Knowledge and Practice, Part 2 · Chapter 20
CHAP. XX. Of the Four laſt things
Death,
Judgement,
Hell,
& Heaven.
I. Of Death.
ONE of the main buſineſſes of our life ſhould be to prepare for death.
In order hereunto obſerve theſe directions.
First, Meditate often and ſeriouſly on thy death and diſsolution even in time of thy health. Joſeph of Arimathea made his Sepulchre in his garden, that in the midſt of his delights he might think of death. Often retire, and take thy ſelf alone, and walk in the valley of the ſhadow of death. Do not ſtart from the thoughts of it. Do by thy ſoul, when thou findeſt it ſhy of ſuch meditations, as we do by our horſes, that are given to boggle and ſtart when we ride them, when they fly back, and ſtart at a thing in the way, we do not yield to their fear, and go back (that will make them worſe another time) but we ride them up cloſe to that they are afraid of, and ſo in time break them of that ill quality. So do thou, bring up thy heart, and inure it to look upon death, and to handle that Serpent. Conſider, death is making its approaches to thee, and may be upon thee before thou art aware. O therefore, prepare for it, that when it comes, and attaches thee, thou maiſt be found in ſuch a gracious ſtate, with ſuch a frame of Spirit, and walking in ſuch a holy way of life that thou maiſt bid it welcom, and be able to ſay with bleſſed Paul, I deſire to be diſsolved, and to be with Chriſt.
The frequent meditation of death will be an excellent means
1. To quicken thy ſoul to a deep humiliation and repentance for thy past ſins.
2. To repreſſe the eager and inſatiable deſire of riches, and the love of this world.
3. To antidote thee againſt ſin for time to come.
4. To make thee improve time, and carefully to work out thy ſalvation. Think often of death, and it will keep worſe company from thee.
Secondly, Labour to take away from thy own death the power and ſtrength thereof, The Philiſtims ſeeing Sampſon ſo exceeding ſtrong, laboured to know wherein his power and ſtrength principally conſiſted; and when they underſtood it to lie in the hair of his head, they ceaſed not till it was cut. Conſider therefore, wherein the ſtrength of death lies: The Spirit of God teacheth us that, in 1 Cor. 15.56. The ſting of death is ſin. The power and force and ſting of every mans particular death lies in his own ſins. Death cannot hurt us, but by the force of our own ſins. A man may ſafely handle a Serpent when the ſting is out. If death be diſarmed of its ſting and poyſon, it cannot hurt us. It concerns us therefore to uſe effectual means that our ſins may be removed and pardoned, and to labour before we die, to aboliſh the ſtrength of death. Now the way to do this is,
1. To humble our ſouls unfeignedly before the Lord, and to repent of all our ſins.
2. To fly to Chriſt and to cloſe with him for pardon and Grace.
3. In the ſtrength of his Grace to amend our lives, and to walk in the waies of holineſſe. The ſting of death is taken away by Chriſt Jeſus as to all real converts, and true believers, ſo that it cannot hurt them, nay, will be an advantage to them: It will be only a dark and ſhort paſſage to a glorious Palace, to the bliſſeful manſions above. So that they may triumph as Paul did, O death, where is thy ſting? O grave where is thy victory? Thanks be to God, who giveth us victory through our Lord Jeſus Christ. But now to all impenitent, unpardoned ſinners, how deadly, how incurable is the ſting of death? Death is death with a witneſſe, and Hell into the bargain to them that die in their ſins. No ſight in the world more dreadful than to ſee a dying ſinner (with his Conſcience newly awakened) conflicting with death, and ſin, and the Law, and Gods Curſe together. O how ſad, how intollerably ſad is it to ſee a man that hath gone on in a long, careleſſe, obſtinate courſe of ſinning, now at the point of death to have his eies firſt opened, and to ſee himſelf on the brink of the dreadful pit, unavoidably falling into the lake of fire and brimſtone. To ſuch a perſon, death brings its poyſoned arrow, and executes him with its venemous ſting.
Thirdly, Give all diligence in this life, to lay hold on eternal life, 1 Tim. 6.12. That is, to enter into the firſt degree of life eternal. Eternal life may be look'd upon under three conſiderations. As Initial, as Partial, as Perfectional:
1. The eternal life initial is that which is obtained in this life, and is an earneſt of that which is to follow. 'Tis the life of Grace: Of this our Saviour ſpake, Joh. 5.24. Verily, verily I ſay unto you, he that heareth my Word, and believeth on him that ſent me, hath everlaſting life, and ſhall not come into condemnation, but is paſſed from death to life. And Joh. 3.36. He that believeth on the Son hath everlaſting life. —
2. The Partial life eternal is that which belongeth (though to the nobler) yet but to a part of man, namely, to the Soul. The happineſſe which the Souls of Saints enjoy between the time of their death, and the laſt day, is the partial life eternal.
3. The Perfectional life eternal is that which ſhall be conferred on the Saints immediatly after the bleſſed reunion of their ſouls and bodies, and that gracious ſentence pronounc'd, come ye bleſſed of my Father, receive the Kingdom prepared for you from the foundation of the world. So that we ſee we muſt in this world enter into the first degree of eternal life, if ever we intend to be partakers of the other two. We muſt be raiſed from the death of ſin to the life of grace. We muſt as the Apoſtle ſpeaks, Col. 1.13. Be delivered from the power of darkneſſe, and tranſlated into the Kingdom of our bleſſed Saviour. We muſt with Paul be able to ſay, Gal. 2.20. I live, yet not I, but Chriſt liveth in me, i. e. By his Spirit guides and governs my will, affections, and all the powers both of my ſoul and body. Whoever would be ſaved when he is dead, muſt begin to be ſaved while he is living. We muſt begin to live that bleſſed and eternal life before we die.
Fourthly, Inure thy ſelf to die to this world and the enjoyments of it, every day, more and more. Paul tels us, he died daily, 1 Cor. 15.31. If we would learn to do ſo, it would not be ſo hard to die, when we come to it in good earneſt. Death is not ſo ſtrong to him whoſe natural ſtrength has been waſted with a long, pining ſickneſſe, as to him who lies but a few daies ſick, and has ſtrength of nature to make reſiſtance. That Chriſtian, whoſe love to his life, and the contentments of it, hath been for many years conſuming and dying, will more eaſily part with them, than he whoſe love is ſtronger to them; As the Reverend Mr. Gurnal excellently expreſſes it in his Chriſtian Armour. We ſhould conſider, we are but pilgrims and ſtrangers here: Heaven is the proper countrey of holy Souls. We ſhould therefore be providing for our removal out of this ſtrange countrey. We ſhould pack up, and ſend our beſt things aforehand, namely, our love, our hearts, our delights, our joyes, before we ſet out our ſelves for thoſe Heavenly manſions.
Fifthly, Conſider what great reaſons there are, that thoſe that are truly Godly ſhould not much fear death. I confeſſe nothing can ſweeten death, and make it deſirable to a Chriſtian, but only an intereſt in Chriſt. Things that are in their own nature ſour and ſharp, will ask much Sugar to make them ſweet. Death is one of thoſe things, that hath the moſt harſh, and ungrateful taſt to a creatures pallat that may be. Believe it, a man cannot think (with any comfort) of putting his head into another world, if he hath no ſolid ground to hope Christ will own him there for his. But if he have, there are many reaſons, why he ſhould not dread death.
1. They that are truly godly, ſhall die but once, i. e. a natural death only: The wicked die twice, not only a natural, but a ſpiritual death. The natural death ſtands in the ſeparation of the ſoul from the body. The ſpiritual, in the ſeparation of ſoul and body from God, Rev. 20 6. Bleſſed and holy is he that hath part in the first reſurrection, on ſuch the ſecond death hath no power. He that is born but once, (namely naturally) ſhall die twice, naturally and ſpiritually: He that is born twice, i. e. beſides his natural birth, hath been ſpiritually regenerated and born again, ſhall die but once, namely, a natural death.
2. Death is not a deſtruction, or annihilation either of ſoul or body, but only an alteration and change of the condition of them both, and that for the better to all thoſe that have an intereſt in Chriſt. Such may ſay with Paul, Phil. 1.21. To me to live is Christ, to die is gain. For, 1. Though death ſeparate ſoul and body, yet it can ſeparate neither of them from Christ. As in Chriſt's death, his ſoul and body were ſeparated each from other, yet neither of them from the ſecond Perſon in the Trinity, in which both of them did ſubſiſt at that time in the perſonal Union; ſo though when the Saints die, ſoul and body be ſeparated; yet after this ſeparation, both remain united to Chriſt in the myſtical Union; becauſe their bodies as well as their ſouls are part of the myſtical body of Chriſt, who is the Head and Saviour of the whole perſon, conſiſting of ſoul and body. And when Chriſt who is their life ſhall appear, then ſhall they alſo appear with him in Glory, Col. 3.3, 4. We ſee then that though body and ſoul be ſever'd each from other at death, yet (as to all thoſe that die in the Lord) neither of them are ſevered or disjoyned from Chriſt; but the conjunction which is begun in this life, remaines for ever: Which muſt needs be matter of exceeding joy and comfort to them that by a lively Faith are united to him here. 2. The body being reſolved into duſt, is freed from all ſickneſſe, and pains, from all the miſeries, troubles and calamities of this life. 3. It ceaſeth to be, either an active, or a paſſive inſtrument of ſin; whereas in this life 'tis both. Sin, and the temptations to it, are the great grievances and burdens of the ſervants of God, which they groan to be delivered from. As ſin therefore brought death into our bodies, ſo death carries ſin out of them. 4. The bodies of the Saints ſhall be raiſed in a far greater glory at the general reſurrection, and be joyned again to their ſouls, to live an everlaſting life of glory and happineſſe with them.
So that we may from hence conclude the body will be no loſer by this change. Neither will the ſoul; for it will gain this threefold advantage thereby,
1. It will change its place, and be remov'd from a priſon to a palace, from a Tabernacle of clay, to a Heavenly Manſion.
2. Its qualities. Here 'tis infeſted with ſinful and unruly paſſions and affections of all ſorts, which are a great annoyment to it: But there it ſhall be freed from all theſe, and made perfectly holy.
3. Its company. It leaves the company of ſinners, and gaines the company of Saints and Angels: Yea, ſhall have fellowſhip with the bleſſed Trinity, in whoſe preſence there is fulneſſe of joy, and at whoſe right hand there are pleaſures for evermore, Pſal. 16.11. Let all ſuch therefore as have an intereſt in Chriſt look upon death, not in the glaſs of the Law, but of the Goſpel. Death in the Law is a curſe, and a downfal to the pit of deſtruction. In the Goſpel it is an entrance into Heaven. Chriſt hath taken away the ſting and miſchief, and deſtructive power of death. He hath altered the property of it, and in ſtead of being a door to Hell, hath made it a gate to bliſſe and happineſſe for all thoſe that are his. Let the truly Godly and ſerious Chriſtian therefore, not fix his mind ſo much on the pangs and torments of death, as upon the bleſsed eſtate, that is to be enjoyed after it, and ſo fortifie his heart againſt the fear of it. See the Reverend and Worthy Mr. Baxters conſiderations againſt the fear of death, in the 4th Part of his Saints everlasting Reſt, Chap. 2.
Heb. 9.27. It is appointed unto men once to die, but after this, the Judgment.
Job 30.23. For I know that thou wilt bring me to death, and to the houſe appointed for all living.
Job 17 14. I have ſaid to corruption, thou art my Father, to the worm, thou art my mother and my ſiſter.
Jam. 4.14. —For what is your life? it is even a vapour, that appeareth for a little time, and then vaniſheth away.
Iſa. 40.6. The voice ſaid, cry, and he ſaid, what ſhall I cry? All fleſh is graſſe, and all the goodlineſs thereof is as the flower of the field.
V. 7. The graſs withereth, the flower fadeth; becauſe the Spirit of the Lord bloweth upon it: Surely the people is graſs.
Pſal. 90.12. So teach us to number our daies, that we may apply our hearts unto wiſdom.
Pſal. 39.4. Lord make me to know mine end, and the meaſure of my daies, what it is; that I may know how frail I am.
V. …. Behold thou haſt made my daies as an hand breadth, and mine age is as nothing before thee, verily every man at his beſt ſtate, is altogether vanity, Selah.
Job 14.2. He cometh forth like a flower, and is cut down; he fleeth alſo as a ſhadow, and continueth not.
P…al. 146.4. His breath goeth forth, he returneth to his earth; in that very day his thoughts periſh
Job 9.25. My daies are ſwifter than a poſt, they flee away, they ſee no good.
Eccleſ. 12.5. Man goeth to his long home, and the mourners go about the ſtreets.
2 Pet. 1.13. Yea, I think it meet, as long as I am in this Tabernacle, to stir you up, by putting you in remembrance,
V. 14. Knowing, that ſhortly I muſt put off this my Tabernacle, even as our Lord Jeſus Christ hath ſhewed me.
Pſal 37 37. Mark the perfect man, and behold the upright, for the end of that man is peace.
Job 27.8. But what is the hope of the hypocrite, though he have gained, when God taketh away his ſoul?
II. Of Judgment.
It is mainly neceſſary in order to the practiſe of Godlineſs, and ordering our converſation aright, that we firmly believe, and have frequent, deep, and ſerious meditations of the day of judgment.
In treating of which I ſhall enquire,
1. How we may be aſſured there is a judgment to come?
2. Who will be the Judge at that great Aſſizes?
3. What will be the nature and manner of that judgment? What the judicial proceedings at that day?
4. What the Conſequents of it?
For the firſt.
The Scripture ſeems to hold forth unto us a twofold judgment to come.
Firſt, Particular, which followes immediatly after death. Thus is that underſtood, Eccleſ 12.7. Then ſhall the duſt return to the earth, as it was, and the Spirit ſhall return to God who gave it, i. e. to be judged by him, as the Chaldee Paraphrast doth well explain it. And that Hiſtorical Parable of Dives and Lazarus ſhews how immediately after they were dead, the one went to Hell, the other to Abrahams boſom. That (I ſay) doth ſhew, that every one particularly, when he dieth, is judged, and receiveth either reward or puniſhment.
Secondly, General, at the end of the world. The certainty of which may appear to us from theſe Arguments.
1. From the voice of natural Conſcience, which is very ſenſible of it. Foelix trembled, when Paul preached of it, Acts 24.25. And when he diſcourſed to the Athenians, thoſe great Lights of the Gentile world, Acts. 17.31. That God hath appointed a day in the which he will judge the world in righteouſneſs, by that man whom he hath ordained; whereof he hath given aſſurance unto all men, in that he hath raiſed him from the dead; found ſome who mocked when they heard of the reſurrection of the dead; but againſt the day of judgment none replied. So true it is which the ſame Apoſtle elſewhere ſaies of the Gentiles, who had but the light of Nature (and ſo a natural Conſcience) that they ſhew the work of the Law written in their hearts, their Conſciences alſo bearing witneſſe, and their thoughts the mean while accuſing, or excuſing one another, Rom. 2.15.
2. From the Juſtice of God, which requires it. God being the Judge of the world, as well as the Creator, we may infallibly conclude he will judge the world in righteouſneſſe. But as the affairs of this preſent life are ordered (though they lie under the diſpoſition of Providence) yet they ſhew no ſign of an univerſal Juſtice. Oftentimes the wicked flouriſh and proſper, while the righteous are afflicted and in miſery. In this life nothing more certain, than that rewards are not correſpondent to the vertues, nor puniſhments proportionable to the ſins of men. If therefore there be a Judge of the world (and that judge be juſt) there is a judgment to come in another world, and the effects thereof concern another life. In that day there will be a revelation of the righteous judgment of God, Rom. 2.5. God will then ſhew a perfect demonſtration of his Juſtice, and men ſhall diſcern between the righteous and the wicked, between him that ſerveth God and him that ſerveth him not, Mal. 3.18.
3. From the clear and manifeſt declaration of the will of God. We have an expreſſe manifeſtation of Gods will and purpoſe concerning a judgment to come, Eccleſ. 12.14. For God ſhall bring every work into judgment, with every ſecret thing, whether it be good, or whether it be evil. Acts 17.30. But now God commandeth all men every where to repent. V. 31. Becauſe he hath appointed a day in the which he will judge the world in righteouſneſſe, by that man whom he hath ordained. No Doctrine more clear and fundamental in the Word of God, than that of Eternal judgment, Heb 6.2. Wherein the Judge will ſentence to an eternall ſtate.
4. From a repreſentation of it to the eies of ſome of Gods ſervants in Divine viſions. As to Daniel, Chap. 7.9. I beheld till the Thrones were caſt down, and the Ancient of daies did ſit, whoſe garment was white as ſnow, and the hair of his head like the pure wool; his Throne was like the fiery flame, and his wheels as burning fire, V. 10. A fiery ſtream iſſued and came forth from before him: Thouſand Thouſands miniſtred unto him, and ten thouſand times ten thouſand ſtood before him: The judgment was ſet and the books were opened. And likewiſe to St. John, Rev. 20.12. And I ſaw the dead ſmall and great ſtand before God, and the books were opened; and another book was opened, which is the book of life; and the dead were judged out of thoſe things, which were written in the books, according to their works. The Throne therefore hath been already ſeen; the Judge hath appeared ſitting on it; the Books have been already opened; the dead, ſmall and great have been ſeen, ſtanding before him. The repreſentation of it to the eye, in thoſe Divine viſions, is a farther aſſurance of the certainty of it, than if it had only been foretold, and ſo repreſented to the ear.
We ſee then there will be a day of judgment.
2. In the ſecond place, let us enquire who that Perſon is who ſhall be the Judge at that great Aſſizes; who ſhall ſit upon the Throne; before whoſe Tribunal we ſhall all appear; from whoſe mouth we may expect our, ſentence. The judiciary power is the power of God. The power and authority of judging is common to the three Perſons, being one and the ſame God; but the execution of this judiciary power is committed particularly to the Son; and ſo the Father and the Holy Ghoſt will actually judge the world no otherwiſe but by him. He is ordained of God to be the judge of quick and dead, Acts 10.42. He will judge the world by that man whom he hath ordained, &c. Acts 17.31. The Father judgeth no man, but hath committed all judgment to the Son. He hath given him authority to execute judgment, John 5.22, 27. There is therefore an original, ſupream, judiciary power, and a judiciary power delegated, derived, given by commiſsion. Chriſt as God hath the first, together with the Father and Holy Ghost. Chriſt as man hath the ſecond, from the Father expreſly, from the Holy Ghoſt concomitantly. John 5.27. All power is given him in Heaven and earth, becauſe he is the Son of man. The Father therefore who is only God, and never took upon him either the nature of men or Angels, judgeth no man, (and the ſame reaſon reacheth alſo to the Holy Ghoſt) but hath committed all judgment to the Son. And the reaſon why he hath committed it unto him, is, becauſe he is not only the Son of God, (and ſo truly God) but alſo the ſon of man, and ſo truly man. And becauſe,
1. He is the ſon of man, who ſuffered ſo much for the ſins of man, He humbled himſelf, and became obedient to death, even the death of the Croſs, wherefore God hath highly exalted him, and given him a Name, which is above every Name: That at the Name of Jeſus every knee ſhould bow, of things in Heaven, & things in earth, & things under the earth. And that every tongue ſhould confeſſe that Jeſus Christ is Lord, to the Glory of God the Father, Phil. 2.8, 9, 10, 11. So Rom. 14.11. For it is written, as I live ſaith the Lord, every knee ſhall bow to me, every tongue ſhall confeſs to God. Both which places have reference to Iſa. 45.23. I have ſworn by my ſelf, the word is gone out of my mouth in righteouſneſſe, and ſhall not return, that unto me every knee ſhall bow. So that this Propheſie receiveth not its full and final accompliſhment till the day of judgment. As Chriſt in his humane nature was unjuſtly judged, ſo in that nature ſhall he juſtly judge. At his first coming he was not a ſinner, but he came in the garb of a ſinner, in the ſimilitude of ſinful fleſh, Rom. 8.3. But at the day of judgment he ſhall come as one diſcharged of that debt and burden, without ſin. Heb. 9.28. And as one highly honoured by God the Father.
2. Becauſe God making a general judgment, will have a viſible judge, which all they which ſhall be judged may ſee. John 5.27. And hath given him authority to execute judgment alſo, becauſe he is the Son of man, and every eye ſhall ſee him. God is inviſible; the Son of man therefore will be Judge, who will ſo appear as to be ſeen both of thoſe whom he ſhall crown, and thoſe whom he ſhall condemn.
The Son of man therefore being repreſented in the Scriptures, as making the great decretory ſeparation between man and man; as an husbandman ſeparating the wheat ſometimes from the chaffe, ſometimes from the tares; as a fiſherman gathering the good fiſh, caſting the bad away, as a bridegroom receiving the wiſe, excluding the fooliſh virgins; as a Maſter diſtinguiſhing the ſervants of his Family, rewarding the faithful, puniſhing the unprofitable; as a ſhepherd dividing his ſheep from the goats, placing one on the right hand, the other on the left: It will from thence follow, that the ſame Son of man (who is alſo the Son of God, God and man in the ſame perſon) is appointed Judge of the world. Of Chriſts first coming indeed its ſaid, John. 3.17. God ſent not his ſon into the world to condemn the world, but that the world through him might be ſaved. He came not then as a Judge, but as a Redeemer; but his ſecond coming will be to judge the quick and the dead.
We have ſeen who ſhall be the Judge.
3. It followes in the next place, that we enquire into the nature and manner of this judgement.
And here we ſhall ſpeak,
1. Of the preparations to it.
2. In what manner it will be performed.
I. The preparations for the Judg's approach, the Scripture ſets down in theſe two Particulars.
1. The Arch-Angels Trumpet, by which all the world ſhall be (as it were) ſummoned to appear before Chriſts Tribunal. 1 Theſ. 4.16. For the Lord himſelf ſhall deſcend from Heaven with a ſhout, with the voice of the Arch-Angel, and with the Trump of God; and the dead in Chriſt ſhall riſe firſt. Mat. 24.31. And he ſhall ſend his Angels with a great ſound of a Trumpet, and they ſhall gather together his Elect from the four winds, from one end of Heaven to the other. At the giving of the Law, the voice of the Trumpet was exceeding loud; but what a terrible blast will this be? Such as ſhall be heard all the world over, ſtartling the dead out of their graves, and ſummoning the whole world to come to judgment.
2. The ſign of the Son of man. What that is, we cannot certainly tell, till experience manifeſt it. Interpreters probably conjecture, it will be ſome mighty brightneſſe, ſome forerunning beams of Majeſty and Glory which ſhall darken the great Luminaries of the world, and ſtrike a terrour into the hearts of men.
II. Let us conſider the nature and manner of this great judgment. The Scripture repreſents it to us, under a formal, judiciary proceſſe, wherein,
1. The Judge himſelf will appear exceeding glorious, adorn'd with Majeſty, and cloathed with unſpakeable luſtre: He will come with power and great glory, Mat. 24 30. Even the Glory of the Father, Mat. 16.27. The Glory of a thouſand Suns made into one, will be nothing to that wherein Chriſt ſhall appear in mans nature at that great day. The beams of his Glory ſhall dazle the eyes of ſinners, and delight the eyes of Saints. When his Glory ſhall be revealed, the Saints ſhall be glad with exceeding joy, 1 Pet. 4.13.
2. His attendance will be very glorious. The glorious Angels ſhall be Chriſts attendants at that day. If at the time of his nativity, tentation, paſſion, reſurrection, aſcention they readily gave him their attendance, how much more ſhall they do it at this great day? Mat. 25.31. 'Tis ſaid, the Son of man ſhall come in his Glory, and all the holy Angels with him. And if all the Angels muſt wait on Chriſt, the number will be exceeding great, and the train will be exceeding glorious. What Glory ſhall be in that day when the ſervants of the Judge ſh…ll be Angels of power, every one ſtronger than an earthly Army; Angels, whoſe countenances are like Lightning, and as much exceed in Glory the greateſt Emperor in the world in his higheſt pomp, as the Sun doth a Clod of earth. O how great, how illuſtrious will the ſplendour of this appearance be? when the Judge coming in the clouds ſhall come thus attended?
3. There will be a Throne ſet, a Tribunal, a judgment ſeat erected. Mat. 19.28. And Jeſus ſaid unto them, verily I ſay unto you, that ye which have followed me in the regeneration, when the ſon of man ſhall ſit in the Throne of his Glory, ye alſo ſhall ſit upon twelve Thrones, judging the twelve Tribes of Iſrael. And that this Throne is a ſeat not only of Majeſty, but judicature, may further appear by Rom. 14.10. But why doſt thou judge thy brother? or why doſt thou ſet at nought thy brother? we ſhall all ſtand before the judgment ſeat of Chriſt. And 2 Cor. 5.10. For we muſt all appear before the judgment ſeat of Chriſt, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. Chriſt ſhall therefore appear in the proper form and condition of a Judge, ſitting upon a Throne of judicature.
4. There will be a perſonal appearance of all men before that ſeat of judicature, upon which Chriſt ſhall ſit. For we muſt all appear, and we ſhall all ſtand before that judgment-ſeat, Rev. 20.12. And I ſaw the dead ſmall and great ſtand before God, &c. Mat. 25.32. And before him ſhall be gathered all Nations, and he ſhall ſeparate them one from another, as a ſhepherd divideth his ſheep from the goats.
5. When thoſe who are to he judged are brought before the judgment-ſeat of Christ, all their actions ſhall appear, 1 Cor. 4.5. Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkneſſe, and will make manifeſt the counſels of the hearts. Eccleſ. 12.14. For God ſhall bring every work into judgment with every ſecret thing, whether it be good, or whether it be evil. To this end in the viſion of Daniel when the judgment was ſet, the books were opened, Dan. 7.9. And in that of St. John, The books were opened, and the dead were judged out of the things that were written in the books, according to their works, Rev. 20.12.
Divines ſpeak of a threefold book that will then be opened.
1. The book of Statutes, or the book of Gods Word, wherein the Law and Goſpel are written, with all the duties commanded and ſins forbidden in them both.
2. The book of Gods Omniſcience and remembrance, Mal. 3.16. And a book of remembrance was written before him, &c.
3. The book of Conſcience, which God maintains as a Regiſter in every mans breaſt, Jer. 17.1. The ſin of Judah is written with a pen of Iron, and with the point of a Diamond; it is graven upon the Table of their heart. Men will then be awakened to purpoſe, and all their ſins, with the aggravations of them will be ſet in the view of their Conſciences. Hidden things ſhall be brought to light in that day, 1 Cor. 4.5. &c.
6. After the manifeſtation of all their actions, the Judge will pronounce his definitive ſentence upon all their perſons, according to their actions. The ſentence of abſolution upon the Godly, in theſe words, Come ye bleſſed of my Father, inherit the Kingdom prepared for you from the foundation of the world, Mat. 25.34. The Saints of God, and the elect will firſt be acquitted, before the ungodly are condemned, that they may afterwards joyn with Chriſt in judging the world; according to that in the 1 Cor. 6.2. Where 'tis ſaid, the Saints ſhall judge the world, i. e. by way of approbation, approving and magnifying Christ's just ſentence on devils and wicked men; giving ſome ſuch approbation (in probability) as that of the Angel, Rev. 16.5. Thou art righteous O Lord, which art, and waſt, and ſhalt be, becauſe then haſt judged thus. And thus all the Saints ſhall be Judges: But ſome of them more eminently as Aſſeſſors with Chriſt, as is intimated concerning the Apoſtles, Mat. 19.28. Ye alſo ſhall ſit upon twelve Thrones, judging the twelve Tribes of Iſrael.
We have ſhewed what the ſentence of abſolution will be, which ſhall paſs upon the Godly. The ſentence of condemnation followes, that will paſſe upon the wicked; which we find recorded, Mat. 25.41. Then ſhall he ſay alſo unto them on the left hand, depart from me ye curſed into everlaſting fire, prepared for the Devil and his Angels.
7. After the promulgation of the ſentence, followeth the execution, and ſending of the perſons judged to their everlaſting ſtate, as it is written, Mat. 25.46. And theſe ſhall go away into everlaſting puniſhment; but the righteous into life eternal.
We have ſeen what will be the Judiciary proceedings of this great day.
4. It now followes in the fourth and laſt place that we ſpeak ſomething of the conſequents thereof.
1. Chriſts reſigning up his Kingdom, (not his eſſential, but that which he adminiſters as Mediator) to the Father; having ſubdued ſin and death, and put all his enemies under his feet, 1 Cor. 15.24. Then cometh the end, when he ſh…ll have delivered up the Kingdom to God, even the Father, when he ſhall have put down all rule, and all authority and power. V. 25. For he must reign, till he hath put all enemies under his feet. V. 26. The laſt enemy that ſhall be deſtroyed is death. V. 27. For he hath put all things under his feet; but when he ſaith all things are put under him, it is manifeſt that he is excepted, which did put all things under him. V. 28. And when all things ſhall be ſubdued unto him, then ſhall the ſon alſo himſelf be ſubject unto him that put all things under him, that God may be all in all.
2. The burning of the world, of which we read, 2 Pet. c. 3. v. 12. Looking for, and haſtning unto the coming of the day of God, wherein the Heavens being on fire ſhall be diſſolved, and the Elements ſhall melt with fervent heat. By this fire 'tis probable the world will not be conſum'd, but renewed, clarified and purged. For 'tis compar'd to a melting fire, V. 10. — The Elements ſhall melt with fervent heat.— And the Apoſtle ſaith elſewhere, The Creature ſhall be delivered from the bondage of corruption, Rom. 8.21. In the everlaſting ſtate God will have all things new, even the world it ſelf. The uſe of this renewed world may either be, for an habitation for the juſt, or that it may remain as a ſtanding monument of Gods wiſdom and power.
Thus we have ſeen …. That there will certainly be a day of Judgment. 2. That Chriſt will be the Judge. 3. What manner of proceedings there will be in that day. 4. The Conſequents thereof.
What now remaines, but that we carefully provide for this great and notable day of the Lord, (as 'tis call'd Acts 2.20.) By breaking off our ſins by true and ſerious repentance, and making our peace with God, in and by Chriſt. O let us labour to ſecure our intereſt in Chriſt, and our union with him. He is the Judge: If he be our Advocate, we need fear nothing. There is no condemnation to them that are in Chriſt Jeſus, Rom. 8.1. The Head will not condemn his own Members.
2. Let us do good, and communicate, and be merciful to the poor, while we have ability and opportunity. In the 25 Mat. 35, 36. Compar'd with 42, 43. Chriſt hath told us aforehand what queſtions he will ask when he cometh. Have you fed, have you viſited, have you cloathed? 'Tis good we ſhould be prepared for an anſwer.
See the Scriptures concerning the laſt Judgment in the firſt part of this Treatiſe, pag. 74, &c.
Of Hell.
We h ve ſeen there will be a day of Judgment, and that the Judge will judge the world in righteouſneſſe. We have ſeen there will be a twofold ſentence pronounced by him: Of abſolution upon the Godly, Mat. 25.34. Come ye bleſsed of my Father, inherit the Kingdom prepared for you: Of condemnation upon the wicked, v. 41. Depart from me ye curſed, into everlaſting fire, prepared for the Devil and his Angels. We ſhall therefore here ſpeak of the ſtate of the wicked, after the righteous Judge hath pronounced the ſentence of condemnation upon them: and ſhall ſhew how their bodies and ſouls being re-united, ſhall be ſo continued in that life for ever, to undergo the puniſhment due unto their ſins. Here three things are to be taken into conſideration,
1. The duration and continuance of their perſons, without ever dying or being deſtroyed or annihilated.
2. The duration of their pains, without ever being taken off.
3. The dreadfulneſſe of thoſe infernal pains and torments.
I. The Scripture ſpeaks expreſly that the wicked after the day of judgment ſhall not be conſumed or annihilated, but remain alive in ſoul and body, to endure the torments to be inflicted upon them by the Juſtice of God, for all the ſins committed by them while they were in the body. The Word of God indeed ſpeaks of the wicked as of ſuch as ſhall be deſtroyed, and periſh, and die. But we muſt know that a man may be ſaid to be deſtroyed and periſh, to be loſt and dead, who is rejected, ſeparated and disjoyn'd from God the fountain of glory and bleſſedneſſe. And that perſon may ſtill ſubſiſt, and be what in his own nature he was before, and live the life which doth conſiſt in the vital union of his ſoul and body, and ſo ſubſiſting undergo the wrath of God for ever. The ſame Scripture which ſaies the wicked ſhall be deſtroy'd, and periſh and die, ſaies alſo that they ſhall be tormented with never-dying paines, Mat. 25.41. Depart from me ye curſed (ſhall the Judge ſay to the wicked at the laſt day) into everlaſting fire. And leaſt any ſhould imagine that the fire ſhall be everlaſting, but not the torments; at the 46 v. it followes, and theſe ſhall go away into everlaſting puniſhment. Now if the fire be everlaſting by which God puniſheth the damned; and the puniſhment inflicted be alſo everlaſting, then muſt the damned everlaſtingly ſubſiſt to endure that puniſhment: Otherwiſe there will be a puniſhment inflicted, and none endured; which is a contradiction. Indeed the eternity of that fire prepared for the Devil and his Angels is a ſufficient demonſtration of the eternity of ſuch as ſuffer in it. And as that fire is termed eternal, ſo that eternity is deſcribed as abſolute, excluding all limits and determination. The end of the burning of fire is by extinguiſhing, and that fire which cannot be extinguiſhed, can never end: But ſuch is the fire which ſhall torment the damned. For he whoſe fan is in his hand, ſhall burn up the chaff with unquencheable fire, Mark 3.12. Luke 3.17. And he hath told us plainly, (and thereby given us a fair warning) Mat. 18.8. that it is better to enter into life halt or maimed, rather than having two hands or two feet, to be caſt into everlaſting fire: (Or as it is Mark 9.43.) To go into Hell, into the fire that never ſhall be quenched. And he hath farther explained himſelf by that unqueſtionable addition, and undeniable deſcription of the place of torments, where the worm dieth not, and the fire is not quenched. And that we may be yet farther aſſur'd, that this fire ſhall never be extinguiſhed, were… that the ſmoak of their torments aſcendeth up for ever and ever, Rev. 14.11. And that thoſe who are caſt into the lake of fire and brimſtone, ſhall be tormented day and night for ever and ever, Rev. …0.…0. If therefore the fire in which the damned are to be tormented, be everlaſting; if ſo abſolutely everlaſting, that it ſhall never be quenched if ſo certainty never to be quenched, that the ſmoak thereof ſhall aſcend for ever and ever; if thoſe that are to be caſt into it ſhall be tormented for ever and ever (all which the Scriptures expreſly teach) then ſhall the perſons of the damned never be deſtroy'd or annihilated; but ſhall ſubſiſt for ever, and be coeternal to the tormenting flames. When therefore the Scripture ſpeaks, that the wicked (after the reſurrection) ſhall be puniſhed with death, and that a ſecond death, it cannot be ſo underſtood, that they ſhall be no more, nor (in any ſenſe) be ſaid to live, or ſubſiſt: For the enduring of this fire is that very death; and they are therefore ſaid to die the ſecond death, becauſe they endure eternal torments. He that overcometh ſhall not be hurt by the ſecond death, Rev. 2.11. It ſeemes they which ſhall die that death, ſhall be hurt by it; whereas if it were annihilation, and ſo a concluſion of their torments, it would be no way hurtful, or injurious, but highly beneficial to them. But the living torments are the ſecond death. For Rev. 21.8. It was revealed to St. John, that the fearful and unbelieving, and the abominable, and murderers, and whoremongers, and ſorcerers, and idolaters, and all liars ſhall have their part in the lake that burneth with fire and brimſtone, which is the ſecond death. Now if to have a part in the lake be the ſecond death, if that part be a perpetual continuance and permanſion in torment, (as is before proved) then to ſay that the wicked ſhall die the ſecond death, is not a confutation of their eternal being in miſery, but an aſsertion of it; becauſe 'tis the ſame thing delivered in other terms, As is well obſerved by the Learned Mr. Pearſon in his Expoſition of the Creed. Neither will the phraſes of perdition and deſtruction infer an annihilation of the perſons of the damned, or an ending of their torments. For eternity of deſtruction in the language of the Scripture, ſignifies a perpetual perpeſſion and duration in miſery. As in the 2 Theſ. 1.8, 9. When Chriſt ſhall come to take vengeance on them that know not God, and obey not the Goſpel of our Lord Jeſus Chriſt, 'tis ſaid, they ſhall be puniſhed with everlaſting deſtruction, from the preſence of the Lord, and from the Glory of his power. Wherefore from what hath been ſaid, we may conclude, that the damned ſhall continue both in ſoul and body under the wrath of God, and the torments proceeding from it, never to be quitted of them by annihilation. Here they might have life, but would not; there they would have death, but cannot.
II. As the damned ſhall alwaies be continued in life and being, to endure the torments due to their ſins, ſo the Juſtice of God will never fail to inflict thoſe torments upon them for their ſins. The favour of God is not to be obtained, where there is no means left to obtain it; but in the world to come there is no place for Faith, nor vertue in Repentance. As no perſon once received into the Heavenly manſions ſh…ll ever be caſt into outer darkneſs, ſo certainly none, who are once caſt into the fire prepared for the Devil and his Angels, ſhall ever enter into their Masters joy. As the tree falleth, ſo it lieth. There is no change to be wrought in man within thoſe flames; no purgation of his ſins, no ſanctification of his Nature, no juſtification of his perſon, and therefore no ſalvation for him. Without the mediation of Christ, no man ſhall ever enter into Heaven: And when he hath delivered up the Kingdom unto God, even the Father, then ſhall the office of the Mediator ceaſe. The condition then of the damned is unalterable; their condemnation irreverſible, their torments remedileſs, their miſeries eternal. See Mr. Manton's excell…nt Comment on Jude, p. 430.The Reaſons hereof are conceived by Divines to be theſe,
1. Becauſe of the greatneſſe of the Majeſty againſt whom they have ſinned. We are finite creatures, and ſo not fit to judge of the nature of an offence againſt an infinite God. The Law-giver beſt knowes the merit of ſin, which is the tranſgreſſion of his Law.
2. With man, offences of a quick execution, are judged to deſerve a long puniſhment; and the continuance of the penalty is not meaſured by the continuance of the Act of ſinning; therefore no wonder if it be ſo with God.
3. The damned ſinned here as long as they could; if they had to eternity been allowed to live, they would have improved it altogether in ſin. They would have dallied with God longer, grieved his Spirit longer, had they lived longer; yea diſpoſitively and in reſpect of their inclinations, did ſo. In Hell the deſire of ſinning is not extinguiſhed, nor mortified. The damned have not their hearts there changed.
4. They deſpiſed an eternal happineſſe, therefore do juſtly ſuffer an eternal torment.
5. Their obligations to God are infinite, and their puniſhment ariſeth according to the greatneſſe of their obligations againſt which they ſin'd. As the damned therefore ſhall not be taken from their puniſhment by annihilation, or deſtruction of their perſons; ſo their puniſhment ſhall not be taken off from them, by any compaſſion ſhewed unto them.
III. We come to conſider the dreadfulneſſe of the infernal torments. Hell is ſet forth unto us in the Scriptures under ſundry dreadful notions, viz. By the worm that never dieth, and the fire that never goeth out, by a lake of fire and brimſtone, by outer darkneſs, and blackneſs of darkneſſe for ever. That which is moſt intelligible concerning the woful ſtate of the damned, I conceive may be reduced to theſe four Heads.
1. They ſhall be tormented with the pain of loſſe, in being for ever baniſhed from the preſence of God and the joyes of Heaven, 2 Theſ. 2.9. Being puniſhed with everlaſting deſtruction from the preſence of the Lord, and from the glory of his power.
2. With the pain of ſenſe, inflicted on them by the wrath of God, which abideth on them, repreſented to us by a lake of fire. In this life, if his anger be but kindled a little, and a ſpark of it fly into the Conſcience, the poor creature is at his wits end. But how dreadful will their portion be againſt whom he ſtirreth up his fierce wrath? Who knowes the power of his anger? Pſ. 90.11. We that cannot endure the gripes of the Cholick, the paines of the ſtone, or a violent tooth-ach; how can we think of enduring the paines and torments of Hell?
3. They ſhall be tormented with the worm of Conſcience, that is, with a cutting reflexion upon, and remembrance of their former enjoyments, and by paſt pleaſures, Luke 16.2…. Son remember thou in thy life time hadſt thy good things; or when Conſcience ſhall repeat over the paſsages of their lives paſt, and ſet before them their precious time waſted and miſpent, opportunities of Grace ſleighted, the folly of their own choice, their turning their backs upon eternal life offered in the Goſpel; their groſſe neglect of their ſouls; their eager purſuit of ſenſual ſatisfactions, their diſregarding admonitions, ſtifling convictions, quenching the motions of the Spirit of God, hating to be reformed; O theſe will be ſad (woful ſad) remembrances. The ſcourges of Conſcience we meet with here, are too great a price, for the ſhort pleaſure of a brutiſh luſt: O then, what a raging pain will ſuch reflections as theſe cauſe hereafter? What will they do that are tormented day and night for ever and ever?
4. As they will have a ſharp ſenſe and feeling of their preſent woful ſtate, and a bitter diſcontent and vexation that by their own folly they brought it upon themſelves; ſo they will be tormented with deſpair of ever coming out of it. They will ſee they muſt continue for ever in this remedileſs condition, under an everlaſting pain of loſs, becauſe there is no hope of Heaven; under an eternal pain of ſenſe, becauſe there is no meanes to appeaſe the wrath of God, which abideth on them. And this deſpair of ever coming out is the very Hell of Hells. O, wo and alas! 'tis for ever, for ever they muſt be tormented. Drexellius a learned Authour writing upon this Argument, hath this awakening paſſage; If God (ſaith he) ſhould ſpeak thus to a damned ſoul, let the whole world be filled with ſand from the earth to the Empyrean Heaven, and then let an Angel come every thouſand year, and fetch only one grain from that mighty ſandy mountain, and when that immeaſurable heap is ſo ſpent, and ſo many thouſand years expired, I will deliver thee out of Hell, and thoſe extream torments: That moſt miſerable forlorn wretch, notwithſtanding that he were to lie through that unconceiveable length of time in thoſe intollerable helliſh torments, yet upon ſuch a promiſe would infinitely rejoyce, and deem himſelf not to be damned. But alas! when all thoſe years are gone, there are thouſands upon thouſands more to be endured, even through all Eternity.
O ſad and woful condition! O Eternity, Eternity, Eternity! This word ever breaks the heart. O Lord, to depart from thee for ever, to loſe the ſight and fruition of thy pleaſed countenance, to be hurled down among devils and damned fiends into a lake of fire and brimſtone, to be alwaies burning, yet never conſumed, ever dying, yet never diſſolv'd, alwaies gnawed upon by the worm of Conſcience, yet never devoured, alwaies gnaſhing the teeth, weeping, howling, vexing, without any glimpſe of hope, or one drop of comfort? What heart can think on theſe things without ſplitting in pieces? O Lord, whatever thou denieſt me for this life, whatever ſhall be my lot and portion here, yet deny me not (I humbly beſeech thee) the effectual aſſiſtance of thy Grace, to enable me to work out my ſalvation, to enable me unfeignedly to repent of all my ſins, and forſake them, and to give up my ſoul to Chriſt Jeſus for pardon and life; that by him I may be juſtified and ſanctified, and ſaved from this dreadful wrath to come. Even ſo let it be O Heavenly Father, for thy rich mercy and my ſweet Saviours merits ſake.
I ſhall conclude this diſcourſe of Hell, with a few ſerious meditations. Let us conſider,
1. How great, how inexcuſable is the folly and ſtupidity of every wilful ſinner▪ that for the ſatisfaction of his brutiſh luſts, will run the hazard of theſe everlaſting torments! O did we look upon ſin with Scripture ſpectacles, we ſhould find a greater diſproportion between the pleaſure and the paines thereof, than between a drop of honey, and an Ocean of gall. Methinks the meditation of eternal torments ſhould damp and ſtop any ſinner, in his ſinful heat and fury? Wilt thou O ſinner for a ſhort pleaſure be content to pay an everlaſting puniſhment? Go into Hell by meditation, that thou maiſt not go thither by condemnation.
2. What interest or concernment have we in the whole world comparable to this, the making our peace with God? He is the ſevereſt enemy, but the ſweeteſt friend. How ſhould we ſpeedily humble our ſelves before him for all our ſins, and flie to his mercy in Chriſt for our pardon. The wages of ſin is death. Nothing can bring us to thoſe everlaſting flames, but ſin unrepented of. Nothing can ſave that man from the never-dying worm, who dieth in his ſins.
3. How highly ſhould we prize the love of Chriſt? how great a value ſhould we ſet upon his blood? How willingly ſhould we embrace the offers of Grace and reconciliation made to us in him? How readily and chearfully ſhould we give up our ſelves to him, reſolving to be his faithful Diſciples and ſervants, ſeeing he laid down his life to deliver us from theſe everlaſting torments, this wrath to come? In one thing, the ſins of men admit of a greater aggravation than the ſins of Angels; Theſe never ſinn'd againſt the offers of a Saviour as men do.
4. How readily ſhould we do or ſuffer, perform or undergo any thing, this bleſſed Redeemer calls us to, who hath done and ſufferd ſo much for our ſakes.
5. How ſhould we pity and pull back thoſe who are posting towards the paines of eternal fire? We may (poſſibly) anger them thereby, but we had better endure ſome ſcalding drops of their wrath, than let them fall, (if we can help it by doing our duty to admoniſh them) into the lake of fire and brimſtone.
6. How ſhould the conſideration of everlaſting torments after death, breed in every heart a fear and awe of the great God; and teach us to tremble at his Word, and his Threatnings therein denounced againſt all impenitent ſinners. How eagerly ſhould we embrace that reduplicated advice of our bleſſed Saviour, Luke 12.5. I will forewarn you whom ye ſhall fear, fear him which after he hath killed, hath power to caſt into Hell, yea, I ſay unto you, fear him.
Mat. 25.41. Then ſhall he ſay unto them on the left hand, depart from me ye curſed, into everlaſting fire, prepared for the Devil and his Angels.
V. 46. And theſe ſhall go away into everlaſting puniſhment. —
Mark 9.43. And if thy hand offend thee, cut it off; it is better for thee to enter into life maimed, than having two hands to go into Hell, into the fire that never ſhall be quenched.
V. 44. Where their worm dieth not, and the fire is not quenched.
V. 45. And if thy foot offend thee cut it off; it is better for thee to enter into life halt, than having two feet to be caſt into Hell, into the fire that never ſhall be quenched.
V. 46. Where their worm dieth not, and the fire is not quenched.
V. 47. And if thine eye offend thee, pluck it out, it is better for thee to enter into the Kingdom of God with one eye, than having two eyes to be caſt into Hell fire.
V. 48. Where their worm dieth not, and the fire is not quenched.
Rev. 21.8. But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and ſorcerers, and idolaters, and all liars, ſhall have their part in the lake that burneth with fire and brimſtone, which is the ſecond death.
Rev. 20.10. And the devil that deceived them was caſt into the lake of fire and brimſtone, where the beaſt and the falſe Prophet are; and ſhall be tormented day and night for ever and ever.
Rev. 14.10. The ſame ſhall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation, and he ſhall be tormented with fire and brimſtone, in the preſence of the holy Angels, and in the preſence of the Lamb.
V. 11. And the ſmoak of their torment aſcendeth up for ever and ever, &c.
Matth. 22.13. Then ſaid the King unto his ſervants, bind him hand and foot, and take him away, and caſt him into outer darkneſſe, there ſhall be weeping, and gnaſhing of teeth.
Matth. 23 33. Ye Serpents, ye generation of vipers, how can ye eſcape the damnation of Hell?
Matth. 7.13. Enter ye in at the ſtrait gate, for wide is the gate, and broad is the way that leadeth to deſtruction, and many there be which go in thereat.
Rev. 2.11. He that hath an ear, let him hear what the Spirit ſaith unto the Churches, he that overcometh, ſhall not be hurt of the ſecond death.
Ju…e v. 6. And the Angels which kept not their first eſtate, but left their own habitation, he hath reſerved in everlaſting chaines, under darkneſs, unto the judgment of the great day.
V 7. Even as Sodom and Gomorrah, and the Cities about them, in like manner giving themſelves over to fornication, and going after ſtrange fleſh, are ſet forth for an example, ſuffering the vengeance of eternal fire.
V. 13. Raging waves of the Sea, foming out their own ſhame; wandring ſtars, to whom is reſerved the blackneſſe of darkneſſe for ever.
2. Theſ. 1.9. Who ſhall be puniſhed with everlaſting deſtruction, from the preſence of the Lord, and from the glory of his power.
Pſal 9.17. The wicked ſhall be turned into Hell, and all the Nations that forget God.
1 Theſ. 5.9. For God hath not appointed us to wrath, but to obtain ſalvation through our Lord Jeſus Chriſt.
1 Theſ. 1.10. And to wait for his Son from Heaven, from whom he raiſed the dead, even Jeſus, which delivered us from the wrath to come.
Matth. 10.28. And fear not them, which kill the body, but are not able to kill the ſoul; but rather fear him which is able to deſtroy both ſoul and body in Hell.
Luke 16.23. And in Hell he lift up his eyes, being in torments, and ſeeth Abraham afar off, and Lazarus in his boſom
V. 24. 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.
V. 25. But Abraham ſaid, Son, remember that thou in thy life time receivedſt thy good things, and likewiſe Lazarus evil things, but now he is comforted, and thou art tormented.
V. 27. Then he ſaid I pray thee therefore Father, that thou wouldſt ſend him to my Fathers houſe.
V. 28. For I have five Brethren, that he may teſtifie unto them, leſt they alſo come unto this place of torment.
Matth. 16.26. For what is a man profited, if he ſhall gain the whole world, and loſe his ſoul? or what ſhall a man give in exchange for his ſoul.
Of Heaven.
We have ſeen what will be the ſtate of the damned. We come now to ſpeak of the bleſſedneſs of thoſe that die in the Lord, i. e. in the favour of God, in a ſtate of peace with him, being members of Chriſts myſtical body, When they die, their ſouls are carried by Angels to Chriſt, and by him preſented to God the Father, as the fruit of his purchaſe. So that they are preſently bleſſed upon the departure of the ſoul out of the body; but ſhall be more bleſſed at the general reſurrection, when ſoul and body being reunited, the Judge ſhall ſet them at his right hand, and pronounce upon them this gracious ſentence, Come ye bleſſed of my Father, inherit the Kingdom prepared for you, from the foundation of the world, Matth 25.34. Which done, they ſhall go away into life eternal, as it is, v. 46.
The Glory and Bleſſedneſſe of this ſtate, we come now to enquire into, and there are two things wherein it conſiſts.
1. In a total removal of all evils.
2. In a confluence of all good, neceſſary to the happineſſe of the Creature.
Firſt, All evils are removed. There are three great evils we labour under here.
1. The evil of ſin.
2. Of temptation.
3. Of affliction. None of which ſhall trouble the Saints in Heaven.
1. The evil of ſin is there removed. Sin is the great evil the children of God complain of with ſo much ſadneſſe in this world. Here the Spirit luſteth againſt the fleſh, and the fleſh againſt the Spirit; but in Heaven there ſhall be no ſinful luſts to war againſt the ſoul. Paul ſhall not there complain of a law in his members rebelling againſt the law of his his mind: Nor c…y out, Oh miſerable man that I am who ſhall deliver me from the body of this death, Rom. 7. There ſh…ll be no blindneſs in the mind, perverſeneſſe in the will, diſorder in the affections, no concupiſcence in the members, no rebellion in the fleſh, the old Adam is left in the grave, never to riſe more. The dominion of ſin the Saints are delivered from in this life, but there the very being of it is removed. Grace weakens ſin, Glory quite aboliſheth it. Into Heaven nothing enters that defiles. There we ſhall be under an… happy impoſſibility of offending God.
2. The evil of temptation. The world is a place of ſnares, a valley of temptations, the devils circuit. What abundance of temptations are we aſſaulted with here continually, either from the Devil, the world, or our own corrupt Natures? In Paradiſe there was a tempter, but there is none in Heaven. No Serpent can creep in there. Here we had need pray continually, Lord lead us not into temptation: There we ſhall be fully delivered from it.
3. The evil of affliction. In Heaven, there is an abſolute freedom from all miſery, pain, labour, want, or whatever elſe might afflict us. All ſorrow ſhall be done away, as well as all ſin. Sorrow is the fruit of ſin, and when the mother is dead, no more off-ſpring can be expected. Whatſoever is painful, and burdenſom to Nature is a fruit of ſin, and a brand, and mark of our rebellion againſt God. Here we are ſubject to a number of neceſſities, hunger, thirſt, cold, wants of ſeveral ſorts. In Heaven the children of God ſhall enjoy perfect freedom from whatſoever is troubleſom. Grief, fear, temptation, ſickneſſe, pain of body, anguiſh of mind, ſhall be heard of no more for ever. When the Saints are once paſt death, they are paſt the fear of all miſery. When their bodies are once lapt up in their winding-ſheets, they are paſt all tribulation. Heaven is a happy ayre, where none are ſick. There is no ſuch thing as agues, feavers, gouts, or the grinding paines of the Stone. There is nothing to diſcompoſe the mind, or afflict the body. The Saints ſhall there be freed from the neceſſities of Nature, ſuch as eating, drinking, ſleeping, &c. Meat is for the belly, and the belly for meat, but God ſhall destroy both it and them, 1 Cor. 6.12. The uſe of meats, and of the ſtomack and belly is there aboliſhed. Here we are almoſt continually in want of ſomething or other; but there we ſhall be above meat and drink and apparrel, &c. Here we have a mixture of pleaſures and ſorrows; (both good and evil are to be received from the hand of God in this life) but there is fulneſſe of joy for evermore. I ſhall conclude this, with that comfortable place, Rev. 21.4. And God ſhall wipe away all tears from their eyes, & there ſhall be no more death, neither ſorrow, nor crying, neither ſhall there be any more pain; for the former things are paſſed away.
Secondly, A Second thing wherein the bleſſedneſs of Heaven conſiſts, is, in a confluence of all good neceſsary to the happineſs of the Creature. The Saints in Heaven will be bleſſed,
1. In their bodies.
2. In their ſoules.
3. In their Company.
4. In an abſolute ſecurity of enjoying all this bleſſedneſs for ever, without any fear of loſing it, or being deprived of it.
I. They will be bleſſed in their bodies. The bodies even of the beſt of the Saints are for the preſent vile bodies, inſtruments of ſin, and ſubjects of diſeaſes; but the Lord Jeſus Chriſt ſhall at the day of judgment raiſe theſe vile bodies, and change them into the likeneſſe of his own glorious body, Phil. 3.20, 21. The bodies of the Saints are the members of Chriſt, and no member of his ſhall remain in death. They are the Temples of the holy Ghoſt; and therefore if they be deſtroy'd, they ſhall be raiſed again. For if the Spirit of him that raiſed up Jeſus from the dead, dwell in us (as he doth in the Saints, and by ſo dwelling, makes their bodies Temples) he that raiſed up Chriſt from the dead, ſhall alſo quicken our mortal bodies by his Spirit that dwelleth in us, Rom. 8.11. The Holy Ghost will not forſake his manſion and ancient habitation. Therefore he raiſeth it up, and formeth it again into a compleat faſhion, like Chriſts glorious body. The bodies of the Saints when dead, and ſeparated from their ſouls, are not ſeparated from Chriſt, as we ſhewed before: And therefore are ſaid to be dead in Chriſt, to ſleep in Jeſus, as 'tis, 1 Theſ. 4.14. While dead, they are united to Chriſt, and by vertue of this Union, Chriſt as their Head, will raiſe them at the laſt day; and at their reſurrection, they ſhall be changed, as to their qualities, though their ſubſtance ſhall not be altered. The Ancient Chriſtians when they rehearſed that Article of the Creed, I believe the reſurrection of the fleſh, were wont to adde, even of this my fleſh: 'Tis neceſſary the ſame fleſh ſhould be raiſed again. For it cannot ſtand with Gods juſtice, that one body ſhould ſin, and another body be damned. That he that ſinned in one body, ſhould be puniſhed in another; or he that pleaſed God in his own fleſh, ſhould ſee God with other eyes. 'Tis alſo contrary to the very nature of the reſurrection; for a reſurrection is when the ſame body that dieth, riſeth again. Otherwiſe it is rather a new Creation than a reſurrection. As therefore the body of Chriſt after his reſurrection was the ſame for ſubſtance, though much more excellent and glorious, ſo ſhall the bodies of the Saints be at their reſurrection. If any ſhall ask how a reſurrection is poſſible? I anſwer, to Angels or men this is impoſſible; but to an all-knowing God, whoſe wiſdom is infinite, and to an almighty God, whoſe power is illimited, this is very poſſible. It ſhall be done according to the mighty working, whereby he is able to ſubdue all things unto himſelf; As the Apoſtle ſpeaks, Phil. 3.21. He by whom the very haires of our heads, and the ſands of the ſea are all numbred, knoweth all the ſcattered bones, knoweth what duſt belongeth to each body. And as his all-ſeeing eye obſerveth every particle of diſſolved and corrupted man; ſo doth he alſo ſee and know all waies and meanes by which thoſe ſcattered parts ſhould be united; by which this ruin'd fabrick ſhould be re-compoſ'd. Though the parts of the body of man be diſsolved, yet they periſh not. They are laid up in the ſecret places, and lodged in the Chambers of Nature, and 'tis no more a contradiction, that they ſhould become the parts of the ſame body of man again, to which they did once belong, than that after his death, they ſhould become the parts of any other body, as we ſee they do. And moreover we ſee by experience that our moſt curious glaſſes are made by art, even of Aſhes. Cannot then the all knowing and Omniſcient God, raiſe mens bodies out of Aſhes? 'Tis as eaſie for God to diſtinguiſh between duſt and duſt, and to give to every man his own duſt, as it is for a Gardiner that hath divers ſeeds in his hand to ſever them, and know them one from another. A skilful Alchimiſt can extract one metal from another; much more can God Allmighty diſtinguiſh and ſeparate one duſt from another. As it was therefore only an Omnipotent power, which could mould the first dust, of which man was made, into an humane body, and breath into the noſtrils of it the breath of life, ſo the ſame power can ſtill make of the duſt, returning from the bodies of men unto the earth, humane bones and fleſh. For the Apoſtle tels us in the place before mentioned, that he is able to ſubdue all things unto himſelf. And further the Scripture tels us, that Chriſt by vertue of the dominion he obtain'd at his reſurrection, muſt reign till he hath put all his enemies under his feet; and the laſt enemy that ſhall be deſtroyed is death. Now there is no deſtruction of death, but by a general reſurrection. Chriſt is the Lord of the dead, and ſo hath a right by that dominion to raiſe them all to life, 1 Cor. 15.22. For as in Adam all die, even ſo in Chriſt ſhall all be made alive. I ſhall conclude this with thoſe two famous places, John 5.28. Marvel not at this, for the hour is coming, in the which all that are in the graves ſhall hear his voice, V. 29. And ſhall come forth, they that have done good, unto the reſurrection of life, and they that have done evil, unto the reſurrection of damnation. Acts 24.15. And have hope towards God, which they themſelves alſo allow, that there ſhall be a reſurrection of the dead, both of the just, and the unjust.
Well then, ſeeing there will be a Reſurrect…on,
Here poſſibly ſome will enquire, what transformations and changes Chriſt will make in the bodies of the Saints at the laſt day?
I anſwer, That day being to be as it were the marriage day between Chriſt and his Saints, he will endow their bodies with glorious qualities, as well as their ſouls: For he aſsumed their bodies as, well as their ſouls; ſuffered in body as well as in ſoul; died for their bodies as well as for their ſouls; and therefore will glorifie their bodies as well as their ſouls. But to ſpeak more particularly; the Apoſtle tels us what kind of change this will be, 1 Cor. 15.41. There is one Glory of the Sun, and another of the Moon, and another Glory of the Stars, for one Star differeth from another Star in Glory. V. 42. So alſo is the reſurrection of the dead; it is ſowne in corruption, it is raiſed in incorruption. V. 43. It is ſowne in diſhonour, it is raiſed in glory: It is ſowne in weakneſs, it is raiſed in power. V. 44. It is ſowne a natural body it is raiſed a ſpiritual body.
1. Our bodies ſhal be made incorruptible. They are ſown in corruption, but ſhall be raiſed in incorruption. They now yield to the decaies of nature, and are exerciſed with paines and aches; but hereafter they ſhall be cloathed with immortality, made wholly impaſsible. What a comfort muſt it needs be to the Saints, to think that there is a time coming when they ſhall have a body without aches, paines, and without decaies, that ſhall be alwaies in the ſpring of youth. The reſurrection is the Saints beſt Phyſitian.
2. Our bodies ſhall be made glorious bodies. They are ſown in diſhonour, but ſhall be raiſed in glory. All deformities, and defects (which are the fruits of ſin) ſhall be removed. As the body of Adam in innocency, was lovely and beautiful, compleat in all its parts, ſo ſhall ours be at the reſurrection: The righteous ſhall ſhine as the Sun in the Kingdom of their Father, Mat. 13.43. If Moſes's face by converſing with God but fourty daies did ſhine ſo exceedingly that they were glad to put a vail upon it; how glorious ſhall our bodies be, when we ſhall be ever with the Lord? Chriſt in the Mount when he was transfigured, Mat. 17.2. His face did ſhine as the Sun, and his raiment was white as ſnow. Peter, James and John were not able to bear the ſight of the glory there manifeſted, and yet this was but a glimpſe of that glory he hath now in Heaven. By this you may gueſſe a little at the glory of the body; when it is likened to Chriſts glorious body. If we would have our bodies eternally beautiful, let us labour to be truly gracious here.
3. Our bodies ſhall be made ſpiritual bodies: They are ſown natural bodies, but ſhall be raiſed ſpiritual bodies. When we come into the other world, that world of Spirits, even our bodies ſhall be ſpiritual; not ſpiritual for ſubstance, but for qualities.
1. They ſhall have no need of meat, drink; ſleep, &c. but ſhall be as the Angels of God, Mat. 22.30, If Moſes upon the Mount, in the ſtate of mortality, was upheld by the power of God fourty daies, without meat, and without ſleep; how much more ſhall we be ſo upheld for ever in the Kingdom of Heaven?
2. They ſhall move with great agility and nimbleneſſe. We ſhall not be clogg'd as now, but ſhall be able (as the Learned think) to move upwards and downwards freely, like a bird in the aire.
3. Or Laſtly, Our bodies after the reſurrection may be termed ſpiritual, becauſe they will then be more fitted and diſpoſed for ſpiritual uſes, for the enjoyments and employments of Grace.
4. Our bodies ſhall be made powerful. They are ſown in weakneſs, but ſhall riſe in power. The power and ſtrength that glorified bodies ſhall have, will be wonderful. In this life the eye is dazeled at the brightneſſe of the Sun; but then it ſhall be ſtrengthened to behold glorious ſights, and not be dazeled at them. The body ſhall be enabled and ſtrengthened by God, to bear that exceeding and eternal weight of Glory that ſhall be allotted to it.
5. Unto all theſe glorious perfections, and endowments, we may add this one more, the great priviledge and happineſs we ſhall have to beh…ld with our bodily eyes our bleſſed Saviour as man. That we ſhall ſee our Redeemer with theſe eyes, Job plainly teſtifies, Job 19.25. For I know that my Redeemer liveth, and that he ſhall ſtand at the later day upon the earth. V. 26. And though after my skin, worms deſtroy this body, yet in my fleſh ſhall I ſee God. V. 27. Whom I ſhall ſee for my ſelf, and mine eyes ſhall behold, and not another, &c. And that this ſight will add much to our happineſſe, we need not doubt. The ſight of Chriſt as man is the next object (as one ſaith well) to the beatifical Viſion. Mr Calamy in his Serm at Dr Boltons Funeral.For the fulneſſe of the God head dwells in him bodily, and doth as it were radiate through his body. Hence there muſt needs ariſe much joy to the beholder, both from the eminency of, and our intereſt in this Object. Christ in Glory, and Chriſt in Glory ours. As much of the Creator, as is poſſibly viſible in the Nature of man, will be to be ſeen in Chriſt. As much contentation as the Creature can be made partaker of, by the ſight of any viſible Object, will be the portion of the beholders of Christ as he is man. See Mr. Nortons orthodox Evangeliſt.
So much for the bleſsedneſs of the Body.
II. The Saints in Heaven ſhall be bleſſed in their Souls. Let us enquire wherein this bleſſedneſſe conſiſts.
1. The underſtanding being enlarg'd and widened ſhall have a right knowledge, a clear ſight and viſion of God. Now we ſee through a glaſſe darkly, 1 Cor. 13.12. but then face to face; now we know but in part, but then we ſhall know even as we are known; our knowledge of God now is very imperfect, but then we ſhall ſee him as he is, 1 John 3.2.
2. The will ſhall be perfected with abſolute and indefective holineſſe, with exact conformity to the will of God, and perfect freedom from all ſervitude to ſin.
3. The affections ſhall be ſet right by an unalterable regularity. There ſhall be a conſtant cleaving of heart to God, a conſtant loving of him, without ſatiety or wearineſſe. Here are many ſtartings aſide to the creature; but in Heaven there will be an eternal fixed delight and complacency in God.
4. The Soul will enjoy a full, immediate, uninterrupted communion with God, and fruition of him. Whilſt we are here at home in the body, we are abſent from the Lord, ſaies the Apoſtle, 2 Cor. 5.6. Here our comforts come in by the miniſtry of Ordinances, but there God will be all in all to us immediatly, 1 Cor. 15.28.
III. The Saints in Heaven ſhall be bleſſed in their Company. Oh what bleſſed company is there in the new Jeruſalem! There is God, and Chriſt, and Angels, and Saints. How will God the Father welcome us? Well done good and faithful ſervants, enter into your Maſters joy. How will our Redeemer welcome us? How joyful will he be to receive us, who ſhed his blood to bring us thither? How will the Holy Angels welcome us? They delight in the good of men. When man was created, thoſe Morning Stars ſung together, and thoſe Sons of God ſhouted for joy, Job 38.7. When Chriſt came to redeem man, an Heavenly host of them prayſed God, Luke 2.13. When man is converted; there is joy in Heaven among thoſe bleſſed Spirits, Luke 15.10. How much more rejoycing will there be when we come to be glorified? Laſtly, How will the bleſſed Saints welcome us? Our old acquaintance, with whom we have prayed, ſuffered, familiarly converſed. Memory is not aboliſhed in Heaven (as one obſerves) but perfected. Mr. Manton in his Sermon at Mrs. Blackwels Funeral.Therefore thoſe whom we knew here, we ſhall know again. A Miniſter ſhall ſee his Crown, and the fruit of his labours, 1 Theſ. 2.19. Thoſe that have been relieved by us, ſhall welcome us into Heaven, who therefore are ſaid (according to ſome Interpreters) to receive us into everlaſting habitations, Luke 16.9. Yea, we ſhall know thoſe whom we never ſaw. Why elſe is it made a part of our priviledge to ſit down with Abraham, Iſaac, and Jacob? Mat. 8.11. In the transfiguration, Peter knew Moſes and Elias, dead many hundred years before. So ſhall we (as 'tis more than probable) know one another. O what bleſſed company ſhall we converſe with in the City that is above.
IV. And Laſtly, The Saints in Heaven ſhall be bleſſed in this, They ſhall have the perpetual enjoyment of all this bleſsedneſſe ſecured to them, without any fear of ever loſing it, or being deprived of it. The Saints ſhall never put off their glorious robes, after they have once put them on. Their ſtate is a ſure eternal ſtate of actual delights. Though there be ſeveral degrees of glory in Heaven, yet he that enjoyes the leaſt degree, is fully ſatisfied with what he enjoyes. He deſires not one degree of Glory above what he poſſeſſes.
What now remaines, but that we preſſe this duty upon our ſelves, frequently to meditate on this coeleſtial Glory. Many great benefits will accrue to us thereby.
1. This will abate our thirſt after earthly things. One houres ſerious muſing on the glory that is above, would cauſe the ſoul to be as a weaned child to the glory that is here below.
2. It will make ſufferings light, Rom. 8.18. For I reckon (ſaies the Apoſtle) that the ſufferings of this preſent time, are not worthy to be compared, with the Glory which ſhall be revealed in us.
3. It will make us ſerious in Duties. It will make us pray earneſtly, hear attentively, walk circumſpectly. Serious thoughts of Heaven will make us ſhake off lazineſſe, and ſloth, and with fervency of Spirit to ſerve the Lord.
4. It will ſtirre us up to an earneſt deſire of that righteouſneſſe to which ſuch a Glory appertaines, and to a careful and conſtant performance of thoſe commands to which ſuch a reward is ſo graciouſly promiſed. Without holineſſe no man ſhall ſee the Lord. Men do but deceive themſelves, who think to paſſe immediatly from a ſtate of corruption, to a ſtate of Glory. Would we enter into Glory, let us labour to ſecure our ſtate in Grace. Grace and Glory do not differ ſpecifically, but gradually. When a ſoul is brought into a ſtate of ſaving Grace, it is entred into a ſtate of Glory: For as God hath prepared Heaven for his children, ſo he prepares his children for Heaven. Grace is the Nurſery of Glory: As the plants of righteouſneſs grow fit for Heaven, they are removed to Heaven, and ſhall be for ever with the Lord. O Lord, prepare and fit my ſoul for this new Jeruſalem, into which no unclean thing can enter. Give me true repentance for all my ſins, and waſh away the guilt of them in the blood of thy dear Son, my Lord and Saviour: Sanctifie me throughout both in ſoul and body by thy Grace and holy Spirit, and enable me to glorifie thee in this life, that I may hereafter enter into thy Kingdom, into that eternal ſtate of Glory, bliſs, and purity. O let me not have my portion in this life, but when thou ſendeſt for me out of this world by death, Lord receive my ſoul (for thy free mercy and my Saviours merits ſake) into thoſe Heavenly manſions, where there is fulneſſe of joy, and pleaſures at thy right hand for evermore. Amen.
John 17.24. Father, I will that they alſo whom thou haſt given me, be with me where I am, that they may behold my Glory which thou haſt given me, for thou lovedſt me before the foundation of the world.
1 Cor. 2.9. But as it is written, eye hath not ſeen, nor ear heard, neither have entred into the heart of man the things which God hath prepared for them that love him.
2 Cor. 5.1. For we know, that if our earthly houſe of this Tabernacle be diſſolved, we have a building of God, an houſe not made with hands, eternal in the Heavens.
Col. 1.12. Giving thankes unto the Father, which hath made us meet to be partakers of the inheritance of the Saints in light.
Heb. 10.34. For ye took joyfully the ſpoyling of your goods, knowing in your ſelves, that ye have in Heaven, a better, and an enduring ſubſtance.
Heb. 12.22. But ye are come unto Mount Sion, and unto the City of the living God, the heavenly Jeruſalem, and to an innumerable company of Angels.
V. 23. To the general aſſembly and Church of the firſt born, which are written in Heaven, and to God the Judge of all, and to the Spirits of just men made perfect.
1 Theſ. 4.17. — And ſo ſhall we ever be with the Lord.
Heb. 6.19. Which hope we have as an anchor of the ſoul, both ſure and ſtedfaſt, and which entreth into that within the vail.
V. 20. Whither the forerunner is for us entred, even Jeſus, made an High Prieſt for ever after the order of Melchizedek.
Mat. 25.23. His Lord ſaid unto him, well done, good and faithful ſervant, thou haſt been faithful over a few things, I will make thee ruler over many things; enter thou into the joy of thy Lord.
2 Cor. 12.4. How that he was caught up into Paradiſe, and heard unſpeakable words, which it is not lawful for a man to utter.
Luke 16.22. And it came to paſſe that the beggar died, and was carried by the Angels into Abrahams boſom.
Heb. 11.10. For he looked for a City which hath foundations, whoſe builder and maker is God.
1 Pet. 1.4. To an inheritance incorruptible, and undefiled, and that fadeth not away, reſerved in Heaven for you.
1 Pet. 5.4. And when the chief Shephard ſhall appear, ye ſhall receive a Crown of Glory that fadeth not away.
Glory be to God in the higheſt,
On earth peace,
Good will towards men.
FINIS.