Part 4
YE have heard much of this present evil world, and have been called to come away out from among them. I come now to tell you, that there is another world beyond it, into which we must all go; a view of which may be of use to stir us up to come out from among the world lying in wickedness, and to make us more indifferent about the smiles and frowns of this world.
The text is a part of an encouragement to saints under worldy losses. The remote occasion of it was, a view of a man ruined with worldly prosperity, whose wealth in the world was the neck-break of his soul; and such examples are never rare, ver. 17–22. (1.) He was a young man, Matth. 19:20. and a ruler, Luke 18:18. Worldly wealth and honour are great snares to people, especially to the young, who are raw and of little experience in the vanity of the world. (2.) He was nevertheless in some concern for another world, ver. 17. "Good
master, what shall I do that I may inherit eternal life?" For all the temptations hanging about him, he considered that there was a life after this, and that he could not carry his wealth and honour with him thither. Hence though he took Christ but for a good man, he was very respectful to him, he cast himself into his company, he kneeled to him as one desirous to have his blessing; he proposes a weighty question to him about another world. It is a pity that any thing in this world should put that out of one's head and heart.
(3.) But he was a conceited man, unhumbled, unacquainted with his own weakness, and thought he could do well enough, if he knew what. Self conceit mars many good motions, and spoils them all.
Our Lord for his humiliation, sets before him, (1.) The holiness of God, ver. 18. "And Jesus said unto him, Why callest thou me good; there is none good but one, that is God." A view of the goodness and holiness of God is fit to humble sinners, and let them into a view of their own badness and unholiness, Isa. 6:5. (2.) The holy law, ver. 19. Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother. The law in its holy commandments is a looking glass wherein to see our defilement and sinfulness. He pitches on those of the second table, for in these lies the trial of the sincerity of professors of religion. He begins with the command forbidding the lusts of the flesh, then pride, passion, and revenge, covetousness, &c. For the law in these things speaks to all alike, young and old, great and small.
The youth hereupon gives an account of himself, ver. 20. Master, all these have I observed from my youth; in which, though he discovers his ignorance of the spirituality of the law, and his self-justifying temper; yet withal he shews, that, notwithstanding of his
circumstances in the world, he had been kept from the gross pollutions of it. He had been no rambling youth, but kept within the bounds of decency. It seems, though he had not grace, he had education.
Christ brings the trial close to him, in his predominant, the love of the world, ver. 21. "Then Jesus beholding him, loved him, and said unto him, One thing thou lackest; go thy way, sell whatsoever thou hast and give to the poor; and thou shalt have treasure in heaven; and come take up thy cross, and follow me." He had many good things that were lovely in him, but he wanted a heart weaned from the world, and knit to God in Christ; and that want, he is told, behoved to be made up, if ever he would see heaven. Obs. 1. They may have many things good about them, where one thing lacking mars all. 2. Whoever would have a happy portion in another, must be ready to part with the good things of this world at Christ's call, and submit to its evil things. Though this is hard to flesh and blood, it is a constitution of heaven not to be altered.
The issue of this trial was sad, he parted with Christ and heaven; since he could not have them on easier terms, he behoved to quit them; for these terms he could not digest, ver. 22. "And he was sad at that saying, and went away grieved; for he had great possessions." His great possessions were his great snare. The good things of this world part betwixt Christ and many.
The use Christ makes of this sad event, for the disciples' instruction, ver. 23. "And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God!" Obs. 1. Though riches make an easy life in this world, they make hard work for the party that has them to get into a better world. 2. The ruining effects saints may see that world's wealth has
on men generally, should make them sit down contented with the small share of it which providence lets come into their hands, q. d. Now see what world's wealth does.
The disciples being surprised herewith, (1.) Christ explains what he had said, ver. 24. "But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches, to enter into the kingdom of God!" Obs. It is hard for men to have world's wealth, and not to trust in it as their portion and happiness, to bring out of it their satisfaction, which they should seek in God. (2.) He confirms it by a proverbial saying of a thing of a difficulty next to impossibility, ver. 25. "It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God." The gate of life is narrow, the world's wealth is like the burden on the camel's back.
The disciples are astonished at this; they might observe what a great snare poverty was to many, and if it was so with riches too, they say, Who then can be saved? ver. 26. The consideration of the mischief the world does, on the one hand with its frowns, and on the other with its smiles, makes salvation appear very difficult.
Our Lord tells them, that what is impossible to nature is possible to God. The power of his grace can so loose the heart from the world, that it shall not be able to bewitch a man with all its snares, nor hinder him from the kingdom of heaven. Witness Abraham, Job, Joseph, &c. who, though rich men, were yet truly religious, and attained to heavenly happiness.
Follows the immediate occasion of the words of the text. Peter shews how he and the rest had behaved in such a trial, as proved fatal to that man; they had left all they had in the world at Christ's call, and followed him, ver. 28. See Matth. 4:18–20. It was not much they had
to leave for him; but it was by the power of grace they were brought to part with it, little as it was. That is it that makes the difference. Now he is desirous to know the issue of that, and what they were to expect at his hand; and Christ allows his people to persuade themselves, that they shall not be losers at his hand. And therefore whatever weakness might be in Peter's question, our Lord directly answers it, in a liberal promise to all his followers of a sufficient upmaking of all that they lose for him. In which we have,
1. The losers to whom Christ gives security, for upmaking of their loss. And here consider,
1st, What kind of losers they are. It is not every kind of losers; some lose their worldly good things for their lusts' sake, squandering away the same on their lusts, and by their criminal negligence; or they are justly taken from them in an ill cause for their crimes; these are not they. But they that quit with anything for Christ's sake, and the gospel's; the Lord by his call bids them give up with it, and they at his call quit their grip; they cannot keep it, and keep the road of the gospel too; and therefore that they may not go off the road of the gospel, they quit what they have. These are the losers.
2dly, What kind of loss it is that Christ puts his people to. It is not the loss of spiritual benefits and privileges, and their portion in another world; but only worldly good things. (1.) He may call them to leave house and hold, and they must leave it for his sake, with all the conveniencies they had in their own house before. If they have not left them where to lay their head, he bids them not ride a ford he rode not before them, Matth. 8:20. "The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head." If they be forced to hide in dens and caves of the earth, they fare not worse than the worthies mentioned, Heb. 11:38. (2.)
Their relations, and the comfort they had in them, brethren, sisters, father, mother, wife, and children. He may carry away their relations from them by death, or otherwise providentially separate them from them, or deprive them of the comfort of them though they be with them, and make them a cross to them. Or he may carry them away from their relations, that they have not access to the comfort they might otherwise have in them. In all these cases they are losers for Christ that give up with them at his call to follow him. (3.) Their lands, and all the profits and advantages flowing from them. Even the king is served by the field; but Christ must be served with the field itself given up to him, when he calls for it; whether it be theirs in property, or only in the use. They must give up their claim to him at his call.
2. What is secured to these losers for Christ? Double.
1st, Something in hand, a hundredfold now in this time. The term of this upmaking is in this world, now in this time. Our Lord does indeed reserve the greatest upmaking to another world; but he does not put off his people with nothing in the time: No, there is a settlement for the present made upon them, to bear the expence of their journey, and to bear up their hearts till they get their portion. And that is a hundredfold, namely, of what they lost for him, viz. houses, &c. It is plain, it cannot be meant of a hundredfold in kind; that is not possible in the case of father and mother; but in value; i. e. they shall get what will be a hundred times the value of all they lost for him. For instance, do they lose a house for him? they shall get what will be worth a hundred houses, &c. But there is an appurtenance of this hundredfold, that may keep from dreaming of world's ease for all that, with persecutions. All times of the church are not times of public persecution; but this secures them, that go the times as they will, they shall never get the good-will of the world
lying in wickedness. Satan and his agents will always be at them, one way or other.
2dly, Something in hope. Here is, (1.) The term and place of it, in the world to come. (2.) What they will get there, eternal life. This plainly bears, [1.] That there is a world to come, another world than this. The world properly signifies an age, or duration. And being in opposition to the age of this world, or times of its duration, it signifies the age of eternity. It is used also for the world itself, Heb. 1:2. And being to come, it differs from the present world. [2.] That the world to come is the place and time where and when men are to get the full reward of their works; and therefore men go into that world, when they have done with this; and are not done when dead. Lastly, That such losers for Christ shall in that world get eternal life, when others shall get eternal death there; for if in that world were only eternal life, it had been needless to say more than that they should go into that world.
3. The security itself, Christ's own word, "Verily I say unto you," ver. 29. A security that carnal men cannot trust, but all believers take it for good security.
Before I come to the main thing intended, I will speak somewhat to the hundredfold in this life, from the following doctrine, viz.
DOCT. Our Lord Jesus has given security, for a hundredfold with a burden in this life, to them who for his sake and the gospel's, leave and give up with their worldly good things and enjoyments, at his call.
In discoursing from this doctrine, we shall consider,
I. The parties to whom the security is made.
II. The hundredfold secured to such losers.
III. The burden going along with the hundredfold, with persecutions.
IV. The security given for the hundredfold to the losers for Christ's sake and the gospel's.
V. Make application.
I. We shall consider the parties to whom the security is made.
Two things will set this in due light; viz. An inquiry,
1. How Christ calls people to leave and give up with any worldly comforts and enjoyments they have had.
2. What it is at Christ's call to leave and give up with them for his sake and the gospel's.
FIRST, I am to inquire how Christ calls people to leave and give up with any worldly comforts and enjoyments they have had.
First, When we cannot keep them without sin. When we are brought to that, that we must either lose them, or sin against God; must either part with them, or part with a good conscience; be sure then Christ is saying, Give up with them, leave them for ME. And so it is in four cases.
1. In the case of persecution, or the violence of evil men reducing us to that strait. Thus confessors' goods were called for by Christ, Heb. 10:34. and the lives of the martyrs, chap. 11:35. And they parted with them, as Joseph dropt his mantle, when he could not keep it and his chastity too. If there had been a fair way to have preserved the substance and the life, and a good conscience too, they would not
have been required; but as they could not preserve a good conscience with the possession of them, therefore they were called to part with both substance and life.
The same holds in the case of illegal violence, when men are reduced to such a strait by the violence of evil men in common life; that loss is on the one hand, sin on the other; that is a providential call to give up with worldly good things and enjoyments, 1 Cor. 6:6, 7.
2. In the case of justice. It is a divine command, "Owe no man any thing, but to love one another," Rom. 13:8. What justice requires us to part with, God requires us to part with; for the righteous Lord loveth righteousness, Psal. 11:7. And to keep it is robbery, because in justice it is not ours, but another's. And therefore no man can reckon any more his own, than what remains to him after payment of his just debts, 2 Kings 4:1, 7. To this belongs,
3. The case of restitution of goods unjustly got. What we have unjustly got, is not ours in the sight of God, and therefore God calls to restore it, Luke 19:8. And the sin of the taking it away, is not forgiven while it is kept. And where it is so, God often forces it out of the hand of them or theirs, taking away more with it, Job 20:10, 15. For a little of that sort is a moth among, and worms one out of much.
4. In the case of charity. It is the divine command to improve our worldly substance for the honour of God, Prov. 3:9. and to relieve the wants of the poor and needy, according to our ability, and their need. God has made us stewards, and the truly poor his receivers, Prov. 19:17. The sturdy beggars are indeed the reproach of our land, and eat the meat out of the mouths of those that are poor indeed; their idleness is their sin, and the sin of the government that suffers them to be idle, 2 Thess. 3:10. and their vagabond life is their sin and punishment, Psal. 109:10. But the truly poor, that fain would, but are
not able, or cannot have access to do for themselves, God obliges others to help them, even though they be straitened themselves, 2 Cor. 8:2, "In a great trial of affliction, the abundance of their joy, and their deep poverty, abounded unto the riches of their liberality." Eph. 4:28, "Let him that stole, steal no more; but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth." See Prov. 21:13.
Secondly, When he himself is providentially taking them away from us. Sometimes he lays worldly good things to one's hand; at other times he returns and takes them away, and then doubtless he says, Give them up to ME. Job saw this in his own experience, chap. 1:21, "Naked came I out of my mother's womb, (says he,) and naked shall I return thither; the Lord gave, and the Lord hath taken away; blessed be the name of the Lord." And this the Lord does in two cases.
1. In the case of providential losses, when the things themselves are by holy providence taken away. Thus the Lord swept away Job's substance, his children, and his health too. At whatever time God thus is pulling from us, we are called to open our hearts to quit them, and let go our grip of them. In that case God is sending to us as he did to the owner of the ass, Matth. 21:1–3, "The Lord hath need of them;" and we shall entertain his send as that man, who straightway sent the ass and the colt.
2. In the case of providential restraints, when the comfort of the things is taken away, though themselves remain. Thus the Lord took away Job's comfort in his acquaintance, friends, and domestics, there was an embargo laid upon them, that they had not power to be comfortable to him, but on the contrary were a cross to him, Job 19:13–16. Yea, in his own wife, who proved unkind to him, ver. 17. and a snare and a cross to him, chap. 2:9. No person, nothing, can be
to us other than what God makes it to be; and sometimes God, for one's trial, squeezes the sap out of their creature-comforts, and so calls them to quit their comfort in them.
SECONDLY, I come to shew what it is at Christ's call to leave and give up with them for his sake and the gospel's. And thus we will see, who they are to whom this security is made. It lies in three things.
First, Discerning of heaven's call to give up with them, 2 Sam. 16:10. None can leave anything at God's call, when he discerns no call from him for that effect. There is a generation who like the dog snarl at the stone, but look not to the hand above that cast it. In their losses they blame this or that person, this and that unlucky accident: but they consider not God's hand over-ruling them, and by these things taking trial of them, Psal. 28:5. We should see him first mover in all the losses that befal us.
Secondly, Loving of Christ and the gospel more than the world, and all that is in it: for that person or thing for whose sake we leave anything, must needs be more beloved than that thing. This is the habitual temper of soul, from whence that action doth proceed, to be found in all believers, Luke 16:26. and them only, 1 John 2:15. And unless the heart be once moulded into this frame through faith, it is not to be expected that one will truly quit any worldly good for Christ's sake and the gospel's, whatever they may do for their own sake.
Thirdly, Heart and hands quitting grips of them, out of love to Christ and the gospel, Heb. 10:34, "Ye—took joyfully the spoiling of your goods." The call clears to them, that they must part either with Christ or the world in that instance: and laying the two in the balance, Christ and the gospel downweigh the worldly thing, and they quit it to hold them fast; not only giving it up with the hand, which may be
done against one's will, but with the heart. So that this is a religious, holy parting therewith, an act of Christian resignation and selfdenial. Hence we may state the character of the losers to whom the hundredfold is secured, in the following particulars.
1. They are true believers, who have taken Christ and the promises of the gospel for their portion, their all, Psal. 119:57, "Thou art my portion, O Lord." In vain is it expected, that the heart will ever quit its grip of the world, till it takes grip of Christ and the promise of the gospel. Therefore faith is called buying, wherein the party gets as good as he gives, Rev. 3:18. Matth. 13:45, 46. And indeed in the day of the soul's closing with Christ, it gives up with all things in the world, and takes Christ for them all, Luke 14:26. And to such the hundredfold is secured.
2. In all their losses they take God for their party, and yield the things to him, as Job did, chap. 1:21. forecited. They say as Eli did, 1 Sam. 3:18. "It is the Lord; let him do what seemeth him good."
They have a faith of the divine providence with application to themselves, knowing that nothing can befal them, but as he orders it; they know that he is just in all his ways, and does them no wrong, whatever wrong may be done them by men: yea, that he is good, and punishes them as they well deserve. Therefore they submit to him, saying as the church, Lam. 3:22. "It is of the Lord's mercies that we are not consumed, because his compassions fail not;" and as Hezekiah, Isa. 39 ult. "Good is the word of the Lord which thou hast spoken." And thus delivering up their comforts to him, he will restore them an hundredfold, as in Job's case.
3. They yield up the things into the hand he directs, be that what it will. Whether he take away immediately by his own hand, or by the hands of men, right or wrong; the intimation of his will is sufficient
to them, as it was to Job, chap. 1:21. though the devil and his agents were instrumental in these losses. They look above second causes, and take their loss out of the hand of the first cause, which employs what second causes he sees meet. If men look not to God in these cases, they cannot expect that he will make up what is not given him.
4. They leave and give up with them, to keep the road of duty in obedience to his command, Heb. 11:25. It is their care to keep their worldly enjoyments as valuable gifts of God, and not to waste them by riot or negligence; but it is their greater care to keep themselves in the love of God, and in the way of holy obedience. And therefore when they cannot do both together, they quit the former, and cleave to the latter. Such losers God will make up, (Heb. 11:25, 26,) that will rather lose their substance, than a pure conscience; that will rather suffer than sin against him.
5. They seek their rest and comfort in him under all their losses, and in the promise of the gospel, Psal. 27:10. By an eye of faith they see a fulness in Christ and the promise; that is sufficient to bear up under all they can lose in the world: they discern a treasure in heaven, which is not liable to be lost. And in the faith thereof they quit their worldly comforts, Heb. 10:34. taking God's promises in the gospel for their heritage, in which they may rejoice in the want of worldly things, Zeph. 3:12. What makes men hold such a greedy grip of the world, is, that they see not, how if they lose it, the want can be made up: but faith looses that difficulty.
6. They are submissive under their losses, maintaining their love to an afflicting God, and their esteem of the gospel under all their losses, 2 Sam. 15:25, 26. They will not cast out with God and the gospel for world's enjoyments, nor think the worse of him, because he takes back his own, or denies them what he is not obliged to give
them. If such thoughts rise in their hearts, they will wrestle against them, mourn over them, condemn themselves for them, and return to their temper. The contrary disposition prevailing in proud hearts, Satan blows the coal, and oft-times it has a desperate and fearful issue; as in Ahithophel and others.
7. They will take no sinful method to prevent their losses, nor yet to recover them, or shift under them. When life lay at stake with those worthies mentioned, Heb. 11:35. they would not accept deliverance on any sinful terms; when Joseph was sold for a slave, he would not buy his freedom with defiling his conscience. That is losing for Christ's sake and the gospel's, and them that so lose, Christ will make up; when they that go out of God's ways into sinful ways, which honour not God, but the devil, either for preventing or recovering, will find their loss doubled by these means.
8. Lastly, The more that created streams are dried up, the more closely they will seek after the fountain, 1 Tim. 5:5. It is for this very cause the Lord trysts his own people with crosses and losses; as Absalom set Joab's corn-field on fire, the Lord caused a burden to be blown off the back of his people, that they may run their race more speedily; dries up a stream of comfort in a created person or thing, that they may come with greater appetite to the fountain of comfort.
II. The next head is to consider the hundredfold secured to such losers. This is not an hundredfold in kind, but an hundredfold in value. Such as,
First, The peace and pleasurable reflection on the way of losing it, 2 Cor. 1:12. When the losses of untender unholy men leave a sting behind them, in that they find they have lost for their lasts' sake; theirs shall afford them a pleasure, that their losses come not that way, but in a cleanly providential way, by the hand of God taking a
trial of them, what they can lose and part with for him. This is an hundredfold more; for,
1. This peace is a Christian, spiritual benefit, flowing from the Spirit's leading, of a man in the way of God; therefore more valuable than the having of temporal good things, which is a common benefit. He may thus reflect, "Had I been left to the swing of my lusts, I might have sustained all this loss by my sinful hand bringing it on; but O how am I obliged to preventing grace!"
2. Such losing is a piece of honour that God puts on his people, 1 Pet. 4:14. Whatever impossibility there is to reconcile this with the world's false notions of honour; according to the scripture and reason, it is certainly an honour, to have some considerable thing in the world, and a heart to part with for Christ, Heb. 11. And therefore we expect that the greatest sufferings for Christ, will have the richest incomes in the other world.
Secondly, The cordial satisfaction in the way of parting with it. There are two things meeting here, which make an hundredfold more to spring up in the way of satisfaction.
1. The consideration that Christ will condescend to take such a token of our love off our hand, Acts 5:41. It is obligement to the lover, that the beloved party will accept a token of his love; though by that means he has less in his hand than his rival, from whom such a thing is not taken, he has more in hope. All is the Lord's, and that he will take anything off our hand as a token, will be in the eyes of humble souls a great condescension.
2. The consideration of the Lord's giving a heart to part with it to him. Every serious soul will value this a hundred times more than the having of the thing parted with, 1 Chron. 29:14. For the latter is but a
common gift, but the former a gift of special grace, Phil. 1:29. And there is far more of the love of God in the one than in the other; for it argues special love.
Thirdly, Contentment with the low and afflicted lot. All the abundance of the world cannot give contentment; but losers for Christ's sake and the gospel's have their worldly loss made up with a gain in the frame of their spirit. A spirit suited to one's lot, brought down to the afflicted condition, is a hundredfold more than what is lost. That is a valuable lesson, Phil. 4:12, "In all things I am instructed, both to be full and to be hungry, both to abound and to suffer need;" to have one's thirst abated, as their drink is dried up; to have their desires narrowed as their enjoyments are, Psal. 37:19. This is an hundredfold; for,
1. Contentment with a little is more valuable by far, than even contentment with much. For it is more difficult to reach, and speaks more of the reality and strength of grace, Psal. 37:16. It is a good exchange, when what is taken off our comforts, is made up in adding to the contented frame of spirit.
2. The narrowing of the desires of worldly comforts, is better than the enlarging of one's possessions and enjoyments. For the former is cutting short of our lusts, the other food to them.
Fourthly, A particular care of heaven about them for their supply, 1 Pet. 5:7. Losers for Christ have in all ages been the peculiar objects of heaven's care and concern, to their upbearing and throughbearing, John 14:18. "I will not leave you comfortless." And none have been better seen to than the children of providence, who have been as the lilies clothed better than Solomon in all his glory. Hence an afflicted lot of saints has been the time of greatest experience; and they have
had richest incomes, when living from hand to mouth, Rom. 5:3, 4. This is an hundredfold, for,
1. The suitableness of it to their real needs, Matth. 6:32. They have a promise, Phil. 4:19, "My God shall supply all our need, according to his riches in glory by Christ Jesus;" and God, who is their Father, is a good judge of what these needs are, and will see to suit providential supplies unto them. He has all in hand, and is able; he loves them tenderly, and will give them what is good.
2. The seasonableness of it. Providential favourable casts in this case are double gifts from the timing of them, as being laid in in a nick of time, when they may be most useful, as in Mordecai's case.
3. From both these they bear an impression and character of the divine care and love, so that though for the matter of them they have very small things, yet the image and superscription they bear will make them of much bulk. Thus Esau's countenance was a vast mercy in Jacob's esteem, Gen. 33:10. And many a thing, which some would account a mere trifle, has filled a saint with joy.
Quest. How can that be? Ans. On these reasonable grounds. (1.) The things coming as an answer of prayer. A straitened lot in the world, makes God's children carry even their smaller matters to their prayers; and there are answers of prayer in these cases. (2.) Coming as an accomplishment of a promise depended on by faith. The promise comes as low as to the bread and the water. And the sap of a promise is matter of joy, though it were but a drop.
Fifthly, A particular allowance of communion with God, and access to him in duties, made to these losers; that as their trials are greater than those of others, their supports may be conformable, Cant. 1:7. "Tell me, O thou whom my soul loveth, where thou feedest, where
thou makest thy flock to rest at noon." Not that they would get these however they carry themselves, but that the Lord has allowed it them being duly exercised by their trials, which was sealed by Paul's experience, 2 Cor. 12:10. "I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake; for when I am weak, then am I strong." This is agreeable to,
1. The goodness of God, that where he closes the door of the creature fastest on his people, he opens his own the wider; and that they who find the world deafest to their cries, find him most ready to answer them.
I. To their exigence. The drying up of created streams of comfort, makes people more sensible of their need of the fountain, and to thirst the more for it. And those that are most pinched with sense of need, will readily come best speed at the throne of grace. Luke 1:53, "He hath filled the hungry with good things, and the rich he hath sent empty away."
3. To the experience of the saints in all ages. Those who have had or were to get the greatest trials, were they that had the largest portion of spiritual enjoyments falling to their share. And the greatest sufferers and losers have been the greatest gainers in that respect, as in the case of Jacob, Joseph, &c.
Now this is an hundredfold: for,
1. Communion with God is better than the best things the world can afford; one of the kisses of his mouth is preferable to all the treasure the world casts into one's lap, Psal. 4:6, 7. This made confessors take joyfully the spoiling of their goods, and made martyrs joyfully meet death, made Paul and Silas sing in the prison, and the three children easy in the fiery furnace.
2. It is heaven on earth, Rev. 2:17, "To him that overcometh will I give to eat of the hidden manna." The saints carried to glory leave all their worldly enjoyments behind them, as Elijah dropt his mantle; and they miss them not there, getting full, immediate, uninterrupted communion with God instead of all; more than we miss the starlight, when the sun shines in his meridian brightness. And communion with God here is a foretaste of heaven.
3. Access to God in duties, eases God's people of a burden of care, getting it cast over on the Lord, whereby they are sustained under their losses, Psal. 55:22. Many a time the children of God have gone to duty sore bowed down under divers pressures, and have come away with the load taken off their spirits, as in the case of Hannah, 1 Sam. 1:18. So that what was as a mountain before, becomes like a mole-hill. And it is an hundredfold better to be strengthened from above to go lightly under a burden, than to have it taken off.
4. It makes them find the sweetness of the Bible, and suck the sweet of the promises, Psal. 119:49, 50. "Remember the word unto thy servant, upon which thou hast caused me to hope. This is my comfort in my affliction; for thy word hath quickened me." While world's ease makes the heart fat as grease, insensible to the consolations of the word; affliction with access to God under it, causes the word relish with the soul, makes a sweetness to be felt in those parts of the word where it was not felt before.
Lastly, The spiritual good effects whereof worldly losses are the causes and occasion, being sanctified. Such are especially,
1. Weanedness from the world, Psal. 131:3. "My soul is even as a weaned child." The Lord's laying gall and wormwood on the breasts of the creature, is a blessed means to wean them therefrom; his setting fire to their nest in the world, moves them to seek their rest in
God, Cant. 4:8. This makes them long to be home, and to be looking heavenward, and mending their pace.
2. Seeking to get their wants made up in Christ. The world's frowns make them more solicitous for his smiles; while worldly comforts are plucked from them, they endeavour the more to fasten their gripes on him, making a blessed exchange of the world for Christ, Heb. 3:17, 18. This makes them many times to say, "I had perished unless I had believed," being driven to their spiritual good by afflictions.
3. Lastly, Living by faith, Psal. 27:13. "I had fainted, unless I had believed to see the goodness of the Lord in the land of the living." When created streams are dried up, people must either fetch in their comfort from another quarter, or they must want. For this cause God sweeps away from his people, many times, their comforts of sense, that they may learn to live on the promise by believing.
III. I shall now consider the burden going along with the hundredfold, with persecutions; it implies three things.
1. That in the course of worldly losses and troubles, the hundredfold shall be made forthcoming to them, Heb. 10:34. "Ye took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance." The Lord will not leave his people comfortless, while matters are on a run against them. But as Satan and an ill world are taking away from them on the one hand, he will be laying in to them on the other. While the world closeth its doors on them, God will open his to them.
2. That the hundredfold in this life, doth not secure the receivers, as to worldly ease thereafter. An end of troubles in this world is not to be expected while we are in it: but though the shower has been great and long, the clouds will return after the rain; and after one loss
another will come, that a new trial may be taken of the Lord's people. However much they have endured, they must expect to meet with more. A change of troubles there may be, but there will be no end till the great change come.
Lastly, However, no worldly losses nor troubles shall be able to stop the course of the hundredfold. Let them be never so weighty, the Lord can let in what will downweigh them all, Hab. 3:17, 18. "Although the fig-tree shall not blossom—yet will I rejoice in the Lord, I will joy in the God of my salvation." So that let the cloud be never so thick, the eye of faith may see how to get through it; for God lays no trial on his people, without allowing them sufficient furniture for bearing it.
IV. The security given for the hundredfold to the losers for Christ's sake and the gospel's. Concerning which observe these two things.
1. It is Christ's own security. He has engaged for it to his people. And, (1.) He is able, for he is the great Trustee of the covenant, in whose hands all the benefits of the covenant are lodged, to distribute them to poor sinners, Matth. 11:27. (2.) He is faithful, and cannot break his engagement, for he is truth itself; and it is impossible that he should fail.
2. It is the security of his word; he has given his word on it. And that requires faith in us, viz. That we trust to that security for the hundredfold, so shall it be made forthcoming.
I. I shall now shut up this subject with a word of improvement.
USE I. Of information. This doctrine lets us see,
1. That even an afflicting God is a bountiful God, ready to deal bountifully with us, in our most straitening circumstances. Whatever he calls you to part with for him, he is ready to give you more and better in its stead. Think not then that he is a hard master. For however short by the head he sees meet to hold you, it is your own fault if ye be not gainers by all worldly losses and troubles, 2 Chron. 25:9.
2. Here is the mystery of the sweet peace and joy that martyrs, confessors, and others have had in their trials and afflictions, Heb. 10:34. They enjoyed the hundredfold. And therefore they preferred Christ's Cross to the world's crown; they would not accept of deliverance on sinful terms, because so they would have forfeited the hundredfold. Whatever trouble without their crosses and losses brought on them, the hundredfold gave them a peaceful calm within.
USE II. Labour to manage your losses and crosses in a world, so as you may gain the hundredfold. And,
1. Learn to sit loose to the world, and all things and persons in it, that at Christ's call ye may be ready to part with them, or your comfort in them, Luke 9:23. Let them hang loose about you, that on occasion ye may easily drop them. It is the gluing of our affections to them, that makes it so hard for us to part with them.
2. Whatever way they are taken from you, or withheld from you, make God himself your party, and quit them to him, for his sake and the gospel's, Job 1:21. Thus God will be the party receiver from you, and you may look that he will recompence you. Though you have mismanaged that already, yet there is room to help it, repenting of your unwillingness to part with them, and your not quitting them to him. Let the heart now quit its hankering after them again, for his sake; and all will be set right.
3. Trust him in the promise of the hundredfold; believe that he will make up your losses accordingly, if not in kind, yet in value: and assuredly ye shall not be disappointed, Rom. 9 ult. "Whosoever believeth on him, shall not be ashamed."
Lastly, Seek of him the hundredfold according to his promise, and wait for it in the use of means. In the leaving worldly enjoyments for him, ye make an exchange, taking Christ instead of what you lose; now pursue that, that ye may have that comfort from him, and much more, than ye have lost.
I shall proceed to the main point I intend to discourse on from the text, viz.
DOCT. There is another world than this, a world to come, wherein men will receive their part for eternity.
This is an awful subject, and what we know very little about: yet so much is revealed concerning it, as God saw necessary, though not to satisfy our curiosity, yet for our salvation. In speaking to it, I shall,
I. Shew some things imported in this.
II. Confirm the being of another world, a world to come, wherein men shall receive their part for eternity.
III. Essay to give some view of the other world.
IV. Make application of the whole.
I. I am to shew some things imported in this doctrine, That there is another world than this, a world to come, wherein men will receive their part for eternity. It imports,
1. That this world is a place wherein men receive their part only for time. The parts and portions distributed by divine providence in it, are very different; some are high, others low; some rich, others poor; some healthy, others sickly; some in prosperity, others in adversity; some spend their days in pleasure, others eat with pleasure. But all these things are only for a time; these different states are only to last for a certain number of years, which being expired, things shall be set on a quite different footing in the other world. So,
(1.) The smiles, comforts, and advantages of this world that any do enjoy, will in a little time have an end. It is a pity, that any should value themselves upon them. They are but the conveniences they have in the inn, in their way to the other world, and are neither eternal nor pledges of welfare in eternity, Luke 12:19–21.
(2.) The afflictions, crosses, and miseries of this world, will shortly have an end too. As the summer-warmth therefore will not last, neither will its winter-blasts. Both the saint and the sinner will quickly remember them as waters that fail; the one exchanging them in the other world with eternal joys, the other with eternal sorrows.
2. That our main concern lies in the world to come; for there our eternal state is to be settled, there we are to have our portion for eternity. As is the weight of eternity to time, so is the world to come to the present world; and as time will be swallowed up in eternity, so ought our temporal concerns to be engaged in concern about the world to come. It is fearful heedlessness to behave otherwise.
3. Men must pass out of this world into the other world, from out of the world we see, into the world we see not; otherwise there could be no receiving our part in it.
(1.) We must all leave this world, and that passage is by death. That is the way of all flesh, Psal. 89:48. "What man is he that liveth, and shall not see death? Death is our going hence, Psal. 39 ult. And our whole life is a journey through the world, to the end of which journey we come at death, Eccl. 9:10. However unwilling men may be to leave the world, no art nor might can alter the statute, Heb. 9:27. "It is appointed unto men once to die."
(2.) We are not done when dead. We do not cease to be, when we cease to breathe in this world; neither do we cease to act, when all bodily motion fails with us. We leave our dead bodies to our friends, for them to lay up in the grave in the lower parts of this earth, but we pass away from among them, for the soul is the man; and they cannot keep us still, nor can we abide; but dropping the mantle of the body, we fly away.
(3.) We enter then into the other world; as at our birth we are born of our mothers into this world, at our death we are born into the world of spirits. That world which we now hear of, we will then see; and that state we are now making forward to, we will then arrive at. When we are lost to our friends we leave behind us weeping, we will be found of others before us, and perceived as new incomers into their world.
4. This world itself passeth away, the other world will abide for ever; the age of the one is but time, that of the other is eternity; so the former gives place to the latter.
(1.) This world is passing, 1 Cor. 7:31, 1 John 2:17. It is long since it began, and it will have an end. Its glass is running, and the last sand thereof will run out at length; the sun and moon are by the appointment of God to make so many rounds, and then time comes to an end, and the fabric of this evil world is dissolved. There was a
curse laid on it for man's sin; that deluged it with water once; and in the end will burn it up with fire. So,
[1.] The weary land to the godly will vanish out of their sight; the waste howling wilderness, wherein they had many a heavy heart, for their own sins and miseries, and those of others, they will see no more forever. It is a world that will not mend, but spurns all means of amendment; it will be destroyed at length, they looking on and seeing the vengeance.
[2.] The land whereon the wicked set their hearts, as the only pleasant land, will sink under their feet, and leave them to drop into the pit of destruction in the other world. It is the stage of their wickedness now; but God will take it down; it is the sink of sin, but it will be burnt up. And they that took it for their portion, will perish, and their portion with them.
(2.) The other world will abide for ever; for there men live eternally, and therefore it must be eternal. The seat of the blessed was never defiled by men's sin, therefore there will be no passing away of it, even when the visible heavens shall be dissolved, which afford light and covering to sinful man; and the seat of the damned will abide for ever; for there the everlasting fire into which they are condemned, will be kept on; and there is the place of everlasting punishment. So in a sort, it will be for evermore the world to come, in the sense that conservation is a continued creation. Hence,
[1.] Entering in the other world, men are at the end of their journey, at their utmost point; they are no more travellers, but at their home, their everlasting home, Rev. 3:12. Luke 16:26. There is no coming back again into this world, and there is no passing out of that world into another, for there is none to succeed to it.
[2.] Whatever men's portion in that world is, it is sure; for it is an abiding world. Men's portion in this world cannot be sure, because the world itself is not so; it is like the foam on the water, which is liable to perishing, because the water itself is still in motion; but that world is not liable to passing away; happy are they who lay up for themselves treasures in heaven.
5. Lastly, Men are to receive, each one at length, his part for eternity. What we get now in hand, is but for time: worldly good things are so, and even the grace given now is the provision given for our journey through time, and is liable to many changes, if not in itself as real inherent grace, yet as to the sense thereof as relative grace; but when we come to the other world, we will receive what falls to our lot for all the ages of eternity. Hence,
(1.) Men's being is to be continued through eternity. God was from eternity, and will be to eternity; we had indeed a beginning of our being, but it will have no end. Our being in this world will soon come to an end; but when we cease to be in this world, we will be in the other. Though the body is mortal, the soul is immortal, and will never cease to be. Death will dissolve the union betwixt soul and body; but it will not touch the soul to put an end to it.
(2.) Our state in the other world will continue for ever, as it is fixed and determined at death, Eccl. 11:3. If we die in the favour of God we will never lose it: if we die out of it, we will never recover it; for our state in the other world will be eternal. Now, if we be wrong, we may yet get right again; but there is no mending of our state.
(3.) Lastly, Our great work now then must be to have a happy part secured for us there. Were it believed, that the moment is abiding us, wherein we shall be set down in an unalterable state; there could not be so little care about it, to have it right. But alas! the din of this
world, will not suffer the report from the other world to take place with us.
II. I shall confirm the being of another world, a world to come, wherein men shall receive their part for eternity. And to establish the notion of that world in the general, consider,
1. There is an invisible world actually in being, namely, the world of spirits, distinct from our visible world, Heb. 1:2; Col. 1:16. Invisible it is, not in respect of the inhabitants thereof, for the saints that are there are in light, and even the rich man in hell is said to see Lazarus in Abraham's bosom; but in respect of us who are in the world, it is invisible. This is that other world, into which, we say, the souls of men do pass, going out of this world by death.
This is the world to come spoken of in the text, of which heaven the seat of the blessed is a part. For it is evident, that it is in heaven the losing saints shall receive eternal life, even in the heaven that now is; and that their heavenly eternal life is not put off till the last day, Phil. 1:23; Luke 24:51; 2 Cor. 5:1.
The only difficulty now is, how that world now in being, can be called the world to come. To which it is answered, that it is so called in respect to us, who have now no part or place in it, as in this world, but at death are to get it. So that though in itself it is come already, yet as to us it is to come. Further,
2. That world will at the end of time be extended, to the comprehending of the new heavens and new earth, which will take place after the conflagration of this world. That there will be a passing away, an end of this world, appears from 1 John 2:17. a perishing of it, Psal. 102:25, 26. and that it will be by fire, 2 Pet. 3:10; and that God will create new heavens and earth upon the back of
that, ver. 13. "Nevertheless we, according to his promise, look for new heavens, and a new earth, wherein dwelleth righteousness." These will be a new world, not belonging to this world, which then will be gone, but to the other world, the world to come.
And in respect of this addition, the other world is the world to come, which is not now in being. And so the world to come will comprehend all, even that space which this world now takes up. And thus the now invisible world will be enlarged, like a house whose rooms are enlarged by taking down the partitions.
3. In that world there will be a quite new state of men and things, 1 John 2:17. "The world passeth away and the lust thereof; but he that doth the will of God, abideth for ever," Rev. 21:4. "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 passed away." As is the difference betwixt men and their business on a journey, and when come to their journey's end; so will the difference be of the state of men and things then, from what they are now. The other world brings along with it another state, and so constitutes a change, which is our change by way of eminency, Job 14:14. As all the changes we meet with in this world, fall short of the change we make when we come out of the belly into the light of this world; which would give us the greatest surprise, had we the full use of reason then; so all the changes we are acquainted with now, as from health to sickness, or from sickness to health, &c. must needs fall short of the change that we will undergo, entering the other world.
Now to evince the being of another world, a world to come, consider,
1. The scripture expressly mentions a world to come. So in our text, and Matth. 12:32. "Whosoever speaketh against the Holy Ghost, it
shall not be forgiven him, neither in this world, neither in the world to come." Eph. 1:21. "Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come." What doubt then can they entertain of it, that believe the scriptures to be the word of God? I own, the world to come is sometimes in scripture used for the state of the church under the gospel, as Heb. 2:5. "For unto the angels hath he not put in subjection the world to come, whereof we speak." But it is not always so used, Eph. 1:21, just cited. And where it is so used, it is borrowed from the prophets of the Old Testament, who spoke of the gospel church under the notion of a new world, Isa. 65:17. to the end. But then it must also be owned, that the prophets in such passages had also the other world in view, and from thence borrowed their expressions for the gospel-church, which still confirms the being of a world to come. Hence Peter, 2 epist. 3:13 forecited, proves it from Isa. 65:17. "For behold, I create new heavens, and a new earth: and the former shall not be remembered, nor come into mind. And such compound senses of passages are usual with the prophets, as Isa. 26:10. "Thy dead men shall live, together with my dead body shall they arise." Hos. 6:2. "After two days will he revive us, in the third day he will raise us up, and we shall live in his sight." So Rev. 6:12, &c. and 7:9, &c.
2. The scripture so speaks of the world we are in, as it supposes the being of another. The scripture usually calls it, not simply the world, but this world, as Jam. 2:5; 1 John 3:17. and 4:17. this present world, 2 Tim. 4:10; Tit. 2:12. Now why should it be called this world, if there were not another world? and this present world, if there were not a world to come? Yea, this and the other world are expressly opposed, Luke 20:34, 35; Eph. 1:21; this time, and the world to come, in the text; this world, and eternal life, John 12:25. All which plainly declare, that there is another world than this.
3. There are beings who are not inhabitants of our world; therefore there is a world invisible to us, whereof they are inhabitants. The man Christ was in our world for some time, but now is no more in it, John 16:11. But somewhere he must be, and it is plain he is gone out of this world into the other world to his Father, John 13:1. There are angels, good and bad, which belong not to our world, as appears from their appearances and actings recorded in scripture; and the denial of them by the Sadducees is condemned, Acts 23:8. Therefore there is another world they belong to.
4. The nature of death and the immortality of the soul evince this point. Death is going out of this world, Psal. 39 ult. Job 14:2. John 13:1. not in respect of our bodies, which are laid up in it, but in respect of our souls, that then return to God who gave them. There must then be another world into which they go. Death dissolves the union betwixt the soul and the body, and the body into parts of which it is made up; but it cannot dissolve the soul into parts, which is a simple spirit; but being loosed from the body, and leaving this world, there must be another world that it is received into. This is plain from the parable, Luke 16 where Lazarus dying is said to be carried into Abraham's bosom, and the rich man being dead and buried is said to be in hell.
5. It is evident that, in this world, it is generally best with the wicked, and worst with the godly. Look abroad and see into whose hands is the wealth, honour, and ease of this world mostly given? Have not the wicked the greatest share of these by far? And are not adversity and various afflictions in this world, in a special manner the lot of the godly? 1 Cor. 15:19. Do not many wicked ones prosper on to the end, without any remarkable punishment before the world? and many godly go with a bowed down back to the grave, without any remarkable change into prosperity? Now consider withal the justice
and holiness of God, his goodness, wisdom, and love to his people. And thence you will be obliged to conclude, that there is another world, a world to come, wherein all odds shall be made even, wherein it shall be perfectly well with the righteous, and ill with the wicked. It is inconsistent with the divine perfections, that it should be otherwise. What wise or good governor will heap favours on ill men his enemies? and bear hard on good men his friends, always? If he do it at a time, it must be for trial only, but it will not be always so.
6. Conscience within men bears witness to this truth, that there is another world, rewards and punishments after this life. How many good and wise men have suffered death and most exquisite torments here, in the hope of happiness in another world? Heb. 11. How many wicked and ungodly have been under the greatest terrors, in the view and expectation of misery there? These have seized men for crimes the world knew not of, and men who have been in no hazard of punishment from men. And so natural to men is this notion of another world, that there are few or no nations on the earth, however barbarous, that have not had it. What is it men are so afraid of at death, or in the view of death, but their state in another world?
7. Wherefore did God make man? capable of a happiness he never reaches in this world. Surely he made him for his own glory; but how little glory, how much dishonour has he by him here? Surely God made not man in vain; therefore there is another world, where God will have his glory of man, and the lovers of God will reach the happiness they are capable of. Consider,
(1.) All men desire immortality, or an eternal being in a happy state. This is so woven into our very nature, that we can never absolutely put it away from us, but in every state of man it has been with him; therefore it is from God the author of nature. Yet it is evident, this
cannot be obtained here; nevertheless it is not in vain, for that consists not with the goodness of God, that it should be so; therefore there is another world in which it may be satisfied.
(2.) Where the grace of God has touched the heart, there is framed by the Spirit an earnest desire of the perfect enjoyment and glorifying of God, Rom. 8:23. 2 Cor. 5:2. These are not to be obtained in this world; therefore there is another world in which they shall; for it cannot be that God would create such an appetite after perfection in his saints never to be satisfied. The work of grace is carried on in the soul by degrees, through the Spirit; and it cannot be that God will leave his work imperfect. It is not perfected here; therefore there is another world where it will be perfected, where they shall perfectly enjoy and glorify God.
(3.) Where grace reaches not now, men continue till death in a state of sin, dishonouring God; therefore there is another world in which God will have his glory of such men; for God cannot fall short of his end in making them. Now there is no beginning of a work of grace after death, Eccl. 11:3. that these should glorify him actively in a state of happiness there; therefore they shall glorify him there passively in a state of misery.
(4.) The dignity of our nature as made rational souls, quite above the beasts that perish; akin to the angelic tribe, yea made after God's own image at first; must needs bear us in hand, that as we consist of one part not of the nature of the earth, but a spiritual substance; so we are not to perish with the earth, but will at length, since we are not to stay here, be inhabitants of another world.
8. There are not wanting emblems of another world after this, to teach us it by the eye, as well as by the ear. There was a pure and undefiled world that Adam was brought into, wherein was paradise,
by which heaven is expressed in scripture. This quickly went out of sight. And a defiled, sinful, miserable world succeeded, much like what it is now, that lasted long. That old world was destroyed by the waters of the flood, and a new world succeeded to it thereafter. An emblem of the destroying of this by fire, and another world coming in its room. There was the state of the world under the law, and the state thereof under the gospel, that was long prophesied of under the name of the world to come, before it came. And even the constant revolutions of winter and summer, night and day, may serve for memorials of the great change of this world, with another world to come.
Lastly, The world cannot be fulfilled, if there be not a world to come; for sure in many parts thereof it is not fully accomplished in this world. Now it is more sure than heaven and earth, and must be completely fulfilled; and therefore there is a world to come in which it must be so, that the veracity of God may be entire.
(2.) The promises of the word are far from being fully accomplished in this world; and therefore they who by faith betake themselves to them for their portion, must not only live in faith, but die in faith, Heb. 11:13. In this world there is a begun accomplishment of them; but certain it is, that God's people have always vastly more in hope, than in hand, 1 Cor. 2:9. But their faith and hope should be vain, were there not a world to come.
(2.) The threatenings of the word are not fully accomplished in this world neither. Many ungodly men live and die in peace, as far as the world can discern, Job 21:18. Psal. 73:3, 4. Yet most terrible things are denounced against them in the word; and that they are not accomplished in this world, is an infallible proof, that there is another world in which they shall.
A DESCRIPTION OF THE OTHER WORLD
III. Having evinced the being of another world, a world to come, we shall now essay to give some view of that world. And here we are much in the dark, knowing but very little of the subject; and therefore it is a very scanty view we can pretend to give of it. The reasons hereof are,
1. We are while in this body creatures of sense, and much of the knowledge we have arises from our senses; but thither our senses cannot reach. We see, and hear, and feel much of this world lying in wickedness, whereby we are in a capacity to judge thereof; but in respect of these our senses, and all other, that world is as if it were not at all; so that those who are immersed in sense, void of faith, heed not the world. There are loud songs of joy and praise among the saints in that world, and howlings among the damned there; but listen we as we will, we can hear neither. There is shining glory in one part of it, and darkness and misery in the other; but neither of them can our eyes perceive.
2. The communication betwixt our world and it, is stopt beyond the power of men to open it. Men have opened a communication betwixt us and the most remote parts of this world; they have found means to pass the vast oceans between them and us, to go to them that dwell in the utmost parts, and to return and give us descriptions of their part of the world, and the manner of the inhabitants. But the invisible world remains yet the unknown land to us, and will do so to the end. There is a passage to it, but not at our will neither; but there is no passage back again to us. All of us have friends and acquaintance there before us, but no more communication betwixt them and us, than others.
3. Though there have been apparitions of inhabitants of that world, unto some of our world, both of good angels and of saints, Matth. 27:53, and of evil angels, Matth. 4; yet it is observable, that these were quite extraordinary, and happened but to very few; that men are very unable to bear the sight even of good angels, or to converse with them, Dan. 8:17, 18; and that the accounts they have brought concerned men's duty, or events to befal in this world, and not to give them descriptions of the other world whence they came. And if at any time evil spirits have offered reports of that kind, they cannot be depended on, for the devil is "a liar, and the father of it," John 8:44. And apparitions of the dead are very suspicious; and it is like Satan offers in that kind many illusions, as is thought he did in the case of the apparition of Samuel, 1 Sam. 28.
4. The Lord has made the revelations concerning the other world but sparingly in the word, from whence we get our notices of it. There is as much there discovered about it, as is necessary for us to know for our salvation. The happiness of the inhabitants of one part of it, and the misery of the other, are in the general, plainly laid before us, to stir us up to our duty, to see timely how to be right posted there; but certainly there is a vail drawn over many particulars concerning it, which we will never be able while here to draw by, 1 Kings 10:7. Besides, we are slow of understanding what is revealed about it.