Quatuor Novissima OR MEDITATIONS UPON The Four Last Things DELIVERED In four COMMON-PLACE DISCOURSES BY Thomas Longland M.A. and Fellow of S. JOHNS College in Cambridge O that they were wise that they understood this that they would consider their latter end Deut 32.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles 7. Haec spirituatis est exercitii summa haec forma studii spiritualis ut sapientèr disponamus praesentia nostra recogitemus in amaritudine animae nostrae praeterita futura quoque solicitè provideamus Bern. in Solen Pet. Paul Ser. 2. London Printed by A. Maxey for J. Rothwell at the Fountain in Goldsmiths-Row Cheapside 1657. TO THE REVEREND AND LEARNED Anthony Tuckney D. D. Regius Professor And Master of S. JOHNS College in Cambridge Reverend SIR THese few Discourses which next to their being Gods Sacred Truth derive all their Worth from your vouchsafing an Acceptance of them had not seen the light unless you had cast a smiling Aspect upon them and their Author ⸪ Eccl. 1.7 The gratefull Rivers acknowledg their Homage by sending their Streams to the Ocean from whence they were received Dumb Creatures teach me to speak and thankfully to acknowledge That next to God you are One to whom I owe what I have or can do You have been the Conduit through which he hath conveyed much good to my outward many Mercies to my inward Man I desire to praise him to testifie my Thanks to you by Devoting these Meditations to His Honour your Patronage and Perusing Let others commend their Patrons desire of Praise implieth weakness in the Subject your Brighter Name stands not in need of such a shadow as mens Applause to make it more Renowned in the world Native Worth is ever more respected than Adventitious Glory Yet excuse me if I say you are one who in these last dayes delight to Meditate of the last things who in these worst dayes put not the evil day far from you or him who presents it to your view Your Acceptance of these Papers doth make them more welcome to those who are looking Sion-ward and doth encourage him in what may promote his own or their journey thither who is St. Johns Col Camb. March 30. 1657. Yours In all Obligations Christian and Civil Thomas Longland Christian READER SUch thou art or my desire is thou shouldst be into whose hands these Papers are fallen I did once think to have saved my self the pains in writing though not thee the trouble in the perusal of an Epistle But being most privy to my own thoughts in the publishing these Discourses to the World and also the best Judge of my own Intentions in their composure I thought it convenient to acquaint thee That these Meditations were the Result of some vacant hours the occasion of which was what I pray may be their effect upon thee namely A desire so to number my dayes that I might apply my heart to wisdome Which afterwards I did deliver in a Learned Auditory yet contrary to my first thoughts I since resolved to communicate them unto others not doubting but they may through Gods Blessing be useful in the World and may in some measure testifie my desire to acknowledge my Obligations to him who hath Honoured me in the Acceptance of them to his Patronage These and such like were the Reasons of adventuring this small Essay of my Studies to vulgar view If any ambiguity in the Expressions be taken notice of know The safest Interpretation was my intention If any obscurity appeareth in the Phrase consider They were not delivered much less suited Ad Populum To the Vulgar And should I have altered the phrase in some places the sense would have been inverted If any thing else want an Apologie let thy Charity finde an Excuse Psal 30.12 Remember thy Tongue is thy Glory and is better used in Praying for than Censaring of him who is Cambridge March 30. 1657. Thine To promote thy Eternal Welfare T. L. HEB. 9.27 It is appointed to men once to die but after this the Judgment COnsiderations of death to living men Charron of Wisdom lib. 2. c. 11. Sect. 2. though usually most unwelcome yet are the most profitable to promote the Duty of Preparation thereunto for which purpose I have made choise of these words And because I will not build without a Foundation lest I erect a tottering Structure I wil first speak something to the scope of these words and then deduce a Proposition which shall be the Basis of my future Discourse These words as a Learned man notes are alledged by the Author to the Hebrewes Paraeus in locum as an Argument to evince or reason to prove that Christ neither could nor should offer oftner then once which is clear if we consult the precedent and subsequent words of the Text. But it being not my intention to speak to them as they stand in relation to the Context but as they make an intire Proposition I shall not be solicitous after any inquiry of their relative connexion but as they are in Thesi they are the declaration of the Decree of Heaven concerning our latter end Statutum est c It is appointed to men once to die but after this the Judgement I shall speak to them in order 1. Death 2. Judgment I. Of DEATH Doct. FRom the First they suggest to our Meditations this Doctrine That Death is inevitable A short yet sure Truth as we shall see in the sequel of this Discourse Were it not that the daily spectacles of mortalitie which we see the deep groans of dying men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Serm. de Fid. leg Naturali Immortalia ne speres monet annus almum quae rapit hora diem Horat lib. 4. Od. 7. which eccho again which was the usual Salutation of one to Philip of Macedon That he was a man I say If these did not convince us of the truth of this Doctrine I might appeal to those sudden fits and fainting distempers the most healthful body doth sometimes perceive in it self To the course of Nature which shewes us as the longest day hath its closure in the night even so the longest life must have its period by death But as I do believe there is not amongst us such an Epicure who believeth not a life to come after death so I in charity hope there is not such an Atheist as doth believe he shall not die I will passe this therefore and proceed to discover the nature of death which I shall endeavour in the resolution of these Questions 1. Quid sit What it is 2. Quot uplex sit Of how many sorts it is 3. Quare sit Wherefore it is For the First In the resolution of this Question What death is Because it is a privation I shall not curiously seek out a positive definition but speak to it as it may be considered 1. Formaliter in se 2. Accidentaliter ad aliud First What it is formally
no part in the first Resurrection THIS is the dregs of the fury of the Lord the Cup of his sorest indignation which requireth eternity to drink it to the bottom This is the gnawing worm and unquenchable fire the sense whereof doth cause them on whom it is inflicted to meditate terror for ever THESE are the sparks which the wicked have kindled from the fire of their own lusts and wherein God will cause them to lye down in sorrow THIS is that Devouring fire who among us shall dwell with it Who among us shall dwell with these everlasting burnings Every one shal thus die for sin who is before dead in sin The next Question I am to resolve is Quare sit Wherefore it is which will be answered by inquiring Vnde sit Whence it is And there is a threefold rise of Death 1. Satan 2. Man 3. God The first by Temptation The second by Consent The third by Infliction 1. SATAN is the grand contriver of mans destruction and therefore is the Author of it not by a Physical but moral causality He is the Father of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam 1.15 Sin the parent of death He who is the Antient of daies tells us the Devil is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A murderer from the beginning And through mans cowardise in consenting to iniquity he who at the first did but usurp hath now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of death and is not to be overcome but by Christ who is stronger then he And blessed be God that the Author of Death is overcome by him who is the Prince of life Heb. 2.14 15. and the Author and finisher of that faith against which the gates of hel shal not prevail But 2. Man consenting This is another cause of death to prove this see that remarkable place Rom. 5.12 Hic enim duo concurrunt tentator et obtemperator Zeged loc◠commu As by one man sin entered into the world Death by sin so death passed upon all men for that all have sinned We were no sooner children of Adam but we were sons of Death Our first Father Adam we in him did eat of that apple the core whereof doth yet stick in our throats and will at length choak us one by one Sin is our own work death is the Wages of sin which brings me to the third cause God inflicting If man by his sin saith he will die God by his decree saith he shall die so that man shal have his will though it end in his woe If Adam will needs entaile an hereditary curse upon his posterity God will so ratifie it by his supreme Act in heaven that it shall never be cut off it shall be inevitable seeing he hath appointed for men once to die And thus we have the resolution of these three Questions I shall only answer an objection and so proceed to use Object But is this true It is appointed to men men indefinitely to all men to die What is the reason we read of some persons who did not of some who shall not taste of Death Answ I. Answer Particular exceptions destroy not the verity of general rules because some go out of the backdoor we doe not therefore cease to say that the gate is the ordinary way out of the house and because some hath not seen death or others shall not we need not cease to affirm It is appointed for men once to die for men are said to die either properly and really or by way of aequivalency when they ungergo a Change equal with death Thus did Enoch when he was translated Elijah when carried to heaven in a fiery Charriot and this shall they undergo who shall be found alive when Christ shal come to judgment The essence of Death or rather its nature not consisting in cinerefaction but as I have before affirmed in a separation of life from its subject which in Gods people is accompanied with a blessed dis-union of sin from their soul They are no longer subjects of sin when once vessels of eternal glory The next thing in order of method will be to make some inference from what hath been said and let me premise this it will be wisdom for us to look this King of Terror in the face and to consider whether we are able to encounter with him or no and what Nero did when he heard he was sentenced by the Senate as an enemy to the Publick Weale to be punished More majorum despairing to live he tried the points of the Ponyards wherewith he had resolved to dye to feel their sharpness before he sheathed them in his bowels So it would be wisdome in us by serious reflection upon our frailty to die daily that so the day of our death may not surprize us unawares Storms are most terrible when they surprize us suddenly and without a shelter Death will then be most unwelcome when it overtakes us unprepared or unresolved to grapple with it I shall now endeavor to apply this Doctrine If this be true That death is inevitable Vse 1 then let us live as such who are to die Because death is an evil to nature let us not hasten it because it is a necessary consequent of our sin Let us endeavour that though it separate our souls from our bodies yet it seize not on us in such an estate which will separate both from God Because by Christ it is overcome and proves a friend to Grace by hasting its consummation in Glory let us not be afraid to encounter with it But alas how few of us make this improvement of the necessity of death How many by intemperance and disorder do dig their graves with their own teeth How many are there whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whilest they are Somno vinoque sepulti before their passing-bell hath tolled and even whilest their bones are full of marrow Job 20 11. their souls are replete with the sins of their youth These are such who put far from them the evil day They consider not the daies of darknesse neither think of them any more then as the Prophane proverb is Their dying day Their inward thought is that not only their houses Psalm 49.11 but they shall abide for ever not considering there is a God in whose hands are their life breath and all their waies that their breath is in their nostrils and their life ere long may be as water spilton the ground that it will lay the greatest Prince leveld with the poorest Peasant Pallida mors aequo pulsat pede pauperum tabernas Regumque turres Hor at lib. 1. Od. 4. that Death regards not the scepter of a mortal Prince nor compassionates the sad estate of any nor will be bribed to give a release from natures bonds that the grizly hand of death will cover many a naked brest which formerly hath been the looking-glasse of lust and pride with a
think of being covered up in dust A bird in the hand is worth two in the bush and men are not easily perswaded to part with present delights for an expectation of future happinesse The man who fareth deliciously every day will not willingly hear of being meat for worms He who is gorgeously arrayed as the rich man in the Gospel will not easily strip himself to a winding-sheet or they that stretch themselves upon their couches will be willing to be laid in the grave Charies the Fifth Haec sunt que faciunt invitos mori These are the things which make us unwilling to die was a sober answer of that prudent Emperor to a magnificent Duke of Venice in the like case But now a child of God whose Treasure is in Heaven desireth to be there himself also leaving the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle his phrase is Phil. 1.23 having a desire to be dissolved and to be with Christ who by his death doth enable his to die to earthly things that their heart may soar a ofâ— and aspire to that place where he their treasure is where their souls being sequestred from earthly comforts they drink no longer at the broken cisterns of the Creature but derive all their happinesse from him with whom their springs are found Thus those precious Jewels their immortal souls shall there shine in their native lustre where not trampled upon by filthy sense they approach to God and are made more like to him from whom their essence was received And thus much shall serve for the first use Is Death inevitable Vse 2 then let this be a cordial to cheer us up under to strengthen us against the losse of friends we usually say patience perforce is small hearts ease but yet we may make a virtue 〈◊〉 this necessity of mortality imposed upon us to help our patience in this particular The wise heathen could comfort himself under the losse of his sons with this expression Scio me mortales genuisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laert. Diog vita Anaxag I know I have begot such who are mortal But a holy Christian who knoweth that God hath appointed and not fate imposed a necessity of Death to all may with greater comfort support himself with a Scio Deum hoc decrevisse I know God hath appointed it and with the Psalmist hold his peace seeing the Lord hath done it David hath learned this lesson exceeding well and we see him take it out to the amazement of his Servants 2 Sam. 12.21 22 23. even to their saying with admiration What thing is this that thou hast done Much more may we comfort our selves if we know they did die in the Lord The doubt of which possibly might be one reason of the impatience and immoderate grief of the aforesaid holy man for the death of Absalon Were our relations holy in their lives they are happy after death They have left us we have not lost them but shall receive them or rather be received to them at the last day when death shall be swallowed up into victory 'T is the Apostle his comparison That which thou sowest is not quickned except it die neither is the body raised in glory except sown in dishonour 1 Cor. 15.36 43. This is rather envy than piety to bewail the death of such Charron of Wisdom lib. 3. c. 27. seeing their absence from us speaks their presence with their and our chiefest good Their death is but a departure to a better life Hence St. Paul when he speaketh of his death for the cause of his blessed Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Châ—ysost in Phil. 2.12 and the service of the Church Phil. 2.12 doth not call for their tears but rejoying The serious belief of a Resurrection and this life which is to come would be then a great support under our loss of friends for the present 1 Thess 4.14 or else the Apostle shewed himself no good Rhetorician when he maketh use of such an Argument to perswade believers from sorrowing as others which have no such hope But whilst I speak for this Humanitatis vero officia misericordiae opera quod alibi monuimus per hoc non damnantur c. Bulling in 1 Thess 4.13 14. I would not seem the least to countenance or insinuate the other extreme I mean that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is more common in the world Many men who would not be counted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men without hope yet are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without natural affection who never think they shall live till their relations die and follow them with less sorrow to their graves then they return with laughter to their Chests The which though they labour to conceal yet their neglect of Funeral Rites to their deceased friends doth give others occasion to suspect it If you ask them a reason of this omission their answer is at hand and because you shall know they speak not without the book you shall have the sense if not the words of the Father O mnis ista curatio funeris August de Civit. Dei lib. 2. c. 12. conditio sepulturae pompa exequiarum magis sunt vivorum solatia quam subsidia mortuorum Funeral soâ—â—mnities are rather for the comfort of the living than the advantage of the dead and therefore are with less trouble omitted than cost performed But I could wish such to look a little further and they shall soon perceive what ill use they make of that Doctrine Nec ideo tamen contemnenda August de Civit. Dei lib. 1. c. 13. abjicienda sunt corpora defunctorum c. We must not therefore cast those away from whom God hath withdrawn his breath especially those bodies which have been the organs of the Holy Spirit to every good work God will not be well pleased that men should respect those bodies that were the Temples of the Holy Spirit no more than dung which is cast forth into the open Air That the Stones of the Sanctuary should be poured forth in the top of every street that the precious Sons of Zion comparable to fine gold should be esteemed as earthen pitchers nor that the Body of a man should be buried as the Carcase of a dog The same God who hath commanded us not to sorrow as men without hope doth yet allow we should mourn as those in whose hearts resideth love That we weep Vid. Bullin optimè de hac re disserentem Dec. 3. Ser. 10. de Inst Eccles Mat. 23.27 29. will speak us men that in this case we grieve with moderation will shew us Christians Indeed our Saviour seems to chide such who did build the Tombs of the Prophets and garnish the Sepulchers of the righteous but take notice they were such who themselves were as graves that did not appear and like unto whited Sepulchers Luk. 11.44 47. seeing it was not affection to the persons of the
it is our greatest happiness not at all to run upon the score especially when God hath told us certainly The Soul that sinneth shall die 2 Tim. 2.25 but hath left it at a peradventure whether or no he will give us Repentance to the acknowledgement of the Truth He therefore that exerciseth himself to keep his Conscience void of offence taketh the surest course to be one who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 5.24 though he may appear before Gods Tribunal yet he shall not come into Condemnation It is through Faith we are saved but our Faith thus working by Love herein is made perfect 1 Ioh. 4.17 that we may have boldness in the Day of Judgement MAT. 25.46 And these shall go away into Everlasting Punishment but the Righteous into Life Eternal III. Of HELL I Have formerly spoken of Death and its consequent Judgement the which seeing it is terminated in a definitive Sentence of Absolution or Condemnation I have chosen these words wherein we have described the different estate of the Wicked and the Righteous after Judgement They shall go away into everlasting punishment but these into life eternal And because we judge of Contraries best Ideo autem hunc tenere ordinem malui ut postea disseram de faelicitate Sanctorum nec à divinis ordo iste abhorret eloquiis c. Aug. de Civit. Dei lib. 21. cap. 1. where they are opposed each to the other we know the pleasure of light by experiencing the terrors of darkness the worth of health by feeling the woe which is in sickness I shall endevour to represent to your thoughts the nature or estate of Hell that so we may with greater vehemency aspire by our thoughts and actions towards Heaven The subject then of my present Discourse is To Treat of Hell in the Suburbs whereof every Son of Adam is born and therein doth inhabit till being born again he becometh the Son of God and consequently an Heir of Eternal Glory In these words we have these parts FIRST The Persons which are two sorts expressed under these terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Wicked those on the left hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Righteous on the right hand Secondly Their Places which are as different as their Persons The one shall go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former of which is Everlasting the latter Eternal I shall endevour to speak to both in their order Doct. The Proposition I observe from the first part is That the Portion of the Wicked is everlasting Punishment Or in the words of the Psalmist The Wicked shall be turned into Hell Psal 9.17 I suppose I need not multiply places to evince the truth of this Proposition if any man doubt of it let him consult his Conscience the secret rebukes whereof do sometimes anticipate Hell and give the sinner an earnest of that Sum of Misery the payment whereof never shall have end Let me ask such a sinner if he feel nòt that Worm crawling in his brest which shall never die If he is not sometimes even scorched in this life with some sparks of that unquenchable fire But I should be sorry to think my self speaking to any who are worse than the Devils who believe what I am about to speak and do tremble I therefore proceed to open this Abyss of Terror to bring to light the state of this place of Darkness by considering it in these respects 1 Secundum Materiam According to its Matter 2 Secundum Modum Its Manner 3 Secundum Mensuram Its Degree 4 Secundum Durationem Its Duration I shall speak to Hell and the Torments thereof according to all these respects For the First When I speak of this Materia Gehennae my purpose is not problematically to dispute or positively to assert any Corporeal fire in that place of Torment Aquinas Suppl ad 3. partem Quest 97. Art 5. Bellarm. de Purgat lib. 2 cap. 11. Eligat quisque quod placet aut ignem tribuere corpori animo vermem hoc propriè illud topice c. August de Civ Dei l. 21. c. 9. Qui ignis cujusmodi in qua mundi vel rerum parte futurus sit hominem scire arbitror neminem Ibid. de Civit. Dei l. 20. c. 16. which some out of choice rather than with clearness have possibly undertaken But my design is to treat of that Materîa circa quam that object upon which these internal flames are conversant as also the Materia ex qua that Pabulum ignis the fewel and foment of those everlasting burnings And as to the first we are to know That Soul and Body conjoyn'd are the adequate objects of this eternal fury They have been partakers in sin and therefore shall be sharers in suffering though the Soul as it was the Principal and Ring-leader of this Rebellion against its Creator shall have the first and deepest taste of this Misery Look as the Body whilst in this life by reason of the corruption of the Soul was made an instrument thereof to act impiety so when they are in Hell the Soul shall be the Efficient of that vexation and anguish which shall seize upon the Body Even as we see here they do sympathize together and partake of the weal or woe of either in this life Though I deny not but God doth positively inflict his wrath on the Body as well as on the Soul as we shall hear further ere long But Secondly Let us see what is the Materia ex qua that which doth kindle and doth keep alive those coals of fire which are heaped upon the heads of the wicked and that is Sin This is that which was the Parent of Hellish sorrow which did dig that Bottomless Pit and doth daily inlarge the Mouth thereof We lost our Right to Happiness when we let go our Title to Holiness and ever since we have departed from God our steps have took hold of Hell which is the production of the Creature not at all the operation of the Creator and though he execute it as an act of his Justice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in Mat. 23.41 yet he approveth not of it when it comes in competition with his Mercy for As I live saith the Lord I desire not the death of a sinner but rather that he turn from his iniquity and live Ezek. 33.11 And thus much for the first Consideration of Hell and its Torments SECONDLY We are to consider it Secundum Modum according to the Manner of that estate And this will further descry the nature of these Torments the manner of which consisteth 1 In privation of Infinite Good 2 In position of Vnspeakable Misery The First is that Paena damni The Second that Paena sensus which those miserable Creatures do lie under First That Privation is part of the nature of Hell seems to have some ground
and in it self Death is the separation of life from its subject Death is not only a cessation from action but a negation of existence for the soul may in a swooning fit cease to operate not to animate There may be a suspension of action where there is not a privation of its principle but death separateth the soul the fountaine of vital action from the body the subject thereof Secondly We will view death in what it is Accidentaliter ad aliud Accidentally and in reference to somthing without it self And that to 1 The Godly 2 The Wicked First To the Godly And so it is a rest from their labours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Hom. 51. de Sanct. Mar. Boren Proâ—â—â—c Blessed are they that die in the Lord from henceforth yea saith the Spirit that they may rest from their labours and their works follow them Rev. 14.13 They rest from 1 Sin 2 Sorrows Both which the holiest of men are exercised with and subject to whilst they live in the world they labour under the former in the latter whilst in this dying life But when they dye that which doth separate them from their bodies doth unite them closer unto God Their death is the Funeral of their sins the resurrection of their Graces that which doth unpinion them of mortality doth also translate them into the glorious liberty of the Sons of God So that Death is but a change to a holy Job Job 14.14 Act. 7.60 2 Cor. 5.10 a sleep to a blessed Steven a dissolution of the earthly house to a holy Paul whilst by it he accounteth not to be found naked but to be cloathed upon with his house which is from heaven to have mortality swallowed up of life and by the death of his body Rom. 7.24 to enjoy his wisht for deliverance from the body of death And this for the first Death to the godly is a rest from their sins 2. It is a rest from their sorrowes Josephs feet shal no longer be detained in the stocks neither shal he complain of the iron which entred into his soulâ— Nor any of the Saints and holy Martyrs shall at all complain of the incessant malice of their enemies Death shal give them a resting-place for in the grave the weary shall be at rest There the prisoners rest together they hear not the voice of the oppressor Job 3.17 18 And all this shall not be the effect of a Stoical apathy or stupefactive cessation from sense and motion But by an introduction into real joy That soul which was before glewed unto the body shal therefore be dissolved that it may be with Christ and that which whilst it was in the world was but at best a prisoner of hope shall then be set at libertie and have eternity wherein to expatiate in the enjoyment of those mansions of glory which God hath provided for such whom he shall account worthy to be partakers of the inheritance of the Saints in light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vâ—ri Septu The righteous also are taken away from the evil to come Isai 57.1 and their graves are but beds wherein they rest in the evening of their dayes And thus you see that as to live is Christ so to die is gain to believers whilst by it they rest from sin and sorrow Our next work is to consider death in its reference to the Wicked And to them it is the beginning of evil the entry of their woe They are the men who have hope only in this life and therefore are of all men the most miserable That death which in its intention is to put out the candle of a good mans life doth but snuff it and make it burne the brighter whilst their life of grace is consummate by being swallowed up in a never-ending life of Glory This shall cause the candle of the wicked to go out in a stench their Sun to set in a cloud their flattering day of prosperity to end in a dismal night of black eternal horror whilst by it they shall at once be separated from their bodies and from the presence of God in whose favour is life and from his right hand where are pleasures for evermore And thus I have answered this Question Quid sit What death is Secondly Quotuplex sit Of how many sorts it is And Death in its complexe notion represents it self under a threefold respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Serm. 56. 1 Corporal 2 Spiritual 3 Eternal These three unnatural branches spring from one root to wit Sin The First is by sin The Second in sin The Third for sin The First is competent to both the Godly the wicked and hath been spoken to already Let us consider a little the second Spiritual Death and this also hatha double consideration 1. A Death in sin 2. A Death to sin The Apostle speaks of the former to the believing Colossians Col. 3.13 where he tells them that they being dead in sins and trespasses God hath quickned them together with Christ And thus the wicked are said to be dead whilst they live there being a separation between God the Author of Spiritual life and their souls the due subjects thereof by reason of their sins Psal 59.2 And this is the estate of every one of us until God saith unto us Live A Death to sin Secundum Spiritum â— mors est non credere vina quae câ—edebâ—t non jacere vana quae faciebat August Serm. 121. de Resurrect more And this is the estate of a lively Christian of one who is passed from death to life This is to be dead with Christ and is a testimony to him in whom it is that he shall live with him Rom. 6.8 This is not as the former the result of sin but the gift of God and of this death there is a twofold testimony First A death to the Law That is to say when we are brought by the threatnings in the Law to know that there is no salvation or life to be found by the Law but in Christ and this I doubt not to assert for the meaning of S. Paul Gal. 2.19 For I through the Law am dead to the Law that I might live unto God Secondly A dying to the World A deâ—pising all things therein or whatsoever it counteth admirable for the excellencie of the knowledg of Christ And thus to do is to be made conformable to the death of Christ Phil. 3.8 9 10. But I haste to passe over these which though fair fruit yet never grew on this tree profitable Doctrine but not arising from the present Text spoken to by transition rather then regular deduction from the subject I am upon I proceed to consider death in its third acception Eternal Death This is the in-let of Hell the sum of misery the second death which I suppose is not excluded yet not primarily intended in the words and hath power over none but such as have had
of Christ And thus we see Quis Judex SECONDLY Quinam Judicandi Who are to be judged The Doctrine tells us in general the World but more particularly 1 Angels 2 Men. FIRST Angels that is to say The evil ones they shall be judged for therefore is it they are reserved in everlasting chains under darkness unto the Judgement of the great day Jude 6. This the Devils believe Mat. 9.29 and tremble because of and therefore was that cry Art thou come to torment us before the time But SECONDLY Man and that 1 Good Men 2 Evil Men. For saith the Apostle 2 Corinth 5.10 We must all appear before the Judgement-seat of Christ But yet this shall be after a diverse manner THE former to be declared just THE latter to be condemned as wicked The former shall have Confidence when he shall appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Gen. 1. Hom. 8. 1 Joh. 2.28 The latter shall not onely be ashamed but shall not stand in the Judgement Psal 1.5 I now proceed to the third thing to be considered which is MODUS JUDICII The manner of this Judgement And in the right stating of this these things must be observed 1 Res Judicandae The things judged 2 Norma Judicii The Rule of Justice 3 Assessores in Judicio The Assessors in Judgement FIRST The things to be iudged The matters to be inquired after in this great Assizes at this general Audit and what they are is resolved Eccles 12.14 God shall bring every work into Judgement with every secret thing whether it be evil or whether it be good This Judge of Heaven and Earth is Sagax animi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Hom. 25. de fut Judic tom 6. He will suffer no person no thing to escape his most exact scrutiny to avoid his uncontrolled Sentence He himself tells us Mat. 12.36 There is not an idle word but we shall give an account of it The Apostle Paul goes somewhat further than this Rom. 2.16 In that day when God shall judge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the secrets of mens hearts And if God do so what is there hid that shall not be made manifest The Adulterer who waiteth for the twilight and to whom the morning is as the shadow of death shall in that day be made manifest at noontide to the view of Men and Angels And if his being known here put him in the terrors of the shadow of death Iob 24.17 how terrible shall that day be unto him when what he hath done in secret shall be proclaimed upon the house-top For look as the Apostle saith Heb. 4.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. There is not any creature that is not manifest in his sight but all things are naked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oeâ—umen in locum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and opened unto the eyes of him with whom we have to do So shall they be to all the world at the day of Judgment for there is nothing covered which shall not be revealed and hid that shall not be known Matth. 10.26 The hand of Justice at that time shall wipe away many a blot which hath been cast upon the people of God their name actions cause by the ungrateful world and shall pluck off many a Mask from the face of such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost de Pro. lib. 1. who have covered hatred by deceit and make them known in the midst of the congregation He shall then by the Touchstone of his Truth distinguish gold from that which glisters and is not such and shall take every piece of reprobate silver and cast it into a furnace of unquenchable fire not to purifie but to consume it In this world Saul is sporting in his Palace while David is flying as a Partridge upon the Mountains Ahab is stretching himself upon his Couch whilst righteous Naboth is breathing his last under a heap of stones Ahasuerus and his Courtiers are drinking wine in bowls whilst holy Esther with the Church of God are weeping and wailing covered in sackcloth and ashes Ps 37.6 7. Heb. 11.37 VIOLENCE covereth the wicked as a garment their eyes stand out with fatness they have more than heart can wish whilst the godly wander about in sheepskins and goat-skins being destitute afflicted tormented The proud are called happy yea they that work wickedness are exalted Vide Aug. de civ Dei l. 20. c. 2 3. The Chaff and the Corn are mixt together in the same floor the Wheat and the Tares grow together in the same field But in that great and notable day of the Lord when God shall appear with his fan and throughly purge his floor Mal. 4.1 Hic est qui dicitur dies judicii August de civ Dei l. 18. c. 35. he will separate the precious from the vile and all the proud yea all that do wickedly shall be stubble and that day shall burn them up Then shall the world discern between the righteous and the wicked between him that serveth God and him that serveth him not Mal. 3.18 Secondly NORMA JUDICII The Rule of Justice This also must be considered in Courts of Judicature and because that Lex est norma Judicii we shall see that God will proceed legally also for as for heathens who having not the law are a law unto themselves if they sin without the law they shall perish without the law Rom. 2.12 They then shall be judged by this Rule to wit the law of Nature As for such Secondly who have sinned in the law they shall be judged by the law Rom. 2.12 and so that law which was ordained unto life through their breach thereof shall be found to death as the Apostle speaks in his own person elsewhere in another case For such then who have heard of the Moral Law it shall be the Rule of their Judgement but yet closer Revel 20.12 The Apostle John speaking of the last Judgement he saw in a Vision he tells us The dead were judged out of those things which were in the Books c. Now there are three Books out of which the Dead shall chiefly be judged 1 The Book of Conscience 2 The Book of Gods Omnisciency 3 The Book of the Scriptures For the first The Book of Conscience The Book spoken of Rev. 20.12 which is the Book of Life LIBER VITAE UNIUSCU jusque The Book of each mans Life as one * translates it Vide Aug. de civ Dei l. 20. c. 14. and that is as he interprets it Conscience into which God shall infuse a supernatural Light whereby all the actions of men which have been written in it shall appear however formerly they may have seem'd rased out by Oblivion Conscience shall then awake however it hath been stifled or seared by counter-checks to the dictates of an inlightned minde Truth though imprisoned before in unrighteousness shall now have its freedom to accuse yea to condemn the sinner and will
Isa 46.6 tells us They lavish gold out of the bag and weigh silver in the balance but when the Idol is framed yet can he not answer or save out of trouble But there is a better way to thrive which he takes notice of namely To draw out our Soul to the hungry to satisfie the afflicted soul to bring the poor that are cast out to ones house They that do thus 1 Tim 6.19 lay up in store a good foundation against the time to come that they may lay hold on Eternal Life Fourthly Patient enduring Affliction for the Name of Christ This is that which doth make Religion even now honourable in the world whilst those who do profess it do flourish like the Palm notwithstanding those weights of sorrow which are daily cast upon them by the ungrateful World with whom for a time they do converse Like their Saviour their honour doth most shine forth whilst their enemies seek the most to eclipse their fame much more shall this advance their worth when God shall make their reproach to vanish their shame to disappear Upon such the Spirit of Glory resteth here 1 Pet. 4.14 and they shall rest in Glory hereafter The Apostle doubts not to call this an evident token of Salvation and that of God Phil. 1.24 and tells believers That their light Afflictions which are but for a moment do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely work but work out a farre more exceeding and eternal weight of Glory with the which they are not to be compared This is that which is the great support of their Souls in their fiery trials the Spirit it self beareth witness with their spirits Rom. 8.17 If so be that they suffer with him they shall be also glorified together The Lilly of Christ shall no longer then be amongst the Thorns his Dove which hath here lyen amongst the pots shall have her wings covered with silver Ps 68.13 and her feathers with yellow gold Thus the Lord shall bring back the Captivity of his people so that Judah shall be glad and Israel shall rejoyce AWAKE then OH my Soul load not thy self with Refined Clay trample upon these Earthly Nothings Admire not those Apples of Sodom which though beautiful to the Eye yet when thou touchest them moulder into dust Gaze not upon these glittering Pleasures colour'd Griefs blushing Woes Relish not these sugred Lies but account Heaven thy Happiness Godliness thy Crown Christ thy All So shalt thou insult over death have boldness in the day of Judgement shalt not be left in Hall thy Righteousness shall go before thee the Glory of the Lord shall be thy rereward THVS have I finished my Meditations on these Last Things beseeching him who is the Prince of Life to prepare us for the Approach of Death Him who shall be our Judge that he will be our Advocate Him who hath the Keyes of the Bottomless Pit that he would shut the mouth of the Grave that it may not devour us Him who is gone before to prepare a place for his people that he would prepare us for that place where we may bear a part in the heavenly Chorus and sing that new Song saying Blessing honour glory and power be unto him that sitteth on the Throne and to the Lamb for ever and ever Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quis alius noster est Finis August de civ Dei l. 21. c. 30. nisi pervenire ad Regnum eujus nullus est FINIS Ingenuous Reader THese with some other faults that do ocâ—â—â— in the words or pointing as they are â—â—â—mitted to thy candid Censure so also beg 〈◊〉 ingenuous Correction The Authors absenâ—â— and the Printers mistake being the cause of suâ—â— ERRATA Page Line For Reade 3 mar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 10 which that which 5 mar Boren Beren 13 25 hath have 17 mar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 19 mar interitus introitus 21 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 23 20 heart hearts 24 28 hath had 26 22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 38 mar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  mar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 39 mar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44 25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 48 mar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  mar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 60 mar illa ille 69 mar topice tropice  11 tabernable tabernacle 75  Psal 29.7 21.9 103 mar 32 92 106 mar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 115 mar Mart. Mat. 120 mar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Januarii 12 1657. IMPRIMATUR Cantabrigiae Theoph. Dillingham Procan Ri. Minshull Ra. Cudworth Guil. Dillingham John Arrowsmith
he nill he shall set those sins before his eyes Psa 50.21 51.9 from which God hath not hid his face Secondly not onely Conscience which is the Clerk of the Assizes but God who is the great Custos Rotulorum shall produce and prefer all the Bills of Indictment that can be brought against a sinner and reade all the Pardons which have been sealed to a Saint who stands now at Gods Tribunal for his Trial upon Life and Death Thirdly The Book of the Scriptures This shall be NORMA JVDICII The Rule of Judgment And so we hear the Judge himself say Joh. 12.48 The word that I have spoken the same shall judge him at the last day And one of his chief Retinue tells us the same God shall judge the secrets of men by Jesus Christ saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 2.16 according to his Gospel delivered by me Men shall be judged according to their Works their Works according to the Gospel The wicked shall be judged SECVNDVM ET PROPTER OPERA according and for their Works by the Law The godly SECVNDVM SED NON PROPTER OPERA according but not for their Works by the Gospel Which Gospel shall condemn the wicked for their neglect of so great Salvation and shall acquit the godly of their sins against the Law Praeveniunt judicium fide suā Aug. Serm. 121. de resur mort by reason of this that they believe in Christ and so have accepted the Reconciliation tendred in the Gospel THE third thing in this manner of Judgement considerable is ASSESSORES IN JVDCIO the Assistants or Associates in the Judgment and these God doth use out of indulgence not indigency to honour them not to help him And they are 1 Holy Angels 2 Glorified Saints Christ formally the Angels instrumentally the Saints declaratively shall Judge the Word FOR the first I have touched somewhat upon this already onely let me adde He is said formally to Judge who passeth the definitive Sentence of Life or Death Absolution or Condemnation upon the Innocent or Nocent and that Christ with his own mouth shall do this and that as I have said as a part of his Regal Office see Matth. 25.34 Then shall the King say unto them on his right hand c. SECONDLY The Holy Angels instrumentally or ministerially for with the sound of a Trumpet they shall gather together the Elect from the four winds from the one end of heaven unto the other Mat. 24.31 And whether or no Christ will use them as instruments to execute his Sentence I shall not here determine the Affirmative seems evident Mat. 13.49 56. The Saints declaratively shall judge the World 1 Cor. 6.2 Do ye not know that the saints shall judge the world This honour then shall the Saints have that they who are now trodden down as mire in the streets shall hereafter sit upon the Bench with the Judge of the Earth They shall judge the World how Not as Counsellors to this Judge For who hath been his Counsellor Rom. 11.24 but declaratively that is to say either by consenting to his Judgement as just and true as in Courts of Civil Judicature they are said to do when by rising up or some such sign they shew an assent to the Sentence pronounced by the Judge as the Judgement of the Court or else declaratively that is to say their Faith good Conscience Integriry shall then so appear that they shall make the wicked inexcusable And thus even in this life Noah is said by preparing an Ark Heb. 11.7 to have condemned the world And in the life to come our Saviour saith Mat. 12.41 The queen of the South shall rise up in judgement with that generation which heard him and his Gospel and shall condemn it And he also tells his Disciples Luk. 22.30 that they shall sit on Twelve Thrones and shall judge the Twelve Tribes of Israel that is to say the Faith of the Apostles Non est aliter intelligendum Marlorar in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 4.13 who were Israelites yea ignorant men and yet embraced Christ and were Ministers of his Kingdom shall take away all excuse from the Israelites O how shall the sparkling Beauty of a Saint who is but in this world accounted as the filth thereof and the off-scouring of all things break forth in that day when God shall make up his Jewels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyri◠Catec 15. p. 382. even to the dazling of the eyes and tying the tongues of those whose malice or detraction did so far hinder them that they would or could not behold the Majesty of Heaven in their lives whilst in this world They shall then look upon them with an eye of envy whom before they viewed with supercilious contempt and disdain and with their tongues shall say We fools counted their lives madness but behold they are numbred amongst the righteous And thus much for this third Particular We shall next speak to JVDICII EVENTVM The Event of this general Judgement and it is set down Mat. 25.46 The wicked shall go away into everlasting punisment but the righteous into life eternal the former shall be punished with everlasting destruction from the presence of the Lord and the glory of his power 2 Thess 1.9 The latter shall meet the Lord in the air and so shall ever be with the Lord 1 Thess 4.17 It may be expected I should now speak somewhat to the LOCVS JVDICII The Place of Judgement And truly some have curiously disputed none I know of clearly determined this thing Some would have it in the Valley of Jehosaphat which is situated betwixt the City of Jerusalem and Mount Olivet which is toward the East which opinion is grounded from that of Joel 3.2 where God saith He will gather thither all Nations and plead with them there for his people and the Argument is enforced from Act. 1.11 where the Angel tells our Saviours Disciples whilst they stood gazing up into heaven that the same Jesus which was taken up from them into heaven should so come in like manner as they had seen him go into heaven Others think it shall be in the Air Grotius Amesius c. out of 1 Thess 4.7 For my part I I desire to be wise unto sobriety and till I better understand the aforesaid places of Scripture I shall believe if God will finde a time when he will also finde a place where to judge the World Temerè definire non audeo quod excogitare non valeo August de Civ Dei l. 21. c. 30. In the mean time I shall leave it amongst the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the secret things which belong to God as knowing that those things which are revealed alone belong to us As for the TEMPVS JVDICII the particular time of this general Judgement some may possibly be inquisitive after and some with more confidence than success have undertaken to define it But I
Domine tu scis quod illo die cum talia loqueremur mundus iste nobis inter verba ista vilesceret cum omnibus delectationibus suis Aug. lib. Con. 9. Cant. 504. do so refresh their Souls in this valley of tears what will be their joy when the Lord shall be their everlasting light If the Spouse her bowels are moved when Christ puts in his hand by the hole of the door how will her Soul be inflamed when she her self shall be received into those everlasting Mansions When this Sun ariseth every shadow will disappear and he who did sometimes speak roughly to his people shal then discover himself to be their Father and their hearts shall revive within them They who did bear his image here when he shall appear shall be like him They who in the world cried Hosanna to the Highest shall then chant forth Hallelujah to him that sitteth upon the Throne Secondly The Society of Saints and Angels This is another part of their Happiness Our Saviour describeth part of Heavens Happiness to consist therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys ad Theod laps Paraen Luk 13.28 29. Mat. 8.11 They shall come from the East and the West the North and the South and sit down with Abraham Isaac Jacob and all the Prophets in the Kingdom of God Cicero de Senect pag. mibi 212. If Cato the Heathen Philosopher could comfort himself in his old age with an O praeclarum diem cum ad illud animorum concilium caetumque proficiscar cum ex hac turba colluvione discedam Vid. Melch. Adam vit Bullinger Vid. Ger. Med. 48. de suavissima Angelorum in caelo associatione And Socrates against death because after it he hoped to see Homer Hesiod and other worthy men How much more may a Saint lay down his head in * Lu. 2.29 Heb. 12.23 peace and rejoyce seeing he is but going to the City of the living God to the heavenly Jerusalem to an innumerable company of Angels to the general assembly and Church of the first-born which are writien in heaven and to the spirits of just men made perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chry. hom 70. de mart Egypt The company of the Saints even in this life doth comfort the weak encourage the faint chear up the dejected whilst by their mutual intercourse and intimate society they provoke one another to love and good works inliven each others zeal incite and incourage each other by a good example to hold forth to the end that they may receive the Crown of Life and by mutual offices of love do endear themselves one to the other and chiefly to God whose image they behold ingravened in their Souls as the bond of that Union which is between them If this be so pleasant how sweet will then their communion be in that sâ—â—te of peace where they who served the Lord with one shoulder and prayed together here Omnium Christianorum spes fratreâ— charissimi in futurum â—empus extenaitur uâ— quod hic servimus Dom no alibi nos servisse laeâ—emur Aug. in verb. apost 2 Cor. 5.10 shall with one consent offer up praise to their God where nothing shall interrupt their joy frustrate their hopes contradict their wills which are then perfectly on with God's O blessed Society where is no jarring envy strife O heavenly Consort where is no Discord but a perfect Harmony with God and one another Me-thinks I could say with the Psalmist his phrase somewhat varied Who will give me the wings of a Dove Psal 55.6 that I may fly hither and be at rest And this is the second thing that shall be conferr'd upon them they have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like unto God in holiness here they shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as with so like the Angels in glory hereafter Thirdly Fruition of inconceiveable Joy In this place and that to purpose Psal 50.8 God shall make his people to hear the voice of joy and gladness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys ad Thcod laps paraen If corn and wine and oil do make mens hearts rejoyce what will the light of Gods countenance when lift upon his people so as never more to be obscured with a frown God shall then put gladness into their hearts his joy in this life is in them then shall they enter into their Masters joy Mat. 25.23 Here it is our happiness to have God rejoyce over us there it shall be the honour of the Saints to joy in and with the Lord. Joy here is in a capacity of increase there it shall be full Jeremiah though sometimes cast into the dungeon as not worthy to behold the light shall shine as the Sun and though his feet did stick in the mire yet shall he lift up his head for joy Paul and Silas who did sing in the Prison whilst their feet were in the Stocks shall then be delivered and their glory shall awake to their Redeemers praise Then the eyes of the blinde shall be opend and the ears of the deaf shall be unstopped then shall the lame man leap as an Hart and the tongue of the dumb shall sing In the wilderness shall waters break out and the streams in the desart Isa 15.5 6. This is the Saints Nuptial day Rev. 19.7 should they not sing for mirth The accomplishment of their Warfare shall they not be in peace The Harvest of their Hopes should they not now rejoyce who themselves are gathered into the garner Yes surely But how great shall be the measure thereof Which leads me to the third Consideration Quoad Mensuram The Measure of their joy Of the * Quae sententia plus habet disputationis quam certitudinis utilitatis Muscul in 1 Cor. 15.40 different Degrees of which there are more nice Discourses than satisfactory Resolutions Some whilst they would engross a greater portion of this glory may possibly detract from Gods grace which is free and bestows a penny upon him who is called at the last hour Quo utique denario vita fignificatur aeterna Aug. Exp. in Johan as well as on them who did bear the heat and burthen of the day The Affirmative is most believed because chiefly desired and is an excellent motive to be abundant in the work of the Lord because he that soweth sparingly shall reap also so but the †Vide Pet. Mart. in 1 Cor. 15.40 Musc ibid. Negative is not yet beyond dispute The various * Has dissimilitude in resurrectione mortuorum apparet verum in applicatione vulge crratur c. Calv. in 1 Cor. 15.41 excellency of the Stars is an Argument wanting light to evidence the different glory of the Saints it being wrested from the first intention of the Apostle and which is more seems to be contradicted by the Lord of Glory who speaking indefinitely of the Righteous tells us Mat. 13.43 they shall shine
Crown 1 Cor. 9.25 this inaccessible Light this immortal Life we should stretch every Nerve intend our strength be unwearied in the work of the Lord cast a despising eye upon the withering beauty of this inferiour World run the race which is set before us resist unto blood fight the good fight of faith that so if by any means we might lay hold on Eternal Life Which brings me to the last Consideration Quoad Durationem Its Duration It is called in the Text Eternal We say of the things of this life though in another sense The End doth Crown the Work Finis coronat opus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5.4 the Event doth prove the Action But this is the Crown of this Estate that it is incircled with Eternity This Epithite It is Mortal doth disgrace all Sublunary Glory the thought thereof leaves a bitterness in our choicest earthly comforts it causeth our Sun to set at Noon but it is not thus in Heaven Their Sun shall no more go down neither shall their Mooon withdraw it self for the Lord shall be their everlasting light and the dayes of their mourning shall be ended Isa 60.20 When they are thus confirmed in that state of Bliss then shall they sing that of the Psalmist Return unto thy rest Psa 116. O my Soul for the Lord hath dealt bountifully with thee for thou hast delivered my soul from death mine eyes from tears and my feet from falling whilst the wicked shall see it and be grieved he shall gnash with his teeth and melt away Thus have you seen a Glimpse of this Approaching Glory And possibly some whose hearts are affected with it may with him Mat. 19.6 ask What good thing shall I do that I may have Eternal Life I shall send such a one no further than our Saviours answer ver 17. If thou wilt enter into life keep the Commandments for to them that obey him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Hom. 25. de fut jud tom 6. Christ is the Author of Eternal Salvation Or let us look a little more and see the condition of our admission hither or for the default of what we shall be hindred this place of Happiness Joh. 3.5 Except a man be born again of Water and of the Spirit he cannot enter into the Kingdom of God It is our New-birth which will usher in this New-life and this supposed there are several graces which if they be in us and abound will minister unto us an entrance abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ And they are these First Humility The Saints of God do not onely grow as the Lilly the most tall and comely Flower in the Garden but cast forth their roots as Lebanon Hos 14.5 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost â—er 27. de profec Evan. tom 5. Humility is their way to honour I never see a strong Castle a fair Tower but its foundation was laid exceeding deep whereas a Cottage may stand on the Surface of the earth neither was there ever any one made a Temple for the Holy Ghost a fit Habitation for God through the Spirit who was not first deeply humbled Whereas the Devils Sty the heart of a wicked man may be proud and lifted up But let such a one top the Stars yet thence God will pull him down and trample upon his glory But he who is poor in Spirit is upon the first Round in Jacobs Ladder the top whereof reacheth unto Heaven Blessed are such for theirs is the Kingdom of Heaven Mat. 5.3 it is theirs now in Reversion it shall be theirs hereafter in Possession Our Saviour when born did lie in a Manger and now he is exalted on the right hand of God he delighteth to dwell with him who is of an humble and contrite spirit Lu. 24.16 Christ ascended from the Cross unto the Crown he despised the shame before he received his glory was found in the form of a Servant before his being declared the Son of God and we must submit our selves to God Jam. 4.10 humble our selves under his mighty hand if we expect to be exalted in his due time God will teach the humble and such whom he guideth by his Counsel now he will afterwards bring unto his Glory This is the first duty we should practise in order to our future Bliss Secondly Purity in Heart expressed in a holy life Mat. 5.8 Blessed are the pure in heart for they shall see God But there shall in no wise enter into the New Jerusalem any unclean thing or that defileth Revel 21.27 If Heaven were an Elisium the proud person might perhaps get in under the notion of an Heroick Spirit If it were a Turkish Paradise the unclean person might thrust in amongst the crowd But this estate is nothing such Psa 93.5 Holiness becometh thy house saith the Psalmist much more then doth it become these everlasting habitations This purity of heart is that which maketh the Saints meet to be partakers of this everlasting Inheritance It makes Heaven a sutable good to the desires of their immortal Souls Flesh and Blood in its degenerate estate 1 Joh. 3.3 cannot enter into the Kingdome of God even the hope of living with him doth call upon us to purifie our selves as he is pure 1 Joh. 3.3 Thirdly Love to which might be annexed Peace its issue He that liveth in Love God dwelleth in him He that abideth in peace 1 Ioh. 4.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 videbit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pax. vide Heb 7.2 shall live in the vision of peace for evermore A Soul winged with Love will fly more swiftly to Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Hom. 57. de Poenit. 9. and finde speedy Admission thereinto Love doth conform us to God now and they who are like him here when he is manifested shall be with him where he is Yet God expects this Love should appear to others by the fruits thereof and because our goodness extends not unto him we should shew it to the excellent ones in the earth There is a work and labour of Love shew'd by ministring unto the Saints which we see the Judge of the World taking notice of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Hom. 25. de Poen 5. Tom. 1. in Matth. 25.31 and requiting Matth. 25.35 36. They who do such works in secret shall certainly eat of the Hidden Manna He whose left hand knoweth not what his right hand doth Mat. 25.32 shall not stand on the left hand when Christ shall sever the wicked from the just He who soundeth not a Trumpet to gain the praise of men shall be rewarded openly and receive praise from God The poor man's Box will prove the safest Chest wherein to hide our Treasure Giving to him is to bestow on our selves yea to lend to the Lord who will repay with the greatest interest The Prophet speaking of Idolaters