with looking after the Mat. 24. 12. things which are comming on the world yet iniquity doth abound and the whole Earth seemeth to be filled with Gen. 6. 11. violence and wickednes and most men live as if there were neither God nor Devil Heaven nor Hell It is true these things are continually sounding in our ears and is it not as true and wo and alas that it is so they do for the most part as soon passe through the ears of the hearer as from the mouth of the speakerâ— Whence Vox audita perit Amos 6. 3. else is it that wicked men approach to the seat of iniquity but that they put far from them the evill day Whence is it that they cry peace peace and sing a requiem to their Souls with the fool in the gospel but 1 Thess 5. 3. 2. that they forget that sudden destruction is at hand and Luk. 12. 19 20 this night their soules may bee taken from themâ— whence is it that good mens hearts shake so at the present Heb. â—2 27. â—8 shaking of things in the world but that they have forgotten the Kingdome that cannot be shakenâ— whence is it that the good and bad both slumber and watch not but that they have forgotten that the comming of the Lord is nigh and he will come as a Mat. 25. 1 2 3 c. Thief in the night And whence is it thaâ— there is such an overflowing of sin in the world but from hence that men think not enough of these things For the prevention and cure therefore of these epidemicall evils I have gathered and bound up together these heavenly truths as medicine made of many ingredients and give it you in writing And oh that now we could perswade you to turn aside from youâ—â—ageâ— Litera Scripta manet pursuit of earthly things and come and see what it is and try what it wiâ—l do And for this may we prevail with you to look into them and keep them as a signe upon your hands as fronâ—â—eâ—s between your eyes that you will write them on the posts of your houses and your gates or rather on the tables of your hearts that they being ever in your sight may be never out of Deut. 6. 6 7 8. your minde Remember and forget not that very shortly the grieâ—ly Serjeant Deaâ—h will aâ— rest you and clap you up in the Prison of the grave where you shal by and by heare the dreadfull voâ—ce of the last Tâ—umpâ— crying a wake ye dead and come to judgment look sometimes in at Hâ—ll gates and think of the wrath to come and at other times take a view of the Heavenly Canaan and walk a turn or two in the Paradice of God If the thought of one of these how much more shall the thought of them all make us apply our hearts to wisdome Thâ—se thoughts wâ—ll 〈◊〉 lesse much settle the hearts of Saint in this shaking time 1 Cor 15. 31. Psal 1. 1. 5. Mat. â— 15. Col. 1. 12. Deut 32. 39. make them active for God careful to 〈◊〉 their 〈◊〉 so that they may be alwayes ready to dye able to stand in the Judgment sure to escape the damnation of Hell and to be made meet for the inheritance of the Saints in heaven And oh that men were thus wise to understand this to consider their latter end Thy Christian friend W. S. Of the foure last and great things Death Judgement Heaven and Hell and the things that concern the same Of Death DOCTRINE All men must die or There is an unavoidable necessity of dying laid upon all men Hebr. 9. 27. It is appointed to men once to die Psal â—9 48. What man is he that liveth and shall not see death not a man Eccles 6. 6. Doe not all go to one place Job 30. 23. I know thou wiâ—â— bring me to death and to the house appointed for all living FOr the opening of this point we must say something to these three things First what this death whereof we speak is Secondly What necessity there is that all men must die this death Thirdly Wherefore this necessity is imposed upon mankinde and wherefore it is so For the first By death here we mean not the privation of our communion with God or the separation of soul and body from Gods favour in this world which is caused by sin and is called an alienation from the life of God or the second death or spirituall death Luke 1. 79. Ephes 2. 1 2 4. 18. or the separation of the whole man from Gods heavenly presence and glory to be punished with everlasting fire in Hell called eternall death or the perdition of soul and body in Hell or the second death And this is proper onely to wicked men and cannot touch the godly Rom. 6. 23. Revel 20. 6. 4. Rom. 8. 6. 2 Thess 1. 9. Matth. 10. 28. Rev. 2. 11. But by death in this place we intend the privation of the life of the body or the separation of the soul from the body for sin or the change of this mortall for an immortall life And this is called a bodily or worldly death or the first death And this death is common to all men good and bad Heb. 9. 27. 1 Cor. 15. 32. Gen. 5. 24. 35. This death is either naturall i. when a man liveth out his full daies and then dieth or violent i. when a mans death is hastened by some violent accident that a man doth kill himself or is killed by another Also it is said to be common and ordinary when it is by an ordinary or usual means or extraordinary when it is by some strange or unusuall mâ—ans Numb 16. 29. 〈◊〉 The necessity we here speak of is not absolute but limitâ—ed to 〈◊〉 〈◊〉 For he may if he please dispense with his own Law and the penalty thereof and exempt some men from this common lot of mankind as once 〈◊〉 〈◊〉 who is said to be translated that he did not 〈◊〉 death Hebr. 11. 5. Gen. 5. 24. so afterwards Eliâ—h 2 Kings 2. 11. and as again he will do with those which shall be a live at Christs comming to judgement 1 Thess 4. 17. 1 Cor. 15. 51. Wâ— shall not all sleep but we shall all be changed But in an ordinary way God hath appointed to all men once to die and to this law of the King of Kings must all men young and old rich and poor without difference of necessity submit For the third thing 1. That it is so and must be so that all men must die these reasons may be given for it 1 God in his eternall counsell hath decreed it Heb. 9. 27. It is appointed to men once to die And his counsell standeth fast for ever and the thoughts of his heart unto all generations Psal 33. 11. Esay 46. 10. We read in â—say 28. 15. of some that had made a Covenant with death That it should not come â—igh
14. 7 8. 5. And we are then like the Swan to endeavour to sing sweetest by our devout prayers and praises to God and gratious speeches to men So Iacob Gen. 49. David 2 Sam. 23 Christ Luke 23. 34. Stephen Acts 〈◊〉 56. Isaac Heb. 11. 22. Iob. Iob. 1. 21. we shall say somewhat more to this pâ—â—nt in the next branch which we are now to descend unto 4. The fourth thing we are to be exhorted unto from this doctrine of the necessity of dying is to make a virtue of this necessity and not to fear death but when we see our time is come to die let us resolutely patiently and willingly undergo â—t A naturall and moderate fear of it as it is an Enemy to nature 〈◊〉 be chaâ—ged as an evill upon us being no other but what was in the 〈◊〉 hâ—â—rt of Christ Jesus but an immoderate afflicting distracting fear of it is to be avoyded of all Christians And for the Cure hereof and our further fitting for death let us be well instructed in the nature thereof to a beleever as it is set forth in the Gospell wherein we have these considerations 1. That there is a necessity of it and it cannot be avoyded Psal 49. 7. 2. It is sanctiâ—ed and sweetned by Christs death so as it is not now a curse but a blessing a passage a departure a change of roomes a going out of a worse place into a better 3. Assoon as the body goeth out of this world it goeth to a place of rest where it shall be troubled no more and then Gods Covenant of peace shall be made good to it And to speak properly the beleeving Christian doth not die he lyeth down to sleep in his bed for his death is but the bodies going to bed and to sleep after the many labours of the day of this life are ended out of which he shall awake after the night of death is past at the morning of the râ—surrection to everlasting life and no sâ—oner is the soule out of the body then it is in possession thereof Esay 57. 2 3. The righteous are taken away c. he shall enter into peace they shall rest in their beds c. 2 King 32. 20. Thou shal s be gathered to thy fathers inâ—eace Matt. 9. 24. Acts 7. 60. He fell asleepe 4. The body by death is not reduced to nothing as the body of a beaâ—t is but it is only resolved to earth again where the â—otting of it is only to refine it that as the Corne which first diâ—â—h it may arise more glorious 1 Cor. 15. 36. Gen. 3. 19. So that death to the Saints is neither totall but of the body only nor perpetuall but for a time only Rom. 8. 10. 5. God is as much the God of the dead as of the living beleever Mat. 22. 34. God is not the God of the dead but of the living i. his Covenant is with them to make them happy in communicating to them grace life and glory and this Covenant is with the body as well as with the soul Rom. 14. 8. Whether we live or die we are the Lords 6. The body and soul of a beleever notwithstanding the death of the body is still a member of Christ Ephe. 5. 30. Rom. 14. 8. Death devides us not from God but brings us home to him 7. God hath the power of death and the grave and his providence doth dispose thereof and of everything therein and he will be with the beleever in this estate to support him under and deliver him out of it and to turn it to his good and he wâ—â— not leave him till he hath settled his soul and body in heaven Rev. 18. I have the Keyes of Hell and Death i. power to keep from or deliver to death Iude verse 9. Acts 4. 28. Psalm 16. 10. 11. Thou wiâ—â— not leave my Soule in grave nor suffer thiâ—â— holy one to see corruption Heb. 2. 14 15. Acts 2. 24. Psalm 116. 15. The death of his Saints is pretious to him 1. either God will preserve them from wicked hands or will sharply revenge their death on them that kill them Acts 20. 24. 2 Kings 1. 13. Psal 72. 14. 8. The death of the beleever cannot seperate his soul from Christs love to it or its love to Christ Iohn 11. 5. 20. 3. 1. Rom. 8. 38. 39. What shall sepâ—rate us from the love of Christ Shall death c. 9. Death reacheth to the body only and not to the soul Mat. 10. 28. Feare not them which kill the body but are not able to kill the Soule c. 10. By death God requireth again of us that soul he â—â—usted us with and every honest man will willingly deliver up his trust when it is required Eocles 12. 12. 11. The sting of death is now taken away to the beleever that it cannot hurt him 1 Cor. 15. 55. Buzze it may snake whose sting â—â— pulled out 1â— The Angels will be ready to receive and carry the beleevers sould into the presence of the God of peace in Heaven Luke 16. 22. 23. Death shall be destroyed and it is the last Enemy that shall be destroyed â—evel 20 v. 14. â— Câ—rinâ—h 15. v. 26. Rev. 20. 14. 14. The body of the beleever shall be gloriously raised after death to die no more for then death shall be swallowed up into victory and body and soul united and placed in eternall felicity for the soul being loosed out of prison the body may not be kept in prison 2 Cor. â— 1. Rev. 21. 4. 20. 13. 1 Thes 4. 13. Psalm 49. 14 15 16. 8 9. 1 Cor. 15. 43. Iohn 6. 39. Rom. 8. 11. To say all in one word death to the beleever makes a happy change and doth infinitly better his condition for it â—reeth him from all evill and puts him in possession of all good It â—reeth him from the evill of sin and punâ—â—â—ment felt and feared present and to come and puts an end to all his cares fears teares labours griefs combats with sin the world and the Devill for in death he gets beyond and above them all It is a passage and going from Aegyt to Canaan out of an old rotten house wherein a man hath no estate at all into a glorious Mansion and Kingly pallace of his own inheritance the going out of a base prison to a glorious liberty the return from a banishment to his own Country and home the comming to the haven after a long and dangerous voyage by sea It is a going to bed after a man hath laboured hard all day and is â—yred and weary It is a going from corruption to incorruption from mortallity to immortallity from death to life from earth to heaven from a miserable to a happy life It is the putting off a mans old ragged Cloathes to put on princely robes It is a loosing from the shore and a lanching out into the main to take possession of a Kingdome It is the
very base and miserable condition 3. That there are degrees of this happines and misery And then last of all for the use of all this we shall shew how we may attain to the one and escape the other And for a foundation of all our structure we will first of all lay down this doctrinall proposition or point DOCTRINE That there is a Heaven and a Hell that this Heaven is a state of wonderfull happinesse And this Hell is a state of wonderfull miserie And there are degrees of this happinesse and misery These parts we shall take and handle asunder That there is a Heaven THat there is a heaven may appear by these things 1. Otherwise the condition of the best men will be worst for in this life they receive most evil things Luke 16. 25. If in this life onely we have hope in Christ we are of all men most miserable 1 Cor. 15. 19. 2. How otherwise can God be just or appear to be just And shall not the judge of all the earth doe right If God proportion the worst â—staâ—â— to the best men he must at least seem to be unjust which cannot be 2 Thâ—â—salonians 1. 5 6 7. It is a righteous tâ—â—â—g with God 〈◊〉 to giâ—e you rest who are troubled It is a manifeâ—â— taken of the righteous judgements of God This time and state is therefore called The time of the reâ—â—lation of the righteous judgements of God Rom. 2. 5. 3. Otherwise theâ—e is no reward for the righteous for all the good works they have done And the reward of their works shall be given them Iâ—say 3. 10. 4. Otherwise the greatest part of the Scripture must be false and the promises of heaven to the righteous must be of no force for the Scripture saith there is a Heaven and God hath promised it to the righteous and it is purchased and prepared for them Matth. 2 5. 31 5 12 19 8 1â— 21. Coâ—oss 1. 5. Heb. 10. 34 5. It is begun here and men have a little taste of it in this life which is an evidence to them of the full fâ—uâ—tion thereof in the life to come Rom. 5. 2 8 23. Mark 9. 45 6. If there be a God there is a Kingdom of God But the first is true 7. There is a resurrection of good and bad and therefore a place for good and bad That there is a Hell THat there is a Hell may appear by these things 1. Otherwise the condition of the worst men will be best for in this life they for the most part receive good things Luke 16. 25. They are not afflicted as other men i The righteous for there are no other men but the righteous and the wicked Psal 78. 5. 2. Otherwise Gods justice is not seen in giving to every man according to his deeds as in that Rom. 2. 5 6. It is a righteous thing with God to recompence tribulation to them that trouble you 2 Thess 1. 6 7. When the Lord Iesus shall be revealed from Heaven with his mighty Angels in flaming fire to take vengeance c. 3. Otherwise the sinner shall escape unpunâ—hed for his sin for many of them are not plagued at all for their sins here And yet the reward of his hands shall be given him Esay 3. 11. And every one muâ—â— receive according to that he hath done whether it be good or bad 2 Cor. 5. 10. 4. Otherwise the word of God that doth assure us there is a Hell and all the threatnings of God against sinners that they shall be cast into bell c. are false Esay â—0 33. Topheâ— is prepared of old c. Psal 9. 13. The wicked shall be turned into Hell and all the nations that forget God Matt 5. 22 10 28 18 9. 5. It is begun here and they have a taste of it in this present life for what else is it that doth cause that horrour of conscience in some men but the fear of lying for ever under Gods wrath in this place Iudas Matt. 27. 7. Acts 1. 25. Spirâ—t c. Belshassar Dan. 5. Herod Nero and others What Heaven is IN the opening of this point we shall shew first in generall what is either properly or figuratively and by way of resemblance and of it And 2 in some particulers wherein it doth consist Heaven is the blessed state and condition made and appointed by God for the eternall happinesse of the godly and elect after this life is ended with God and his blessed Angels above where the most lively visible and Comfortable discovery of Gods gracious presence is a little taste whereof we have here a greater when Soul and Body are seperated by death And the full fruition whereof we have when the Body shall be raised and Soul and Body united together As touching this place and condition we must first know that the excellency glory and sweetnesse thereof no mortall heart or created understanding can possibly conceive and comprehend to the life For S. Paul tells us 1 Cor. 2. 9. That neither eye hath seen nor eare heard nâ—â—ther heart of man conceived the incomprehensible height and glorious misteries of that heavenly wisdom and inutterable divine sweetnesse revealed in the Gospell How transcendently then unutterable and unconcewable is the fulfilling perfection the reall actuall and full fruition of all those evangellicall revelations accomplished to the height in the highest heavens through all eternitie But this is ceâ—tain that this state and place is a state and place of inconceivable happinesse and pleasure For if the Disciples of Christ in the Transfiguration were so taken and â—avished with a little glimpse of this glory that they desired they might for ever enjoy it Matt. 17. 2 3 4. What then will the full view thereof be and if the tast of it onely be a â—â—y that passetâ— all understanding Phil. 4. 7. a joy unspeakable and full of glory 1 Pet. 1. 8. Then the whole cup and full draught thereof must needs be an exceeding and eternal weight of glory 2 Cor. 4. 17. There is a fulnesse of joy in it Psal 17. 15. The soul shall have so much that it shall desire no more it shall have so much that it can receive no more as a vessel that is full to the top It is a rich inheritance Ephes 1. 18. No man can know it in the extent but he that injoyeth it and all that can be said of it can but as he that drew out the whole body of Hercules by his foot frame unto us a conjecture of the matter that will comeâ—arâ—â— short of the thing it self The Scripture doth set it forth unto us by the most excellent and precious things that are in the world It is called a kingdom and crown which is the top and Crown of all earthly happinesse In this there is a confluence of all 〈◊〉 pleasures glory and what mans heart can with for outward welfare and felicity they that pâ—ssess this are said to be Kings and to
things yet farther in some particulars As the misery of Hell so the happinesse of Heaven doth 〈◊〉 of two parts 1. in â—â—exemption and 〈◊〉 of all â—â—â—ll 2. In a fruition of all good The righteous in heaven shall be freed from all manner of evill from evill spirituall for they shall not they cannot sin that which makes the holy man here to cry out O wretched man that I am c. Rom. 7. 24. they shall be freed off the Conscience shall not be unquieted any more corporall for there shall be no more offence to the body by hunger thirst cold wearines heat â—â—ame sicknes death nothing shall annoy either soule or body it shall neither feel nor fear disturbance Otherice blessed condition that is so exceeding happy and whose happines is so infallibly secured Revel 21. 4. Esay 5. 8. It is said of this estate And God shall wipe away all tears from their eyes and there shall be no more death neither sorrow nor crying neither shall there be any more pain c. And again Revel 7. 14 c. These are they which came out of great tribulation and they shall hunger no more nor thirst any more neither shall the Sun light on them nor any heat For the Lambe which is in the middest of the Throne shall feed them and shall lead them unto living fountains of waters and God shall wipe away all tears from their eyes And again Esay 57. 1 2. it is said The righteous are taken away from the evill to come He shall enter into peace they shall rest in their beds And in Matth. 11. 29. Come unto me all yee that are 〈◊〉 laden c. you shall finde rest to your Soules of this time and state it is that Christ speaks Mat. 22. 30. They neither marry nor are given in marriage but are as the Angels of God in Heaven Hebr. 4. 9. There remaineth a rest for the People of God the which was signified by the rest the Jews had in the â—â—nd 〈◊〉 Canaan Psal 95. 11. This is that also the whol creation waâ—teth for Rom. 8. 22 23. For we know that the whole Creation groaneth and travaileth in pain together till now And not onely they but our selves also which have the first fruits of the spirit 〈◊〉 we ourselves grâ—â—n within our selves waiting for the Adoption to wit for the Redemption of our body Nay then shall do 〈◊〉 self be swallowed up in victory 1 Cor. 15. 54. So that the triumphant â—oulin 〈◊〉 〈◊〉 God 〈◊〉 the 〈◊〉 our Lord Iesus 〈◊〉 So that here we see 〈◊〉 immunity and freedom from 〈◊〉 for Death and the 〈◊〉 shall be abolished and that last enemy shall be destroyed Coll. 3. 3. The sting of death is sin and the strength of sin is the Law Christ hath taken away the sin satisfied the Law and obtained eternall freedom for his own They are never to return into bondage oâ— to feel evill any more They are no more to come into this place for they are to dwell on high where no evill can reach them The Devil shall be shut up in chains of darknes in the prison of Hell Rom. 16. 20. no wicked persoâ— or thing shall be in Heaven for there dwelled righteousneâ—â— there shall be therefore perfect freedom without any possibility of returning to bondage The second part of the happines of heaven is in the fruition of all good corporall and spirituall and albeit this doth consist of many particulars yet all these seem to be intended and contained in those three words in Rom. 2. 10. Glory Honour and Peace in opposition to the â—â—ame Contempt and Trouble by which the misery of Hell is described The glory oâ— the Saints in Heaven 〈◊〉 wherein a part of then happines shall consist shall be in these things 1. in their bodies which being glorified shall be most beautifull and excellent either as it springs out of the blessed beauty and excellency of the soule or as it is indâ—wed with an heavenly excellency originally implanted by God in it self For the Spirit of God and glory shall thou rest aboundantly upon them 1 Pet 4. 14. The body beâ—â—â—s the freedom that it shall have from all the evils thereof as lamenes mis-shapenesse sicknes hunger nakednes wearines cold and the like it shall be gloriously endâ—wed with many positive and wonderfull excellencies as 1. Immortality for it can never possibly die 1 Corinth 15. verse 54. but it shall live as long as God doth live so that herein their condition is a thousand times more happy thâ—n it was in the state of innocency in Paradise 2. Incorruptiblenes for every glorified body shall be for evâ—r utterly impossible with any corruptive quality action or alteration and cannot be subject to any inward decay or dissolution 1 Cor. 15. 42. 54. 3. Power when to the Souls native strength there shall be an addition of glorifying vigour and Gods mighty spirits more plentifull habitation and it shall also put on a body which brings with it besides his own inherent power an exact ablenes and readines fitted to the Souls highest abilities how incredible mighty may we conceive a Saint in Heaven to be 1 Cor. 15 43. 4. Spiritualnes 1 Cor. 15. 44. The glorified body shall be more of the nature of the Spirit i. more active not needing food c. and more subject to the Spirit and be more fully possessed with the Spirit 5. Beauty and a shining amiablenes 1 Cor. 15. 43. The glorified body shall have an exquisite feature and stature a welfavoured and comly proportion and mutuall correspondency of all the parts thereof a sweet and amiable colour and a bright shining splendor of celestiall glory and a chearfull lively lightsome aspect and all this preserved in perpetuall freshnes with new supply of heavenly activenesse by a more glorious Soul yea the very nakednesse now the shame thereof shall be then the glory of it Phil. 3. 21. Who shall change our vile bodies that it may be fashioned like unto his glorious bodie A glimpse of which we have in Christs Transfiguration Matth. 17. 2 13 43 2 4 2. A second part of this glory shall be in the soul wherein 1. The understanding shall be abundantly and comfortably enlightened and enlarged to the uttermost that the creature can reach unto in all naturall things that may delight and especially in heavenly things as in Gods word the glorious misteries of the holy Trinity The union of Christs natures the union of his elect unto him Gods eternall councell in election and reprobation and the like 2. The will shall be conformable to Gods will 3. The memory shall still keep what it knowes 4. The affections shall be according to the perfect pattern And all this shall be in perfection 1 Cor. 13. 10 12. For when that which is perfect is come that which is in part shall be done away And it must nâ—eds be where there is so much grace there should 〈◊〉 to much Glorie
glorified bodies by the brightnes of God communicated to them outshining the Sun and Stars in brightnes shall there concur It is called therefore the inheritance of the Saints in light Collos 1. 12. Revel 21. 13. Mat. 17. 2. Dan. 12. 3. Phil. 3. 21. Collos 3. 4. Exod. 34. 29. 2. For the company the society company shall add much to the felicity of the Saints in Heaven For their company shall be God the Father Son and holy Ghost The Patriarchs Prophets and Apostles the Martyâ—â— and Saints Abraham Isaac and Iacob and all our godly friends depaâ—ted for we shall all meet together and be for ever with the Lord and with these they shall have a familiar acquaintance they shall all rejoyce in each others happines and thereby increase each others joy This I say c. That yee may also have fellowship with us and that our fellowship also may be with the Father and with his Son 〈◊〉 Christ 1 Jo. 1. 3. 1 Thess 4. 17. Then we which are alive and remain shall be caught up c. and so shall we be for ever with the Lord. Jo. 17. 24 Father I will that they which thou hast given mee be where I am that they may behold that my glory which thou hast given me Hebr. 12. 22 2â— 24. But yee are come to the mount Sion the City of the living God the heavenly Ierusalem the company of innumerable Angels the Congregation of the first born written in heaven to God the Judge of all to the Spirits of just and perfect men to Jesus the Mediator of the new Testament c. Phil. 2. 1. Psal 17. v. 15. Rev. 21. v. 3. 22. 33. Mat. 8. 1â— Mat. 13 28. Luke 20. 36. 1 Thes 4. 13. And there shall be none but saints there Rev. 21. 27. 22. 3 â—4 15. 2 Pâ—t 3. 1â— So that then our Union and Communion with God shall be perfect Suppose we a wife that loves her husband dearly and desires his company much above all things in the world but hitherto his occasions have been such that she could not enjoy him now that he is resolved to live at home alwayes with her how comfortable and joyfull a thing will this be to her So now the Church of Christ and Christ heretofore kept a part shall for ever dwell together and be parted no more 3. For the time of enjoyment of this happines it shall be for ever â—nd ever It is therefore called an inheritance 1 Pet. 1. 4. Acts 20. 32. and everlasting life Mat 25. 46. If we ask why God should give an eternall reward for â—emporall service we must answer because it is his pleasure as it is his pleasure to give a Kingdome for to give an everlasting Kingdome And it is a gift like himself and â—â—t for such a one to give Luke 12. 32. Iames 1. 6. 1 Tim. 6. 17. Now put all this together and then let us think what a state and condition heaven is and whether he be not a happy man that is born to inheâ—it this May we not say of this O joy above all 〈◊〉 yes and without which there is no joy when shall I enter into thee to see my God that dwelleth in thee O everlasting Kingdome O Kingdom of all eternities O Light without end O Pence of God that 〈◊〉 all understanding in which the Souls oâ— Saints do rest with thee and everlasting joyes are upon their heads and all pain and sorrow is fled from them O how glorious a Kingdome is thine O Lord where in all Saints do dwel with thee adorned with light as with apparel and having Crowns of precious stones on their heads O Kingdom of everlasting blisse where thou O Lord the hope of all Saints art and the Diadem of all their perpetuall glory rejoycing theâ— on every side with thy blessed sight In this kingdom of thine there is infinite joy and myrth without sadnes health without sicknes life without death ease without pain light with out darknes and all good without any evill where youth flourisheth that never waxeth old life that knoweth no end beauty that never fadeth love that never cooleth health that never diminiâ—heth joy that never ceaseth where sorrow is never felt complaint is never heard matter of sadnes is never seen nor evill successe is ever feared For that they possesse thâ—e O Lord which art the perfection of 〈…〉 What Hell is IN the opening of this point we shall take the same course as wâ— doe in the opposite branch 1. What it is in generall 1. Wherein it doth consist in some particulers Hell is the miserable state and condition made and appointed by God for the eternall torment of the wicked and reprobate with the divell and his Angels after this life is ended beneath where the most lively sensible and terrible discovery of Gods wrath is A little taste whereof men have here a greater after death And the full and perfect suffering whereof they have after the resurrection of the Body and reuniting of Soul and Body together As touching this place and state also we must conceive the sorrows and pain thereof as inconceiveable and inutterable as the other If the weight of the little finger of Gods wrath herein be so heavy as insupportable what will his whole loyns be If the taste of it be so intollerable what will the full cup thereof be yet so it is For the Holy Ghost speaking of that little men do see and feel in this life expresseth it thus A wounded Spirit who can bear Pro. 18. 14. It is intollerable for so that manner of speech doth intend This weight made Christ himself though he knew he should get out of it wuickly yell and whiles he was under it was supported by a mighty strength to sweat drops of blood and cry out aloud Lord Lord Why hast thou forsaken me This is it that hath made the faithfull themselves though supported by Gods hand so heavily to lament and so bitterly to bemoan their estate Psal 77. This is that which hath made the wicked weary of their lives and to chuse death rather then life as Iudas Saul Spira and others It is but the apprehension of this state to come and neer at hand that makoâ— those kings and great persons Rev. 6. 15 16 17. To hide themselves and to say to the mountains fall on us and hide us from the face of him that sitteth on the Throncâ— and from the wrath of the Lamb For the great day of his wrath is come and who shall be able to staâ—d like unto that Esay 33. 14. The sinners in Sion are afraid fearfulnesse hath surprised the hypocrites Who amongst us shall dwell with devouring â—ire Who amongst us shall dwell with with everlasting burnings If a glimpse and a glanse of this now and that seen a far ofâ— be so dreadfull and horrid what will the weight and feeling of it present be then when the wrath of God shall for ever in all
20. They are to be burnt 30 In gluttony and worldlinesse Phil. 3. 19. The end of such men is destruction of body and soul in hell Matth. 19. 28. 31 In Apostasie and progresse from evill to worse 1 Tim. 5. 12. 2. Tim. 3. 13. 22 In not enduring to think of the comming of the Lord Jesus to judgment They shall call on the mountains to cover them c. 33 In Hereticall opinions Rom. 3. 8. 2 Thess 2. 10. 12. God shall send them strong delusions to beleeve lies that they may be damned c. 2 Pet. 2. 1. If a man would now desire to know which way he is passing whether he be going to heaven or to hell Let him examine himself by these rules and try himself by the particulars aforesaid And thereby he shall soon see which way he takes and to what 〈◊〉 will come If he be going the broad and easie way of sin which mans carnall reason directeth and mans corrupt will and affections embraceth he is going the way to destruction if he walk after the prince that ruleth in the air after the course of this present world then he is still in practice as we are by nature The childe of wrath There are three sorts of men 1 Such as are affected with desperate horrours and fears as Iudas these will not escape hell Matth. 27. 5. 2 such as are sottish and senslesse that fear nor or care for any thing these are not the likely men to escape it 3 The vain presumptuous man that 〈◊〉 and hath no ground for his hope 4. Such as have a lively hope upon good and solid grounds these may expect deliverance from â—â—ll and the obtaining of heaven 2 Tim 4. 8. We shall shut up this part in the words of Mâ—ses Deut. 32. 29. Oh that they were wise then they would understand this they would consider their latter end 3 The 3. thing we are to be exhorted to is to gâ—t if possible we may an assâ—ance that we shall escape this miserable condition that God hath not appoâ—uted us unto wrath but to obtain salvation by our Lord Iesus Christ And the best means to assure us of that is to be assured that we are not in the way If you can assure me that you goe nor the broad way of sin that leadeth to destruction I can assure you you shall never come to the place of destruction And if we can be assured we are appointed to salvation we may be sure we are not appointed to wrath And therefore herein for further satisfaction in this point we must refer and send you to the evidences of our assurance of salvation In the fourth place for application if it be so that hell be such a miserable place state and condition Let it be theâ— for the terrour and dread of al those men which upon the view of their own heaâ—ts and lives in the glasse before proposed to them finde themselves to be in the broad way to this misery to call upon them to fear to turn their laughter into mourning their joy into sorrow and to weep and howl for the miserie that shall come upon them doe you laugh now Oh wo to you that laugh now Luke 6. 25. For you shall mourn and weep Are you mâ—â—â—y now truly you have little cause were all well known your case is little otherwise then that of the devils who are delivered into chains of darknesse to be reserved unto Judgement 2 Pet. 2. 4. As condemned prisoners and malefactors they are shortly to be haled out to a dreadfull execution Are you consident and fearlesse truly it is marvell for the heavie wrath of the Almighty like a sharp sword by a small thread hangs over your heads and when this thread of your life breaks and it will break shortly then will it fâ—ll upon you to the uttermost And who shall be able to abide it Rev. 6. 17. Will you not fear him that hath the keyes of hell and death Matth. 10. 28. Fear him that when he hath killed the bodie can cast soul and bodie into hell 〈◊〉 fear him Ephes 2. 1. 2. 1 Tim. 5 6. Were it not so that you were spiritually dead twice dead and therefore senselesse and as it is that the god of this world hath blinded your eyes that you cannot see the things that belong to your peace Lukâ— 10. 42. you could not be so confident and secure as you are did you see but the least part of what is to come upon you shortly you would soon change your note and as Bâ—lshassar when he saw the hand writing upon the wall their countenance would be changed their thoughts would be troubled so that the joynts of their loyns would be loosed and their knees would smite one against another Oh that thou hadst known these things but now they are hid from thine eyes Luke 19. 42. Can thine heart endure or can thine hands be strong in the dayes that the Lord shall deal with thee Ezek. 12 14. When his wrath is kindled but a little O but a little blessed are they that trust in him Psal â—1 12. For who O Lord knoweth the power of thy anger the thunder of thy power who can understand Job 2â— 14. Even according to thy fear so is thy wrath Remember and forget not That the day of the Lord that great day and terrible day of the Lord is at hand the coming of the Lord Iesus draweth nigh That before this the Sun shall be turned into â—â—rknesse the moon shall not give hâ—r light the starres of heaven shall fall and the powers of heaven shall be shaken Matth. 24. 29. The heavens shall passe away with a noise the elements shall melt with fervent heat the earth with all the works thereof shall be burned up 2 Pet. 2. 10. Then shall come dayes or that great day or day of his wrath Rev. 6. 17. The day of judgement and destruction of ungodmen 2 Pet. 3. 7. When the dreadfull and glorious signe of the Son of man in heaven shall be seen Matth. 24. 30. The Lord Iesus Christ shall be revealed from heaven with his mighty Angels in flaming fire 2 Thess 1. 7. 8. And he shall come in the clouds of heaven and all his holy-Anggels with him with power and great glory Luke 9. 26. 〈◊〉 admired of al his saints 2 Thess 1. 10. and then the Lord shall descend from above with 〈◊〉 shoat and the trumpet that is first loud shril terrible trump the trumpet of God shall sound and the dead shall be raised 1 Thess 4. 16. 1 Cor. 15. 50. And all the kindreds and Tribes of the earth shall mourn Mat. 24. â—0 Because of him and shall hide themselves in the holes of the earth and they shall say to the mountains and the rocks fall on us and hide us from the presence of him that sitteth on the Throne and from the wrath of the Lambe for that gret day of his wrath is come and who shall
doore of Heaven the gaâ—e of Life the entrance into perfect peace and security the day break of eternall brightnesse It is the consummation of a mans victory the beginning of glory to be perfected at the day of Judgment Here the law of the fleâ—â— shall no more oppose the law of the mind Then shall be perfect rest settled peace a sure inheritance without any feeling of trouble or fear of lâ—sse Then shall be the buriall of all sinnes the raising of all virtues Then shall the soul fly out of the body as an Eagle above the Clouds where shall be neither nets nor snares to take it Who would fear or fly from this change Who would not be glad and desirous to embrace it 2 Cor. 5. 8. Esay 57. 1. 3. Ecâ—les 12. 7. The Spirit returneth to God that gave it being absent from the body we are present with the Lord. Rev. 14. 13. Blessed aâ—â— the dead that die in the Lord for they rest from their labours c. Phil. 1. 23. I desire to be dissolved and to be with Christ which is best of all Phil. 3. 20 21. Our Conversation is in heaven from whence we looke for the Saviour the Lord Iesus Christ who shall change our vile body that it may be fashioned like unto hiâ— glorious body and 1 Thes 4. 14. 17. Luke 16. 22. When Lazâ—â—â—â— died it is said the Angels carryed his soul into Abrahams bâ—some an allâ—sion as some would have it to the sweet delights and fellowship the Saints shall have with Abrham the father of the faithfull in Heaven as at a Feast whereat in the Eastern Countries they used to leane on one anothers breast Iohn 13. 23. others would have it a mâ—ta phâ—â— from Fathers who imbosome and hug their Children when wearied with long running about or have met with a knock and come crying to them By death the soul is marryed to Jesus Christ her dearest husband the which hath been here kept at a distance from him but then it shall be more neerly united to him and enjoy the beatificall vision of the Godhead the chiefest good and then is there but one step more and soul and body together shall have the compleat enjoyment thereof Then shall the beleever not only be brought into the bouse of his Father prepared from all eternity for him but he shall also there for ever have and enjoy the fellowship of all the blessed Saints and Angels and of his dearest frâ—inds who died in the Lord before him Heb. 6. 20. 1â— 23. 2 Sam. 12. 23. Who then would not be willing to die It is no maâ—â—ailâ— therefore iâ— Paul in the Contemplâ—tion or all these things desired to be dissolved Phil. 1. 23. and that the Saints desire to be uâ—clâ—thed of their house of clay 2 Cor. 5. 2. And that the wicked do so much desire to diâ— the death of the righteous Numb 23. 10. And that the Maityrs loved not their lives unto death Rev. 12. 11. Acts 20. 24. but refused deliverance from death when they might have had it Heb. 11. 35. they were as willing to die as to live Out of all this we may then conclude upon the beleevers death with Salomon Eccleâ—â— 7. 3. The â—a of death is better then the day of his birth But here it may be objected that death is a fruit of Gods curse the wages of â—â—n the destruction of nature and a bitter and dreadfull thing To which we answer thus It is bitter and dreadfull in it self but it is the way all flesh do go and Christ himself went into glory and the nature of it is now changed as we have already shewed the sting of it is gone and it cannot hurt us and it is sanctified and sweetned by the death of Christ who will be with us and enable us to endure it Esay 43. 2. Oh! but you will say I am affraid of a long and strong disease and a painfull death To this we say Perhaps it may be otherwise for some die with little some without any pain at all But if it be so either god will lessen the pain or greaten thy strength and comfort 2 Cor. 1. 5. 10. 13. And very long the disease cannot be It is but like one swallow of a bitter pill and be cuâ—ed of all diseases one thrust out at a narrow gate and we are out of prison it is but one wink and all is past 2 Cor. 4. 17. Oh! But some will say the grave which followes death at the heels is a dreadfull spectacle To this we answer That the grave shall be no other to the Saints but as a sweet bed wherein they shall sleep quietly and feel nothing Esay 57. 1. 3. And Christ the members of whose body they still continue to be will be there with them and bring them from thence into heaven Ephes. 5. 30. Psal 16. 9. 0. Fifthly The â—ifth thing to which we are to be perswaded is that since we must shortly die and by death be for ever seperated from our worldly enjoyments that we do not overmuch desire them before we have them not to much delight glory please and content our selves or trust in them when we have them nor much be grieved for them when we loose them Riches Honours Offices Authority Command Friends Pleasures and the rest what are they What can they do Matt. 6. 19 20. Lay not uâ— for your selves treasures on earth c. Jo 6. 27. Labour not for the meat which perisheth c. 1 Cor. 7. 29. Let them that have wives be as if they â—ad none 1 Tim. 6. 1â— Trust not in uncertain riches Psal 62. 10. If riches increase set not thine heart upon them Prov. 23. 4. Labour not to be rich But for the Cure of this consider these things 1. That all Silver Gold Pearls c. are but vile things Earth upon Earth Matth. 6. verse 19. Silver and Gold is but White and Yellow earth Pearls the guts and garbage of the Earth all of them but thick clay Hab. 2. 9. 2. Riches Honours and the rest reach no further then to this life Iob 17. 15 16. 3. They can do little for us while we have them they can procure us no spirituall or solid joy they cannot preserve or deliver us from any great evill Prov. 10. 2. Treasures of wickednesse profit nothing Prov. 11. 4. Riches profit not in the day of wrath Psal 49. 6 7. They that trust in their wealth c. none of them can by any means redeem his brother c. Luke 12. 15. 4. They are of a perishing vanishing nature they perish with the using they are but as heaps of Snow or Chasse they melt away between our singers as butter before the Sun and are gone we know not how they that lean upon and trust unto them are as men that trust to a hillâ—â—k of Yee or heap of Snow Psal 30. 6 7. Esay 40. 6. All flesh is grasse and the glory thereof as the flower
have already shewed and we are not to be much troubled at our own losse which is so much to their gain they are but gone to bed and in a sweet sleep a little before us 10. 11. 11. Ps 37. 7. Luke 16. 24. 10. They are not gone from but a little before us and we shall shortly go to them 2 Sam. 12. 23. 11. They shall rise again and we shall meet again and live together for ever in a far better condition then we are or can be in here 1 Thess 4. 3. 2. In the second place let this perswade us not to trust too much in friends Psal 146. 3. Put not your trust in Princes nor in the sonnes of men for there is no help in him his breath departeth he returneth to his earth in that very day his thoughts perish Esay 2. 22. Cease from man whose breath is in his â—ostrils for wherein is he to be esteemed 2. As to Enemies Let this perswade us not to live in fear of them be they never so mighty rich cruel c. able and willing to hurt us For first all their power can reach but to the bodie it cannot touch the soul Mat. 10. 28. 2. They can do no more to our bodies then God hath decreed and shall give them leave to do Acts 2. 23. Revel 2. 10. Luke 8. 3â— Iob 1. 4 5 6. 3. They must shortly die and then that power they have will be taken from them Matt. 2. 16. 19. Iob 3. 17. there i in the grave the wicked cease from troubling Thus we have done with the use of exhortation The next use we shall make of this point shall be for consolation and this Vse 3 is to the Saints under all their lesser deaths the troubles of this present life which they either feel or fear this great death will shortly come and put an end to them all Iob 3. 17. There the weary be 〈◊〉 c. they heare not the voice of the oppressor for being once dead they can die no more This very Use the Holy Ghost doth make of this point 〈◊〉 Rev. 14. 13. Esay 7. 1. for as it is a comfort to a man in a dark prison that he hath no light but through a little hole If looking through it he can see some pleasant object that doth delight him it will make his imprisonment seem shorter and lighter So doubtlesse will it comfort Gods people to contemplate this doore of hope shortly to be opened to them by which they shall be let out of all the troubles of this present life into a place and estate of perfect peace and liberty Vse 4 But here that we be not mistaken and to the end that the comforts before reached out and offered to the Saints be not catched hold of and assumed by the wicked that have nothing to do therewith we shall subjoyn a word or two of â—yall and examination If we be the persons to whom the comforts before heâ—â— forth do belong who shall have a happy change who shall be blessed in dâ—ath rest from their labours after death being dissolved shall be with Christ who shall have hope in death whose flesh shall rest in hope whose 〈◊〉 bodies shall be with Christ who shall have hope in death whose flesh shall rest in hope whose vile bodies shall be made like Christs glorious body who shall have peace who shall rest in our beds and be gathered to our graves in peace we must be able to give this Character of our selves That we are upright righteous persons perfect and mercifull men such as do studdy to approve our selves in all things towards God and men 2 Cor. 1. 12. 9 10. Prov. 14. 31. 32. Psal 37. 7. Esay 57. 1. 3. Numb 23. 10. That we are in Christ Jesus 1 engâ—aâ—â—ed into him by faith Rev. 14. 13. And if so then are we 1. New Creatures that is we have new qualyties of holinesse created in us Rom. 8. 38 39. 2 Cor. 5. 2. 2. We are dead to sin and alive to righteousnesse Rom. 6. 3 4. c. 3. We walk not after the flesh but after the spirit Rom. 8. 10. 19. 2 Cor. 5. 1. 5. 4. We have tender hearts and humble our selves before God his word and his judgments 2 Kings 22 19 20. We are also active and industrious for Gods glory and his peoples good Phil. 1. 1 2 c. 1 Pet 1. 12. Our conversation is heavenly Phil. 2â— 21. We are Saints and such as make the Lord â—uâ— portion Psal 16. 5 These are Gods people who have the Lord for their God and to whom the comforts of this poyâ—t belong Mat. 22. 32. What then have reprobate unregenerate unbeleeving 〈◊〉 unmercifull deceitfull carelesse hard-hearted proud 〈◊〉 wicked and impenitent persons to do with those comfortable promises and discoveries they have no part nor portion herein but their portion 〈◊〉 in the next use Vse 5 The next and last use to be made of this point of deathâ— certain and speedy approach is of very great terrour and discomfort to all wicked and ungodly persons such as we have before sâ—cluded from all the comfort of this point The licentious â—â—â—cure that sayth 1 Cor. 15. 32. Let us eat and drink for tomorrow we shall die Luke 12. 19. Psal 49. 18. The secure wordling that doth think his house shall continue for ever Psal 49. 11. and that he hath enough for many yeares Luk. 12. 19. The proud who trusteth in his goods and glorâ—eth in the multitude of his wealth Psal 49. 6. and all other sinners whatsoever that walk in the way of their own hearts and either mind not at all or put farre from them their dying day Eccles. 7. 9. Amoâ— 6. 3. All these are to know to their grief and astonishment that they must certainly and shortly die and that very suddenly and when they least of all expect it their souls will be required of them and return they must to God to give an account of all the things they have done in their flesh and from thence be sent packing to hell their bodies shall â—re long chop into the earth when they must leave all their worldly enjoyments they so much glory and rejoyce in and settle upon to others and be gone from hence to be seen no more A change they also shall make but not from a worse to a better estate but from a better to a worse estate they shall go from peace to trouble from liberty to bondage from life to death from their heaven to hell and from the enjoyment and the hope of all in this world which either is or they esteem to be good to all that is evill or if they do as some of them do go from a sad condition here they go into a worse out of the Frying-pan they gâ—â— to the Fiâ—e â—ut of Prison to the Gallowes they are lanching into an infinite ocean of scalding Lead and in it they must swim naked for ever In one word
for wisdom make the face of man to 〈◊〉 What with the glory of the soul and thâ— body together it is an exâ—eeding weight of glory It is said therefore Dâ—n 12. 2 They shall 〈◊〉 as the Sun in the Kingdom of their Father And therefore it is that they are compared to Kings 〈◊〉 21. 26. There is glorie in this therefore it is called a glorious inheritance Ephes 1. 1â— And a glorious libertie Rom. 8. 21. And this shall be of the whole man bodie and soul 2. The honour of the Saints in Heaven wherein another part of their happinesse shall consist shall be in these things 1. As conquerours and 〈◊〉 by whom their spirituall enemies have been vanquished as Judges by whom the world hath been judged they sit down in triumph for ever Rev. 16 1 Cor. 6. 2. Psal 49. 14. The righteous shall have domâ—â—ion over them i. The wicked In the morning for their beautie shall consume c. Rev. 21. 2. 2. They shall be Citizens and freemen of a stately and glorious Citie Hebr. 11. 10. Rev. 21. They shall be members of a glorious society and company of the blessed Trinity holy angels and just and perfect men Heb. 12. 22 23 24. 3. They shall inhabit a great and glorious house John 14. 2 3 4 They shall have the estimation approbation and commendation of God Angels and good men Mal. 3. 17. Matth. 25. 21. 23. 34. Well done good servants c. Come ye blessed c. Matth. 19. 28. They shall stand in the presence of God and attend as it were upon him in his privie chamber and they shall do nothing but serve him their work shall be to praise God and if it be an honour thus to serve in the presence of a King what honour is it thus to serve in the presence of the King of Kings Psal 17. 15. I shall be satisfied with his 〈◊〉 c. See a little of all this as in a Glasse in the example of Mordecai a man though in himself and towards the people of much worth and merit yet despised and rejected of men and now for his goodnesse and fast â—â—â—â—ving to his God in great distresse and much danger by and by quit of all his miserie and advanced to great honour to wear the Kings own Royall Ring and apparrell and to ride upon the Kings own horse and to be the next man to the King Esther 5. 6. Also in the example of Ioseph this day in the prison in the dungeon under much contempt and to morrow advanced to great honour to be the second man of the kingdom c. Gen. 41. 14. 42 43. So the Saints by their death shall be taken from all their contempt and miserie here and carried to much honour and happinesse as was Lazarus Luke 16. 20. 1. And this of God who raiseth the begger from the dunghill to set him amongst Princes 1. Sam. 2. 8. This honour shall be to all the Saints Psal 139. 9. And thus shall it be done to the man whom the King shall honour Esther 6. 9. The third tearme by which the happinesse of heaven is expressed is Peace which indeed doth comprehend all good things to the soule and body called in Psalm 16. 11. Fulnesse of joy and pleasures And this is in divers perticulers For 1. There will be joy delight and contentment there will be true and solid joy there will be plentifull and ample delight there there will be a pure and perfect delight every man shall have as much as he would he shall desire no more nor yet shall he be glutted with what he hath every vessel of mercie shall be as full of mercy as it can hold and it must needs be so for heaven is a place ordained for joy and delight 2. There is nothing but happinesse there 3. It is the consummation of all happinesse and joy 4. The persons there to be entertained are the persons of Gods singular love â—ight deâ—â— unto him What feast think we then will God make for the entertainment of his deerest friends If an earthly king would make such a royall feast as Esther 1. What feast can the King of kings make Matth. 25. 23. Iohn 16. â—2 â—4 Psalm 16. 11. Râ—â— 21. 4. Good measure pressed down shaken together and ranning over Luke 6. 38. Every part of body and soul shall be filled with wonderfull sense of delight and sweetnesse Yea even the whole man shall drink down rivers of pleasures and in the fulnesse thereof be made drunk There we shall enjoy the Sabbath of our thoughts and that sweet tranquility of minde which we shall receive from the presence and fruition of that good whereunto our desires have carried us when they shall have reached their object when they shall be really and eternally present with and united to it Every passion and faculty of the soul shall have its happinesse for it shall be freed from all that may disturb it The soul must neeâ—s be wonderfully contented and pleased wâ—â—h that excellent glory wherewith the shall be invested Then will be that sweet tranquilitie of minde resting in the fâ—uition and possâ—ssâ—â—n of good The boâ—y must neeâ—s be marvelously taken with 〈◊〉 singular happinessâ— wherewith it is 〈◊〉 For every sence thereof shall be â—â—lled with its severall singularity and excellencies of ad pâ—ssible pleasure and perfection The eye shall be delighted in the beatificall beholding of God the Father Sonne and Holy Ghost the blessed Angels and Saints The ear with the mellodious harmony of that Halleluâ—aâ— The smell with the odoriferous perfume of all the flowers of the Paradise of God of all that may delight it And the taste with that bread of life which shall so satisfie him that eateth thereof that he shall not hunger or thirst any more If you ask whence this joy and delight which the Saints in heaven shall have ariseth we shall answer you From that Glory and honour and the rest of the happinesse of the Saints before spoken of which the glorified person shall have 2. From peace for he shall have peace internalâ— with God and his own conscience that blessed peace that passeth all understanding Phil. 4. 7. Wherein a part of Gods Kingdom is Rom. 14. 17. part of Christs Legacy John 14. 27. a continuall feast Prov. 15. 15. Which the world can neither give nor take away Peace externall with good men against Satan persecutours wicked men all the creatures Iob 5. 23. His enemies shall be at peace with him Prov. 16. 7. Peace without war a safety without an enemy For the last enemy which shall be destroyed iâ— death and therefore this peace shall be eternall also It is the complaint of Gods people Psalm 120. 5 6. That they live amongst them that hate peace Woe is me c. My soul hath too long dwelt with him that hateth peace They shall then be freed of this misery 3. From the blessed vision of God 1. For the glorified person shall
thaâ— follow There are also two parts of Hell as there are of Heaven 2 Thess 1. 9. 1. The pain of losse or an exemption from all good 2. The pain of sense or the enduring of all evill Matth. 8. 29. The damned in Hell are deprived of all good and means and hope of good Their Consciences shall have no more peace they can do nothing else but sin their bodies shall have no more ease nor rest but torments day and night 〈◊〉 14. 10. They shall hunger and have nothing to eat thirst and have nothing to drink be cold and have nothing to heat them hot and have nothing to cool them weary and cannot rest sick and dying and yet cannot be well nor yet dye And no marvell that they are deprived of all other good for they shall be deprived and for ever separated from that summâ—on bonum the chiefest good and well spring of all good they shall be for ever driven out of and excluded from the blessed sweet and comfortable presence of the most glorious God blessed for ever the Lord Iesus Christ the blessed Spirit and all the blessed ones and those that were their dearest friends who shall then justly abandon them with all loathing and scorn and forgetting all neernes and bonds of nature shall rejoyce in the justice of God in their everlasting condemnation So that no eye of God or man shall then pity them no prayers promises or means be then heard or prevail in their behalf or any one in heaven or earth be heard to speak for them The serious thinking of this losse will then more afflict the understanding Soul then all the extream sufferings of Sense to be shut out everlastingly and unrecoverablâ—ly and to be for ever banished of the blessed sight of God which had they ever had but a a taste of they would know to be an incomparable lâ—sse and greater then the lâ—osse of ten thousand worlds this renting of the Soule from God and the horrible sense of Gods forsaking and casting it of is incomparably more grievous then the renting of Soul and Body asunder And then withall they shall think of their shamefull negligence and wilfull folly in the neglect and refusall of the means of salvation how near they were to it how easily they might have had it how much they are deceived how these men are exalted that they thought fools and they proved fooles that thought themselves wise And in those and such like thoughts what then will be the gnawings of the never dying Worm what rage of their guilty Consciences what furious despair what horrour of minde what distractions and fears what bitter looking back upon their mispent time in this world what cursing of the day of their birth their Brethren in iniquity and even blaspheaming of God himself what tearing of the haire gnashing the teeth wayling and wringing the hands no tongue can tell no heart can think The second part of Hel is the pain of Sense or enduring of evill which though it doth comprehend many particulars yet perhaps also may be all intended and comprehended in the terms of Shame and Conteâ—pt in Dan. 12. 2 and thâ—â— implyed in Esay 57. 31. in opposition to that Glory Honour and Peace by which the felicity of Heaven is set forth The unhappines of the wicked in Hell we must needs conceive to be in the contrary 1 that there shall be an uglines and lothsomnes in them and in their bodies and souls both for they shall have nothing in or upon them nor shall they come near to any thing that may make them gloriâ—uâ— they are separated from God and all goodâ—â—â—s as farr as Hel from Heaven they shall then be perfectly wicked and therefore perfectly filâ—hy and unclean Rev. 10. 11. their fellowships is with unclean spirits Matt. 12. 43. and they 〈◊〉 like unto them Those therefore that are to be cast into the Lake of fire and brimstone amongst the rest are said to be abominable Rev. 21. 8. And in Esay 66. â—4 They shall be an abhorring to all flesh Their bodies shall be immortall also but this shall be their death that they cannot die they shall be ever dying but never dye It is called therefore an everlasting destruction so that they shall be an everlasting abhorring they shall be alwayes corrupting but not corrupted alwayes decaying but not decayed Their bodies shall be powerfull also but alas for this power there shall be an addition of suffering-strength for God will make them able to endure what else were intollerable and he will give them strength to bear that burthen which otherwise were insupportable for they shall be able to live so as alwayes a dying but so shall dye as that they shall alwayes live they who torment shall never be weary they who are tormented shall never be killed They may have also more power to sin for they shall be given up thereunto without restraint there shall be no grace nor means of grace thre the naturall ability or capacity of receiving or doing good shall be lost And if the light in them be darknes how great is the darknes Their vile bodies shall be yet more vile and as vile as sin and misery together can make them And because the body hath sinned therefore is the body to be vexed with corporall pains The damned body shall be more spirituall also but wo worth this spiritualnes for it shall be now immortall like the soul but happy were it for it if it could die Their bodyes also will be then much more deformed and ugâ—y if sin or misery the fellowship of Devils in a smoackie filthy Dungeon can make a man filthy and ignominious the persons of the damned must needs be so Gods Spirit hath forsaken them and Satan hath filled their heart 2. The understanding and memory of the damned soul shall also then without doubt be much greater and shall be so far forth enlarged and confirmed as it may thereby be made more capable of miserie for as grace shall be perfect in heaven so shall perâ—â—bation in hell the mindes of those damned wretches shall be tormented with anger fury madnesse sorrow fear outcries and the like 1. With the sense of their sin which now they shall see in order before them Psal â—0 21. in quantity and in qualitie as it is in Gods eye and his words censure all which they shall now see and remember at once exactly 2. In the sense of the happinesse they have lost by the losse of Gods favour and presence the society of good Angels and men of the happinesse of which then they shall be doubtlesse far enlightened to see the extent for there shall be nothing wanting to make them perfectly miserable But they shall neither see nor remember any thing at all that may conduce to their ease or release theâ— of their miseâ—ie here they shall envy the happinesse of the Saints despair of help and mercie and be utterly destitute of all
courage to support If the neer approach to God and an intimate communion with him draw a â—ustie and glory upon the person approaching then the eternall separation from God with an eternall communion with the Devil that unclean spirit and all wicked men must needs attract a shame and a dishonour to the person that is in such a fellowship with them Exod. 34. 29 30. 2 Cor. 3. 18. 2. The dishonour and shame of the wicked in hell wherein another part of their unhappinesse shall be iâ— in these things 1. That they must for ever suffer under the brand of base Cowards the slaves of Satan by whom they have beene carried captive at his pleasure and notorious malefactours justly for the same devoted to this condition 2 Their company and society shall be those unclean spirits The 〈◊〉 fall and unbeleeving the abominable whoremoâ—gâ—rs murderers dogs inchanters c. Like snakes and serpents frogs and toads and such like creatures This is the second death Rev. 16. 13 21 8 22 15. 3. And this in a blinde narrow and stinking prison Rev. 9. 1. 1 Pet. 3. 19. 4. They shall be neglected rejected and despised of God good angels and good men Psalm 119. 18. Psalm 1. 5. Goe ye cursed Matth. 25. 26 41. Matth. 19. 28. 5. They have no master to serve but the devill no work to do but sinne and suffer for sinne And if it be a shame and dishonour to be the mean servant of a base and unworthy person and to serve him in a base and servile work as to cleanse his houses of office or the like then the work and service of the damned in hell to the devill must needs be shamefull and dishonourable indeed Prov. 6. 33. He shall finde a wound and dishonour and his reproach shall never be put away The least part of this dishonour and infelicity we may consider in that example of proud Haman Esther chap. 6. and 7. Tumbling from his exceeding great height of honour and earthly felicity upon a suddain and when he least thought of it into a most shamefull condition and extream misery and contempt And this of the Lord. Who shall cut off the Spirits of Princes and is terrible to the Kings of the earth Psalm 76. 12. That poureth contempt upon Princes Psal 107. 40. That bringeth Princes to nothing and maketh the Iudges of the earth as vanitie Esay 40. 23. That maketh the strength of the mightie weak Job 12. 21. The opposite tearm to peace is trouble or no rest which also must comprehend many perticulers In hell there is no rest Rev. 14. 10. But torments day and night Rev. 20. 10. It is a place that deprives from all comfort that is ordained for torment onely And this also is in divers particulars For 1. There will be sorrow anguish and discontent such as none like it For 1. it shall be in such a place as is ordained for torment 2. The persons to be tormented there are men forsaken of God for eâ—er 3. Their Executioner will be their maliâ—ious eternall and powerfull enemy 4. There is not the least comfort no light to comfort the eye water to cool the tongue nor courage to support the heart 5. It is the consummation and compleatment of all misery It must needs be an ample torment every vessel of wrath will be full of wrath also every part of body and soul shall be filled with wonderfull torment There is nothing but torment in hell The soul the most tender part shall be distracted to think upon 1. All the sinne that ever it hath committed 2. The time and meanes of grace which it hath neglected trifled away and despised and the eternall miserie it hath acquited And they then shall think of their shamefull negligence and wilfull folly in neglect and refusall of the meanes of Salvation how neere they were it 〈◊〉 how easily they might have had it how much they are deceived how those men are exalted that they thoughts fools and they proved fools that thought themselves wise And in thâ—se and such like thoughts what then will be the gnawing of the never dying worm what rage of their guilty consciences what furious despair what horrour of minde what distractions and fears what bitter looking back upon their mispent time in this world what cursing of the day of their birth their brethren in iniquity and even blaspheming of God himself what tearing the hair gnaâ—â—ing the teeth wailing and wringing the hands no tongue can tell no heart can think See a little of it in this familiar example A man of mean condition is very likely and in great hopes to attain to be a speciall favourite of the King and by that means to come to great fortunes indeed he is fair for it and in his own thoughts so sure of it that he cannot misse of it and at length by some small mistake or some little neglect he is utterly defeated and doth not onely loose the kings favour but incurre his displeasure and is perpetually banished his presence and committed to perpetuall imprisonment how much will this afflict the minde of such a man So it is in this case The wicked man especially that is under the means of Grace is fair for heaven and neer to eternal life and might no doubt with more ease attain to it then many of them do go to hell he dreams all his dayes that heaven is his and makes himself sure of it but at last when he thinks to take possession of it he is irrocoverably and endlesly cast and thrust into hell 2 Thess 9. Who shall be punished with everlasting destruction from the presence of the Lord and the glory of his power Matth. 25. 41. Depart from me ye cursed c. And then shall they say too late How have I hated instruction c. Prov. 5. 12. Remember Hamans case Estheâ— ch 6. et 7. It shall be tormented with the memory of pleasures past and with the apprehension of pains present and to come it shall free at its own folly and misery and grieve to set the prosperity and happinesse of the godly in heaven there must needs be grief unmeasurable For the creature hath lost all that good wherein it delighted it is disappointed of all that hope wherein it â—elied and it wanteth all that it desireth and it is unable to remove what it suffeâ—eth to recover what it looseth to supply what it wanteth All the faculties and passions of the soul shall suffer for their joy and delight shall be drowned with sorrow and their sorrow shall none take from them if they love and thing they shall not enjoy it if they hate it they shall have it if they lâ—ath they cannot leave it if they desire they cannot have it The body likewise will have no part free for every sense shall have a singular kinde of suffering The eye shall be afflighted and afflicted with the ugly and fearfull light of devils and the torments and tormented
it is one note and mark of our being in the state of grace and our going to the state of glory as we have shewed to be of this making Psal 51. 13. Gal. 4. 19. Luke 22. 32. grace is communicative for there is love in it which is bâ—utifull and good and he that hath tasted the sweetnes of Gods goodnesse himself hath so much love to others that he desireth that all others should caste thereof with him it is the nature and temper of all the heavenly passengers Let us every one of us therefore be of this heavenly minde not to hinder men in the way by laying blocks of ill example or bad councel but rather by all good perswasions and examples labour to have as many with us to heaven as we can the father his children the husband his wife the wife her husband one friend and neighbour another and for this purpose let us instruct reprove and admoniâ—â— them our selves and let us draw and bring them to Iesus Christ who is the way and for this purpose let us pray for them and draw them to the means and ordinances of grace the word prayer and sacraments by which as by a Conduit pipe grace and glory Christ and all is conveyed and derived to us So let us bring the sick souls of our friends now to Christ as men did the sick bodies of their friends to Christ heretofore and were healed let us perswade them to wash in that heavenly bath that is open for sin and transgression Zach. 12. 1. Let us say Come let us go up to the house of the Lord c. Esay 2. 3. In the last place since it is so that there be degrees of glory in heaven and some shall have more then others Let it then be to perswade us to labour for the utmost degree of glory by doing and suffering let us not onely labour to be good but to be passing good to do good but to doe much good to doe all the good we can not onely to suffer for Christ and righteousnes sake but to suffer gladly and willingly any thing for Christs sake We will end with the Apostles exhortation in the 1 Cor. 15. 59. therefore my beloved brethren be yee stedfast unmoveable alwayes abounding in the works of the Lord forasmuch as you know that your labour is not in vain in the Lord i. not without a reward from God seeing there is an eternal life That there are degrees of torments in hell IT is most certain that the torments of hel shall be imposed upon every impenitent sinner and he that bears least thereof shall bear an intollerable burden yet it is more then probable that as some sin more then others so they shall be punished more then others and therefore that there shall be degrees of torments in hell Matth. 23. 14. woe unto you Scribes c. Therefore you shall receive the greater damnation Matth. 11. 22. It shall be easier for Tyre and idon in the day of judgement thou for you Matth. 5. 22. Reas For Gods justice so requireth and the judge of all the earth will do right If then it be demanded who shall have most torment The answer will be he that hath most sinned And the aggravation of sin will rest upon these circumstances 1 Upon mens knowledge for they that have much knowledge and yet sin much must look for much torment Luke 12. 48. 2 Upon mans will for the more of the heart runs to a sinne the greater is that sin in which respect some sinfull thoughts are deemed greater then other sinfull works 3 Upon the means of amendment for they that have had much means of amendment yet are as â—ad as ever they have been must look for a great share of hell 4 Upon the hurt they doe by their sin for the more hurt they doe by their sin the more torment they must expect to suffer in hell for their sin hence it was as it is conceived by some that Dives would have had his friends admonished least they being hurt by his counsell or example this might cause increase of this torments in after time Now having made it to appear that there is a hell and that it is such a hell a miserable and intollerable condition And that there are degrees of this misery Let us bâ—ing home this a little neâ—rer to our selves and consider what use the Holy Ghost in the Word of God teacheth us to make of all this Use 1. First then let his be to set forth the folly and madnesse of those men who though they hear before of such a state and condition and are forewarned thereof yet wilfully run themselves upon the hazard of everlasting undoing therein to have the fulfilling of a few base lusts here these shew plainly that either they beleeve none of these things or if they doe that they suppose they have made a Covenant with death and are at agreement with hell that it shall not touch them Esay 28. 15. They run upon all this danger as the horse unto the battell Ier. 8. 6. Being ignorant of Gods judgement ver 7. What will it profit a man to win the whole world and lose his own soul Matth. 16. 26. Will we not think that man mad who being told that if he go such a way he will fall into a dangerous 〈◊〉 it or be torn in pieces of wilde beasts that haâ—ing no need will notwithstanding adventure that danger doubtlesse every man will think him so Bolton Ah then is it not madnesse above admiration and that which may justly astonish heaven and earth that men who are reasonable creatures that have eyes in their heads to foresee and hearts in their bodies to tremble consciences capable of horrour and bodies and souls that can burn in hell that may by taking lesse pains in the right way then a drunkard wordling or other wicked man in the wayes of hell escape everlasting pains yet will not be warned or moved untill tho fire of that infernall lake flame about their ears O monstrous madnesse and mercilesse cruelty to your own souls 2. Let us then consider of this see and beleeve this For whatsoever men may pretend or imagine they do not beleeve there is any such place as hell is for if they did they could not so desperately and inconsiderately run into evil as they do Deut. 32. 29. Esay 27. 11. Let men therefore know and beleeve as a part of Gods infallible truth that there is a hell and that the torment thereof is extream and perpetuall and let them labour to avoid it cries Ward In hell there is nothing heard but 〈◊〉 In hel the fire nere slakes nor worm 〈◊〉 dies But where this hell is placâ—d my muse stop there Lord shew me what it is but never where Let us then spend many thoughâ—s in the meditation of this also and for this also pray that God will open â—he eyes of our minde that we may see that which
work And this is the condition of all these persons following 1. Such as in whom there is no change at all wrought but they are still in their pure naturals as they were born so they live and they mean to dye 2. Such in whom is there no desire after nor delight in the means of grace 2. Such as have neither will nor skill to any of Gods works as Prayer or the like 4. Such as have no holy motions for these are like the breath and beating of the Pulse that shew the naturall life and where they are not it is a signe the body is dead And to where those are not it is a signe the soul is dead and that there is no spirituall life begun in it 3. Impenetency in Sin it is not mans sin so much as his not repenting of his sin that damns and undoes him Manasseth and Paul sinned much but they repented and were saved Ezech. 18. â—1 Cast away all your transgressions c. For why will you die ô hous of Israel And this is then most pernitious when God cals Upon men to repent when men are exhorted and perswaded to 〈◊〉 and will not hear Matt. 11. 20 2â— 12. 41 Acts 17. 30. 2 Chron. 36. 11 12. 14 15 16. And they do continue in their impenitent estate 1. That do not see a filthines in sin but think it a beautifull thing 2. That are not burthened with sin though they have never so much upon them 3. They whose hearts are like a Vessel without a hole where into the word cannot Peirce 4. They who live in sin still and leave no sin 5. They that cry not out of their sin and bewaile it 6. That are untractable to Gods will Hebr. 3 13. Rom. 2. 5. 7. That will not endure a plain and sincere Ministery they will not be awaked out of sin as a man disturbed is angry doth shew he is willing to sleep on and not to be awaked so it shews these men are not willing to come out of their sin Better to endure the pain of Repentance here then everlasting pain hereafter for one of them must be endured Luke 13. 3. 5. Christs own words Except yee repent yee shall all likewise perish 4. An effectuall or outward calling when men are moved by the Word or afflictions to repent but do not such men as are still under the power of darknes such are they that hear the word but do not repent of sin nor believe the Gospel such are like to a man in a dead sleep when he is called who hears not and therefore lies snorting stil in his sin These answer not Gods call but put them off with delayes and excuses Luke 14. 16 17. Math. 20. 16. Prov. 1. 24. Because I have called and yee refused I have stretched out my hand and none would regard those that were called to the Supper one saith I have bought a farm another I have married a wise a third I have bought oxen 2. These continue still in their unregenerate state and are not changed at all 5. Infidelity the privation and utter want of Faith when Gods promises are wholly distrusted for such men as believe not are damned already that is as sure to go to hell as if they were there already Jo. 3. verse 36. Hee that believeth in the Son hath everlasting life And he that obeyeth not the Son shall not see life but the wrath of God abideth on him Rom. 1. verse 20. Heb 3. verse 2â— They could not enter in because of unbeliefe Marke 16. verse 16. He that believeth not shall be damned And this unbelief may be discerned by the effects thereof also which are 1. by a mans weaknes to withstand temptation that he is carried and hurried hither and thither with every temptation 2. That a man takes so little care and pains to be reconciled to God 3. That a man doth so little care to please God 4. That a man doth so little desire after grace 5. That a man hath no spirituall joy in him 6. That the heart is so foule and unclean still And 7. that they have so little love to God and his People 1 Iohn 3. 14 15. 6. In a mans own guiltines when a mans sins remain upon his soul being unpardoned because they are not repented of and he hath nothing to do with Christs righteousnes but must stand upon his own bottome the plague of wicked men Psal â—9 27. Lay iniquity upon iniquity and let them not come into thy righteousnes Matth. 22. 11 12. Man how camest thou in hither not having on thy wedding garment that knoweth not what a troubled Conscience for sin and quieted by Christs blood doth mean and therefore take no care use no pains to keep the Conscience quiet and good 7 If we continue still as we are by nature the base born of Satan by similitudinary resemblance we are said to be the Devils children such as bare his image and resemble him in malice and subtilty called children of wrath of the flesh of perdition of Death of Hell Iohn 8. 41. 44. You are of your father the Devil and his works will yee doe And thus it is when we have none of the divine nature in us nor any good affection towards God at all we are more like unto Satan than unto God and when Satan and not Gods Spirit hath filled our hearts and we are led by the Devill and not by the Spirit of God 8. In the warn of love ot or hatred of God the case of all wilful disobedient sinners for every man that is wicked as every man is in his estate of nature doth hate God Rom. 1. 30. which doth appear by his desire to have God depart from him Iob 20. by this that he doth not regard him nor care to please him that he careth not for Gods glory nor doth he regard his ordinances 9. In the hatred of Gods people when men have a settled malice against them without cause that they neither wish them well nor endeavour their good 1 Jo. 2. 11. He that hateth his brother is in death Vers 15. is a man slayer and yee know that no manslayer hath eternall life 1 Jo. 3. 13. 15. Psal 34 21. They that hate the righteous shall perish which may be thus discerned 1. That they love not one of them but for some respect 2. That they hate them for their goodnes sake 1 Jo. 3. 12. Because his own works were evill and his brothers good 3. That they rejoyce nover them and that they â—o not pitty them nor yeeld them any help in their misery Math. 25. I was hungry and yee fed me not sick and in prison and yee visited me not naked and yee cloathed me not c. Judgment mercilesse shall be to him that sheweth no mercy Jam. 2. 13. 10. In Presumption or the want of Gods feare either they fear him not at all or if they do it is as an angry Judge and with a