92SermonsofJonathanEdwards (continued)

92SermonsofJonathanEdwards (continued)

from Samaria, came and dwelt in Bethel, and taught them how they should fear the Lord. Howbeit every nation made gods of their own, and put them in the houses of the high places which the Samaritans had made, every nation in their cities wherein they dwelt."

There is the like inconsistency in them as was in Judas, who betrayed Christ with a kiss. How ill did those two things in Judas consist together, his coming to him and kissing him, his seeming to show himself his friend, and at the same time betraying him to death! But it was not greater inconsistency than is commonly found with hypocritical professors, who carry themselves as Christ's friends, and as though he were very dear to them in some things, and yet act the part of mortal enemies in others, and by their wicked behavior do indeed betray his cause and interest.

2. Their wicked practice in one thing is inconsistent with their wicked practice in others. It is a common thing for wicked men to quarrel with God for permitting those things which they allow themselves, and practice with delight. It is common for wicked men to ascribe the blame of their wickedness to God, therein following their first father, Adam. So men will often lay the blame of their being unconverted, and having lived so wicked a life, so carnal, careless, and evil a life, to God, and especially under conviction, to quarrel with God for it. And yet they approved of those things which they did themselves, with full consent and approbation.

And again. It is common for wicked men to contend with men, and hate their neighbor, for doing the same thing that they do themselves, and allow in themselves. So an unjust man, a backbiter and reviler, a revengeful man, will condemn in others the sin which he allows in himself. And so, many other instances might be mentioned. And thus I have showed through all the instances proposed, how wicked men are inconsistent with themselves.

APPLICATION

I. Hence we may see the woeful ruin which sin has brought on the nature of man. Man was not thus in his first estate. If we had nothing but the light of nature, or the light of our own reason to guide us, that would be sufficient to lead us to conclude that man in his first estate was not made thus by his Creator, who has made other things in such excellent order and harmony. We see that God hath so made the world, that one thing sweetly harmonizes with another, all things are adapted to each other, the nature of one thing to the nature of another; one thing to be subservient to another; and all things subject to the laws that the Creator has fixed.

We therefore, without the Scripture, should have all reason to conclude that man, the most noble of all the creatures in the visible world, was not made in this state of woeful inconsistency with himself; so that all the faculties of his nature are at war with each other, and at war with themselves; so that now there is nothing but the most dreadful confusion to be seen.

But the Scripture teaches us plainly that God saw all things that he had created and made, and behold, they were very good; and particularly that God made man upright, and that it is himself that has brought ruin on his own nature. In man's first estate all things were in perfect order in his nature. There shone such a light in his understanding as led him to right judgments of things, all the dictates of his understanding were consistent one with another. And then his reason, the superior faculty, kept its place, and bare rule in him over the other faculties, and there was no principle or faculty of his nature but what was subject to its dictates, nothing rose up in rebellion against it. His will then was agreeable to his reason, and agreeable with itself. There was a perfect harmony between his outward appearance and his inward character. His mouth and his heart and his mouth and practice then agreed together, and his practice then was of a piece. Until he ate of the forbidden fruit, all was in perfect order, and peace, and decorum, both within and without.

But what was the consequence when man hearkened to the devil, and rebelled against his Maker? We learn, by what has been said under this doctrine, that then the Spirit of God departed from him, and with his influence, God's holy image also, the life, the crown, and glory of his nature left him, and all light, and regularity, and order were gone, and a worse darkness and confusion succeeded than was in the primitive chaos when it was without form and void, and darkness was upon the face of the deep. And such is the woeful confusion of the nature of all men now in their fallen state. Now their reason determines one thing, and their governing practical judgment the reverse of it. And their judgment in some things is utterly inconsistent with their judgment in others. Now the will is in no consistency with the reason, but commonly determines directly contrary to its dictates. Men's wills are in such bondage and slavery to their lusts, that they are not only determined contrary to their own consciences to choose those things which their reason tells them are unjust, and vile, and unbecoming their nature, but also those things which their reason at the same time declares to be exceedingly against their own highest interest, even so as to tend to their everlasting perdition. Yea, their dispositions are not only contrary to their own reason and consciences, but contrary to themselves. There is not only war between faculty and faculty, but the very same faculty is at war with itself, so that they do in some respects choose and refuse the same things at the same time. There are some things that they seem earnestly to wish for, and yet indeed are at the same time utterly averse to and refuse, and will by no means accept of when offered. Yea, they will not have them though they are urged, and entreated, and pleaded with for years together to accept of them. So inconsistent are their dispositions with themselves, that they will not have spiritual and divine things as they are, nor yet will they have them otherwise. They do not like God as he is, they find abundance of fault with him, they are urged to accept of him as their God, but they will by no means comply with it. They reject him, and have an enmity against him. They love to keep at a distance from him, and to have as little as possible to do with him, and will not hearken to him, or submit to him, but are ever maintaining a kind of warfare against him, because they do not like him as he is. And yet they would not like him if he were any otherwise. If it were possible that he could be altered from what he is in any respect whatsoever, they would refuse to accept of him as their God then. They are enemies to him because he is so holy and just a God, and yet they would not like him if he were unholy and unjust. They do not like his almighty power, and yet they would not like him if he were weak. They also dislike his knowing all things, and yet they would dislike him if he were ignorant. They quarrel with God for the exercise of his infinite mercy and grace to others, and the more for its being so great in some instances, in being exercised towards those who are so unworthy. And yet they would not like him if he were not infinitely merciful. They would wish him to be merciful enough to pardon the most unworthy, and yet sometimes quarrel with him because he is no more merciful.

Now there is a similar inconsistency in them with themselves in that they do not like men for being godly. They have an enmity against such sort of men. And at the same time, they do not like those who are godly, they hate men for being wicked, and will have a bitter spirit against them for it. The world in its fallen state cannot agree with the church of God. It has always had a spite against it, and has almost always from the beginning of the world hitherto been persecuting it. And yet neither can they agree among themselves, but are at the same time contending and quarreling with one another. And as there is no suiting them in this world, so neither is there any suiting them in another. They would neither go to heaven, nor to hell. They do not like heaven because it is holy. And yet they would not like it if it were a world of wickedness. And such is the jarring and confusion that is in their disposition, that those things that they do choose are impossibilities, and self-contradictions, and selfinconsistencies. They would have a sufficient Savior and not a holy one. They would have one good, and excellent, and holy enough to save them, and yet would not have one with any holiness at all. They have a mind to have salvation from misery, without salvation from sin; when sin is their misery. They have a mind to have light, and yet to keep darkness without light. They would have a light consisting in darkness; and sweet, consisting in bitterness; and good, consisting in evil. They would have such a sort of happiness as is impossible in its own nature. For they would have happiness with unholiness, which is as much as to say they would be happy men, and yet remain destroyed and ruined. And when life and death are set before them to choose, and they are urged to make their choice, and told that they must certainly have one or the other, that there is no possibility of avoiding it; yet they will come to a deliberate, determinate choice to have neither one nor the other. They are always halting between two opinions, they are always choosing and yet never come to a choice. Instead of those holy principles that man had in his heart at first, that sweetly consented one with another, he has now introduced into his soul a number of vile and hateful lusts, that clash one with another: pride clashing with covetousness, and covetousness thwarting sensuality, and sloth crushing all these. And instead of the purity in body and mind, which man had at first, he is now, if he has any show of purity, become like a whited sepulcher, that is beautifully adorned outside, and within full of dead men's bones, and all uncleanness. Their faces disagree with their hearts, and their mouths disagree with their hearts. They have the visage and show of saints, and the hearts of devils. Their prayers are filled up with thanksgiving, adoration, great honor to God, praise and glory to him, a show of humility before him, a show of repentance for sin, trust, thankfulness, desire of obedience, and trust in Christ alone; when within is nothing but a slight and contempt of God, enmity against God, distrust of God, pride, self-righteousness, obstinacy, and disobedience, without one jot or tittle of honor, or love, or trust, or humility, or repentance, or obedience, or any of those things that there is a show of in their prayers. And now they say and profess one thing, and practice another. They will show one thing to God, and do another, and will live all their days in this world carnally, contentious, and alienated from God, in the indulgence of brutish lusts and filthiness. And yet hope when they die to go to be with him, and in eternal communion with him in perfect holiness, and with holy angels, spending an eternity in holy contemplation and praise, and to have these things for their everlasting happiness. And when they seem to practice well for a time it lasts but a little while, but their practice at one time is utterly inconsistent with that at another. Yea, if they were narrowly observed, their practice at the same time is inconsistent with itself: saints at church, and heathen at home; saints before the world, heathen in secret; with the tongues and faces of the children of God, and with the hearts of the children of the devil.

Such work has the fall made in the nature of man, such a creature as this is man become, instead of shining as at first, in the holy and lovely image of God. Thus has the fall of man ruined God's workmanship. And if the fall has thus ruined man, what can be more effectually ruined? Does not this show that it is indeed so, that man is in a lost and undone condition. And can it be expected that any other can ever restore to him the divine image, but only that same God that made him at first? And how vain are the attempts of natural men to rectify their natures in their own strength, wherein is such woeful ruin and confusion! And is there not need of a mighty Savior in order to this?

II. This subject may be applied in the way of conviction to natural men, in several particulars.

First, hence you may see your folly. Wisdom is ever consistent with itself, and wise men are not wont to act inconsistently. Selfinconsistency in temporal things is ever looked upon as a note of folly. Those men that talk very inconsistently, are accounted to talk very foolishly. And so those men that act inconsistently with themselves in temporal matters, are looked upon as acting very absurdly and ridiculously, and it is common with men to treat such with derision. Certainly, then, to be so exceedingly self-inconsistent in such great concerns as we have spoken of, is the highest degree of folly.

The inconsistency of the judgment of wicked men shows their folly. It shows the foolishness of those practical judgments they govern themselves by, that they make them contrary to the plain dictates of their own reason. Men oftentimes count the judgments of others very foolish, because they are very inconsistent with other men's reason, though their judgments are formed according to the best light of their own reason. But how much more foolish is it for men, in such things as infinitely concern them, to make such practical judgments of things as are plainly contrary not only to other men's reason, but to their own; so as to determine their will and their practice by those judgments! As for instance, when men's practical judgment and conclusion within themselves, by which they determine their choice and practice, is that it is best for them for the present, to neglect their souls and seek the vanities of this world, which are but for a moment, more than their eternal welfare.

And how does it show the folly of men's judgment when some of their judgments are inconsistent with others; as when in one thing they will judge that a long-continued eternity is of less importance than this short and fleeting life! So it shows the great folly of men's wills and dispositions, that they are so inconsistent, that in some respects they will both choose and refuse the same things, will wish and pray for them, and take pains for them, and yet will not have them when offered. How madly would a man be looked upon to act, that should so act in temporal concerns, if he was sick and like to perish for want of a certain medicine, and should wish and long for that medicine, and ask others to seek it for him, and yet when it was bought and offered, he should utterly refuse it!

What folly does it argue that men's dispositions are so inconsistent with each other, that there is no suiting them with anything! They are pleased neither with piping nor mourning, with eating nor fasting. They will not have God, or Christ, or heaven as they are, and yet will not have either any otherwise. How would men, if they manifested such a disposition in temporal things, often be hissed at, as most ridiculous, childish, and foolish. Yea, and be accounted to act like madmen! And what folly does it discover that they will choose and accept of nothing but that which is impossible in its own nature, and a self-contradiction, as when they will have happiness without holiness! If any man should act thus in temporal things, if he would have no house because he could not build one in the air, if he refused to go because he could not go without feet, or to see because he could not see without eyes, what words would be thought adequate to describe his folly! Yet this is the very folly of sinners with regard to their salvation.

How would men be looked upon if they acted thus in their temporal affairs! If they must inevitably perish in the winter if they did not labor in the summer, and yet spend all the summer in halting between two opinions. Or if they were sick with some deadly disease, and were told that they must inevitably die if they did not send for a physician, yet were undetermined, and when the distemper increased upon them, still continued undetermined, and when it was come to extremity, and seemed very near death, still could not come to a conclusion; or if a house should be on fire over their heads, and they could not make up their minds to flee from under it.

And what folly does it argue for men, that their practices are so inconsistent with their hearts, and that they say one thing and do another, and so are unsteady in their practice, and inconsistent with themselves at different times! It is looked upon as great folly, and what persons are much to be ashamed of, to be so unsteady in temporal matters, to undo one day what they did another. And so, in their practice in some things to be inconsistent with their practice in others. In one thing to act like a friend, and in another like an enemy. Persons that do so in temporals are abhorred of men, and looked upon as not fit for human society.

Second, you may hereby be convinced of your misery. A man cannot be happy, and cannot but be miserable, with whom it is thus. It shows a man to be undone. He, whose nature is brought into such violation, is evidently brought into a state of ruin. Where there is such self-inconsistency and self-opposition, a man is at war with himself, and therefore must be miserable. It is a calamity for a man not to be at peace with his neighbor, and to live in contention with those that are about him. But certainly it is a much greater calamity for him to be at war with himself, to have his judgment at war with his judgment, and his will at war with his reason and conscience, and his will at war with itself, and one lust thwarting another, and his outward man at war with his inward man, his mouth contradicting his heart, his practice contradicting his profession, and contradicting itself. It is impossible that such a man should enjoy any happiness as long as things are thus within him. Do what you will here, you cannot make him happy. If you take him and place him in a palace, and set him on a throne, and clothe him in the robes of princes, and put a crown of gold on his head, and set before him the richest dainties, feed him and feast him as much as you will, still he that so disagrees with himself, is a miserable wretch. Though he may be stupid, yet it is impossible he should enjoy any true peace or rest. How should he, in whom all things are in such utter confusion and uproar within, and in whom there is so much self-opposition.

This may convince us of the truth, and show us the reason, of Isa. 57:20, 21, "But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. There is no peace, saith my God, to the wicked."

How should he have any peace, who is his own enemy, who chooses and practices these things which his own conscience condemns, and which his own reason tells him tend to his own ruin? How should he have any peace, that hates his own soul and loves his own death, and that has one lust holding him one way, and another the contrary, so as in some respects to choose and refuse the same thing, to wish for a thing that at the same time he hates and refuses, and so goes on from day to day in warring against himself?

Third, this shows your inexcusableness. By this inconsistency with yourself, you are condemned out of your own mouth in that you act contrary to your own conscience. Your own conscience condemns you in your will and practice being contrary to your own reason. Your own reason condemns you in acting contrary to your profession. Your own profession condemns you in the sense in which the apostle speaks of a heretic as being condemned of himself. Tit. 3:10, 11, "A man that is a heretic, after the first and second admonition, reject; knowing that he that is such is subverted, and sinneth, being condemned of himself:" i.e. he in departing from his former profession is inconsistent with himself. His present heretical tenets are contrary to his former solemn profession, and therefore that former profession condemns him.

Consider how inexcusable you, who are thus inconsistent with yourself in your wickedness, will appear at the last day, when you come to stand before the judgment-seat of God, when you are by him called to an account for your wicked life, how will your mouth be stopped. When you are called to an account why you have preferred things of such short and uncertain continuance as the things of this vain world, to the great things of the eternal world, what will you have to say for yourself, when it shall appear that herein you acted in direct opposition to the plain dictates of your own reason, and that this choice is inconsistent with the judgment and choice you were wont to make in temporal things? And what will you say for yourself when you are called to give an account why you rejected God, and Christ, and heaven for their holiness; when it so plainly appears that you would not like them, and would not have accepted them, if they had been any other way than holy?

It will then appear that you have voluntarily rejected Christ and his great salvation, and refused to accept of heaven, and that you are condemned of yourself in it, in that at the same time you evinced the great necessity of those things in praying for them, and doing many things in order to the obtaining of them.

When it shall then appear how you had a mind to have impossibilities: as a sufficiently worthy Savior, and not a holy one; salvation from misery, and not salvation from sin, the source of all misery; and happiness without holiness. It shall from hence most plainly appear, that you did in effect utterly refuse to accept of any Savior or any salvation at all, and would not be saved from misery at all, and refused to accept of any happiness at all, because you would have no salvation, no happiness, but such as was impossible in the nature of things, such a salvation as was not and could not be. And then how just will it appear to your own conscience, and to the world, that you should e'en go without salvation!

And when it shall appear how you had life and death set before you, and were told the necessity of coming to a choice, and were so often urged to it, and had so much opportunity for it, and yet refused. How just will it appear that divine justice should make your choice for you, when you refused to make any for yourself!

And how will you appear condemned out of your own mouth, when you shall be called to an account by the Judge, why you so often professed to God in your prayers that he was an infinitely great and holy God, and yet never feared him. And why you so often said to God that he was a sovereign and righteous God, and yet never submitted to him. And why you so often said to him that the was an all-sufficient and faithful God, and yet never would put your trust in him. And why you so often said to him that he was an infinitely glorious, and excellent, and good God, and yet never loved him. And why you so often owned that he was an infinitely gracious and bountiful God, and what you had received abundance of kindness from him, and owned him to be the author of all those good things of your life that you enjoy, and yet never were truly thankful to him, but improved those things that you owned were the gifts of God, against himself who was the giver of them. Why you so often owned in your prayers before God that you were a poor sinful, vile creature for your sins, and yet never would forsake your sins, and begged of God to keep you from sin, and yet carelessly and willfully went on in the commission of sin? What will you say to such interrogations of the Judge of heaven and earth? Will not your mouth be stopped when it shall appear that what has already so often proceeded out of your own mouth, does so much condemn you? And what will hypocrites and self-pretenders to experiences say, who have told what discoveries they had of the glory of God, of Christ, and of heaven. When the Judge inquires of them, why they set so light by this God, and did so prefer the dust of the earth and the filth of sin before him? When those who have often told what love they have felt to the Lord Jesus Christ, are asked why they took no more care to please and honor him, and why they rather chose from time to time to reject him than sacrifice their worldly interest.

So when wicked men are inquired of why, when they professed to believe a future state, they took no more pains to prepare for it. Why, when they professed to be the followers of Christ the Lamb of God, they were no more like him? Why, when they owned him for their head, and expressed such wonderful love to him, they could turn and become his enemies? Why, when they lived in hope of a life of such unspeakable glory in heaven, they set their affections wholly on this world? Why, seeing they made such a show of regard to God and their duty at one time, they discovered such a total disregard at another? Why, when they made such pretenses to religion, and had such appearances of it in some things, they were so irreligious and wicked in others? What will they answer? Wicked men will appear self-condemned every way: their own reason and their own consciences, their own mouths and their own actions, have condemned them. Their reason and consciences will still condemn them, and God will condemn them, and men and angels will and must condemn them. So that they will appear universally condemned, they will have nothing to say for themselves, nor will any one have anything to say for them.

Fourth, if you are so inconsistent with yourself, you need not wonder that God will enter into no friendship with you, or that he does not receive you into his favor. Many natural men are ready to wonder that god will not receive them into favor — they do so much in religion.

But if you consider what has been said, you need not wonder at it. A wise man will make no friendship with another who is very inconsistent with himself in those things wherein men are concerned with him. He will not associate himself with him, nor care to have such to communicate with him. For men know that such persons are not to be depended on. One does not know where to find them, nor how to suit them, and if they will be so inconsistent with themselves, certainly they will not be very consistent with others that trust them. God therefore justly refuses to receive such persons into union with him. It is not consistent with his divine wisdom to give himself to them in a covenant relation.

No wonder that Christ will not commit himself to such persons as these. John 2:23, 24, 25, "Now, when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did. But Jesus did not commit himself unto them, because he knew all men, and needed not that any should testify of man; for he knew what was in man." Christ knew that there was no dependence to be had upon them. He knew they would not prove consistent with themselves.

Fifth, how vain and inconsistent is the dependence of wicked men on themselves! If this be the case with natural men, if all natural men are as we have heard, so absurdly inconsistent with themselves, how unreasonable is their high thought of themselves, and their trusting to their own goodness, to their own prayers, and their other performances!

And that they do so, is an evident sign of their woeful ignorance of themselves. If such persons saw themselves as they are, and to be such as we have described them, certainly they would be far from trusting in their own excellency and goodness, but would see themselves to be polluted, wretched, miserable, lost creatures, and would no more say in their hearts, "I am rich, and increased with goods;" but would rather condemn themselves, and cry out with selfabhorrence and amazement, "Unclean, unclean, undone, undone!"

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The Portion of the Wicked

But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile." -- Romans 2:8, 9

Subject: Indignation, wrath, and misery and anguish of soul is the portion that God has allotted to wicked men.

It is the drift of the apostle in the three first chapters of this epistle, to show that both Jews and Gentiles are under sin, and therefore cannot be justified by works of law, but only by faith in Christ. In the first chapter he had shown that the Gentiles were under sin. In this he shows that the Jews also are under sin, and that however severe they were in their censures upon the Gentiles, yet they themselves did the same things, for which the apostle very much blames them. "Therefore, thou art inexcusable, O man, whosoever thou art that judgest, for wherein thou judgest another, thou condemnest thyself; for thou that judgest, doest the same things." And he warns them not to go on in such a way, by forewarning them of the misery to which they will expose themselves by it, and by giving them to understand, that instead of their misery being less than that of the Gentiles, it would be the greater, for God's distinguishing goodness to them above the Gentiles. The Jews thought that they should be exempted from future wrath because God had chosen them to be his peculiar people. But the apostle informs them that there should be indignation and wrath, tribulation and anguish, to every soul of man, not only to the Gentiles, but to every soul and to the Jews first and chiefly, when they did evil, because their sins were more aggravated.

In the text we find,

I. A description of wicked men, in which may be observed those qualifications of wicked men which have the nature of a cause, and those which have the nature of an effect.

Those qualifications of wicked men here mentioned that have the nature of a cause, are their being contentious, and not obeying the truth, but obeying unrighteousness. By their being contentious, is meant their being contentious against the truth, their quarreling with the gospel, their finding fault with its declarations and offers. Unbelievers find many things in the ways of God at which they stumble, and by which they are offended. They are always quarreling and finding fault with one thing or another, whereby they are kept from believing the truth and yielding to it. Christ is to them a stone of stumbling, and rock of offense. They do not obey the truth, that is, they do not yield to it, they do not receive it with faith. That yielding to the truth and embracing it, which there is in saving faith, is called obeying, in Scripture. Rom. 6:17, "But God be thanked that ye were the servants of sin; but ye have obeyed from the heart that form of doctrine which was delivered you." Heb. 5:9, "And being made perfect, he became the author of eternal salvation unto all them that obey him." Rom. 1:5, "By whom we have received grace and apostleship, for obedience to the faith among all nations for his name." But they obey unrighteousness instead of yielding to the gospel, they are under the power and dominion of sin, and are slaves to their lusts and corruptions.

It is in those qualifications of wicked men that their wickedness radically consists. Their unbelief and opposition to the truth, and their slavish subjection to lust, are the foundation of all wickedness.

Those qualifications of wicked men, which have the nature of an effect, are their doing evil. This is the least of their opposition against the gospel, and of their slavish subjection to their lusts, that they do evil. Those wicked principles are the foundation, and their wicked practice is the superstructure. Those were the root, and this is the fruit.

II. The punishment of wicked men, in which may be also noticed the cause and the effect.

Those things mentioned in their punishment that have the nature of a cause, are indignation and wrath; i.e. the indignation and wrath of God. It is the anger of God that will render wicked men miserable. They will be the subjects of divine wrath, and hence will arise their whole punishment.

Those things in their punishment that have the nature of an effect, are tribulation and anguish. Indignation and wrath in God, will work extreme sorrow, trouble, and anguish of heart, in them.

Doctrine. Indignation, wrath, misery, and anguish of soul, are the portion that God has allotted to wicked men.

Everyone of mankind must have the portion that belongs to him. God allots to each one his portion. And the portion of the wicked is nothing but wrath, and distress, and anguish of soul. Though they may enjoy a few empty and vain pleasures and delights, for a few days while they stay in this world, yet that which is allotted to them by the Possessor and Governor of all things to be their portion, is only indignation and wrath, tribulation and anguish. This is not the portion that wicked men choose. The portion that they choose is worldly happiness, yet it is the portion that God carves out for them. It is the portion that they in effect choose for themselves. For they choose those things that naturally and necessarily lead to it, and those that they are plainly told, times without number, will issue in it. Pro. 8:36, "But he that sinneth against me, wrongeth his own soul; all they that hate me love death." But whether they choose it or not, this will and must be the portion to all eternity of all who live and die wicked men. Indignation and wrath shall pursue them as long as they live in this world, shall drive them out of the world, and shall follow them into another world. And there wrath and misery shall abide upon them throughout eternity.

The method that I shall take in treating this subject, is to describe the wrath and misery of which wicked men shall be the subjects, both here and hereafter, in the successive parts and periods of it, according to the order of time.

I. I shall describe the wrath that often pursues wicked men in this life. Indignation and wrath often being with them here.

First, God oftentimes in wrath leaves them to themselves. They are left in their sins, and left to undo themselves, and work out their own ruin. He lets them alone in sin. Hos. 4:17, "Ephraim is joined to his idols; let him alone." He often leaves them to go great lengths in sin, and does not afford them that restraining grace that he does to others. He leaves them to their own blindness, so that they always remain ignorant of God and Christ, and of the things that belong to their peace. They are sometimes left to hardness of heart, to be stupid and senseless, so that nothing will ever thoroughly awaken them. They are left to their own hearts' lusts, to continue in some wicked practices all their days. Some are left to their covetousness, some to drunkenness, some to uncleanness, some to a proud, contentious, and envious spirit, and some to a spirit of finding fault and quarreling with God. God leaves them to their folly, to act exceedingly foolishly, to delay and put off the concerns of their souls from time to time, never to think the present time the best, but always to keep it at a distance, and foolishly to continue flattering themselves with hopes of long life, and to put far away the evil day, and to bless themselves in their hearts, and say, "I shall have peace, though I add drunkenness to thirst." Some are so left that they are miserably hardened and senseless, when others all around them are awakened, and greatly concerned, and inquire what they shall do to be saved.

Sometimes God leaves men to a fatal backsliding for a misimprovement of the strivings of his Spirit. They are let alone, to backslide perpetually. Dreadful is the life and condition of those who are thus left of God. We have instances of the misery of such in God's holy word, particularly of Saul and Judas. Such are, sometimes, very much left to the power of Satan to tempt them, to hurry them on in wicked courses, and exceedingly to aggravate their own guilt and misery.

Second, indignation and wrath are sometimes exercised towards them in this world, by their being cursed in all that concerns them, They have this curse of God following them in everything. They are cursed in all their enjoyments. If they are in prosperity, it is cursed to them. If they possess riches, if they have honor, if they enjoy pleasure, there is the curse of God that attends it. Psa. 92:7, "When the wicked spring as the grass, and when all the workers of iniquity do flourish; it is that they may be destroyed forever."

There is a curse of God that attends their ordinary food. Every morsel of bread which they eat, and every drop of water which they drink. Psa. 69:22, "Let their table become a snare before them; and that which should have been for their welfare, let it become a trap." They are cursed in all their employments, in whatsoever they put their hands to: when they go into the field to labor, or are at work at their respective trades. Deu. 28:16, "Cursed shalt thou be in the city, and cursed shalt thou be in the field." The curse of God remains in the houses where they dwell, and brimstone is scattered in their habitations. Job 18:15. The curse of God attends them in the afflictions which they meet with, whereas the afflictions that good men meet with, are fatherly corrections, and are sent in mercy. The afflictions which wicked men meet with are in wrath, and come from God as an enemy, and are the foretaste of their everlasting punishment. The curse of God attends them also in their spiritual enjoyments and opportunities, and it would have been better for them not to have been born in a land of light. Their having the Bible and the sabbath, is only to aggravate their guilt and misery. The Word of God when preached to them is a savor of death unto death. Better would it be for them, if Christ had never come into the world, if there had never been any offer of a Savior. Life itself is a curse to them. They live only to fill up the measure of their sins. What they seek in all the enjoyments, and employments, and concerns of life is their own happiness, but they never obtain it. They never obtain any true comfort, all the comforts which they have are worthless and unsatisfying. If they lived a hundred years with never so much of the world in their possession, their life is all filled up with vanity. All that they have is vanity of vanities, they find no true rest for their souls, they do but feed on the east wind, they have no real contentment. Whatever outward pleasures they may have, their souls are starving. They have no true peace of conscience, they have nothing of the favor of God. Whatever they do, they live in vain, and to no purpose. They are useless in the creation of God, they do not answer the end of their being. They live without God, and have not the presence of God, nor any communion with him. But on the contrary, all that they have and all that they do, does but contribute to their own misery, and render their future and everlasting state the more dreadful. The best of wicked men live but miserable and wretched lives, with all their prosperity. Their lives are most undesirable, and whatever they have, the wrath of God abides upon them.

Third, after a time they must die. Ecc. 9:3, "This is an evil among all things that are done under the sun, that there is one event unto all: yea, also the heart of the sons of men is full of evil, and madness is in their heart while they live, and after that they go to the dead."

Death is a far different thing when it befalls wicked men, from what it is when it befalls good men. To the wicked it is in execution of the curse of the law, and of the wrath of God. When a wicked man dies, God cuts him off in wrath, he is taken away as by a tempest of wrath, he is driven away in his wickedness. Pro. 14:32, "The wicked is driven away in his wickedness: but the righteous hath hope in his death." Job 18:18. "He shall be driven from light into darkness, and chased out of the world." Job 27:21, "The east wind carrieth him away, and he departeth, and as a storm, hurleth him out of his place." Though wicked men, while they live, may live in worldly prosperity, yet they cannot live here always, but they must die. The place that knoweth him shall know him no more, and the eye that hath seen him shall see him no more in the land of the living.

Their bounds are unchangeably set, and when they are come to those bounds they must go, and must leave all their worldly good things. If they have lived in outward glory their glory shall not descend after them. They get nothing while they live that they can carry away. Ecc. 5:15, "As he came forth of his mother's womb, naked shall he return, to go as he came, and shall take nothing of his labor, which he may carry away in his hand." He must leave all his substance unto others. It they are at ease and quietness, death will put an end to their quietness, will spoil all their carnal mirth, and will strip them of all their glory. As they came naked into the world, so naked must they return, and go as they came. If they have laid up much goods for many years, if they have laid in stores, as they hope, for great comfort and pleasure, death will cut them off from all. Luke 12:1620, "And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully: and he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits? and he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods. And I will say to my soul, Soul, thou hast much goods laid up for many years: take thine ease, eat, drink and be merry. But God said unto him, Thou fool! this night thy soul shall be required of thee; then whose shall those things be which thou hast provided." If they have many designs and projects in their breasts for promoting their outward prosperity and worldly advantage, when death comes, it cuts all off at one blow. Psa. 146:4, "His breath goeth forth, he returneth to his earth; in that very day his thoughts perish." And so whatever diligence they have had in seeking their salvation, death will disappoint all such diligence, it will not wait for them to accomplish their designs and fulfill their schemes. If they have pleased, and pampered, and adorned their bodies, death will spoil all their pleasure and their glory. It will change their countenances to a pale and ghastly aspect. Instead of their gay apparel and beautiful ornaments, they shall have only a winding-sheet. Their house must be the dark and silent grave; and that body which they deified, shall turn to loathsome rottenness, shall be eaten of worms, and turn to dust. Some wicked men die in youth, wrath pursues them, and soon overtakes them. They are not suffered to live out half their days. Job 36:14, "They die in youth, and their life is among the unclean." Psa. 55:23, "But thou, O God, shall bring them down into the pit of destruction: bloody and deceitful men shall not live out half their days." They are sometimes overtaken in the very midst of their sin and vanity, and death puts a sudden end to all their youthful pleasures. They are often stopped in the midst of a career in sin, and then if their hearts cleave ever so fast to those things, they must be rent from them. They have no other good but outward good, but then they must eternally forsake it. They must close their eyes forever on all that has been dear and pleasant to them here.

Fourth, wicked men are oftentimes the subjects of much tribulation and anguish of heart on their death-beds. Sometimes the pains of body are very extreme and dreadful, and what they endure in those agonies and struggles for life, after they are past speaking, and when body and soul are rending asunder, none can know. Hezekiah had an awful sense of it. He compares it to a lion's breaking all his bones. Isa. 38:12, 13, "Mine age is departed, and is removed from me as a shepherd's tent: I have cut off as a weaver my life; he will cut me off with pining sickness: from day even to night wilt thou make an end of me. I reckoned till morning, that, as a lion, so will he break all my bones: from day even to night wilt thou make an end of me." But this is but little to what is sometimes undergone by wicked men in their souls when they are on their death-beds. Death appears sometimes with an exceedingly terrible aspect to them. When it comes and stares them in the face, they cannot bear to behold it. It is always so, if the wicked men have notice of the approach of death, and have reason and conscience in exercise, and are not either stupid or distracted. When this king of terrors comes to show himself to them, and they are called forth to meet him, O how do they dread the conflict! But meet him they must. "There is no man that hath power over the spirit to retain the spirit; neither hath he power in the day of death: and there is no discharge in that war; neither shall wickedness deliver those that are given to it." Death comes to them with all his dreadful armor, and his sting not taken away. And it is enough to fill their souls with torment that cannot be expressed. It is an awful thing for a person to be lying on a sick bed, to be given over by physicians, to have friends stand weeping round the bed as expecting to part with him, and in such circumstances as those, to have no hope, to be without an interest in Christ, and to have the guilt of his sins lying on his soul, to be going out of the world without his peace being made with God, to stand before his holy judgment-seat in all his sins without anything to plead or answer, and to see the only opportunity to prepare for eternity coming immediately to an end, after which there shall be no more time of probation. But his case will be unalterably fixed, and there never will be another offer of a Savior: for the soul to come just to the very edge of the boundless gulf of eternity, and insensibly to launch forth into it, without any God or Savior to take care of it, to be brought to the edge of the precipice, and to see himself falling down into the lake of fire and brimstone, and to feel that he has no power to stop himself. Who can tell the shrinkings and misgivings of heart in such a case? How does he endeavor to hang back, but yet he must go on. It is in vain to wish for further opportunity! O how happy does he think those that stand about him, who may yet live, may have their lives continued longer, when he must go immediately into an endless eternity! How does he wish it might be with him as with those who have a longer time to prepare for their trial! But it must not be so. Death, sent on purpose to summon him, will give him no release nor respite. He must go before the holy judgment-seat of God as he is, to have his everlasting state determined according to his works. To such persons, how differently do things appear from what they did in the time of health, and when they looked at death as at a distance! How differently does sin look to them now, those sins which they used to make light of! How dreadful is it now to look back and consider how they have spent their time, how foolish they have been, how they have gratified and indulged their lusts, and lived in ways of wickedness. How careless they have been, and how they have neglected their opportunities and advantages, how they have refused to hearken to counsel, and have not repented in spite of all the warnings that were given! Pro. 5:11, 12, 13, "And thou mourn at the last, when thy flesh and thy body are consumed, and say, How have I hated instruction, and my heart despised reproof; and have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me!"

How differently does the world appear to them now! They used to set much by it, and have their hearts taken up with it, but what does it avail them now? How insignificant are all their riches! Pro. 11:4, "Riches profit not in the day of wrath: but righteousness delivereth from death." What different thoughts have they now of God, and of his wrath! They used to make light of the wrath of God, but how terrible does it now appear! How does their heart shrink at the thoughts of appearing before such a God! How different are their thoughts of time! Now time appears precious. O what would they not give for a little more time! Some have in such circumstances been brought to cry out, O, a thousand worlds for an hour, for a moment! And how differently does eternity now appear! Now it is awful indeed. Some have been brought on a death-bed to cry out, O that word Eternity! Eternity! Eternity! What a dismal gulf does it appear to them, when they come to the very brink! They often at such times cry for mercy, and cry in vain. God called, and they would not hear. "They set at nought his counsels, and would none of his reproofs. Now also he laughs at their calamity, and mocks when their fear cometh." They beseech others to pray for them, they send for ministers, but all often fails them. They draw nearer and nearer to death, and eternity comes more and more immediately in view. And who can express their horror, when they feel themselves clasped in the cold arms of death, when their breath fails more and more, and their eyes begin to be fixed and grow dim! That which is then felt by them, cannot be told nor conceived. Some wicked men have much of the horror and despair of hell in their last sickness. Ecc. 5:17, "All his days also he eateth in darkness, and he hath much sorrow and wrath with his sickness."

II. I shall describe the wrath that attends wicked men hereafter.

First, the soul, when it is separated from the body, shall be cast down into hell. There is without doubt a particular judgment by which every man is tried at death, beside the general judgment. For the soul, as soon as it departs from the body, appears before God to be judged. Ecc. 12:7, "Then shall the dust return to the earth as it was; and the spirit shall return unto God who gave it." That is, to be judged and disposed of by him. Heb. 9:27, "It is appointed unto men once to die, but after this the judgment." But this particular judgment is probably no such solemn transaction as that which will be at the day of judgment. The soul must appear before God, but not in the manner that men shall appear at the end of the world. The souls of wicked men shall not go to heaven to appear before God. Neither shall Christ descend from heaven for the soul to appear before him. Neither is it to be supposed, that the soul shall be carried to any place where there is some special symbol of the divine presence, in order to be judged. But as God is everywhere present, so the soul shall be made immediately sensible of his presence. Souls in a separate state shall be sensible of the presence of God and of his operations in another manner than we now are. All separate spirits may be said to be before God. The saints are in his glorious presence, and the wicked in hell are in his dreadful presence. They are said to be tormented in the presence of the Lamb. Rev. 14:10, "The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb." So the soul of a wicked man, at its departure from the body, will be made immediately sensible that it is before an infinitely holy and dreadful God and his own final Judge. And will then see how terrible a God he is, he will see how holy a God he is, how infinitely he hates sin. He will be sensible of the greatness of God's anger against sin, and how dreadful is his displeasure. Then will he be sensible of the dreadful majesty and power of God, and how fearful a thing it is to fall into his hands. Then the soul shall come naked with all its guilt, and in all its filthiness, a vile, loathsome, abominable creature, an enemy to God, a rebel against him, with the guilt of all its rebellion and disregard of God's commands, and contempt of his authority, and slight of the glorious gospel, before God as its Judge. This will fill the soul with horror and amazement. It is not to be supposed that this judgment will be attended with any voice or any such outward transactions as the judgment at the end of the world. But God shall manifest himself in his strict justice inwardly, to the immediate view of the soul, and to the sense and apprehension of the conscience. This particular judgment probably will not hinder, but that the soul shall be cast into hell immediately when it goes from the body. As soon as ever the soul departs from the body, the soul shall know what its state and condition are to be all eternity. As long as there is life, there is hope. The man, while he lived, though his case was exceedingly dreadful, yet had some hope. When he lay dying, there was a possibility of salvation. But when once the union between soul and body is broken, then that moment the case becomes desperate, and there remains no hope, no possibility. On their death-beds, perhaps, they had some hope that God would pity them and hear their cries, or that he would hear the prayers of their pious friends for them. They were ready to lay hold on something which they had at some time met with, some religious affection or some change in their external conduct, and to flatter themselves that they were then converted. They were able to indulge some degree of hope from the moral lives that they had lived, that God would have respect to them and save them, but as soon as ever the soul parts from the body, from that moment the case will be absolutely determined, there will then be an end forever to all hope, to everything that men hang upon in this life. The soul then shall know certainly that it is to be miserable to all eternity, without any remedy. It shall see that God is its enemy. It shall see its Judge clothed in his wrath and vengeance. Then its misery will begin, it will that moment be swallowed up in despair. The great gulf will be fixed between it and happiness, the door of mercy will be forever shut up, the irrevocable sentence will be passed. Then shall the wicked know what is before them. Before, the soul was in distress for fear how it would be. But now, all its fears shall come upon it. It shall come upon it as a mighty flood, and there will be no escaping. The soul was full of amazement before through fear. But now, who can conceive the amazement that fills it that moment when all hope is cut off, and it knows that there never will be any difference!

When a good man dies, his soul is conducted by holy angels to heaven. Luke 16:22, "And it came to pass that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died and was buried." So we may well suppose that when a wicked man dies, his soul is seized by wicked angels, that they are round his bed ready to seize the miserable soul as soon as it is parted from the body. And with what fierceness and fury do those cruel spirits fly upon their prey, and the soul shall be left in their hands. There shall be no good angels to guard and defend it. God will take no merciful care of it. There is nothing to help it against those cruel spirits that shall lay hold of it to carry it to hell, there to torment it forever. God will leave it wholly in their hands, and will give it up to their possession, when it comes to die. It shall be carried down into hell, to the abode of devils and damned spirits. If the fear of hell on a deathbed sometimes fills the wicked with amazement, how will they be overwhelmed when they feel its torments, when they shall find them not only as great but far greater than their fears! They shall find them far beyond what they could conceive of before they felt them, for none know the power of God's anger, but they that experience it. Psa.

90:11, "Who knoweth the power of thine anger? even according to thy fear, so is thy wrath."

Departed spirits of wicked men are doubtless carried to some particular place in the universe, which God has prepared to be the receptacle of his wicked, rebellious, and miserable subjects, a place where God's avenging justice shall be glorified, a place built to be the prison, and where devils and wicked men are reserved till the day of judgment.

Second, here the souls of wicked men shall suffer extreme and amazing misery in a separate state, until the resurrection. This misery is not indeed their full punishment, nor is the happiness of the saints before the day of judgment their full happiness. It is with the souls of wicked men as it is with devils. Though the devils suffer extreme torment now, yet they do not suffer their complete punishment, and therefore it is said, that they are cast down to hell, and bound in chains. 2 Pet. 2:4, "God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment." Jude 6, "And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness, unto the judgment of the great day." They are reserved in the state they are in, and for what are they reserved, but for a greater degree of punishment? And therefore they are said to tremble for fear. Jam. 2:19, "Thou believest that there is one God; thou doest well: the devils also believe and tremble." Hence when Christ was on earth, the devils were greatly afraid that Christ was come to torment them. Mat. 8:29, "And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? Art thou come hither to torment us before the time?" Mark 5:7, "And cried with a loud voice, and said, What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God, that thou torment me not."

But yet they are there in extreme and inconceivable misery, they are there deprived of all good, they have no rest nor comfort, and they are subject to the wrath of God. God there executes wrath on them without mercy, and they are swallowed up in wrath. Luke 16:24, "And he cried, and said, Father Abraham, have mercy on me; and send Lazarus, that he may dip the tip of his finger in water and cool my tongue; for I am tormented in this flame." Here we are being told that, when the rich man died, he lift up his eyes being in torment, and he tells Abraham that he is tormented in a flame. It seems that the flame was not only about him, but in him. He therefore asks for a drop of water to cool his tongue. This doubtless is to represent to us that they are full of the wrath of God as it were with fire, and they shall there be tormented in the midst of devils and damned spirits. And they shall have inexpressible torment from their own consciences. God's wrath is the fire that never shall be quenched, and conscience is the worm that never dies. How much do men suffer from horror of conscience sometimes in this world, but how much more in hell! What bitter and tormenting reflections will they have concerning the folly they have been guilty of in their lives, in so neglecting their souls, when they had such an opportunity for repentance; that they went on so foolishly to treasure up wrath against the day of wrath, to add to the record of their sins from day to day, to make their misery yet greater and greater. How they have kindled the fires of hell for themselves, and spent their lives in gathering the fuel! They will not be able to help revolving such thoughts in their minds. And how tormenting will they be! And those who go to hell, never can escape thence. There they remain imprisoned till the day of judgment, and their torments remain continually. Those wicked men who died many years ago, their souls went to hell, and there they are still. Those who went to hell in former ages of the world, have been in hell ever since, all the while suffering torment. They have nothing else to spend their time in there, but to suffer torment, they are kept in being for no other purpose. And though they have many companions in hell, yet they are no comfort to them, for there is no friend, no love, no pity, no quietness, no prospect, no hope.

Third, the separate souls of the wicked, besides the present misery that they suffer, shall be in amazing fear of their more full punishment at the day of judgment. Though their punishment in their separate state be exceedingly dreadful, and far more than they can bear, though it be so great as to sink and crush them, yet this is not all. They are reserved for a much greater and more dreadful punishment at the day of judgment. Their torment will then be vastly augmented, and continue in that augmentation to all eternity. Their punishment will be so much greater then, that their misery in this separate state is but as an imprisonment before an execution. They, as well as the devils, are bound in chains of darkness to the judgment of the great day. Separate spirits are called "spirits in prison." 1 Pet. 3:19, "By which also he went and preached unto the spirits in prison." And if the imprisonment be so dreadful, how dreadful indeed will be the execution! When we are under any great pain of body at any time, how do we dread the least addition to it! Its continuance is greatly dreaded, much more its increase. How much more will those separate spirits that suffer the torments of hell, dread that augmentation and completing of their torment which there will be at the day of judgment, when what they feel already is vastly more than they can support themselves, when they shall be as it were begging for one drop of water to cool their tongues, and when they would give ten thousand worlds for the least abatement of their misery! How sinking will it be to think that instead of that the day is coming when God shall come forth out of heaven to sentence them to a far more dreadful degree of misery, and to continue them under it forever! What experience they have of the dreadfulness of God's wrath convinces them fully how terrible a thing his wrath is. They will therefore be exceedingly afraid of that full wrath which he will execute at the day of judgment. They will have no hope of escaping it, they will know assuredly that it will come.

The fear of this makes the devils, those mighty, proud, and stubborn spirits, to tremble. They believe what is threatened, and therefore tremble. If this fear overcomes them, how much more will it overwhelm the souls of wicked men! All hell trembles at the thoughts of the day of judgment.

Fourth, when the day of judgment comes they shall rise to the resurrection of damnation. When that day comes, all mankind that have died from off the face of the earth shall arise; not only the righteous, but also the wicked. Dan. 12:2, "And many of them that sleep in the dust of the earth, shall awake; some to everlasting life, and some to shame and everlasting contempt." Rev. 20:13, "And the sea gave up the dead which were in it, and death and hell delivered up the dead which were in them: and they were judged, every man according to his works." The damned in hell know not the time when the day of judgment will be, but when the time comes it will be made known, and it will be the most dreadful news that ever was told in that world of misery. It is always a doleful time in hell. The world of darkness is always full of shrieks and doleful cries. But when the news is heard, that the day appointed for the judgment is come, hell will be filled with louder shrieks and more dreadful cries than ever before. When Christ comes in the clouds of heaven to judgment, the news of it will fill both earth and hell with mourning and bitter crying. We read that all the kindreds of the earth shall wail because of him, and so shall all the inhabitants of hell, and then must the souls of the wicked come up to be united to their bodies, and stand before the Judge. They shall not come willingly, but shall be dragged forth as a malefactor is dragged out of his dungeon to execution. They were unwilling when they died to leave the earth to go to hell, but now they will be much more unwilling to come out of hell to go to the last judgment. It will be no deliverance to them, it will only be a coming forth to their execution. They will hang back, but must come. The devils and damned spirits must come up together. The last trumpet will then be heard, this will be the most terrible sound to wicked men and devils that ever was heard. And not only the wicked, that shall then be found dwelling on the earth, shall hear it, but also those that are in their graves. John 5:28, 29, "Marvel not at this; for the hour is coming, in the which all that are in the graves shall hear his voice and shall come forth; they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation." And then must the souls of the wicked enter their bodies again, which will be prepared only to be organs of torment and misery. It will be a dreadful sight to them when they come to their bodies again, those bodies which were formerly used by them as the organs and instruments of sin and wickedness, and whose appetites and lusts they indulged and gratified. The parting of soul and body was dreadful to them when they died, but their meeting again at the resurrection will be more dreadful. They shall receive their bodies loathsome and hideous, agreeably to that shame and everlasting contempt to which they shall arise. As the bodies of the saints shall arise more glorious than when on earth, and shall be like unto Christ's glorious body, so we may well suppose that the bodies of the wicked will arise proportionably more deformed and hideous. Oftentimes in this world a polluted soul is hid in a fine and comely body, but it will not be so then when things shall appear as they are. The form and aspect of the body shall appear as they are, and the form and aspect of the body shall be answerable to the hellish deformity of the soul. Thus shall they rise out of their graves, and shall lift up their eyes, and see the Son of God in the clouds of heaven, in the glory of his Father, with all his holy angels with him. Then shall they see their Judge in his awful majesty, which will be the most amazing sight to them that ever they saw, and will still add new horrors. That awful and terrible majesty in which he will appear, and the manifestation of his infinite holiness, will pierce their souls. They shall come forth out of their graves all trembling and astonished: fearfulness shall surprise them.

Fifth, then must they appear before their Judge to give up their account. They will find no mountains or rocks to fall upon them, that can cover them, and hide them from the wrath of the Lamb. Many of them will see others at that time, who were formerly their acquaintance, who shall appear with glorious bodies, and with joyful countenances and songs of praise, and mounting up as with wings to meet the Lord in the air, while they are left behind. Many shall see their former neighbors and acquaintance, their companions, their brothers, and their wives taken and they left. They shall be summoned to go and appear before the judgment-seat, and go they must, however unwilling. They must stand at Christ's left hand, in the midst of devils and wicked men. This shall again add still further amazement, and will cause their horror still to be in a further degree than ever. With what horror will that company come together! And then shall they be called to their account; then shall be brought to light the hidden things of darkness; then shall all the wickedness of their hearts be made know; then shall be declared the actual wickedness they have been guilty of; then shall appear their secret sins that they have kept hid from the eye of the world; then shall be manifested in their true light those sins that they used to plead for, and to excuse and justify. And then shall all their sins be set forth in all their dreadful aggravations, all their filthiness will be brought to light to their everlasting shame and contempt. Then it shall appear how heinous many of those things were that they in their lifetime made light of; then will it appear how dreadful their guilt is in thus ill-treating so glorious and blessed a Savior. And all the world shall see it, and many shall rise up in judgment against them and condemn them. Their companions whom they tempted to wickedness, others whom they have hardened in sin by their example, shall rise up against many of them; and the heathen that have had no advantages in comparison of them, and many of whom have yet lived better lives than they, shall rise up against them, and they shall be called to a special account. The Judge will reckon with them. They shall be speechless, they shall be struck dumb, their own consciences bearing testimony against them, and shall cry aloud against them, for they shall then see how great and terrible a God he is, against whom they have sinned. Then shall they stand at the left hand, while they see others whom they knew on earth sitting at the right hand of Christ in glory, shining forth as the sun, accepted of Christ, and sitting with him to judge and condemn them.

Sixth, then the sentence of condemnation shall be pronounced by the Judge upon them. Mat. 25:41, "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." This sentence will be pronounced with awful majesty, and there shall be great indignation, and dreadful wrath shall then appear in the Judge, and in his voice, with which he shall pronounce the sentence. What a horror and amazement will these words strike into the hearts of the wicked, on whom they shall be pronounced! Every word and syllable shall be like the most amazing thunder to them, and shall pierce their souls like the fiercest lightning. The Judge will bid them depart from him. He will drive them from his presence, as exceedingly abominable to him, and he shall give them the epithet accursed. They shall be an accursed company, and he will not only bid them depart from his presence, but into everlasting fire, to dwell there as their only fit habitation. And what shows the dreadfulness of the fire, is, that it is prepared for the devil and his angels. They shall lie forever in the same fire in which the devils, those grand enemies of God, shall be tormented. When this sentence shall be pronounced, there shall be in the vast company at the left hand, tremblings and mourning, and crying, and gnashing of teeth, in a new manner, beyond all that ever was before. If the devils, those proud and lofty spirits, tremble many ages beforehand at the bare thoughts of this sentence, how ill they tremble when it comes to be pronounced! And how, alas, will wicked men tremble! Their anguish will be aggravated by hearing that blessed sentence pronounced on those who shall be at the right hand, "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world."

Seventh, then the sentence shall be executed. When the Judge bids them depart, they must go; however loth, yet they must go. Immediately upon the finishing of the judgment and the pronouncing of the sentence, will come the end of the world. The frame of this world shall be dissolved. The pronouncing of that sentence will probably be followed with amazing thunders, that shall rend the heavens, and shake the earth out of its place. 2 Pet. 3:10, "But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also, and the works that are therein, shall be burnt up." Then shall the sea and the waves roar, and the rocks shall be thrown down, and the mountains shall rend asunder, and there shall be one universal wreck of this great world. Then shall the heavens be dissolved, and then the earth shall be set on fire. As God in wrath once destroyed the world by a flood of water, so now shall he cause it to be all drowned in a deluge of fire; and the heavens being on fire, shall be dissolved, and the elements shall melt with fervent heat, 2 Pet. 3:10, and that great company of devils and wicked men must then enter into those everlasting burnings to which they are sentenced.

Eighth, in this condition they shall remain throughout the neverending ages of eternity. Their punishment shall be then complete, and it shall remain in this completion forever. Now shall all that come upon them which they so long trembled for fear of, while their souls were in a separate state. They will dwell in a fire that never shall be quenched, and here they must wear out eternity. Here they must wear out one thousand years after another, and that without end. There is no reckoning up the millions of years or millions of ages. All arithmetic here fails, no rules of multiplication can reach the amount, for there is no end. They shall have nothing to do to pass away their eternity, but to conflict with those torments. This will be their work forever and ever. God shall have no other use or employment for them. This is the way that they must answer the end of their being. And they never shall have any rest, nor any atonement, but their torments will hold up to their height, and shall never grow any easier by their being accustomed to them. Time will seem long to them, every moment shall seem long to them, but they shall never have done with the ages of their torment.

APPLICATION

I. HENCE what need have we to take care that our foundation for eternity be sure! They who build on a false foundation, are not secure from this misery. They who build up a refuge of lies, will find that their refuge must fail them. Their wall that they have daubed with untempered mortar will fall. The more dreadful the misery is, the more need have we to see that we are safe from it. It will be dreadful indeed to be disappointed in such a case. To please ourselves with dreams and vain imaginations of our being the children of God, and of going to heaven, and at last to awake in hell, to see our refuge swept away, and our hope eternally gone, and to find ourselves swallowed up in flames, and to see and endless duration of it before us. How dreadful will this be!

There will be many that will be thus disappointed. Many shall come to the door and shall find it shut, who expected to find it open, and shall knock, but Christ will tell them that he knows them not, and he will bid them depart, and it will be in vain for them to tell Christ what affections they have had, and how religious they were, and how well they were accounted of on earth. They shall have no other answer but, "Depart from me, I know you not, ye that work iniquity." Let us all consider this, and give all diligence, to see that we build sure if by any means we may at last be found in Christ. Let us see to it that we are indeed well secured from this dreadful misery. What will it avail us to please ourselves with a notion of being converted, and being beloved of God. And what will it avail us to have the good opinion of our neighbors for a few days, if we must at last be cast into hell, and appear at the day of judgment at the left hand, and have our eternal portion with unbelievers? A false hope cannot profit us, it is a thousand times worse than none. And who are more miserable than those who think that God has pardoned their sins, and who expect to have a portion with the righteous hereafter, but are all the while going headlong down into this dreadful misery? What case can be more awful than the case of those who are thus led blindfold to the slaughter, promising themselves a happiness that is never like to come, but on the contrary are sinking into endless tribulation and anguish!

Let everyone therefore, who entertains hope of his own state, see to it, that he be well built; and let him not rest in past attainment, but reach forth towards those things that are before with all his might.

II. Hence we derive an argument for the awakening of ungodly men. This indignation and wrath, tribulation and anguish, is the portion allotted to you if you continue in your present condition. Thou art the man spoken of; it is to thee that all this misery is assigned by the threatening of God's holy word. It is on thee that this wrath of God abides. Thou art now in a state of condemnation to this misery. John 3:18, "He that believeth not is condemned already; because he hath not believed in the name of the only-begotten Son of God." It is not already executed upon you, but you are already condemned to it; you are not merely exposed to condemnation, but you are under the actual sentence of condemnation. This is the portion that is already allotted to you by the law and not under grace. This misery is the misery into which you are everyday in danger of dropping, you are not safe from it one hour. How soon it may come upon you, you know not; you hang over it by a thread, that is continually growing more and more feeble. This dreadful misery in all its successive parts belongs to you, and is your due. Your friends and your neighbors, and all around you, if they knew what your condition was, might well lift up a loud and bitter cry over you, whenever they behold you, and say, Here is an unhappy being condemned to be given up eternally into the hands of devils to be tormented by them. Here is a miserable man who is in danger every day of being swallowed up in the bottomless gulf of woe and misery. Here is a wretched undone creature condemned to lie down forever in unquenchable fire, and to dwell in everlasting burnings; and he has no interest in a Savior, he has nothing to defend him, he has nothing wherewith to appease the wrath of an offended God. Here consider two things.

First, you have no reason to question whether those future miseries and torments which are threatened in God's Word are realities. Do not flatter yourself with thinking that it may not be so. Say not, How do I know that there is any such misery to be inflicted in another world; how do I know but all is a fable, and that when I come to die there will be an end of me, and that it will be with me as it is with the beasts. Do not say, How do I know but that all those things are only bugbears of man's inventing. How do I know that the Scriptures, that threaten those things, are the Word of God; or if he has threatened those things, it may be it is only to frighten men to keep them to their duty, it may be he never intends to do as he threatens.

I say that there is no ground for any such suspicion, neither is there any reason for it; for that there should be no future punishment is not only contrary to Scripture, but reason. It is a most unreasonable thing to suppose that there should be no future punishment, to suppose that God, who had made man a rational creature, able to know his duty, and sensible that he is deserving punishment when he does it not; should let man alone, and let him live as he will, and never punish him for his sins, and never make any difference between the good and the bad; that he should make the world of mankind and then let it alone, and let men live all their days in wickedness, in adultery, murder, robbery, and persecution, and the like, and suffer them to live in prosperity, and never punish them; that he should suffer them to prosper in the world far beyond many good men, and never punish them hereafter. How unreasonable is it to suppose, that he who made the world, should leave things in such confusion, and never take any care of the government of his creatures, and that he should never judge his reasonable creatures! Reason teaches that there is a God, and reason teaches that if there be, he must be a wise and just God, and that he must take care to order things wisely and justly among his creatures. And therefore it is unreasonable to suppose that man dies like a beast, and that there is no future punishment. And if there be a future punishment, it is unreasonable to suppose that God has not somewhere or other given men warning of it, and revealed to them what kind of punishment they must expect. Will a wise lawgiver keep his subjects in ignorance as to what punishment they must expect for breaking his laws? And if God has revealed it, where is it to be found but in the Scripture; what revelation have we of a future state if it is not there revealed? Where does God tell mankind what kind of rewards and punishments they must expect, if not here? And it is abundantly manifest by innumerable evidences, that these threatenings are the threatenings of God, that this awful book is his revelation. And since

God has threatened, there is no room to question whether he will fulfill; for he hath said it, yea, he hath sworn it, that he will repay the wicked to his face according to threatenings, and that he will glorify himself in their destruction, and that this heaven and earth shall pass away. How foolish then is the thought that God may only threaten such punishment to frighten men, and that he never intends to execute it! For as surely as God is God, he will do as he has said. He will destroy the mountains of iniquity as he has threatened, and there shall be no escaping. How vain are the thoughts of those who flatter themselves that God will not fulfill his threatenings, and that he only frightens and deceives men in them; as though God could in no other way govern the world than by making use of fallacious tricks and deceits to delude his subjects! Those that entertain such thoughts, however they may harden themselves by them for the present, will cherish them but a little while. Their experience will soon convince them that God is a God of truth, and that his threatenings are no delusions. They will be convinced that he is a God who will by no means clear the guilty, and that his threatenings are substantial, and not mere shadows, when it will be too late to escape them. Deu. 29:18-21, "Lest there should be among you man, or woman, or family, or tribe, whose heart turneth away this day from the Lord our God, to go and serve the gods of these nations; lest there should be among you a root that beareth gall and wormwood; and it come to pass, when he heareth the words of this curse, that he bless himself in his heart, saying , I shall have peace, though I walk in the imagination of mine heart, to add drunkenness to thirst: the Lord will not spare him; but then the anger of the Lord and his jealousy shall smoke against that man, and all the curses that are written in this book shall lie upon him, and the Lord shall blot out his name from under heaven. And the Lord shall separate him unto evil out of all the tribes of Israel, according to all the curses of the covenant that are written in this book of the law." Psa. 50:21, "These things hast thou done, and I kept silence; thou thoughtest that I was altogether such an one as thyself: but I will reprove thee, and set them in order before thine eyes."

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