Tropes and Figures, Treatise 1 · Head 12
THE Twelfth HEAD OF METAPHORS, SIMILES, AND Other Borrowed TERMS, CONCERNING The VVorld, the Life of Man, AND THE Four Laſt Things,
The World compared to a Wilderneſs.
Cant. 3.6. & 8.5. Who is this that cometh out of the Wilderneſs, leaning upon her Beloved? &c.
WIlderneſs, foreign, Tohu; A Wilderneſs is properly a wild Place, a Place without ſhape or order. Moſes hath this Word, Gen. 1.1. to expreſs the Chaos, The Earth was without form, and void.
1. Metaphorically, 'tis taken ſometimes for Affliction, Hoſ. 2.14. Rev. 12.
2. For this World, and ſo underſtood generally by Expoſitors in this and other places, i. e. for the preſent State, Ways, Worſhips, and Pollutions of the World, &c.
Parallels.
A Wilderneſs is commonly a waſte, wild, and barren Place, ſome of which are of a vaſt Bigneſs: This World is of a vaſt bigneſs, and very barren of Grace and Holineſs.
II. A Wilderneſs abounds with Briars and Thorns: So doth the World with wicked and ungodly Men, who are compared to Thorns and Briars.
III. In a Wilderneſs are many wild and devouring Beaſts, ſo that 'tis dangerous to dwell in it, or paſs through it: So this World abounds with cruel and unmerciful Men, who are called Wolves, Lions, Bears, Dogs, Dragons, &c. by which means God's People are always expoſed to great Trouble and Danger, whilſt they remain therein.
IV. In a Wilderneſs a Man may ſoon loſe his Way, and wander up and down: So whilſt Men abide in this World, they are ſubject to go aſtray, and wander from the Path of of Peace and Righteouſneſs, and therefore have great need of a Guide.
V. In a Wilderneſs commonly grow Trees of divers ſorts, ſome good, and ſome evil: So in the World are Men both good and bad, righteous and wicked.
VI. In a howling Wilderneſs a Wall of Fire is exceeding neceſſary to preſerve from wild and ravenous Beaſts: God upon this account is ſaid to be a Wall of Fire to his People, whilſt they remain in this World, amongſt the Sons of Belial. [See Wall of Fire, Vol. 1. p. 76, 77.]
Zech. 2.5.VII. In a Wilderneſs there is no tilling, ſowing, nor planting: So in the common Field of this World there grows little or nothing, but what the carnal and natural Hearts of Sinners bring forth.
VIII. A Wilderneſs is a ſolitary and doleſom Place: ſo is this World to a godly Man.
The World compared to a Field.
Mat. 13.38. The Field is the World.
Parallels.
THe Field is a broad Place: So is the World.
II. In a Field grows Wheat and Tares, good and evil Seed: So in this World there are good and evil Men, Saints and Sinners, which God would have grow together, like the Wheat and Tares, until the Harveſt.
III. What is ſet or ſowed, or comes up naturally in a Field, ripens for Harveſt: So the Godly, and the Ungodly, whilſt they remain in the common Field of this World, ripen for the ſpiritual Harveſt.
IV. In a Field, Flowers, and other precious Things, oft-times receive much detriment from Enemies, evil Beaſts, and many other ways: So the Godly, whilſt they remain in this World, receive great Hurt from Satan, wicked Men, and from the Corruptions and Evils of their own Hearts.
V. Part of a Field an Husband-man ſeparates ſometimes from the reſt, to make a Garden, Orchard, or Vineyard of: So God, the good Husband-man, hath taken a little Part or Parcel of the Sons of Men from the reſt, to be a peculiar People to himſelf.
The End of the World compared to Harveſt.
Mat. 13.39. — The Harveſt is the End of the World.
WHen the Harveſt is ripe, 'tis cut down; the Husband-man ſends Reapers into the Field: So when all the Elect are ripe for Heaven, and Wickedneſs is grown to full Maturity; ſo that ungodiy Ones are all ripe for Hell, the End of the World will come, and then God will ſend Reapers into the Field, which are the holy Angels; and they will cut down, and gather out of the Field, all Things that offend, and them that do Iniquity.
II. At the Harveſt, the Reapers divide between the good and evil Grain; they bind up the Wheat by it ſelf, and the Tares by themſelves, &c. So ſhall theſe ſpiritual Reapers do, they ſhall gather all the Elect, like Wheat, into God's Garner, and bind up the Tares into Bundles, to be burned.
III. The Husband-man waits with much patience for the Harveſt: So God Almighty patiently waits, bearing and forbearing with wicked Men, until the End of the World.
Diſparity.
When Harveſt is all houſed, the Husband-man preſently tills and prepares his Ground again, deſigning to ſow more Seed: But when this Harveſt is all come home, and houſed, God, the good Husband-man, will not till, plow, or ſow the Field of the World any more; no more Goſpel to be preached, nor Graces or Gifts to be diſtributed, when this Harveſt is ended.
Of the Life of Man.
The Life of a Man compared to a ſwift Poſt.
Job 9.25. Now my Days are ſwifter than a Poſt, &c.
Parallels.
A Poſt rides ſwiftly, he makes haſte: So the Life of Man, or Time of a Man's Life, ſwiftly paſſeth away.
II. A Poſt ought to make no ſtay: So the Days of Man's Life ſtay not; the Hour-Glaſs of Time runs continually, and never ſtands ſtill.
A Poſt (ſaith my Author) is an excellent Emblem of Time.Caryl. There are many Conſiderations in Poſt-riding, which ſhews how exceeding ſpeedy Time muſt be, to which it is here compared. 1. A Poſt rides upon fleet or ſpeedy Horſes. 2. He rides his Horſes upon their ſpeed. A Man may have ſpeedy Horſes, and go ſoftly; but a Poſt ſpurs on. 3. A Poſt hath Change of Horſes at every Stage, that ſo he may keep upon the ſpeed. 4. He hath Horſes ſtanding ready for change; they are not to fetch out of the Field, or to be made ready, when he comes to his Stage; it is but leaping into the Saddle, and away. 5. He that rides Poſt makes no long Meals, much leſs Feaſts; he takes a Bit, and is gone. 6. He lies not long in Bed, he ſcarce goes to Bed till he comes to his Way's end. 7. A Poſt hath extraordinary Pay for his Service, and that to cauſe him to make the more ſpeed. 8. Sometimes he rides upon pain of Death, with a Halter about his Neck; no Man will loiter when his Life lies on't. 9. All give way to him that rides Poſt; he muſt not be hindred. 10. He ſtays not to ſalute, much leſs, like other Travellers, to gaze, and view the Country, Towns, Buildings, Gardens, by or through which he paſſeth.
All theſe Things laid together, evince, that a Poſt makes great ſpeed; yet ſaith Job, My Days are ſwifter than a Poſt. A Poſt may by one means or another be ſtayed; but the Days of Man's Life ſtay not. The Poſt may ſtay whilſt he changes Horſes, &c. But the Chariot of Time, viz. the Sun, ſtayeth not to change Horſes. The Sun is the Meaſure of Time, and that makes no Stop, hath no Stage, or Baiting-place.
The Life of Man compared to a ſwift Ship.
Job 9.26. They are paſſed away as the ſwift Ships, (or, as the Ships of Ebeth.)
SOme underſtand by Ebeth, the Name of a River in the Eaſtern Part of the World, about Arabia, near the Place where Job lived, that runs very ſwiftly, which adds to the ſwift Motion of a Ship that ſails in it. A Ship in a dead Water, having the Wind blowing rightly and briskly, runs apace; but if it hath a ſwift Stream beſides, it runs the faſter.
2. Others take the Word, not as a proper Name, but as ſignifying Deſire, from Abab, Caryl.to deſire with Earneſtneſs: And then the Sence is thus rendred, My Days are paſſed away as a Ship of Deſire. That is, A Ship, which being laden with rich Commodities, the Maſter and Pilot deſire earneſtly to bring her ſpeedily to her Port, that ſo they may put off their Commodities, and make Sale of ſuch rich Lading.
3. The Caldee, and others, give a further Note upon it, deriving the Word Abab from Ebib, which ſignifies a Stalk growing up early from the Earth, and bringing forth the firſt ripe Fruit of any kind; and ſo it is put for any early ripe Summer-Fruit, as Plums, Apples, Cherries, &c. and then the Sence is, My Days are like a Ship, which carrieth early Fruit: So the Vulgar, like a Ship carrying Apples.
4. There is another Sence given by thoſe who derive the Word from a Root, which ſignifies to hate and oppoſe, or to be an Adverſary; and then it is thus rendred, My Days paſs away as a Pirate's Ship, or as a Ship that goes to take a Prey, or as a Ship that goes out to take Prizes upon the Sea. Now ſuch Ships are the ſwifteſt of all others, being prepared on purpoſe to make way, and overtake other Ships; their Lading is not Burthen, but Ballaſt, that they may be ſwift of Sail: So ſaith Job, My Days paſs away like a Ship; not like ſome great Merchant-Ship, deeply laden, which can make no great ſpeed in the Sea; but as a Ship of Piracy, that hath nothing in her, but Weapons, Artillery, and Ammunition, to oppoſe thoſe they meet with, which ſail with every Wind; ſuch as are your nimble Frigats, Fly-Boats, and Ketches, which ſail with every Wind; or Gallies, which paſs without Wind, carried with the Strength of Arms and Oars; all being Veſſels uſed to run in upon, and ſurprize a Booty. This alſo is a good Interpretation; and ſo Mr. Broughton tranſlates it, My Days do flie away as the Pirat's Ship, &c. All ſhew, the Life of Man ſwiftly paſſeth away.
The Life of Man compared to an Eagle.
Job 9.26. As an Eagle haſteneth to her Prey.
AN Eagle is a very ſwift Creature, but when ſhe haſteneth to her Prey, ſhe makes the greateſt Speed. The Life of Man is not compared to an Eagle in her ordinary Flight, but as an Eagle that haſteneth to her Prey, when Hunger adds Swiftneſs to her Wings: Thus with ſwiftneſs our Days paſs away.
The Life of Man compared to a Weaver's Shuttle.
Job 7.6. My Days are ſwifter than a Weaver's Shuttle, &c.
foreignA VVeaver's Shuttle is an Inſtrument of a very ſwift Motion; and the VVord which is rendred ſwifter, ſignifies that which is fitted for the ſwifteſt Motion.
II. VVhen the VVeaver hath finiſhed his VVeb, he cuts off the Thread: So when a Man hath run out the Length of his Days appointed by the Almighty, his Life is cut off, &c.
The Life of Man compared to Wind.
Job 7.7. My Life is Wind.
Parallels.
THe VVind paſſeth away ſpeedily: So doth the Life of Man.
II. The VVind paſſeth irreſiſtibly, you cannot ſtop the VVind: So no Man, be he never ſo ſtrong, can hinder the ſpeedy Motion of his Days.
III. The VVind, when it is paſt, returns no more: As you cannot ſtop the VVind, or change its Courſe; ſo all the Power in the VVorld is not able to recall or direct the VVind; which way the VVind goes, it will go; and ſo ſoon as it comes, it is gone: So when a Man's Days are gone, there is no recalling of them again: Our Days paſs, and ſhall not return, by any Law or Conſtitution of Nature, or by any Efficacy of natural Cauſes. He remembred that they were but Fleſh, Pſal. 78.3…Wind that paſſeth away.
The Life of Man compared to a Cloud.
Job 7.9. As the Cloud is conſumed and vaniſheth away: ſo he that goeth down to the Grave, ſhall come up no more, he ſhall return no more to his Houſe, &c
Parallels.
AS the Cloud (ſuch a Cloud as you ſee hanging in the Air) is conſumed, or gradually ſpent: So the Days or Life of Man by little and little is conſumed.
II. A Cloud comes to its Height, and then is quickly diſperſt, and vaniſheth: So Man ſoon comes to his full Strength, and preſently is gone.
III. A Cloud is like a Bottle full of Rain, or Sponges full of Water; God cruſhes theſe Sponges, or unſtops theſe Bottles, and they are emptied, and in emptying vaniſh away, and return no more: So Man, being emptied of Life, vaniſheth away, and returns not again.
Obj. But why then doth Solomon affirm the Clouds return again after Rain?Eccleſ. 12.2. how then doth Job ſay, that the Cloud vaniſheth, ſo Man goeth to the Grave, and returneth no more.
Anſw. Solomon in that Place of Eccleſiaſtes gives a Deſcription of old Age, and the ſad Condition of Man in it: he calleth it the evil Day, and wiſhes Men would conſider their latter End, before thoſe evil Days overtake them: Before the Light of the Sun, Moon, Caryl.and Stars be darkned, and the Clouds return after the Rain. In old Age the Clouds return after the Rain thus; as in ſome very wet Time, when we think it hath rained ſo much, as might have ſpent and quite exhauſted the Clouds, and drawn thoſe Bottles dry, yet you ſhall ſee them return again, it will rain day after day as faſt as ever: So in old Age, when Rheums disſtill ſo freely, that you would think an old Man had emptied himſelf of all, yet the Clouds will return again, and Flouds of watery Humours overflow. Thus the Clouds of old Age return, and in this Senſe the Clouds of the Air return, after they are conſumed and ſpent into Rain.
But how doth a Cloud return? not the ſame Cloud numerically, that Cloud which was diſſolved doth not return; the ſame Sun goes down and vaniſheth out of our Sight in the Evening, and returneth in the Morning, the ſame individual and numerical Sun: but that numerical Cloud which vaniſhed, comes not again. Thus Man vaniſheth and returns as the Clouds return after the Rain; that is, after one Generation of Men are dead, they return again in their Children, another Generation ſprings up, but there is no other Returning to Life till the Reſurrection; they that die ſhall not live again here; they ſhall not return to their Houſe; their Place ſhall know them no more.
The Life of Man compared to a Flower.
Job 14.2. He cometh forth like a Flower, and is cut down, &c.
MAN is compared to a fading Flower. There are many Rarities and Excellencies in a Flower. 1. Sweetneſs, to pleaſe our Smell. 2. Beauty and Variety of Colour, to affect the Eye. 3. Softneſs affecting the Touch, &c. But Job ſpeaks not a Word of any of theſe Properties, he ſpeaks not of a flouriſhing but withering Flower; not of its ſpringing up, but of its cutting down, or of its ſpringing up, only in relation to cutting down.
Parallels.
A Flower comes up in the Spring, and ſeems very beautiful, but its ſtanding is very ſhort, as you may obſerve in the Cowſlip and divers other Flowers: So Man comes up, but his Abiding here is ſhort, his ſtanding is ſo ſmall, that it is not ſo much as mentioned. We are born to die, and we die as ſoon as we are born; i. e. We are in a dying State.
II. A Flower is oft-times cut down or cropt off in its budding: So is Man; he comes up like a Flower, and is cut down; he is cut down by Death; Death is the Sithe which cuts down this Flower.
1. Natural Death, (1.) by Sickneſs. (2.) By Age.
2. Violent Death. (1.) Caſual, when a Man is ſlain by Accident. (2.) Cruel; when a Man is ſlain by Murderers. (3.) Legal; when a Man is ſlain or cut off by the Magiſtrate.
III. A Flower, if it be not cut or cropt off, yet it ſoon withers away, and is gone. The very Sun, the Wind, and Air conſumes its Beauty. The Naturaliſts tell us of a Plant, called Ephemeron, becauſe it laſts but one Day; as alſo of a Worm, called Hemerobion, becauſe it lives but one Day. Such a Plant and Worm is Man. The Heathen Poet gives his Wonder and Obſervation of the Roſe, that it grows old in the very Budding. The Seventy read theſe Words of Job in the ſame Tenour, he Decays like a budding Flower; as if Death (ſaith Caryl) did riſe early,Eccl. 12.5. and watch for this budding Flower to cut it down. And though ſome of theſe Flowers ſtand till they wither, as Solomon in his Allegory ſheweth; that is, till gray Hairs: yet all the Time of their ſtanding they have been falling. So that we may well ſay with the Pſalmiſt:Pſal. 103.15, 16. As for Man, his Days are as Graſs: as a Flower of the Field ſo he flouriſheth: for the Wind paſſeth over it, and it is gone, and the Place thereof ſhall know it no more.
IV. The Owner of Flowers knows the beſt Time to crop them, &c. So God knows the beſt Time to crop off or take away by Death any of his choice Flowers. [See more Man a Flower, pag. 138, 139.]
The Life of Man compared to a Shadow.
Job. 14.2. He fleeth alſo as a Shadow, and continueth not.
Jam. 4.14. — For what is your Life? it is even a Vapor, that appeareth for a little Time, and then vaniſheth away.
THe Learned obſerve three Sorts of Shadows. 1. Natural. 2. Civil. 3. Spiritual.
1. A natural Shadow is a dark Light, cauſed by the coming of ſome thick Body between us and the Sun. This is a Shadow in a proper and ſtrict Acceptation.
2. By Civil Shadow we underſtand Protection, Defence or ſafety, Iſa. 45.25.
Col. 2.17. Heb. 8.5. & 10.9. Pſal. 102.11.3. Spiritual Shadow is taken for a dark and imperfect Repreſentation of Divine Things. So all the Ceremonies of the Law of Moſes are called Shadows.
The whole Life of Man is but as a Shadow: My Days are like a Shadow, that declineth.
Parallels.
A Shadow is next to nothing; what is there in a natural Shadow? So what's the Life of Man? he rather ſeems to live, than lives. A Shadow you know is oppoſed to a Subſtance.
II. A Shadow is a very uncertain Thing: So is the Life of Man. The Shadow, a Man may be under now, may, before he is aware, be gone. A Shadow is as fleeting and uncertain a Thing as any Thing in the World.†1 Chron. 29.15. Our Days on Earth are as the Shadow. How is it that there is no abiding no certainty of our Lives?
III. A Shadow is very ſwift in Motion; what flies more ſwiftly than a Shadow (as common Experience ſhews)? So the Life of Man is gone in a Moment, like Lightning, a Dream, a Bubble, the Flower of the Field or a flying Shadow. Our Days on Earth are as a Shadow; that is: They fly ſwiftly away like as a Shadow, and there is no abiding. A Vapor is much of the Nature of a Shadow.
Inferences.
FRom all theſe Similitudes we may infer, that the Life of Man is very ſhort, his Days ſwiftly paſs away.
Man that is born of a Woman is of few Days, &c. He comes up like a Flower, and is cut down; he flieth as a Shadow, and continueth not: his Life is like Wind, like a Cloud or Vapor, &c. All ſwift and fleeting Things.
Pſal. 39.5.Behold thou haſt made my Days as an Hand-breadth. The largeſt Extent of the Breadth of an Hand is but a Span; the leſſer extent only four Fingers. To which the Meaſure of Man's Life is compared.
I. Man's Life is Short in Compariſon of thoſe who lived before the Flood; ſome then lived near a Thouſand Years.
II. Much ſhorter when compared with the Life of God, who is from Everlaſting, without Beginning and without Ending.
Secondly, this may ſtir us a… up, or be a great Motive to us to improve and redeem our Time. This, I ſay, Brethren, the Time is ſhort.
I. Be perſuaded your Days are few. 'Tis eaſy to ſay it, but hard to believe it, and live in the Senſe of it. The Child hopes to be a Man; a Man hopes to be an Old Man; and he that is very old hopes to live yet many Days.
II. Be perſuaded thy Days are uncertain, when thou lieſt down, thou knoweſt not whether thou ſhalt riſe any more or no; when thou goeſt out, thou knoweſt not whether thou ſhalt return any more or no. What a ſmall Thing may take away thy Life!
III. Learn from hence to get a true Meaſure of your Days. David deſired a Meaſure of his Days, that he might know how frail he was. Some do not meaſure their Days by the King's Standard; they meaſure their Days by the Life of their Progenitors. My Father and my Grand-father, ſaith one, lived ſo long, and vvhy may not I live as long as they did? Others meaſure their Days by their preſent Health and Strength; Others by the ſound and healthy Conſtitution of their Bodies. Novv theſe Things are not a fit nor lavvful Meaſure of your Days, but rather thoſe Things of vvhichwhich you have heard, viz. The Weaver's-Shuttle, the morning Dew, the Flovver of the Field, the early Cloud, the Shadovv and Vapor that flieth away.
IV. This may reprove and ſhevv the Folly of many vvicked Men, vvho, like the rich Man in the Goſpel, ſay in their Hearts, We have Goods laid up for many Years, take your Eaſe, Luk. 19.20. Pſal. 49.11.eat, drink, and be merry, &c. Their inward Thought is, that their Houſes ſhall continue for ever, and their Dwelling-places to all Generations.
V. It may tend to ſtrengthen the Godly under Afflictions. Let them ſtrive to bear up with Patience. All their Days are but few, and therefore the Days of Sorrow cannot be many.
VI. It may ſtir up all to labour to take hold of eternal Life. If our Days here are few, let us get a well-grounded Hope of living in Heaven; for they never die, who live in that Kingdom.
VII. Let us alſo endeavour to improve the Opportunity of Time; I mean thoſe gracious Advantages God is pleaſed to afford us for the everlaſting Good and Well being of our Souls when Time and Days ſhall be no more. Men of the World take great Care to improve all Opportunities to enrich themſelves, or increaſe their outward Subſtance. They will not loſe their Market-time, nor Change-time, nor Fair-time. They will be ſure to come early enough, and every Way to beſtir themſelves with Wiſdom and Diligence: And ſhall not we be as wiſe and as diligent for the enriching our Souls? Shall we ſlight Seaſons, Sabbaths, Sermons, Convictions, &c. Let all remember, now is the accepted Time; 2 Cor. 6.2.Now is the Day of Salvation; now, whileſt it is called to Day, or never▪ Now Sinners may get an Intereſt in Chriſt, Union with God, the Gifts and Graces of the Spirit; Now they may obtain Pardon of Sin, and Peace of Conſcience; Now there is a Prize put into their Hands; they may be made for ever, if they look wiſely about them; Now they may be made Heirs of God, Heirs of a Kingdom, Heirs of a Crown, of a Crown of Life, of a Crown of Glory, of a Crown that fadeth not away. But if they loſe the preſent Opportunity, they may never have the like again. Time is, but in a very ſhort Space, it may be ſaid, Time was, nay, Time is paſt. Will it not be ſad to hear God tell thee, and Conſcience tell thee on thy Death-bed, Now Time is paſt, 'tis too late now, theſe Things ſhall be denied you now, you muſt periſh for ever, and be damned in your Sins!
Of Death.
The Body of Man in the Grave compared to Seed that is ſown.
1 Cor. 15.36. Thou Fool, that which thou ſowest is not quickned, except it die.
THE Apoſtle compares the Body of Man that is laid in the Grave, to Seed that is ſown.
Parallels.
SEed that is ſown lies ſome conſiderable Time in the Earth before it riſes or ſprings up: So the Bodies of Men lie ſome Time in the Grave before the Reſurrection, tho ſome lie much longer than others; as ſuch who lived in Adam's, Noah's, and Abraham's Days; yet generally all lie and ſhall lie ſome Time in the Grave, before they riſe again.
II. Seed, that it may not abide alone, is firſt ſown and dies, and then it riſes again: Verily, Joh. 12.24.verily I ſay unto you, except a Corn of Wheat fall to the Ground and die, it abideth alone; but if it die, it bringeth forth much Fruit. So the Body of Man muſt die, or be changed, or it can never ariſe nor be made glorious to bring forth the eternal Fruit of Praiſe to God. As Seed loſes nothing by being ſown: So the Bodies of the Saints ſhall loſe nothing by Death; Death, I mean, vvill be no vvays to their Diſadvantage, but contrarivviſe to their great Benefit.
III. The Body of the ſame Seed or Corn of Wheat that is ſovvn, riſes again. Every Seed hath its own Body: 1 Cor. 15.38.So the ſame numerical Body that is laid in the Grave, ſhall riſe again. If it vvas not thus, the Dead riſe not; he that denies this, denies the Reſurrection of the Dead; And tho after my Skin Worms deſtroy this Body, Job 19.26, 27.yet in my Fleſh ſhall I ſee God, whom I ſhall ſee for my ſelf, and mine Eyes ſhall behold, and not another; tho my Reins be conſumed within me.
Death compared to a Sleep.
Dan. 12.2. And many of them that ſleep in the Duſt of the Earth, ſhall awake.
1 Theſſ. 4.14. — Even ſo them alſo that ſleep in Jeſus, will God bring with him.
DEath is often called a Sleep in the holy Scripture. Sleep is a Figure or Image of Death, a fit Reſemblance of Death; as vvill appear by the follovving Parallels.
Parallels.
SLeep is Reſt, or gives Reſt to the Body: So Death is or doth give Reſt to the Body. And hence Job Job 3.13.ſaith, ſpeaking of Death: I ſhould have lien ſtill, and been quiet: I ſhould have ſlept, then had I been at Reſt. We uſually ſay, vvhen a Man goes to ſleep, he goes to reſt. There is a fourfold Reſt vvhichwhich vve obtain in Death. 1. From Labour and Travel; no vvork there. 2. There is a Reſt from Trouble and Oppreſſion: There the Wicked ceaſe from troubling, Job 3.17.and the Weary be at reſt. 3. There is a Reſt from Paſſion and Sorrovv: no Grief ſhall afflict us there. 4. Which is better than all, there is a Reſt from Sin, a Reſt from the Temptations and Drudgery of Satan, a Reſt from the Lavv in our Members.
II. In Sleep the vvhole Body reſteth, but many Times the Spirits of ſome Men are troubled; tho the outvvard Man is at reſt, yet the invvard Man is ſorely diſturbed, vvhereas the Bodies and Spirits too of others are at reſt and quiet: So in the Death of the Wicked, tho their Bodies be at reſt, yet their Souls are tormented. 'Tis the Opinion of ſome Men that the Soul ſleeps vvith the Body, and is vvholly ſenſeleſs of Joy or Myſery until the Reſurrection. But that doubtleſs is a great Errour: For tho it be granted that many Operations of the Soul do ceaſe when it departs from the Body, yet the Soul ſleeps not. There are ſome Acts of the Soul which are organical; and there are other Acts which are inorganical, or immaterial. The Organical Acts, that is, whatſoever the Soul acts by the Members of the Body, thoſe Acts muſt needs ceaſe at Death; but the Soul can act of it ſelf without the Aſſiſtance of the Body,Caryl. as we may collect by many Experiments, while our Bodies and Souls are joined together. How often do we find our Souls at work, when our Bodies lie ſtill and do nothing? When Sleep binds up all our Senſes, and ſhuts up the Windows of the Body cloſe, that we can neither hear nor ſee? yet then the Soul frames to it ſelf, and beholds a thouſand various Shapes, and hears all Sorts of Sounds and Voices; the Soul then ſees, and hears, and deviſeth, diſcourſeth, grieves, rejoices, hopes, fears, chuſeth, and refuſeth: all this the Soul doth in Dreams and Viſions of the Night, when deep ſleep falls upon Man. What Meditations have ſome good Men had in their Sleep! they have had Scriptures wonderfully opened to them, and have been grieved when they waked to find the Matter gone from them. God ſeals up Inſtruction ſometimes to his People in their Sleep. Alſo in Ecſtaſies and Raviſhments the Body is, as it were, laid by as uſeleſs and uninſtrumental to the Soul. I knew a Man in Chriſt fourteen Years ago, ſo the Apoſtle ſaith, whether in the Body I cannot tell, 2 Cor. 12.2, 3.or out of the Body I cannot tell, God knoweth, &c. Now if the Soul was not capable of a Separation from the Body, and in that ſeparated State capable of ſuch divine Raviſhments, Paul might eaſily have reſolved the Caſe and ſaid, he was taken up in the Body, but he could not tell whether the Soul acted with his bodily Organs, or without them. He had mighty Operations in his Soul, his Spirit wrought ſtrangely, and then took in ſuch Revelations of God and from God, as his bodily Organs could never faſhion into Words, or repreſent by Speech. He heard (quae fando explicari à quoquam homine non poſſunt) unſpeakable Words, Beza.which it is not lawful (or poſſible) for a Man to utter. The Soul hath an Ear to hear ſuch Words that the Body cannot find a Tongue to expreſs. So John, in his divine Raviſhment, ſaith: I was in the Spirit on the Lord's Day: as for his Body that was, as to that Buſineſs, laid aſide and ſuſpended as uſeleſs in that Day, and his Spirit called up to that angelical Work, viz. the receiving of Viſions and Revelations from on high, &c. Now as the Souls of good Men, whileſt they are in this World in Sleep, and in Trances, or Ecſtaſies, are capable of ſuch glorious Raviſhments, &c. So when their Bodies dy or fall aſleep, their Souls are with Chriſt in Heaven: and the Souls of the Wicked they go into Chains of Darkneſs, Torment,Luk. 16.22, 2… and Miſery. The rich Man died, and was buried, and in Hell he lift up his Eyes, being in Torment.
III. Sleep is not perpetual; we ſleep and wake again: So tho the Body lie in the Grave, yet Death is but a Sleep as it were; the Man will awake and riſe again.
IV. The going to ſleep, and ſleeping of ſome Men, greatly differs from others: So the Death of the Saints greatly differs from the Death of the Wicked
1. In the Preparation the one makes to go to reſt over what the other doth. Some go to ſleep before their Work is done: So ſome die before their Work is done. As no Saint dies before his Work is done: So there is no wicked Perſon that dies, but he dies or goes to ſleep before his Work is done. This is our Working-day; when the Sun of our Life is ſet, no more Work can be done. The Time comes, ſaith Chriſt, when no Man can work. All a Godly Man's Care is to be ready, when Night comes, to go to reſt. But the Wicked take little Thought about it.
2. Some Men fall aſleep in an hurry of Buſineſs, and in great Diſtraction, when others in a ſweet Manner lay their Heads down upon their Pillows: So ſome wicked Men die in great Diſtraction and under ſad Horrour of Conſcience, when many a Godly Man dies in a ſweet and heavenly Manner, declaring to all he hath nothing to do but to die.
3. Some Men dread the Thoughts of going to ſleep, for that it is dangerous in ſome Caſes for ſome Perſons to ſleep: So ſome wicked Men dread the Thoughts of Death, like him who cryed out, I am ſo ſick I cannot live, and ſo ſinful that I am afraid to die: But moſt Godly Men are delivered from the Fear of Death, they go willingly to Bed:Luk. 2.29. Now letteſt thou thy Servant depart in Peace, &c. Saints are many times willing to go to reſt, becauſe they are quite wearied out. (1.) Sin wearies them, and even wares them out, and makes them groan. (2.) The World wearies them, and makes them willing to go to Bed.Eccl. 5.12. (3.) The Devil, the God of this World, wearies them with his Temptations. (4.) Their bodily Weakneſſes and diſquieting Pains wearie them. (5.) The Abſence of Chriſt alſo makes them willing to go home.
4. Some Men fall aſleep in a dangerous Place, nay, and ſometimes in the midſt of their Enemies: So wicked Men die in a dangerous Place, being far from God, and out of the Covenant of Grace, and beſides are ſurrounded about with evil Angels, who ſtand ready to devour their Souls: But a godly Man falls aſleep in Jeſus. O that's a ſweet Place to ſleep in. (1.) He ſleeps in the view of Jeſus; Chriſt knows his Grave, and will preſerve his Duſt. (2.) He falls aſleep in the Love of Jeſus. (3.) He falls aſleep in the Covenant of Jeſus. I am the God of Abraham, Iſaac and Jacob.
5. Some Mens Sleep is much more ſweet and comfortable than others, (as we ſhewed before) ſome Mens Sleep is very troubleſom, their Spirits are troubled: So the Death of the Godly is ſweet, they have Peace and heavenly Joy, being with Chriſt; but the Death of the Wicked is troubleſom, their Spirits being in Torment, whilſt the Body lies in the Grave. I might alſo ſhew you the great Difference there ſhall be in the awaking of the one, and the other; but that I will leave to its proper place.
V. A Man that is aſleep, taking his natural Reſt, may be eaſily awakened, and called up by the Power of Man: So the Body, when it is dead, can with infinitely more eaſe be raiſed up by the Power of God; 'tis but a Call from Heaven, and we are awakened out of the Duſt: The Day is coming, when all that are in the Grave ſhall hear his Voice, and come forth, &c. John 5.28.
Inferences.
WHat a bleſſed Condition are Believers in! They are not only happy whilſt they live, but ſhall be bleſſed when they die; their Bodies have not only quiet Reſt, but their Souls alſo reſt in Peace and Quiet.
2. It may ſtir up all Chriſtleſs Souls to labour after an Intereſt in the Lord Jeſus; for if they are not in Chriſt whilſt they live, they are not like to fall aſleep in Chriſt when they die.
3. We may learn alſo from hence, what little ground there is for a godly Man to be unwilling to die, when his Work is done: Are any unwilling to go to ſleep at Night, that have laboured hard all Day?
4. Let us labour hard whilſt the Day laſts, whilſt we have Health and Life, that we may have done our Work, and be ready to go to ſleep.
Death a Departure.
Phil. 1.23. Having a deſire to depart, &c.
WE at Death leave one Place to go to another: If godly, we depart from our Place here on Earth, and go to Heaven; we depart from our Friends on Earth, and go to our Friends in Heaven; we depart from the Valley of Tears, and go to the Mount of Joy; we depart from an howling Wilderneſs, to go to an heavenly Paradiſe. Who would be unwilling to exchange a Sodom for a Sion, an Egypt for a Canaan, Miſery for Glory?
Death a Reſt.
Rev. 14.13. And I heard a Voice from Heaven, ſaying unto me, Write, Bleſſed are the Dead which die in the Lord from henceforth: Yea, ſaith the Spirit, that they may reſt from their Labours, and their Works do follow them.
Parallels.
REſt is a deſirable Thing to a labouring Man: Paul deſired to die; Death, (or to depart) was greatly deſirable in his Sight.
II. Reſt is ſweet, and therefore deſirable to a weary Man: So will Death be to a poor weary Saint, one that is weary of Sin, weary of the World, weary of the Temptations of Satan, &c. [See Sleep.]
Diſparity.
SOme Men enjoy Reſt but in part, they have no perfect Reſt: But a godly Man at Death hath perfect Reſt; nothing ſhall diſturb or diſquiet him any more.
II. Some Men have Reſt but for a little time, a ſhort Reſt: But the godly Man's Reſt is for ever; at Death he enters into God's everlaſting Reſt.
III. Some Reſt from Labour is not honourable; 'tis a Reproach to a Man to take his Reſt, when he ſhould be at work: But the Reſt of a godly Man at Death is honourable; 'tis a Reſt that Chriſt himſelf entred into, when he had finiſhed all his Work.
Of the Reſurrection.
The Reſurrection compared to the Morning.
Pſal. 49.14. — And the Righteous ſhall have Dominion over them in the Morning.
Parallels.
THe Morning comes after the Night is gone: So the Reſurrection will come after the Night of this World is gone; the Time of this World's Continuance is called Night in the Holy Scriptures: The Night is far ſpent, &c.
II. The Morning is longed for; many watch and long for the Morning: So the Godly long for the Reſurrection; all the Faithful ever waited for, and greatly deſired that Day.
III. The Morning brings Light, and makes Things manifeſt, which lie hid, or appear not what they are in themſelves, in the Night-Time: So the Reſurrection will make manifeſt all the hidden Things of Darkneſs, which appear not to the Sight of Men; that glorious Morning will ſooon diſcover all.
1. It will make manifeſt all the horrid and curſed Deſigns of the Ungodly, which they from time to time have contrived, and endeavoured to carry on againſt the Saints and Church of God, many of which God in his gracious Providence prevented from taking place, and ſo they were never known; but that Morning-Light will diſcover all thoſe hidden Things of Darkneſs.
2. The Light of that Morning will diſcover all the Secrets of every Man's Heart; all the Evil, Luſt, Envy, Pride, Revenge, &c. or what elſe hath been harboured in the Boſoms of Men. See 1 Cor. 4.5.
3. It will diſcover all the filthy Actions and Abominations of the Wicked, that are not known to Men, nor fit to be mentioned:Eph. 5.12. For it is a Shame to ſpeak of thoſe Things that are done of them in ſecret.
4. That Morning will diſcover all Perſons, as well as Things; then it will appear who are God's People, and who are not; who they were that ſerved God in Truth,Mat. 3. ult. and who were Hypocrites, &c.
IV. Towards the Morning the Morning-Star appears, which gives notice the Day approacheth: So towards this Morning, there will appear many Signs to give warning to the World, that the Day of the Reſurrection is at hand:Mat. 24.33. So likewiſe when ye ſhall ſee all theſe Things, know th…t it is near, even at the Door.
V. When the bright Morning is come, the Sun riſes, and ſhines forth gloriouſly: So when that Morning is come, Jeſus Chriſt, the Sun of Righteouſneſs, will appear in his Glory, and ſhine forth to the amazement of all the World.
VI. The Morning brings Joy and Gladneſs with it; it makes the Birds to ſing, and ſend forth their warbling Notes: So the Morning of the Reſurrection will bring Joy and Gladneſs to all the Righteous; then ſhall the Saints ſing for Joy of Heart, and be glad in the Lord.
VII. In the Morning Men ariſe out of their Beds: So in the Morning of the Reſurrection ſhall all the Saints of God be raiſed out of their Graves: Thy dead Men ſhall live, Iſa. 26.19.together with my dead Body ſhall they ariſe, &c. The Dead in Chriſt ſhall riſe firſt.
VIII. We commonly give a gueſs what kind of Day it will be by the Morning: So by the Morning of the Reſurrection, the Godly will perceive what kind of Day the Day of Eternity, or Glory of Chriſt's Kingdom will be.
IX. In a ſpringing Morning Things look freſh and very beautiful, and alſo ſend forth a moſt ſweet and fragrant Scent: So in the Morning of the Reſurrection, the Earth will appear in its B…auty, and the Saints in their Glory:Mat. 13.43. Then ſhall the Righteous ſhine forth as the Sun, in the Kingdom of their Father, &c.
Diſparity.
IN the Morning of a natural Day here, wicked Men receive like Benefit with the Righteous: The Sun riſes upon the Juſt, and upon the Ʋnjuſt: But in the Morning of the Reſurrection it ſhall not be ſo, the Ungodly ſhall not partake with the Saints of any of the Bleſſings and Comforts of that Morning; then that Word ſhall be made good, The Righteous ſhall have Dominion over them in the Morning.Pſal. 49.14.
In many other reſpects that Morning will differ from all other Mornings that ever were before it.
The Reſurrection compared to awaking out of Sleep.
Dan. 12.2. And many of them that ſleep in the Duſt of the Earth, ſhall awake, &c.
Parallels.
DEath, we have already ſhewed, is called a Sleep; and after a Man hath had his full Sleep, he awaketh: So when the Dead have lain their full Time appointed by the Almighty in the Grave, they ſhall be quickned, and come to life again.
II. Some fall into ſuch a ſound Sleep, that they muſt (when there is occaſion for it) be awakened: So the Dead are fallen into ſuch a faſt or ſound Sleep, that they muſt be awakened:John 5.28. Marvel not at this, for the Hour is c…ming, in the which all that are in the Grave ſhall hear his Voice.
III. When a Man is throughly awakened he riſes up: So when the Dead are quickned by the mighty Power of God▪ they ſhall riſe up out of the Grave, Sea, or whereſoever elſe they lay aſleep.
IV. There is a great difference between one Man's awaking out of Sleep, and anothers; ſome are awakened before they are willing, and ariſe up with great horror and amazement; when others awake in a ſweet, peaceable, and quiet manner, &c. So there will be a great difference between the awaking of the Godly and the Ungodly, at the laſt Day.
1 Cor. 15.1. The Godly ſhall ariſe ſooner than the Ungodly: The Dead in Chriſt ſhall riſe firſt.
2. The Saints of God ſhall awake in Chriſt's likeneſs; their vile Bodies ſhall be faſhioned, and made like Chriſt's glorious Body: But the Wicked ſhall appear baſe and vile in that Day: Let them lie down in never ſo great Pomp, and external Grandure, yet alas, when they awake, they will appear moſt vile and contemptible.
3. The Godly ſhall awake with glorious Robes upon them, fit for the Conſummation of their Marriage with the Lamb, the Prince of the Kings of the Earth: But the Wicked ſhall awake in a poor, miſerable, and naked Condition: What Robes ſhall they have on, unleſs they be the filthy Rags of their own Righteouſneſs, with which they were cloathed, whilſt they lived in this World?
4. The Godly ſhall have ſweet and heavenly Company about them, in the Morning, when they awake from Sleep; nay, more than all, they ſhall enjoy the glorious Preſence of Jeſus Chriſt himſelf: But the Ungodly, when they awake, ſhall be in the midſt of Devils, and damned Spirits; they muſt be their Companions for ever.
5. The Godly ſhall, when they awake, have glorious Attendants, in the Day of the Reſurrection, viz. the holy Angels of Heaven: But the Wicked ſhall have no other Attendants, than the black Retinue of the Bottomleſs-Pit.
6. The Godly, when they awake, are led into the King's Palace, to be married to the Bridegroom of their Souls, and to receive every one of them a Crown of Glory: But the Ungodly awake, as condemned Malefactors, to be led to the Place of Execution.
7. In a word, the Godly ſhall awake with …ongs of Joy in their Mouths; but the Wicked ſhall awake with Tears and diſmal Cries: The one to receive the Sentence, Come, ye Bleſſed of my Father; the other to receive the Sentence, Go ye curſed, &c. Some awake to everlaſting Life; Dan. 12.2.and ſome to Shame and everlaſting Contempt.
The Reſurrection-Day a Man's Reaping-Day.
Pſal. 126.5. — They that ſow in Tears, ſhall reap in Joy.
Gal. 6.4. In due Seaſon we ſhall reap if we faint not.
The Reſurrection-Day is a Man's Reaping-Day.
Parallels.
MEN ſow before they reap: So Men in this World may be ſaid to ſow; either they ſow to the Fleſh, or to the Spirit, and in the Reſurrection-Day they ſhall reap.
II. That which Men ſow, that alſo they reap: they do not ſow Beans, and reap Barley; nor ſow Tares, and reap Wheat: So the very ſame that all Men in a ſpiritual Senſe ſow,Gal. 6. they ſhall reap; They that ſow to the Fleſh, ſhall of the Fleſh reap Corruption; and they that ſow to the Spirit, ſhall of the Spirit reap Life everlaſting.
III. According to the Quantity that every Man ſows, ſo they reap; He that ſows ſparingly, or but a little Seed, muſt expect to reap ſparingly, or have but a ſmall Crop: So they who do much Service for God, or ſcatter liberally abroad to his People in this World, ſhall receive much from the Hands of God at the End of the World; and he that doth but little for God, tho he doth it in Sincerity, muſt expect to reap accordingly in that Day. He that improves two Talents, ſhall receive the Improvement of two; and he that improves five, the Improvements of five. There will be Degrees of Glory (no doubt) in the Day of the Reſurrection.
But this, I ſay, He which ſoweth ſparingly, ſhall reap alſo ſparingly: 2 Cor. 9.6.and he which ſoweth bountifully, ſhall reap alſo bountifully.
There is one Glory of the Sun, and another Glory of the Moon, and another Glory of the Stars: 1 Cor. 15.41, 42.for one Star differeth from another in Glory: So alſo is the Reſurrection of the Dead, &c.
And, They that be wiſe ſhall ſhine as the Brightneſs of the Firmament, Dan. 12.3.and they that turn many to Righteouſneſs, as the Stars for ever more.
IV. A Man's reaping Time is his rejoicing Time. With what Joy and Gladneſs doth the Husband-man gather in the Fruits of the Earth: So the Saints ſpiritual reaping-Day will be their rejoycing-Day. He that ſows in Tears, ſhall reap in Joy.
V. When the reaping-Time is come, a Man gathers in the Fruit or Harveſt of divers Sorts of Seed, &c. So in the Day of the Reſurrection, the Godly ſhall reap or gather in the Comfort and Increaſe of divers Sorts of Seed by them ſown. They ſhall then reap the Fruit of all the good Sermons they have heard, and reap the laſt Fruit of all, the ſpiritual Prayers they have made, the Fruit of all the Tears of Godly Contrition they have ſhed; and all the Sighs and Groans they have uttered. They ſhall reap the Fruit of all the good Thoughts they have had, and of all the good Words they have ſpoken, and all the good Works they have done; as alſo the Fruit of all the Evil, which for Chriſt's ſake they have undergone.
Obj. Is not a Saint's dying-Day his reaping-Day?
Anſw. A Saint at Death gathers the firſt ripe Fruits, as it were, but his Harveſt is not till the laſt Day.
The Reſurrection-Day the Saints Marriage-Day.
Rev. 9.7. The Marriage of the Lamb is come, and his Wife hath made her ſelf ready.
THE Reſurrection-Day is the Saints Marriage-Day; this is their eſpouſal-Day: For I have eſpouſed you to one Husband, that I may preſent you a chaſt Virgin to Chriſt, 2 Cor. 11.12. But that will be the Day of the Solemnization of their Marriage-Union with Jeſus Chriſt.
Parallels.
THere is, or ought to be, a moſt endeared Love in thoſe Parties who intend to marry one another. Nay, they, before the Marriage-Day, mutually give up themſelves one to the other; ſometimes in a ſolemn Manner before Witneſſes they are eſpouſed —: So the Soul of a Believer is ſpiritually united to Jeſus Chriſt whilſt in this World. A Saint loves Chriſt dearly, and Chriſt a Saint. Nay, and in Baptiſm, in a moſt ſolemn and ſacred Manner, before many Witneſſes, the Soul is publickly eſpouſed to the Lord Jeſus; and in the Day of the Reſurrection ſhall be the Solemnization of the ſacred Marriage.
II. The Marriage-Day is much longed for by thoſe who in hearty Affection are eſpouſed to one another: So the Godly long for that Day, when the ſpiritual Marriage ſhall be conſummated between Chriſt and them.
III. The Bride in the Marriage-Day is uſually richly adorned; if a Princeſs, or a Perſon of a noble and honourable Deſcent, ſhe is excellently clad and adorned with rare and coſtly Jewels, that the Bridegroom may take the more Delight in her: So the Church, and conſequently every Godly Chriſtian, ſhall in the Day of the Reſurrection be moſt richly cloathed with Robes of Immortality.Rev. 19.7. The Marriage of the Lamb is come, and his Wife hath made her ſelf ready, Pſal. 45.13, 14.and to her was granted, ſhe ſhould be arrayed in fine Linen, clean and white, &c. The King's Daughter is all glorious within: her Cloathing is of wrought Gold, ſhe ſhall be brought to the King in Raiment of Needle-work, &c. Some by theſe white and glorious Robes underſtand the imputed Righteouſneſs of Jeſus Chriſt: Others, the Righteouſneſs of Sanctification: Some others conclude they are both intended, and not only ſo, but alſo thoſe heavenly Robes, with which the Bodies of the Saints ſhall be clothed in the Day of the Reſurrection, which none are able to deſcribe: however, all conclude the Church in that Day ſhall ſhine forth ſo in Glory and Beauty, that Men and Angels ſhall admire her. No Bride ever appeared in ſuch Splendor, or ſo richly clothed and adorned, as the Bride, the Lamb's Wife, ſhall when the Marriage of the Lamb is come.
IV. In a Marriage-Day the Bride and Bridegroom have a full and perfect enjoyment of each other; and there is nothing in the World wherin there is ſo full communication of one Creature to another (ſaith Mr. Burroughs) as there is in that Condition of Marriage: So in the Day of the Reſurrection, when the Church ſhall be married to the Lord Jeſus, the Godly ſhall have a full and perfect Enjoyment of him, whom they ſo dearly love. The Lord Chriſt in that Day will communicate of himſelf to his People in ſuch a manner, that it is inconceivable; whatſoever may delight them, rejoice their Hearts, or add to their perf…ct Happineſs, he will not withhold from them. They have now only the Joy and Comforts of his Spirit; but then they ſhall have the Joy and Comforts of his Perſon: Where I am, there alſo ſhall my Servants be. Joh. 14.3.I will come again and receive you unto my ſelf, that where I am, there ye may be alſo.
Rev. 19.6, 7.V. A Marriage-Day is a joyful Day: So will the Marriage-Day of the Lamb be: Let us be glad, and rejoice, and give Honour to him; for the Marriage of the Lamb is come. The Bridegroom rejoiceth in the Bride,Iſa. 62.5. and the Bride in the Bridegroom: As the Bridegroom rejoic…th over the Bride, ſo ſhall thy God rejoice over thee.
VI. In a Marriage-Day the Bridegroom and the Bride have very great Attendance, and are greatly honoured: So Chriſt and the Church ſhall have great and glorious Attendance in the Day of the Reſurrection, viz. all the Angels of Heaven. He ſhall come in the Glory of the Father with all the holy Angels. The ſame, Retinue the one ſhall have, the other ſhall have likewiſe.
VII. The Bride commonly makes great Preparation for the Marriage-Day to have all Things ready: So the Godly make all due Preparation for the Appearance of Jeſus Chriſt, that they may be accepted of him in that Day: The Marriage of the Lamb is come, and his Bride hath made her ſelf ready.
The Reſurrection-Day, the Saints Coronation-Day.
2 Tim. 4.8. Henceforth there is laid up for me a Crown of Righteouſneſs, which God the righteous Judg ſhall give unto me in that day, &c.
THat Day, that is, the Day of the Reſurrection, or Day of Chriſt's coming.
Note, The Day of the Reſurrection will be the Saints Coronation-Day.
Parallels.
CRowns properly belong to Kings, Princes, and Potentates of the Earth, &c. Saints are Kings, Spiritual Kings, He hath made us unto our God, Kings, &c.Rev. 5.
II. Kings are wonderfully honoured on their Coronation-Day: So ſhall the Saints in the Day of the Reſurrection; the Angels of Heaven ſhall honour them, Chriſt himſelf will honour them, nay they ſhall be honoured by the Father; If any Man ſerve me, Joh. 12.him will my Father honour.
III. On a Coronation-Day, ſome look upon it as their proper work, to ſet the Crown upon the Head of the Prince who is to be crowned therewith: So in the Day of the Reſurrection, the Lord Jeſus will ſet (as it were) the Crown upon the Head of his Choſen; Be thou faithful unto Death, and I will give thee a Crown of Life.
Inferences.
LAbour to be fully eſtabliſhed in the Truth of the Reſurrection; ſee that no Man deceive you, 'tis a perilous Age. And to confirm doubting Chriſtians in this great Principle of the Chriſtian Religion, take a few Arguments.
1. If the Dead riſe not: Then Chriſt is not riſen from the Dead.1 Cor. 15.16, 20. But Chriſt is riſen from the Dead. Therefore the Dead ſhall riſe.
2. That Doctrine that makes Preaching vain, is a falſe and pernicious Doctrine: But ſuch who deny the Reſurrection, make Preaching vain.1 Cor. 15.14. & 15.2. Therefore a falſe and pernicious Doctrine.
3. If the Dead riſe not: Then thoſe who are fallen aſleep in Jeſus, are periſhed.1 Cor. 15.18. But thoſe who are fallen aſleep in Chriſt, are not periſhed. Therefore the dead ſhall riſe.
4. If the Dead riſe not: Then the Godly are of all Men moſt miſerable.1 Cor. 15.15, 19. But the Godly are not of all Men moſt miſerable. Therefore the dead ſhall riſe.
Obj. The Soul of a Child of God at Death is happy and with Chriſt, and ſhall be for ever, whether the Body riſe or not▪ and therefore they are not of all Men moſt miſerable, unleſs the Soul be mortal and die with the Body, as ſome affirm.
Anſw. The Life of the Soul, as well as of the Body, depends wholly upon Chriſt's Reſurrection; and if Chriſt be not riſen, we are yet in our Sins: and therefore this makes nothing either to prove Saints happy without a Reſurrection, or for the mortality of the Soul.
5. If the Saints of God in the primitive time, did believe and were well grounded in the Truth of the Reſurrection: Then the Dead ſhall riſe. But the Saints of the Primitive time did ſo believe, and were ſo eſtabliſhed. Ergo. See theſe Scriptures;Joh. 11.24. 1 Cor. 15.22, 23. Ver. 52. I know he ſhall riſe again, in the Reſurrection at the laſt day: For as in Adam all die, ſo in Chriſt ſhall all be made alive: but every Man in his own order, Chriſt the firſt Fruits, and afterwards they that are Chriſt's at his coming: for the Trumpet ſhall be ſounded, and the Dead ſhall be raiſed, &c. For if we believe that Jeſus died, and roſe again; even ſo thoſe which are fallen aſleep in Jeſus, will God bring with him. 1 Theſſ. 4.14.And the Sea gave up the Dead which were in it, and Death and Hell delivered up the dead that were in them, and they were judged every Man according to their Deeds:Rev. 20.13.
6. If all the Saints of God and Holy Apoſtles waited for the Redemption of their Bodies:Rom. 8.23. Then the Dead ſhall riſe. But all the Saints and Holy Apoſtles waited for the Redemption of their Bodies. Ergo.
7. If the chief Reward of the Godly is reſerved to the laſt day,2 Tim. 4.8. viz. to the day of the Reſurrection: Then the Dead ſhall be raiſed. But the chief Reward of the Godly is reſerved to the laſt day, or day of the Reſurrection. Ergo, The Dead ſhall be raiſed.
8. If the expectation of the Godly Martyrs ſhall not be fruſtrated:Heb. 11.35, 36. Pſal. 9 18. Then the Dead ſhall be raiſed. But the expectation of the Godly Martyrs ſhall not be fruſtrated. Ergo, The Dead ſhall be raiſed.
9. If the Bodies of the Saints ſhall be made like Chriſt's glorious Body, the Dead ſhall riſe: But the Bodies of the Saints ſhall be made like to Chriſt's glorious Body.Phil. 3.21. 1 Joh. 3.2. Ergo the Dead ſhall be raiſed.
10. If the Dead at the laſt Day ſhall be judged, then they ſhall riſe again from the Dead: But the Dead ſhall at the laſt Day be judged:2 Cor. 5.10. Rev 20.12, 13. Ergo the Dead ſhall be raiſed.
11. That Doctrine that gives the Scripture, Chriſt and his Apoſtles the Lie, is a curſed, and damnable Doctrine: But thoſe that deny the Reſurrection of the Dead, give the Scripture, Chriſt and his Apoſtles the Lie:Dan. 12.2. John 5.28. Ergo. The Scripture ſaith, that thoſe that ſleep in the Duſt of the Earth, ſhall awake. Chriſt ſaith, all that are in the Grave, ſhall hear his Voice, and come forth; and we have ſhewed the Apoſtles do affirm that the Dead ſhall be raiſed, &c.
12. If that which ſleepeth in the Duſt ſhall riſe, then the Body ſhall riſe again; for 'tis the Body that ſleepeth in the Duſt: But that which ſleeps in the Duſt, ſhall be raiſed: Ergo.
1 Cor. 15.Obj. 'Tis not the ſame Body. Thou ſoweſt not that Body that ſhall be, &c.
Anſw. If the ſame numerical Body riſe not, it will not be a Reſurrection, but a new Creation; therefore that which the Apoſtle there intends, is the Manner of the Reſurrection, i. e. how the Saints ſhall be raiſed. 'Tis not the ſame in reſpect of Weakneſs and Frailty; It is ſown a natural Body, and ſhall be raiſed a ſpiritual Body; 'tis ſown in Corruption, and ſhall be raiſed in Incorruption; 'tis ſown in Weakneſs, and ſhall be raiſed in Power —. Which Thing a Grain of Corn that is ſown, teaches.
Queſt. Why ſhall the ſame Body of the Dead be raiſed?
Anſw. Becauſe the ſame Body of Chriſt was raiſed that ſuffered.
2. Becauſe the ſame Body that ſuffered for Chriſt, ſhall be glorified with Chriſt.
3. Becauſe the ſame Body that ſinned, ſhall be puniſhed: if not the ſame Body that ſinned, it might reflect upon the Juſtice and Goodneſs of God to puniſh an innocent Body. Beſides, thoſe Scriptures muſt be fullfilled, which aſſert the Reſurrection of the Body.
Inferences.
FRom hence we may infer that here is a World to come.
2. That Death is not the laſt end of Man.
3. Prepare for the Reſurrection Day; think of it when thou lieſt down, and riſeſt up in the Morning. Thy lying down to ſleep, is a Figure of thy lying down in the Grave; and thy awaking out of Sleep in the Morning, is a Figure of the Reſurrection.
4. Think of the Reſurrection in the Spring, when thou ſeeſt the Flowers of the Earth bud forth, and ſpring up; for that is a Figure alſo of the Reſurrection.
Of the Iudgment-Day.
The Iudgment-Day compared to an Aſſize.
2 Cor. 5.10. For we muſt all appear before the Judgment-Seat of Chriſt.
Rev. 20.11. And I ſaw a great white Throne, and him that ſate on it, &c.
AFter the Reſurrection comes the Judgement, the eternal Judgment.
Note, The Judgment-day may fitly be compared to an Aſſize, or general Goal-Delivery.
Parallels.
THere is a Judge appointed by the King, or ſupream Power of the Nation or Kingdom, where an Aſſize is to be held, who receives his Commiſſion, and acts by the Authority thereof. Jeſus Chriſt is appointed to be the Judge of Quick and Dead, by the Father, King of Heaven and Earth. The Father judgeth no Man, but hath committed all Power to the Son, John 5.22.
II. The Judge likely comes to the Bench or Judgment-ſeat with the Sound of Trumpets: Chriſt will come to the Judgment-Seat with the Sound of a Trumpet;1 Cor. 15.52. The Trumpet ſhall ſound, and the Dead ſhall be raiſed incorruptible.
III. There is a known Law or Laws in a Kingdom, by which the Judge heareth and determines all Cauſes: So there is a known Law or Laws, by which Jeſus Chriſt will judg and determine all Cauſes in the great Day, viz. the Law of Moſes, the Law of Nature, and the Law of Chriſt, called the Book of the Goſpel; The Books ſhall be opened.Rev. 20.
IV. The Judge hath many honourable Perſons that ſit on the Bench with him: So Jeſus Chriſt will hav… all the Saints ſit with him on the Throne of Judgment, who ſhall aſſent and conſent to whatſoever he ſhall do in th…t Day. Hence 'tis ſaid,Rev. 3. the Saints ſhall judge the World. He that overcometh will I grant to ſit with me on my Throne: even as I alſo overcame and am ſate down with my Father in his Throne.
V. A Judge at Aſſizes▪ after he hath read his Commiſſion and given his Charge, calls for the Priſoners: So Jeſus Chriſt will orderly proceed, and c…ll before him all Nations, all the ungodly that ever lived on the Earth, ſhall be arraigned by him, being brought before his Judgment-Seat.
VI. A Judg having arraigned the Priſoner, calls in the Witneſſes, and then ſuffers every Man to ſpeak what he hath to ſay for himſelf: So Jeſus Chriſt will call in Witneſſes, and indeed every Man's Conſcience ſhall be more than ten thouſand Witneſſes againſt him;Rom. 2.14, 15, 16. and all Mouths ſhall be ſtopt, and every ungodly Man ſhall be found guilty before Chriſt.
VII. A Judg after he hath found Men guilty, and caſt them for their Lives, paſſeth the Sentance: So Jeſus Chriſt at the laſt day, having found Sinners guilty of all the horrid Crimes they ſhall be charged with, will paſs the fearful Sentence, Go, ye curſed.Mat. 25.
VIII. A Judg after the Sentence is paſt, orders the manner, time, and place of Execution: So Jeſus Chriſt will at the laſt day, after the Sentence of Condemnation, order the Execution of the Wicked, and appoint them the place where, and the time how long they ſhall ſuffer; the place will be Hell, the time will be for ever and ever. [See more in the Firſt Volumn, Chriſt the Judg of all.]
Of Heaven.
The Celeſtial Paradiſe.
Luk. 23.43. Verily I ſay unto thee, This day thou ſhalt be with me in Paradiſe.
2 Cor. 12.2. He was taken up into Paradiſe.
Rev. 2.7. To him that overcometh, will I give to eat of the Tree of Life, which is in the midſt of the Paradiſe of God, &c.
PAradiſe is taken in the Holy Scripture in a twofold Senſe.
1. For the Garden of Eden, this is Earthly Paradiſe.
2. For Heaven, the Seat or Place of Glory, this is Celeſtial Paradiſe.
Now the Earthly Paradiſe being a Figure of Heaven, I ſhall in the opening of this run the Parallel principally with reſpect to the Garden of Eden, and the State of Adam in Innocency, &c.
Parallels.
PAradiſe, or the Garden of Eden, was a place of Pleaſure: So Heaven is a place of Pleaſure.
II. Paradiſe was a place created of God, and appointed for Man, whilſt he ſtood in the State of Innocency: So Heaven is created of God, and appointed for all thoſe who obtain, through Chriſt, perfect Righteouſneſs, their Primitive Glory and Innocency.
III. Adam in Paradiſe, had all Delight, Joy and Pleaſure his Heart could deſire, he wanted nothing to make his Life ſweet and pleaſant to him: So the Saints in Heaven, have the fulleſt Joy, Pleaſure, and Satisfaction imaginable; there is nothing wanting they can deſire to pleaſe and delight them: Thou wilt ſhew me the Path of Life; Pſal. 16.11. Pſal. 36.8.in thy Preſence is fulneſs of Joy, and at thy right-hand Pleaſures for evermore. They drink of the Rivers of God's Pleaſures. A River abounds with Water; ſo doth Heaven, like Paradiſe, with Divine and Sacred Pleaſures.
IV. Adam in Paradiſe knew no Sorrow, he had Joy without Sadneſs, Strength without Weakneſs, Health without Sickneſs, Light without Darkneſs, Life without Death; for Death had nothing to do with him whilſt he ſtood in his Innocency: So in Heaven the Godly are delivered from every mixture of Evil,Rev. 21 4. God ſhall wipe away all Tears from their Eyes, and there ſhall be no more Death, neither Sorrow, nor Crying, neither ſhall there be any more pain, for the former things are paſt away. Here is Joy without Sadneſs, Strength without Weakneſs, Health without Sickneſs, Light without Darkneſs, Life without Death.
V. Adam in Paradiſe, before tempted by the Devil, knew no Sin, he was free, abſolutely free from the leaſt ſtain, he had not ſo much as an evil Thought, he was created in the Image of God, being perfectly Righteous: So in Heaven the Saints ſhall be free from Sin, perfectly free, not only free from the Guilt, Filth, Power, and Puniſhment of it, but alſo from the Act of it; they ſhall not be troubled with one evil Thought more, they are without Fault before the Throne of God and the Lamb.
VI. Adam in Paradiſe enjoyed the ſweet and bleſſed Preſence of God, he convers'd, and had glorious Acquaintance and Communion with him; God and Man lived then in perfect Peace and Friendſhip, there was no Breach, becauſe no Sin, and ſo God's Face was not hid from him: So in Heaven, all the Godly enjoy the ſweet and Soul-raviſhing Preſence of God, and of Jeſus Chriſt;Joh. 12.26. Joh. 14.3. 1 Theſſ 4.17. 1 Joh. 3.2. Where I am there ſhall my Servant be. And if I go and prepare a place for you, I will come again, and receive you to my ſelf, that where I am ye may be alſo; ſo ſhall we ever be with the Lord. Saints there have the Fruition of God and of Chriſt, for we ſhall ſee him as he is: and this is the higheſt glory Man can be raiſed to, we ſhall not only ſee God and the Lamb, but be filled with the Joy and Delight of God and Jeſus Chriſt. Heaven from hence is called the Joy of the Lord, if the perfect enjoyment and participation of the glorious Trinity, or fulneſs of it, ſo far as it is capable of Communication, can delight and fill the Soul with Joy and Happineſs, the Godly in Heaven ſhall have it; God's Face will never be hid from his Children any more, there will be no more a Breach between the Soul and its Saviour.
VII. Adam in Paradiſe had the Tree of Life, and Liberty (before he ſinned) to eat of the Tree of Life: So in this Paradiſe of God, we read of the Tree of Life, which, as ſome underſtand,Rev. 2.7. is Jeſus Chriſt; And to him that overcometh, will I give to eat of the Tree of Life, which is in the midſt of the Paradiſe of God; which doubtleſs ſignifies the glorious participation of the Life, Fulneſs, and tranſcendent Sweetneſs of the Lord Jeſus, and of the continuance of the Life of the Saints, in its full Strength, Vigour, and Glory to Eternity.
VIII. Adam in Paradiſe had great knowledg, both of God, and the Nature of all Creatures; God brought all the Creatures to Adam, to ſee what he would call them, and whatſoever Adam called each living Soul,Gen. 2.19. that was the Name thereof; the naming of the Creatures (ſaith Ainſworth) was a ſign of Soveraignty; it alſo manifeſted Adam's Wiſdom, in naming things preſently, according to their Natures; as the Hebrew Names, by which he called them, do declare: So the Saints in Heaven ſhall be perfect in Knowledg, they ſhall know as they are known, they ſhall know all the Patriarchs, Prophets, Apoſtles, and all the Saints that ever lived, by Name, which we may gather by that Knowledg Peter, James, and John had of Moſes and Elias, in the tranſfiguration of Chriſt in the Mount, which was a Figure of Heaven.
Diſparity.
ADam's Pleaſure and Delight in Paradiſe was much of it Earthly: But the Saints Pleaſure and Delight in the Celeſtial Paradiſe will be Heavenly.
II. Adam in Paradiſe was troubled with a tempting Devil: But the Saints in the Celeſtial Paradiſe ſhall not be troubled any more with a tempting Devil, for he ſhall be ſhut up in Chains of Eternal Darkneſs, to be tormented for ever.
III. Adam ſoon loſt his earthly Paradiſe, by Sin, and was turned out of all: But thoſe who are accounted worthy to obtain this Heavenly Paradiſe, ſhall never loſe it, nor be turned out of it, but continue in it for ever and ever, even to the days of Eternity.
Heaven a Crown of Life.
2 Tim. 4.8. Henceforth is laid up for me a Crown of Righteouſneſs.
Rev. 2.10. And I will give thee a Crown of Life.
James 1.12. He ſhall receive the Crown of Life, which the Lord hath promiſed to them that love him.
THE Reward of the Godly in Heaven is called a Crown, a Crown of Life, a Crown of Righteouſneſs, &c.
Parallels.
A Crown denotes any beautiful pleaſing Ornament, or profitable thing; hence a Crown is put for to adorn, and bleſs with good Things, and ſo to make joyful:Prov. 4.9. & 17.6. Pſal 8.5. & 103.4. The Saints in Heaven ſhall be beautiful and very glorious, they ſhall ſparkle, and ſhine forth like the Sun, in the Kingdom of their Father, plentifully enjoy and poſſeſs true Bleſſedneſs.
II. A Crown is a ſign of a Kingdom and Dominion (ſaith Ainſworth): The glorified Saints in Heaven ſhall poſſeſs a Kingdom, and ſhall be as Kings and Princes for ever and ever. Hearken my beloved Brethren, hath not God choſen the poor of this World rich in Faith, Jam. 2.5.and Heirs of the (or that) Kingdom, which he hath promiſed to them that love him?
III. A Crown denotes alſo Victory; Chriſt warring againſt his Enemies, and overcoming them, hath on his Head many Crowns, or Diadems: So the Saints being Crowned, ſignifieth that perfect Conqueſt they have (through Chriſt) obtained, over Sin, Satan, Death, and Hell, &c.
IV. A Crown ſignifieth Glory, Honour, and external Grandure: The glorified Saints ſhall be honoured, and appear in eternal Grandure, as Kings who have their Crowns on their Heads.
V. As there is nothing more rich, glorious, deſireable, nor eſteemed among Men, above a Crown, or Kingdom: So the Holy Spirit in ſetting forth the Reward, and everlaſting Glory of the Saints in Heaven, compares it to theſe things. But alas! there is no earthly thing, how ſplendant and glorious ſoever, can ſufficiently ſet out the ſtate of the Saints after Death, or the Glory of Heaven. For Pleaſure, 'tis called Paradiſe; for Riches and Honour, 'tis called a Crown and a Kingdom. A Crown of Life, denoting that Saints in laying down their Lives for Chriſt, ſhall not be at all loſers thereby, but only exchange it for a better; a ſhort momentary Life, for an everlaſting Life; a Life of Joy, for a Life of Sorrow; a Life of perfect Fr…edom, for a Life attended with manifold Temptations.
Diſparity.
OTher Crowns (I mean earthly Crowns) are corruptible: This Crown is incorruptible.
II. Other Crowns are attended with many Sorrows, Troubles, and Perplexities, &c. But this Crown is attended with no ſuch thing, for the condi…ion of the Heirs of this never-fading Crown will be ſo joyful, that look outwardly, there is Joy in the Society, Heb. 12.22. if inwardly, there is Joy in their own Felicity, 1 Cor 2.9. Look forward, there is Joy, in the Eternity of it, 1 Pet. 5.10. So that on every ſide they ſhall be even ſwallowed up of Joy, Iſa. 35.10. Oh! the tranſcendency of that Paradiſe of Pleaſure! where is Joy without Heavineſs or Interruption; Peace without Perturbation; Bleſſedneſs without Miſery; Light without Darkneſs; Health without Sickneſs; Beauty without Blemiſh; Abundance without Want; Eaſe without Labour; Satiety without Loathing; Liberty without Reſtraint; Security without Fear; Glory without Ignominy; Knowledg with…ut Ignorance; Eyes without Tears; Hearts without Sorrow; Souls without Sin: Where ſhall be no Evil heard of to affright them, nor Good wanting to chear and comfort them; they ſhall have what Good they deſire, and deſire nothing but what is good; their Promiſes ſhall end in Performances; Faith in Sight and clear Viſion; Hope in Fruition and Poſſeſſion: Yea, Time it ſelf ſhall be ſwallowed up in Eternity.
To ſum up all in a few Words, there is no Joy here comparable to that in Heaven; all our Mirth here, to that is but Penſiveneſs; all our Pleaſures here, to that is but Heavineſs; all our Sweetneſs here, to that is but Bitterneſs; Even Solomon in all his Glory and Royalty, to that was but as a Spark in the Chimny, to the Sun in the Firmament; yea, how little, how nothing are the poor and temporary enjoyments of this Life, to thoſe that the Heirs of Promiſe ſhall enjoy in the Life that is to come?
III. Other Crowns fade away, the Prince is in a moment gone from that, or that is gone from him: But this Crown abideth. It is incorruptible, and undefiled, and fadeth not away, reſerved in Heaven for you, &c. 1 Pet. 1.4.
IV. Other Crowns are gotten many times by Uſurpation: But the Saints ſhall have the Crown in a juſt and righteous way, 'tis a Crown of Righteouſneſs, of which Saints are true and lawful Heirs; this Crown is purchaſed for them by Chriſt, and given to them by the free Donation of the Father; beſides they are born Heirs to it by the Spirit: If Children, then Heirs, Heirs of God, and Joint-Heirs with Chriſt, &c. Rom. 8.17.
Inferences.
WE may infer from hence, that God's Children are not ſuch Fools, as they are accounted by the Ungodly World; they have made a good Choice, in preferring Heaven above Earth. What's the Glory of this World to the World to come? Yea, Paradiſe, or the Garden of Eden, was but a Wilderneſs compared with this Paradiſe. And indeed, if the Gates of the City be of Pearl, and the Streets of Gold, what then are the Inner Rooms, and Lodging Chambers, of the Great Monarch of Heaven and Earth, at whoſe right Hand are Pleaſures for evermore?
II. Let not the Saints grow weary, nor faint in their Minds, when Heirs of a Crown of Glory that fadeth not away; methinks they may be contented to undergo ſome Troubles in this Life, ſince by ſuffering theſe things for Chriſt's ſake, they ſhall be crowned with Glory, Honour, and Everlaſting Life; They ſhall receive the Crown of Life, &c. Jam. 1.12.
Of Hell.
Hell a Furnace of Fire, the Place of the Damned.
Mat. 13.42. —And ſhall caſt them into a Furnace of Fire, there ſhall be wailing and gnaſhing of Teeth.
WE are now drawing towards a Concluſion; it remains only, that we ſpeak ſomething concerning Hell, which is the Place prepared for the Damned, the Torment of whom is ſet forth by Fire, by a Furnace of Fire, and by utter Darkneſs. It hath been a long and ancient Controverſy, whether Fire here is to be taken Properly or Figuratively? I ſhall not undertake to determine, whether it be real Fire or not: Doubtleſs the Torment of the Wicked, will be worſe than 'tis to be caſt into any Furnace of Elementary Fire. The Schoolmen affirm, that the leaſt Torture in Hell, exceeds the greateſt that can be deviſed by all the Men on Earth; even as the leaſt Joy of Heaven, ſurpaſſeth the greateſt Comforts of this World, &c. There is ſcarce any Pain here on Earth, but there is ſome hope of Eaſe, Mitigation, or Intermiſſion; but in Hell, their Torments are eaſeleſs, endleſs, remedileſs, and they themſelves left hopeleſs, helpleſs, and pittyleſs. However, we will run a Parallel between a Furnace of Fire, and the Place of the Damned; for in ſome things there is a fit Reſemblance.
Parallels.
A Furnace of Fire, hath been prepared as a place of Torment; the King of Babylon cauſed a Furnace to be heat exceeding hot, and that whoſoever would not bow down to his Golden Image ſhould be caſt unto it: Hell is a place of Torment prepared for all Wicked and Ungodly Men,Rev 21.8. who live and dye in their Sins.
II. A Furnace of Fire that is heated exceeding hot, is very terrible and amazing to him, who for his wicked Deeds is told he muſt be caſt therein: So Hell is a very terrible and an amazing thing to think upon; how lamentable is the Thoughts of it to a guilty Sinner, that is awakened, that ſees no Remedy, but thither he muſt go?
III. What Torment can be greater than to be caſt into a burning fiery Furnace? So what Torments can be greater than the Torments of Hell?
Diſparity.
A Fiery Furnace tho terrible and painful, yet it puts an end to the Lives of thoſe that that are thrown into it, and the hotter it is, the ſooner it diſpatcheth them out of their pain: But the Torments of Hell put no end to the tortured, neither can the Damned die, but have an ever-dying Life, and an everlaſting Death; it is a Death which hath no Death, The Worm dyeth not.
II. The Torment of a Fiery Furnace can reach but the outward Man, it cannot deſtroy the Soul: But the Torments of Hell reach to the very Soul, called the Perdition or Deſtruction of Ungodly Men, both of Soul and Body.
III. The hotteſt Furnace in the World may abate its heat for want of Fuel, and at length be wholly extinguiſhed; however its Terrors and Pains are but ſhort and momentary: But the tormenting Fire of Hell never abates its heat, nor ever goeth out, therefore called everlaſting Fire; now to add Eternity to Extremity, and then you will perceive Hell to be Hell indeed.
IV. Other Fire may be quenched: But the Fire of God's Wrath, or Hell Fire, ſhall nev…r be quenched, Ʋt ſupra.
Inference.
THat as there is no greater cauſe of magnifying Chriſt, than for Redemption-Mercy, and ſo of Joy unſpeakable, and full of Glory: So there is no greater cauſe of Sorrow, and intolerable Miſery, than to live and dye in Sin, and ſo to be caſt both Body and Soul into Hell Fire. O! what an alarm may thoſe two Scriptures among many ſound in the Ears of Wicked and Ungodly Men, Be not deceived, neither Fornicators, nor Idolaters, nor Adulterers, not Effeminate, nor Abuſers of themſelves with Mankind, nor Thieves, nor Covetous, nor Drunkards, nor Raylers, nor Extortioners, ſhall inherit the Kingdom of God, 1 Cor. 6.9, 10. But whither then muſt they go? See Rev. 21.8. But the Fearful, and Ʋnbelieving, and the Abominable, and Murderers, and Whoremongers, and Sorcerers, and Idolaters, and all Lyers, ſhall have their part in the Lake which burneth with Fire and Brimſtone, which is the ſecond Death.
Hell utter Darkneſs.
Mat. 8.12. — Shall be caſt into utter Darkneſs.
Jude v. 13. — To whom is reſerved the blackneſs of Darkneſs for ever.
AS the Torment and Miſery of the Ungodly is ſet forth by a Furnace of Fire; ſo 'tis alſo by Darkneſs, utter Darkneſs, and blackneſs of Darkneſs, as the Word foreign ſignifieth.
Parallels.
GOD ſometimes hath brought Darkneſs, upon a People, as a great Judgment, for Sin and Rebellion againſt him: So God in juſt Judgment, will caſt the Wicked into Darkneſs, into a burning Furnace of Fire, but ſuch Fire as ſhall give no Light, therefore called utter Darkneſs.
II. Where there is Darkneſs, either by want of Light, or want of Sight to ſee the Light, there cannot be any comfortable Enjoyment of any viſible Object, that might afford them Satisfaction and Content, as it doth thoſe that enjoy the Light: So to be caſt into Darkneſs, nay utter Darkneſs, not only ſuch Darkneſs that is a deprivation of Light, or occaſioned by want of Sight, but a Darkneſs of Terror and Torment, reſerved for Wicked and Ung…dly Men, called the blackneſs of Darkneſs: For as the Glory of Heaven ſhall abound beyond all compariſon with glorious Light, called the Inheritance of the Saints in Light, Col. 1. So the Horrors and Terrors of Hell will conſiſt in that abounding Darkneſs, beyond all compariſon.
III. As to be ſhut up in Spiritual Darkneſs, is a ſeparation from God, as to his Preſence in a way of Grace: So to be ſhut up in the thickneſs and blackneſs of the darkneſs of Hell, is an eternal ſeparation from God, and the enjoyment of him for ever: when once he ſhall ſay [Depart from me] there is a ſeparation from all Joy and Happineſs, [Ye curſed] there is a black and direful Excommunication. [into Fire], there is the Extremity of pain, [everlaſting], there is the Perpetuity of the Puniſhment, [prepared for the Devil and his Angels], there are the Infernal tormenting, and tormented Company. And to encreaſe the horror and amazement of the Damned, this Fire ſhall only torment them, not give them any Light, but they ſhall be caſt out into utter Darkneſs, where ſhall be weeping and gnaſhing of Teeth.
Diſparity.
WHen God brings Darkneſs upon a Land, as he did upon Egypt, as an Judgment it hath been but for a while, a certain time, and after there hath been Light again; but thoſe that ſhall be caſt out in the Darkneſs of the Pit of Hell, ſhall never ſee Light more, neither Spiritual, Natural nor Artificial. As there will be no need of the Sun nor Stars in Heaven: So the Damned ſhall not have any Benefit thereby, whatever their Needs and Neceſſities are.
II. Men may be in Darkneſs ſpiritually, and they may be enlightned and ſaved through Grace, but to be caſt out into the dark and diſmal Gulf of Hell, it totally and everlaſtingly deprives of any uſe of Means, for enlightning any more for ever, Goſpel-Light ſhines not at all in that dark and diſmal Region, becauſe they hated the Light thereof in this World, they muſt now be caſt out into utter Darkneſs in the World to come.
III. Men may be in Darkneſs, and yet enjoy many other Comforts, tho they be deprived of Light: But the Damned in Hell are not only in black and thick Darkneſs, but are alſo deprived of any other Comfort: As they ſee nothing but Darkneſs, ſo they hear nothing but diſmal Screeches, and amazing dreadful Crys, and gnaſhing of Teeth.
IV. Men may be naturally Blind, or ſhut up in a dark Dungeon, and yet may have much of the Preſence of God with them: But the Damned that are in the blackneſs of Darkneſs, that is, the Darkneſs of Hell, ſhall utterly be deprived of the comfortable Preſence of God; As they ſaid to God, depart from us: So are they ſeparated with a Depart ye from me, ye curſed, into everlaſting Fire, or, into the blackneſs of Darkneſs for ever.
Inferences.
HOw might this awaken Sinners, and be a means to turn them from Spiritual Darkneſs to Light; and from Satan, the Prince of Darkneſs, to God: Oh! that theſe cloſing, direful, and amazing Lines, might turn many to Righteouſneſs, to believe, repent, and obey the Goſpel, before the Lord Jeſus come in flaming Fire, rendring Vengeance upon all that know not God, nor obey the Goſpel.
II. How juſt will the Condemnation of ſuch rebellious Sinners be, who will neither be drawn by the tenders of Mercy and Salvation to Jeſus Chriſt, and of an enjoyment of Heaven through him, nor be deterred from their ſinful Courſe, by all the threatned Judgments; nay tho it extend to Hell it ſelf, to the Fire of Hell, to the blackneſs of Darkneſs for ever! Oh! were there not Eternity written upon the Gate of the broad way that leads to Deſtruction, the Damned might have ſome hope, tho it were not till hundreds of thouſands of Millions of Years were expired: But O Sinners! when once this dark diſmal Dungeon hath ſhut its Mouth upon you, and you come with the Devil and his Angels to lie therein, you can never come out more, never ſee Light more, never have eaſe from intollerable Torment more; no Father, Husband, Wife, &c. can come to light ſo much as a Candle, or dip the tip of a Finger in Water to cool your Tongue.
III. Let the Redeemed of the Lord rejoyce and magnify the God of their Salvation, who hath given them good hope through Grace, that they are delivered from Wrath to come, by being called out of Spiritual Darkneſs into Chriſt's marvellous Light, and by him have eſcaped that dreadful Doom, of being caſt out into utter Darkneſs.