever from Almighty God. The final doom of the wicked is this, Luke 13.27. Depart from me all ye workers of iniquity. Only this, Depart from me: presently follows, There shall be weeping and gnashing of teeth, when ye shall see Abraham and Isaac and Jacob, and all the Prophets in the Kingdom of God, and you yourselves thrust out. Weeping, for what themselves suffer: Gnashing of teeth, for indignation that others enjoy the happiness, which they have lost, and might have obtained. This is it which torments them with unspeakable grief. Now if you add hereunto, that these unconceivable pains, both of sense and loss, shall never have an end; that after many thousands of years are past, a Sinner is no nearer to the end of his torments, than he was the very first hour, that he entered into them: This cannot choose but strike the most hard heart that is into horror: When he shall consider, that if all the lives of all creatures, that have been from the beginning of the world, with all those that shall be to the end of it, were (as I may say) spun into one life; it would be as nothing in respect of Eternity. When you meditate (as I hope you often do) upon the pains of Hell; do but seriously think upon this one word Ever: and you need say no more to express the pains of Hell; that they are endless; Mar. 9.44. That their worm dieth not, neither is their fire quenched. It is the property of this fire, so to consume, that it doth always preserve: And those that are punished with it, do so die, that they do always live. As the least pain in Hell is much more grievous, than all the torments, that can be suffered here on earth: So the Eternity of those pains, and the continual remembrance of it, is more terrible than all those pains, be they never so many and grievous. I will not so much wrong this Christian audience, as to go about to prove this truth unto you; that the pains of hell are Endless: That were to accuse you as either not knowing or not believing that, which the very Heathen did acknowledge. To signify this, they feigned one to be carried about continually in a wheel; another to role a stone to the top of an hill, which still returned back upon him; others to fill a bottomless tub with water; another to have his liver devoured by a Vulture all the day long, and in the nighttime to grow again, that it might always be eaten, but never consumed. The Prophet David seems to make the like allusion, Psal. 49.14. They lie in hell like sheep, death gnaweth on them. Signifying, that as the grass which is eaten by the cattles; springeth and groweth again; because the root thereof, which is the beginning of life, still liveth: So the damned, being always fed upon by the devouring fire, shall never die: because their soul, the principal fuel of this fire, is immortal. Such as their soul is, such shall be their torments, immortal and endless. The pasture of this field is immortal: though it be always eaten, it always springeth again. If you demand how it can stand with God's justice to punish a finite sin with an infinite punishment? Why he who hath sinned a few years, should suffer eternal torments? I answer, that this dealing of God with impenitent sinners is most just: not only in respect of God, against whom they have sinned; whose Person is infinite; and therefore the sin against Him deserves the like punishment; an infinite justice to be satisfied by an infinite torment: But even in respect of the Sinner himself, the punishment ought to be eternal. For, the pains of Hell are proportioned not only to the act of a Sinner, which he hath done; but to his will, what he would have done, if he might have lived for ever. And then what wonder is it, if he that would have sinned against God everlastingly, if it had been in his power; be everlastingly punished by God, who hath power so to do? God does by him no otherwise, than he would do by God: Neither are the torments of Hell more grievous to man; than the sins of man are offensive to God. Sin is as much displeasing to the essence of God, as torment is grievous to the nature of man. And therefore no marvel it is, if God punish that with infinite torment, which is infinitely displeasing to Him? For, in Hell the condition of the sin and of the Sinner seem to be somewhat alike, in this respect; that as the sin may always the punished, but never cleansed: so neither shall the torments in their body ever be ended, nor the body be extinguished. There the damned shall ever live to die, and ever die to live. That as there are eternal joys prepared in heaven for those that love and serve God: so there are everlasting torments ordained in Hell for those that disobey Him. Which is the Damnation here spoken of: How can ye Escape the Damnation of Hell? II. Having showed you not only that there is a Hell, but what this Hell is; I need not stand to prove that there is a Damnation of this Hell: that will follow by a necessary consequence. No house is built, but for some Inhabitant; no punishment is prepared, but for some Offender: If there neither were nor would be Malefactors, it were needless to build any Prisons. God would never have made Hell, but that in his infinite wisdom he foresaw that there would be some, who would deserve it, how intolerable so ever it were. There have been, and are some so malicious and obstinate in their sins, that Hell itself, if it were not infinitely miserable, were not miserable enough to punish them for their wickedness. The Heathen who did acknowledge a Hell, did believe that there was a Condemnation of all such, as had lived wickedly in this life. Those three Kings, Aeacus, Minos, and Radamanthus, who were famous for their justice here on earth, were therefore feigned to have been Judges in the other world; and to have rewarded each man according to his deserts: the virtuous with fair Elysian fields, and the wicked with burning and stinking rivers. For, seeing many who had committed notorious wickedness, as murder, adultery, rapine, and the like heinous offences, not only to suffer no punishment in this life, but even to enjoy great prosperity all their life long; they did conclude (as well they might) that there was some time and place, when and where God would execute upon them the effects of His justice, and reward them according to their do. This opinion of theirs is very agreeable to the Christian doctrine, which teacheth that justice is as proper to God as mercy: that as by the one he doth reward the Godly with the joys of Heaven; so by the other, he doth punish the Wicked with the eternal torments of Hell and Damnation. Paravit coelum, sed paravit & tartarum, etc. God, saith Saint Cyprian, hath prepared heaven, but he hath also prepared hell, (the one for the good, the other for the bad.) He hath prepared everlasting rest; but he hath also prepared everlasting torments: He hath prepared unconceivable light; but he hath also prepared the unspeakable darkness of a perpetual night. As there are good and bad; sheep and goats: so there is heaven and hell. Unto the eternal joys of the one the good are mercifully Elected: unto the endless miseries of the other the wicked are justly Condemned. The Catholic Faith admits of a just Condemnation to the pains of hell, as well as of a merciful Election to the joys of heaven. Whereof the one depends on God's mercy, the other on his justice: And they that deny either the one or the other of these two estates, do rob God of one of his essential properties. If you ask me, Who they are that shall suffer this Damnation of hell? I will tell you in brief not only who they are, but also why they are Damned. Who they are that shall suffer these pains of hell? the Prophet David tells us in general terms, Psal. 9.17. The wicked shall be turned into hell, and all the people that forget God. All wicked and impenitent Sinners shall be Damned; because they forget God, and neglect to serve Him, and fulfil his commands. But to speak more particularly; The first that was cast into hell was Lucifer: And the cause why, was his disobedience of God, arising from his abominable pride. The Devil was the first Rebel; and for that rebellion lost his part in the unconceiable joys of heaven; and suffered the eternal pains of hell: And they that take part with him in that or any other sin, shall be sure to suffer the same punishment, that he and his Angels do. Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels: That is the doom of the wicked pronounced by our Saviour at the last judgement; as you may see, Mat. 25.41. It was prepared for the Devil and his Angels: even all those that disobey God's commands, and prefer their own will before His. For, The whole and only cause of Damnation, saith Tertullian, is (Perversa administratio conditionis à conditis) the ill-managing of the Creation by the Creatures: that they are the things of this world, not according to God's commands, but according to their own will. Which gave just occasion to one of the ancient Fathers to say, That nothing doth burn in hell, so much as the stubborn will of a Sinner. And hence it is, that the sin of an obstinate and impenitent mind is punished eternally, although committed in time, and that perhaps a short time; because that which was short in acting, was long in respect of his stubborn will. So that if such Sinners should never die, they would never leave off to sin; yea, they would always live, that they might always sinne. As in this life they would not cease from sin; although God did exhort, threaten, entreat, and use all means possible: So in the other life God will not leave off to punish them, although they howl and lament grievously. But that which makes the torments of the Damned to be endless, is a continual hatred which they have of Almighty God, whose justice thus punisheth them. And as long as they continue to hate God, what marvel is it, if God persevere to punish them? As their sin is, so likewise is their punishment without any end. Then shall that be truly fulfilled, which is written, Revel. 9.6. In those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them. Never was sleep so welcome to a drowsy head, Jer. 51.57. as death (such as the Prophet Jeremy calls, a perpetual sleep) would be to those tormented souls. It would be, as Justine Martyr calls it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an unexpected gain. For, never did any condemned wretch at the hour of death so much desire life, as the Damned amidst their everliving torments do desire death; such a death, as might deprive them of all manner of being: They would most willingly cease to Bee, on condition that they might not be thus miserable. Faction may drive men into strange opinions little less than blasphemy: such as theirs is who affirm, that it is better to be eternally miserable, than not to be at all. But our Saviour's doctrine will always be true, Mat. 26.24. that it had been good for such men, if they had never been borne: that they never had any being at all. It is in a case fare more tolerable, only in respect of the miseries of this life, that Job wisheth, Job 3.16. That he had been as an hidden untimely birth, that he had not been, as Infants which never saw light: Accounting it much better not to have been at all, than to suffer the miseries of this short and transitory life. How much more were it to be desired by the Damned, that they had no being at all, than that they should always suffer the unspeakable torments of endless burn? It is not more certain that I speak, or that you do hear; than it is sure that there is such a Damnation of Hell; and that the pains thereof are more dreadful, than any tongue is able to utter, or any heart to conceive. But the greatest of all those torments is that which I have already told you, and do willingly touch it once again, to the end that you may always remember it, That after many thousand millions of ages the Damned are no nearer to the end of their torments, than they were the very first minute, that they entered into them. Once into Hell, and never out: Then we cannot, but now we may Escape this Damnation of Hell. III. For, unless there were a possibility for them, to whom Christ spoke, to Escape this damnation of which He speaketh; He would never have preached this Doctrine to them. The end of Christ's preaching was the same which ought to be of all ours: not to tell men that they are unavoidably damned; but to teach them how they may be saved; to show them the means, how they may escape this damnation. The manner of speech which Christ here useth by way of question doth not argue an absolute impossibility, but only a a great difficulty to Escape this damnation of hell. Although strait is the gate, and narrow is the way that leadeth unto life, Mat. 7.14. and few there be that find it: yet some there are that find it; and our fault it is, and only ours, if we be not some of those few, who find that way to heaven, and so escape this damnation of hell. For, God would have all men to be saved, and to come to the knowledge of the truth: They are Saint Paul's own words, 1 Tim. 2.4. Seeing his will is that all men should be saved, questionless he hath not absolutely decreed, that any man should be peremptorily damned: These two imply no less than a mere contradiction. God forbidden that Satan should so fare possess the heart of any man, as to persuade him, that it were impossible for him to Escape the damnation of hell; this were to make him cast off all the means, which God in his word hath prescribed to that end. This were to make all the exhortations, admonitions, promises and threaten of God to be of none effect. For, why should God propose unto men, or why should they use the means of obtaining salvation, if it be not possible for them to Escape damnation. God's promises are true, and his threaten serious: As he is not mocked, so neither doth he mock any man, when he tells him, Ezek. 18.28. that if he resent, and turn from all his transgressions, he shall surely live, he shall not die. God doth not will death, not the death of any man, not the death of a wicked man. Those Infidels that will not believe God upon his word, may hear him confirm this truth with an oath, Ezek. 33.11. As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live. It is God's will that all men should Escape this damnation: that some Escape it, is his great mercy: but that many fall into it, Wisd. 1.13. Vers. 16. is from their own hard and impenitent heart, which will not lay hold on Christ, and use those means, which God mercifully affordeth unto them. God made not death, neither hath he pleasure in the destruction of the living. But ungodly men with their works and words called it unto them. And as for Hell, it was prepared, not for us men * Primarily. , but for the Devil and his Angels. It is the observation of one of the ancient Fathers upon those words of Christ, Mat. 25.41. So general, that it is contradicted by none of them all. But I may seem to wrong this Christian auditory; in that I insist upon the confirmation of that which I am persuaded none here will, because I am sure none should deny. This I dare assure you confidently, that there is not any one of you, to whom I speak, but may Escape this damnation; if he will use the means requisite thereunto: And that is the next and last particular, of which I am to treat: How we may Escape, etc. iv I doubt not but that this point of doctrine, will be glad tidings to every Christian's heart: Every one that believeth (as every Christian ought to believe) that there is a Hell, would be very willing to escape the eternal damnation of it. And the first means to escape this damnation Hell is this: 1. Steadfastly to believe that there is such a place of torments, where all wicked and impenitent Sinners shall be punished eternally. Let it not seem strange to any, that I propose the belief of Hell as a means to avoid it. For, certainly if men did steadfastly believe that there are eternal torments prepared for the wicked, they would not live thus wickedly. It was a just complaint of one of the Heathen, that in his time, when wickedness did greatly abound, the opinion of Hell was accounted as a Fable only to affright little Children. And it is to be doubted, that even among them that profess the Name of Christ, there are too many, who would willingly persuade themselves, that the torments of Hell are but a fiction, a thing invented only to deter men from sin. For, can we imagine that a foul Adulterer, a profane Swearer, a common Drunkard, a covetous Usurer, or any the like wicked man, who perseveres in his known sins, would commit those sins, if he did seriously believe that he should suffer such punishment? Would he incur the eternal pains of Hell, for a moment of sinful pleasure? Doubtless he would not commit the one, if he did believe the other. 2. Especially if he did Often and seriously Meditate upon it: Which is a second and that a very sovereign means to Escape this damnation of Hell. For, certainly (as I have told you already) a very effectual means to prevent our descending into Hell in body and soul, is, Often to descend thither in our thoughts and meditations. He that doth steadfastly believe, that there is such a place of torment prepared for the wicked, and also frequently meditate upon the eternal horror of that place, can hardly commit that fin, which should bring him into that place of intolerable and endless torment. It was the just complaint of Saint Cyprian in his time, and it will fit ours much better: Nemo futurorum metum cogitat, etc. No man doth think upon the fear of those things that are to come, the day of the Lord and the anger of God: No man doth consider the punishments, which shall be inflicted on the wicked, and the eternal torments, which are appointed for unbelievers. Which our conscience would fear, if it did believe: Because it doth not at all believe it, it doth not fear: But if it did believe it, it would beware of it: if it would take heed of it, it would escape it. Where you see, that a good means to escape Hell, is to believe, that there is such a place of horrible torments, and often to think upon the horror thereof. This, if any thing will prevail with us, is most likely to restrain us from sin, and consequently preserve us from damnation. For, I am strongly of Saint Bernard's opinion; that nothing doth preserve us so free from sin, as doth the Love of God and the Fear of Hell. As one nail doth drive out another: so the fire of Hell doth oftentimes expel the fire of lust; and suffers us not to commit that, which would make us liable to eternal damnation. If we would often call to mind and seriously ponder in our hearts that question which is asked by some, Isa. 33.14. Who among us shall dwell with the devouring sire? Who among us shall dwell with everlasting burn? It is very likely that we would use all possible means to escape that devouring fire, those everlasting burn? And let no man think it an irksome thing to meditate upon so dismal a subject. It is much better to be troubled with the thought of it here, than to be stung with the torment of it hereafter. For, if it be grievous to think on it only, how intolerable will be to suffer it for ever? Think upon Hell often, and you will not so often commit sin. By frequent and serious meditation upon Hell you are in a right way to avoid sin, and by avoiding sin to escape damnation. Often present unto yourselves the dreadful countenance of that just and angry Judge, who will condemn all impenitent Sinners to suffer eternal torments. Think upon that countenance, at which the Angels themselves cannot choose but tremble. Consider the unspeakable pains of that devouring fire, those everlasting burn: and above all consider that they are everlasting, that shall never have an end: Meditate upon these things often, and consider them seriously, and this meditation will prove a sovereign preservative against sin and damnation. 3. But you must be careful to use your utmost endeavour to eschew all the allurements of the Devil, whereby he laboureth to draw men into perdition: Luke 13.24. and strive you must to enter in at the strait gate, which leadeth into the kingdom of heaven, how strait so ever it be. Let not the honours, wealth of pleasures of this world divert you from that way, and draw you into that broad way, which leadeth unto destruction. This is a most profitable and necessary means to avoid the damnation of Hell; when we eat all those things which are likely to bring us thither. He that will escape the eternal torments of the life to come, must carefully avoid the unlawful pleasures of this present life. I think it not unprofitable in this point to relate unto a discurse, which I have read, between a Friar and a young Gallant: The young Man seeing the Friar go barefoot and to look pale with fasting, asked him, why he did undergo all this austerity, and deprive himself of the pleasures of this world? The Friar answered him, that he did it to the end, that he might thereby appease God's anger, and to escape the eternal torments of Hell. But, says the young Man, what if there be no Hell: art not thou then a great fool, who dost do and suffer all this to no purpose? To which the Friar replies; But if there be, as I verily believe there is a Hell, a place of unsufferable and endless torments, is not your worship a greater Fool, who to enjoy the sinful pleasures of this world for a short season, do hazard the eternal damnation of your body and soul? And indeed what greater madness can there be, than to refuse the short pains, which are to be undergone by those that will live godly in this life, and choose the everlasting punishment prepared for the Devil? Think upon the grievous pains of Hell; and you will think no pain grievous, which is undergone for the love of God and a good conscience. The assured hope which we have to escape that dreadful torment, will make all the exercises of religion, how irksome soever to flesh and blood, to seem light unto us. 4. A fourth means to escape the damnation of Hell, is To keep ourselves in the unity of God's Church: that Church which we believe to be the Holy and Catholic. Holy, in the practice of all godliness; Catholic, in the unanimous profession of the true faith: Whereof the one excludes all profane and wicked Livers, the other all Schismatics and Misbelievers. In this Church and the communion thereof if we preserve ourselves, by living righteously and believing aright, we need not fear but that we may and shall escape the damnation of Hell. Of this Church, not of the Church of Rome, or any particular Congregation whatsoever, but of this Holy and Catholic Church is Saint Cyprian to be understood; That he cannot have God for his Father, who hath not the Church for his Mother: and that other; That without the Church there is no salvation. As at the first destruction of the world for sin, all that were found out of the Ark perished by water: So at the last day all that shall be found out of the Church (whereof the Ark was a type) shall be destroyed by everlasting fire. But, as many as shall be found within the Church shall be free from the damnation of Hell. Of this Holy and Catholic Church is that promise to be understood, which our Saviour made, Mat. 16.18. That the gates of Hell shall not prevail against it: neither against it, nor any member of it. Whosoever doth abide in the unity of this Church, shall never come into the condemnation of eternal fire. 5. And all this by means of Faith in Christ and his merits: who for our sakes descended into Hell, that we might never come there. For, by virtue of Christ's death, and passion, and his glorious resurrection from death and hell, we are made free from the one and the other; both from the power of death and the torments of hell. If we be members of Christ, we shall together with Him partake of eternal bliss and glory. Because, Wisd. 3.1. the souls of the righteous are in the hand of God, and there shall no torment touch them. No torment shall touch them, because they are the members of Christ: who hath satisfied for us, whatsoever we should have suffered: Who hath the keys of Hell and of death; Revel. 1.18. that neither Death nor Hell should prevail over us. Let us seriously consider these things in our hearts: That there are eternal torments prepared for all those, that sin against God, and repent not of those sins. 6. This very consideration is a sufficient motive to work is us a (1) Serious and (2) Speedy Repentance. 1. Serious, considering we believe the torments of Hell to be, as they are indeed endless and intolerable. If we steadfastly believe and seriously consider this; we will not esteem any thing of this world, which may endanger our estate of eternity. Let them take care of this present life, and of the transitory goods of this world, who have no hope to enjoy the life to come, and the everlasting pleasures thereof. Let them take their pleasure in this world, who have no hope to escape the pains of the other. 2. So likewise will it work in us a Speedy Repentance; not suffering us to delay the time; lest the damnation due to our sins should overtake us, before we have repent of them. Considering, that we cannot begin too soon to prevent that which shall never have an end. This should be our first & only care, that we may escape this damnation: We should regard nothing in comparison of this. We should be careful of falling into this fire; that we should beware of every action that we do, every word that we speak, and every thought that we think; lest it should prove unto us an occasion of falling into sin, and so into hell. If of all the posterity of Adam there should but one only man suffer these horrible torments, of which we have spoken; yet ought we to be exceeding careful, every one of us ought to beware, lest it might be his lot to suffer them. How much more careful aught we to be, seeing the number of those that perish is infinite, and few there be that shall be saved? Seeing scarce one of ten thousand shall escape this damnation, what manner of men ought we to be in all holy and virtuous conversation? 1 Pet. 4.18. For, If the Righteous scarcely be saved, where shall the ungodly and Sinners appear? Ought not every one of us (us, who are guilty of many and grievous sins, ought not we) to use all possible means to escape this damnation? Ought we not earnestly to inquire with the young man, Mat. 19.16. What good thing shall I do, that I may have eternal life? With the Gaoler, Act. 16.30. What must I do to be saved? Suppose this question to be proposed to us, any of us in particular, as it was to the Scribes and Pharisees: How can Ye? ye Adulterers, ye Drunkards, ye Blasphemers, ye covetous, ye malicious, ye envious, ye Schismatics, ye Traitors, ye Hypocrites, ye sacrilegious Robbers of God and his Church, ye that are guilty of these many and grievous sins, or of any of them, or of any like unto them. How can Ye Escape this Damnation of Hell? Impossible it is for you to escape these torments, which I have described; unless ye use the means, which I have prescribed unto you. Now God of his infinite mercy assist us with his Holy Spirit, that we may use those means, and so escape this damnation. Amen. Printed in the Year, 1649. The End.