Imatges de pÓgina

your black and trembling joints speak what you are ?-Could we carry you up with us? If you should lay hold on us, would not the angels snatch us out of your arms? or would not devils tear you away from us? p. 58. The saints are all risen, and have put on their glorious attire, and we are called for: It is your own faults* that you did not help to fill up this number. p. 59.-The whole innumerable company of saints shall attend Christ in white shining garments, with bodies like unto Christ, more beautiful and glorious than the most splendid attire can make them. p. 66.-The accusers of, and witnesses against the wicked, they will be, 1. God. 2. Men. 3. Devils. 4. Themselves. First, God's justice will arraign the wicked before the judgment seat of Christ. p. 78,-2. God's goodness, and bounty and patience will accuse them.-3. God's omniscience will be a witness against the wicked at the day of judgment. p. 79.-1. Ministers will be the accusers and witnesses against the wicked. p. 80.-2. The godly friends of the wicked will be their accusers, and witnesses against them.-1. The believing husband will then accuse and witness against his unbelieving wife. p. 83.-2. The believing wife will then accuse her unbelieving husband. p. 84.-3. Believing parents will witness against their ungodly children. p. 85. 2. The ungodly friends and companions of the wicked will at that day be their accusers, and witness against them.-3. Devils will be the accusers and witnesses against the wicked. p. 86.-4. The wicked will be accused by themselves, their own thoughts shall accuse them in the day when God shall judge the secrets of men by Jesus Christ; their own consciences will accuse them, and be as a housand witnesses against them: they will find all their sins registered in that book; and that book will then be opened, and they will not be able to deny one word of what they shall find there recorded concerning the conviction. Suppose that this very day were the day of judgment, and in this very church were the judgment seat; that here were a great white throne, and the Lord Jesus Christ sitting upon it in his glory, with millions of holy angels about him, and all the saints in white at his right hand; and on his left, all the wicked gathered together into one body, as it will be at the last day; and the judge should cry with a loud voice, bring the prisoners to the bar, bring the sinners to judgment, (p. 87,) and so summon and convict particular sinners. 1. Come forth all ye ignorant persons, who have not known the Father, nor me, nor the mysteries of salvation; who lived in darkness, and loved darkness, and hated the light, lest your deeds should hereby have been reproved-had you an ear, and yet not hear, so as to learn? Had you an eye, and yet not see, so as to understand? And if you were naturally blind, had not I eye salve? Could not I have opened your eyes? Was I not willing ? Did I not stand in the gates to call upon you? How long ye simple ones will you love simplicity, and fools hate knowledge?

Is it so? Then God did not decree it as his own mere will and pleasure. Farewell personal election and reprobation.

t Was he so? Good doctrine. But then he did not decree their damnation from eternity.

Turn unto me, and I will pour out my spirit upon you, and make known my words unto you? Have you neglected me through ignorance? Is not your fault double, because you have neglected knowledge too? Did not you hate knowledge, and therefore disregarded it? Did not you love sin, and therefore shunned the light which would have discovered it, and disturbed you in your wicked courses ? Have you liked darkness so well? and is it not fit then that you should go to the place where there is blackness of darkness forever? Take them devils, bind them hand and foot. 2. Come forth all ye slothful and unprofitable persons; had not ye talents committed to you for my use and service? and what have ye done with them? did you bury them in the earth. p. 88, 89. Did not hell gape for you long ago, and devils long for this time, when you should be delivered into their powers? Take them devils, bind them hand and foot. S. Come forth all that have neglected family worship, and never sought after God in your closets, p. 90. If you had not ability to pray at first with others, might not you have attained it, had you used to pray by yourselves. Was it curiosity and elegancy of words, that God so much looked for? Would not sighs and groans have been understood? p. 91. Take them devils, bind them hand and foot. 4. Come forth all ye sabbath-breakers, you that have spent the day in sleeping, in eating and drinking to excess, who instead of holy meditations have been thinking and contriving your worldly business, instead of religious conferences. p. 93. Take them devils, bind them hand and foot. 5. Come forth all ye swearers, and profaners of the name of God. p. 94. Take them devils, bind them hand and foot. 6. Come forth all ye scoffers at religion, and the zealous professors thereof. p. 95. Take them devils, bind them hand and foot. 7. Come forth all ye persecutors of my disciples. p. 96. Take them devils, bind them hand and foot. 8. Come forth all ye intemperate and licentious persons. p. 97. Come forth all ye gluttons. p. 98. Come forth ye drunkards. p. 99. Take them devils, bind them hand and foot. 9. Come forth all ye adulterers; come forth all covetous persons whose treasure and heart, and hope, and confidence hath been in earthly things, who have made the world your God. p. 100. Take them devils, bind them hand and foot.10. Come forth all ye unmerciful persons. p. 101. Take them devils, bind them hand and foot. 11. Come forth all ye unrighteous persons, who have wronged widows and orphans; who have over-reached your neighbours in your dealings; who have heaped an estate together by unrighteous practices, who have squeezed and oppressed the poor, ¶ take them devils, bind them hand and foot. 12. Come forth ye liars; you who have taught and accustomed yourselves to this sin. p. 103. Take them devils, bind them hand and foot. 13. come forth all ye slanderers and backbiters. (p. 104,) take them devils, bind

* True; then the true light was freely given to them, to show them the way out of evil.

That was their fault still and not God's decree.

What will become of the covetous priests and Presbyters then?

§ And so did many of the Presbyters when parish priests.


them hand and foot. 14. Come forth all ye proud and ambitious persons, (p. 105,) take them devils, bind them hand and foot. Come forth all ye envious and malicious persons. p. 106. Take them devils. 16. Come forth all ye wrathful and contentious persons. Take them devils. 17. Come forth all ye civil and moral persons. p 108. Take them devils. 18. Come forth all ye hypocrites. p. 110. Take them devils. 19. Come forth all ye backsliders and apostates from me and my ways; you that turned back to ways of profaneness, and open wickedness, after some time of profession, p. 111. Take them devils. 20. Come forth all ye impenitent persons and unbelievers. p. 114. Take them devils. p. 115. And when the sentence is pronounced by the judge upon the wicked, O what direful shrieks will they give forth! With what horror will they cry out, how shall we be able to endure the devouring flames, and everlasting burnings of hell? p. 117. The torment of the bodies of the wicked will be dreadful, through the sense of the fire which will be kindled about them, and burn more horribly than London's fire did, when it had got into the heart of the city. Their torment will be greater than if scalding lead (p. 135) were poured into their bowels; than if they were torn in pieces with wild horses; than if their breasts were ripped up, and their hearts were plucked out with burning pincers; it will be worse than if they were cast into a chaldron of boiling pitch or lead; or put into Phalaris' bull, or Nebuchadnezar's fiery furnace, (p. 156) and every member of the bodies of the wicked will be tormented. 'O how will their eyes glaze; their tongues roar;† their hands and feet fry; their flesh roast? No part will be free from the devouring flames of this horrible burning fire. p. 137.

* An uncharitable sentence.

The guilty conscience and defiled mind is attended with such imaginations of torments, which though they are not real, but imaginary, yet they produce a real torment and horror to some; and in these things appears an image of that future darkness that the wicked will have their due rewards in. But these frightful stories of T. Vincent's do not frighten people out of their sins, nor reach their consciences for that end. They must be directed to the light which discovers sin, and disturbeth men in their wicked courses; (as he confesseth; to this they must come, and bring their deeds, whoever escape damnation, or attain to the blessed resurrection and future glory. From a true sense and knowledge of the terrors of the Lord, men may be persuaded from evil to good; and their hearts become broken with a sense of his goodness therein; when mere dreams and fancies will not fright them to heaven; nor truly reduce them from any sin or evil.







Out of H. Moor's Search into the Nature of a Glorified Body. Apol. chap. 3, page 494, of his Modest Inquiry into the Mystery of Iniquity.


That it is a heavenly body of an angelical property, a spiritual body, a celestial body: that the heavenliness of the glorified body imparts the brightness and splendour thereof: that the lucidity of these bodies is also testified by ancient fathers; he forbears to affirm it to consist of terrestrial flesh and bones, but admits of celestial and spiritual flesh and bones, confessing to Faul's enarration of the mystery of the resurrection. 1 Cor. xv.

In his answer touching the lucidity of Christ's body after his ascension, he saith, the soul may even enjoy herself, out of her terrestrial body.

That the glorified body is organized, which he calleth organized light.

That if the objector understands terrestrial flesh and bones, is it a fault to deny it? That the body of Christ in heaven is not terrestrial flesh and bones, but of a more refined nature; for the apostle saith expressly, that " flesh and blood cannot inherit the kingdom of God." 1 Cor. xv. 50.

That according to testimony in scripture, we shall find that a glorified body, or that body wherewith they shall be rewarded, who shall attain to that blessed resurrection, which is the most precious hope of all true christians, may be dignified with these three titles, angelical, spiritual, and celestial. It is an angelical body, because the sons of the resurrection are said to be in every actual respect, that tends to any real perfection or happiness, equal unto angels, (Luke xx. 36,) viz. not only in that thing of immortality, but the sons of the resurrection are absolutely in all such actual respects, (as above intimated.) equal to the angels: nor can the condition of the bodies be left out as touching the nature and glory of them; but a son of the resurrection, and an angel, must be in every such regard, all one; our Saviour seems plainly to assert so much.

That those that are once the sons of the resurrection, plainly become angels thereby-for they were sons of God in a moral or spiritual sense before.

It will conduce something to the better understanding of the nature of a glorified body, if we make search into scripture, what the nature of the angelical bodies is; it is said, Psal. civ. "Who maketh his angels spirits, and his ministers a flame of fire." Upon which text Grotius doth freely and truly, I think, not unskilfully comment after this manner: "Esse angelis corpora, sed subtilissima, non Pythagoræ tantum & Platonis schola sensit, sed & Judæi & veteres Christiani," &c.

That the fathers were of this opinion, Agrippa, in his Occulta Philosophia hath also noted.

That there are many instances how igneous and lucid, they, namely, the bodies of the angels, are, with which the best of them are invested, as truly that of Exod. iii. 2, Acts. vii. 30, which answers well to that of Heb. i. 7.

The bodies of the more glorious angels are igneous and lucid.

That also is a remarkable example of the lucidity of the bodies of angels, which we have in Acts xii. where, while Peter was sleeping betwixt two soldiers in the prison, bound in chains, the angel of the Lord is said to come upon him, and a light to shine in the prison, &c.

I will add one instance more, which is, Dan. x. 5. where the angel that instructed Daniel, is thus described: "Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Ophas; his body was also like beryl, and his face as the appearance of lightning, and his eyes as lamps of fire," &c. This appearance certainly of this angelical shape is fiery, lucid and glorious: it is manifest that they are very luminous and glorious.

Whoever is invested with such a body, as is reserved for the sons of the resurrection, will be, if he please to show himself thus lucid and glorious, of which I shall want no more examples than that one of our Saviour Christ's body; for all ours, at the resurrection, are to be made like to his glorious body; and how lucid and angelical his body was after his ascension into heaven, may appear from Apocal. i. 13, where one like unto the Son of man, is said to be "clothed with a garment down to the foot, and girt about the paps with a golden girdle; his head and his hair to be white, like wool, as white as snow; that his eyes as a flame of fire, and his feet like unto fine brass, as if they were burning in a furnace; and his voice as the sound of many waters; a sharp two-edged sword came out of his mouth; and his countenance was as the sun, shining in his strength." This body, I think, is sufficiently lucid, and expressly and almost exactly conformable to that of the angel which appeared to Daniel, as any one may observe, that listeth to compare them.

The like appearance of our Saviour seemeth to be also, (Apocal. x.) where an angel is said to be "clothed with a cloud, with a rainbow on his head, and his face to be as the sun," &c.

I will add his appearing to Saul out of the heavens, as he was going to Damascus, (Acts. ix.) that "suddenly there shined round about him a light from heaven, &c. above the brightness of the sun," chap. xxii. 6. and xxvi. 15. Which again doth not only assure the reality, but the exceeding great splendour of the corporeal presence

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