There is an art by which a man may make his neighbour look so ghastly, that he shall fright himself by looking on him, especially when he thinks of himself, that he is of the same show also. It is said concerning men at the downfall of Babylon, that they shall be amazed one at another, for 'their faces shall be as flames' (Isa 13:8). And what if one should say, that even as it is with a house set on fire within, where the flame ascends out at the chimneys, out at the windows, and the smoke out at every c.h.i.n.k and crevice that it can find, so it will be with the d.a.m.ned in h.e.l.l. That soul will breathe h.e.l.l fire and smoke, and coals will seem to hang upon its burning lips; yea, the face, eyes, and ears will seem all to be chimneys and vents for the flame and smoke of the burning which G.o.d by His breath hath kindled therein, and upon them, which will be beheld one in another, to the great torment and distress of each other.

What shall I say? Here will be seen devils, and here will be heard howlings and mournings; here will the soul see itself at an infinite distance from G.o.d; yea, the body will see it too. In a word, who knows the power of G.o.d's wrath, the weight of sin, the torments of h.e.l.l, and the length of eternity? If none, then none can tell, when they have said what they can, the intolerableness of the torments that will swallow up the soul, the lost soul, when it is cast away by G.o.d, and from Him, into outer darkness for sin. But this much for the cause of the loss of the soul.

DOCTRINE SECOND,

I now come to the second doctrine that I gathered from the words--namely, that how unconcerned and careless soever some now be about the loss or salvation of their souls, the day is coming, but it will then be too late, when men will be willing, had they never so much, to give it all in exchange for their souls. There are four things in the words that do prove this doctrine.

1. There is an intimation of life and sense in the man that has lost, and that after he has lost, his soul in h.e.l.l--'Or what shall a man give in exchange for his soul?' These words are by no means applicable to the man that has no life or sense; for he that is dead according to our common acceptation of death, that is, deprived of life and sense, would not give twopence to change his state; therefore the words do intimate that the man is yet alive and sensible. Now were a man alive and sensible, though he was in none other place than the grave, there to be confined, while others are at liberty, what would he give in exchange for his place, and to be rid of that for a better! but how much more to be delivered from h.e.l.l, the present place and state of his soul!

2. There is in the text an intimation of a sense of torment 'Or what shall a man give in exchange for his soul?' I am tormented in this flame. Torment, then, the soul is sensible of, and that there is a place of ease and peace. And from the sense and feeling of torment, he would give, yea, what would he not give, in exchange for his soul?

3. There is in the text an intimation of the intolerableness of the torment, because that it supposeth that the man whose soul is swallowed up therewith would give all, were his all never so great, in exchange for his soul.

4. There is yet in the text an intimation that the soul is sensible of the lastingness of the punishment, or else the question rather argues a man unwary than considerate in his offering, as is supposed by Christ, so largely, his all in exchange for his soul.

But we will, in this manner, proceed no further, but take it for granted that the doctrine is good; wherefore I shall next inquire after what is contained in this truth. And,

FIRST, That G.o.d has undertaken, and will accomplish, the breaking of the spirits of all the world, either by His grace and mercy to salvation, or by His justice and severity to d.a.m.nation. The d.a.m.ned soul under consideration is certainly supposed, as by the doctrine, so by the text, to be utterly careless, and without regard of salvation, so long as the acceptable time did last, and as the white flag, that signifies terms of peace, did hang out; and, therefore, it is said to be lost; but, behold, now it is careful, but now it is solicitous, but now, 'what shall a man give in exchange for his soul?' He of whom you read in the gospel, that could tend to do nothing in the days of the gospel but to find out how to be clothed in purple and fine linen, and to fare sumptuously every day, was by G.o.d brought so down, and laid so low at last, that he could crouch, and cringe, and beg for one small drop of water to cool his tongue--a thing, that but a little before he would have thought scorn to have done, when he also thought scorn to stoop to the grace and mercy of the gospel (Luke 16:19,24). But G.o.d was resolved to break his spirit, and the pride of his heart, and to humble his lofty looks, if not by His mercy, yet by His justice; if not by His grace, yet by h.e.l.l fire.

This he also threatens to bring upon the fool in the Proverbs--'They shall call, they shall seek, they shall cry' (Prov 1:22-32). Who shall do so? The answer is, They that sometimes scorned either to seek, or call, or cry; they that stopped their ears, that pulled away their shoulders, and that refused to seek, or call, or cry to G.o.d for mercy (Zech 7:11-13).

Sinner, careless sinner, didst thou take notice of this first inference that I have drawn from my second doctrine? If thou didst, yet read it again: it is this, 'G.o.d has undertaken, and will accomplish, the breaking of the spirits of all the world, either by His grace and mercy unto salvation, or by His justice and severity to d.a.m.nation.'

The reason for this is this: G.o.d is resolved to have the mastery, He is resolved to have the victory. 'Who would set the briers and thorns against Me in battle? I would go through them, I would burn them together' (Isa 27:4). I will march against them. G.o.d is merciful, and is come forth into the world by His Son, tendering of grace unto sinners by the gospel, and would willingly make a conquest over them for their good by His mercy. Now He being come out, sinners like briars and thorns do set themselves against Him, and will have none of His mercy. Well, but what says G.o.d? Saith He, Then I will march on, I will go through them, and burn them together. I am resolved to have the mastery one way or another; if they will not bend to Me, and accept of My mercy in the gospel, I will bend them and break them by My justice in h.e.l.l fire. They say they will not bend; I say they shall; now they 'shall know whose words shall stand, Mine or theirs.' (Jer 44:25-28). Wherefore the apostle, when he saw that some of the Corinthians began to be unruly, and to do those things that did begin to hazard them, saith, 'Do we provoke the Lord to jealousy? are we stronger than He?' (1 Cor 5:22). As who should say, My brethren, are you aware what you do?

do you not understand that G.o.d is resolved to have the mastery one way or another? and are you stronger than He? if not, tremble before Him, or He will certainly have you under His feet--'I will tread them in Mine anger, and trample them in My fury' (Isa 63:3).

Thus He speaks of them that set themselves against Him; therefore beware. Now the reason of this resolution of G.o.d, it flows from a determination in Him to make all His sayings good, and to verify them on the consciences of sinners. And since the incredulous world will not believe now, and fly from wrath, they shall shortly believe and cry under it; since they will not now credit the Word, before they see, unto salvation, they shall be made to credit it by sense and feeling unto d.a.m.nation.

SECOND, The second inference that I draw from my second doctrine is this: 'That it is, and will be the lot of some to bow and break before G.o.d, too late, or when it is too late.' G.o.d is resolved, as I said. to have the mastery, and that not only in a way of dominion and lordship in general, for that He has now, but He is resolved to master, that is, to break the spirit of the world, to make all men cringe and crouch unto Him, even those that now say, 'There is no G.o.d,' (Psa 14:1); or if there be, yet, 'What is the Almighty, that we should serve Him?' (Job 21:15; Mal 3:14).

This is little thought of by those that now harden their hearts in wickedness, and that turn their spirit against G.o.d; but this they shall think of, this they must think of, this G.o.d will make them think of in that day, at which day they also now do mock and deride, that the Scripture might be fulfilled upon them (2 Peter 3:3,4). And, I say, they shall think then of those things, and break at heart, and melt under the hand, and power, and majesty of the Almighty; for, 'As I live, saith the Lord, every knee shall bow to Me; and every tongue shall confess to G.o.d' (Isa 45:23; Rom 14:11).

And again, 'The nations shall see, and be confounded at all their might; they shall lay their hand upon their mouth, their ears shall be deaf. They shall lick the dust like a serpent, they shall move out of their holes like worms,' or creeping things, 'of the earth; they shall be afraid of the Lord our G.o.d, and shall fear because of Thee' (Micah 7:16,17).

For then they, will they nill they, shall have to do with G.o.d, though not with Him as merciful, or as one that may be intreated; yet with Him all just, and as devouring fire (Heb 7:29). Yea, they shall see that face, and hear that voice, from whom and from which the heavens and the earth will fly away, and find no place of stay.

And by this appearance, and by such words of His mouth as He then will speak to them, they shall begin to tremble, and call for the rocks to fall upon them and cover them; for if these things will happen at the execution of inferior judgments, what will be done, what effects will the last, most dreadful, and eternal judgment, have upon men's souls?

Hence you find, that at the very first appearance of Jesus Christ, the whole world begins to mourn and lament--'Every eye shall see Him, and they also which pierced Him: and all kindreds of the earth shall wail because of Him' (Rev 1:7). And, therefore, you also find them to stand at the door and knock, saying, 'Lord, Lord, open unto us' (Luke 14:25; Matt 25:11). Moreover, you find them also desiring, yea, also so humble in their desires as to be content with the least degree of mercy--one drop, one drop upon the tip of one's finger. What stooping, what condescension, what humility is here! All, and every one of those pa.s.sages declare, that the hand of G.o.d is upon them, and that the Almighty has got the mastery of them, has conquered them, broke the pride of their power, and laid them low, and made them cringe and crouch unto him, bending the knee, and craving of kindness. Thus, then, will G.o.d bow, and bend, and break them; yea, make them bow, and bend, and break before Him.

And hence also it is they will weep, and mourn, and gnash their teeth, and cry, and repent that ever they have been so foolish, so wicked, so traitorous to their souls, such enemies of their own eternal happiness, as to stand out in the day of their visitation in a way of rebellion against the Lord.

But here is their hard hap, their dismal lot and portion, that all these things must be when it is too late. It is, and will be, the lot and hap of these to bow, bend, and break too late (Matt 25).

You read they come weeping and mourning, and with tears; they knock and they cry for mercy; but what did tears avail? Why, nothing; for the door was shut. He answered and said, 'I know not whence you are.' But they repeat and renew their suit, saying, 'We have eaten and drunk in Thy presence, and Thou hast taught in our streets.'

What now? Why, He returns upon them His first answer the second time, saying, 'I know not whence ye are; depart from Me, all ye workers of iniquity;' then He concludes, '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 G.o.d, and you yourselves thrust out' (Luke 13:26,28). They come weeping, and go weeping away. They come to Him weeping, for they saw that He had conquered them; but they departed weeping, for they saw that He would d.a.m.n them; yet, as we read in another place, they were very loath to go from Him, by their reasoning and expostulating with Him--'Lord, when saw we Thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto Thee?' But all would not do; here is no place for change of mind--'These shall go away into everlasting punishment; but the righteous into life eternal' (Matt 25:44-46). And now what would a man give in exchange for his soul? So that, as I said before, all is too late; they mourn too late, they repent too late, they pray too late, and seek to make an exchange for their soul too late. 'Or what shall a man give in exchange for his soul?'

Two or three things there may yet be gathered from these words; I mean, as to the desires of them that have lost their souls, to make for them an exchange; 'What shall a man give in exchange?'--what shall, what would, yea, what would not a man, if he had it, give in exchange for his soul?

First, What would not a man--I mean, a man that is in the condition that is by the text supposed some men are and will be in--give in exchange to have another man's virtue instead of their own vices?

'Let me die the death of the righteous;' let my soul be in the state of the soul of the righteous--that is, in reference to his virtues, when I die, 'and let my last end be like his' (Num 23:10).

It is a sport now to some to taunt, and squib, and deride at other men's virtues; but the day is coming when their minds will be changed, and when they shall be made to count those that have done those righteous actions and duties which they have scoffed at, the only blessed men; yea, they shall wish their soul in the blessed possession of those graces and virtues, that those whom they hated were accompanied with, and would, if they had it, give a whole world for this change; but it will not now do, it is now too late. What then shall a man give in exchange for his soul? And this is more than intimated in that 25th of Matthew, named before: for you find by that text how loath they were, or will be, to be counted for unrighteous people--'Lord,' say they, 'when did we see thee an hungred, or athirst, naked, or sick, and did not minister unto thee?' Now they are not willing to be of the number of the wicked, though hereto-fore the ways of the righteous were an abomination to them. But, alas! they are before a just G.o.d, a just Judge, a Judge that will give every one according to their ways; therefore, 'Woe unto (the soul of) the wicked now, it shall be ill with him, for the reward of his hands shall be given him' (Isa 3:11). Thus, therefore, he is locked up as to this; he cannot now change his vice for virtues, nor put himself nor his soul in the stead of the soul of the saved; so that it still, and will, for ever abide a question unresolved,' Or, what shall a man give in exchange for his soul?'

I do not doubt but that a man's state may be such in this world, that if he had it he would give thousands of gold to be as innocent and guiltless in the judgment of the law of the land as is the state of such or such, heartily wishing that himself was not that he, that he is; how much more then will men wish thus when they stand ready to receive the last, their eternal judgment. 'But what shall a man give in exchange for his soul?'

Second, As they would, for the salvation of their souls, be glad to change away their vices for the virtues, their sins for the good deeds of others; so what would they not give to change places now, or to remove from where now they are, into paradise, into Abraham's bosom! But neither shall this be admitted; the righteous must have their inheritance to themselves--' Neither,' said Abraham, 'can they pa.s.s to us, that would come from thence,' (Luke 16:26); neither can they dwell in heaven that would come from h.e.l.l.

They then that have lost, or shall lose their souls are bound to their place, as well as to their sins. When Judas went to h.e.l.l, he went to his home, 'to his own place' (Acts 1:25). And when the righteous go hence, they also go home to their house, to their own place; for the kingdom of heaven is prepared for them (Matt 25:34).

Between heaven and h.e.l.l 'there is a great gulf fixed' (Luke 26:26).

That is a strange pa.s.sage: 'There is a great gulf fixed.' What this gulf is, and how impa.s.sable, they that shall lose their souls will know to their woe; because it is fixed there where it is, on purpose to keep them in their tormenting place, so that they that would pa.s.s from h.e.l.l to heaven cannot. But, I say, 'Would they not change places? would they not have a more comfortable house and home for their souls?' Yes, verily, the text supposes it, and the 16th of Luke affirms it; yea, and could they purchase for their souls a habitation among the righteous, would they not? Yes, they would give all the world to such a change. What shall, what shall not, a man, if he had it, if it would answer his design, give in exchange for his soul?

Third, As the d.a.m.ned would change their own vices for virtues, and the place where they are for that into which they shall not come, so what would they give for a change of condition? Yea, if an absolute change may not be obtained, yet what would they give for the least degree of mitigation of that torment, which now they know will without any intermission be, and that for ever and ever.

'Tribulation and anguish, indignation and wrath' (Rom 2:8,9), the gnawing worm, and everlasting destruction from the presence of the Lord, and from the glory of His power, cannot be borne but with great horror and grief (2 Thess 1:7-10). No marvel, then, if these poor creatures would, for ease for their souls, be glad to change their conditions. Change!--with whom? with an angel, with a saint; ay, with a dog or a toad; 29 for they mourn not, they weep not, nor do they bear indignation of wrath; they are as if they had not been; only the sinful soul abides in its sins, in the place designed for lost souls, and in the condition that wrath and indignation for sin and transgression hath decreed them to abide for ever. And this brings me to the conclusion, which is, 'that seeing the unG.o.dly do seek good things too late,' therefore, notwithstanding their seeking, they must still abide in their place, their sins, and their torment--'For what can a man give in exchange for his soul?'

Therefore, G.o.d saith, that they there must still abide and dwell, no exchange can be made. 'This shall ye have of Mine hand, ye shall lie down in sorrow;' they shall lie down in it, they shall make their bed there, there they shall lie (Isa 50:11; Eze 32:25-27).

And this is the bitter pill that they must swallow down at the last; for, after all their tears, their sorrows, their mournings, their repentings, their wishings and woundings, and all their inventings, and desires to change their state for a better, they must 'lie down in sorrow.' The poor condemned man that is upon the ladder or scaffold has, if one knew them, many a long wish and long desire that he might come down again alive, or that his condition was as one of the spectators that are not condemned and brought thither to be executed as he. How carefully also doth he look with his failing eyes, to see if some comes not from the king with a pardon for him, all the while endeavouring to fumble away as well as he can, and to prolong the minute of his execution! But at last, when he has looked, when he has wished, when he has desired, and done whatever he can, the blow with the axe, or turn with the ladder, is his lot, so he goes off the scaffold, so he goes from among men; and thus it will be with those that we have under consideration; when all comes to all, and they have said, and wished, and done what they can, the judgment must not be reversed--they must 'lie down in sorrow.'

They must, or shall lie down! Of old, when a man was to be chastised for his fault, he was to lie down to receive his stripes; so here, saith the Lord, they shall lie down--'And it shall be, if the wicked man be worthy to be beaten, that the judge shall cause him to lie down, and to be beaten before his face' (Deu 25:2). And this lying down was to be his lot after he had pleaded for himself what be could--and the judge shall cause him to be beaten before his face, while he is present to behold the execution of judgment; and thus it shall be at the end of the world; the wicked shall lie down, and shall be beaten with many stripes in the presence of Christ, 'and in the presence of the holy angels' (2 Thess 1; Rev 14:10). For there will be His presence, not only at the trial as Judge, but to see execution done, nay, to do it Himself by the pouring out, like a river, His wrath as burning brimstone upon the soul of the lost and cast away sinner.

He shall lie down! These words imply that, at last, the d.a.m.ned soul shall submit; for to lie down is an act that signifies submission, especially to lie down to be beaten. 'The wicked shall be silent in darkness' (1 Sam 2:9). When the malefactor has said and wished all that be can, yet at last he submits, is silent, and, as it were, helps to put his head into the halter, or doth lay down his neck upon the block; so here it is said of the d.a.m.ned--They shall lie down in sorrow. There is also a place that saith, 'These shall go away into everlasting punishment' (Matt 25:46). To go, to go to punishment, is also an act of submission. Now, submission to punishment doth, or should, flow from full conviction of the merit of punishment; and I think it is so to be understood here--For 'every mouth shall be stopped, and all the world (of soul losers) become guilty before G.o.d' (Rom 3:4,19; Luke 13:25-28; Matt 25:46).

Every mouth shall be stopped, not at the beginning of the judgment, for then they plead, and pray, and also object against the Judge; but at the end, after that by a judicial proceeding He shall have justified against them His sayings, and have overcome these His judges, then they shall submit, and also lie down in s orrow; yea, they shall go away to their punishment as those who know they deserve it; yea, they shall go away with silence.

How they shall behave themselves in h.e.l.l, I will not here dispute; whether in a way of rage and blasphemy, and in rending and tearing of the name and just actions of G.o.d towards them, or whether by way of submission there; I say, though this is none of this task, yet a word or two, if you please.

Doubtless they will not be mute there; they will cry and wail, and gnash their teeth, and, perhaps, too, sometimes at G.o.d; but I do not think but that the justice that they have deserved, and the equal administration of it upon them, will, for the most part, prevail with them to rend and tear themselves, to acquit and justify G.o.d, and to add fuel to their fire, by concluding themselves in all the fault, and that they have sufficiently merited this just d.a.m.nation; for it would seem strange to me that just judgment among men shall terminate in this issue, if G.o.d should not justify himself in the conscience of all the d.a.m.ned. But as here on earth, so He will let them know that go to h.e.l.l that He hath not done without a cause, a sufficient cause, all that He hath done in d.a.m.ning of them (Eze 14:23).

[USE AND APPLICATION.]

I come now to make some use and application of the whole. And,

USE FIRST--If the soul be so excellent a thing as we have made it appear to be, and if the loss thereof be so great a loss, then here you may see who they are that are those extravagant ones; I mean, those that are such in the highest degree. Solomon tells us of 'a great waster,' and saith also, that he that is slothful in his business is brother to such an one (Prov 18:9). Who Solomon had his eye upon, or who it was that he counted so great a waster, I cannot tell; but I will challenge all the world to show me one, that for wasting and destroying, may be compared to him that for the l.u.s.ts and pleasures of this life will hazard the loss of his soul. Many men will be so profuse, and will spend at that prodigal rate, that they will bring a thousand pound a year to five hundred, and five hundred to fifty, and some also will bring that fifty to less than ninepence; 30 but what is this to him that shall never leave losing until he has lost his soul? I have heard of some who would throw away a farm, a good estate, upon the trundling of one single bowl;31 but what is this to the casting away of the soul? Nothing can for badness be compared to sin; it is the vile thing, it cannot have a worse name than its own; it is worse than the vilest men, than the vilest of beasts; yea, sin is worse than the devil himself, for it is sin, and sin only, that hath made the devils devils; and yet for this, for this vile, this abominable thing, some men, yea, most men, will venture the loss of their soul; yea, they will mortgage, p.a.w.n, and set their souls to sale for it (Jer 44:4). Is not this a great waster? doth not this man deserve to be ranked among the extravagant ones? What think you of him who, when he tempted the wench to uncleanness, said to her, If thou wilt venture thy body, I'll venture my soul? Was not here like to be a fine bargain, think you? or was not this man like to be a gainer by so doing? This is he that prizes sin at a higher rate than he doth his immortal soul; yea, this is he that esteems a quarter of an hour's pleasure more than he fears everlasting d amnation. What shall I say? This man is minded to give more to be d.a.m.ned, than G.o.d requires he should give to be saved; is not this an extravagant one? 'Be astonished, O ye heavens! at this, and be horribly afraid!' (Jer 2:9-12). Yea, let all the angels stand amazed at the unaccountable prodigality of such an one.

Objection 1. But some may say, I cannot believe that G.o.d will be so severe as to cast away into h.e.l.l fire an immortal soul for a little sin.

Answer. I know thou canst not believe it, for if thou couldst, thou wouldst sooner eat fire than run this hazard; and hence all they that go down to the lake of fire are called the unbelievers; and the Lord shall cut thee, that makest this objection, asunder, and shall appoint thee thy portion with such, except thou believe the gospel, and repent (Luke 12:46).

Objection 2. But surely, though G.o.d should be so angry at the beginning, it cannot in time but grieve Him to see and hear souls roaring in h.e.l.l, and that for a little sin.

Answer. Whatsoever G.o.d doeth, it abideth for ever (Eccl 3:14). He doth nothing in a pa.s.sion, or in an angry fit; He proceedeth with sinners by the most perfect rules of justice; wherefore it would be injustice, to deliver them whom the law condemneth, yea, He would falsify His word, if after a time He should deliver them from h.e.l.l, concerning whom He hath solemnly testified, that they shall be there for ever.

Objection 3. O but, as He is just, so He is merciful; and mercy is pitiful, and very compa.s.sionate to the afflicted.

Answer. O, but mercy abused becomes most fearful in tormenting.

Did you never read that the Lamb turned lion, and that the world will tremble at the wrath of the Lamb, and be afflicted more at the thoughts of that, than at the thoughts of anything that shall happen to them in the day when G.o.d shall call them to an account for their sins? (Rev 6:16,17). The time of mercy will be then past, for now is that acceptable time, behold now is the day of salvation; the gate of mercy will then be shut, and must not be opened again; for now is that gate open, now it is open for a door of hope (2 Cor 6:2; Matt 25:10; Luke 13:25).

The time of showing pity and compa.s.sion will then be at an end; for that as to acting towards sinners will last but till the gla.s.s of the world is run, and when that day is past, mark what G.o.d saith shall follow, 'I will laugh at your calamity; I will mock when your fear cometh; when your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you' (Prov 1:26,27). Mark you how many pinching expressions the Lord Jesus Christ doth threaten the refusing sinner with; the sinner with, that refuseth Him now--I will laugh at him, I will mock at him. But when, Lord, wilt thou laugh at, and mock at, the impenitent? The answer is, 'I will laugh at their calamities, and mock when their fear cometh; when their fear cometh as desolation, and their destruction like a whirlwind; when distress and anguish cometh upon them.'

Objection 4. But if G.o.d Almighty be at this point, and there be no moving of Him to mercy at that day, yet we can but lie in h.e.l.l till we are burnt out, as the log doth at the back of the fire.

Answer. Poor besotted sinner, is this thy last shift? wilt thou comfort thyself with this? Are thy sins so dear, so sweet, so desireable, so profitable to thee, that thou wilt venture a burning in h.e.l.l fire for them till thou art burnt out? Is there nothing else to be done but to make a covenant with death, and to maintain thy agreement with h.e.l.l? (Isa 28:15). Is it not better to say now unto G.o.d, Do not condemn me? and to say now, Lord, be merciful to me, a sinner? Would not tears, and prayers, and cries, in this acceptable time, to G.o.d for mercy, yield thee more benefit in the next world than to lie and burn out in h.e.l.l will do?

But to come more close to thee. Have not I told thee already that there is no such thing as a ceasing to be? that the d.a.m.ned shall never be burned out in h.e.l.l? there shall be no more such death, or cause of dissolution for ever. This one thing, well considered, breaks not only the neck of that wild conceit on which thy foolish objection is built, but will break thy stubborn heart in pieces.

For then it follows, that unless thou canst conquer G.o.d, or with ease endure to conflict with His sin-revenging wrath, thou wilt be made to mourn while under His everlasting wrath and indignation; and to know that there is not such a thing as a burning out in h.e.l.l fire.

Objection 5. But, if this must be my case, I shall have more fellows; I shall not go to h.e.l.l, nor yet burn there, alone.

Answer. What, again; is there no breaking of the league that is betwixt sin and thy soul? What, resolved to be a self-murderer, a soul murderer? what, resolved to murder thine own soul? But is there any comfort in being hanged with company? in sinking into the bottom of the sea with company? or in going to h.e.l.l, in burning in h.e.l.l, and in enduring the everlasting pains of h.e.l.l, with company?