Dainties the Grave will fill their Mouths and Bellies with Dust Their Silks and Laces and abominable impudent whorish Head dresses their proud and lofty Crests shall be exchanged for stinking Rottenness odious Filth and crawling Maggots And instead of their stately Houses and Down Beds they must be content to take up with a dark Hole and a cold Bed of Clay The most vigorous Health then is vanished a little pitiful Vermine can there deal with the stoutest Hector and the strongest Sampson The fairest Face will soon prove as dismal there as the foulest Monster The most exquisite Beauty look as squallid and as horrid as the ugliest Blackamoor and none shall be able to see any Difference between the rotten Skull of the one and the other But having spoken somewhat to these things already and being desirous to hasten to other Matter I shall here put a Conclusion to this and only add three or four things to be considered in Death wherein Death and the Grave triumphs over a Sinners Body but the Believer triumps over Death and the Grave c. I shall speak to both the Contraries together by way of Antithesis 1. NATURAL Death to the Wicked is an entrance to eternal Death Heb. 9.27 And 't is appointed to Men once to die but after this the Judgment The Righteous Law of God has so ordered it for Sinners that Death as a Sergeant shall arrest and cast their Bodies to the Grave as to a Dungeon there to be reserved in Deaths Chains to the Judgment of the great Day But natural Death to the Godly is a Passage to eternal Glory and Death like a skilful Chymist takes their Bodies and puts them into the Alembick of the Grave and there distils them into pure spiritual and glorious Bodies against the great Day but more of this hereafter 2. NATURAL Death to the Wicked is a part of the penal Sentence of the Law Gen. 2.17 For in the Day that thou eatest thereof thou shalt surely die The Law threatned a threefold Death spiritual temporal and eternal The Hebraism in the Original is emphatical to the Purpose dying thou shalt die To me having this Force dying in thy Body thou shalt die eternally in thy Soul 'T is evident that to the Ungodly natural Death is a part of that punishment inflicted by the righteous Law of God and what Death is the Grave is the same If one be the Laws Jaylor to the Body the other is the Laws Prison But to the Godly 't is far otherwise For as Death has lost his Sting to them so has the Grave 'T is not to them penal but purely natural the putting off the old Adam that the second Adam may take possession of the whole Body The Apostle in 1 Cor. 15. discoursing of the Necessity of the natural Death of Believers argues thus That the old Adam had first took possession of the Elect Vessels Bodies V. 46. That what of the old Adam is there is earthly and tends to Earth and Dissolution V. 47. It being the proper Nature thereof V. 48. Concludes thus that the Image of the old Adam on the Body must be wholly laid aside and that by Death so that the Image of the second might take sole and full Possession V. 49. As we have born the Image of the Earthy we shall also bear the Image of the Heavenly 3. NATURAL Death is a separation of the Body from all Life and thus it is to the Wicked Their Dust dwell alone in the Grave united to nothing only there reserved by an Almighty Power of God in an extraordinary way for the Glory of his Justice hereafter But the Dust of the Godly in their Graves are united to the Body of Christ now in Heaven and there is held still a secret Correspondence between their scattered Dust and the Life of Jesus who in this sence is the Resurrection and the Life To make this more evident 't is to be considered 1. That the Person of the Believer both Body and Soul in the first act of Faith is united to the Person of Christ yea joyned to the Body of Christ Rom. 7.4 2. That by vertue of this Union the second Adam takes Possession of the Body as well as the Soul as proved afore from 1 Cor. 15.45 to 50. especially 46. Howbeit that was not first which is spiritual but that which is natural and afterward spiritual Observe that the Apostles Discourse must be here confined to the Bodies of the Saints for it is the Resurrection of their Bodies he is a proving 3. The Believer holds his natural Life upon another tenure than he did formerly even from the second Adam by vertue of his Implantation into him The great Apostle Paul in the 2 Cor. 4. declaring how his Body had been supported in the Work of Christ under all Perils Pains Watchings Labours Imprisonments c. almost insupportable declares the Cause V. 10. That it was from the Life of Jesus made manifest in his Body repeating the same in the last Clause of the 11th Verse only instead of Body there he writes mortal Flesh All which thus explained does evidently prove that the Bodies of the Saints derive now their natural Life in great measure from another Root 4. As an undeniable Consequence of this that that Life the Body holds from Christ does not quite vanish as that of the first Adam does but is gathered up into Christ and retreats back to him the Root as the Sap of Trees in Winter Time falls down from the Branches to the Root And I take that to be the Meaning of that place of holy Writ or at least I may allude to it Col. 3.3 Your Life is hid with Christ in God especially because of the following Verse when Christ who is our Life shall appear then shall ye also appear with him in Glory which Glory respects the Body as well as the Soul 'T is to me plain that there is a secret Commerce between the Living glorious Body of an exalted Jesus and the Dust of a deceased Believer which may be further proved from Mat. 22.31 32. The Argument Christ himself uses to prove the Resurrection of the Dead and the force of his Argument I apprehend to lye here That God calls himself the God of Abraham Isaac and Jacob though dead That God is not the God of the Dead but of the Living therefore that though Abraham Isaac c. were dead yet they were still united to the living God and by Vertue of those secret Beams of Life from him the inseparable Effects of that Union that still corresponded and preserved their mouldered Bodies in the Grave they should be raised up at the last Day This sence of the Place seems to be confirmed from the Answer of our Lord Jesus to Martha's Objection against the present Resurrection of her Brother John 11.34 Martha saith unto him I know that he shall rise again in the Resurrection at the last day John 35. Jesus saith
unto her I am the Resurrection and the Life c. As if he should have said thou grantest that I can raise him up at the last Day but how Is it not by Vertue of that Union that is between his dead Body and my living Body If then I will be his Life and therefore his Resurrection I am now his Life and consequently can be now his Resurrection I shall add that Argument the Lord the Holy Ghost the Spirit of Life abides and dwells in a Believer for ever in his Body as well as his Soul 1 Cor. 6.19 What know ye not that your Body is the Temple of the Holy Ghost which is in you c. If it be granted then that he does still indwell in the separate Soul of the Believer why not in a sense in the separate Body too He brooded formerly over the Chaos till it was formed into a beautiful Creation and why not in like manner over the Dust till the appointed time of actual Life by the Father comes but 4. NATURAL Death tends to an utter Abolition Natural Death in it self tends to an utter Consumption of the Body and that by Steps retrograde to the Methods of the first Creation First There was a Chaos created and then that disposed and disgested into a very beautiful and lovely Frame but Death deals thus with Man the Epitome of the Creation reduces the fair Structure to a Chaos or Heap of Dust and then commits it to the Grave to annihilate it And so would the Bodies of Sinners be annihilated especially in the universal Conflagration but that as has been afore mentioned the God of Nature by his infinite Power preserves and sits them to be Vessels of Wrath for Destruction and at last raises them that they might be for ever miserable Companions to their miserable Souls on which he might make the Power of his Vengeance known to all Eternity That as the Body has been a a Companion to the Soul in sinning so it shall be World without end in suffering But as to the Bodies of the Saints it is otherwise Death only sows their Bodies into the Ground that they might be quickned again into more glorious Bodies 1 Cor. 15.36 37. compare with 42 43. c. And pulls down the old tottering House that it may be built up a more glorious Fabrick in the Day of Resurrection and they shall arise then from the refining Alembick of the Grave with several wonderful Advantages especially these five 1. THEN Corruptibility shall put on Incorruptibility 1 Cor. 15.53 For this Corruptible must put on Incorruption and when thrown into the Grave corruptible Bodies then shall be raised incorruptible V. 42. Sown in Corruption raised in Incorruption The Bodies of the Saints shall have no tendency to decay any more no more shall the Bodies of the Wicked but here will be the Difference the Bodies of the Saints will be unpassible and will not be capable of suffering Pains but the Bodies of the Wicked though not apt to decay yet will be the Seat of eternal Pains and Torments 2. Then Immortal shall put on Immortality 1 Cor. 15.53 54. And the Bodies of the Saints sown mortal shall rise immortal There will be no dying in the new Jerusalem above nor decaying nor fading but Bodies as well as the Spirits of the Just being made perfect shall endure the same in that glorious State to all Eternity 'T is true the Bodies of Unbelievers shall never die more but their Living and Continuing will be a constant Dying They will be dying to all eternity but never absolutely die and happy would it be for them if they could altogether cease to be But on the Bodies of Believers the second Death can have no Power at all As for instance The last Enemy that Christ will destroy for them will be Death 1 Cor. 15.26 And then Death will be swallowed up in Victory 1 Cor. 15.54 3. THEN natural Flesh will put on Spirit 1 Cor. 15.44 It is sown a natural Body it is raised a spiritual Body There is a natural Body and there is a spiritual Body Not that these natural Bodies in the Saints shall be turned into the very Essence of Spirits but they shall come as near their Natures as 't is possible for corporeal Substances to come So says our Lord himself in answer to the Sadduces Cavil Mat 22.30 For in the Resurrection they neither marry nor are given in Marriage but are as the Angels of God in Heaven i. e. They shall be as near to the Nature of Angels as is possible They will be of a purer and more incompound Substance than the purest Elements of Fire They will be endued then with wonderful agility and celerity and their motion surpassing swift probably they will fly then as swift as Thoughts We experience that our Thoughts now speed in an instant to the farthermost Regions of the Earth whilst the heavy Log of a Body stays behind and can go no faster than its Legs can carry it or some more artificial means But doubtless then our Bodies that believe will be fitted to keep pace with our glorified Souls in all their Motions for the Glory of God in Christ not hindred by Sicknesses and Ails nor made slow with any weakness imperfection or mutilation The Sun is swift in his race but what is his race compared to that of the glorified Bodies of the Saints then Fourthly DISHONOUR then will put on Honour and that that is sown in Dishonour will be raised in Glory 1 Cor. 15.43 Then they will be in part clothed with the Glory that is upon the Body of an exalted Jesus 'T is true there will be difference in degrees though not in kind For as there is one Glory of the Sun another Glory of the Moon and another Glory of the Stars For one Star differeth from another Star in Glory 1 Cor. 15.41 So the Glory on the Body of Christ will be as the Glory of the Sun and the Glory of the Bodies of his Children like the Glory of the Stars all shining in Brightness Splendour and Majesty though not equally alike When Christ appeared with Moses and Elias in the Transfiguration on the Mount the Glory then on his Body is set forth as in a Glass His Face did shine as the Sun and his Rayment was white as the Light Mat. 17.2 So will the risen Bodies of the Saints be shining brighter than the Sun whiter than the purest Light That that is sown in Dishonour as afore hinted will be raised in Glory They that are laid in the Earth little Infants will be raised in full growth and perfect statureâ— they that be entombed decrepit old and deformed shall rise again well-shaped vigorous and beautiful They that drop to the Grave poor tattered Servants and Slaves shall come out from thence rich free and illustrious greater than Kings and Emperours Then indeed in a literal sense the Eyes of the Blind shall be opened the Ears of
Apprehension was stupid and Sottish He answered Yes it was so Then being asked if he had not some Hope he replied that sometimes he was ready to think that if God had had a Purpose to destroy him he would have done it before now Not long after as he was going to Bed one Night he asked one what she thought of him as to his Living she answered she did not know what the Lord would do with him As to Sense you are not like to be long in this World he then being very weak And must I die then said he Oh I dare not die I dare not die Oh! 't is an awful thing to die c. Some short time after whilst he was in his bitter Complaints several Scriptures were laid afore him to encourage his Believing into Christ He said right if it had been in time but it is too late now He was answered it was not too late seeing the Lord had opened his Eyes on this side of the Grave and made him see his Need of Christ He said yes it is too late for I have had the proffer of Christ and the same Tenders of Salvation with others And I would not have Christ then and therefore it is just with God to deny him to me now But one added you can justifie God under all Oh! Ay said he Oh! Ay. He that hath born so many years Provocations at my Hands I will speak well of him 〈◊〉 long as I live however he deals with me Another time he desired that Scripture might be turned to Phil. 3.12 That I may apprehend that for which also I am apprehended of Christ Methinks said he it bears this Sense That Christ must first take hold of the Soul before the Soul can take hold of Christ A little before he kept his Bed he said to his Wife Dear What must I do There is no way for me but to close with Jesus Christ and I cannot do it I cannot do it I do not know either whether I am willing to be saved by Christ or no. May be if I should recover things would wear off Oh! I dread the Thoughts of it If I may but live till I have obtained Mercy I shall think I have lived long enough But Oh! the Thoughts how few find Mercy at last would make any ones Heart to ake It being on the Heart of his dear Relation to send to the Church of Christ at Rothwell to pray for him acquainted him with it asking him if it was not his Desire also He answered he thought of it some Days afore but durst not be so bold as to mention such a thing but did desire they should seek the Lord for him that he might close saveingly with Jesus Christ and have a true Godly Sorrow and Repentance never to be repented of Now we are drawing towards the Close of his Life The Friday before he departed he could scarce rise being exceeding weak but he began to be very earnest about his Soul He spake thus to Mrs. Bigg The Prayers of God's People are a great support to me I always had a great Esteem of the Prayers of God's People That Night he was confined to his Bed when he was laid in it he said very awfully I shall rise no more till the Trumpet sounds When in Bed he was complaining of the greatness of his Sins he was taken up by one saying Whether he thought his Sins so great as that there was not enough in Christ to pardon No says he I will not reflect such Dishonour on the Blood of Christ as to think so I know there is an effectual Plaister prepared but if not applied what then A little after he brake forth into this Expression As there is a fulness of sin in me so there is much more Fulness in Christ to pardon However that Night he continued very restless his Distress being such he could scarcely lay his Eyes together And in the Morning which was Saturday he spoke in great Agony I must die and have not the least bit of Hope Being then advised to venture on Christ and cast himself upon him as one able to save to the uttermost He with a Countenance that witnessed huge inward Grief replied it was too late His dear Relation answered him thus It is not too late God has opened your Eyes on this side the Grave and made you see your need of Christ therefore 't is not too late but he calleth you now He presently spake thus Shall I venture then upon Christ It was answered him He must Then having paused his Countenance more composed and cheary he spake resolvedly I can but perish then stopped Then his dear Wife observing his Words and countenance said Hope is a Dawning He quickly replied I hope it is and soon after burst forth into high Acclamations and Expressions of spiritual Joy and Admirations of the free Grace of God as Strength would permit But he was much afflicted that he had not Strength nor Breath to speak of God's free Grace to him that the World might know what God had done for him Notwithstanding he spake somewhat to this effect It troubles me that God should loose his Glory who hath not I hope suffered me to loose my Soul Oh that I had Breath to speak of Christ Methinks I could speak of Christ till Night I think I could speak of Christ a Year together And indeed all that Day when he had strength to speak it was excellently of Christ And once fetching his Breath with much Difficulty he said I shall breath out my last Breath with a blessed be God for Jesus Christ and little afterwards he would complain that he could love Christ no more That day there came a young Gentleman an Acquantance of his to visit him who found him very weak but when he had recovered a little Strength he addressed himself to him thus All that we have to do for God and our Souls Salvation is to be done here There is nothing to be done in the Grave and it is my Advice and my dying Counsel to all young Men that they labour to make sure of Christ in a time of Health and not put off so great a Work as I have done The following Day which was the Lords Day he was exceeding weak and pained in his Body and variously exercised in his Soul as appears by several Expressions that dropt from him at times Whilst he was complaining of his Illness he was told that however it was yet God is good He answered You shall never hear me say otherwise sink or swim saved or damned I will justifie him A little after being exercised in his Soul he cryed out How hard a thing it is to croud through the Throng of Sin and Guilt to Jesus Christ Sure Christ will not accept of such a filthy thing as I But said he again God's End in pardoning and saving Sinners is to glorifie his own free Grace and then why not towards me as well