Lectures Upon the Epistles to the Thessalonians, Part 1 · Lecture 17
THE XVII. LECTVRE VPONUPON THE FIRST EPISTLE OF PAVL TO THE THESSALONIANS.
1. THESSA. CHAP. 4. verſ. 13. 14. 15.
13 I vvoulde not brethren, hauehave you ignorant concerning them vvhichwhich are a ſleepe, that ye ſorrovv not as others vvhichwhich hauehave no hope.
14 For vve beleeue that Ieſus is dead, and is riſen: euen ſo them vvhichwhich ſleepe in Ieſus vvill God bring vvith him.
15 For this vvee ſay vntounto you by the vvord of the Lord, that vvee vvhichwhich liue, and are remayning in the comming of the Lord, ſhall not preuent them vvhichwhich ſleepe.
THeſe Theſſalonians (brethen) to vvhom the Apoſtle writes, they were not altogether ignorant of the eſtate of them vvho departed this life. No queſtion, they vnderſtoode and knew the reſurrection of the dead: for not knowinge that, vvhat could they know of Chriſtianitie? Yet as appeares of this place by the Apoſtle, it was not a ſetled knowledge in the heart they had: they knevv no ſo as they ſhoulde hauehave done the reſurrection of the bodie. And therefore when their friends whom they loued wel, departed, their dolour was exceſſiue. When they ſaw the godlie who profeſſed in the beginning, drawne to torments, martyred and execute, they tooke diſpleaſure out of meaſure: euen as if they who departed this life, had periſhed altogether, and ſhold neuer hauehave bene more. The Apoſtle vnderſtanding this, among other things he writes to them, he caſts in this doctrine of the eſtate of them that are departed; to the end they ſhould leaue off that exceſſiue ſorrow and lamentation, and not lament as the Gentiles who were vvithout hope. Then to come ſhortly to the wordes and purpoſe of the Apoſtle. He ſettes downe this propoſition, I vvould not brethren, hauehave you ignorant concerning them vvhichwhich are a ſleepe; the end wherefore he would not hauehave them ignorant, is, that they ſorrovv not as others vvho hes no hope.
Now concerning the eſtate of thoſe that are departed, he inſtructs them in ſundry heads of it: Firſt, he telles them that they are but a ſleep, that is now their preſent eſtate in graue. Then he teaches them what ſhall follow; the riſing again; when that they hauehave ſleeped a time, as one after ſleep awakes, ſo ſhal they awake. Next he inſtructes them of the honor they ſhall hauehave in the reſurrection vvhen they ſhall meete the Lord of glorie. Suppoſe they be dead firſt, they ſhal not be laſt in meetting the Lord: yea they who ſhall be aliue at that day, ſhall not be firſt, but they who are departed, ſhall be in the firſt rank to meete the Lord in the clouds. Of this he taks occaſion to ſpeak of the Lords comming, & of the glory thereof; to this end that eueryevery one in thinking vponupon theſe things ſhold receiue comfort. Ther is the ſumme of this doctrine. I vvoulde not hauehave you brethren ignorant as concerning thoſe vvho are at ſleepe. That is, I vvoulde not hauehave you ignorant of their eſtate, vvhat is their eſtate while they lye in graue, vvhat their eſtate ſhall be thereafter. Of theſe and ſuch things I vvould not hauehave you ignorant. Now the leſſon is eaſie. There are none of vsus but in ſome meaſure vve ſhoulde knowe what is the eſtate of them who are dead; vvhat is their eſtate in the graue, vvhat ſhall be their eſtate after the graue. It appertaines to euerie Chriſtian to know the eſtate of the dead in ſome meaſure, as well as it pertaines to them to know the eſtate of the liuing not paſſing the reuelation that the Lord hes made therin. Dreame not anie eſtate to the dead, knovve no more of it nor it pleaſes God to reueale, nor deſire to know no more. The Papiſtes paſſes in curioſitie, and can not be ſatiſfied with the Lords reuelation: but let vsus be content with the reuelation of the Lord vntill that great reuelation come. Alwaies it pertaines to vsus in ſome meaſure to knovve the eſtate of the departed.Ignorāce brings ſorrovv; and knovvledg, ioy. Ignorance brings a great deale of ſorrow vvith it. The effects of ignorance. in things, vve ſhould know, are diſpleaſure and ſorrow. Knowledge of the things, vve ſhould know, and eſpecially of the eſtate of thoſe departed this life, brings joy & conſolation. Ignorance made Iacob exceſſiuelie to mourne for his ſonne Ioſeph, without anie cauſe, thinking he was dead, when he was aliue. Being fred from his ignorance, and knowing the eſtate of his ſon, and that he was aliue. he found joy and conſolation. So light and knowledge brings joy. The blinde opinion of this dreame of Purgatorie that the Papiſts hes inuented, hes brought exceeding great diſpleaſure to many. To thinke that the ſoule lovvſed from the bodie ſhould be tormented in Purgatorie, ere it enter in glorie. But men being fred from this ignorance, and knowing aſſuredly that the ſoule, immediatlie after it ſeueres from the bodie, paſſes to eternall joy, men and vvemen knovving this in the pointe of death▪ no queſtion, they are exceeding glad. Then brethren, to ſpeake it againe; Ignorance brings great diſpleaſure; knowledge bringes joy: when vve knowe the eſtate of thinges as they are indeed, then there is joy. Therefore the Apoſtle ſayes, That ye … not, as others vvho hes no hope. That is, as the Gentiles. An ignorant and hopeleſſe bodie who hes no hope of the reſurrection, who knowes nothing of the reſurrection; and therefore hopes not for it, his mourning and ſorrowe will be exceſſiue. This is the meaning of the Apoſtle. Ignorance bringes … in death, it makes a man hopeleſſe, not to hope for a lyfe after this lyfe, nor for a reſurrection to lyfe, and being …, what joy can he hauehave? a bodie dying without hope, no … if thou bee not in hope when thou art dying. all the world ſhall not make thee to rejoyce. By the contrair, ye heare by the Apoſtle, knowledge bringes hope; for hope is the effect of knowledge, and hope bringes joy and comfort in the houre of death. None euer yet died in the hope of that glorious reſurrection, but in the houre of death, they rejoyced with joy vnſpeakable. The joy that hope bringes, being grounded on knowledge, is wonderfull. It will not be conteined in the heart but the mouth will open and glory in the joy it apprehendes, throgh the hope of the reſurrection in Ieſus Chriſt. The Apoſtle Rom. chap. 5. verſe 2. ſaies, We rejoyce vnderunder the hope of the glory of God. I meane not, brethren, that, that knowledge that workes hope, and that hope that workes joy, will take away from a man altogether all diſpleaſure, all heauineſſe, all mourning in the departure of our friendes, and them we louelove well. No, it will nor nor ſhould not doe that. There is no grace of God in Ieſus, that puts out any naturall affection: none will take away either naturall joy, or diſpleaſure: no, faith and hope will not doe it, but it makes that naturall affection ſanctified, and puts it in order: Our dolour, which by nature is immoderate, it moderates: hope will bring with it a meaſure, knoweledge will bring with it a meaſure, and faith which is the fountaine of all graces, will bring with it a meaſure. In a word, Faith, hope and knowledge, will temper and mingle the affection of diſpleaſure, which is bitter, with the affection of joy, and make a ſweete temperature in that bodie: ſo that the bodie that hes knowledge and hope, when it is mourning faſteſt, it will hauehave greateſt joy. Beware of your mourning, and looke that it be neuer altogether without ſome joy. Sobſt thou? ſighſt thou vnſpeakablie? Looke, that thy …ighs be mingled with joy vnſpeakable. Will ye hauehave my counſell? Let neuer joy be the alone, but let euer joy be tempered with ſorrow: HaueHave not ſrrow the alone. but let it … be mingled with ſome joy. So long as thou liueſt, thou art naturallie inclined to ſinne, and ſinne procures ſorrow. And therfore ſo long as ſinne dwelles in thy bodie, let euer thy joy be tempered with ſorow, but let neuer thy ſorow for ſinne be it alone, but tempered with ſome joy in the merciemercy of God. This ſhoulde be the eſtate of a chriſtian: in laughing forget not ſin, but ſorow for it: be not vvanton vnderunder the burden of ſin. Againe, in mourning let joy be for the merciemercy of Chriſt to vsus. The Apoſtle ſayes 1. Theſſ. 5. 16. Reioice euer: yea euen when thou art mourning, for there is matter of eternall joy offered in Chriſt: and therfore rejoice vvith a ſanctified and with an holie joye. This is the firſt leſſon.
Then brethren, I gather on the vvords of the Apoſtle, As the Gentiles vvho hauehave no hope of reſurrection; where there is no hope there is no comfort? vvhere a mans hope is bounded within the compaſſe of this life, and reaches not out beyond the ſame, there is no comfort: make him king of all the worlde, if his hope be onelie on the kingdomes of this earth, if he hope not for that heauenlie kingdome,Want of hope doth bring diſpaire in death. to be an inheritour there, he hes no joye nor comfort: I meane that ſolide joye and comfort vvhichwhich the world neuer miniſters to men. Al the kingdoms in the earth will neuer miniſter to thee ſolide joy, comfort & conſolation. Novv brethren, this is the eſtate of the Gentiles. Paul Epheſ. 2. 12. ſpeaking of their eſtate, ſayes; they liued in the world without God, aliants from the Common-well of Iſraell, from the Church of God, ſtrangers from the couenants of promiſe, without hope & without God in the world; and ſo hopeleſſe & cōfortleſſe. I can not ſay, that euer any Gentile that liued as a Gentile, what euer was their ranke on the earth, that euer they had any comfort: all theſe Monarches that liued without grace in the world, I can not ſay that in the midſt of their triumph & greateſt glory they had any comfort; much leſſe in the hour of their death had they any cōfort & joy: and when they ſaw there was nothing but death, and all pleaſure was away, then there was nothing but ſorowe, Hadrian the Emperour (I remember) who was one of the moſt glorious Conquerours in the world, when he was on death-bed, he flatters with his owne ſoule, to ſee if ſhe would hauehave bidden within the body, ſaying, My litle ſoule, wilt thou bide within the body? thou waits not where thou art going to; without hope he was, and therefore comfortleſſe, and dies in diſpair. To let vsus ſee there is none that deceaſſes without the hope of lyfe, and of that glorious reſurrection, but they die all in diſpare, from the King, to the begger. Who euer died ſince the beginning of the world, without Chriſt, and hope in him, (yea before he was manifeſted in the world) but they deceaſſed in diſpare: So, as ye wold die in joy ſtriue to get Chriſt. It is a thing fleſh and bloud wil not giuegive thee, and it is a greater wonder to ſee Chriſt, nor to ſee a man through a rock; ther are ſo many impediments to hinder his fight from …. Therefore we hauehave to craue, that the ſprit of Ieſus wold lighten the eye of the mynde in vsus aboue nature, to ſee him, and then we ſhall ſee him, and ſo hauehave comfort in death.
Now, to go forward in the wordes, and to come to the heades in particulare, concerning them, that are departed. The firſt thing he inſtructs them in (I take it vp, when he ſaies, Concerning them, that are aſleepe.) is, in reſpect of their eſtate preſent, while as they lye in graue.Bodies of the godlie ſleepe in the graue The bodies lying in the graue, ſayes he, is not dead: Ye beleeue they be dead. No, death is one thing and ſleepe is another. They are onelyonly ſleeping; for, if ye will ſpeake of death, what it meanes properlie: The death of the creature properlie, is, the euerlaſing puniſhment and deſtruction of it for euer. And they vvho dies, and are dead, they ſhall neuer liue againe; at the leaſt, they ſhall neuer hauehave a ſenſe of joy. So, the bodies of the godlie are not dead, but, ſleeping, and lying in graue, and they hauehave a verie being: a man that is ſleeping, is a man, and hes a being: a bodie in the graue hes a being, and bydes lying in the graue in ſubſtance, and ſhall abide continuallie: And if it ſhould be burnt in the fyre, or, drovvned in the vvatter, the diſſolution of the bodie in the graue ſhall not deſtroye the being thereof. The turning of it in aſhes, is no other thing (to ſpeake of it properlie) but, a fyning of it; as the goulde is fyned by the fyre, and the droſſe burnt vp, ſo, the bodie is fyned in the graue, and the droſſe of the bodie is but at vp, that at the latter day, the ſubſtance of the bodie being purified may riſe, as gold gliſtering, to be conjoined with the ſoule. The Apoſtle 1. Cor. 15. 53. 54. 55. when he ſpeakes of death, he ſayes, that, the graue is not able to ſvvalovv the bodie, but, that, mortality (which is ſin & death in the body) may be ſvvalovved vp of immortalitie. So it is the mortalitie and droſſe of the bodie that is burnt vp, and not the ſubſtance, but the ſubſtance of the bodie is cleanſed and purified, that it may raigne with the head Chriſt in glorie for euer. Now, to ſpeake of this word ſleeping. The Scripture when it ſpeakes of death cals it ſleeping▪ And when Ieſus ſpeakes of Lazarus, he ſaies, Our friend Lazarus ſleepes, but, I goe to vvake him vp. Ioh. 11. 11. And it is ſaid of Steuen Act. chap. 7. verſe 60. He ſleeped. In the olde Teſtament commonly there is a word added to it, he ſleeped with his Fathers, he was joined with his Fathers. Now, to come to the purpoſe. There are two parts of man. A bodie, and a ſoule. When it is ſaid, that, a man ſleepes, thinke not, that, his ſoule ſleepes, referring this word ſleeping to the ſoule. Some vaine men thinkes that the ſoule after the deceaſing ſleepes, vntill the comming of Chriſt. No, the ſoule liues, and ſleepes not; it liues and ſhall liue, in diſpyte of all the world, either in paine, or, pleaſure, for euer. The ſoule of the vngodly is tranſlated immediatlie after death to paine, and hes a wonderfull ſenſe of paine, and a liuing in paine, a continuall paine, anguiſh and torment. (If there were no more, to teſtifie this, but the parable of Lazarus, and the rich Glutton it may ſuffice. It tels thee that the ſoule of the riche Glutton had in Hell the own paine. Luc. 16. 19.) The ſoule of the godlie againe after death liues in joy. And ſo Paul Philip: 1. verſe 23. ſayes, I vvould be diſſolued, and be vvith Chriſt. viz. liuing in ſoule. And 2. Cor. chap. 5. verſe 8 I louelove rather to remoue out of the bodie, and to goe to God, to dvvell vvith him. And God is ſaid to be the God of the liuing, that is to ſay, of the ſoales that liues in glorie. Matt. 22. 32. So the word of ſleeping is not to be referred to the ſoule, but to the bodyes of men and wemen: for, as a bodie lyes downe in his bed; ſo the bodie after diſſolution is laid downe in the graue, to ſleepe, vntill the day of reſurrection. There is no ſleepe that by nature is euerlaſting and vvhen a man hes ſleeped, and is ſatiſfied vvith ſleepe he muſt waken: So, the bodie if it ſleepe in the graue, of neceſſitie it muſt waken againe: If there were no more but this word ſleeping it teſtifies that there ſhall be a reſurrection. Now vnderſtand farther, that the word ſleeping in the Scripture is referred to the bodies, both of the reprobat and elect: The bodie of the reprobat is ſaid to ſleepe: The bodie of the elect is ſaid alſo to ſleepe. So Daniell ſayes, chap. 12. verſe 2. Many of them that are a ſleepe in the dust in the earth, ſome of them ſhall riſe to lyfe, ſome of them to ſhame and ignominie. We are all ſleeping, but, I ſee a diuerſitie in reſurrection: the bodie of the elect ſhall riſe, to euerlaſting glorie, the body of the wicked to eternall death and damnation. And yet, albeit this word be common to both, yet, moſt properly, it is aſcriued to the bodies of the godly: For, euen as a man ſleeps, to this end, that he may riſe vp again more chearfully, and be more able to take in hand any handy-worke, & do his calling: So, it is the body of the godly onelyonly, that ſleeps, to riſe more chearfully to the actions and doings of that life eternall. It is a wonderful change. It lyes down a weak and infirme body, it will riſe again a ſtrong body: it lyes down in ignominy, it wil riſe againe a glorious body, and there was neuer a man ſo altered & comforted by naturall ſleepe, as the body of the elect ſhall be altered and comforted by that ſleep in the graue. As to the bodies of the wicked, woe to them: if they ly down with ſadneſſe and wearineſſe, their riſing ſhall be with farre greater ſadneſſe and wearineſſe. No, they ſhall think, it ſhold be well with them, if the Lord wold let the body ay ly ſtill there. It is a black wakning. If they ly downe with ignominy, they ſhall riſe with greater ignominie. So, to ſpeake it properly, the body of the reprobate is not ſaid to ſleep, as it is, to ly dead; for, the riſing of it is but to death: death in the graue, riſing to death, and ay deing, and neuer making an end of death. Now, this, for the vnderſtanding of this word ſleeping. Then, I note ſhortlie of this firſt head, that, Paul inſtructs them in, concerning the ſoules departed. That, the bodie, that lyes in the graue.Sleeping of … bodie: vvith out paine▪ comfortable. It lyes without the ſenſe of torment, or, paine: if it were not more, but to knowe that farre of it, this knowledge miniſters comfort, both in our owne death, and in the death of our friendes: Indeed, if we ſaw our friendes bodie caſt into the graue, and knew, that, there were torment and paine there: no queſtion it would bring great heauineſſe, and we would remember on our owne paine in the hour of our death, and it would bring ſorrow to vsus. So it is a benefite of God that the body lyes in the graue without paine. And this is the thing the Apoſtle will hauehave them to know.
Now to come to the wordes of the next verſe. For if, ſaies he, vve belieue that Ieſus is dead, and is riſen againe: euen ſo them vvho ſleepe in Ieſus, God vvill bring vvith him. There are the wordes. In one vvorde then. The ſecond thing vvhereof he vvill not hauehave them ignorant, is the eſtate of them vvho are departed: After then lying in the graue, they ſhall ryſe, the bodie that lyes in the graue ſhall ryſe and wake againe.Knovveledge of the reſurrection of the bodie more cō fortable. It is confortable to knowe that the bodie lyes without ſenſe of paine in the graue: but it is more comfortable to knowe that the bodie ſhall ryſe againe, and not onelyonly want the ſenſe of paine, but ſhall hauehave comfort in Chriſt, in that glorious reſurrection. The bodies of the godly ſhal not onelyonly want the ſenſe of paine, but ſhal hauehave all pleaſure and joy that the heart would with: all their ſenſes ſhall be filled with joy, the eie, the eare, all ſhall be filled with God in who…e preſence is onelyonly joy. Now the thing that fils the ſenſe with any joy in this earth are only creatures: The thing that makes the … rejoice, is but the creatures that are object to it: The thing that mak… the eare to rejoice, is but the ſound and voices of the creatures: But, in the reſurrection, when God ſhall be al … theſe ſenſes of our ſhal be filled with God, the great Creator of al. He ſhall be, as it wer, the object to the eie, to the ear, to the teaching, (to ſpeak it ſo, for your vnderſtanding) all our ſenſes ſhal be exerciſed with him. And as there is greater matter of joy in the Creator, nor in the creatures; ſo, much more joy ſhall theſe ſenſes of ours, the eie, the eare, the taſting, &c. hauehave of God the Creator of all. So far as God paſſes the creatures, ſo far ſhall that heauenlie joy paſſe the earthly joy. So, this we ſhould know, that, the dead in Chriſt ſhall hauehave full pleaſure and perfite joy.
But, yet, ere we leaue the words. He grounds this reſurrection of our bodies on two grounds.2. grunds of the aſſurance of our reſurrection. The firſt it, faith in Chriſt (if, ſaies he, vve beleeue, that, Christ died and raiſe again) But, faith in Chriſt, firſt crucified, and dead: It auailes not, to beleeue in Chriſt, if thou beleue not in him, as he is crucified & dead: and this not eneugh to beleue, that, he is crucified and dead, except thou with a ſteadfaſt faith beleeue, that, he is crucified and dead for thy ſins. The Deuill knovves, he vvas crucified, he ſavv him crucified, and no doubt, he was preſent at the crucifying of him: (for, he vvas the burrior of God, to him, at his crucifying) yet, the knovvledge of Chriſt crucified does him no good, but, euill, becauſe he beleeues not, that, Chriſt died for his ſins; and he cannot beleue, becauſe he hes no faith. So, the firſt ground is faith in Chriſt crucified, and that he died for thee. Yet, beleue more. He ſaies, and roſe againe. Thou muſt beleue (as euer thou wouldſt riſe in the laſt day) that, Chriſt was raiſed out of the graue, to the Heauens. And it is not eneugh, to beleeue, that, he roſe, (the Deuill beleeues, that, he roſe againe) but, beleeue, he roſe for thee, for thy juſtification, for thy ſaluation, as Paul affirmes Rom. 4. 25 Then, this is our faith in Chriſt, where-vponupon our reſurrection is grounded; Faith, that he died for me; Faith, that he roſe againe, for my ſaluation. Then, to the next ground. They, ſayes he, vvho hes ſleeped in Ieſus. The ſecond grounde is nothing, but, perſeuerance in this Faith in Chriſt, euen, to the laſt gaſp and breath: So, that, in death and in the pointe of death, thy ſoule take holde on Chriſt crucified, and riſen, and ſticke by him in the diſſolution of the ſoule from the bodie. It is requiſite, that, in all our lyfe-tyme and in euerie moment of our lyfe-tyme, vve ſhould hauehave a grippe of Chriſt, apprehend him, take holde of him and reſt on him: for, I aſſure you, they vvho vvill not grip him, are in a ſtagring eſtate, but, ſpeciallie in the houre of death, vvhen the greateſt tentation is, and the Deuill is buſieſt to deceyue you, it is moſt requiſite, that, the ſoule hauehave a grip of Chriſt, grip to his Croce, grip to his glorious Reſurrection: for, there is no ſtanding, but, by the apprehenſion of Chriſt: and if thy grippe goe, and his grippe goe off thee, in that ſame moment thou art in Hell: for, no lyfe to anie, but, to them, vvho are in Chriſt, as members of his bodie, to them, vvho hes an apprehenſion of him, and of vvhom, he hes a grippe. Therefore, ſeeing, the tyme of our departure is verie vncertaine (vvho knovves, vvhen it vvill pleaſe the Lord to call on him?) euerie one of vsus, night and day, tyme and tyde, ſhould ſee, vvhether we be in Chriſt, or, not, whether we hauehave an holde of him, or, not: In the morning, when thou ryſeſt, the firſt thing, thou ſhouldſt thinke of, is, Am I in Chriſt? hauehave … a grippe of him? or, hes he a grippe of me, or, not? A knaue will ryſe and grippe to his ſtaffe, or, ſword, but, he hes no minde of a grip of Chriſt. Alas, vvhen Chriſt grippes thee not the Deuill caries thee, al that day, bodie and ſoule to wickedneſſe. Say, therfore, Lord holde a grippe of me; for, I am as a chylde. (Neuer a childe was ſo ſtagring, as thou art, except thou leane on Chriſt.) This is moſt true: It is not ſo much our apprehenſion we hauehave of Chriſt, as his apprehenſion of vsus, that holds vsus vp: A chylde that is learning to goe, albeit he grippe, he cannot holde himſelfe vp, but, it is the grip of the Nourſe, that holdes vppe the chylde: It is ſo, betweene God and vsus, We are all infantes, Ieſus hes vsus in his hand, we make a glifring to grip him againe, but, when he lettes vsus goe, then, we fall: So, this is our comfort, that vve are gripped by God, and his grip vpholdes vsus, for, vvhen he grippes to the heart of any man, his hand neuer lowſes againe, and thou ſhalt neuer goe out of his grippe: yea, euen in that time, when thou thinkeſt, thou art gone, and the Lord hes caſten thee offyn the meane-time he hes thee in his grip and in that meane-tyme vvhen thou appeareſt to be left, call to remembrance, that, he hes gripped thee, and then, aſſure thee, yet he grips thee. And ſay, Who ſhall be able to ſeparate me from the louelove of Christ? Rom. 8. 35. And Ieſus ſayes, None is able to reaue my ſheepe out of my hand. Iohn. 10. 28. Who ſhall be able to lowſe his hand? This is all in one vvorde: Seeke this apprehenſion, and ſtand faſt in Chriſt, and death ſhall not ſeuer thee, from him, but lyfe ſhall follow death; glorie ſhall follow ignominie; immortalitie ſhall ſvvalovv vp the mortalitie, that vve are heere ſubject to. Well then brethren, who wait when we ſhall be ſtriken? Therefore, let vsus euer be prepared, and let vsus not looke to the Peſt. Nothing ſhall be able to ſeuere vsus from God, if he hauehave gripped vsus, `Paul ſayes, Philipp. 3. 8. 9. that, he counted all thinges but dongue, that he might be found of him, and knowe him, and the force of his reſurrection.
Yet, to inſiſt in the words expreſſing this reſurrection: he ſaies that, God ſhall bring vsus vvith him, that is, with Chriſt. So, our reſurrection what is it,VVhat is our reſurrection. but, a bringing of vsus to God, to be joyned with him, in that bleſſed ſocietie? Our felicitie and bleſſedneſſe, both in body and ſoule is, to be joined with God. For, vnderſtand, ſo long as thy bodie lyes in the graue, lyes in ignominie, in a maner it is ſeuered from God. it is apart from God, in ſome maner, it is not ſo near him, as it wil be: it is yet lying in ignominy. Now in the reſurrection of the dead, that body that was ſeparated frō God and lay in ignominie for a tyme, ryſes to be joyned with God, to the end it may be glorified for euer. This is the reſurrection of the bodies of the godlie. But, it is farre otherwaies, with the reſurrection of the vngodly. They riſe indeed, and muſt riſe; for, they ſhall be pulled out of the graue; for, faine would they ly ſtill: they muſt ryſe, to receiue that paine of damnation, they ſhall ryſe, but, neuer to be brought to God. The Scripture indeed ſpeakes, that, they ſhall riſe, but, neuer to be broght to God, but, they riſe to be ſeuered from God, more, nor they were. They are ſeuered, when they are in the graue; but, when the body ſhall be joyned to the ſoule, then, they ſhall be farther ſeuered. And looke, how far is betweene the hie Heauens and the low Helles, as far diſtance ſhall there be betweene God and the reprobate. They ſhall not be conuoyed vp to meete Chriſt in the cloudes, as the bodies of the godly are: No, but they ſhall ſtand on the earth.
Yet, to inſiſt. Are the bodies of the elect broght them alone to God? No: what euer bodie muſt be brought to God in the reſurrection it muſt be broght in companie, it muſt be in a ſocietie and conjunction, ere that bodie be conjoined with God. He ſaies, vvith Christ. That bodie muſt be brought to that glorious ſocietie with God, but, firſt it muſt be joyned with Ieſus; otherwaies, thou ſhalt neuer riſe to God. Then, would ye hauehave the order Paul ſpeaks of in this reſurrection (for, euerie one ſhall riſe in order.) The firſt is Chriſt, Chriſt the firſt of them, that riſes; his glorious body roſe firſt; Then, after that, they who are in Chriſt, that is, they who ſtands in that conjunction with him, as imps in the tree, vvho are ingraft in his bodie, then, they ſhall ryſe, with him. Therefore, in one word. Wouldſt thou knowe, whether thou ſhalt be joined with God, or, not, looke, if thou ſtandſt faſt in that conjunction, and vnion with Chriſt, in this lyfe: and if thou finde thy ſelfe vnited with Chriſt in this lyfe, then, in the glorious reſurrection, with God ſhalt thou be. And ſo, this is a thing, that, I euer aduertiſe you of. Looke euer, that, thou be a member of that glorious bodie. Be either an eye or, foote, or hand, be ſome part of the bodie of Chriſt. And certainly, being joined with him, when he is joyned with God, euen God the Father of neceſſitie (thou being a member of the bodie) thou muſt be joined with God. For, thy conjunction with God is not immediat, but thou muſt firſt bee joyned with Chriſt, and being conjoyned with Chriſt, thou ſhalt be joyned with God alſo in glory.
Now, vvho ſhall be the doer of this? It is a great vvorke to draw vp this bodie out of the graue to Heauen, and ſet it in that glorie. Will the bodie riſe the alone? where got it that ſtrength? will any Angell draw it vp? No, all the Angels in Heauen is not able to raiſe vp a bodie to Heauen: all the power in earth cannot raiſe vp a dead bodie. Then who muſt doe it? No power in Heauen nor earth, but the power of God. Paul Epheſ. chap. 1. verſe 19. calles it the effectualneſſe of the strong povver of God. There is no vvorke in this vvorld vvherein the povver of God appeares more, nor in the vvorke of the riſing, firſt of Chriſt, vvhen he vvas dead, and then of our bodies that are in him. The power and ſtrength of God as greatlie appeares in the raiſing of the bodie, as it did in making of the world, when before it vvas not. It is as great a matter to make a thing to liue, as to make it: There is as great power to make the dead to liue, as to make any thing of nothing. And this povver is onelyonly proper to God. The power of the world may put out the life: but no power can giuegive lyfe, but, onelyonly Gods. There are many ſlayers; but, none to giuegive lyfe, but, onelyonly God. Therefore, let vsus glorifie the God of lyfe. Then, marke two cauſes of our glorious reſurrection.2. cauſes of our reſurrectiō. (He ſpeakes not of the reſurrection of the reprobate.) The firſt cauſe, is, the conjunction with Ieſus, begunne in this lyfe. The ſecond cauſe, is, the power and might of God, in raiſing of them being found in Ieſus. Take any of theſe two away, thou ſhalt neuer be brought to God. If thy conjunction be not with Ieſus in this lyfe, the power of God in the latter day ſhall not raiſe thee, to joyne thee to God. Take this firſt cauſe away, the ſecond ſhall not follow. Then, againe, if the hand of God at the day of the reſurrection ſhould not be put (as it were) out of Heauen, to take vp thy bodie, thou wouldſt ly ſtill. Therfore, joyne theſe two. Firſt, the conjunction with Chriſt, that is by Faith: then, joyne, with Faith, the power and vertue of God, and ſo, ryſe ſhalt thou, and be joyned with God in glorie. Now, as to the power of God to raiſe vsus, it is not extended to vsus heere, but, we ſhall ſee it in that great day: but, the thing, vve hauehave to, care for, is to looke, that, we hauehave ſaith, and of neceſſitie, the ſecond muſt follow. Haſt thou faith? and art thou joyned with Chriſt, by Faith? of neceſſitie the power of God muſt reache to thee, to raiſe thee, out of the graue. Thou needeſt not to feare, if thou be found in Chriſt. All merciemercy, power and glorie is in him: if thou be out with Chriſt, no glorie, nor merciemercy, but, damnation for thee; for, the power of God ſhall be extended to thy deſtruction.
Now, to the next verſe. Yet, he goes forward and teaches them, that, not onelyonly they ſhall riſe and be broght to God, and be joyned with him, But, he ſayes, This ſay vve vntounto you, by the vvord of God, that, vve, vvho liue and are remaning at the comming of the Lord, ſhall not preueene them, vvho ſleep. He ſpeakes, heere, of himſelfe, as thogh he ſhould hauehave bene liuing at the day of judgement: and yet, he died, more nor a thouſand yeere ſince: To teach vsus, euer to be in readineſſe: no houre, nor, moment ſhould be, but, we ſhould look for the cōming of Chriſt; and think, we ſhall be liuing, whē he commes. This is our vain thoght: we think, we ſhal die before the day of judgment. No▪ Paul ſpok not ſo: we ſhould not ſpeak ſo, but, be ay ready, to meet the Lord, at his glorious appearance.
Now, the third head, wherein he inſtructed them, is, the order and ranke of men, that ſhall meete the Lord, in the cloudes. All that judgement ſhall paſſe by order. The God of order ſhall be judge,Order in meeting the Lord, after reſurrectiō. and all ſhall be in order, and men ſhall be in ranke: they who ſhall be raiſed vp from this earth, to meete the Lord, ſhall hauehave their own place and ranke. Now, the Apoſtle would teach them, that, they ſhal hauehave this order. They who hes departed firſt this lyfe ſhall not be preuented, they vvho ſhall be aliue ſhall not be put in the ranke before them, but, they who are dead ſhall be in the firſt ranke, and order, and ere euer that ſodain change be made of them, vvho ſhall be found alyue, changing them from mortalitie, to immortalitie (vvhichwhich change ſhall be in the twinckling of an eye) the dead in the graue ſhall be raiſed vp firſt, by the power of God, & their bodies ſhal be firſt glorified, and then ſhall come on that ſodain change, of them, who ſhall be aliue, & then, all ſhal be reſt vp to the clouds: firſt, they, that were dead, next, they, that were changed, and ſo, we ſhall come all to meete our head Chriſt. This is the order. Now to be ſhort. This ſame verie ſpeaking of the Apoſtle, and his inſtructing of them in this preferment teaches vsus, that, there ſhould be in vsus ſuch a deſire to meete with Chriſt, that we ſhould ſtriue, who ſhal meet with him firſt: ſtriue to be firſt, and not to be laſt; caſt vsus to hauehave a parte of this preferment, and conſidering this preferment is promiſed to them, vvho dies firſt, it ſhould make vsus joyfull to die firſt, and to ſay to them, vvho are ſtanding about vsus, vvhen vve are on death-bed, I vvill get a preferment. I am called to death firſt, before you, I ſhall be preferred to you in meetting vvith my Lord, in Heauen. Ye ſhall liue after me, but, I ſhall meete firſt vvith my Lord. O, vvhat it is, to get preferment in heauenlie glorie! Ye vvill count of preferment vvith Kinges of this earth, and men vvill ſtriue, vvho ſhall firſt meete vvith the King. O, then, ſhould vve not ſtriue to meete vvith the King of Kings in Heauen. The Lord grant vsus faith, that we may be joined with Chriſt in this bodie, that at that laſt day ſoule and bodie may be glorified in Heauen vvith Chriſt our Head. To vvhom with the Father and the holy Spirite, be all glory and praiſe for euer.
AMEN.