Eighteen sermons preached in Oxford 1640 of conversion, unto God. Of redemption, & justification,…

and thou wilt curse the time thou wert acquainted with this man, and that man, and others will curse thee for drawing them to sin: God curses thee, and man curses thee; and God curses not in vain when he curses: others will curse thee, and thou thy self and others; and think then how cursed will be thy condition? All the curses that can be thought on, and all the curses that cannot be thought on, shall rest on the head of an impenitent sinner, to show Gods terrible and just indignation against him. Oh beloved, to deliver us from this curse, Christ the Son of God was made a curse for us: the curse is so great, nought else can free us from it. But now that I may rank these punishments of the damned, and bring them for memories sake into some order (although there be no order there, for it's a place of confusion) you may consider that the penalties of Gods enemies are penalties ⟨p. 145⟩partly of loss, and partly of sense.

and thou wilt curse the time thou wert acquainted with this man, and that man, and others will curse thee for drawing them to sin: God curses thee, and man curses thee; and God curses not in vain when he curses: others will curse thee, and thou thy self and others; and think then how cursed will be thy condition? All the curses that can be thought on, and all the curses that cannot be thought on, shall rest on the head of an impenitent sinner, to shew Gods terrible and just indignation against him. Oh beloved, to deliver us from this curse, Christ the Son of God was made a curse for us: the curse is so great, nought else can free us from it. But now that I may rank these punishments of the damned, and bring them for memories sake into some order (although there be no order there, for it's a place of confusion) you may consider that the penalties of Gods enemies are penalties ⟨p. 145⟩partly of losse, and partly of sense.

1. Of loss. And that consists in the deprivation of every thing that might administer the least comfort to him; and for this cause hell is termed utter darkness. Now darkness is a privation of all light, so is Hell of all comfort, to show that there is not the least thing that may give thee content, nor is the poorest thing thou canst desire to be had there. Darkness was one of the plagues of Egypt, though there were no kind of sense in it, yet we may think what a plague and vexation it was to them to sit so long in darkness. The darkness of Hell is darker then darkness it self. They shall not see light, saith the Scripture, they shall not have so much as a glimpse of it: To be cast into this utter darkness, where shall be nothing to administer the least comfort, what an infinite misery will that be? Were it only the loss of the things we now possess and enjoy, of all which death robs us, as pomp, honour, riches, and preferment, this were grievous to a wicked man: These are things death dispossesses a man of, these cannot follow him, nought but thy works accompany thee: thy friends may follow thee to the grave, but there they shall leave thee. To have been happy, and to be miserable, is the greatest woe: to have lived in good fashion, and to be wretched, is the greatest grief. How will this add to the sinners misery, when he shall say to himself, I had once all good things about me, but have now for my portion nothing but woe: I had a bed of down, but it is now exchanged for