The Sin Against the Holy Ghost, Sermons · Sermon 11
THE ELEVENTH SERMON.
HEBR. 10. VER. 30.
30 For we know him that hath ſaid, Vengeance (belongeth) vntounto me: I will recompenſe, ſaith the LORD. And againe, The LORD ſhall iudge his people.
NOw are we to cōſider of the laſt branch of this verſe, theſe wordes: The LORD ſhall iudge his people. Wherin wee may note,
1 Who ſhall iudge.
2 Who ſhall be iudged.
3 The kind of iudgement.
foreign IEHOVAH ſhall iudge his people. So ſings Moſes in Deut 32. calling him that ſhall iudge by the name IEHOVAH; theaSee my third Lecture vponupon Amos 1. p. 25. honorableſt name belōging to the great God of Heauē. Much might be ſpoken of it, would I apply my ſelfe to the curioſitie of Cabaliſts & Rabbins. I might ſay of it, that it is nomē bZanch. de Nat: Dei Lib. 1. c 3.foreign, ſo reputed by ſuperſtitious Iewes; a name not to bee pronounced, not to be taken within polluted lipps. In which regard when, reading the Scriptures, they meet with this name either they paſſe it over with ſilence, making obeiſance with their bodies in token of reverence; or elſe for it they read Elohim, or Adonai, directed by the points it hath: and when writing any place of Scripture, they are to expreſſe this name, they meddle not with the proper letters and characters of the word, but they expreſſe it ſometimes by points, 3. or 4. diſpoſed in ſome order, agreeable to their fancies; ſometimes by 3. Iods and one Camets vnderunder them, all included within a circle.
I might ſay of it, that it is nomen Tetragrammaton, a name in Hebrew but of 4. letters, of 4. letters foreign, as they ſay; for that the name of God in all tongues and languages generally conſiſteth of 4. letters; and thoſe foure letters in Hebrew are al letters of reſt, whereout they gather a myſterie, that the reſt, repoſe and tranquillitie of all the creatures in the world is in God alone.
I might ſay of it, that many hauehave conceaued it to be a powerfull name for the working of miracles, and that thereby Chriſt and Moſes hauehave done great wonders. But my tongue ſhall never enlarge that which my ſoule abhorreth; their braine-ſicke, ſuperſtitious, and blaſphemous inventions.
Yet ſure there is ſome ſecret in this name. It is plaine, Exod. 6.3. where the Lord ſpeaking vntounto Moſes ſaith: I appeared vntounto Abraham, to Iſaac, and to Iacob, by the name of a ſtrong, omnipotent, & all ſufficient God, but by my name IEHOVAH was I not knowne vntounto them. I vnfold this ſecret. Firſt it importeth the eternitie of Gods eſſence in himſelfe, that he iscHeb. 13.8. yeſterday, and to day, and the ſame for ever, dApoc. 1.8.which was, which is, & which is to come. Againe it noteth the exiſtence and perfection of all things in God, as from whom all creatures in the world hauehave theireAct. 17.28. life, motion, & being. God is the being of all his creatures, not that they are the ſame that he is, but becauſefRom. 11.36. of him, & in him, and by him are all things. And laſt of all it is the memoriall of God vntounto all ages, as himſelfe calls it, Exod. 3.15. the memoriall of his faithfulneſſe, his truth, and his conſtancie, in the performance of his promiſes. And therefore whenſoever in any of the Prophets God promiſeth or threatneth any great matter, to aſſure vsus of the moſt certaine event of ſuch his promiſe or threatning, he addeth vntounto it his name IEHOVAH.
In ſteed of this name IEHOVAH, the moſt proper name of God, the 70. hauehave ever put foreign, as doth our Apoſtle alſo in my text: foreign, a name of power, well ſuiting with the liuing, true, and only God. For he hath plenum foreign. The power and authoritie, he hath over all things is ſoveraigne, and without controlement. Hee that made the heavens and ſpread them out like a gPſal. 104.2.curtaine, to cloath himſelfe with light as with a rayment, he can againehEſai. 50.3. cloth the heavens with darkneſſe, & make a ſacke their covering. He that made the Sea to lay theiPſal. 104 3. beames of his chamber therein, and placed the kIerem. 5.22.ſands for bounds vntounto it, by a perpetuall decree not to be paſſed over, howſoever the waues thereof ſhall rage and roare, he can with a wordlIob. 26.12. ſmite the pride thereof. At his rebuke the flouds ſhall be turned into amEſai. 50.2. wilderneſſe, the Sea ſhall be dryed vp, the fiſh ſhall rot for want of water, and dye for thirſt. Hee that made the dry land, and ſonPſal. 104.5. ſet it vponupon foundations, that it ſhould never moue, hee can cover her againe with the deepe, as with a garment, and ſo rocke her, thatoPſal. 107.27 ſhee ſhall reele to and fro, and ſtagger like a drunken man. So powerfull a God may well be named from power, foreign the abſolute LORD, ruler, and commander of all things.
This name of power, foreign, vulgarly tranſlated LORD, is in the writings of the Apoſtles ſimply and abſolutely aſcribed vntounto Chriſt. (if thepZanch. de Attrib. l. 1. c. 17. learned hauehave made a iuſt calculation) 1000. times; & may ſerue for ſufficient proofe of the Deitie of CHRIST. For it imports thus much; that CHRIST theqHeb. 1.3. engraved forme of his father, ſitting at the right hand of the maieſtie in the higheſt places, is together with the Father and the Holy Ghoſt, the author and governor of all things, and in a very ſpeciall maner, he is the heire of the houſe of God, the mighty protector of the CHVRCH.
CHRIST the only begotten Son of God, he is the LORD; yet ſo, that neither the Father, nor the Holy Ghoſt, are excluded frō dominion. The Father is LORD, and the Holy Ghoſt is LORD too. For in all the workes of GOD ad extra (as ſome call them) each perſon of the TRINITIE hath his operation: yet ſo, that a common diſtinction be obſerued. For theſe workes of God (ſo called) ad extra, doe admit a double conſideration. For either they are begunne extra divinas perſonas, and ended in aliquâ perſonarum; or elſe they are both begun, and ended, extra divinas perſonas.
The workes of God begun externally, and perfected in ſome one of the perſons, what are they? They are ſuch as was the voice of the Father concerning Chriſt; rMat. 3.17.This is my beloued Sonne. A voice formed by all three perſons, yet vttered only by the Father. They are ſuch as was thatſMat. 3.16. doue deſcending vponupon Chriſt at his baptiſme; A doue fram'd by all three perſons, yet appropriate only vntounto the Holy Ghoſt. They are ſuch as was the body and ſoule of CHRIST; A body and ſoule created by all three perſons, yet aſſumed only by the Sonne of God. This is that obvious and much vſed diſtinction in ſchoole divinitie, Inchoatiuè, & Terminatiuè. For if wee reſpect the beginning of theſe workes, they are the workes of the whole TRINITIE, common vntounto all; but reſpect we their perfection and en…, they are no more common, but hypoſtaticall and perſonall; for ſo, the voice is the Fathers alone; the doue is the Holy Ghoſts alone; the reaſonable ſoule and humane fleſh are the Sonnes only.
Beſides theſe, there are other workes of God, as begunne, ſo ended alſo, extra perſonas, and they are of two ſorts; either ſupernaturall (ſuch I call the miraculous workes of God) or naturall, ſuch as are, the creation of the world, the preſervation of the ſame, and the government of it. And all theſe workes of which kind ſoever, whether miraculous, or workes of nature, they are common to the whole TRINITIE. The Father worketh, the Sonne worketh, and the Holy Ghoſt worketh, as in doing of wonders, ſo in creating all things, in preſeruing all things, & in governing all things, wherevpon followeth, that which I mentioned, that not only the Sonne is LORD, but the Father is LORD, and the Holy Ghoſt is LORD alſo.
Yet muſt I adde, that this name of power, foreign, or LORD, is moſt often and very ſpecially giuen vntounto Chriſt; for that hee hath receaued of God the Father, abſolute ſoveraigntie over all creatures in Heaven, in earth, and in the waters to doe with them all, as him liſteth; which his ſoveraigntie hee hath obtained, in as much as being made man, and hauing dyed for vsus, and for the ſinnes of the whole world, hee is become the mediatour of the new covenant. In which ſenſe the Apoſtle in my text calleth him the LORD; the LORD, who ſhall iudge his people. For the Father iudgeth no man, but hath cōmitted all iudgement vntounto the Sonne: ſo Chriſt himſelfe told the Iews, Ioh. 5.22. Thus far of him that ſhall iudge, called by Moſes, IEHOVAH, and by the Apoſtle here, foreign. He is the LORD Chriſt; Chriſt our LORD.
The LORD ſhall iudge his people.
His people] For there is a people, not his; even in the midſt of the Children of Iſrael, lineally deſcended from Gomer, that wife of fornications. Her firſt borne ſonne was by Gods appointment named foreign Iezreel, to remember them of the houſe of Iſrael, that for the much blood ſhed by Iehu in Iezreel, the chiefe citie of the ten tribes vnderunder Ahab, their kingdome ſhould ceaſe. They much boaſted of their name, for that they were called Iſrael, as if they could prevaile with God: but they came to be, of a baſe and vnnoble linage, to be called Iezreel a people diſſeminated, diſperſed, and ſcattered among the Gentiles: for the Lord brake the bow of Iſrael, in the valley of Iezreel.
The next fruit of her wombe was a woman child, called in like ſort by Gods direction. foreign Lo-ruchamah, to let the houſe of Iſrael further to vnderſtand, that it was the Lords abſolute reſolution, to take no more pitie vp on them, but to giuegive them vp into the hands of the Aſſyrians, by them to be led into captivitie, whereout they ſhould not returne at any rime.
She conceaued a third time and bare a ſonne, & called him as God hath cōmanded, foreign Lo-ammi, yet further to ſignifie vntounto the houſe of Iſrael, that therefore hee will not bee their God, becauſe they are not his people. Lo-ammi, you are not my people. This third imaginarie ſonne of Gomer, brought for a type of Iſrael, Hoſ. 1. is by Paule, Rom. 9. applyed to the Gentiles alſo. But how farre forth it may bee verified of either, either Iſraelites or Gentiles, that may bee conſidered. For of both, both Iſraelites and, Gentiles ſaith God, Hoſ. 2.23. I will call them my people, which were not my people; and, Hoſ. 1.10. God ſaith likewiſe: it ſhall be in the place, where it was ſaid vntounto them, yee are not my people; that there they ſhal be called, the children of the living God.
To ſhew therefore how farre forth it may bee verified both of Iſraelites, and Gentiles, that they are, or are not the people of God, I muſt diſtinguiſh. To be Ammi or Lo-ammi, the people of God, or not his people, admitteth a threefold vnderſtanding.
Firſt, A people may bee, or not bee Gods people in reſpect of Gods predeſtination, that his immutable decree concerning the ſalvation of ſome, and the damnation of the reſt, ſet downe by himſelfe from all eternitie. In which ſence there is among both the Iſraelites and Gentiles, Ammi, the Lords people, and there is alſo among them Lo-ammi, a people not the Lords. As many of them, as God foreknew (praeſcientiâ approbationis, as the Schoolemen call it,) ſpecially, as to louelove and like them, them hath he predeſtinated and choſē to be his people: the reſt whom ſo he foreknewe not (for otherwiſe to his abſolute preſcience all thinges are naked) the reſt, I ſay, whom ſpecially hee foreknewe not, them hath he ordained of old to bee no people of his.
Againe a people may bee, or not bee Gods people, in reſpect of the old covenant; the covenant of deſert, and of the Law: that covenant made betwixt GOD and Abraham, and Abrahams ſeed after him in their generations. In which covenant three things doe concurre: a condition, on Abrahams ſide to be performed; a promiſe of God vponupon the condition, to bee expected; and the ſigne of covenant. The condition to bee performed by Abraham is, Gen. 17.1. Walke before mee, and be thou vpright. Gods promiſe is, verſ. 7. I will be GOD to thee, and to thy ſeed after thee. The ſigne is verſ. 11. Yee ſhall circumciſe the foreskinne of your fleſh, and it ſhall be the ſigne of the covenant betweene mee and you. In which ſenſe the Iſraelites, the ofſpring of Abraham according to the fleſh, they were Ammi, the Lords people, choſen by God himſelfe to bee a precious people vntounto himſelfe. But the reſidue of the people, that then lived vponupon the earth, farre exceeding the Iſraelites in multitude, even all the Gentiles, they were Lo-ammi, a people not the Lords.
Laſt of all, a people may be or not be Gods people, in reſpect of the new covenant the covenant of grace, and of the Gospell, the new covenant made with the houſe of Iſrael, and the houſe of Iudah. Now no more diviſion; the ſeparation wall is taken a way; all were made one Church. This new covenant is regiſtred Ier. 31.33. After thoſe dayes ſaith the LORD I will put my lawes in their minde, and in their heart will I write them, and I will bee their God, and they ſhall be my people. In ſubſtance this new covenant agreeth with the old; only it is called new, becauſe of the manifeſtation of Chriſt, and the abundant graces of the holy Ghoſt giuen to his Church vnderunder the Goſpell. And here alſo for this new covenants ſake there is the Lords people, and a people not the Lords. As many as are members of the Church, and liue within her boſome, Chriſtians, whether true profeſſours, or diſſemblers, all are in this ſence Ammi the Lords people: but Turkes & Infidels, a farre ſurpaſſing number, they are Lo-ammi, a people not the Lords.
By this tripartite diviſion of ſuch as are, or are not Gods people, we may point at them that ſhall be iudged. They are the people of God: his people, not in reſpect of the old covenant, for that, being diſanulled and abrogated, is vaniſhed away. Albeit they that then liued when that covenant was of force, were alſo iudged by the LORD. But they are the Lords people, both in reſpect of the new covenant, and alſo in reſpect of Gods predeſtination, the LORD ſhall iudge the whole Church, and every member thereof, yea them whom he hath predeſtinated to be heires of ſalvation. The LORD ſhall iudge his people.
Now a word or two of the kind of iudgement.
Yet before I ſpeake of the iudgement here meant, giuegive mee leaue to remoue a ſcruple touching the laſt iudgement.
The whole world ſtands of beleeuers, or of vnbeleeuers. For the beleeuers it is plaine, Ioh. 5.24. that already they hauehave everlaſting life, and ſhall not come into iudgement. For the vnbeleeuers it is as plaine, Ioh. 3.18. that they are already condemned. Both are already iudged; beleeuers and vnbeleeuers; the beleeuers are ſaued, vnbeleeuers are condemned, what need then of any laſt iudgement?
I anſwere; very great need; even in regard of the iuſtice and goodneſſe of God, whoſe propertie it is, to puniſh all wicked & godleſſe men, and to honour and reward, all that are religious and Godly. Which ſince hee doth not fully doe in this world, there muſt needs be a laſt iudgement, when he ſhall fully doe it.
We ſee the courſe of this world; Malis benè eſt, & bonis male. Good men hauehaveaPſal. 73.4. bands in their death, but the wicked are luſtie, and ſtrong. Good men are ſo overlaid with miſeries, that their words are even ſwallowed vp; but the wicked are in ſuch proſperitie, thatbVerſ. 7. their eyes ſtand out for fatneſſe. Good men are even caſt downe into deſolation, but the wicked hauehave more thē heart can wiſh. cCicer. de nat. …or. l…b. 3.DIOG…NES the Cynicke in his time, ſeeing one Harpalus a notable thiefe, liuing a long time happily, was bold to ſay; Harpalum contra Deos teſtimonium dicere, quod in illâ fortunâ tam diu viveret. Wicked Harpalus liuing long in proſperitie, was ſome argument to Diogenes, that God reſpected not mans affaires.
The like experience hath ſhaken even the very Saints of God. It made Iob to ſay, chapter 24.12. MEN cry out of the the citie, and the ſoules of the ſlaine cry out, yet God doth not charge them with folly. It made Ieremie to expoſtulate with the LORD, chap. 12.1. O Lord let me talke with thee of thy iudgments; wherefore doth the way of the wicked prosper? why are all they in wealth that rebelliouſly tranſgreſſe? It makes the Godly, to whome…al. 73 10. waters of a full cup are wrung out, many times to take into their mouthes that paſſionate complaint, Pſal. 73.11. How doth God knowe it? is there knowledge in the moſt high? Loe, theſe are the wicked, yet prosper they alway, and increaſe in riches. Certainely wee hauehave cleanſed our hearts in vaine, and in vaine hauehave we waſhed our hands in innocencie; for dayly hauehave we beene puniſhed, and chaſtened every morning.
From this experience grewe that diſputation among the heathens; whether God regardeth men, and their buſineſſes? T…LAMON pu…s downe the ſtate of it in one verſe. Tully cites it lib. 3. de nat. Deor. NAM ſi curent, benè bonis ſit, malè malis; quod nunc abeſt. Doubtles if God had any care of men, & their actions, good men ſhould be in good eſtate, and wicked men in worſe. But now we hauehave experience of the contrarie; Improbis optimè, bonis malè eſt; wicked men hauehave their hearts eaſe, but good mē are in miſerie. TELAMON was no fitt man to make any conſtruction of Gods proceedings.
We in Chriſtianity for the thing, do know it to be true. Wicked Diues hath the world at will, whileſt poore Lazarus is hunger bitten, full of ſoares, and miſerable every way. The cō ſtruction we make of it is grounded vponupon diverſe texts of holy Scripture. GiueGive me leaue for mine owne comfort, and the comfort of the reſt of you that are any way afflicted, to repeate for this purpoſe two or three ſentences well knowne vntounto you. It's written, 1. Pet. 4.17. Iudgement beginneth at the houſe of God. It's writen, 1. Cor. 11.32. When we are iudged, we are chaſtned of the Lord, becauſe wee ſhould not bee condemned with the world. It's written, 2. Tim. 3.12. All that will liue godly in Chriſt IESVS, ſhall ſuffer perſecution. This being ſo, that the wicked flouriſh, and the Godly are kept vnderunder, it remaineth of neceſſitie, that there muſt be a ſecond comming of Chriſt, a laſt iudgement, when the Godly ſhall receiue fulneſſe of ioy and glory, & the vngodly, fulneſſe of woe and miſerie.
Now for the removall of the ſcruple, which I entended, I muſt explicate the places, which it troubleth. To that place. Ioh. 5.24. I ſay that by iudgement is meant the iudgement of Cō demnation. The beleeuer ſhall not come into iudgement, the iudgement of Condemnation; for already he is paſſed from death to life, already he hath everlaſting life, non re, ſed spe: non fruitione, ſed fide. We are already paſſed from death to life; spe, non re; for we are ſaued by hope, as ſaith the Apoſtle, Rom. 8.24. We hauehave already life everlaſting, fide, non fruitione; for wee walke by faith, and not by ſight; as the ſame Apoſtle ſpeaketh, 2 Cor. 5 7. The truth is; as long as this fleſh encombreth vsus, wee cannot fully poſſeſſe eternall life, yet in this fleſh, wee hauehave a taſt & feeling of it. For in this fleſh wee knowe God, to bee the only very God, and whom he hath ſent IESVS Chriſt: and this is life eternall. It's Chriſt's aſſertion, Iohn. 17.3. Whereto may be added that, 1. Cor. 13.9. We knowe in part, and prophecy in part. And that, Coloſſ. 1.13. God hath tranſlated vsus into the kingdome of his deare ſonne. And that, 1. Ioh. 3.14. Wee knowe, that we are tranſlated from death to life. Thus already are wee paſſed from death to life by an aſſured hope; already we hauehave everlaſting life by a liuely faith, and therefore ſhall wee never come into iudgement, the iudgement of Condemnation.
But there is a iudgement of Abſolution, then to be executed, when the Lord himſelfe ſhall deſcend frō Heaven with a ſhout, 1 Theſſ. 4.16.and with the voice of the Archangell, and with the trumpet of God. At that great day the dead in Chriſt ſhall riſe first; then we, which liue and remaine, ſhall with thē bee caught vp in the clouds to meet the LORD in the aire: at whoſe right hand wee ſhall bee ſet, to receiue, to the eternall ioy of our hearts, that happy ſentence, Come yee bleſſed of my Father, inherit the kingdome prepared for you from the foundations of the world.
To that other place, Ioh. 3.18. I ſay, that the vnbeleeuer is cō demned already in effect and ſubſtance, 3. waies; In the counſell of God, in the word of God, and in his owne conſcience. Hee is condemned in Gods counſell and purpoſe, before ever he commeth into the world, as Eſau was, Rom. 9.11. Hee is condemned in the word of God, wherein ſentence is already paſſed againſt him,Ioh. 1.9. for that, light being come into the world, hee yet loveth darkneſſe, rather then light. He is condemned in his owne conſcience; the torment whereof like a worme, ever gnaweth him, and never ſuffereth him to be at reſt. So many waies are the vnbeleeuers already condemned: already, that is, in this world their condemnation is begunne, but the manifeſtation & finiſhing of it ſhall be hereafter, and therefore the meaning of the place is this: they that beleeue not are already iudged, in part; but the full manifeſtation thereof ſhall bee at the day of wrath. Then ſhall they ſee the Sonne of man comming in the cloudes of Heaven, with power & great glory; at whoſe left hand they muſt be ſet, to receiue to their eternall horror that irrevocable ſentence, Depart from me yee curſed, into everlaſting fire, which is prepared for the Divell and his Angels.
The ſcruple now remoued, hath remembred vsus of two of Gods iudgements; his iudgement of Condemnatiō for the wicked, and his iudgement of Abſolution for his choſen. Neither of them is meant in the preſent clauſe of my Text: for which, I point at two other iudgements of God, familiar vntounto him when he dealeth with his owne people. The one I call, his iudgement of Protection, the other his iudgement of Correction.
His iudgement of Protection is meant in theſe words, as they are vſed by MOSES, Deut. 32.36. The LORD ſhall iudge his people, that is, the Lord ſhall keepe, protect, and defend his people. For ſo doth Moſes expound it in that place; The LORD ſhall iudge his people, and repent, or change his minde toward his ſervants, when he ſeeth that their power is gone.
His other iudgement of Correction is meant in theſe words, as they are vſed by the Apoſtle in my Text; The LORD ſhall iudge his people, that is, the Lord ſhall chaſtiſe, correct, and puniſh his people. For he aſſumes this to infer the overthrow of all backſliders; and his reaſon hath force from the place, à minore; If God ſhall iudge and puniſh his owne people, much more ſhal he deale ſo with the Reprobate, ſuch as fall away from the truth. The like argument Paul vſeth, Rom. 11.21. If God ſpared not the naturall branches, take heed leſt he alſo spare not thee. The like is vſed by Peter alſo, 2. Pet. 2.4. If God spared not the Angels that had ſinned, but caſt them downe into Hell, and delivered thē into chaines of darkneſſe to be kept vntounto damnation, he ſhal ſurely reſerue the vniuſt vntounto the day of iudgement to be puniſhed.
This latter expoſition of theſe words, containes the very matter of my third note, which I commended vntounto you in the beginning of this exerciſe, namely: that God will ſeverely puniſh his owne people alſo. I need not be much in proving it, if you remember theſe few places, which but now I cited. Iudgement beginneth at the houſe of God. When wee are iudged wee are chaſtned of the Lord, becauſe wee ſhould not bee condemned with the world; All that will liue godly in Chriſt Ieſus ſhall ſuffer perſecution.
The application of it, is this: Wee are the Lords people, his people in reſpect of the new Covenant, This Sermon was preached in Corpus Chriſti College before a Comu…iō there March 1601.the memoriall whereof we are this day met together to celebrate (O let vsus celebrate it together, as often as occaſion ſhall bee giuen) why will you turne your backes vntounto it, as if you were vnwilling to ſhew your ſelues to be the Lords people? Did Chriſt ever doe you any harme? We are his people alſo (I hope well of all) in reſpect of Gods predeſtination. We are his people, and therefore ſhall we be iudged of him, chaſtiſed, corrected, and puniſhed. Wee muſt be knowne by the badge of afflictions, of tribulations, of perſecutions; yet ought wee not to be diſmaied, bee the burden wee beare never ſo vnwildie, bee it never ſo heauie.
There is ONE in Heaven (and he can come apace, for he flyeth vponupon the wings of the wind) who is able to maſter it, and to lighten it, and therefore though we walke in the very ſhadow of death (a much lower eſtate then is the deprivation of our eaſe, commodities, and preferments) yet muſt not we take diſcō fort at it. The LORD ſitteth aboue the water flouds; he commandeth the Heaven, the Earth, the Sea, and all that in them is; never will he forſake his children, neither in health, nor ſickneſſe; light, nor darkneſſe; in the land of the liuing, nor in the land of forgetfulneſſe. Only let vsus be patient, and ſtay his leaſure, and he will deliver vsus, not only from the death of our bodies, when wormes and rottenneſſe ſhall hauehave made their laſt prey vponupon vsus; but from the death of our minds too; I meane from that death whereby the ſpirit is buried vnderunder ſorrowes, and findeth no creature in Heaven or Earth to giuegive it comfort. And this ſhall be the end of vsus: our mortalitie ſhall put on immortalitie; from this vale of miſerie, we ſhall be caried to the Citie of happineſſe, IERVSALEM that is aboue; our momentarie life muſt bee laid downe, and we ſhall be fully poſſeſſed of life eternall.