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(1.) A voice of extreme indignation and wrath, a furious rebuke from the Lion of the fribe of Judah. His looks will be most terrible to them: his eyes will cast flames of fire on them : and his words 'will pierce their hearts, like envěnomed arrows. When he will * thus Ipeak them out of his presence for ever, and by his word chale them away from before the throne: They will see how keenly wrath burns in his heart against them for their fins. (2.) It is a voice of extreme disdain and contempt from the Lord. Time was, when they were pitied, befought to pity themselves, and to be the Lord's; but they despised him, they would none of him: but now Shail they be buried out of his fight, under everlasting contempt. (3.) It is a voice of extreme hatred. Hereby the Lord shuts thein out of his bowels of love and mercy. Depart, ye cursed: g. d. I cannot endure to look at you, there is not one purpose of good to you in mine heart; nor all ye ever hear one word more of hope from me. Lastly, It is a voice of eternal rejection from the Lord. He coinmands them to be gone, and so calls them off for cver. Thus the doors of heaven are shut against them; che gulf is, fixed between them and it, and they are driven to the pit. Now snould they cry with all possible earneftness, Lord, Lord, open to us! they will hear nothing but depart, depart, ye.curfed. Thus thall the damned be shut up under the curse.

Use Firft, Let all these who, being yet in their natural state, are under the curfe, consider this, and flee to Jesus CARIST betimes, that they may be delivered from it. How can ye sleep in that ftate, being wrapt up in the curfe! Jesus CARIST is now saying unto you, Come, ye cursed; I will take the curse from off you, and give you the blessing. The waters of the sanctuary are now running, to heal the cursed ground; take heed to improve them for that end to your own souls, and fear it as hell, to get so spiritual advantage thereby. Remember that the miry places (which are neither fea, nor dry land, a fit emblem of hypocrites) and the marishes (that neither breed fishes, nor bear trees: but the waters of the fanctuary leave them as they find them, in their barrennels) shall not be healed ; (seeing they spurn the only ronicdy) they shall be given to fult, (left under eternal barrenness, fet up for the monuments of the wrach of God, and concluded for ever under the curfe), Ezek. xlvii. 11. 2dly, Let all curfers consider this, whole mouths are filled with curfing themselves and others. Fie who clothes himself with curling, thall find the curle - come into his "" bowels like water, and like oil into his bones,” (Psal. c. 18.) if repentance prevent it not. He Mall get all his imprecations. against himn fully answered, in that day wherein he stands before the tribunal of God: and shall find the killing weight of the curse of God, which he makes light of now.,

II. I proceed to speak of the mifery of the damned, under that curse: a milery which the tongues of mea and angels cannot suf-. ficiently express. God always acts like himself; no favours can be equal to his, and his wrath and terrors, are without å parallel. As the saints in heaven are advanced to the highest pitch of happi. nefs, so the damned in hell arrive at the height of mifery. Twothings here I shall soberly inquire into, the punishment of lofs, and the punishment of sense in hell. But since these also are such things as eye has not seen, nor ear heard, we mult (as Geographers do) leave a large void for the unknown land, which the day will discoves.


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First, The punishment of loss, which the damned shall undergo, is fiparation from the Lord, as we learn from the text, Depart from me, ye cursed. This will be a stone upon their grave's mouth, as the talen, of lead, Zech. v. 7, 8. that will hold them down for ever. They (hall be eternally separated from God and Christ. Christ is the way to the Father: by the way as to them, shall be everlastingly blocked up, the bridge shall be drawn, and the great gulf fixed; fo fhall they be fhut up in a state of eternal separation from God the Father, Son, and the boly Ghost. They will be locally sepa. rated from the Man Christ, and shall never come into the seat of the blessed, where he appears in his glory, but be calt out inte utter darkness, Matth. xxii. 13. They cannot indeed be locally Separated from God, they cannot be in a place where he is not, fince he is, and will be present every-where: “ If I make my bed “ in hell," says the Psalmist,“ behold thou art there,” Pfal. cxxxix. 8. But they shall be miserable beyond expreffion, in a relative separation from God. Though he will be present in the very center of their souls, (if I may so express it) while they are wrapt up in fiery flames, in utter darkness, it shall not only be to: feed them with the vinegar of his wrath, to entertain them with the emanations of his revenging juttice; but they shall never caste more of his goodness and bounty, nor have the least glimpse of hope from him. They will see his heart to be abfolutely

alienated from them, and that it cannot be towards them;, but that they are the party against whom the Lord will have an indignation for ever. They shall be deprived of the glorious prelence and enjoy. ment of God: they fall have no part in the beatifick vifion : nor fee any thing in God towards them, but one wave of wrath rolling at the back of another. This will bring upon them over. whelming flocds of sorrows for evermore. They hall never talte of the rivers of pleasures the saints in heaven enjoy; but fhalt have an everlasting winter, and a perpecual niglit, because the Swr of righteousness has departed from them, and so they are left in utter darkacs. So great as heaven's happiness is, so great will their loss be; for they can have none of it for ever.

This separation of the wicked from God will be, (..) an invo untary feparation. Now they depart from him, they will not come to him, though they are called, intreated, and obtested to


comę: but then they fhall be driven away from him, when they would gladly abide with him. Although the question, " What is “thy beloved more than another beloved?” is frequent now

amongst the despisess of the gofpel, there will be no such question i among all the damned crew; for then they will fee that inan's

happiness is only to be found in ebe enjoyment of God, and that the I loss of himi is a loss that can bever be balanced. (2) It will also

be a total and utter separation. Albeit the wicked are in this life feparated from God, yet there is a kind of intercourse berwixt

them: he gives them many good gifts, and they give him, at leaft, · some good words: fo that the peace is not altogether hopeless.

But then there fhall be a total separation, the damned being caft into utter darkness, where there will not be the least gleam of light or favour from the Lord: the which will put an end unto all their fair words to him. Loftly, It shall be a final separation: they will part with him, never more to mect, being shut up under everlasting horror and despair. The hatch betwixt Jesus Christ and unbelievers, which bas so often been carried forward, and put back again, mall then be broken op for ever: and never Mall one message of favour or good-will go bet wixt the parties any more.

This punishment of lofs, in a total and final separation from God, is a misery beyond what mortals can conceive, and which the dreadful experience of the damned can only fufficiently iinfold. But that we may have some conception of the horror of it, let the following things be considered.

ift, God is the chief good, and therefore to be separated from himpmust be the chief evil. Our native country, our relations, and our life, are good, and therefore, to be deprived of them, we reckon a great evil: and the better any thing is, so much the greater evil is the loss of it: wherefore God being the chief good, and no good comparable to him, there can be no lofs to great as the lofs of God. The full enjoyment of him is the highest pinacle of happiness the creature is capable of arriving at: to be fully and finally separated from him mult then be the lowest step of misery

which the rational creature must be reduced to. To be cast off | by men. by good men, by the best of men, is heavy: what must . it then be, to be rejected of God, of goodness itself!

2dly, God is the fountain of all goodness, from which all goodness flows unto the creatures, and by which it is continued in them, and to them., Whatever goodness or perfection, natural as well as moral, is in any creature, it is from God, and depends upon hiin, as the light is from, and depends on the fun: for every created being, as such, is a dependent one Wherefore a total separation from God, wherein all comfortable communication betwixt God and a rational creature is ab.. solutely blocked up, múlt of necessity bring along with it a total eclipse of all light of comfort and ease whatsoever. If there is but one win. dow, or open place, in a house, and that be quite thut up; it is evident


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there can be nothing but darkness in that house. Our Lord tells us, (Matth. xix. 17.) There is none good but one, that is God. Nothing good or comfortable is orixindlly from the creature : whatever good or comfortable thing one finds in one's self, as health of body, peace of mind'; whatever sweetness, reit, pleasure, or delight, one finds in other creatures, as in meat, drink, arts and sciences: all these are but some faint rays of the divine perfections, communicate from God unto the creature, and depending on a constant influence from him, for their conversation, which failing they would immediately be gone; for it is impoflible that any created thing can be to us more or better than what God makes it to be. All the rivulets of comfort we drink of, within or without ourselves, come from God as their spring head: the course of which toward us being stopt, of necessity they must all dry up. Soʻthat when God goes, all that is good and comfortable goes with him : all ease and quiet of body or mind, Hof. ix. 12. Wo olfo 19 them, when I depart from them. When the wicked are totally and finally separated from him, all that is comfortable in them, or about them, returns to its fountain, as the light goes away with the fin, and darkness fucceeds in the room thereof. Thus, in their separation from God, all peace is removed far away from them, and pain in body and anguiso of foul succeed to it: all joy goes, and unmixed forrow settles in them : all quiet and rest separate from them, and they are filled with horror and rage : hope flees away, and despair seizeth them, common operations of the Spirit, which now restrain them, are with drawn'for ever, and sin comes to its utmost heighth. And thus we have a difinal view of the horrible spectacle of fin and misery, which a creature proves, when totally separated from God, and left to itself; and one may see this separation to be the very hell of hell.

Being separated from God, they are deprived of all good. The good things, which they set their heart upon in this world, are beyond their reach there. The covetous man cannot enjoy his wealth there, nor the ambitious man his honours, nor the sensual man his pleasures, no not a drop of water to cool his tongue, Luke xyi. 34, 35. No meat nor drink there to strengthen the faint; no sleep to refreih the weary; and no musick, vor plealant company to comfort and chear up the sorrowful. And as for these good things they despised in the world, they fhall never more hear of theni, nor see them. No offers of Christ there, no pardons, no peace, no wells of falvation in the pit of destruction. In one word, they shall be deprived of whatsoever might comført theni, being totally and finally separated from God, the fountain of all goodness.

3dly. Man naturally desires to be happy, being withal conscious to himself that he is not self-fufficient; and therefore has ever a defire of something, without hiinself, to make him happy: and the foul being, by its natural make and constitution,capable of cojoying God, and nothing else being cominensivable to its delires; it can never have true and folid reft, till it rest in the enjoyment of God. This desire of happi.

327 ness the rational creature can never lay aside, no not in hell. Now, while the wicked are on earth, they feek, their fatisfaction in the creature; and when one fails, they go to another : thus they put off their time in the world, deceiving their own souls, and luring them on with vain hopes. But, in the other world, all comfort in the creatures having failed together at once; and the shadows they are now pursuing, having all of them evanished in a moment; they shall be totally and finally separated from God, and see they have thus lost him. So the doors of earth and heaven both are shut against them at once. This will create them unspeakable anguish, while they shall live under an eternal gnawing hunger after happiness, which they certainly know shall never be in the least measure fatisfied, ali doors being closed on them. Who then can imagine how this separation from God shall cut the damned to the heart! How will they rore and rage under it, and how it will fting them and gnaw them through the ages of eternity!

4thly, The damned shall know that some are perfectly happy in the enjoyment of that God, from whom they themselves are separate: And this will aggravate the sense of their loss, that they can never have

any share with these happy ones. Being separated from God, they are separated from the society of the glorified saints and angels. They may see Abraham afar off, and Lazarus in his bosom, (Luke xvi. 23.) but can never come into their company : being, as unclean lepers, thrust out without the camp: and excommunicated from the presence of the Lord, and of all his holy ones. It is the opinion of some, that every person in heaven or hell

, shall hear and see all that passeth in either state. Whatever is to be faid of this, we have ground from the word to conclude, that the damned shall have a very exquisite knowledge of the happiness of the saints in heaven; for what elfe can be meant by the rich man in hell his fering Lazarus in Abraham's bofom? One thing is plain in this case, that their own torments will give them such notions of the happiness of the faints, as a fick man has of health, or a prisoner has of liberty. And as they cannot fail of reflecting on the happiness of those in heaven more than they can attain to contentment with their own lot: so every thought of that happiness will aggravate their loss. It would be a mighty torment to a hungry man, to see others liberally feasting, while he is so chained up, as he cannot have one crumb to stay his gnawing appetite. To bring music and dancing before a man labouring under extreme pains, would but increase his anguish; 'how then will the songs of the blessed, in their enjoyment of God, make the damned rore under their feparation from him!

5thly, They will remember that tiine was, when they might have been made partakers of the blesled state of the saints, in their enjoyment of God: and this will aggravate their sense of the loss. All may remember, there was once a posiblity of it; that sometime they were in the world, in some corners of which the way of salvation was laid open to mens view; and may wish they had gone round the world,

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