The wicked is driven away in his wickedness: but the righteous hath hope in his death.
— Proverbs 14:32
See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven:
— Hebrews 12:25
But he knoweth not that the dead are there; and that her guests are in the depths of hell.
— Proverbs 9:18
For if 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;
— 2 Peter 2:4
And these shall go away into everlasting punishment: but the righteous into life eternal
— Matthew 25:46
So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure: Which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer: Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day.
— 2 Thessalonians 1:4-10
A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened.
— Daniel 7:10
Concerning the Rich Man and the Beggar, by John Bunyan. The following contains an excerpt from his work, “A Few Sighs From Hell”, or “The Groans of the Damned Soul”, by that poor and contemptible servant of Jesus Christ, John Bunyan. 1658.
Being an exposition of Luke 16:19-31, concerning the Rich Man and the Beggar, wherein is revealed the lamentable state of the Damned — their cries, and their desires in their distresses, with the determined judgment of God upon them. A good warning word to sinners, both old and young, to seek salvation by faith in Jesus Christ — lest they come into the same place of torment.
Also, a brief discourse touching the profitableness of the Scriptures for our instruction in the way of righteousness, according to the tendency of the parable.
“The wicked shall be tuned into Hell, and all the nations that forget God.” Psalm 9:17
“And whoever was not found written in the book of life was cast into the lake of fire.” Revelation 20:15
There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day: And there was a certain beggar named Lazarus, which was laid at his gate, full of sores, And desiring to be fed with the crumbs which fell from the rich man’s table: moreover the dogs came and licked his sores. 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; And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. 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. But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented. And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence. Then he said, I pray thee therefore, father, that thou wouldest send him to my father’s house: For I have five brethren; that he may testify unto them, lest they also come into this place of torment. Abraham saith unto him, They have Moses and the prophets; let them hear them. And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent. And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.
— Luke 16:19-31
THE AUTHOR TO THE READER
Friend, because it is a dangerous thing to be walking towards the place of darkness and anguish; and again, because it is the journey that most of the poor souls in the world are taking, and that with delight and gladness, as if there was the only happiness to be found — I have therefore thought it my duty, being made sensible of the danger that will befall those who walk therein — for the preventing of you, O you poor man or woman. to tell you, by opening this parable, what sad success those souls have had, and are also likely to have, who have been, or shall be found persevering therein.
We use to count him a friend, who will forewarn his neighbor of the danger, when he knows thereof, and also sees that the way his neighbor is walking in, leads right thereto, especially when we think that our neighbor may be either ignorant or careless of his way. Why friend, it may be, nay twenty to one, but you have walked, ever since you did come into the world, with your back towards Heaven, and your face towards Hell; and you, it may be, either through ignorance or carelessness, which is as bad, if not worse, have been running full hastily that way ever since. Why friend? I beseech you put a little stop to your mad race, and take a view of what treatment you will have, if you do in deed persist in this your dreadful course. Friend, your way leads ‘down to death,’ and your ‘steps take hold on Hell’ (Prov 5:5). It may be, that the path indeed is pleasant to the flesh — but the end thereof will be bitter to your soul. Hearken. Do you not hear the bitter cries of those who have recently died, saying: ‘Let him dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame.’ (Luke 16:24). Do you not hear them say: ‘Send someone out from the dead — to prevent my father, my brother, and my father’s house, from coming into this place of torment.’ Shall not then these mournful groans pierce your flinty heart? Will you stop your ears, and shut your eyes? And will you not regard this solemn warning?
Take warning and stop your mad journey, before it be too late. Will you be like the silly fly — which is not quiet unless she is either entangled in the spider’s web, or burned in the candle? Will you be like the bird that hastens to the snare of the fowler? Will you be like that simple one named in the seventh chapter of Proverbs, who will be drawn to the slaughter by the cord of a silly lust?
O sinner, sinner, there are better things than Hell to be had, and at a cheaper rate by the thousandth part. O. there is no comparison. There is Heaven, there is God, there is Christ, there is communion with an innumerable company of saints and angels. Hear the message then that God sends, that Christ sends, that saints bring, nay, that the dead send unto you: ‘I beg you, therefore, that you would send him to my father’s house. If one went unto them from the dead — they would repent.’
‘How long, you simple ones, will you love simplicity? And the scorners delight in their scorning? And fools hate knowledge? Turn at my reproof.’ ‘Behold,’ says God, ‘I will pour out my Spirit unto you, I will make known my words unto you.’ I say, hear this voice, O silly one, and turn and live, O sinful soul, lest he make you hear that other saying — ‘But since you rejected me when I called and no one gave heed when I stretched out my hand, since you ignored all my advice and would not accept my rebuke, I in turn will laugh at your disaster; I will mock when calamity overtakes you — when calamity overtakes you like a storm, when disaster sweeps over you like a whirlwind, when distress and trouble overwhelm you.’ (Prov 1:14-27).
O poor soul, If God and Christ invited you for your harm, it would be another matter; then if you did refuse, you might have some excuse to make, or fault to find, and ground to make delays. But this is for your profit, for your advantage, for the pardoning of your sins, the salvation of your soul, the delivering of you from Hell fire, from the wrath to come, from everlasting burnings — into favor with God, Christ, and communion with all happiness — that is so indeed.
But it may be you will say, All that has been spoken to in this discourse is but a parable, and parables are no realities. I answer with this answer, That though it is a parable — yet it is a truth, and not a lie; and you shall find it so too, to your cost — if you shall be found a slighter of God, Christ, and the salvation of your own soul.
But secondly, know for certain, that the things signified by parables are wonderful realities. O what a glorious reality was there signified by that parable, ‘The kingdom of Heaven is like unto a net that was cast into the sea,’ etc. Signifying, that sinners of all sorts, of all nations, should be brought into God’s kingdom, by the net of the gospel. And O. how real a thing shall the other part thereof be, when it is fulfiled, which says, And ‘when it was full they drew to shore, and gathered the good into vessels — but cast the bad away’ (Matt 13:47,48). Signifying the mansions of glory that the saints would have, and also the rejection that God will give to the ungodly, and to sinners.
And also that parable, what a glorious reality is there in it, which says, ‘Except a grain of wheat fall into the ground and dies — it abides alone; but if it dies — it brings forth much fruit’ (John 12:24). To signify that unless Jesus Christ did indeed spill his blood, and die the cursed death — he should abide alone; that is, have never a soul into glory with him. But if he died, he should bring forth much fruit — that is, save many sinners.
And also how real a truth there was in that parable concerning the Jews putting Christ to death, which the poor dispersed Jews can best experience to their cost; for they have been almost ever since, a banished people, and such as have had God’s sore displeasure wonderfully manifested against them, according to the truth of the parable (Matt 21:33-41).
O therefore, for Jesus Christ’s sake, do not slight the truth, because it is revealed in a parable. For by this argument you may also, nay, you will slight almost all the things that our Lord Jesus Christ taught; for he spoke them for the most part — in parables. Why should it be said of you as it is said of some, These things are spoken to those who are outside ‘in parables, that seeing they might not see, and hearing they might not understand?’ (Luke 8:10). I say, take heed of being a quarreler against Christ’s parables, lest Christ also object against the salvation of your soul at the judgment day.
Friend, I have no more to say to you now. If you do love me, pray for me, that my God would not forsake me, nor take his Holy Spirit from me; and that God would fit me to do and suffer what shall be from the world or devil inflicted upon me. I must tell you, the world rages, they stamp and shake their heads at me; the Lord help me to take all they shall do with patience; and when they smite the one cheek, to turn the other to them, that I may do as Christ has bidden me; for then the Spirit of God, and of glory, shall rest upon me. Farewell.
I am yours, if you be not ashamed to own me, because of my low and contemptible place in the world.
— John Bunyan
Luke 16:19-31, concerning the Rich Man and the Beggar
“There was a rich man who was dressed in purple and fine linen and lived in luxury every day. At his gate was laid a beggar named Lazarus, covered with sores and longing to eat what fell from the rich man’s table. Even the dogs came and licked his sores.
The time came when the beggar died and the angels carried him to Abraham’s side. The rich man also died and was buried. In Hell, where he was in torment, he looked up and saw Abraham far away, with Lazarus by his side. So he called to him, ‘Father Abraham, have pity on me and send Lazarus to dip the tip of his finger in water and cool my tongue, because I am in agony in this fire.’
But Abraham replied, ‘Son, remember that in your lifetime you received your good things, while Lazarus received bad things — but now he is comforted here and you are in agony. And besides all this, between us and you a great chasm has been fixed, so that those who want to go from here to you cannot, nor can anyone cross over from there to us.’
He answered, ‘Then I beg you, father, send Lazarus to my father’s house, for I have five brothers. Let him warn them, so that they will not also come to this place of torment.’
Abraham replied, ‘They have Moses and the Prophets; let them listen to them.’
‘No, father Abraham,’ he said, ‘but if someone from the dead goes to them, they will repent.’
He said to him, ‘If they do not listen to Moses and the Prophets, they will not be convinced even if someone rises from the dead.’” Luke 16:19-31
This Scripture was not spoken by our Lord Jesus Christ to show you the state of two individual people only, as some, through ignorance of the drift of Christ in His parables, dream; but to show you the state of all the godly and ungodly to the end of the world. This is clear to him who is ofan understanding heart. For He spoke these words to the end that later generations should take notice thereof, and fear, lest they also fall into the same dreadful condition.
In my discourse upon these words I shall not be tedious; but as briefly as I may, I shall pass through the several verses and lay down some of the various truths contained therein. May the Lord grant that they be profitable, and of great advantage to those who read them or hear them read. I shall not spend much time upon verses 19–20 — but shall only give you three or four short hints, and so pass to the next verses, for they are the words I intend most especially to dwell upon.
Verses 19–20 run thus: ‘There was a rich man who would dress in purple and fine linen, feasting lavishly every day. But a poor man named Lazarus, covered with sores, was left at his gate.’
If only these two verses had been spoken by Jesus Christ, nearly all the world would have cast a wrong interpretation on them. If Jesus had said only this much, the world would have made this conclusion: ‘Then the rich man was certainly the happy man.’
For at first view it represents such a thing; but take all together, that is, read the whole parable, and you shall find that there is no man in a worse condition than he, as I shall clearly hold forth afterward.
Again, if a man would judge men according to outward appearances, he shall oftentimes miss his mark. Here is a man who, to outward appearances, appears as the only blessed man — better by far than the beggar, inasmuch as he is rich — and the beggar poor; he is well clothed — but the beggar is nearly naked; he feasted lavishly every day — but the beggar would be glad to have dog’s food. ‘He desired to be fed with the crumbs which fell from the rich man’s table.’ The rich man feasted lavishly every day — but the beggar is glad for a bit when he can get it.
Oh, who would not be in the rich man’s state? A wealthy man, with all sorts of new suits and dainty dishes every day, has enough to make one who minds nothing but his belly, his back, and his lusts to say, ‘Oh, that I were in that man’s condition. Oh, that I had as much as that man has.
Then I would live a life indeed; then I would have heart’s ease aplenty; then I would live pleasantly, and might say to my soul, ‘Soul, be of good cheer; eat, drink, and be merry. You have everything aplenty, and are in a most blessed condition.’ This is the conclusion with those who judge according to outward appearances. But if the whole parable is well considered, you will see that that which is held in high estimation with men — is an abomination in the sight of God.
And John 16:20–22 shows that the saddest condition, according to outward appearances, is oftentimes the most excellent one; for the beggar had ten thousand times the best of it, though, to outward appearances, his state was the saddest. From this we observe that those who judge according to outward appearances, for the most part, judge amiss (John 7:24). Those who look upon their outward enjoyments as tokens of God’s special grace to them, are also deceived (Revelation 3:17). For here in the parable, a man of wealth and a child of the devil may be the same person; a man may have an abundance of outward enjoyments — and yet be carried by the devils into eternal burnings. (Luke 12:20).
This is the trap in which the devil has caught many thousands of poor souls, namely by getting them to judge according to outward appearances, or according to God’s outward blessings. Ask a poor, carnal, covetous wretch — how we should know a man to be in a happy state, and he will answer, ‘Those whom God blesses and gives an abundance of this world to.’ Yet, for the most part, they are the cursed men. Alas. Poor men, they are so ignorant as to think that because a man is increased in outward things — therefore God loves that man with a special love, or else He would never do so much for him, never bless him so, and prosper the work of his hands.
Ah. Poor soul, it is the rich man who goes to Hell. ‘The rich man died, and in Hell (mark it, ‘in Hell’) he lifted up his eyes.’ To see how the great ones of the world go strutting up and down the streets, makes me wonder. Surely they look upon themselves to be the only happy men; but it is because they judge according to outward appearances. They look upon themselves to be the only blessed men, when the Lord knows the generality are left out of that blessed condition. ‘Not many wise men after the flesh, not many mighty, not many noble are called’ (1 Corinthians 1:26).
Ah. If they who now so brag that nobody dares scarcely look on them did but believe this, it would make them hang down their heads and cry, ‘Oh, give me Lazarus’ portion.’ I might here enlarge very much — but I shall not. I shall only say to you who have much of this world, take care that you do not have your portion in this world. Take heed that it is not said to you hereafter, when you would very willingly have Heaven, ‘Remember that in your lifetime you had your good things — in your lifetime you had your portion’ (see Psalm 17:14).
And friend, who seeks after this world and desires riches — let me ask this question: Would you be content that God should put you off with a portion of this life? Would you be glad to be kept out of Heaven, and go to Hell — with a well-clothed back and a belly filled with the dainties of this world? Would you be glad to have all your good things in your lifetime, to have your Heaven last no longer than while you live in this world? Would you be willing to be deprived of eternal happiness and felicity?
If you say no — then have a care of the world and your sins; have a care of desiring to be a rich man — lest your table be made a snare to you (Psalm 69:22); lest the wealth of this world bars you out of glory. For, as the apostle says, ‘Those who will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.’ (1 Timothy 6:9).
These two men here spoken of, hold forth to us the state of the godly and ungodly. The beggar holds forth the state of the godly — and the rich man holds forth the state the ungodly.
‘There was a certain rich man.’ But why are the ungodly held forth under the notion of a rich man?
First, because Christ would not have them look too high, as I said before — but that those who have riches should be concerned that their riches are not all their portion (James 1:10–12; 1 Timothy 6:17).
Second, because rich men are most liable to the devil’s temptations: they are most ready to be puffed up with pride, worldliness, and the cares of this world — in which things they spend most of their time in lusts, drunkenness, immorality, idleness, together with the other works of the flesh — for which things the wrath of God comes upon the children of disobedience. (Colossians 3:6).
Third, because He would comfort the hearts of His own people, who are most commonly of the poorer sort. God has chosen the poor, despised, and base things of this world (1 Corinthians 1:26). Should God have set the rich man in the blessed state — then His children would have concluded that they, being poor, had no share in the life to come. Again, had not God given such a discovery of the miserable condition of those who are for the most part rich men — we would have concluded that the rich are absolutely the blessed men.
Nay, albeit the Lord Himself so evidently declares that the rich ones of the world are, for the most part, in the most miserable condition — yet they, through unbelief or presumption, harden themselves and seek for the riches of this world — as though the Lord Jesus Christ did not mean what He said, or else that He will say more than shall assuredly come to pass.
But let such know that the Lord has a time to fulfil — what He had time to declare, for the Scripture cannot be broken (John 10:35).
The Lord does not mean that those who are ungodly are rich in the world, and no others shall be damned — for then all those who are poor — yet graceless and vain men, must be saved and delivered from eternal vengeance, which would be contrary to the Word of God, which says that together with the kings of the earth, the great men, the chief captains, and the mighty men — there are bondmen or servants, and slaves, who cry out at the appearance of the Almighty God, and His Son Jesus Christ, to judgment (Revelation 6:15).
So that, though Christ says, ‘There was a certain rich man,’ yet you must understand that He means all the ungodly — rich or poor. Nay, if you will not understand it so now — then you shall understand it to be so meant at the day of Christ’s second coming, when all who are ungodly shall stand at the left hand of Christ with pale faces and guilty consciences — with the vials of the Almighty’s wrath ready to be poured out upon them. Thus much regarding verse 19.
Verse 20: ‘And there was a certain beggar, named Lazarus, who was laid at his gate, full of sores.’ This verse chiefly holds forth these things: The saints of God are a poor, contemptible people.
‘There was a certain beggar.’ If you understand the word ‘beggar’ to hold forth outward poverty, or scarcity in outward things — such are the saints of the Lord; for they are, for the most part, a poor, despised, contemptible people. But if you allegorize it and interpret it thus, they are such as beg earnestly for Heavenly food, this is also the spirit of the children of God. And it may be, and is a truth in this sense, though not as naturally gathered from this Scripture.
That ‘he was laid at his gate, full of sores.’ These words hold forth the distempers of believers. Saying that he was full of sores may signify the many troubles, temptations, persecutions, and afflictions in body and spirit which they meet withal while they are in the world — but also the treatment they find at the hands of those ungodly ones who live upon the earth. Whereas it is said that he was ‘laid at his gate, full of sores.’ Mark it: he was laid at his gate, not in his house — that was thought too good for him. But he was ‘laid at his gate, full of sores.’
From here observe that the ungodly world does not desire to entertain and receive the poor saints of God into their houses. If they must be somewhere near them — yet they shall not come into their houses — but will be shut out of doors. If they need to be near us, let them be at the gate. Observe that the world is not at all touched with the afflictions of God’s children, for they are all full of sores. They are a despised, afflicted, tempted, and persecuted people whom the world does not pity, no — but rather will labor to aggravate their trouble by shutting them out of doors. If they sink or swim — what does the world care? The world is resolved to disown them; they will give them no entertainment. If lying down in the streets will do them any good, if hard usage will do them any good, if to be disowned, rejected, and shut out of doors by the world will do them any good — they shall have enough of that — but otherwise no refreshment, no comfort from the world. And he ‘was laid at his gate, full of sores.’
Verse 21: ‘And he desired to be fed with the crumbs which fell from the rich man’s table; the dogs came also and licked his sores.’ By these words our Lord Jesus shows us the frame of a Christian’s heart, and also the heart and behavior of worldly men towards the saints of the Lord. The Christian’s heart is held forth by this, that anything will content him while he is on this side of glory: ‘he desired to be fed with the crumbs,’ — with dogs’ food, with anything. A Christian will be content with anything if he can keep life and soul together. He is content; he is satisfied; he has learned — if he has learned to be a Christian — to be content with anything. As Paul says, ‘I have learned in whatsoever state I am, therewith to be content’ (Philippians 4:11).
He learns in all conditions to study to love God, to walk with God, to give up himself to God; and if the crumbs that fall from the rich man’s table will satisfy nature and give him bodily strength, so that thereby he may be the more able to walk in the way of God — then he is content.
And he ‘desired to be fed with the crumbs that fell from the rich man’s table.’ But mark it: he did not have them. You do not find that he had so much as a crumb or a scrap allowed unto him. No, those must be preserved for the dogs. From whence observe that the ungodly world love their dogs better than the children of God. You will say, ‘That is strange.’ It is so indeed — yet it is true, as will be clearly manifested.
For instance, how many pounds do some men spend in a year on their dogs, when in the meanwhile the poor saints of God may starve for hunger? They will build houses for their dogs, when the saints must wander and lodge in dens and caves of the earth (Hebrews 11:38). And if saints are in any of their houses for the hire thereof, they will eject them or pull the house down over their heads, rather than not rid themselves of such tenants. Some men cannot go half a mile from home, but they must have dogs at their heels; but they can very willingly go half a score miles without the society of a Christian. Nay, if when they are busy with their dogs, they should chance to meet a Christian, they would willingly be rid of him if they could. They will go on the other side of the hedge or the way, rather than have any society with him; and if at any time a child of God should come into a house where there are but two or three ungodly wretches, they commonly wish either themselves or the saint out of doors.
And why is it so? Because they cannot find any pleasure in the society of a Christian; though if there should come in at the same time a dog, or a drunken, swearing wretch (which is worse than a dog), they will make him welcome. He shall sit down with them and partake of their dainties. And now tell me, you who love your sins and your pleasures — would you not rather keep company with a drunkard, a swearer, a strumpet, a thief, nay, a dog — than an honest-hearted Christian? If you say no — then what does your sour behavior to the people of God mean? Why do you look on them as if you would eat them up? Yet at the very same time, if you can but meet your dog or a drunken companion, you fawn upon them, take acquaintance with them, and go to the tavern or ale-house with them two or three times a week.
But if the saints of God meet together, pray together, and labor to edify one another, you will stay until doomsday before you will look into the house where they are. Ah, friends, when all comes to all — you will be found to love drunkards, harlots, dogs, anything, nay, to serve the devil himself — rather than to have loving and friendly society with the saints of God.
Moreover, ‘the dogs came and licked his sores.’ Here again you may see not only the afflicted state of the saints of God in this world — but also that even dogs themselves, according to their kind, are more favorable to the saints than the sinful world. Though the ungodly will have no mercy on the saints — yet it is ordered so that these creatures will. Though the rich man would not entertain him into his house — yet his dogs came and did the best good they could, even to lick his running sores.
It was thus with Daniel when the world was mad against him, and would have him thrown to the lions to be devoured. The lions shut their mouths at him, or rather the Lord shut them up, so that the harm did not befall him, which was desired by his adversaries (Daniel 6).
As I said before, I am persuaded that, at the day of judgment, many men’s conditions and behaviors will be so laid open that it will be evident that they have been very merciless toward the children of God, insomuch that when the providence of God fell out so as to cross their expectations, they have been very much offended thereat, as is very evidently seen in them who set themselves to study how to bring the saints into bondage, and to thrust them into corners, as in these late years (Psalm 31:13). And because God has, in His goodness, ordered things otherwise, they have gnashed their teeth thereat.
Hence, then, let the saints learn not to commit themselves to their enemies. ‘Beware of men’ (Matthew 10:17). They are very merciless men, and will not so much favor you, if they can help it, as you may suppose they may. Nay, unless the overruling hand of God in goodness orders things contrary to their natural inclination — they will not even show you as much favor as a dog.
Verse 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.’
The former verses do briefly hold forth the behavior of the ungodly in this life toward the saints. Now this verse holds forth the departure, both of the godly and ungodly, out of this life.
Where he said, ‘And it came to pass, that the beggar died, and was carried into Abraham’s bosom,’ and ‘the rich man also died’; the beggar died, that represents the godly; and the rich man died, that represents the ungodly. From whence observe, neither godly nor ungodly must live always without a change, either by death or judgment; the good man died and the bad man died. That scripture also backs this truth marvelously well, that good and bad must die, where it is said, ‘And it is appointed unto men once to die — but after this the judgment’ (Heb 9:27).
Mark, he does not say it is so that men by chance may die; which might beget, in the hearts of the ungodly especially, some hope to escape the bitterness of it. But he says it is a thing most certain, it is appointed; mark, ‘it is appointed unto men once to die — but after this the judgment.’ God has decreed it, that since men have fallen from that happy estate that God at the first did set them in — they shall die (Rom 6:23).
Now when it is said the beggar died and the rich man died, part of the meaning is they ceased to be any more in this world; I say partly the meaning — but not altogether. Though it be altogether the meaning when some of the creatures die — yet it is but in part the meaning when it is said that men, women, or children die; for there is to them something else to be said, more than barely ageing out of the world. For if when unregenerate men and women die, that was the end of them, not only in this world but also in the world to come — they would be happy. But when ungodly men and women die, there is that to come after death that will be very terrible to them, namely, to be carried by the angels of darkness from their death-beds unto Hell — there to be reserved to the judgment of the great day, when both body and soul shall meet and be united together again, and made capable to undergo the uttermost vengeance of the Almighty to all eternity.
Now if this one truth, that men must die and depart this world, and either enter into eternal joy or else into the infernal prison, to be reserved to the day of judgment, were believed — we would not have so many wantons walk up and down the streets as there do, at least it would put a mighty check to their filthy behaviors, so that they would not, could not walk so basely and sinfully as they do.
Belshazzar, notwithstanding he was so far from the fear of God as he was — yet when he did but see that God was offended and threatened him for his wickedness, it made him hang down his head and knock his knees together (Dan 5:5,6). If you read the verses before you will find he was careless, and satisfying his lusts in drinking and playing the adulterer with his concubines. But so soon as he did perceive the finger of a hand- writing, ‘then,’ says the scripture, ‘the king’s countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another.’
And when Paul told Felix of righteousness, temperance, and judgment to come — it make him tremble. And let me tell you, soul, whoever you are, that if you did but truly believe that you must die and come into the judgment — it would make you turn over a new leaf. But this is the misery, the devil labors by all means as to keep out other things that are good, so to keep out of the heart, as much as in him lies, the thoughts of passing from this life into another world; for he knows, if he can but keep them from the serious thoughts of death, he shall the more easily keep them in their sins, and so from closing with Jesus Christ; as Job says, ‘Their houses are safe from fear, neither is the rod of God upon them.’ Which makes them say to God, ‘Depart from us, for we desire not the knowledge of your ways’ (Job 21:14).
Because there is no fear of death and judgment to come, therefore they put off God and his ways, and spend their days in their sins, and in a moment, that is, before they are aware — they go down to the grave (Job 21:17). And thus it fared also with the man spoken of in Luke 12:20. The man, instead of thinking of death, he thought how he might make his barns bigger. But, in the midst of his business in the world, he lost his soul before he was aware, supposing that death had been many years off. But God said unto him, ‘You fool,’ you trouble yourself about things of this life, you put off the thoughts of departing this world, when this night your soul shall be taken from you; or, this night, they, that is, the devil, will fetch away your soul from you.
And here it comes to pass, men’s not being exercised with the thoughts of departing this life, that they are, so unexpectedly to themselves and their neighbors, taken away from the pleasures and profits, yes, and all the enjoyments they busy themselves withal while they live in this world. And hence it is again, that you have some in your towns and cities that are so suddenly taken away, some from haunting the ale-houses, others from haunting the whore-houses, others from playing and gaming, others from the cares and covetous desires after this world, unlooked for as by themselves or their companions.
It is because they do so little consider both the transitoriness of themselves and their neighbors. For had they but their thoughts well exercised about the shortness of this life, and the danger that will befall such as do miss of the Lord Jesus Christ — it would make them more wary and sober, and spend more time in the service of God, and be more delighted and diligent in inquiring after the Lord Jesus, who is the deliverer ‘from the wrath to come’ (1 Thess 1:10). For, as I said before, it is evident, that those who live after the flesh in the lusts thereof, do not really and seriously think on death, and the judgment that follows after: neither do they indeed endeavor so to do; for did they, it would make them say with holy Job, ‘All the days of my appointed time, will I wait until my change comes’ (Job 14:14).
And as I said before, that not only the wicked — but also the godly have their time to depart this life. And the beggar died. The saints of the Lord must be deprived of this life also, they must yield up the spirit into the hands of the Lord their God; they must also be separated from their wives, children, husbands, friends, goods, and all that they have in the world. For God has decreed it; it is appointed, namely, by the Lord, for men once to die, and ‘we must all appear before the judgment-seat of Christ,’ 2 Corinthian 5:10, 11.
But it may be objected, if the godly die as well as the wicked, and if the saints must appear before the judgment as well as the sinners, then what advantage have the godly more than the ungodly, and how can the saints be in a better condition than the wicked?
Answer. Read the 22nd verse over again, and you will find a marvelous difference between them, as much as is between Heaven and Hell, everlasting joy and everlasting torments; for you find, that when the beggar died, who represents the godly, he was carried by the angels into Abraham’s bosom, or into everlasting joy. But the ungodly are not so — but are hurried by the devils into the bottomless pit, drawn away in their wickedness (Prov 14:32), ‘And in Hell, he lifted up his eyes.’ When the ungodly die — their misery begins, for then appear the devils, like so many lions, waiting every moment until the soul departs from the body. Sometimes they are very visible to the dying party, but sometimes more invisible; but always this is certain, they never miss of the soul if it dies out of the Lord Jesus Christ; but carry it away to the infernal prison, as I said before, there to be tormented and reserved until that great day of judgment, at which day they must, body and soul, receive a final sentence from the righteous Judge, and from that time be shut out from the presence of God, into everlasting woe and distress.
But the godly, when the time of their departure is at hand, then also are the angels of the Lord at hand; yes, they are ready waiting upon the soul to conduct it safe into Abraham’s bosom. I do not say but the devils are ofttimes very busy doubtless, and attending the saints in their sickness: ay, and no question but they would willingly deprive the soul of glory. But here is the comfort, as the devils come from Hell to devour the soul, if it be possible, at its departure — so the angels of the Lord come from Heaven, to watch over and conduct the soul, in spite of the devil, safe into Abraham’s bosom.
David had the comfort of this, and speaks it forth for the comfort of his brethren (Psalm 34:7), saying, ‘The angel of the Lord encamps round about those who fear him, and delivers them.’ Mark, the angel of the Lord encamps round about his children, to deliver them. From what? From their enemies, of which the devil is not the least. This is an excellent comfort at any time, to have the holy angels of God to attend a poor man or woman; but especially it is comfortable in the time of distress, at the time of death, when the devils beset the soul with all the power that Hell can afford them.
But now it may be, that the glorious angels of God do not appear at the first, to the view of the soul; nay, rather Hell stands before it, and the devils ready, as if they would carry it there. But this is the comfort, the angels do always appear at the last, and will not fail the soul — but will carry it safe into Abraham’s bosom.
Ah friends, consider: here is an ungodly man upon his death-bed, and he has none to speak for him, none to speak comfort unto him; but it is not so with the children of God, for they have the Spirit to comfort them. Here is the ungodly, and they have no Christ to pray for their safe conduct to glory; but the saints have an intercessor (John 17:9). Here is the world, when they die, they have none of the angels of God to attend upon them; but the saints have their company. In a word, the unconverted person, when he dies, he sinks into the bottomless pit; but the saints, when they die, ascend with, and by the angels, into Abraham’s bosom, or into unspeakable glory (Luke 23:43).
Again, it is said, that the rich man when he died, was buried or put into the earth; but when the beggar died, he was carried by the angels into Abraham’s bosom. The one is a very excellent style, where he says he was carried by angels into Abraham’s bosom: it denotes the excellent condition of the saints of God, as I said before; and not only so — but also the preciousness of the death of the saints in the eyes of the Lord (Psalm 116:15). That after-generations may see how precious in the sight of the Lord the death of his saints is, when he says they are carried by the angels into Abraham’s bosom.
Thus many times the Lord adorns the death and departure of his saints, to hold forth unto after-generations, how excellent they are in his eyes. It is said of Enoch, that God took him; of Abraham, that he died in a good old age; of Moses, that the Lord buried him; of Elijah, that he was taken up into Heaven; that the saints sleep in Jesus; that they die in the Lord; that they rest from their labor, that their works follow them; that they are under the altar; that they are with Christ; that they are in light; that they are to come with the Lord Jesus to judge the world. All which sayings signify thus much — that to die a saint is very great honor and dignity.
But the ungodly are not so. The ungodly die and are buried; he is carried from his dwelling — to the grave, and there he is buried, hidden in the dust; and his body does not so fast moulder and come to nothing there — but his name rots as fast in the world, as says the holy scripture: ‘The name of the wicked shall rot’ (Prov 10:7). And indeed, the names of the godly are not in so much honor after their departure — but the wicked and their names do as much rot. What a dishonor to posterity was the death of Balaam, Agag, Ahithophel, Haman, Judas, Herod, with the rest of their companions?
Thus the wicked have their names written in the earth, and they perish and rot; and the name of the saints do cast forth a dainty savor to following generations; and that the Lord Jesus signifies where he says the godly are ‘carried by the angels into Abraham’s bosom’; and that thewicked are nothing worth — where he says the ungodly die and are buried.
Verse 23. ‘And in Hell he lifted up his eyes, being in torments, and saw Abraham afar off, and Lazarus in his bosom.’
The former verse speaks only of the departure of the ungodly out of this life, together with the glorious conduct that the godly have into the kingdom of their Father. Now our Lord shows, in this verse, partly what does and shall befall to the reprobate after this life is ended, where he says, ‘And in Hell he lifted up his eyes.’ That is, the ungodly, after they depart this life — lift up their eyes in Hell.
From these words, may be observed these things:
First. That there is a Hell for souls to be tormented in, when this life is ended. Mark, after he was dead and buried, ‘In Hell, where he was in torment.’
Second. That all who are ungodly, and live and die in their sins, so soon as ever they die — they go into Hell: ‘The rich man also died and was buried. In Hell, where he was in torment.’
Third. That some are so fast asleep, and secure in their sins, that they scarcely know where they are, until they come into Hell. And that I gather from these words, ‘In Hell he lifted up his eyes.’ He was asleep before — but Hell makes him lift up his eyes.
(First.) As I said before, it is evident that there is a Hell for souls, yes, and bodies too, to be tormented in after they depart this life, as is clear, first, because the Lord Jesus Christ, who cannot lie, said that after the sinner was dead and buried, ‘In Hell he lifted up his eyes.’
Now if it be objected that by Hell is here meant the grave, that I plainly deny:
1. Because there the body is not sensible of torment or ease; but in that Hell into which the spirits of the damned depart, they are sensible of torment, and would very willingly be freed from it, to enjoy ease, which they are sensible of the lack of; as is clearly discovered in this parable, ‘Send Lazarus, that he may dip the tip of his finger in water, and cool my tongue.’
2. It is not meant the grave — but some other place, because the bodies, so long as they lie there, are not capable of lifting up their eyes, to see the glorious condition of the children of God, as the souls of the damned do. ‘In Hell he lifted up his eyes.’
3. It cannot be the grave, for then it must follow that the soul was buried there with the body, which cannot stand with such a dead state as is here mentioned; for he says, ‘The rich man died’; that is, his soul was separated from his body. ‘And in Hell he lifted up his eyes.’
If it be again objected that there is no Hell but in this life; that I do also deny, as I said before: after he was dead and buried, ‘In Hell he lifted up his eyes.’ And let me tell you, O soul, whoever you are, that if you do not savingly believe on the Lord Jesus Christ, and lay hold on what he has done and is doing in his own person for sinners — you will find such a Hell after this life is ended, that you will not get out of again forever and ever. And you who are wanton, and do make but a mock at the servants of the Lord, when they tell you of the torments of Hell — you will find that when you depart out of this life, that Hell, even the Hell which is after this life, will meet you in your journey there; and will, with its Hellish crew, give you such a miserable salutation that you will not forget it to all eternity.
When that scripture comes to be fulfiled on your soul, in Isaiah 14:9, 10, ‘Hell from beneath is moved for you to meet you at your coming: it stirs up the dead for you, even all the chief ones of the earth; it has raised up from their thrones all the kings of the nations. All they,’ that is, that are in Hell, shall say, ‘Are you also become weak as we? are you become like unto us?’ O sometimes when I have had but thoughts of going to Hell, and consider the everlastingness of their ruin that fall in there, it has stirred me up rather to seek to the Lord Jesus Christ to deliver me from thence, than to slight it, and make a mock at it. ‘And in Hell he lifted up his eyes.’
(Second.) The second thing I told you was this, that all the ungodly that live and die in their sins, so soon as ever they depart this life — descend into Hell. This is also verified by the words in this parable, where Christ said, He ‘died and was buried, and in Hell he lifted up his eyes.’ As the tree falls, so it shall lie — whether it be to Heaven or Hell (Eccl 11:3). And as Christ said to the thief on the cross, ‘Today you shall be with me in paradise.’ Even so the devil in the like manner may say unto your soul, Tomorrow shall you be with me in Hell.
See then what a miserable case he who dies in an unregenerate state is in. He departs from a long sickness — to a longer Hell; from the gripings of death — to the everlasting torments of Hell. ‘And in Hell he lifted up his eyes.’ Ah friends. If you were but yourselves, you would have a care of your souls; if you did but regard, you would see how mad they are, who slight the salvation of their souls. O what will it profit your soul to have pleasure in this life, and torments in Hell? (Mark 8:36). You had better part with all your sins, and pleasures, and companions, or whatever you delight in, than to have soul and body to be cast into Hell.
O then do not now neglect our Lord Jesus Christ, lest you drop down to Hell (Heb 2:3). Consider, would it not wound you to your heart to come upon your death-bed, and instead of having the comfort of a well spent life, and the merits of the Lord Jesus Christ, together with the comforts of his glorious Spirit — to have . . .
the sight of an ill-spent life,
your sins flying in your face,
your conscience uttering itself with thunder-claps against you,
the thoughts of God terrifying of you,
death with his merciless paw seizing upon you,
the devils standing ready to scramble for your soul,
Hell enlarging herself, and ready to swallow you up;
and an eternity of misery and torment attending upon you, from which there will be no release.
For mark, death does not come alone to an unconverted soul — but with such company, as were you but sensible of it would make you tremble. I pray, consider that scripture (Rev 6:8), ‘And I looked and behold a pale horse, and his name that sat on him was Death, and Hell followed with him.’ Mark, death does not come alone to the ungodly, no — but Hell goes with him. O miserable comforters. O miserable society. Here comes death and Hell unto you. Death goes into your body, and separates body and soul asunder; Hell stands without, as I may say, to embrace, or rather, to crush your soul between its everlasting grinders. Then your mirth, your joy, your sinful delights will be ended when this comes to pass. Lo it will come. Blessed are all those who through Christ Jesus his merits, by faith, do escape these soul-murdering companions. ‘And in Hell he lifted up his eyes.’
(Third.) The third thing you know that we observed from these words was this, That some are so fast asleep, and secure in their sins, that they scarcely know where they are, until they come into Hell. And that I told you I gather by these words, ‘In Hell, he lifted up his eyes.’ Mark, it was in Hell, that he lift up his eyes. Now some understand by these words that he came to himself, or began to consider with himself, or to think with himself in what an estate he was, and what he was deprived of; which is still a confirmation of the thing laid down by me. There it is that they come to themselves, that is, there they are sensible where they are indeed. Thus it fares with some men that they scarcely know where they are, until they lift up their eyes in Hell. It is with those people as with those who fall down in a swoon; you know if a man falls down in a swoon in one room, though you take him up and carry him into another — yet he is not sensible where he is until he comes unto himself, and lifts up his eyes.
Truly thus, it is to be feared, it is with many poor souls, they are so senseless, so hard, so seared in their conscience (1 Tim 4:2), that they are very ignorant of their state; and when death comes it strikes them as it were into a swoon, especially if they die suddenly, and so they are hurried away, and scarcely know where they are, until in Hell they lift up their eyes: this is he who ‘dies in his full strength, being wholly at ease and quiet’ (Job 21:23).
Of this sort are they spoken of in Psalm 73, where he says, ‘There are no bands in their death: but their strength is firm.’ ‘They are not in trouble as other men, neither are they plagued like other men.’ And again, ‘they spend their days in wealth, and in a moment,’ mark, ‘in a moment,’ before they are aware, they ‘go down to the grave.’ (Job 21:13).
Indeed this is too much known by woeful and daily experience; sometimes when we go to visit those who are sick in the towns and places where we live, O how senseless, how seared in their consciences are they. They are neither sensible of Heaven nor of Hell, of sin nor of a Savior. If you speak to them of their condition, and the state of their souls, and you shall find them as ignorant as if they had no souls to regard. Others, though they lie ready to die — yet they are busying themselves about their outward affairs, as though they would certainly live here, even to live and enjoy the same forever.
Again, come to others, speak to them about the state of their souls, though they have no more experience of the new birth than a beast — yet will they speak as confidently of their eternal state, and the welfare of their souls, as if they had the most excellent experience of any man or woman in the world, saying, ‘I shall have peace’ (Deut 29:19). When, as I said even now, the Lord knows that they are as ignorant of the new birth, of the nature and operation of faith, of the witness of the Spirit — as if there were no new birth, no faith, no witness of the Spirit of Christ in any of the saints in the world. Nay, thus many of them are, even an hour or less before their departure. Ah, poor souls. though they may die here like a lamb, as the world says — yet, if you could but follow them a little, to stand and listen soon after their death, it is to be feared, you should hear them roar like a lion at their first entrance into Hell, far worse than even did Korah, etc., when they went down quick into the ground (Num 16:31- 35).
Now, by this one thing does the devil take great advantage on the hearts of the ignorant, suggesting unto them that because the party deceased departed so quietly, without all doubt they are gone to rest and joy; when, alas. it is to be feared the reason why they went away so quietly, was rather because they were senseless and hardened in their consciences; yes, dead before in sins and trespasses. For, had they had but some awakenings on their death-beds, as some have had, they would have made all the town to ring of their doleful condition; but because they are seared and ignorant, and so depart quietly, therefore the world takes heart; ‘therefore pride compasses them as a chain’ (Psalm 75:6). But let them look to themselves, for if they have not an interest in the Lord Jesus now, while they live in the world, they will, whether they die raging or peaceful, go unto the same place; ‘and lift up their eyes in Hell.’
O, my friends, did you but know what a miserable condition they are in, who go out of this world without a saving interest in the Son of God, it would make you smite upon your thigh, and in the bitterness of your souls cry out, ‘Men and brethren, what shall we do to be saved?’ (Acts 16:29- 31). And not only so — but you would not be comforted until you found a rest for your soul in the Lord Jesus Christ.
Verse 23. ‘And in Hell he lifted up his eyes, being in torments, and sees Abraham afar off, and Lazarus in his bosom.’
Something, in brief, I have observed from the first part of this verse, namely, from these words, ‘And in Hell he lifted up his eyes.’ And, indeed, I have observed but something, for they are very full of matter, and many things might be taken notice of in them. There is one thing more that I might touch upon, as touched in this saying, and that is this: Methinks the Lord Jesus Christ does hereby signify that men are naturally unwilling to see or take notice of their miserable state, I say by nature; but though now they are willingly ignorant — yet in Hell they shall lift up their eyes. That is, in Hell they shall see and understand their miserable condition; and, therefore, to these words: ‘In Hell he lifted up his eyes,’ he adds, ‘being in torments.’ As if he had said, though once they shut their eyes, though once they were willingly ignorant (2 Peter 3:5) — yet, when they depart into Hell, they shall be so miserably treated and tormented, that they shall be forced to lift up their eyes.
While men live in this world, and are in a natural state, they will have a good conceit of themselves and of their condition, they will conclude that they are Christians, that Abraham is their father, and their state to be as good as the best (Matt 3:7-9). They will conclude they have faith, the Spirit, a good hope, and an interest in the Lord Jesus Christ; but then, when they drop into Hell, and lift up their eyes there, and behold first their soul to be in extreme torments; their dwelling to be the bottomless pit; their company thousands of damned souls; also the innumerable company of devils; and the hot scalding vengeance of God, not only to drop — but to fall very violently upon them; then they will begin to be awakened, who all their lifetime where in a dead sleep. I say, when this comes to pass, lo it will; then in Hell they shall lift up their eyes, in the midst of torments they shall lift up their eyes.
Again, you may observe in these words, ‘And in Hell he lifted up his eyes, being in torments,’ that the time of the ungodly men’s smarting for their sins — will be in the torments of Hell. Now here I am put to a stand, when I consider the torments of Hell into which the damned do fall. O unspeakable torments. O endless torments. Now that your soul might be made to flee from those intolerable torments into which the damned do go, I shall show you briefly what are the torments of Hell. First, by the names of it. Second, by the miserable state you will be in, if you come there.
First. The names of Hell.
It is called a never-dying worm (Mark 9).
It is called an oven fire, hot (Mal 4:1).
It is called a furnace, a fiery-furnace (Matt 13).
It is called the bottomless pit, the unquenchable fire, fire and brimstone, Hell-fire, the lake of fire, devouring fire, everlasting fire, eternal fire, a stream of fire (Rev 21).
Second. By the miserable state you will be in, if you come there.
1. One part of your torments will be this — you shall have a full sight of all your ill spent life, from first to last; though here you can sin today and forget it by tomorrow — yet there you shall be made to remember how you sinned against God at such a time, and in such a place, for such a thing, and with such a one — which will be a Hell unto you. God will ‘set them in order before your eyes’ (Psalm 51:21).
2. You shall have the guilt of them all lie heavy on your soul, not only the guilt of one or two — but the guilt of them all together, and there they shall lie in your soul, as if your belly were full of pitch, and set on fire. Here men can sometimes think on their sins with delight — but there with unspeakable torment; for that I understand to be the fire that Christ speaks of, which shall never be quenched (Mar 9:43-49).
While men live here, O how does the guilt of one sin sometimes crush the soul. It makes a man in such plight that he is weary of his life, so that he can neither rest at home nor abroad, neither by day nor in bed. Nay, I do know that they have been so tormented with the guilt of one sinful thought, that they have been even at their wits’ end, and have hanged themselves. But now when you come into Hell, and have not only one or two, or an hundred sins, with the guilt of them all on your soul and body — but all the sins that ever you did commit since you came into the world, altogether clapped on your conscience at one time, as one should clap a red hot iron to your breasts, and there to continue to all eternity — this is miserable.
3. Again, then you shall have brought into your remembrance the slighting of the gospel of Christ; here you shall consider how willing Christ was to come into the world to save sinners, and for what a trifle you rejected him. This is plainly held forth in Isaiah 28, where, speaking of the Lord Jesus Christ, the foundation of salvation, verse 16, he says of them that reject the gospel, that, when the overflowing scourge passes through the earth, which I understand to be at the end of the world, then, says he, it shall take you morning by morning, by day and by night shall it pass over you; that is, continually, without any intermission. ‘And it shall be a vexation only to understand the report.’ ‘A vexation,’ that is, a torment, or a great part of Hell only to understand the report, to understand the good tidings that came into the world by Christ’s death for poor sinners.
And you will find this truly to be the mind of the Spirit, if you compare it with Isaiah 53:1, where he speaks of men’s turning their backs upon the offers of God’s grace in the gospel, he says, ‘Who has believed our report?’ or the gospel declared by us? Now this will be a mighty torment to the ungodly, when they shall understand the goodness of God was so great that he even sent his Son out of his bosom to die for sinners, and yet that they should be so foolish as to put him off from one time to another; that they should be so foolish as to lose Heaven and Christ, and eternal life in glory — for the society of a company of drunkards; that they should lose their souls — for a little sport, for this world, for a harlot, for that which is lighter than vanity and nothing; I say this will be a very great torment unto you.
4. Another part of your torment will be this: You shall see your friends, your acquaintances, your neighbors; nay, it may be your father, your mother, your wife, your husband, your children, your brother, your sister, with others — in the kingdom of Heaven, and yourself thrust out. (Luke 13:28). ‘There shall be weeping and gnashing of teeth, when you shall see Abraham (your father), and Isaac, and Jacob, (together with your brethren), and all the prophets in the kingdom of Heaven, and you yourselves thrust out.’ Nay, says he, ‘they shall come from the east, and from the west’ that is, those who you never saw in all your life before, and they shall sit down with your friends, and your neighbors, your wife and your children, in the kingdom of Heaven — and you, for your sins and disobedience, shall be shut, nay, thrust out. O astonishing torment.
5. Again, you shall have none but a company of damned souls, with an innumerable company of devils, to keep company with you. While you are in this world, the very thoughts of the devils appearing to you makes your flesh to tremble, and your hair ready to stand upright on your head. But O. what will you do, when not only the supposition of the devils appearing — but the real society of all the devils in Hell will be with you — howling and roaring, screeching and roaring in such a hideous manner, that you will be even at your wits’ end, and be ready to run stark mad again for anguish and torment?
6. Again, that you might be tormented to purpose, the mighty God of Heaven will lay as great wrath and vengeance upon you as ever he can, by the might of his glorious power. As I said before, you shall have his wrath, not by drops — but by whole showers shall it come, thunder, thunder, upon your body and soul so fast, and so thick, that you shall be tormented out of measure. And so says the Scripture (2 Thess 1:9), speaking of the wicked, ‘Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power,’ when the saints shall be admiring his goodness and glory.
Again, this you shall have, as I said before, without any intermission; you shall not have any ease; you shall have it always every hour, day and night; for their worm never dies — but always gnaws, and their fire is never quenched; as it is written in Mark 9.
7. Again, in this condition you must be forever, and that is as miserable as all the rest. For if a man were to have all his sins laid to his charge, and communion with the devils, and as much wrath as the great God of Heaven can inflict unto him; I say, if it were but for a time, even ten thousand years, and so end — there would be ground of comfort, and hopes of deliverance. But here is your misery — this is your state forever, here you must be forever. When you look about you, and see what an innumerable company of howling devils you are among, you shall think this again — this is my portion forever. When you have been in Hell so many thousand years as there are stars in the sky, or drops in the sea, or sands on the sea-shore — yet you have to lie there forever. O this one word FOREVER, how will it torment your soul.
Friends, I have only given a very short touch of the torments of Hell. O. I am not able to utter what my mind conceives of the torments of Hell. Yet this let me say to you — accept of God’s mercy through our Lord Jesus Christ, lest you feel that with your conscience — which I cannot express with my tongue, and say, ‘I am sorely tormented in this flame.’
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