Parallels.

A Post rides swiftly, he makes haste: So the Life of Man, or Time of a Man's Life, swiftly passeth away.

II. A Post ought to make no stay: So the Days of Man's Life stay not; the Hour-Glass of Time runs continually, and never stands still.

A Post (saith my Author) is an excellent Emblem of Time.* There are many Conside∣rations in Post-riding, which shews how exceeding speedy Time must be, to which it is here compared.

All these Things laid together, evince, that a Post makes great speed; yet saith Job, My Days are swifter than a Post. A Post may by one means or another be stayed; but the Days of Man's Life stay not. The Post may stay whilst he changes Horses, &c. But the Chariot of Time, viz. the Sun, stayeth not to change Horses. The Sun is the Measure of Time, and that makes no Stop, hath no Stage, or Baiting-place.

Parallels.

THe VVind passeth away speedily: So doth the Life of Man.

II. The VVind passeth irresistibly, you cannot stop the VVind: So no Man, be he never so strong, can hinder the speedy Motion of his Days.

III. The VVind, when it is past, returns no more: As you cannot stop the VVind, or change its Course; so all the Power in the VVorld is not able to recall or direct the VVind; which way the VVind goes, it will go; and so soon as it comes, it is gone: So when a Man's Days are gone, there is no recalling of them again: Our Days pass, and shall not return, by any Law or Constitution of Nature, or by any Efficacy of natural Causes. He remem∣bred that they were but Flesh,* Wind that passeth away.

Parallels.

AS the Cloud (such a Cloud as you see hanging in the Air) is consumed, or gradually spent: So the Days or Life of Man by little and little is consumed.

II. A Cloud comes to its Height, and then is quickly disperst, and vanisheth: So Man soon comes to his full Strength, and presently is gone.

III. A Cloud is like a Bottle full of Rain, or Sponges full of Water; God crushes these Sponges, or unstops these Bottles, and they are emptied, and in emptying vanish away, and return no more: So Man, being emptied of Life, vanisheth away, and returns not again.

Obj. But why then doth Solomon affirm the Clouds return again after Rain?* how then doth Job say, that the Cloud vanisheth, so Man goeth to the Grave, and returneth no more.

Answ. Solomon in that Place of Ecclesiastes gives a Description of old Age, and the sad Condition of Man in it: he calleth it the evil Day, and wishes Men would consider their latter End, before those evil Days overtake them: Before the Light of the Sun, Moon,* and Stars be darkned, and the Clouds return after the Rain. In old Age the Clouds return after the Rain thus; as in some very wet Time, when we think it hath rained so much, as might have spent and quite exhausted the Clouds, and drawn those Bottles dry, yet you shall see them return again, it will rain day after day as fast as ever: So in old Age, when Rheums dis∣still so freely, that you would think an old Man had emptied himself of all, yet the Clouds will return again, and Flouds of watery Humours overflow. Thus the Clouds of old Age return, and in this Sense the Clouds of the Air return, after they are consumed and spent into Rain.

But how doth a Cloud return? not the same Cloud numerically, that Cloud which was dissolved doth not return; the same Sun goes down and vanisheth out of our Sight in the Evening, and returneth in the Morning, the same individual and numerical Sun: but that numerical Cloud which vanished, comes not again. Thus Man vanisheth and returns as the Clouds return after the Rain; that is, after one Generation of Men are dead, they re∣turn again in their Children, another Generation springs up, but there is no other Return∣ing to Life till the Resurrection; they that die shall not live again here; they shall not re∣turn to their House; their Place shall know them no more.

Parallels.

A Flower comes up in the Spring, and seems very beautiful, but its standing is very short, as you may observe in the Cowslip and divers other Flowers: So Man comes up, but his Abiding here is short, his standing is so small, that it is not so much as mentioned. We are born to die, and we die as soon as we are born; i. e. We are in a dying State.

II. A Flower is oft-times cut down or cropt off in its budding: So is Man; he comes up like a Flower, and is cut down; he is cut down by Death; Death is the Sithe which cuts down this Flower.

Page  3961. Natural Death, (1.) by Sickness. (2.) By Age.

2. Violent Death. (1.) Casual, when a Man is slain by Accident. (2.) Cruel; when a Man is slain by Murderers. (3.) Legal; when a Man is slain or cut off by the Magistrate.

III. A Flower, if it be not cut or cropt off, yet it soon withers away, and is gone. The very Sun, the Wind, and Air consumes its Beauty. The Naturalists tell us of a Plant, called Ephemeron, because it lasts but one Day; as also of a Worm, called Hemerobion, because it lives but one Day. Such a Plant and Worm is Man. The Heathen Poet gives his Wonder and Observation of the Rose, that it grows old in the very Budding. The Seventy read these Words of Job in the same Tenour, he Decays like a budding Flower; as if Death (saith Caryl) did rise early,* and watch for this budding Flower to cut it down. And though some of these Flowers stand till they wither, as Solomon in his Allegory sheweth; that is, till gray Hairs: yet all the Time of their standing they have been falling. So that we may well say with the Psalmist:* As for Man, his Days are as Grass: as a Flower of the Field so he flourisheth: for the Wind passeth over it, and it is gone, and the Place thereof shall know it no more.

IV. The Owner of Flowers knows the best Time to crop them, &c. So God knows the best Time to crop off or take away by Death any of his choice Flowers. [See more Man a Flower, pag. 138, 139.]

Parallels.

A Shadow is next to nothing; what is there in a natural Shadow? So what's the Life of Man? he rather seems to live, than lives. A Shadow you know is opposed to a Substance.

II. A Shadow is a very uncertain Thing: So is the Life of Man. The Shadow, a Man may be under now, may, before he is aware, be gone. A Shadow is as fleeting and uncer∣tain a Thing as any Thing in the World.† Our Days on Earth are as the Shadow. How is it that there is no abiding no certainty of our Lives?

III. A Shadow is very swift in Motion; what flies more swiftly than a Shadow (as com∣mon Experience shews)? So the Life of Man is gone in a Moment, like Lightning, a Dream, a Bubble, the Flower of the Field or a flying Shadow. Our Days on Earth are as a Shadow; that is: They fly swiftly away like as a Shadow, and there is no abiding. A Vapor is much of the Nature of a Shadow.

Inferences.

FRom all these Similitudes we may infer, that the Life of Man is very short, his Days swiftly pass away.

Man that is born of a Woman is of few Days, &c. He comes up like a Flower, and is cut down; he flieth as a Shadow, and continueth not: his Life is like Wind, like a Cloud or Vapor, &c. All swift and fleeting Things.

*Behold thou hast made my Days as an Hand-breadth. The largest Extent of the Breadth of an Hand is but a Span; the lesser extent only four Fingers. To which the Measure of Man's Life is compared.

I. Man's Life is Short in Comparison of those who lived before the Flood; some then lived near a Thousand Years.

Page  397II. Much shorter when compared with the Life of God, who is from Everlasting, with∣out Beginning and without Ending.

Secondly, this may stir us a•• up, or be a great Motive to us to improve and redeem our Time. This, I say, Brethren, the Time is short.

I. Be persuaded your Days are few. 'Tis easy to say it, but hard to believe it, and live in the Sense of it. The Child hopes to be a Man; a Man hopes to be an Old Man; and he that is very old hopes to live yet many Days.

II. Be persuaded thy Days are uncertain, when thou liest down, thou knowest not whe∣ther thou shalt rise any more or no; when thou goest out, thou knowest not whether thou shalt return any more or no. What a small Thing may take away thy Life!

III. Learn from hence to get a true Measure of your Days. David desired a Measure of his Days, that he might know how frail he was. Some do not measure their Days by the King's Standard; they measure their Days by the Life of their Progenitors. My Father and my Grand-father, saith one, lived so long, and vvhy may not I live as long as they did? Others measure their Days by their present Health and Strength; Others by the sound and healthy Constitution of their Bodies. Novv these Things are not a fit nor lavvful Measure of your Days, but rather those Things of vvhich you have heard, viz. The Weaver's-Shut∣tle, the morning Dew, the Flovver of the Field, the early Cloud, the Shadovv and Vapor that flieth away.

IV. This may reprove and shevv the Folly of many vvicked Men, vvho, like the rich Man in the Gospel, say in their Hearts, We have Goods laid up for many Years, take your Ease,* eat, drink, and be merry, &c. Their inward Thought is, that their Houses shall continue for ever, and their Dwelling-places to all Generations.

V. It may tend to strengthen the Godly under Afflictions. Let them strive to bear up with Patience. All their Days are but few, and therefore the Days of Sorrow cannot be many.

VI. It may stir up all to labour to take hold of eternal Life. If our Days here are few, let us get a well-grounded Hope of living in Heaven; for they never die, who live in that Kingdom.

VII. Let us also endeavour to improve the Opportunity of Time; I mean those gracious Advantages God is pleased to afford us for the everlasting Good and Well being of our Souls when Time and Days shall be no more. Men of the World take great Care to improve all Opportunities to enrich themselves, or increase their outward Substance. They will not lose their Market-time, nor Change-time, nor Fair-time. They will be sure to come ear∣ly enough, and every Way to bestir themselves with Wisdom and Diligence: And shall not we be as wise and as diligent for the enriching our Souls? Shall we slight Seasons, Sab∣baths, Sermons, Convictions, &c. Let all remember, now is the accepted Time;* Now is the Day of Salvation; now, whilest it is called to Day, or never▪ Now Sinners may get an Inter∣est in Christ, Union with God, the Gifts and Graces of the Spirit; Now they may obtain Pardon of Sin, and Peace of Conscience; Now there is a Prize put into their Hands; they may be made for ever, if they look wisely about them; Now they may be made Heirs of God, Heirs of a Kingdom, Heirs of a Crown, of a Crown of Life, of a Crown of Glo∣ry, of a Crown that fadeth not away. But if they lose the present Opportunity, they may never have the like again. Time is, but in a very short Space, it may be said, Time was, nay, Time is past. Will it not be sad to hear God tell thee, and Conscience tell thee on thy Death-bed, Now Time is past, 'tis too late now, these Things shall be denied you now, you must perish for ever, and be damned in your Sins!

Parallels.

SEed that is sown lies some considerable Time in the Earth before it rises or springs up: So the Bodies of Men lie some Time in the Grave before the Resurrection, tho some lie much longer than others; as such who lived in Adam's, Noah's, and Abraham's Days; yet generally all lie and shall lie some Time in the Grave, before they rise again.

II. Seed, that it may not abide alone, is first sown and dies, and then it rises again: Verily,* verily I say unto you, except a Corn of Wheat fall to the Ground and die, it abideth alone; but if it die, it bringeth forth much Fruit. So the Body of Man must die, or be changed, or it can never arise nor be made glorious to bring forth the eternal Fruit of Praise to God. As Seed loses nothing by being sown: So the Bodies of the Saints shall lose nothing by Death; Death, I mean, vvill be no vvays to their Disadvantage, but contrarivvise to their great Benefit.

III. The Body of the same Seed or Corn of Wheat that is sovvn, rises again. Every Seed hath its own Body:* So the same numerical Body that is laid in the Grave, shall rise again. If it vvas not thus, the Dead rise not; he that denies this, denies the Resurrection of the Dead; And tho after my Skin Worms destroy this Body,* yet in my Flesh shall I see God, whom I shall see for my self, and mine Eyes shall behold, and not another; tho my Reins be consumed within me.

Parallels.

SLeep is Rest, or gives Rest to the Body: So Death is or doth give Rest to the Body. And hence Job* saith, speaking of Death: I should have lien still, and been quiet: I should have slept, then had I been at Rest. We usually say, vvhen a Man goes to sleep, he goes to rest. There is a fourfold Rest vvhich vve obtain in Death. 1. From Labour and Travel; no vvork there. 2. There is a Rest from Trouble and Oppression: There the Wicked cease from troubling,* and the Weary be at rest. 3. There is a Rest from Passion and Sorrovv: no Grief shall afflict us there. 4. Which is better than all, there is a Rest from Sin, a Rest from the Temptations and Drudgery of Satan, a Rest from the Lavv in our Members.

II. In Sleep the vvhole Body resteth, but many Times the Spirits of some Men are trou∣bled; tho the outvvard Man is at rest, yet the invvard Man is sorely disturbed, vvhereas the Bodies and Spirits too of others are at rest and quiet: So in the Death of the Wicked, tho their Bodies be at rest, yet their Souls are tormented. 'Tis the Opinion of some Men that the Soul sleeps vvith the Body, and is vvholly senseless of Joy or Mysery until the Re∣surrection. But that doubtless is a great Errour: For tho it be granted that many Operations Page  399 of the Soul do cease when it departs from the Body, yet the Soul sleeps not. There are some Acts of the Soul which are organical; and there are other Acts which are inorganical, or immaterial. The Organical Acts, that is, whatsoever the Soul acts by the Members of the Body, those Acts must needs cease at Death; but the Soul can act of it self without the Assistance of the Body,* as we may col∣lect by many Experiments, while our Bodies and Souls are joined together. How often do we find our Souls at work, when our Bodies lie still and do nothing? When Sleep binds up all our Senses, and shuts up the Windows of the Body close, that we can neither hear nor see? yet then the Soul frames to it self, and beholds a thousand various Shapes, and hears all Sorts of Sounds and Voices; the Soul then sees, and hears, and deviseth, dis∣courseth, grieves, rejoices, hopes, fears, chuseth, and refuseth: all this the Soul doth in Dreams and Visions of the Night, when deep sleep falls upon Man. What Meditations have some good Men had in their Sleep! they have had Scriptures wonderfully opened to them, and have been grieved when they waked to find the Matter gone from them. God seals up Instruction sometimes to his People in their Sleep. Also in Ecstasies and Ravish∣ments the Body is, as it were, laid by as useless and uninstrumental to the Soul. I knew a Man in Christ fourteen Years ago, so the Apostle saith, whether in the Body I cannot tell,* or out of the Body I cannot tell, God knoweth, &c. Now if the Soul was not capable of a Separation from the Body, and in that separated State capable of such divine Ravishments, Paul might easily have resolved the Case and said, he was taken up in the Body, but he could not tell whether the Soul acted with his bodily Organs, or without them. He had mighty Opera∣tions in his Soul, his Spirit wrought strangely, and then took in such Revelations of God and from God, as his bodily Organs could never fashion into Words, or represent by Speech. He heard (quae fando explicari à quoquam homine non possunt) unspeakable Words,* which it is not lawful (or possible) for a Man to utter. The Soul hath an Ear to hear such Words that the Body cannot find a Tongue to express. So John, in his divine Ravishment, saith: I was in the Spirit on the Lord's Day: as for his Body that was, as to that Business, laid aside and suspended as useless in that Day, and his Spirit called up to that angelical Work, viz. the receiving of Visions and Revelations from on high, &c. Now as the Souls of good Men, whilest they are in this World in Sleep, and in Trances, or Ecstasies, are capable of such glorious Ravishments, &c. So when their Bodies dy or fall asleep, their Souls are with Christ in Heaven: and the Souls of the Wicked they go into Chains of Darkness, Torment,* and Misery. The rich Man died, and was buried, and in Hell he lift up his Eyes, being in Torment.

III. Sleep is not perpetual; we sleep and wake again: So tho the Body lie in the Grave, yet Death is but a Sleep as it were; the Man will awake and rise again.

IV. The going to sleep, and sleeping of some Men, greatly differs from others: So the Death of the Saints greatly differs from the Death of the Wicked

1. In the Preparation the one makes to go to rest over what the other doth. Some go to sleep before their Work is done: So some die before their Work is done. As no Saint dies before his Work is done: So there is no wicked Person that dies, but he dies or goes to sleep before his Work is done. This is our Working-day; when the Sun of our Life is set, no more Work can be done. The Time comes, saith Christ, when no Man can work. All a Godly Man's Care is to be ready, when Night comes, to go to rest. But the Wicked take little Thought about it.

2. Some Men fall asleep in an hurry of Business, and in great Distraction, when others in a sweet Manner lay their Heads down upon their Pillows: So some wicked Men die in great Distraction and under sad Horrour of Conscience, when many a Godly Man dies in a sweet and heavenly Manner, declaring to all he hath nothing to do but to die.

3. Some Men dread the Thoughts of going to sleep, for that it is dangerous in some Ca∣ses for some Persons to sleep: So some wicked Men dread the Thoughts of Death, like him who cryed out, I am so sick I cannot live, and so sinful that I am afraid to die: But most Godly Men are delivered from the Fear of Death, they go willingly to Bed:* Now lettest thou thy Servant depart in Peace, &c. Saints are many times willing to go to rest, because they are quite wearied out. (1.) Sin wearies them, and even wares them out, and makes them groan. (2.) The World wearies them, and makes them willing to go to Bed.* (3.) The Devil, the God of this World, wearies them with his Temptations. (4.) Their bodily Weaknesses and disquieting Pains wearie them. (5.) The Absence of Christ also makes them willing to go home.

4. Some Men fall asleep in a dangerous Place, nay, and sometimes in the midst of their Enemies: So wicked Men die in a dangerous Place, being far from God, and out of the Covenant of Grace, and besides are surrounded about with evil Angels, who stand ready to devour their Souls: But a godly Man falls asleep in Jesus. O that's a sweet Place to Page  400 sleep in. (1.) He sleeps in the view of Jesus; Christ knows his Grave, and will preserve his Dust. (2.) He falls asleep in the Love of Jesus. (3.) He falls asleep in the Covenant of Jesus. I am the God of Abraham, Isaac and Jacob.

5. Some Mens Sleep is much more sweet and comfortable than others, (as we shewed before) some Mens Sleep is very troublesom, their Spirits are troubled: So the Death of the Godly is sweet, they have Peace and heavenly Joy, being with Christ; but the Death of the Wicked is troublesom, their Spirits being in Torment, whilst the Body lies in the Grave. I might also shew you the great Difference there shall be in the awaking of the one, and the other; but that I will leave to its proper place.

V. A Man that is asleep, taking his natural Rest, may be easily awakened, and called up by the Power of Man: So the Body, when it is dead, can with infinitely more ease be raised up by the Power of God; 'tis but a Call from Heaven, and we are awakened out of the Dust: The Day is coming, when all that are in the Grave shall hear his Voice, and come forth, &c. John 5.28.

Inferences.

WHat a blessed Condition are Believers in! They are not only happy whilst they live, but shall be blessed when they die; their Bodies have not only quiet Rest, but their Souls also rest in Peace and Quiet.

2. It may stir up all Christless Souls to labour after an Interest in the Lord Jesus; for if they are not in Christ whilst they live, they are not like to fall asleep in Christ when they die.

3. We may learn also from hence, what little ground there is for a godly Man to be un∣willing to die, when his Work is done: Are any unwilling to go to sleep at Night, that have laboured hard all Day?

4. Let us labour hard whilst the Day lasts, whilst we have Health and Life, that we may have done our Work, and be ready to go to sleep.

Parallels.

REst is a desirable Thing to a labouring Man: Paul desired to die; Death, (or to de∣part) was greatly desirable in his Sight.

II. Rest is sweet, and therefore desirable to a weary Man: So will Death be to a poor weary Saint, one that is weary of Sin, weary of the World, weary of the Temptations of Satan, &c. [See Sleep.]

Disparity.

SOme Men enjoy Rest but in part, they have no perfect Rest: But a godly Man at Death hath perfect Rest; nothing shall disturb or disquiet him any more.

II. Some Men have Rest but for a little time, a short Rest: But the godly Man's Rest is for ever; at Death he enters into God's everlasting Rest.

Page  401III. Some Rest from Labour is not honourable; 'tis a Reproach to a Man to take his Rest, when he should be at work: But the Rest of a godly Man at Death is honourable; 'tis a Rest that Christ himself entred into, when he had finished all his Work.

Parallels.

THe Morning comes after the Night is gone: So the Resurrection will come after the Night of this World is gone; the Time of this World's Continuance is called Night in the Holy Scriptures: The Night is far spent, &c.

II. The Morning is longed for; many watch and long for the Morning: So the Godly long for the Resurrection; all the Faithful ever waited for, and greatly desired that Day.

III. The Morning brings Light, and makes Things manifest, which lie hid, or appear not what they are in themselves, in the Night-Time: So the Resurrection will make ma∣nifest all the hidden Things of Darkness, which appear not to the Sight of Men; that glo∣rious Morning will sooon discover all.

1. It will make manifest all the horrid and cursed Designs of the Ungodly, which they from time to time have contrived, and endeavoured to carry on against the Saints and Church of God, many of which God in his gracious Providence prevented from taking place, and so they were never known; but that Morning-Light will discover all those hidden Things of Darkness.

2. The Light of that Morning will discover all the Secrets of every Man's Heart; all the Evil, Lust, Envy, Pride, Revenge, &c. or what else hath been harboured in the Bo∣soms of Men. See 1 Cor. 4.5.

3. It will discover all the filthy Actions and Abominations of the Wicked, that are not known to Men, nor fit to be mentioned:* For it is a Shame to speak of those Things that are done of them in secret.

4. That Morning will discover all Persons, as well as Things; then it will appear who are God's People, and who are not; who they were that served God in Truth,* and who were Hypocrites, &c.

IV. Towards the Morning the Morning-Star appears, which gives notice the Day ap∣proacheth: So towards this Morning, there will appear many Signs to give warning to the World, that the Day of the Resurrection is at hand:* So likewise when ye shall see all these Things, know th•t it is near, even at the Door.

V. When the bright Morning is come, the Sun rises, and shines forth gloriously: So when that Morning is come, Jesus Christ, the Sun of Righteousness, will appear in his Glory, and shine forth to the amazement of all the World.

VI. The Morning brings Joy and Gladness with it; it makes the Birds to sing, and send forth their warbling Notes: So the Morning of the Resurrection will bring Joy and Gladness to all the Righteous; then shall the Saints sing for Joy of Heart, and be glad in the Lord.

VII. In the Morning Men arise out of their Beds: So in the Morning of the Resurrection shall all the Saints of God be raised out of their Graves: Thy dead Men shall live,* together with my dead Body shall they arise, &c. The Dead in Christ shall rise first.

VIII. We commonly give a guess what kind of Day it will be by the Morning: So by the Morning of the Resurrection, the Godly will perceive what kind of Day the Day of Eternity, or Glory of Christ's Kingdom will be.

IX. In a springing Morning Things look fresh and very beautiful, and also send forth a most sweet and fragrant Scent: So in the Morning of the Resurrection, the Earth will ap∣pear in its B•auty, and the Saints in their Glory:* Then shall the Righteous shine forth as the Sun, in the Kingdom of their Father, &c.

Disparity.

IN the Morning of a natural Day here, wicked Men receive like Benefit with the Righte∣ous: The Sun rises upon the Just, and upon the Ʋnjust: But in the Morning of the Resur∣rection it shall not be so, the Ungodly shall not partake with the Saints of any of the Bles∣sings and Comforts of that Morning; then that Word shall be made good, The Righteous shall have Dominion over them in the Morning.*

In many other respects that Morning will differ from all other Mornings that ever were before it.

Parallels.

DEath, we have already shewed, is called a Sleep; and after a Man hath had his full Sleep, he awaketh: So when the Dead have lain their full Time appointed by the Almigh∣ty in the Grave, they shall be quickned, and come to life again.

II. Some fall into such a sound Sleep, that they must (when there is occasion for it) be awakened: So the Dead are fallen into such a fast or sound Sleep, that they must be awakened:* Marvel not at this, for the Hour is c•ming, in the which all that are in the Grave shall hear his Voice.

III. When a Man is throughly awakened he rises up: So when the Dead are quickned by the mighty Power of God▪ they shall rise up out of the Grave, Sea, or wheresoever else they lay asleep.

IV. There is a great difference between one Man's awaking out of Sleep, and anothers; some are awakened before they are willing, and arise up with great horror and amazement; when others awake in a sweet, peaceable, and quiet manner, &c. So there will be a great difference between the awaking of the Godly and the Ungodly, at the last Day.

*1. The Godly shall arise sooner than the Ungodly: The Dead in Christ shall rise first.

2. The Saints of God shall awake in Christ's likeness; their vile Bodies shall be fashioned, and made like Christ's glorious Body: But the Wicked shall appear base and vile in that Day: Let them lie down in never so great Pomp, and external Grandure, yet alas, when they awake, they will appear most vile and contemptible.

3. The Godly shall awake with glorious Robes upon them, fit for the Consummation of their Marriage with the Lamb, the Prince of the Kings of the Earth: But the Wicked shall awake in a poor, miserable, and naked Condition: What Robes shall they have on, unless they be the filthy Rags of their own Righteousness, with which they were cloathed, whilst they lived in this World?

4. The Godly shall have sweet and heavenly Company about them, in the Morning, when they awake from Sleep; nay, more than all, they shall enjoy the glorious Presence of Jesus Christ himself: But the Ungodly, when they awake, shall be in the midst of Devils, and damned Spirits; they must be their Companions for ever.

5. The Godly shall, when they awake, have glorious Attendants, in the Day of the Re∣surrection, viz. the holy Angels of Heaven: But the Wicked shall have no other Atten∣dants, than the black Retinue of the Bottomless-Pit.

6. The Godly, when they awake, are led into the King's Palace, to be married to the Bridegroom of their Souls, and to receive every one of them a Crown of Glory: But the Ungodly awake, as condemned Malefactors, to be led to the Place of Execution.

7. In a word, the Godly shall awake with •ongs of Joy in their Mouths; but the Wic∣ked shall awake with Tears and dismal Cries: The one to receive the Sentence, Come, ye Blessed of my Father; the other to receive the Sentence, Go ye cursed, &c. Some awake to everlasting Life;* and some to Shame and everlasting Contempt.

Parallels.

MEN sow before they reap: So Men in this World may be said to sow; either they sow to the Flesh, or to the Spirit, and in the Resurrection-Day they shall reap.

II. That which Men sow, that also they reap: they do not sow Beans, and reap Barley; nor sow Tares, and reap Wheat: So the very same that all Men in a spiritual Sense sow,* they shall reap; They that sow to the Flesh, shall of the Flesh reap Corruption; and they that sow to the Spirit, shall of the Spirit reap Life everlasting.

III. According to the Quantity that every Man sows, so they reap; He that sows sparing∣ly, or but a little Seed, must expect to reap sparingly, or have but a small Crop: So they who do much Service for God, or scatter liberally abroad to his People in this World, shall receive much from the Hands of God at the End of the World; and he that doth but little for God, tho he doth it in Sincerity, must expect to reap accordingly in that Day. He that improves two Talents, shall receive the Improvement of two; and he that improves five, the Improvements of five. There will be Degrees of Glory (no doubt) in the Day of the Re∣surrection.

But this, I say, He which soweth sparingly, shall reap also sparingly:* and he which soweth bounti∣fully, shall reap also bountifully.

There is one Glory of the Sun, and another Glory of the Moon, and another Glory of the Stars:* for one Star differeth from another in Glory: So also is the Resurrection of the Dead, &c.

And, They that be wise shall shine as the Brightness of the Firmament,* and they that turn ma∣ny to Righteousness, as the Stars for ever more.

IV. A Man's reaping Time is his rejoicing Time. With what Joy and Gladness doth the Husband-man gather in the Fruits of the Earth: So the Saints spiritual reaping-Day will be their rejoycing-Day. He that sows in Tears, shall reap in Joy.

V. When the reaping-Time is come, a Man gathers in the Fruit or Harvest of divers Sorts of Seed, &c. So in the Day of the Resurrection, the Godly shall reap or gather in the Com∣fort and Increase of divers Sorts of Seed by them sown. They shall then reap the Fruit of all the good Sermons they have heard, and reap the last Fruit of all, the spiritual Prayers they have made, the Fruit of all the Tears of Godly Contrition they have shed; and all the Sighs and Groans they have uttered. They shall reap the Fruit of all the good Thoughts they have had, and of all the good Words they have spoken, and all the good Works they have done; as also the Fruit of all the Evil, which for Christ's sake they have undergone.

Obj. Is not a Saint's dying-Day his reaping-Day?

Answ. A Saint at Death gathers the first ripe Fruits, as it were, but his Harvest is not till the last Day.

Parallels.

THere is, or ought to be, a most endeared Love in those Parties who intend to marry one another. Nay, they, before the Marriage-Day, mutually give up themselves one to the o∣ther; sometimes in a solemn Manner before Witnesses they are espoused —: So the Soul of a Believer is spiritually united to Jesus Christ whilst in this World. A Saint loves Christ dearly, and Christ a Saint. Nay, and in Baptism, in a most solemn and sacred Manner, be∣fore many Witnesses, the Soul is publickly espoused to the Lord Jesus; and in the Day of the Resurrection shall be the Solemnization of the sacred Marriage.

II. The Marriage-Day is much longed for by those who in hearty Affection are espoused to one another: So the Godly long for that Day, when the spiritual Marriage shall be con∣summated between Christ and them.

III. The Bride in the Marriage-Day is usually richly adorned; if a Princess, or a Person of a noble and honourable Descent, she is excellently clad and adorned with rare and costly Jewels, that the Bridegroom may take the more Delight in her: So the Church, and conse∣quently every Godly Christian, shall in the Day of the Resurrection be most richly cloathed with Robes of Immortality.* The Marriage of the Lamb is come, and his Wife hath made her self ready,* and to her was granted, she should be arrayed in fine Linen, clean and white, &c. The King's Daughter is all glorious within: her Cloathing is of wrought Gold, she shall be brought to the King in Raiment of Needle-work, &c. Some by these white and glorious Robes understand the imputed Righteousness of Jesus Christ: Others, the Righteousness of Sanctification: Some others conclude they are both intended, and not only so, but also those heavenly Robes, with which the Bodies of the Saints shall be clothed in the Day of the Resurrection, which none are able to describe: however, all conclude the Church in that Day shall shine forth so in Glory and Beauty, that Men and Angels shall admire her. No Bride ever appea∣red in such Splendor, or so richly clothed and adorned, as the Bride, the Lamb's Wife, shall when the Marriage of the Lamb is come.

IV. In a Marriage-Day the Bride and Bridegroom have a full and perfect enjoyment of each other; and there is nothing in the World wherin there is so full communication of one Creature to another (saith Mr. Burroughs) as there is in that Condition of Marriage: So in the Day of the Resurrection, when the Church shall be married to the Lord Jesus, the Godly shall have a full and perfect Enjoyment of him, whom they so dearly love. The Lord Christ in that Day will communicate of himself to his People in such a manner, that it is inconceivable; whatsoever may delight them, rejoice their Hearts, or add to their perf•ct Happiness, he will not withhold from them. They have now only the Joy and Comforts of his Spirit; but then they shall have the Joy and Comforts of his Person: Where I am, there also shall my Ser∣vants be.* I will come again and receive you unto my self, that where I am, there ye may be also.

*V. A Marriage-Day is a joyful Day: So will the Marriage-Day of the Lamb be: Let us be glad, and rejoice, and give Honour to him; for the Marriage of the Lamb is come. The Bride∣groom rejoiceth in the Bride,* and the Bride in the Bridegroom: As the Bridegroom rejoic•th over the Bride, so shall thy God rejoice over thee.

VI. In a Marriage-Day the Bridegroom and the Bride have very great Attendance, and are greatly honoured: So Christ and the Church shall have great and glorious Attendance in the Day of the Resurrection, viz. all the Angels of Heaven. He shall come in the Glory of the Father with all the holy Angels. The same, Retinue the one shall have, the other shall have likewise.

VII. The Bride commonly makes great Preparation for the Marriage-Day to have all Things ready: So the Godly make all due Preparation for the Appearance of Jesus Christ, that they may be accepted of him in that Day: The Marriage of the Lamb is come, and his Bride hath made her self ready.

Parallels.

CRowns properly belong to Kings, Princes, and Potentates of the Earth, &c. Saints are Kings, Spiritual Kings, He hath made us unto our God, Kings, &c.*

II. Kings are wonderfully honoured on their Coronation-Day: So shall the Saints in the Day of the Resurrection; the Angels of Heaven shall honour them, Christ himself will ho∣nour them, nay they shall be honoured by the Father; If any Man serve me,* him will my Father honour.

III. On a Coronation-Day, some look upon it as their proper work, to set the Crown upon the Head of the Prince who is to be crowned therewith: So in the Day of the Resur∣rection, the Lord Jesus will set (as it were) the Crown upon the Head of his Chosen; Be thou faithful unto Death, and I will give thee a Crown of Life.

Inferences.

LAbour to be fully established in the Truth of the Resurrection; see that no Man deceive you, 'tis a perilous Age. And to confirm doubting Christians in this great Principle of the Christian Religion, take a few Arguments.

1. If the Dead rise not: Then Christ is not risen from the Dead.* But Christ is risen from the Dead. Therefore the Dead shall rise.

2. That Doctrine that makes Preaching vain, is a false and pernicious Doctrine: But such who deny the Resurrection, make Preaching vain.* Therefore a false and pernicious Doctrine.

3. If the Dead rise not: Then those who are fallen asleep in Jesus, are perished.* But those who are fallen asleep in Christ, are not perished. Therefore the dead shall rise.

4. If the Dead rise not: Then the Godly are of all Men most miserable.* But the Godly are not of all Men most miserable. Therefore the dead shall rise.

Obj. The Soul of a Child of God at Death is happy and with Christ, and shall be for ever, whether the Body rise or not▪ and therefore they are not of all Men most miserable, unless the Soul be mortal and die with the Body, as some affirm.

Answ. The Life of the Soul, as well as of the Body, depends wholly upon Christ's Resur∣rection; and if Christ be not risen, we are yet in our Sins: and therefore this makes nothing either to prove Saints happy without a Resurrection, or for the mortality of the Soul.

5. If the Saints of God in the primitive time, did believe and were well grounded in the Truth of the Resurrection: Then the Dead shall rise. But the Saints of the Primitive time did so believe, and were so established. Ergo. See these Scriptures;* I know he shall rise again, in the Resurrection at the last day: For as in Adam all die, so in Christ shall all be made a∣live: but every Man in his own order, Christ the first Fruits, and afterwards they that are Christ's at his coming: for the Trumpet shall be sounded, and the Dead shall be raised, &c. For if we believe that Jesus died, and rose again; even so those which are fallen asleep in Jesus, will God bring with him.* And the Sea gave up the Dead which were in it, and Death and Hell delivered up the dead that were in them, and they were judged every Man according to their Deeds:*

6. If all the Saints of God and Holy Apostles waited for the Redemption of their Bodies:* Then the Dead shall rise. But all the Saints and Holy Apostles waited for the Redemption of their Bodies. Ergo.

7. If the chief Reward of the Godly is reserved to the last day,* viz. to the day of the Re∣surrection: Then the Dead shall be raised. But the chief Reward of the Godly is reserved to the last day, or day of the Resurrection. Ergo, The Dead shall be raised.

8. If the expectation of the Godly Martyrs shall not be frustrated:* Then the Dead shall be raised. But the expectation of the Godly Martyrs shall not be frustrated. Ergo, The Dead shall be raised.

Page  4069. If the Bodies of the Saints shall be made like Christ's glorious Body, the Dead shall rise: But the Bodies of the Saints shall be made like to Christ's glorious Body.* Ergo the Dead shall be raised.

10. If the Dead at the last Day shall be judged, then they shall rise again from the Dead: But the Dead shall at the last Day be judged:* Ergo the Dead shall be raised.

11. That Doctrine that gives the Scripture, Christ and his Apostles the Lie, is a cursed, and damnable Doctrine: But those that deny the Resurrection of the Dead, give the Scripture, Christ and his Apostles the Lie:* Ergo. The Scripture saith, that those that sleep in the Dust of the Earth, shall awake. Christ saith, all that are in the Grave, shall hear his Voice, and come forth; and we have shewed the Apostles do affirm that the Dead shall be raised, &c.

12. If that which sleepeth in the Dust shall rise, then the Body shall rise again; for 'tis the Body that sleepeth in the Dust: But that which sleeps in the Dust, shall be raised: Ergo.

*Obj. 'Tis not the same Body. Thou sowest not that Body that shall be, &c.

Answ. If the same numerical Body rise not, it will not be a Resurrection, but a new Crea∣tion; therefore that which the Apostle there intends, is the Manner of the Resurrection, i. e. how the Saints shall be raised. 'Tis not the same in respect of Weakness and Frailty; It is sown a natural Body, and shall be raised a spiritual Body; 'tis sown in Corruption, and shall be raised in Incorruption; 'tis sown in Weakness, and shall be raised in Power —. Which Thing a Grain of Corn that is sown, teaches.

Quest. Why shall the same Body of the Dead be raised?

Answ. Because the same Body of Christ was raised that suffered.

2. Because the same Body that suffered for Christ, shall be glorified with Christ.

3. Because the same Body that sinned, shall be punished: if not the same Body that sinned, it might reflect upon the Justice and Goodness of God to punish an innocent Body. Besides, those Scriptures must be fullfilled, which assert the Resurrection of the Body.

Inferences.

FRom hence we may infer that here is a World to come.

2. That Death is not the last end of Man.

3. Prepare for the Resurrection Day; think of it when thou liest down, and risest up in the Morning. Thy lying down to sleep, is a Figure of thy lying down in the Grave; and thy awaking out of Sleep in the Morning, is a Figure of the Resurrection.

4. Think of the Resurrection in the Spring, when thou seest the Flowers of the Earth bud forth, and spring up; for that is a Figure also of the Resurrection.

Parallels.

THere is a Judge appointed by the King, or supream Power of the Nation or Kingdom, where an Assize is to be held, who receives his Commission, and acts by the Authority thereof. Jesus Christ is appointed to be the Judge of Quick and Dead, by the Father, King of Heaven and Earth. The Father judgeth no Man, but hath committed all Power to the Son, John 5.22.

Page  407II. The Judge likely comes to the Bench or Judgment-seat with the Sound of Trumpets: Christ will come to the Judgment-Seat with the Sound of a Trumpet;* The Trumpet shall sound, and the Dead shall be raised incorruptible.

III. There is a known Law or Laws in a Kingdom, by which the Judge heareth and de∣termines all Causes: So there is a known Law or Laws, by which Jesus Christ will judg and determine all Causes in the great Day, viz. the Law of Moses, the Law of Nature, and the Law of Christ, called the Book of the Gospel; The Books shall be opened.*

IV. The Judge hath many honourable Persons that sit on the Bench with him: So Jesus Christ will hav• all the Saints sit with him on the Throne of Judgment, who shall assent and consent to whatsoever he shall do in th•t Day. Hence 'tis said,* the Saints shall judge the World. He that overcometh will I grant to sit with me on my Throne: even as I also overcame and am sate down with my Father in his Throne.

V. A Judge at Assizes▪ after he hath read his Commission and given his Charge, calls for the Prisoners: So Jesus Christ will orderly proceed, and c•ll before him all Nations, all the ungodly that ever lived on the Earth, shall be arraigned by him, being brought before his Judgment-Seat.

VI. A Judg having arraigned the Prisoner, calls in the Witnesses, and then suffers every Man to speak what he hath to say for himself: So Jesus Christ will call in Witnesses, and in∣deed every Man's Conscience shall be more than ten thousand Witnesses against him;* and all Mouths shall be stopt, and every ungodly Man shall be found guilty before Christ.

VII. A Judg after he hath found Men guilty, and cast them for their Lives, passeth the Sentance: So Jesus Christ at the last day, having found Sinners guilty of all the horrid Crimes they shall be charged with, will pass the fearful Sentence, Go, ye cursed.*

VIII. A Judg after the Sentence is past, orders the manner, time, and place of Execution: So Jesus Christ will at the last day, after the Sentence of Condemnation, order the Executi∣on of the Wicked, and appoint them the place where, and the time how long they shall suf∣fer; the place will be Hell, the time will be for ever and ever. [See more in the First Volumn, Christ the Judg of all.]

Parallels.

PAradise, or the Garden of Eden, was a place of Pleasure: So Heaven is a place of Pleasure.

II. Paradise was a place created of God, and appointed for Man, whilst he stood in the State of Innocency: So Heaven is created of God, and appointed for all those who ob∣tain, through Christ, perfect Righteousness, their Primitive Glory and Innocency.

III. Adam in Paradise, had all Delight, Joy and Pleasure his Heart could desire, he wanted nothing to make his Life sweet and pleasant to him: So the Saints in Heaven, have the fullest Joy, Pleasure, and Satisfaction imaginable; there is nothing wanting they can desire to please and delight them: Thou wilt shew me the Path of Life;* in thy Presence is fulness of Joy, and at thy right-hand Pleasures for evermore. They drink of the Rivers of God's Plea∣sures. Page  408 A River abounds with Water; so doth Heaven, like Paradise, with Divine and Sacred Pleasures.

IV. Adam in Paradise knew no Sorrow, he had Joy without Sadness, Strength without Weakness, Health without Sickness, Light without Darkness, Life without Death; for Death had nothing to do with him whilst he stood in his Innocency: So in Heaven the Godly are delivered from every mixture of Evil,* God shall wipe away all Tears from their Eyes, and there shall be no more Death, neither Sorrow, nor Crying, neither shall there be any more pain, for the former things are past away. Here is Joy without Sadness, Strength without Weakness, Health without Sickness, Light without Darkness, Life without Death.

V. Adam in Paradise, before tempted by the Devil, knew no Sin, he was free, absolutely free from the least stain, he had not so much as an evil Thought, he was created in the Image of God, being perfectly Righteous: So in Heaven the Saints shall be free from Sin, perfectly free, not only free from the Guilt, Filth, Power, and Punishment of it, but also from the Act of it; they shall not be troubled with one evil Thought more, they are with∣out Fault before the Throne of God and the Lamb.

VI. Adam in Paradise enjoyed the sweet and blessed Presence of God, he convers'd, and had glorious Acquaintance and Communion with him; God and Man lived then in perfect Peace and Friendship, there was no Breach, because no Sin, and so God's Face was not hid from him: So in Heaven, all the Godly enjoy the sweet and Soul-ravishing Presence of God, and of Jesus Christ;* Where I am there shall my Servant be. And if I go and prepare a place for you, I will come again, and receive you to my self, that where I am ye may be also; so shall we ever be with the Lord. Saints there have the Fruition of God and of Christ, for we shall see him as he is: and this is the highest glory Man can be raised to, we shall not only see God and the Lamb, but be filled with the Joy and Delight of God and Jesus Christ. Heaven from hence is cal∣led the Joy of the Lord, if the perfect enjoyment and participation of the glorious Trinity, or fulness of it, so far as it is capable of Communication, can delight and fill the Soul with Joy and Happiness, the Godly in Heaven shall have it; God's Face will never be hid from his Children any more, there will be no more a Breach between the Soul and its Saviour.

VII. Adam in Paradise had the Tree of Life, and Liberty (before he sinned) to eat of the Tree of Life: So in this Paradise of God, we read of the Tree of Life, which, as some under∣stand,* is Jesus Christ; And to him that overcometh, will I give to eat of the Tree of Life, which is in the midst of the Paradise of God; which doubtless signifies the glorious participation of the Life, Fulness, and transcendent Sweetness of the Lord Jesus, and of the continuance of the Life of the Saints, in its full Strength, Vigour, and Glory to Eternity.

VIII. Adam in Paradise had great knowledg, both of God, and the Nature of all Creatures; God brought all the Creatures to Adam, to see what he would call them, and whatsoever Adam called each living Soul,* that was the Name thereof; the naming of the Creatures (saith Ainsworth) was a sign of Soveraignty; it also manifested Adam's Wisdom, in naming things presently, according to their Natures; as the Hebrew Names, by which he called them, do declare: So the Saints in Heaven shall be perfect in Knowledg, they shall know as they are known, they shall know all the Patriarchs, Prophets, Apostles, and all the Saints that ever lived, by Name, which we may gather by that Knowledg Peter, James, and John had of Moses and Elias, in the transfiguration of Christ in the Mount, which was a Figure of Hea∣ven.

Disparity.

ADam's Pleasure and Delight in Paradise was much of it Earthly: But the Saints Pleasure and Delight in the Celestial Paradise will be Heavenly.

II. Adam in Paradise was troubled with a tempting Devil: But the Saints in the Celestial Paradise shall not be troubled any more with a tempting Devil, for he shall be shut up in Chains of Eternal Darkness, to be tormented for ever.

III. Adam soon lost his earthly Paradise, by Sin, and was turned out of all: But those who are accounted worthy to obtain this Heavenly Paradise, shall never lose it, nor be turned out of it, but continue in it for ever and ever, even to the days of Eternity.

Parallels.

A Crown denotes any beautiful pleasing Ornament, or profitable thing; hence a Crown is put for to adorn, and bless with good Things, and so to make joyful:* The Saints in Heaven shall be beautiful and very glorious, they shall sparkle, and shine forth like the Sun, in the Kingdom of their Father, plentifully enjoy and possess true Blessedness.

II. A Crown is a sign of a Kingdom and Dominion (saith Ainsworth): The glorified Saints in Heaven shall possess a Kingdom, and shall be as Kings and Princes for ever and ever. Hearken my beloved Brethren, hath not God chosen the poor of this World rich in Faith,* and Heirs of the (or that) Kingdom, which he hath promised to them that love him?

III. A Crown denotes also Victory; Christ warring against his Enemies, and overcoming them, hath on his Head many Crowns, or Diadems: So the Saints being Crowned, signi∣fieth that perfect Conquest they have (through Christ) obtained, over Sin, Satan, Death, and Hell, &c.

IV. A Crown signifieth Glory, Honour, and external Grandure: The glorified Saints shall be honoured, and appear in eternal Grandure, as Kings who have their Crowns on their Heads.

V. As there is nothing more rich, glorious, desireable, nor esteemed among Men, above a Crown, or Kingdom: So the Holy Spirit in setting forth the Reward, and everlasting Glory of the Saints in Heaven, compares it to these things. But alas! there is no earthly thing, how splendant and glorious soever, can sufficiently set out the state of the Saints af∣ter Death, or the Glory of Heaven. For Pleasure, 'tis called Paradise; for Riches and Ho∣nour, 'tis called a Crown and a Kingdom. A Crown of Life, denoting that Saints in lay∣ing down their Lives for Christ, shall not be at all losers thereby, but only exchange it for a better; a short momentary Life, for an everlasting Life; a Life of Joy, for a Life of Sorrow; a Life of perfect Fr•edom, for a Life attended with manifold Temptations.

Disparity.

OTher Crowns (I mean earthly Crowns) are corruptible: This Crown is incorruptible.

II. Other Crowns are attended with many Sorrows, Troubles, and Perplexities, &c. But this Crown is attended with no such thing, for the condi•ion of the Heirs of this never-fading Crown will be so joyful, that look outwardly, there is Joy in the Society, Heb. 12.22. if inwardly, there is Joy in their own Felicity, 1 Cor 2.9. Look forward, there is Joy, in the Eternity of it, 1 Pet. 5.10. So that on every side they shall be even swallowed up of Joy, Isa. 35.10. Oh! the transcendency of that Paradise of Pleasure! where is Joy without Heaviness or Interruption; Peace without Perturbation; Blessedness without Misery; Light without Darkness; Health without Sickness; Beauty without Blemish; Abundance without Want; Ease without Labour; Satiety without Loathing; Liberty without Re∣straint; Security without Fear; Glory without Ignominy; Knowledg with•ut Ignorance; Eyes without Tears; Hearts without Sorrow; Souls without Sin: Where shall be no Evil heard of to affright them, nor Good wanting to chear and comfort them; they shall have what Good they desire, and desire nothing but what is good; their Promises shall end in Per∣formances; Faith in Sight and clear Vision; Hope in Fruition and Possession: Yea, Time it self shall be swallowed up in Eternity.

To sum up all in a few Words, there is no Joy here comparable to that in Heaven; all our Mirth here, to that is but Pensiveness; all our Pleasures here, to that is but Heaviness; all our Sweetness here, to that is but Bitterness; Even Solomon in all his Glory and Royalty, to that was but as a Spark in the Chimny, to the Sun in the Firmament; yea, how little, how nothing are the poor and temporary enjoyments of this Life, to those that the Heirs of Promise shall enjoy in the Life that is to come?

Page  410III. Other Crowns fade away, the Prince is in a moment gone from that, or that is gone from him: But this Crown abideth. It is incorruptible, and undefiled, and fadeth not away, reserved in Heaven for you, &c. 1 Pet. 1.4.

IV. Other Crowns are gotten many times by Usurpation: But the Saints shall have the Crown in a just and righteous way, 'tis a Crown of Righteousness, of which Saints are true and lawful Heirs; this Crown is purchased for them by Christ, and given to them by the free Donation of the Father; besides they are born Heirs to it by the Spirit: If Children, then Heirs, Heirs of God, and Joint-Heirs with Christ, &c. Rom. 8.17.

Inferences.

WE may infer from hence, that God's Children are not such Fools, as they are accoun∣ted by the Ungodly World; they have made a good Choice, in preferring Heaven above Earth. What's the Glory of this World to the World to come? Yea, Paradise, or the Garden of Eden, was but a Wilderness compared with this Paradise. And indeed, if the Gates of the City be of Pearl, and the Streets of Gold, what then are the Inner Rooms, and Lodging Chambers, of the Great Monarch of Heaven and Earth, at whose right Hand are Pleasures for evermore?

II. Let not the Saints grow weary, nor faint in their Minds, when Heirs of a Crown of Glory that fadeth not away; methinks they may be contented to undergo some Troubles in this Life, since by suffering these things for Christ's sake, they shall be crowned with Glory, Honour, and Everlasting Life; They shall receive the Crown of Life, &c. Jam. 1.12.

Parallels.

A Furnace of Fire, hath been prepared as a place of Torment; the King of Babylon cau∣sed a Furnace to be heat exceeding hot, and that whosoever would not bow down to his Golden Image should be cast unto it: Hell is a place of Torment prepared for all Wicked and Ungodly Men,* who live and dye in their Sins.

II. A Furnace of Fire that is heated exceeding hot, is very terrible and amazing to him, who for his wicked Deeds is told he must be cast therein: So Hell is a very terrible and an ama∣zing thing to think upon; how lamentable is the Thoughts of it to a guilty Sinner, that is awakened, that sees no Remedy, but thither he must go?

III. What Torment can be greater than to be cast into a burning fiery Furnace? So what Torments can be greater than the Torments of Hell?

Disparity.

A Fiery Furnace tho terrible and painful, yet it puts an end to the Lives of those that that are thrown into it, and the hotter it is, the sooner it dispatcheth them out of their pain: But the Torments of Hell put no end to the tortured, neither can the Damned die, but have an ever-dying Life, and an everlasting Death; it is a Death which hath no Death, The Worm dyeth not.

II. The Torment of a Fiery Furnace can reach but the outward Man, it cannot destroy the Soul: But the Torments of Hell reach to the very Soul, called the Perdition or Destruction of Ungodly Men, both of Soul and Body.

III. The hottest Furnace in the World may abate its heat for want of Fuel, and at length be wholly extinguished; however its Terrors and Pains are but short and momentary: But the tormenting Fire of Hell never abates its heat, nor ever goeth out, therefore called ever∣lasting Fire; now to add Eternity to Extremity, and then you will perceive Hell to be Hell indeed.

IV. Other Fire may be quenched: But the Fire of God's Wrath, or Hell Fire, shall nev•r be quenched, Ʋt supra.

Inference.

THat as there is no greater cause of magnifying Christ, than for Redemption-Mercy, and so of Joy unspeakable, and full of Glory: So there is no greater cause of Sorrow, and intolerable Misery, than to live and dye in Sin, and so to be cast both Body and Soul into Hell Fire. O! what an alarm may those two Scriptures among many sound in the Ears of Wick∣ed and Ungodly Men, Be not deceived, neither Fornicators, nor Idolaters, nor Adulterers, not Effeminate, nor Abusers of themselves with Mankind, nor Thieves, nor Covetous, nor Drunkards, nor Raylers, nor Extortioners, shall inherit the Kingdom of God, 1 Cor. 6.9, 10. But whither then must they go? See Rev. 21.8. But the Fearful, and Ʋnbelieving, and the Abominable, and Murderers, and Whoremongers, and Sorcerers, and Idolaters, and all Lyers, shall have their part in the Lake which burneth with Fire and Brimstone, which is the second Death.

Parallels.

GOD sometimes hath brought Darkness, upon a People, as a great Judgment, for Sin and Rebellion against him: So God in just Judgment, will cast the Wicked into Dark∣ness, into a burning Furnace of Fire, but such Fire as shall give no Light, therefore called utter Darkness.

II. Where there is Darkness, either by want of Light, or want of Sight to see the Light, there cannot be any comfortable Enjoyment of any visible Object, that might afford them Satisfaction and Content, as it doth those that enjoy the Light: So to be cast into Dark∣ness, nay utter Darkness, not only such Darkness that is a deprivation of Light, or occasioned by want of Sight, but a Darkness of Terror and Torment, reserved for Wicked and Un∣g•dly Men, called the blackness of Darkness: For as the Glory of Heaven shall abound be∣yond all comparison with glorious Light, called the Inheritance of the Saints in Light, Col. 1. So the Horrors and Terrors of Hell will consist in that abounding Darkness, beyond all com∣parison.

III. As to be shut up in Spiritual Darkness, is a separation from God, as to his Presence in a way of Grace: So to be shut up in the thickness and blackness of the darkness of Hell, is an eternal separation from God, and the enjoyment of him for ever: when once he shall say [Depart from me] there is a separation from all Joy and Happiness, [Ye cursed] there is a black and direful Excommunication. [into Fire], there is the Extremity of pain, [everlasting], there is the Perpetuity of the Punishment, [prepared for the Devil and his Angels], there are the In∣fernal tormenting, and tormented Company. And to encrease the horror and amazement of the Damned, this Fire shall only torment them, not give them any Light, but they shall be cast out into utter Darkness, where shall be weeping and gnashing of Teeth.

Disparity.

WHen God brings Darkness upon a Land, as he did upon Egypt, as an Judgment it hath been but for a while, a certain time, and after there hath been Light again; but those that shall be cast out in the Darkness of the Pit of Hell, shall never see Light more, nei∣ther Spiritual, Natural nor Artificial. As there will be no need of the Sun nor Stars in Heaven: So the Damned shall not have any Benefit thereby, whatever their Needs and Necessities are.

II. Men may be in Darkness spiritually, and they may be enlightned and saved through Grace, but to be cast out into the dark and dismal Gulf of Hell, it totally and everlastingly deprives of any use of Means, for enlightning any more for ever, Gospel-Light shines not at all in that dark and dismal Region, because they hated the Light thereof in this World, they must now be cast out into utter Darkness in the World to come.

III. Men may be in Darkness, and yet enjoy many other Comforts, tho they be deprived of Light: But the Damned in Hell are not only in black and thick Darkness, but are also de∣prived of any other Comfort: As they see nothing but Darkness, so they hear nothing but dismal Screeches, and amazing dreadful Crys, and gnashing of Teeth.

IV. Men may be naturally Blind, or shut up in a dark Dungeon, and yet may have much of the Presence of God with them: But the Damned that are in the blackness of Darkness, that is, the Darkness of Hell, shall utterly be deprived of the comfortable Presence of God; As they said to God, depart from us: So are they separated with a Depart ye from me, ye cursed, into everlasting Fire, or, into the blackness of Darkness for ever.

Inferences.

HOw might this awaken Sinners, and be a means to turn them from Spiritual Darkness to Light; and from Satan, the Prince of Darkness, to God: Oh! that these closing, direful, and amazing Lines, might turn many to Righteousness, to believe, repent, and obey the Gospel, before the Lord Jesus come in flaming Fire, rendring Vengeance upon all that know not God, nor obey the Gospel.

II. How just will the Condemnation of such rebellious Sinners be, who will neither be drawn by the tenders of Mercy and Salvation to Jesus Christ, and of an enjoyment of Heaven through him, nor be deterred from their sinful Course, by all the threatned Judg∣ments; nay tho it extend to Hell it self, to the Fire of Hell, to the blackness of Darkness for ever! Oh! were there not Eternity written upon the Gate of the broad way that leads to Destruction, the Damned might have some hope, tho it were not till hundreds of thousands of Millions of Years were expired: But O Sinners! when once this dark dismal Dungeon hath shut its Mouth upon you, and you come with the Devil and his Angels to lie therein, you can never come out more, never see Light more, never have ease from intollerable Tor∣ment more; no Father, Husband, Wife, &c. can come to light so much as a Candle, or dip the tip of a Finger in Water to cool your Tongue.

III. Let the Redeemed of the Lord rejoyce and magnify the God of their Salvation, who hath given them good hope through Grace, that they are delivered from Wrath to come, by being called out of Spiritual Darkness into Christ's marvellous Light, and by him have escaped that dreadful Doom, of being cast out into utter Darkness.