ceedingly apprehensive of the greatness of their loss; and as a large vessel will hold more water than a shell, so will their more enlarged understandings contain more matter to feed their torment, than their shallow capacity can now do.

§ 10. (3.) Their consciences also will make a truer and closer application of this doctrine to themselves, which will exceedingly tend to increase their torment. It will then be no hard matter for them to say, "This is my loss! and this is my everlasting remediless misery!" The want of this self application is the main cause, why they are so little troubled now. They are hardly brought to believe that there is such a state of misery; but more hardly to believe that it is like to be their own. This makes so many sermons lost to them, and all threatenings and warnings in vain. Let a min

ister of Christ show them their misery ever so plainly and faithfully, they will not be persuaded they are so miserable. Let him tell them of the glory they must lose, and the sufferings they must feel, and they think he means not them, but some notorious sinners. It is one of the hardest things in the world, to bring a wicked man to know that he is wicked, or to make tim see himself in a state of wrath and condemnation. Though they may easily find by their strangeness to the new birth, and their enmity to holiness, that they never were partakers of them; yet they as verily expect to see God, and be saved, as if they were the most sanctified persons in the world. How seldom do men cry out, after the plainest discovery of their state, I am the man! or acknowledge, that if they die in their present condition, they are undone for ever? But when they suddenly find themselves in the land of darkness, feel themselves in scorching flames, and see they are shut out of the presence of God for ever, then the application of God's anger to themselves will be the easiest matter in the world: they will then roar out these forced confessions, "O my misery! O my folly! O my inconceivable, irrecoverable loss!"

§ 11. (4.) Then will their affections likewise be more lively, and no longer stupified. A hard heart now makes heaven and hell seem but trifles. We have showed them everlasting glory and misery, and they are as men asleep; our words are as stones cast against

a wall, which fly back in our faces: we talk of terrible things, but it is to dead men; we search their wounds, but they never feel us: we speak to rocks rather than to men; the earth will as soon tremble as they.But when these dead souls are revived, what passionate sensibility! what working affections! what pangs of horror! what depth of sorrow will there then be! How violently will they fly in their own faces! How will they rage against their former madness! The lamentations of the most affectionate wife for the loss of her husband, or of the tenderest mother for the loss of her children, will be nothing to theirs for the loss of heaven. O the self-accusing and self-tormenting fury of those forlorn creatures. How will they even tear their own hearts, and be God's executioners upon themselves! As themselves were the only meritorious cause of their sufferings, so themselves will be the executioners. Even Satan, as he was not so great a cause of their sinning as themselves, he will not be so great an instrument of their torment. How happy would they think themselves then, if they were turned into rocks, or any thing that had neither passion nor sense! How happy, if they could then feel, as lightly as they were wont to hear! if they could sleep out the time of execution as they did the time of the sermons, that warned them of it! But their stupidity is gone; it will not be.

§ 12. (5.) Their memories will moreover be as large and strong as their understanding and affections.Could they but lose the use of their memory, their loss of heaven, being forgot, would little trouble them. Though they would account annihilation a singular mercy, they cannot lay aside any part of their being. Understanding, conscience, affections, memory, must all live to torment them, which should have helped to their happiness. As by these they should have fed upon the love of God, and drawn forth perpetually the joys of his presence, so by these must they feed upon his wrath, and draw forth continually the pains of his absence. Now they have no leisure to consider, nor any room in their memories for the things of another life; but then they shall have nothing to do; their memories shall have no other employment. God would have had the doctrine of their eternal state "written on the posts of their doors, on their hands and hearts;"

he would have them mind it, and "mention it when they lay down and rose up, when they sat in their house, and when they walked by the way;" and seeing they rejected this counsel of the Lord, therefore it shall be written always before them in the place of their thraldom, that which way soever they look, they may still behold it. It will torment them to think of the greatness of the glory they have lost. If it had been what they could have spared, or a loss to be repaired with any thing else, it had been a small matter If it had been health, or wealth, or friends, or life, it had been nothing. But, Oh! to lose "that exceeding eternal weight of glory!" It will also torment them to think of the possibility they had once of obtaining it Then they will remember, "Time was, when I was as fair for the kingdom as others. I was set upon the stage of the world; if I had played my part wisely and faithfully, I might now have been possessed of the in heritance. I might have been among yonder blessed saints, who am now tormented with these damned fiends. The Lord did set before me life and death; and having chosen death, I deserve to suffer it. The prize was held out before me; if I had run well, I might have obtained it; if I had striven, I might have had the victory; if I had fought valiantly, I had been crown ed." It will yet more torment them to remember, that their obtaining the crown was, not only possible but very probable. It will wound them to think, "I had once the gales of the Spirit ready to have assisted me. I was proposing to be another man, to have cleav ed to Christ, and forsook the world. I was almost resolved to have been wholly for God. I was once even turning from my base seducing lusts. I had cast off my old companions, and was associating myself with the godly. Yet I turned back, lost my hold, and broke my promises. I was almost persuaded to be a real Chris tian, yet I conquered those persuasions. What workings were in my heart, when a faithful minister pressed home the truth! O how fair was I once for heaven! I almost had it, and yet I have lost it. Had I followed on to seek the Lord, I had now been blessed among the saints."

§ 13. It will exceedingly torment them to remember their lost opportunities. "How many weeks, and

months, and years, did I lose, which if I had improved, I might now have been happy! Wretch that I was! could I find no time to study the work for which I had all my time? no time among all my labors, to labor for eternity? Had I time to eat, and drink, and sleep, and none to save my soul? Had I time for mirth and vain discourse, and none for prayer? Could I take time to secure the world, and none to try my title to heaven? O precious time, I had once enough! and now I must have no more. I had once so much, I knew not what to do with it! and now it is gone and cannot be recalled. O that I had but one of those years to live over again! How speedily would I repent! How earnestly would I pray! How diligently would I hear! How closely would I examine my state? How strictly would I live! but it is now too late, alas! too late."

§ 14. It will add to their calamity to remember how often they were persuaded to return. "Fain would the minister have had me escape these torments. With what love and compassion did he beseech me! and yet I did but make a jest of it. How oft did he convince me! and yet I stifled all these convictions. How did he open to me my very heart! and yet I was loth to know the worst of myself. O how glad would he have been if he could have seen me cordially turn to Christ! My godly friends admonished me; they told me what would come of my wilfulness and negligence at last; but I neither believed, nor regarded them. How long did God himself condescend to entreat me! How did the Spirit strive with my heart as if he was loth to take a denial! How did Christ stand knocking, one Sabbath after another, and crying to me, Open sinner, open thy heart to thy Saviour, and I will come in, and sup with thee, and thou with me! Why dost thou delay? How long shall thy vain thoughts lodge within thee? Wilt thou not be pardoned, and sanctified, and made happy? When shall it once be?" O how the recollection of such divine pleadings will passionately transport the damned with self-indignation! "Must I tire out the patience of Christ? Must 1 make the God of heaven follow me in vain, till I had wearied him with crying to me, Repent, Return? O how justly is that patience now turned into fury, which falls upon me with irresistible violence! When the Lord cried to me, Wilt thou

not be made clean? when shall it once be? my heart, or at least my practice answered, Never. And now when cry, How long shall it be till I am freed from this torment? How justly do I receive the same answer, Never, never.

§ 15. It will also be most cutting to remember on what easy terms they might have escaped their misery. Their work was not to remove mountains nor conquer kingdoms, nor fulfil the law to the smallest tittle, nor satisfy justice for all their transgressions. "The yoke was easy, and the burden light" which Christ would have laid upon them. It was but to repent, and cordially accept him for their Saviour: to renounce all other happiness, and take the Lord for their supreme good; to renounce the world and the flesh, and submit to his meek and gracious government; and to forsake the ways of their own devising, and walk in his holy delightful way. "Ah," thinks the poor tormented wretch, "how justly do I suffer all this, who would not be at so small pains to avoid it? Where was my understanding, when I neglected that gracious offer; when I called the Lord an hard master, and thought his pleasant service a bondage, and the service of the devil and the flesh the only freedom? Was I not a thousand times worse than mad, when I censured the holy way of God as needless preciseness; when I thought the laws of Christ too strict, and all too much that I did for the life to come? What would all sufferings for Christ and well doing have been compared with these sufferings that I must undergo forever! Would not the heaven, which I have lost, have recompensed all my losses? And should not all my sufferings have been there forgotten? What if Christ had bid me do some great matter; whether to live in continual fears and sorrows, or to suffer death an hundred times over; should I not have done it? How much more when he only said, Believe and be saved. Seek my face and thy soul shall live. Take up thy cross and follow me, and I will give thee everlasting life. O gracious offer! O easy terms! O cursed wretch that would not be persuaded to accept them!"

§ 16. This also will be a most tormenting consideration, to remember what they sold their eternal welfare for. When they compare the value of the pleasures of sin, with the value of "the recompense of re