The Good Old Way, Book · Principle 6

The Good Old Way · Book · Principle 6

p. 371PRINC. VI.

Queſt. What is the eſtate of all men after death?

Anſw. All men ſhall ariſe again with their own bodyes to the laſt judgement; which being ended, the godly ſhall poſſeſs the Kingdome of heaven: but unbelievers and reprobates ſhall be in hell, tormented with the Divel and his Angels for ever.

IN this ſixth Principle, we have three notable heads of Divinity or Common places, expreſſed, or implyed. 1. Death, which is implyed from the words [ſhall riſe again] for there cannot be a Reſurrection without death. 2. The general Reſurrection. 3. The laſt Judgement, with the conſequents thereof; both expreſſed in this Principle.

For the firſt of theſe heads, to wit, Death, The Doctrine is this:

p. 372Doct. There is no man nor woman, living, or ſhall live, but muſt dye: Or thus, Death is unavoidable; Death cannot be avoided. There be three kinds of death, Corporal, Spiritual, and Eternal. Corporal death, is the privation of the ſoul, when the ſoul is ſevered or ſeparated from the body. Spiritual death, is the death of the ſoul in ſin. Eternal death, is the death of the ſoul and body in Hell. It is the firſt kind of death, to wit Corporal; that the Doctrine runs upon. As there be certain common Principles, which runne through all Arts, ſo this is a general Rule which concerns every man; all men muſt dye, As ſure as death is our uſual Proverb. But

1. See we how frequently and infallibly the Scriptures hold forth this truth. 2. Conſult we with experience. 3. Come we to the Reaſons. 4. To anſwer ſome objections. And laſtly, to the Inferences or Uſes.

Firſt, ſee we how frequently and infallibly the Scriptures hold forth this truth, Pſal. 89.48. 2 Sam. 14.14. Joſhua 23.14. 1 Kings 2.1, 2. Job 30.23. Pſalm 103.15, 16. & 146.3, 4. Eccleſ. 3.1, 2. & 7.1, 2. Iſaiah 2.22. & 40.6. & 51.12.

2. (concerning this truth) Conſult we with experience. The ten Fathers (of whom we read in the book of Geneſis) who lived p. 373every one of them almoſt a thouſand years, yet dyed at the length, every one of them. Some dye in the womb, ſome in their Infancy, ſome in their youth; but they that live the longeſt, at length their turns come. It is not worldly wiſdome, or worldly Prerogative, not outward ſtrength or beauty, not place or grace, that can, or ever could exempt in this kind.

Not worldly Wiſdome, Pſalm 49.12. Fooliſh Nabal died, ſo did politick Ahithophel. Nor worldly Prerogative, Princes, Kings, and Emperors dye, and have dyed as well as others, Pſal. 82.5, 6. Did not Nimrod, Ahaſuerus, Sennacherib, Nebuchadnezzar, and Alexander the great dye? Behold, the great King of all the Eaſt is dead; ſo that great Soladine of Babylon, and Conqueror of all Aſia commanded to be proclaimed; he dying in the City of Askalon, commanded that his ſhirt ſhould be carryed up and down the City upon a ſpear with this Proclamation, Behold the great king of all the eaſt is dead. And as worldly Wiſdome, nor worldly Prerogative can exempt in this kind, ſo neither outward Stre…gth, nor Beauty. Who ſtronger then Samſon? and yet he dyed. Who more beautiful (for a man) then Abſalom, (for a woman) then Sarah? and yet they both dyed. p. 374Neither is it Place or Grace that can exempt in this kind; I mean by Place, the Climate or Situation. Ask the fields and poſſeſſions, and how many names have they changed! In former Ages they were ſaid to be ſuch a mans, then his, afterwards anothers; now they are ſaid to be this mans, and in ſhort time to come they ſhall be called, I cannot tell whoſe fields and poſſeſſions: Hence it was, that Hormiſda did ſo anſwer Conſtantine the Great, who telling him of the beauty of Rome, the ſtately buildings that were there, the goodly Statues, and ſumptuous Temples, ſaith he to Hormiſda, Doſt thou think there is ſuch a City again in all the world? To which Hormiſda replyes, Surely there is none comparable unto it; yet hath it one thing common with all other Cityes, men dye there, as they dye in other places. Laſtly. Neither is it Grace, is it holineſs, that can exempt in this kind: Envious Cain dyed, ſo did righteous Abel: Abimelech the Infidel dyed, ſo did Abraham the Father of the faithful: Iſhmael the ſon of the Bond woman dyed, ſo did Iſaac the ſon of the Free-woman: Eſau, whom God hated, dyed, ſo did Jacob, whom God loved: Inceſtuous Amnon dyed, ſo did chaſt Joſeph: railing Rabſhakek dyed, ſo did praying Hezekiah: wicked Saul dyed, ſo did p. 375good Jehoſhaphat: Hard-hearted Pharaoh dyed, ſo did tender-hearted Joſiah: Simon the Sorcerer dyed, ſo did Simon the Apoſtle. And thus touching the truth of the point in hand, we have conſulted with experience: Now in the third place we come to the Reaſons.

Reaſ. 1. Is taken from Gods Decree; It is a Statute enacted in the higheſt Court, the Court of Heaven, that man ſhould once dye; and therefore an unrepealable Statute, a Statute that cannot be revers'd; to this purpoſe, ſee Hebrews 9.27. Job 7.1. and 14.5, 14.

Reaſ. 2. Is taken from the matter whereof all men are made, (I mean their bodyes) to wit, Earth; Gen. 3.19. 2 Cor. 5.1. Some are more painted then other ſome, but all earthen veſſe…s; ſome more clear then other ſome, but all glaſſes; all built of earth, and born of women, and ſo muſt dye.

Reaſ. 3. Becauſe every man and woman hath that in them, which is the cauſe of death, to wit, ſin; it is that which is as poyſon in the ſpirits, and as rottenneſs in the bones: ſin brought in death, even Chriſt himſelf, although he did never ſin, yet becauſe he became our Surety, ſtood guilty of our ſin, death ſeiz'd upon him. Now we come to anſwer ſome objections, and then to the Uſes.

p. 376Object. 1. But we read of ſome perſons, of ſome particular men, that did not dye; as Enoch, Gen. 5.24. Heb. 11.5. and Elijah, 2 Kings 2.11.

Anſw. 1. Particular and extraordinary examples, do not fruſtrate general Rules.

2. The perſons forementioned had that, which to them was in ſtead of death; to wit, a change. Although they did not dye after the manner of other men, yet it was with them, as it ſhall be with thoſe who ſhall be found alive at Chriſts ſecond comming, 1 Cor. 15.51, 52. they ſhall have a ſudden, and almoſt unperceivable change, which to them ſhall be in ſtead of death.

Object. 2. There is a promiſe made, John 11.26. that thoſe that believe in Chriſt ſhall never dye.

Anſw. The meaning is, Eternally: the true Believer ſhall not dye eternally. And for corporal death, the nature of it is altered; the ſting of it is taken away to ſuch a party, 1 Cor. 15.55. Now to the Uſes.

Ʋſe 1. For Reprehenſion, and it conſiſts of divers Members or Branches.

1. To reprove all ſuch, as immoderately and exceſſively mourn for their deceaſed friends, death being the common condition of all men: This was Davids failing, he exceeded, p. 377went over in paſſion, when newes was brought unto him of the death of his ſon Abſalom, 2 Sam. 18.33. Although ſomewhat he might be excuſed, becauſe his ſon dyed ſo doubtfully (as touching his future eſtate) which (no queſtion) did aggravate Davids ſorrow; for then indeed have we the moſt cauſe to ſorrow and mourn, when our Children, Kindred, and Friends are taken away by death in the act of ſin, or before ever they began to dye to ſin: yet in this caſe did Aaron quietly and patiently ſubmit unto Gods diſpoſing hand, Levit. 10.3. And David himſelf, another Child of his, dying, (of whom he had more hope, and better aſſurance) carries the matter a great deal more patiently and chearfully, 2 Sam. 12.22, 23. Nay Job 1.21. Indeed many (their Friends, Kindred, Children dying doubtfully in regard of their future condition) have great cauſe to mourn, becauſe they themſelves gave them no better example, gave them no more inſtruction to further them in religious wayes. And ſo divers, that have had religious friends taken from them by death, have great cauſe to mourn, becauſe they made no better uſe of their good example and holy ſociety, when they enjoyed them.

2. To reprove ſuch as offend in the other p. 378extreme, ſee their husbands, wives, children, kindred, nay hundreds taken away by death, but little lay it to heart, do not make a ſerious Application of it to themſelves, contrary to that, Eccleſ. 7.2. Alas, many are like Stocks and Blocks, who when they ſee this party and that dye, nay multitudes before their eyes, do not ſay within themſelves, my turn will come ere long; the time is approaching, when I and my outward eſtate muſt be parted, when I and my friends muſt be parted, when my ſoul and body muſt be parted; and ſo labour more and more to fit themſelves for death: imitating Moſes, who obſerving many in the Wilderneſs to be taken away by death, cryes out, O teach us to number our dayes, &c. Pſal. 90.12. Nay, although they ſee divers of the godly taken away by death, (which is ever a forerunner of wrath and judgement) yet do not lay it to heart as befits them: See Iſaiah 57.1.

3. To reprove all thoſe, that wholly (or for the moſt part) do ſet their love and liking upon the things of this world, proſecute and purſue outward things, as though they were alwayes to enjoy them; not weighing the point in hand, neither the uncertain circumſtances that attend this certainty, time, place, and manner: As for the time, no man p. 379knoweth when he ſhall dye; in the night, or in the day; in winter, or in ſummer; in youth, or in his latter age. And ſo for piace, no man knows where he ſhall dye, whether at home, or abroad; in his bed, or in the field; in the Market, or in the Church. And ſo for the manner or kind of death, no man knows how he ſhall dye; whether ſuddenly, or by a lingring ſickneſs; whether by a violent hand, or by a natural courſe. And yet to ſee how men and women heap up this thick clay, vehemently labour to feather their neſts here in the world; and the Pſalmiſt gives the reaſon, Pſal. 49.11. And ſo the Prophet Iſaiah, Iſaiah 28.15. And we may obſerve no leſs in that fool, Luke 12.20. Whereas on the contrary, men and women ſhould imitate Job, ch. 14.14. and be adviſed by the Apoſtle, 1 Cor. 7.29, &c. A man abuſeth the world, when he looks upon worldly things, as things that he ſhall enjoy alwayes.

4. To reprove all ſuch, as cannot endure to think of death, to be told of death: You ſtrike them into a melancholy fit, when you put them in mind of their death; thoſe perſons are far from imitating thoſe Worthies in Scripture, whom we read to have made their Sepulchres in their life time; as Aſa, 2 Chron. 16.14. Nay, in their Gardens, (the place of their ſolace and delight) as Joſeph p. 380of Aramathea, John 19.41. Nay, thoſe perſons come ſhort of ſome of the Heathen we read of, as D…mocritus, who was wont to walk among the graves, that ſo he might the better meditate upon death. And ſo it is reported of thoſe Philoſophers called Brachmanae, that they were ſo much given to think upon death, that they had their graves alwayes before their gates; that both going out, and coming in, they might be put in mind of their latter end. And ſo the antient Aegyptians (in the midſt of their mirth at their ſolemn ſeaſts) were wont to have the image of Death brought in and laid before them, with theſe words, Hoc intuens, epulare; Beholding this Image, eat and drink; that being a means they uſed to make them eat and drink more moderately. And ſurely one ſpecial cauſe why the moſt are ſo unprepared for death, is becauſe they have no deſire to think of it to be put in mind of it. And thus now we have done with the uſe of reprehenſion.

Ʋſe 2. For Information; to inform us, that although death be unavoidable, why yet we muſt be ſo far from haſtning our own death, by neglecting the means of life, or by laying violent hands upon our ſelves, as we muſt uſe all good means for the preſerving of our natural life, and lengthening our dayes here p. 381upon earth, (and all this implyed in the ſixth precept.) Not that we deny, but that (in ſome caſes) a man or a woman may deſire death rather then life: As 1. When they are thoroughly convinced, and ſufficiently reſolved, that the Lord ſhall have more glory by their dying, then by their living: No queſtion this was one reaſon, why Samſon deſired death; he knowing, that thereby he ſhould ſlay more of Gods enemies, then he had done in all his life time: and hence it was, that the holy Martyrs heretofore did ſo willingly dye, nay did ſo joyfully deſire death; becauſe they were perſwaded, that God ſhould have ſo much glory by their death. 2. In conſideration that they cannot live here on earth, but daily offend their good and gracious God: to deſire death in this caſe, is not a loathing to live, but a loathing to ſin; and ſo much is implyed in the Apoſtle Paul his exclamation, Rom. 7.24. 3. In conſideration that they cannot live in this world, but ſee and hear the Lord much diſhonoured by the wicked: this was that which did ſo vex the ſoul of righteous Lot, 2 Pet. 2.8. And no queſtion this was one ſpecial cauſe, why Elijah deſired death; to wit, the wickedneſs of the times he lived in. And ſo Rebecka, the wickedneſs of her Daughter in p. 382law, Gen. 26.34, 35.27.46. 4. In conſideration that until death, they are abſent from Chriſt, do not ſo fully and perfectly enjoy him, as they ſhall do after death. 2 Cor. 5.6, 7, 8 Philip. 1.23. Nay, ſo the whole Church is brought in, Rev. 22.20. Now in the caſes aforeſaid, it is lawful for a man or a woman to deſire death, rather then life, not that they may neglect the means of life, or haſten their own death, (this way or that way) no nor impatiently wiſh death; this was the fault of the old Iſraelites, as Exod. 16.3. Nay, Moſes himſelf (this way) failed, Numb. 11.15. And did not Rachel, Gen. 30.1. And ſo Jonah 4.1, 2, 3, 8. And what more common in theſe times, then for men and women (when great calamity is upon them, or imminent) impatiently to wiſh death. Thus much for this Uſe, the Uſe of Information.

Ʋſe 3. For Exhortation: and it conſiſts of divers parts or branches.

1. To exhort every one of us (ſeeing death is unavoidable, cannot be avoided) much to think, and often to meditate (and that ſeriouſly) upon our own death; and this being done of us, it will be a good means to prevent much evil in our practice; and much to put us on in the wayes of goodneſs.

To prevent much evil in our practice: as

p. 3831. Diſſoluteneſs, or looſneſs of life: Durſt any man give himſelf liberty to be drunk, if he ſeriouſly weighed, he might be ſtruck with death whiles he is drunk, as Elah the King of Iſrael was? 1 Kings 16.9, 10. Or durſt any man commit uncleanneſs, if he could ſeriouſly think of this, that God might ſtrike him ſuddenly while he is in that filthy act, as he did Zimri and Coſbi? Numb. 25.8.

2. A frequent and ſerious meditation of our own death, will be a good means to prevent our vigorous and cruel proceedings with others; ſee Job 31.13, 14. Matth. 24.48, 49. Amos 6.3.

3. This will be a good means to prevent our over-love, and immoderate uſe of outward things: To this purpoſe is that of the Apoſtle, 1 Cor. 7.29. If we do not ſee death ſtand at the end of all our earthly profits, at the end of all our worldly pleaſures, we ſhall too eagarly purſue them; and having obtained them, ſhall too much ſolace our ſelves in them.

4. This will be a good means to prevent the danger of death; I mean, to take away the ſting and terror of it, death being like unto the Baſilisk; if it ſee thee before thou ſeeſt it, it will be thy death; but if thou ſee it firſt, thou wilt be the death of it.

p. 384And as the frequent and ſerious meditation of our own death, will be a good means to prevent much evil in our practice; ſo likewiſe it will be a good means much to further us in the wayes of goodneſs: as

1. Hereby we ſhall be minded to be more painful and profitable in our places, Eccleſ. 9.10. and 2 Pet. 1.13, &c.

2. Hereby we ſhall be made more meek, and patient in all our ſufferings and afflictions, Phil. 4.5. James 5.7, 8. This is that which will make quiet in all provocations: This'is that which will comfort in all diſcouragements: I ſhall ſhortly be ſent for, I ſhall ſhortly be called from hence; then I ſhall be righted then I ſhall be cleared, then I ſhall have reſt.

3. Hereby we ſhall be made more watchful, the thing being ſo certain, and the circumſtances ſo uncertain, (as time, place, and manner) See Mark 13.35. and Luke 21.34.

4. And laſtly, this will be a good means to work in us a care to prepare for death. A man that ſeriouſly concludes he muſt dye, will not that man go about to ſet his houſe in order, his heart in order, all in order? And thus now we have done with the firſt part, or branch of this Uſe, which hath been p. 385to exhort every one of us much to think, and often to meditate (and that ſeriouſly) upon our own death, which (as you may perceive) will not be a little advantageous in our Chriſtian courſe.

2. The ſecond part or branch of this Uſe is, to exhort us (every one of us) ſeeing death is unavoidable, cannot be avoided, that we would labour to prepare and fit our ſelves for death. But before we come to hold forth the means, we will propound ſome Motives.

Motive 1. Now the firſt Motive we have in the Doctrine it felf; death is unavoidable.

Motive 2. This is the main errand of our life. God did not ſend us into this world to ſin, and …o glut our ſelves with the creature, but to bring him ſome honour, and then to dye. The Factor is not imployed to take his pleaſure abroad, but to negotiate for his Maſter, and then to return home.

Motive 3. Death is but once; and that ſtands in need to be well done, which can be but once done; Heb. 9.27. once, and no more. An Hour-glaſs, when it is run out, may be turn'd again; but in this caſe it is otherwiſe.

Motive 4. When death hath done with thee, then God will begin with thee. Thou muſt once dye, and after this come to judgement. p. 386Heb. 9.27. Then no more praying, no more faſting, no more any Prophet to come unto thee in the Name of the Lord: thou ſhalt not lye a few years in flames of wrath, and then get leave to come out, that thou mayeſt amend thy life: Oh no! if once there, for ever there.

Motive 5. Laſtly, conſider with thy ſelf, it will be as much as thou canſt do, to do the work of death; therefore prepare, and get all thy other work done before. Then haply thy friends about thee (loath to part with thee, and thou with them) will diſquiet thee, extremity of pain will be upon thee, and perplex thee, Satan buſie with thee, thy conſcience active and ſtirring: It is no little, no eaſie work, to do the work of death.

Thus much for the Motives: Now to come to the Means, whereby to prepare and fit our ſelves for death.

Means. 1. We muſt make ſure to repent of all our known ſins; that is, call them to mind, unfainedly bewail them, heartily confeſs them, earheſtly crave pardon of them, purpoſing by Gods help to forſake them all. Such as dye impenitently, dye in their ſins; and that is a woful and a lamentable dying, as our Saviour tels the Jewes, John 8.21, 24.

p. 387Means 2. We muſt make ſure of Chriſt, that Chriſt is ours, that we are clothed with his Righteouſneſs, 1 Cor. 15.56, 57. If thou haſt got Chriſt into thine armes by faith, thou may'ſt boldly look death in the face, Rom. 8.36, 37. Phil 1.21. Having a good Chriſt, thou may'ſt be confident of a good death; Luke 2.28, &c.

Means 3. If we would be ſitted and prepared for death, we muſt make ſure to have renewed natures; ſuch being onelyonly fitted for the Bridegrooms coming, as have Oyl in their Lamps; (An outward proſeſſion will not ſerve the turn, unleſs we have that we make profeſſion of) See Revel. 20.6. and Revel. 22.17. The Spirit and the Bride ſay, Come. If a man have got the Spirit (the ſanctifying graces of Gods Spirit) into his ſoul, to beautifie it, as the Bride is with her Ornaments, why then he may ſay to Death, Come, and to Chriſt, Come Lord Jeſus, come quickly.

Means 4. That we may be prepared for death, we muſt learn to bear (and that willingly and patiently) the croſſes and troubles, wherewith the Lord is pleaſed daily to exerciſe us. ſee Matth. 10.37, 38. Luke 9.23. And ſo the Apoſtle ſaith of himſelf, 1 Cor. 15.31. that he did dye daily: his meaning is, that (by his patient and willing bearing of thoſe p. 388daily croſſes he was ſubject unto) he learned every day to dye. So think with thy ſelf, If I cannot endure a little, how ſhall I endure more? If I cannot endure a light croſs, a ſmall affliction, how ſhall I bear the pangs of death when they come? As Agamemnon firſt overcame the Lacedaemonians by wraſtling, and then by fighting: And Bilney (the Martyr) firſt burned his finger in the Candle, that after he might the better endure the burning of his whole body at the ſtake.

Means 5. We muſt labour for heavenly-mindedneſs, ſit looſe to the creature, have in us a holy indifferency concerning all things ſublunary. That which the Apoſtle ſaith of the love of money, 1 Tim. 6.10. that it is The root of all evil; and the cauſe why many are even pierced thorow with many ſorrowes (the truth whereof is never more ſeen then on their death-beds) may be likewiſe ſaid of the love of any other worldly thing; (the overlove, which is the Apoſtles meaning in the place cited) and therefore the counſel is good, Pſalm 62.10. Matthew 6.19. and 1 Cor. 7.29, &c.

Means 6. If we would be preprared, and fitted for death, we muſt walk ſincerely, Prov. 10.9. 2 Kings 20.3.

Means 7. If we would be prepared for p. 389death, we muſt walk fruitfully, Eccleſ. 9.10. Galatians, 6.10. 1 Timothy, 6.17. &c. Luke 16.9.

Means 8. Laſtly, ſuch as have Families and outward eſtates, (that they may be the better … pared for death) ſhould ſet them in order, Iſaih 38.1. And although I mention this the laſt, to do this before ſickneſs, (in time of health) will be great wiſdome: By doing this, they will not dye more quickly, but more quiet…y. And thus now we have done with the ſecond branch of this Uſe.

3. The third branch of this Uſe, is to exhort ſo many as are in ſome good meaſure prepared for death, (although the Doctrine contain a moſt certain truth, yet) not to be d…ſmayed, nor too much diſcouraged; and this upon the grounds following:

1. Becauſe it muſt be but once done, Heb. 9.27. Let me dye, (ſaith Seneca a heathen man) and what hurt comes by that? I can be bound no more, I can be ſick no more, I can dye no more.

2. Becauſe death is a conquered enemy. Chriſt overcame this enemy, and not onelyonly for himſelf, but for all his; Iſaiah 25 8. Hoſ. 13.14. 1 Cor. 15.57.

3. Becauſe this battel being fought, we ſhall be freed from that which hath troubled p. 390us all our life long; to wit, ſin. Death is the Funeral of our vices, and the Reſurrection of our graces. Death was the daughter of ſin; and in death ſhall that be fulfilled, The daughter ſhall deſtroy the Mother.

4. Becauſe then they ſhall be freed from all their toyl and labours: It is a difficult thing to pray, the execution of the particular calling not eaſie; but ſee Revelations 14.13.

5. Becauſe then immediately (after this battel fought) they go to God, ever to be with him, and to have a Crown of glory put upon their heads by him, 1 Theſſ. 4.17. 2 Tim. 4 8.

6. And laſtly, becauſe divers of Gods people heretofore, were ſo far from fearing of death, as that they deſired it, Gen. 49.18. Luke 2.28, &c. Rom. 7.24. Philip. 1.21, 23. And thus now we have done with the Common-place implyed in the ſixth Principle, to wit, Death.

NOw we come to the ſecond Head or Common place; to wit, the general Reſurrection: and receive it in this Doctrine:

p. 391Doct. It is a moſt certain truth, that there ſhall be a general Reſurrection: That all the dead ſhall riſe again with their own bodies at the laſt day.

The Scriptures are very clear and evident in this point. See Job 19.25, 26, 27. Iſaiah 26.19. John 5.28, 29. Acts 24.15.

The Grounds and Reaſons of the Doctrine. And firſt we will lay you down Reaſons, why the bodies of the godly muſt be raiſed again at the laſt day; and then, why the bodies of the wicked muſt be then raiſed.

Reaſons why the bodies of the godly muſt be raiſed again at the laſt day:

Reaſ. 1. Becauſe the Lord is their God, is in Covenant with the godly, in Covenant with the whole man; not onelyonly ſoul, but body. This is our Saviours Argument to the Sadduces, who denied the Reſurrection, Mat. 22.31, 32. As touching the Reſurrection of the dead, have ye not read that which was ſpoken unto you by God, ſaying, I am the God of Abraham and the God of Iſaac, and the God of Jacob? God is not the God of the dead, but of the living. Our Saviours meaning is this, The God of Heaven ſpeaking to Moſes (Exod. 3.9.) of Abraham, Iſaac, and Jacob, (who being in Covenant with God, but all dead long before the Lord then ſpake unto Moſes, yet) ſpeaks p. 392of them as alive; thereby intimating the Reſurrection of their bodies, that their dead bodies ſhould be raiſed again at the laſt day; and if their bodies, why then the dead bodies of all that are in Covenant with God.

Reaſ. 2 Chriſt himſelf hath undertaken this; to wit, to raiſe up the dead bodies of all his at the laſt day, John 6.39. And is not this an eaſie thing with him, he being not only man, but God? See Mat. 22.29. Phil. 3.20, 21.

Reaſ. 3. Chriſt is riſen, therefore the dead bodies of all the godly ſhall riſe again at the laſt day. This is a true and ſure conſequence: for 1. Chriſt roſe again, that he might raiſe them. 2. Chriſt is their Head, and they his Members: ſeeing then Chriſt their Head is riſen, they alſo his Members doubtleſs ſhall riſe; for the glory of the head requires this, that he have his members ſutable, and in like condition with himſelf. 3. The ſame Spirit is in them, which is in Chriſt raiſed; he joyneth and uniteth them with Chriſt, and worketh the ſame in them, which he doth in Chriſt; But he hath raiſed Chriſt, therefore he will raiſe them.

Reaſ. 4. To this end the bodies of the Elect were made, that in them (as Temples) the Holy Ghoſt might dwell for ever; therefore p. 393their bodies ſhall riſe again at the laſt day, and live for ever.

Reaſ. 5. This great truth denied, (that the bodies of the godly ſhall be raiſed again at the laſt day) overturns all Religion, 1 Cor. 15.12. unto the nineteenth. Thus you ſee the Reaſons why the bodies of the godly muſt be raiſed again at the laſt day. Now we come to lay you down the Reaſons, why the bodies of the wicked muſt be raiſed.

Reaſ. 1. Becauſe the Scripture delivers this in plain and expreſs termes, 3 Cor. 5.10. John 5.28, 29. Acts 24.15.

Reaſ. 2. The threatnings and comminations, that lie againſt the wicked; Matth. 10.28. Mark 9.43. and ſo to verſe 49. beſides divers other places.

Reaſ. 3. The Juſtice of God requires this. The wicked do not onelyonly ſin in ſoul, but in body; therefore their bodies muſt be raiſed again at the laſt day, that ſo they may be puniſhed in both. Thus you ſee, that not only the dead bodies of the godly ſhall be raiſed again at the laſt day, but alſo the dead bodies of the wicked. Yet (obſerve) with a double difference: 1. In regard of the efficient. 2. In regard of the final cauſe. The bodies of the godly ſhall riſe by the power of Chriſt their Head; the bodies of the wicked, by the power p. 394of Chriſt their Judge: The bodies of the godly ſhall riſe to eternal glory, the bodies of the wicked, to eternal condemnation.

For the further opening of this Doctrine, we intend 1. To anſwer ſome objections. 2. In brief to lay before you the manner or method of the general Reſurrection. 3. And laſtly, the Uſes.

Firſt to anſwer ſome objections.

Object. 1. From Eccleſ. 3.19.20.

Anſw. 1. Solomon doth not ſpeak here in his own perſon, but in the perſon of an Epicure or Atheiſt. 2. Suppoſe Solomon do here deliver his own judgement, he ſpeaks nothing here of the eſtate after death; but onelyonly delivers thus much, That as beaſts dye, ſo men dye; the one, as wel as the other.

Object. 2. From 1 Cor. 15.50.

Anſw. By fleſh and blood here, we are not to underſtand the body ſimply, but as it is cloathed with ſin and corruption, and ſo indeed it ſhall not inherit the Kingdom of God; but as it is immortal and glorious it ſhall.

Object. 3. From 1 Cor. 15.44. So then it may ſeem our bodies at the laſt day ſhall riſe Spiritual bodies, and not conſiſting of fleſh and blood.

Anſw. The Apoſtle doth explain himſelf verſe 53. There ſhall not be a change in ſubſtance, p. 395but in quality. The bodies of the godly ſhall then be immortal, incorruptible, not needing means of corporal nouriſhment, nor ſubject to infirmities; but nimble, ſtrong, and impaſſible, void of all deformity and uncomlineſs, of perfect ſtature, glorious, &c. The bodies of the wicked then ſhall be immortal alſo, and incorruptible; but paſſible, to endure the puniſhment inflicted upon them.

Object. 4. That bodies reſolved to duſt and aſhes, ſhould riſe again, is not this impoſſible?

Anſw. Luke 18.27. Gen. 18.14. Luke 1.37. The Almighty God that made all things of nothing, is not he able to reſtore the body, although turned to duſt, burnt to aſhes, or devoured by wild beaſts?

The manner of the Reſurrection.

The next thing we promiſed, is to lay forth (in brief) the manner or method of the gen… ral Reſurrection.

1. In the firſt place, when the laſt day of the world is come. Chriſt on a ſudden (in the ſame viſible form he went to heaven) will come in the Clouds with his Angels, and the ſouls of his Saints departed, Acts 1.11. Judges 14.15.

2. The Trumpet of God ſhall then ſound, the voyce of the Arch-angel ſhall then be p. 396heard, Chriſt ſhall command, and call upon the dead to riſe, and come to judgement; 1 Theſſ. 4.16. John 5. 28, 29.

3. Immediately, preſently upon this, the ſouls of all the godly deceaſed ſhall en…er into their bodies, and then their bodies riſe to life eternal; and ſo the ſouls of all the wicked deceaſed, ſhall return into their bodies, and then their bodies riſe to eternal condemnation, John 5.28, 29.

4. Such as ſhall then be alive, ſhall have a change on a ſudden, in ſtead of death and Reſurrection, 1 Cor. 15.51, 52.

5. The Angels ſhall then gather the Elect, and chaſe in the Reprobates from the four Wind…s of heaven, and preſent them before Chriſt. Matth. 24.31, and 25.31, 32. Now we come to the laſt thing, the Uſes.

Ʋſe 1. For Confutation. 1. To confute, as the old Sadduces, ſo the Atheiſts of our time, who imagine the ſoul to dye with the body; and ſo an end of both. That this was the opinion of the Sadduces, ſee Mat. 22.23. Acts 23.8. That this is the opinion of the Atheiſts of our time, is very evident by their lives and converſations. 2. To confute ſuch, as not diſtinguiſhing betwixt a Spiritual and corporal Reſurrection, do deny, that the body ſhall riſe again at the laſt day. They confeſs the p. 397ſoul to be immortal, but they acknowledge no other Reſurrection, but Regeneration, the ſouls riſing from the death of ſin to the life of grace: the bodies Reſurrection they utterly deny. Of this wicked opinion Hymeneus and Philetus ſeem to have been the Authors, 2 Tim. 2.18.

3. To confute the Anabaptiſts, who deny that the very ſelf-ſame bodies which we now have, ſhall riſe again; but affirm that God (at Chriſts ſecond coming) will make new bodies; new bodies, not onelyonly in regard of quality, but in regard of ſubſtance.

Ʋſe 2. For Terrour to all ſuch as live and dye in their ſinnes, as live and dye unrepentant. Conſider, that even that body, which thou haſt uſed as a weapon and inſtrument to pride, to ſwearing, to prophaning of the Lords day, to drunkenneſs, uncleanneſs, lying, and the like, ſhall riſe again: And as thou haſt done in it that which thou ſhouldeſt not, ſo thou ſhalt receive in it, that which thou wouldeſt not: that hand, thoſe feet, thoſe adulterous eyes, that blaſpheming tongue, ſhall riſe again to receive condign puniſhment: thou ſhalt no ſooner peep out of thy grave, but thou ſhalt ſee him come to judge thee, whom thou haſt pierced, diſpiſed, diſobeyed. If the wicked might ceaſe to be after this life, p. 398and dye as the beaſt doth, O then it would be well with them, becauſe then there would be an end of their miſery; but the wicked muſt after this life, riſe again to condemnation, which is the accompliſhment of their eternal woe and wretchedneſs. A ruful and doleful caſe to conſider; and yet it is the condition of all impenitent ſinners. If a man were bidden to go to bed, that after he had ſlept, and was riſen again, he might go to execution, it would make his heart to ake within him; yet this (nay a thouſand times worſe) is the ſtate of all impenitent ſinners: they muſt ſleep a while in the grave, and then riſe again, that a ſecond death may be inflicted upon them both in body and ſoul, which is the ſuffering of the full Wrath of God, both in body and ſoul eternally. The caſe being thus, that counſel of the Apoſtle Peter would be conſidered of by the wicked, and before it be too late, Acts 3.19.

Ʋſe 3. For Comfort and Conſolation to all the godly. The Apoſtle Paul traverſing this Doctrine of the bodies Reſurrection, 1 Theſſ. 4.13, &c. obſerve his cloſe, verſe 18. Although the dayes of this life be dayes of woe and miſery, yet the day of the Reſurrection, ſhall be unto all the godly a time of refreſhing and felicity; Acts 3.19. Thoſe hands that p. 399have been lfted up in prayer, and ſtretched out to relieve the poor Saints; thoſe feet that have been forward to go to Sermons, thoſe eyes that have wept for the ſins of the times, but firſt and principally for thine own ſinnes; that have wept again and again for the offence of a good and gracious God; that tongue which hath glorified God, that body which hath ſuffered for Chriſt, ſhall riſe again to be partaker of all his glory. Upon this ground, the godly heretofore in their greateſt miſeries have comforted themſelves; See Job 19.25, 26, 27. and Iſaiah 26.19. This was the comfort of the poor Jewes under Antiochus Epiphanes, they looked for a better Reſurrection, the remembrance whereof, was as ſugar, to reliſh the bitterneſs of the Croſs, Heb. 11.35. Nay upon this ground, ſee the Apoſtle Paul triumphing over death, 1 Cor. 15.55, 56, 57. And ſee what he ſaith, Phil. 3.21. Six things ſhall befal the body of the godly at that day:

1. Immortality, ſo as they can never dye again, 1 Cor. 15.53.

2. Incorruptibleneſs, they ſhall never be inclined to putrifaction, or any corruption, 1 Cor. 15.53.

3. Spiritualneſs, 1 Cor. 15.44. and that in divers reſpects: 1. Becauſe they ſhall be p. 400poſſeſſed fully by the Spirit of God, ſo as they ſhall be both governed by the Spirit, and be ſubject to the Spirit wholly. 2. Becauſe they ſhall live as the Angels in Heaven do, without meat, or raiment, or any other bodily helps or ſuſtenance. 3. Becauſe they ſhall be for nimbleneſs as it were ſpirits.

4. The fourth thing that ſhall befal the bodies of the godly at that day, is Power; for of bodies full of weakneſs, and ſubject to many calamities, and diſtreſſes, and paines, they ſhall be raiſed in power; that is, ſtrong, able, and impaſſible.

5. Perfection, for they ſhall be free from deformity, unhandſomneſs, lameneſs, &c. and become moſt beautiful and comely; neither infancy, nor old age hindring them; but ſhall appear in full age and beauty.

6. Shining and Splendor: as the ſun or ſtars in the Firmament, the body being cloathed with a Celeſti…l glory, and Divine light, Dan. 12.3. Matth. 13.43. Thus much for the Uſe of Conſolation.

Ʋſe 4. For Inſtruction, or to point out unto us divers duties.

1. If we believe the Reſurrection of the body, we muſt be moderate in mourning for our Chriſtian friends deceaſed. Our Saviour Chriſt did weep for Lazarus: And when p. 401Stephen was ſtoned to death; ſome that feared God buried him, and made great lamentation for him; and therefore mourning for the dead is not altogether unlawful; yet remember we muſt, what the Apoſtle ſaith to the Theſſalonians, 1 Theſſ. 4.13.

2. This Doctrine of the Reſurrection, ſhould teach us to have the very body in honour, and not to tranſgreſs againſt it. Seeing our bodies muſt be raiſed again at the laſt day, we muſt take heed of polluting and defiling them by Gluttony, Drunkenneſs, Uncleanneſs, and the like; 1 Cor. 6.13, 14. 1 Theſſ. 4.3, 4. 2 Cor. 7.1. Rom. 12.1.

3. The conſideration of this great work of the Reſurrection of our bodies, ſhould teach us to truſt God in other matters, and believe his Promiſes, though there be never ſo great unlikelihood of the accompliſhment, in reſpect of the outward means and appearance, Rom. 4.17. to the 22.

4. We ſhould be very careful to get aſſurance, that our bodies ſhall riſe gloriouſly, have a glorious Reſurrection. And that we may be aſſured, we muſt make ſure of a juſtifying faith, ſuch a faith as will rightly apprehend and lay hold on him who is the Reſurrection and the life, John 11.25. And then we muſt make ſure of the firſt Reſurrection; p. 402not onelyonly pretend our ſelves to have faith, but make ſure it be, as a juſtifying, ſo a ſanctifying faith; for ſo a juſtifying faith ever is. To riſe in ſoul we muſt make ſure; that is to ſay, from the death of ſin, to the life of grace, Rev. 20.6. Rom. 8.11.

5. And laſtly, we ſhould earneſtly endeayour to live as the children of the Reſurrection, Luke 20.36. as thoſe that believe a glorious Reſurrection; heavenly, harmleſly, and fruitfully. 1. Heavenly, Philippians 3.20, 21. 2. Harmleſly, Acts 24.16, 17. 3. Fruitfully, 1 Cor. 15.58. Thus we have done with the ſecond Member of this Principle, as we reckon.

Of the day of judgement.

THe ſecond Common-place being finiſhed, we come now to the third, which we lay forth in this Doctrine:

Doct. 3. Immediately after the general Reſurrection, ſhall be the laſt Judgement. Or thus: It is a moſt certain truth, that there ſhall be a day of judgement:

The Scriptures are very clear and abundant in proof of this point. Begin we with that antient teſtimony alledged in the Apoſtle Jude, Jude 14.15. See Dan. 7.9, 10 Eccl. 12. v. laſt p. 403Matth. 12.36. Acts 17.31. Rom. 14.10. 2 Cor. 5.10. The Reaſons of the Point.

Reaſ. 1. Gods Decree. Heb. 9.27. As the Lord hath appointed the former, ſo the latter.

Reaſ. 2. The particular judgements the Lord inflicts in this life upon perſons and places; as the burning of Sodom and Gomorrah, the drowning of the old world, the plaguing of Aegypt, and the deſolation of Jeruſalem; did not all theſe typifie the general judgement? Luke 17.26. &c.

Reaſ. 3. The conſciences of men and women (even the leaſt inlightned and awakened) tremble at this great truth and ſo prove it, Acts 24.25.

Reaſ. 4. The juſtice and goodneſs of God. The juſtice of God requires that it ſhould go abſolutely ill with the wicked the goodneſs of God requires that it ſhould go abſolutely well with the godly: but neither of theſe come to paſs in this life, and therefore there muſt be a day of judgement, that both theſe may be effected.

Reaſ. 5. The fifth and laſt Reaſon. This is the end of the general Reſurrection, to wit, the general Judgement. Men and women muſt be raiſed again, that they may be judged. But here we meet with an objection.

p. 404Object. May ſome man ſay, The whole world conſiſts of Believers and Unbelievers. But as touching Believers, it is ſaid John 5.24. that they ſhall not come foreign, in judicium, to judgement.

Anſw. The meaning is, not to the judgement of condemnation; and ſo indeed the laſt tranſlation renders it.

Object. And then as touching Unbelievers, (ſo remaining) it is ſaid of them, John 3.18 that they are condemned already.

Anſw. It is true, ſo they are. 1. In Gods Decree. 2. In Gods word. 3. In their own conſciences. But yet the manifeſtation and finiſhing of this judgement is reſerved unto the laſt day.

But for the opening of ſo weighty a Doctrine, we intend to anſwer the queſtions following. 1. How this judgement is diſtinguiſhed from other judicial proceedings. 2. When the day of judgement ſhall be. 3. Who ſhall be the Judge. 4. And laſtly, What ſhal be the manner of proceeding at that day.

Queſt. 1. The firſt queſtion is, How this judgement is diſtinguiſhed from other judicial proceedings?

Anſw. This we may let you ſee in divers Epithets given to this judgement: as 1. It is called the laſt judgement: (ſo the Catechiſme p. 405entitles it:) And ſo it is, for after it there ſhall be no other; the ſentence paſſed then, can never be reverſt; there can be no appeal from that Judge and judgement. 2. It is called the general judgement. God judgeth men and women in this world, and that both in life and death: He judgeth them whilſt they are living by correcting his people for their ſcapes and infirmities, by puniſhing the wicked for their tranſgreſſions and rebellions. He judgeth every man and woman at death. But then ſhall be a general judgement of all, 2 Cor. 5.10. 3. It is called a manifeſt and open judgement: And ſo it ſhall be, for the proceedings then, ſhall be in the eye and view of all the world. 4. It is called a ſudden judgement: And ſo it ſhall be, in regard of the wicked; Even as the flood came upon the Old World, when they were wantonizing, and deriding that preacher of righteouſneſs. 5. And laſtly, It is called an eternal judgement: Not that the Judge ſhall ſit for ever, ſifting matters, and debating cauſes; but it is ſo called, from the effect; for the iſſue will be this, The eternal weal and happineſs of the godly, and the eternal woe and miſery of the wicked.

Queſt. 2. The ſecond queſtion. When the day of judgement ſhall be?

Anſw. In likelihood, it is not far off, if we p. 406compare ſome Texts, and our times, as Luke 18.8. Matth. 24.37, &c. 2 Tim. 3.1, &c. The truth of it is, were but Rome ruinated, and the Jew called, what ſhould hinder that great day? And in how little time can the Lord effect theſe two great works? But touching the preciſe day, ſee Mat. 24.36. But why doth the Lord conceal this day? Anſw. 1. That he might hereby bridle our curioſity, Acts 1.7. 2. That the wicked might not defer their repentance, Pſalm 95.7, 8. 3. That the godly might be occaſioned to continual watchfulneſs, Mark 13.33, &c.

Queſt. 3. The third queſtion. Who ſhall be the Judge?

Anſw. God. All the Perſons in the Godhead, Father, Son, and Holy Ghoſt: All the three Perſons ſhall judge, as touching their conſent and Authority; but the particular execution of this judgment is committed to the Son; it is he that ſhall execute this vengeance, and as he is the Son of man, John 5.22, 27. 2 Tim. 4.1. Acts 10.42. and 17.31.

Object. 1. But the Apoſtles ſhall judge the twelve Tribes of Iſrael, Mat. 19.28.

Anſw. It is true, the Apoſtles ſhall judge the twelve tribes; but how? to wit, by their Faith and Doctrine; the example whereof wil take away all excuſe from the Iſraelites: p. 4072. They ſhal be as Juſtices on the Bench, and conſent to Chriſts judgements.

Object. 2. The Saints ſhal judge the world, 1 Cor. 6.2.

Anſw. It is true, 1. As ſitting with the Judge, and approving of his ſentence, as the Apoſtles before. 2. As they are Members of Chriſt the Judge: and 3. As their example ſhall be alledged to condemn the wicked.

Queſt. 4. The 4^th and laſt queſtion. What ſhal be the manner of proceeding at that day?

Anſw. That we may the better reſolve this queſtion, we are to conſider. 1. The Preparation to this judgement. 2. The judgement it ſelf. The Preparation is twofold, 1. Of the Judge. 2. Of them to be judged. The Preparation of the Judge conſiſts in four things. 1. In the Commiſſion he hath from his Father, (John 5.27.) which then ſhal be manifeſted to all the world. 2. In the cloathing of his Humane Nature with a wonderful Majeſty and glory, Matth. 25.31. Matth. 16.28. compared with Mat. 17.1, &c. 3. In his Train, which ſhal be thouſand thouſands of Saints and Angels, and that in their ſplendor and beauty; Dan. 7.9, 10. Jude v. 14. Matth. 25.31. 4. In the choyce of a place where to ſit, and the erecting of a glorious Throne whereon to ſit, Matth. 25.31. Rev. 20.11. p. 408Thus much touching the Preparation of the Judg. Now for them who are to be judged; they muſt be prepared four wayes: 1. By Citation or Summons. 2. By Reſurrection. 3. By Collection. 4. By Separation.

1. By Citation or Summons, which ſhal be a great ſhout from heaven, John 5.28. Mat. 24.31. 1 Theſſ. 4.16. As Chriſt now uſeth the Miniſtry of man, ſo then he wil uſe the Miniſtry of Angels.

2. Upon this ſhal follow the Reſurrection; Every thing ſhal give up its dead, Rev. 20.13. And ſuch as are found alive ſhal be changed; They ſhal not dye, but be changed; and not in regard of ſubſtance, but in regard of quality; 1 Cor. 15.51, &c.

3. Upon this ſhal follow their Collection. The raiſed and changed, all, both Elect and Reprobate, ſhal be gathered by the Angels from the four Winds of heaven, from every place under the ſun, and convented before the Judge, Mat. 24.31. and 25.32.

Laſtly, ſhal be the Separation betwixt the Elect, and the Reprobate; the Elect to go on Chriſts right hand, and the Reprobate enforced to his left, Matth. 25.32, 33. Thus much for the Preparation to this judgment, (the preparing of the Judge, and them to be judged.)

p. 409Now we come to the judgment it ſelf: Wherein conſider three things. 1. By what Law man ſhal be tryed. 2. By what Evidence. 3. What the ſentence ſhal be.

1. Touching the firſt, Such as never heard of Chriſt, muſt be tryed by the Law of Nature, (thoſe Notions being ſufficient to make them inexcuſable) Rom. 2.14, 15, 16. Such as have lived in the viſible Church, ſhal be tryed by the written Law and the Goſpel; Rom. 2.12. Job. 12 48. The abſolution of the godly, ſhal be principally according to the Goſpel, but confirmed by the Law; the condemnation of the wicked, ſhal be principally by the Law; but ſhal be confirmed by the Goſpel.

2. Now we paſs to the ſecond, By what Evidence? Anſw. By the opening of three books. 1. The book of Gods Remembrance. 2. The book of Conſience. 3. The book of Life or Election. Rev. 20.12.

3. The third thing the Sentence, what it ſhal be: See the ſentence that ſhal be paſſed upon the godly, Matth. 25.34. And ſee the ſentence that ſhal be paſſed upon the wicked, Matthew 25.41. Thus we proceed to the Uſes.

Ʋſe 1, For Terrour to the wicked and ungodly, ſuch as go on in their ſins impenitently, as 2 Cor. 5.10, 11. Rom. 2.4, 5, 6. and p. 410Eccleſ. 11.9. It may be they are now in jollity; but that day muſt come, that they may be in abſolute miſery. You have heard that the Judge muſt come, and in what manner; and that the whole world muſt be convented before him: Alas, (the Parties we are now ſpeaking of) what wil they ſay at that day? An accuſing conſcience within them, Hell beneath them, the good Angels and Saints on the one hand them, ready to give approbation to the ſentence paſſed upon them; the Divels on the other hand, attending to carry them away with them; and they before an angry Judge, ready to paſs the irrevocable ſentence upon them. O how wil they be able to ſtand before this Judge! Rev. 1.7. Belſhazzar (Dan. 5.5, 6.) did but ſee a mans Hand-writing on the Wall, and how was he perplexed! Felix did but hear the Doctrine of the laſt judgement preached, and did not he tremble? Acts 24.25. Nay, ſee we the terrour of this day to the wicked, Rev. 6.12, &c. Alas! a day, wherein not onelyonly their ſinful actions and words muſt be brought to light, but even their ſinful thoughts and cogitations; Eccleſ. 12.14. 1 Cor. 4.5. Theſe things haſt thou done, theſe things haſt thou ſpoke, nay theſe things haſt thou thought. But wil ye ſee more plainly what ſhal become of p. 411particular Malefactors at that day, as what ſhal become of Anti-Chriſt, and his Abettors and followers, 2 Theſſ. 2.8. to the 13. Of all Apoſtates, Heb. 10.26, 27. Of all Perſecutors, Jude 15. Of all Hypocrites, Pſal. 50.16, &c. Of all cenſorious perſons, that cenſure others for the faults they themſelves live in the willing practice of, Rom. 2.1, 2, 3. Of all Covetous and Mercileſs perſons, James 5.1, &c. and 2.13. Matth. 25.41, 42. &c. Of all Whoremongers and unclean perſons, Heb. 13.4. Eccleſ. 11.9. Of all Lyars, Rev. 21.8. and 22.15. Of all Gluttons and Drunkards, Luke 21.34. 1 Cor. 6.10. Laſtly, Wil you know what ſhal become of all them that do not obey the Goſpel, all ignorant perſons and unbelievers? 2 Theſs. 5.8.

Object. May the wicked man ſay, It is a great while to the day of judgment.

Anſw. Surely no: 1. See 1 Pet. 4.7. Jam. 5.8. 2. The ſigns and fore-runners of the laſt judgment, are the moſt of them accompliſhed already. 3. Suppoſe it were a great while to that day, yet the day of thy death (which wil be the day of thy particular judgment) cannot be very far off.

Things being ſo, (that we may draw to an end of this Uſe) how much doth it concern ſuch as go on in an evil way, to break off their p. 412ſins by Repentance, as Pſalm 50.22. Nay further, let them conſider the Lords command, (and upon this ground) Acts 17.30, 31. The times of this ignorance God winketh at; (that is, regardeth not, cared not what became of the multitude in thoſe times) but now commandeth all men every where to repent, &c. O! therefore be they earneſt with the Lord, to give them what he commands; both old and young, how ſhould they labour Repentance in the uſe of all good means; the Lord not only commanding it, but ſo graciouſly promiſing to the Repentant, Eph. 5.14. Proverbs 28.13. Iſaiah 1.16, &c.

Ʋſe 2. For the great comfort and conſolation of all the godly: In this world they are many times evil thought of, but then wil be the day of their clearing; they are now troubled with the remainders of ſin, and affliction hanging upon them as a conſequent, which cauſeth them many times to ſow in tears; but thē they ſhal reap in joy: now is their fight, but then will be the time of their Coronation. Muſt it not needs be very comfortable to them, to ſee him come their Judg, who was judged for them? their Saviour, he who lived and dyed for them, to ſee him coming as Judge of all the world? what a comfortable ſight and meeting wil that be? Was it not a very comfortable p. 413meeting of Joſeph and his Brethren, when he diſcovered himſelf unto them? And how comfortable is the meeting of man and wife (truly loving) having been long aſunder! Him, their Chriſt, whom they laboured ſo long, and ſo often, to have full familiarity with? Him, whom they have ſo often ſought in his Ordinances, and for whoſe abſence they have ſo often mourned? O the affection that he wil then manifeſt unto them! Not a good purpoſe, not a good thought of theirs wil he conceal: not an evil thought of theirs (in any part of their life) wil he charge them with. What joy and comfort wil the pronouncing of the ſentence afford unto them? Mat. 25.34. and then they to be ſo advanced, as to joyn with their Judg in judging of wicked men and Angels? 1 Cor. 6.2 3. We go no further in this Uſe, becauſe of the Doctrine following; deſiring to reſerve every thing for its proper place.

Ʋſe 3. For Exhortation, to exhort Chriſtians divers waies:

1. To be frequent in ſelf-judging, ſo at the day of judgement they ſhal not be condemned with the world. Nay, ſo in this world they ſhal avoid many particular judgements, which otherwiſe will befal them, 1 Cor 11.31, 32. Now this ſelf-judging doth compriſe p. 414the particulars following: 1. Self-examination, touching the ſins a man is guilty of. 2. Sins confeſſion, which muſt be ſerious and hearty. 3. Self-condemnation, which is a paſſing of ſentence againſt a mans ſelf at the Bar of Gods Juſtice. 4. An appeal unto the Throne of grace, or an importunate ſuing for pardon in and through Chriſt.

2. To take heed of raſh judging, Rom. 14.10. 1 Cor. 4, 5. Now this is raſh judgment, 1. When our Chriſtian Brethren do wel, to ſay they do ill. 2. When they do ill, to make it worſe. 3. When a thing is doubtful, to take it in the worſt part.

3. To exhort Chriſtians, that when at any time they have any doubtful buſineſs or matter to be controverted, they would be willing to refer themſelves to the judgment and cenſure of their godly Brethren, 1 Corinthians 6.1, &c.

4. To be ſober, prayerful, watchful, heavenly-minded, and fearful to offend God, even in the leaſt thing, Luke 21.34, 35, 36. 1 Pet. 4.7. Rev. 14.7. So the Apoſtle Paul, Acts 24.15, 16.

5. To labour for patience, when at any time wrongs and injuries are done unto them, 2 Theſſ. 1.5, 6, 7. James 5.7, 8.

6. To exhort Chriſtians to be loving, merciful; p. 415and bountiful to their Chriſtian Brethren in their diſtreſſes, Matth. 25.34, 35, 36.

7. And laſtly, to perſevere and hold ou… in good courſes even unto the end 2 Epiſtle of John. v. 8. Rev. 3.11. Thus much for the Doctrine of the laſt judgment. Now we ſhould proceed to the two conſequents of it, viz. 1. The eternal happineſs of the godly. 2. The eternal miſery or damnation of the wicked: We ſhal only ſpeak of the firſt here, having largely handled the 2^d in another place.

Of the firſt Conſequent of the laſt judgment.

THe firſt conſequent of the laſt judgment we commend unto you in the Doctrme following.

Doct. The godly, all the godly, (when the laſt judgment is ended) ſhall poſſeſs the Kingdom of God. Though that woman Matth. 20.20. &c. deſired a ſpecial priviledge for her two ſons, (wherein ſhe ſeems very ambitious) yet ſo much ſhe takes for granted, that Chriſts Kingdom ſhal be poſſeſſed of the godly, all the godly: and by the rule of contraries, 1 Cor. 6.9. Epheſians 5.5. But more plainly, Matth. 8.11, 12, 13. and 13.43. and 25.34, 46. Acts 14.22. 2 Cor. 5.1. Rom. 2.7, 10. Several Grounds.

p. 416Ground 1. Gods Decree: The Lord in his Eternal Counſel hath ordained and appointed them to this poſſeſſion, to poſſeſs his Kingdome: and ſo we are to underſtand that paſſage, from the foundation of the world. Matth. 25.34. That is, before the foundation of the world; to wit, from all eternity: See Rom. 8.30. The Apoſtle ſpeaks as of a thing paſt, becauſe it was Decreed, a thing ſet down in Gods Decree. And Acts 13.48. Hence it is, they are ſaid to be written in the book of Life, Phil. 4.3. Rev. 21.27.

Ground 2. Chriſts Purchaſe. He by his obedience Paſſive and Active, hath purchaſed Gods Kingdome for all the Elect; Epheſ. 1.11.14, 1 Theſſ. 5.9. Heb. 10.19, 20. Now the godly, all the godly, do manifeſt themſelves to be of that number.

Ground 3. Chriſts Interceſſion, on earth, and in heaven: On earth, John 17 24. In heaven, Rom: 5.10. John 14.2, 3.

Ground 4. Whileſt they are here on earth, they receive of his anointing, and ſo become Spiritual Kings and Prieſts: Spiritual Kings, whereby they are apted and fitted for Gods Kingdome: Spiritual Prieſts, whereby they daily (as they are enjoyned, Mat. 6.10.) pray for it, Rev. 1.6. and 5.10.

Ground 5. Gods Promiſe and Oath, John p. 4173.16. and 10.28. 1 John 2.25. Heb. 6.17, 18.

Ground 6. Chriſt their head (in their fleſh) is aſcended into Gods Kingdom; and where the Head is, there the Members muſt be in due time: and to prefigure, and the better to aſſure this, ſome of the Members are there already, as En…ch, and Elias, and thoſe mentioned, Matth. 27.52.53.

Before we come to the Application, we have ſome queſtions to anſwer: the firſt is, touching the evils the godly ſhal be freed from, when they poſſeſs that Kingdom. The ſecond queſtion, is touching the place it ſelf. The third queſtion is, touching the good which the godly ſhal enjoy in that Kingdom.

Queſt. 1. The evils which the godly ſhal be freed from, when they poſſeſs Gods Kingdom: Facilius dicere poſsumus, quid ibi non ſit, quam quid ibi ſit, ſaith Auguſtin.

1. They ſhal be freed from Hell, have an everlaſting diſcharge from that moſt woful and horrible place, Rom. 8.1. Rev. 21.8.

2. They ſhal be freed from ſin; there ſhal be no more blindneſs in their minds, no more rebellion in their wils, no more diſorder in their affections; nay, they ſhal be freed from the power and poſſibility to ſin, be in a better condition then ever Adam was: In his beſt p. 418eſtate he might ſin; but they ſhal be confirmed as the good Angels, Iſaiah 60.21. 1 Pet. 1.4. Mat. 22.30.

3. They ſhal be freed from all ſorrow, ſhame, and grief, Iſaiah 25.8. Rev. 21.4.

4. They ſhal be freed from all Adverſary power, all enemies corporal and Spiritual, and the fear of them; there ſhal be a perpetual triumph without War, or fear of War, Luke 21.28.

5. They ſhal be free from the diſpleaſure of God; he wil never be angry with them any more, Rev. 22.3.

6. They ſhal be freed from all thraldom, ſervitude, and bondage: all Oeconomical, Political, and Eccleſiaſtical Relations ſhal then ceaſe; with Abraham, Iſaac, and Jacob, they ſhal ſit down in the Kingdome of heaven.

7. They ſhal be freed from all toyl and labour, all the labour and toyl of both callings, 2 Theſſ. 1.7. Heb. 4.9. Rev. 14.13.

8. They ſhal be freed from all uncomilneſs of body, all bodily deformity; 1 Cor. 15.44. Phil. 3.21.

9. They ſhal be freed from all the means of a natural life, and from the inconveniences that attend the ſame; there ſhal be no need of meat, drink, ſleep, raiment, phyſick, marriage, Matth. 22.30. Rev. 7.16.

p. 41910. They ſhal be for ever freed from all the evils aforeſaid.

Queſt. 2. Now we come to the ſecond queſtion, and that is touching the place it ſelf, which the godly (after the laſt judgment) ſhal poſſeſs; to wit, the Kingdome of God.

Anſw. It is the heaven of heavens, or third heaven; a place far above al viſible heavens, the place whither Chriſt (in his humane nature) aſcended. 1. A place very large and ample, and therefore called that great City, Rev. 21.10. and John 14.2. 2. A place very bright and beautiful, Rev. 21.11. Col. 1.12. 3. A place wondrous pleaſant and delightful, and therefore called Abrahams boſome, and Paradiſe. 4. A place very ſafe, for there wil be none but friends, neither can any enemy enter there. 5. A place durable, and of continuance; Heb. 13.14. 2 Cor. 5.1. 1 Pet. 1.4.6. A wondrous rich place, and therefore called a Kingdom; nay, an heavenly Kingdom; nay, Gods Kingdom; to intimate, that in that place there is a confluence of all good things, beyond all expreſſion & imagination, Pſ. 87.3.

Queſt. 3. The laſt queſtion: And that is touching the good which the godly ſhal enjoy in Gods Kingdome.

Anſw. 1. In general, 1 Cor. 2.9. And if in this world, why then ſure in a far greater p. 420meaſure when they ſhal be poſſeſſed of his Kingdome, as the Pſalmiſt hath it, Pſal. 16.11. 2 More particularly, 1. They ſhal enjoy themſelves (both ſoul and body) in perfection, Epheſ. 5.27. 1 John 3.2. And this is ſhadowed out unto us by thoſe pure white garments, Rev. 3.4.5. and 6.11. 2. They ſhal enjoy the bleſſed company one of another, and ſociety with the bleſſed Angels, Heb. 12.22, 23. The loweſt perſon there, ſhal be as an Angel. Nay 3. There they ſhal enjoy Chriſt, have immediate communion with Chriſt, and by vertue of that communion, have immediate communion with the Father and the Holy Ghoſt, and ſo have a Crown of glory put upon them, and enjoy a perpetual and everlaſting Sabbath. That they ſhal have immediate communion with Chriſt, ſee Phil. 1.23. Rev. 22.3, 4. That they ſhal have immediate communion with the whole Trinity, ſee Mat. 5.8. and 18.10. And then, That they themſelves (when they come to be poſſeſt of heaven, 1 John 3.2.) ſhal have a Crown of glory put upon them, 2 Tim. 4.8. 1 Cor. 9.25. James 1.12. 1 Pet. 5.4. And that they ſhal enjoy a perpetual and everlaſting Sabbath, See John 3.16. Matth. 25.46. Heb. 4.9. And thus we come to the U…es.

Ʋſe 1. For Reprehenſion, to reprove the p. 421ungodly, and then the godly. To reprove the ungodly, and that divers waies. 1. For their mean eſteem of the godly, they thinking of them as baſe and unworthy, when as (be they never ſo low in civil reſpects) they are great Princes, Heirs to an eve…laſting Kingdome, James 2.5. 2. To reprove the ungodly for their mean eſteem of godlineſs, they taking it to be but folly and madneſs. But is that a fooliſh and mad courſe that leads to bliſs, that tends to eternal happineſs? See 2 Pet. 1.11. 3. To reprove the ungodly, becauſe they do no more value Gods Kingdome, no more value heaven, they preferring their luſts and the things of this world unto it; their luſts which are their Spiritual diſeaſes, and wil be their bane and undoing, utter undoing: the things of this world, which are but as Counters and Cherty ſtones comparatively: Wel, it would be throughly weighed: 1 Cor. 6.9. Heb. 2.14. Pſalm 119 155.

2. To reprove the godly: 1. When at any time they envy the trappings, and outward proſperity of the wicked; whereas their portion is ſo little, and their heaven ſo ſhort. Alas, they have but a ſhort heaven; but doubtleſs ſhal have an everlaſting hell: Mat. 25.46. 2 To reprove the godly, becauſe they do not oft enough meditate of this Kingdome, this p. 422heavenly Kingdome prepared for them, the evils they ſhal then and there be freed from, what a glorious place heaven is, and the good they ſhal there enjoy. From this neglect it is, they are ſo intangled, and taken with things terrene and ſublunary, that they are ſo impatient under croſſes and afflictions, that they find the practice of holy duties ſo difficult

Ʋſe 2. For Comfort and Conſolation to all the godly. He that hath look'd upon them with grace, beſtowed ſanctifying grace upon them, intends them eternal glory. And what indeed is grace, but the beginning of glory? or what is glory, but the perfection of grace? The truth is, they are ſubordinate the one to the other, there being not any ſpecifical difference, but onelyonly gradual. See 2 Pet. 1.11. and 1 Pet. 1.3, 4, 5. Wel then, let the godly man, the godly woman (to their comforts) remember what our Saviour ſaith unto them, Luke 12.32. The ſame may be ſaid of other paſſions; Grieve not, faint not little flock, becauſe it is your Fathers pleaſure to beſtow a Kingdome, an heavenly Kingdome upon you: Oppoſe this to all hardſhips, croſſes, and afflictions, nay death it ſelf, and be comforted. See Romans 8.18. 2 Corinth. 4.17, 18. Rev. 14.13.

Queſt. But how ſhould we know whether p. 423we be truly godly or no?

Anſw. 1. Saving grace is of an humbling nature, makes a man nothing in himſelf, low in his own eyes, to reſt upon Gods free favour in Chriſt for juſtification, Rom. 7.24, 25. Mat. 5.3. 2. Saving grace is of a purging nature, it purgeth out corruption, purifieth the heart, Acts 15.9 1 John 3.3. 3. Of an heavenly nature, it wil be pulling up our hearts from theſe earthly vanities, wil be ſoaring upwards from whence it came, Phil. 3.20. Heb. 11.13, 14, 15, 16. 4. It is of a growing nature, (eſpecial…y the publick means being enjoyed in power) Mat. 13 31, 32, 33. Pſal. 92.12, 13, 14.

Ʋſe 3. For Exhortation: To exhort the godly, and then the ungodly. 1. To exhort the godly, and that divers wa…es: 1. To bleſs the Lord, to ſtudy the praiſ…s of their good and gracious God in Chriſt, for th…s his ſuperabundant love unto them; manifeſted in ordaining them to a Kingdom in providing for them (before all worlds) a Kingdom, an everlaſting Kingdom, his Kingdom; and in due time to give his Sonne unto them, to purchaſe it for them; and then at the length to Regenerate them unto it: 1 Pet. 1.3, 4. 2 To exhort the godly, to take heed o… carnal ſecurity, and of ſuffering grace to go out of exerciſe. The Apoſtle p. 424Paul is very frequent in this Exhortation, Phil. 2.12. Rom. 13.11, &c. 1 Theſſ. 5.5, 6. &c. Nay, 3. To be conſtant, forward, and zealous in the way of godl neſs, Matthew 10.22. Rev. 2.10. Galathians 6.9. 1 Cor. 15.58. Matth. 11.12 But here now we meet with two objections.

Object. 1. But may ſome man ſay, This is ſooner ſaid then done, the way of godlineſs (through the backwardneſs and averſeneſs of the unregenerate part) being ſo painful and difficult.

Anſw. 1. The ſpirit is ready, although the fleſh be weak; ſo our Saviour: So the Apoſtle John likewiſe, 1 John 5.3, 4. And you know what the Apoſtle Paul ſaith, Phil. 4.13.2. Why ſhould not the godly be willing to take as much pains for heaven, as others do for hell? To obſerve the Superſtitious, the Prophane, the Covetous, what pains they take to go to hell; riſe up early, ſit up late, and all to go to hell. 3. Would it not much dulcifie, often to meditate upon the end godlineſs tends unto; to wit, happineſs, everlaſting happineſs, Rom. 2.7, 10.

Object. 2. But ſuch as are forward and zealous, we obſerve them many times to be neceſſitated, to be oppoſed, and perſecuted.

Anſw. 1. But thou doſt not ſee into their p. 425inſide, the inward man, the grace and comfort that lodgeth there, 2 Cor. 4.16. Acts 5.41. Heb. 10.34. We read of a worthy Germane, Philip Lanſgrave of H…ſſ…, who being a long time Priſoner under Charles the fifth Emperor; and being demanded what upheld him all t…a… time, he anſwered, that he felt the Divine conſolations of the M…ty…s. And this is that indeed which Chr ſt p…miſeth to the perſons aforeſaid, (even in this life) Mark 10.29, 30.2. Wil not a Kingdom, an everlaſting Kingdom make amends for all their outward neceſſities, afflictions, and perſecutions? ſee Mat. 5.10, 11, 12. See Moſes, Heb. 11.24, 25. And the Apoſtle Paul, 2 Cor. 4.17, 18. He oppoſeth glory, to affliction; heavy, maſſy, ſubſtantial glory, to light affliction; eternal glory, to moment any affliction; And therefore we faint not (ſaith he) whatſoever we ſuffer: and thus our Saviour.

Theſe two objections b…ing anſwered, we go on to the other Members of the Exhortation: Then 4. To exhort the godly, not onelyonly to grow in love one towards another, but more and more to deſire ſociety one with another; and the reaſon is this, becauſe the time is coming, when they muſt live together, and that for evermore. Hence it is, that the Apoſtle Peter exhorts godly Husbands, to p. 426carry themſelves lovingly towards their godly Wives; 1 Peter 3.7.5. To exhort all the godly in any caſe to labour heavenly-mindedneſs, to uſe the world, as though they uſed it not; feelingly to know and profeſs themſelves to be Strangers and Pilgrims here, and ſo they wil manifeſt that they wait for this Kingdom, Heb. 11. from v. 13, to v. 17. To this our Saviour exhorts, Matth 6.19, 20. And ſo the Apoſtle Paul, Col. 3.2.6. To exhort the godly, that they earneſtly ſtrive with all patience to undergo afflictions and croſſes: when it ſhal pleaſe God to reach out unto them a cup of afflictions, and bid them drink a draught of it to the bottom, the meditation of this heavenly Kingdom muſt be as Sugar in their Pockets, to ſweeten the Cup withal. See again Romans 8.18. 2 Cor. 4.17, 18. Heb. 11.26. I could be content (ſaith Auguſtine) to endure the torments of hell, to gain this joy, rather then to loſe it. Ignatius (as ſome ſay, Pauls Scholar) being threatned as he went to Martyrdom with the cruelty of torments, anſwered with courage, Fire, Gallows, Beaſts, breaking of my bones, quartering of my members, cruſhing of my body, all the torments of the Divel together, let them come upon me, ſo I may enjoy the Lord Jeſus and his Kingdome. Theſe ſix wayes (from the Doctrine p. 427in hand) we have exhorted the godly.

2. Now we come to exhort the ungodly, ſuch as (for the preſent) are ſo; to exhort them to conſider of this Kingdom, of this heavenly Kingdom, the excellency of the place, the evils which all the godly ſhal be freed from there, and the good they ſhal enjoy there; and wil they loſe this Kingdom for a little labour, come ſhort of it for a baſe luſt? are the pleaſures of ſin for a ſeaſon, to be compared with the everlaſting joyes of heaven? nay, to be compared with the inward conſolations that the godly have in this world? Pſalm 4.7. 1 Cor. 2.9. And wil they not take as much pains to go to heaven, as they have done all this while to go to hell? O yes, ſay they, we would fain make out for heaven, take any pains for the Kingdom you are ſpeaking of, reſemble we would the Merchant ſpoken of, Matth. 13.45. Why then this you muſt do: Holineſs (as you have heard) is the way to Happineſs, Godlineſs to the Kingdom of Heaven: You muſt labour to be godly. Now godlineſs cannot be had without Chriſt, therefore marry the Heir; get the King, and the Kingdom is thine too. When Chriſt comes into a ſoul, he comes attended with a train of graces. But this is the buſineſs: Thou wilt not make out for Chriſt, p. 428until thou ſee and feel thy loſt eſtate. Why then, that thou mayeſt be acquainted with Chriſt, nay, marry Chriſt, that thou mayeſt be brought to a Legal contrition, nay, to an Evangelical contrition, and ſo made fit to be eſpouſed to Chriſt, thou muſt in the outward means take the Kingdom of heaven by violence, Mat. 11.12. conſtantly attend to the word of the Kingdom, (for ſo it is called, Mat. 13.19.) imitating them we read of, Luke 51. See John 6.27. Rom. 1.16. and 10 14

Thus we have now done with the firſt Conſequent of the laſt Judgment; to wit, Eternal happineſs or ſalvation. We ſhould now proceed to the other, to wit, Eternal miſiry or damnation; but that we have ſpoken of in opening the laſt Member of the ſecond Principle, and threfore we refer the Reader thither.

Laus Deo.

End of the text · Charles Broxholme, The Good Old Way (1653)