Quest What are those sins which God hath affixed his condemnatory Sentence to the Commission of Ans I answer indefinitely in the language of the Apostle The wages of sin that is to say Rom. 6 23. of every sin is death but more particularly God hath revealed his wrath from heaven against those sins which he doth usually reserve to punish in Hell First Vnbelief This is that sin which first made the breach between God and Man and hath ever since continued the fewd This was that which laid the foundation of Hell that digged that Pit of Perdition This is that which vilifieth God it maketh him a liar 1 Joh. 5.10 it eclipseth the Sun of Righteousness no wonder then if God will punish it in Everlasting darkness yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chry. hom 25. de fut jud tom 6. not believing of Hell doth make more broad the way which leadeth to destruction Vnbelief in the heart is always accompanied with ignorance in the head and against both Gods vengeance is directed 2 Thess 1.8 Secondly Detraction Whisperers and Back-biters are joyned in the Catalogue with haters of God who are worthy of death Rom. 1.31 The Detractor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3.11 is a Devil above ground his tongue is already set on fire from Hell which doth sadly presage what will be the portion of the Soul and Body for ever unless Repentance quench those flames He who hath here swords in his lips Psa 59.11 may expect hereafter his iniquity should be upon his bones He that smiteth others with his tongue may expect the Arrows of Gods Quiver to enter into his reins In a word he in whose mouth is a rod of pride may fear to be broke in pieces as a potters vessel by the staff of Gods indignation Thirdly Hypocrisie God will make a right path for his Justice towards those who turn aside from him by their crooked wayes The Holy Tongue admits not of the Neuter Gender nor will the God of Holiness allow neutrality in any person for The hypocrite in heart heapeth up wrath Job 36.13 and we finde Hypocrites and Vnbelievers meet together in that place of misery and their Griefs made the Standards of others sufferings Mat. 24.51 Luk 12.41 Fourthly Vncleanness This shall abide the trial of these I say not cleansing flames They who have burned in the fire of lust must not think much to be scorched in the flames of Hell Pro. 7.12 He who went after that Harlot as Solomon describes him as an Ox goeth to the slaughter shall finde in this place what follows He shall go as a fool to the correction of the stocks She to whom stoln waters were sweet and bread eaten in secret was pleasant shall vomit up those sweet morsels and her mouth shall be filled with gravel She who perfumed her bed with Myrrhe Aloes and Cinnamon Pro. 7.17 18. shall finde the end thereof as bitter as wormwood as sharp as a two-edged sword whilst they who go astray in her paths shall finde that her house is the way to Hell Prov. 7.27 Fifthly SENSVALITY A loving of pleasures more than loving of God The Harp and the Viol Is 5.12 14 the Tabret and the Pipe and wine are in their feasts but they regard not the work of the Lord neither consider the operation of his hands therefore Hell hath inlarged it self and opened her mouth without measure that they who did thus spend their dayes in mirth may in a moment descend thereinto Destruction is to none so sudden as to the sensual person Dan. 5.5 Whilst Belshazzar is tasting his wine in the same hour come forth the fingers of a mans hands and write his doom When the rich man cries Lu. 12.20 Soul take thine ease God breaks his sleep with that terrible voice Thou fool this night shall they require thy Soul Thus have I spoken to this estate or place of Hell I should next discourse of Heaven and there Sense will be the best Orator He alone can describe it who liveth in the fruition thereof But yet the People of God are not left in the dark concerning the nature of this Inheritance of the Saints in light They behold through a Glass yet darkly that which ere long they shall see face to face Even in this Wilderness of the world they have a Pisgah-sight of the Heavenly Canaan the description whereof followeth in the next Discourse MAT. 25.46 But the Righteous into Life Eternal IV. Of HEAVEN IN the former part of this Verse you had the black side of the Cloud here you have the bright part thereof you saw the mouth of the Bottomless Pit opened behold here the Heavens opened and the righteous ascending thereinto I have spoken of Hell let me now endevour to shew you the estate of the Saints in Heaven But how shall we sing the Lords song in a strange land Ps 137.4 was sometimes the sorrowful quaere of the Jews So I say Quis audet de his rebus positus in hac mortali carne quae aggravat animam aliquid dicere cum Paulus Apostolus hoc non valuit explicare qui in isto positus corpore usque in tertium caelum gratiâ operante valuit ascendere August de Sym. ad Cat. lib. 2. cap. 12. Think not that I can describe these Mansions of Glory who am imprisoned in a house of Clay the which whilst I do behold my eyes are dazled my hand doth waver whilst I undertake to describe them and I can but lisp forth my halfconceptions of the feliciry of that state Non possum dicere quia nec videre possum tamen aliquid non impudenter dico qui ex Scaipturis dico Aug. Ser. 10 de Resur mort yet so far as Scripture will give leave I shall endevour the prosecution of this subject for it must be an Angel from heaven or some blessed Saint who with that holy Apostle hath been eaught up into the third Heaven who can conceive these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which concern that estate Notwithstanding which I shall express my thoughts of it by prosecuting this Doctrine Doct. That the reward of the Righteous is Eternal Life In speaking to which I shall consider this Recompence of Reward this gift of God Eternal Life much after my method used in speaking to the wages of sin Hell or Death and so we may view it Rom. 6.23 1 Quoad Subjectum According to the Subject 2 Quoad Modum The Manner 3 Quoad Mensuram The Measure 4 Quoad Durationem The Duration thereof For the first I mean the Subjectum in quo The Subject in which this Glory shall be revealed this Eternal Life shall reside and what God will conjoyn in this estate of Bliss let not me separate The Subject then of this Happiness is the Body and Soul re-united The Body as well as the Soul was an instrument of grace here it shall be a vessel
as indeed he is as if Hell and Heaven were Nuga tricaeque the one not worth the avoiding the other not worth the enjoying But the heat of fire was never painted and the Devil is more deformed than represented on the wall there are unexpressible Torments in Hell as well as unspeakable Joyes in Heaven Some who write of Purgatory Bellarm. de Purg. l. 2. c. 14. Bellarm. de Aeter Faeli Sanct. l. 2 c. 11. Bosquier Dom. in festo post pentec tom 2. tell us the pains thereof are more exquisite though of short continuance than the united Torments that the earth can invent though of longer duration If the Popes Kitchin be so warm how hot is the Devils Furnace A Poetical Fiction is but a Meiosis Paena autem vehemens ac multo sevior illis Quas Ceditius gravis invenit aut Radamanthus Nocte diéque suum gestare in pectore testen Juv. Sat. 13. when brought to shew the nature of these real Torments The lashes of Furies are but petty scourgings when compared to the stripes of a wounded Conscience Tytius his Vulture though feeding on his Liver is but a Flea-biting to that Worm which gnaweth their Hearts and dieth not Ixion his Wheel is a place of rest if compared with those Billows of Wrath and that Wheel of Justice which is in Hell brought over the ungodly The task of Danaus his Daughters is but a sport compared to the torture of those whose Souls are filled with bitterness within whom are the Arrows of the Almighty the poison whereof doth drink up their spirit Look as men did drink iniquity like water so God will pour out the vials of his wrath they pressed him under their sins he will load them with his fury and indignation Deut. 32.22 they heaped up their sins as high as Heaven the fire which is kindled in his anger shall burn unto the lowest Hell their sins have been increased his wrath is treasured up the measure whereof appears from the several Names it is intitled with Mat. 13.42 Luk. 16.28 It is called A furnace of fire which speaketh intolerable heat A place of Torment which speaketh a total privation of ease A Prison Mat. 5.25 5.22 which speaketh restraint Gehenna from the Valley of Hinnom where the unnatural Parents did sacrifice the fruit of their bodies for the sin of their Souls to their merciless Idols The which word Gehenne vox Gallica by a Neighbour Nation is retained to signifie a Rack than the Torture of which Rev. 20.10 what more exquisite It is called A Lake of fire and Brimstone than the torment of the former what more acute than the smell of the latter what more noisom There is heat yet no light for it is termed Mat. 25.30 outer darkness In a word he hath made it deep and large 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Hom. 25. de fut jud tom 6. the pile thereof is fire and much wood the breath of the Lord like a stream of brimstone doth kindle it Isa 30.33 But yet if I have not sufficiently set out the measure thereof if we believe not Moses and the Prophets which are with us let us impannel a Jury from Hell let them from the dead speak and see if their Verdict amount not to this It is an evil and bitter thing to depart from God and that his fear was not in them What saist thou O Cain is the fire of Hell more delightful than the flames of Bretherly Love thou didst abhor to live in whilst in the world Thou also O Achitophel is thy Treason and Conspiracy against the Lords anointed Nihil proderit damnatis quod in hac vitâ in perpetuâ saturitate ebrietate vixerunt quia tunc ne guttu am quidem aquae obtiuere possunt Nihil proderit eis quod vestibus usi fuerint splendidis quia induentur confusione corpora ipsâ—rum vestientur ignoâ—â—â—â—iâ Nihil proderit 〈◊〉 quod in hac vitâ constituti fuerint in honoribus quia in inferno nullus erit honor sed 〈◊〉 inuus gemitus dolor Ger. Med. 49. rewarded with that repute thou didst expect What thinkest thou O Belshazzar is the Cup of the red wine of the fury of the Lord as pleasing to thy taste as thy wine drunk in thy sacrilegious bowls Tell us O Judas will thirty pieces out-value the loss of an immortal Soul or countervail the misery of sixteen hundred and odde years in that place of darkness Or resolve us O Herod whether the breath of the Lord which keepeth alive these eternal Coals doth tickle thy fancy as sometimes vulgar air or popular breath now thou art proved a Man and no God by being brought down to the sides of the Pit The Fore-man speaks in these and the rest of their Names My punishment is greater than I can bear Gen. 4.13 I now proceed to consider it Secundum Durationem In its continuance and we need not go far for the resolution of this for it is called in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost ad Theod. laps Paraeâ— everlasting punishment the end thereof is not known its duration is undetermin'd Hell is a bottâ—mless pit and therefore shall never be fathomed It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unquenchable fire and therefore the smoke of their torments doth ascend for ever and ever Rev 4.12 Hell is a Prison from whence is no freedom because no Ransom to be paid no price will be accepted for one in that estate When we lie under great sorrows sinking troubles yet this strengthens us Dabit Deus his quoque finem God will put an end to all these But this is that which will augment the misery of a damned creature he is sensible his case is sad he is sure God hath decreed it shall be no better the sorrowful reflection upon which shall wound his Soul and in the anguish thereof cause him to utter with his mouth what his heart is astonished at Who among us shall dwell with everlasting burnings This is the portion of those whose Souls are removed far off from peace and forget prosperity in the bitterness whereof they complain My strength and my hope is perish'd from the Lord. Whilst I have been thus reasoning of Judgement to come possibly some Felix may tremble the thoughts of Hell may have kindled some affection towards heaven and he whom the love of Christ could not constrain yet the terror of the Lord may have almost perswaded to be a Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyr. Chat. 15. p. 389. being fore-warned he may desire to flee from this wrath to come Such I shall send to John Baptist for direction in this case Mat. 3.8 Bring forth fruits worthy of amendment of life Avoid those sins which do in a principal manner lead to these chambers of death and bring forth the fruits of Holiness the end whereof is Eternal Life
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
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
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
winding-sheet That this which is called death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Serm. de Fid. Leg Natur. Psal 49.14 shall cool the valour of all the hot-spurs in the world who in their life time could not put up an injury without a challenge That they shall roll in the dust who sometimes did wallow in pleasures like the swine in the mire when like sheep they are laid in the grave and death shall feed upon them And how few of the heirs of life do walk as if they were to pass to an inheritance but after death whilst some do either with persecuted Elijah or peevish Jonah seek after death exceedingly desirous of the penny but yet so delicate that they they are loth to work in the heat of the day Others of them though they have set their faces towards the new Jerusalem and are on their journey thither yet by the way they remember the flesh-pots of Egypt Num. 11.5 and their present enjoyments do make them the lesse active in the expectation of future felicity God is forced to cast wormwood upon the brests of the Creature that he may make them the more earnestly draw water out of the wells of Salvation Others of them conceive God may have honour by their lives and therefore they are loath they should be deprived of such an opportunity by their deaths For this cause possibly the Psalmist might say Psalm 102.24 O my God take me not away in the midst of my dayes And upright Hezekiah might beg for a reprieve after God had said unto him Thou shalt dye and not live All these though their intentions might plead an excuse yet their actions are not commendable Yet we know a found constitution is consistent with some qualmes and we ought to conclude that strength of grace is consistent with some weakness in this particular Gods people cease not to be men by becoming Christians as they are the former they may be afraid as the latter they do dare to dye Aaron upon Mount Hor can be stripped of his clothes Num. 20.18 and without repining go to bed Blessed Simeon wil depart in peace Luke 2.29 30. after his eyes have seen the Lords Salvation Act. 21.13 The holy Apostle is indifferent whether to live or dye but if it be for the name of the Lord Jesus he is ready not to be bound but to dye also Thus we see the Shepherd of Israel hath sheep as well as Lambs in his fold men of riper years as well as babes in Christianity Such as dare encounter the King of terrors as well as such who are afraid at his presence Vide Bullinger in 1 Thess 4.8 Morteâ—n mali vitant sancti in vitant quibus non tam vitae hujus interitus quam aeternae interitus est Heidfel Sphis Theo Phil. c. 38. p. 908. But all believers have this happinesse though few live in the comfort of it that death to them is but a sleep the grave an hiding place both a resting from their labours their passage from this vale of misery is but an entrance into their Masters joy This notwithstanding is not sufficient for a Christian to know that though he die yet his life is hid with Christ in God He must so dye that God may be glorified by his death the which that every one of us may do we must prepare our selves for so great a change The which preparation consists in three things 1. Dying unto sin 2. Living unto righteousness 3. Mortification to the world A word to each of these First Dying unto sin * The sting of death is sin 2 Cor. 15.56 he then that dyeth unto sin destroyeth death And frequent reflections upon death would prove an excellent meanes hereunto But oh how hard is it though we have daily Spectacles of others mortality to live under convictions of our owne we should live more in heaven if we did believe we were to die and so to goe from hence This would season our discourse lives and check the exorbitancy of our rising lusts to consider it is appointed for all men once to die and consequently alleviate the feare of death For that which maketh death terrible to a considerative mind is not so much the pain which is felt in the separation of soul body for I doubt not but men undergo more sharp agonies as to fense in a fit of the stone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost expos Psal 116. or gout or such acute diseases then at the moment of their dissolution nor is it altogether that natural abhorrency of an annihilation or destruction of being which maketh death formidable but that which represents death sitting upon a pale horse as described Rev. 6.8 is conscience of sin and thereby obligation unto hell following after death but a beleever may use with a holy confidence what sometimes presuming Agag said 1 Sam. 15 32. Surely the bitternesse of death is past and with the blessed Apostle may close his eies in peace with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Rom. 8.83.39 I am perswaded that neither death nor life nor Angels nor principalities nor powers c. shall be able to separate me from the love of God which is in Christ Jesus our Lord. 2. Living unto righteousnesse Mala more putâ—nda non est quâ—m bona vita praecesserit August de civit Dei lib. 1. cap. 11. A holy life will usher in a happy death This is that which doth also evidence our dying unto sin and will make us die more peaceably in our beds We find that they who lived most up amongst the heathens to the principles of morality were least afraid to die when those who lived the most rudely were most unwilling to leave the world Seneca or Cate when about to die seem exceeding ready when a wicked Nero whose conscience told him what his mouth did utter Sueton in vita Neronis Vivo deformiter ac turpiter doth depart the world with an Vsque adeone mori miserum est and encourageth himself to his own ruine with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It becometh not It becometh not thee O Nero to be so daunted go to encourage thy selfe Upright Hezekiah had not such cause to weep when the Prophet brought those tydings to him Isai 38.1 2 that he should dye and not live seeing he was so well prepared for death that he could appeal to God that he had walked before him in truth and with a perfect heart and done that which was good in his sigh David his father also a man after Gods own heart did thus prepare for death and after he had served his own generation by the wil of God fell asleep Act. 13 35. Thirdly Mortification to the world this will prepare us for the stroke of death Those things which are glewed together are not without much difficulty dis-united and when our affections are set upon earthly things we shall not willingly
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
Prophets but respect to their own praise which put them upon that Religious shew yet Hypocritical action they persecuting the Lords anointed whilst they pretend to do his Prophets no harm yea to reverence their memory after death whom their Parents not onely hated but attempted to kill when alive Notwithstanding this we finde it the practice of the Saints to bewail the loss of their friends and decently to interre them Even the Father of the faithful Gen. 23.2 when Sarah is dead cometh to mourn and to weep and with no less care than love doth provide a Burial-place for her Thus when Jacob had yielded up the ghost the youngest Joseph shews the strongest love and fell upon his fathers face and wept upon him and kissed him and commandeth his servants the Physicians to embalm him Gen. 50.1 2. and made a mourning for his father ver 10. There was his natural affection as a Son yet but seven dayes there his moderation as a Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eus Eccles hist l. 1. c. 4. who had hopes of a Resurrection which the Egyptians not expecting were more extravagant in their sorrow and mourned for him seventy dayes We finde it also promised as a blessing to Abijah the Son of Jeroboam that all Israel should mourn for him and bury him which was performed as to him so to good Josiah whom the Prophet Jeremiah lamented for and all the singing-men and the singing-women spake of and that not for once but made it an Ordinance in Israel to this day composing Elegies upon him when-as wicked Jehoiakim 2 Chron. 35.25 as a curse upon him had no other Monument but the burial of an Ass drawn forth and cast beyond the gates of Jerusalem neither did any lament for him saying Jer. 22.18 19. Ah Lord or Ah his glory Not to multiply Examples let that of our Saviour be the last who was decently interr'd as for otehrs so this account Vid. Polan Syntag l. 6. c. 19. That we might be careful that our burials of the dead may be so comely that it may answer somewhat the hopes we have of a Resurrection unto life Fear of Superstition must not thrust us upon a certainty of Inhumanity the former is not to be allowed the latter must ever be avoided The Medium is A due respect to those after their deaths whom we have loved in their lives which will testifie to the world they liv'd desired whilst they die lamented We in the mean time moderating our grief with this Consideration It is appointed unto men once to die HEB. 9.27 But after this the Judgement II. Of JUDGEMENT HAving spoken of Death out of this place I now come to speak of what is after it to wit Judgement Although possibly by Judgement may be here meant the particular Judgement of every man to wit immediately after the separation of his Soul and Body by Death Yet where God hath not expresly set us bounds I suppose it is not necessary for us to confine our selves There being therefore no such necessity of that restriction I shall take my liberty to speak of the general Judgement at the end of the World In my ensuing Discourse I shall not attempt any Division in this intire Proposition but deduce this Doctrine Doct. That God hath appointed a Day in which he will Judge the World The express words of the Apostle Act. 17.31 I shall not heap up many Arguments either from Scripture or Reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost de Laz. Con 4. to prove the truth of this Proposition though upon due consideration many from both would crowd into my thoughts But I wave them for I suppose my self to speak to Christians who believe not to Infidels who may deny at least doubt of this truth But if I must needs prove it I will go no further than that usual expression of men to put an end to strife As God shall judge me The frequency of which in mens mouthes doth testifie to their faces that God hath appointed a day wherein to judge the world For the due understanding of which Truth let these particulars be considered 1 Judex The Judge 2 Judicandi The persons to be judged 3 Modus Judicii The manner of Judgement 4 Judicii Eventus The Event of the Judgement For the first we will consider who shall be the Judge We finde in Scripture this Title The Judge of the World attributed sometimes to God sometimes to Jesus Christ To God as Gen 18.23 Shall not the Judge of all the Earth do right Eccles 3.17 I said in my heart God shall judge the righteous and the wicked But I suppose those and the like places may be understood of Gods Providential Exercise of Judgement in the World as being the Moderator and Governour thereof and not of the Vltimate and Definitive Sentence at the last Day Ideo antem cum diem Judicii Dci dicimus addimus ultimum vcl novissimum quia nunc judicat ab humani generis initio judicavit August de Cir. Dei lib. 20. c. 1. for thus the Father judgeth no man but hath committed all judgement unto the Son Joh. 5.22 not but that the whole Trinity do exercise this Work for Opera Trinitatis ad extra sunt indivisa but in a more singular manner Christ as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that upon these Accounts 1 As it is a part of his Regal Office 2 As he is iDELEGATUS DEI to this Work FIRST As it is a part of his Kingly Office to judge others to absolve the Innocent to condemn the Nocent this is a Kingly Work And that Christ hath Authority to do this is evident for in the day of his Inauguration when the Diadem of Glory was first set upon his head to wit after his Resurrection he tells us All Power is given unto him both in Heaven and in Earth He drunk of the Brook in the way and here he did lift up his head But in the last Day he shall much more be higher than his enemies when they who in their popular fury cried out We have no King but Caesar Videbunt ergo Judaei Deum hominem semper regnantem quem negande desperaverunt morientem Aug. de Sym. ad Catech. tract 4. c. 8. and would not have him to rule over them shall be brought before him and slain before his face They who would not kiss the Scepter of his Grace shall be bruised like a potters vessel by the iron Rod of his Justice Secondly As he is DELEGATUS DEI to this Work as God hath assigned substituted appointed him to or committed to him the Judgement of the World See Act. 17.31 He hath appointed a day wherein he will judge the World in Righteousness by that man whom he hath ordained And so Rom. 2.16 God shall judge the secrets of men by Jesus Christ Rom. 14.10 2. Cor. 3.10 And hence Gods Tribunal is called the Judgement-seat
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
from this expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall go away there is then terminus à quo from which they depart as well as terminus ad quem whither they go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab à privativo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Etymologie which every School-boy is acquainted with and such indeed is the nature of Hell There is a twofold privation which I shall touch upon First A Privation of all outward enjoyments of whatsoever the world calls good Secondly and chiefly A privation of the Beatifical Vision And indeed if the former were all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys ad Theod. laps Paraen Hell were something tolerable there being nothing without a man in the absence whereof he may not retain his happiness But yet that is not inconsiderable in this forlorn estate because whilst wicked men have their outward comforts about them they do somewhat stupifie Conscience and put far from them the evil day But in Hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost ad Theod. laps Paraen Cain shall finde no Cities to build nor shall his Posterity invent to themselves instruments of Musick none among them will take the Timbrel and Harp or rejoyce at the sound of the Organ Belshazzar cannot there drink wine in bowls or eat the lambs out of the flock or the Calves out of the midst of the stall The rich man shall be deprived of his delicate dishes and that fine raiment wherewith he was clad every day There are no Dice whereby to cast care away nor Cellars wherein to drown his grief Jezebel her Paint shall there be melted off and burning shall be in stead of beauty Neither shall Judas his Bag afford him a crum of Comfort for in one hour so great delights are come to nought But this is the least part of their loss for these also shall be deprived of him in whose Presence is fulness of joy and at whose right hand are pleasures for evermore Depart from me ver 41. is the first and worst of that dreadful Sentence which such shall hear How shall Amazement and Horror the pangs as of a woman in travail seize upon the Souls of these accursed Caitiffs when the Lamb of God shall utter his voice like a Lion in that terrible Sentence Depart from me each syllable whereof doth pronounce amazement accent grief and will cause their Souls to meditate Terror whom it doth concern Thus those who did forget the God that formed them shall be cut off from his hand and be remembred no more They who were the Servants of Sin shall be free amongst the dead They who were wise to do evil whilst they suffer the terrors of the Lord shall be distracted They who wearied themselves to commit iniquity shall finde that the wages of sin is death when they shall reap the fruit of their own doings and their backslidings shall correct them But I proceed to the Second to wit Position of Vnspeakable Misery And here were my Tongue as the Pen of a ready writer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost ad Theod. laps Paraen Psal 108.11 I should fail in speaking of those Torments which eye hath not seen nor ear heard neither hath it entred into the heart of man to conceive If we respect the Soul great is the misery inflicted on it Let us then judge of the Lion by his Paw and that Ocean of wrath by those * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys ad Theod laps Paraen Drops thereof which fall sometimes upon men on this side the Infernal Pit If these do drown men in sorrow and sadness what will be the case of such when God shall afflict them with all his waves when the terrors of the Lord shall come round about a Soul Psa 88.17 and compass it about together when the Lord shall meet such a Soul as a Bear which is robbed of her whelps and shall rend the caul of his heart when he shall make the wicked as a fiery oven in the time of his anger Psa 29.9 and shall swallow them up in his wrath and the fire shall devour them Iob 7.15 when God shall hunt them as a fierce Lion and the Almighty shall set himself against a sinner in battel aray How would such a Soul choose strangling and death rather than life But this is not all though the chiefest of their sorrow for the Body hath sinned and must also suffer That flesh which hath swimmed in pleasures shall be drenched in rivers of Brimstone Those eyes which were sometimes the windows of vanity shall now be the inlets of ghastly spectacles Those ears which were delighted formerly with corrupt communication shall now be affrighted with hideous yellings of those damned creatures The curious smell stopped with the stench of that infernal place That nice palate shall want its curious fare when he who was mighty to drink wine and a man of strength to mingle strong drink shall feed upon wormwood and drink the water of gall The delicate touch shall no longer then be pleased when he who was accustomed to stretch himself upon Beds of Ivory shall have this at the hand of the Lord to lie down in sorrow This will silence each cursing Shimei who addeth grief to the sorrow of Gods people by reproachful taunts and tie the tongues of those railing Rabshekahs who love all devouring words For the tongue of the Slanderer shall not then be at liberty to walk up and down the earth when its imprisonment in Hell shall controll it The hands of the violent person shall be Manacled there and cease to oppress and the feet of him who was swift to shed blood shall be reserved in everlasting chains of darkness Rev. 18.17 And by how much the more such have glorified themselves and lived deliciously so much torment shall be given unto them Were their strength the strength of stones or their flesh of brass yet how could they harden themselves in this sorrow Can their hearts endure or can their hands be strong in the day that the Lord shall deal with them it's God 's own question Ezek. 22 14. Yet endure they must and that more than I have yet named And this leads me to the Third Consideration of these Torments Secundum Mensuram According to the Measure or Degree of them and this is exceeding great yet various according to the several demerits of the sinner for such as rebel against the light is reserved the blackness of darkness for ever LAESA PATIENTIA FIT FVROR Love slighted turns to irreconcileable hatred The Gulf between Heaven and Hell is made more wide by neglecting great Salvation It shall be more tolerable for Tyre and Sidon in the day of Judgement than for Chorazin and Bethsaida wherein Christ did his mighty works We poor Mortals until God do bring us from under the power of Satan to himself do live in the world as if Hell were not so hot or the Devil so black
of glory hereafter both of them had their fruit unto holiness and the end of both shall be Eternal Life The Body without the Soul is incapable of the Soul without the Body is incomplete in this Eternal Happiness They were Commilitones in pugna they shall be Consortes in praemio It is styled Rom. 8.18 Putas qualis tunc erit splendor animarum quando solis claritatem habebit lux corporum Aug. Ser. 12. in verb. Apost 2 Cor. 5.10 1 Cor. 15. Glory revealed in us Not to speak then of the Soul which is the proximate Subject thereof and therefore shall excel that of the body Let us a little see what Scripture speaks concerning that whereof the Body shall be a partaker The Apostle describing to us the estate of the Body in the Resurrection thereof doth in some measure represent to us the estâ—te it shall for ever continue in The Body of a man considered in this present condition it is in is of little worth had it nota reference to an Eternity which is future It is corruptible dishonourable infirm natural but when it is raised again this corruptible doth put on incorruption that which was sown in dishonour is raised in glory that which was sown in weakness is raisedin power In a word that which was sown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a natural body shall be raised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spiritual body So far then as these opposites excel each the other so far shall the estate of the Body which is future excel that which is at present But the same Apostle doth yet more lively delineate the future glory of the body So great shall the change thereof be Phil. 3.21 that it shall be fashioned like unto the glorious body of the Lord Jesus Christ It is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vile body or which is worse a body of vileness Ante ortum sperma faetidum Gerhar Med. 34. in vita saccus stercorum post mortem cibus vermium This is the condition of all But Gods people are exceeding vile in the eyes of others and are yet more vile in their own eyes Oh but in that day when God doth make up his jewels he will remember them when he will cast aside many a glittering stone He will be glorified in them who were despised because of him he will despise those in whose account he was not precious the latter shall awake to shame and everlasting contempt but the former shall shine as the brightness of the firmament Dan. 12.2 3. as the stars for ever and ever And this for the first Secondly Let us consider it QVOAD MODVM according to the Manner of this Eternal Estate And so we shall finde it consists 1 In Remotione Malorum 2 In Exhibitone Bonorum In Removing what speaketh Misery in Conferring whatsoever is called Good I begin with the former because it is ever supposed at least effected by the latter First then the Removal of Misery doth ever accompany this estate of Happiness Now there are three great Miseries under which holy men groan in this life which they shall then be freed from 1 Sin 2 Temptations 3 Sorrow From all these the Saints shall then be released I will speak somewhat to them in their order First Sin This is the source of all our misery and when we are freed from it we shall be completely happy This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin that dwelleth in us Rom. 7.17 as the Apostle calls it And therefore before we lay down this tabernable of our body Quia peccavit ista natura quum peccare potuit largâ—ore gratia liberatur ut ad cam perducatur libertatem in qua peccare non possit sic enim erit inamissibilis voluntas pietatis aequitatis quomodo est faelicitatis August de Civ Dci l. 21. c. 30. it will not change its dwelling An imperious Tenant which will turn the Land-lord out of doors But this is our comfort it is a Tenant at will I mean at Gods will who by our death shall destroy it This because the nearest is therefore the greatest grief to a godly heart The sin of others also is matter of trouble to a pious Soul But in this estate of life righteous Lot shall no more be vexed in his Soul 1 Pet. 2.7 8. with the the ungodly deeds of the unclean Sodomites Ps 110.5 Holy David shall not sojourn in Meshech nor dwell in the tents of Kedar Or Jeremiah wish for a lodging-place of wayfaring-men in the wilderness that he might leave his people and go from them The choicest earthly contents are but a shadow or as a dream of the night to those heavenly delights where each faculty of the Soul shall be setled in its primitive perfection and each member of the Body become subservient to the end of its Creation The Glory of God and the Comfort of the whole The Law of the Members shall be extinguisht by the victorious strength of the law of the Spirit of Life which is in Christ Jesus Those civil commotions in the minde of man shall cease and the blessed conquerors shal bear their Palms in their hands and cast their Crowns at the feet of him Rom. 11.15 with whom they shall also reign Secondly Temptations These are part of the misery of a holy man Nemo seeurus esse debet in hac vita quae totae tentatio nominatur Aug. Confes lib. 10. cap. 32. Whilst we are in this probation-state we cannot but be under a necessity of meeting with trials whilst on this side heaven we are in danger of falling by them Vide Aug. de civ Dci l. 19. c. 27. Strait is the gate which leadeth unto heaven and great yea many are the stumbling-blocks to hinder our entrance Narrow is the way which leadeth unto life and many are the snares which are laid to hinder our progress thither We open not our eyes but we are ready to behold vanity we hear not but the Devil is ready by corrupt communication to corrupt our manners we taste not but our wine is a mocker and our bread deceitful The Devil hath bribed our senses and they are become purveyors of the flesh Even where we think our selves most safe the Devil doth oft take us napping even in our harmless Recreations Latet anguis in herba Ipsum mundum per omnes hor as tentationibus plenum August de civ Dei l. 1. c. 27. and we are stung ere we are aware So that how true is that In many things we offend all Jam. 3.2 * Adde to all Temptations from the World such whom the Psalmist calls his †Vid. by th Prax. in Psal 5.9 Observers such who watch for their haltings and say as those of Jeremiah 20 10. Peradventure he will be enticed and we shall prevail against him and we shall take revenge on him And if such a mans foot slip they magnifie themselves against
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