The Penitent Pardoned, Sermon 2 (3 of 3)

The Penitent Pardoned · Sermon 2 (3 of 3)

p. 1802Secondly, Chriſts coming it ſhall bee dreadfull in regard of thy Separation from all the Elect of God. In Mat. 25. 32. 33. And before him ſhal be gathered all Nations, and hee ſhall ſeparate them one from another, as a Shepherd divideth his ſheepe from the Goates. And hee ſhall ſet the ſheep on his right hand, but the Goates on the left. Here thou art mingled, it may bee thou liveſt in the ſame houſe with a godly man, and lyeſt in the ſame bed with a godly man, but remember a parting time is coming, that as the Shepherd parteth the Sheepe from the Goats, ſo doth Chriſt part the wicked from the godly.

3Thirdly, Chriſts coming againe it is dreadfull to wicked men, in regard it ſhall be the time of the promulgation of thy Sentence. A Thiefe in Newgate is a miſerable creature, a Thiefe at Bar is in a ſad condition, but a Thiefe when the Sentence of death is paſt upon him, then hee is in a hopeleſſe condition. O thou wicked man, at thy dying day thou art a Malefactor, but at thy Sentence giving thou art an undone man, thou art in a hopeleſſe condition.

4Fourthly, Chriſts coming it is the time of the reuniting of thy body and ſoule together, and of thy taking poſſeſſion of Hell: when thy body and ſoule that have been ſo many hundred yeares parted ſhall come to meet together, and your meeting to bee but a going into Infernall torments, this makes the coming of Chriſt to be a dreadfull coming.

I, but you will ſay, it is true indeed, A Felix may tremble when Paul ſhall Preach to him of Judgement to come, but have wee Chriſtians cauſe of feare? Yes, you that are Chriſtians, in caſe you bee found under theſe particulars, that I am now naming to you, the day of Judgement will be dreadfull to you.

p. 181Chriſts coming againe to judge the world is not onelyonly a dreadfull Doctrine to a Felix, but may make thee a Chriſtian to tremble in theſe caſes.

1Firſt, The Doctrine of Chriſts coming may make men tremble, who are guilty of Acts of Oppreſſion and Violence in Courts of Judicature, Eccle. 3. 16, 17. And moreover, I ſaw under the Sun the place of Judgement, that wickedneſſe was there; and the place of righteouſneſs, that iniquity was there. I ſaid in my heart, God ſhall judge the righteous, and the wicked, for there is a time for every purpoſe, and every worke. That is, to judge every purpoſe and every worke. When God ſhall come to places of Judgement and places of Judicature, and ſhall ſay, wickedneſſe is there, and ſhall ſay bribery is there, and the deferring of the cauſe of the poor is there, woe bee to all Oppreſſions of the poore, and grinding their Faces in Courts of Judicature, many whereof are Seats of violence and not Courts of Judicature, Chriſt ſhall come to judge things that men will not judge; men will not judge Adulterers, but whoremongers and Adulterers God will judge. Men will not judge men for Hereſie, but God will judge them, Chriſts coming is dreadfull to all men that live by Oppreſſion and Violence in Courts of judicature.

2Secondly, Chriſts coming to judgement is dreadfull to all them, who to ſave their worldly advantage, are aſhamed to profeſſe the Goſpell of Chriſt. O! Chriſts coming is a dreadfull time to theſe. In Mark 8. 38. Whoſoever therefore ſhall bee aſhamed of mee and of my words, in this Adulterous and ſinfull Generation, of him alſo shall the Son of man bee ashamed, when hee cometh in the glory of his Father, with the Holy Angels. I pray you marke, here are two anſwers to an Objection in theſe words. Firſt, men might ſay, why bleſſed Jeſus, who would bee aſhamed of thee? if Chriſt were on the Earth wee would never bee aſhamed of Chriſt; Therefore Chriſt addes, whoſoever is ashamed of mee and of my words: though you might not bee ashamed of Chriſts perſon, yet p. 182you might bee ashamed of his words. Then men may Object and ſay, why truly if it were a peaceable time, a ſafe time to profeſſe Chriſt; but what, when wee live in a wicked place, and among a wicked people, will not Chriſt bear with us, to hold down our heads a little, and to ſleep in a whole Skin? no, ſaith Chriſt, whoſoever shall be ashamed of mee and of my words in this Adulterous and ſinfull Generation, of him alſo shall the Sonne of man, &c. Let the place bee never ſo bad, thou muſt not bee ashamed of Jeſus Chriſt, and his words: if thou beeſt, the Son of man shall bee ashamed of thee, when hee comes with the glory of his father. Chriſts coming is dreadfull to all you, who are ashamed to profeſſe Ieſus Chriſt in a ſinfull and Adulterous age and place, wherein you live, I shall leave it to you to make Application.

3Thirdly, Chriſts coming to Judgement is dreadfull to all thoſe who ſpend their dayes in ſenſuality and ryot, Chriſts coming is terrible to them, Luke 21. 34. And take heed to your ſelves, leſt at any time your hearts be overcharged with ſurfetting and drunkenneſſe, and cares of this life, and ſo that day come upon you unawares. Men that live in ryot and exceſſe, and ſenſuality, they doe but pamper their fleſh and feed themſelves, to make themſelves a ſweeter morſell both for wormes and Devill, Chriſts coming will be a dreadfull time for them.

4Fourthly, Chriſts coming will bee dreadfull to all thoſe, who beare not a ſincere love to Ieſus Chriſt. Wilt thou marke one ſcripture, 1 Cor. 16. 22. If any man love not the Lord Ieſus Chriſt, let him bee Anathema Maranatha. There is much of Gods mind in this darke expreſſion, If any man love not the Lord Ieſus Chriſt, let him bee an accurſed man, that is the meaning of the word Anathema; but the other word Maranatha, it is a word compounded of two words, and it beares this ſenſe, Maran ſignifies a Lord, and Atha ſignifies venit, hee comes; ſo then when the Scripture ſaith, hee that loves not the Lord Jeſus Chriſt, let him bee an accurſed man; Let him bee Maran p. 183Atha, when the Lord Jeſus ſhall come to judge the word, let Chriſt then curſe him that doth not love him. O then I beſeech you thinke this with your ſelves, that all you who doe not beare a ſincere love to Jeſus Chriſt when hee comes, his coming ſhall be with a curſe, a curſe to Hell and damnation to all ſuch.

5Fifthly, Chriſts coming will bee dreadfull to all them who doe obſtinately refuſe ſubjection and obedience to the Goſpell of Jeſus Chriſt, 2 Theſſ. 1▪ 7, 8. And to you who are troubled, reſt with us, when the Lord Jeſus ſhall bee revealed from Heaven with his mighty Angels, in flaming fire, taking vengence on them that know not God, and that obey not the Goſpell of our Lord Jeſus Chriſt. Chriſts coming it wil be in flaming fire to take vengeance on all ſuch.

6Sixthly, Chriſts coming it will be dreadfull to them that doe live and dye raylers againſt Religion; thoſe who ſcoffe and jeare at godlineſſe, Chriſts coming will bee a dreadfull coming to all wicked men, Jude 15. To execute judgement upon all, and to convince all that are ungodly amongſt them, of all their ungodly deeds, which they have ungodly committed, and of all their hard ſpeeches, which ungodly ſinners have ſpoken againſt him. I doe wiſh it were engraven befere the Eyes of all wicked raylers. There is many a rayling Rabſhakeh, and many a curſing Shimei which hath uttered many a hard ſpeech againſt the people of God; they accuſe one man to bee an hypocrite for carrying of a Bible under his Arme, another man to bee an hypocrite for ſhedding a teare in his Sermon: O you are the men that Chriſt will come to execute Judgement upon, to convince you of your hard ſpeeches.

7Seventhly, to unmercifull men Chriſts coming is a dreadfull time, Iames 2. 13. For hee ſhall have Iudgement without mercy, that hath ſhewed no mercy, Chriſts coming to judgement ſhall bee a time of thy having of judgement without mercy, that ſheweſt no mercy; In Mat. 25. 41, 42, 43. Then ſhall hee ſay alſo unto them on the left hand, Depart from me yee curſed, into everlaſting p. 184fire, prepared for the Divill and his Angels. For I was an hungred, and ye gave me no meate, I was Thirſty, and yee gave mee no Drinke; I was a ſtranger, and yee tooke mee not in, naked and yee cloathed mee not, ſick and in Priſon, and yee viſited mee not. Auſtin hath a good gloſſe upon this Text, ſaith hee, If that man ſhall goe to Hell, that will not give another man Bread when hee is an hungry! O then to what a hel ſhal that man go to which takes away Bread from the hungry man And if that man ſhall go to Hell that will not cloath the naked, O then to what a Hel ſhall that man go to that taketh cloathes off the neceſſitous mans back! And if that man ſhall goe to Hell that will not viſit men that are in Priſon, O then to what a Hell ſhall that man goe to, that caſts godly men into Priſon! Now beloved, I beſeech you take heed that you bee not men wanting bowels of mercy towards your diſtreſſed Brethren, you are to expect judgement without mercy, that ſhew no mercy.

8Eightly, to thoſe that live and die in their ſinne of uncleanneſſe and luſts of the fleſh, Chriſts coming it will be a dreadfull day to them; Therefore you read that God will judge Adulterers, hee will judge a Drunkard, hee will judge a ſwearer, hee will judge a Sabbath-breaker, yet particularly Whoremongers and Adulterers, he will judge. Heb. 13. 4. But whoremongers, and Adulterers God will judge. King Henry the 8. was a laſcivious Prince, and old Latimer ſent him a Token, a Bible, and about the Bible was written, whoremongers and Adulterers God will judge; it was to terrifie him. There is a ſtrange Text, 2 Pet. 2. 9. The Lord knoweth how to deliver the godly, out of temptations, and to reſerve the unjuſt unto the day of Judgement to hee puniſhed; But chiefly them that walke after the fleſh in the luſt of uncleanneſſe. Here is a chiefly for them, God will puniſh every unjuſt man, but God reſerves them to the day of Judgement, chiefly them that walk after the fleſh in the luſt of uncleanneſſe, &c. Doe I ſpeak to men that may have this chiefly applyed to them? O take heed that thou doeſt not fall under p. 185the righteous judgement of God, that thou beeſt not entangled in that ſin, that will make the Lord judge thee chiefly.

9Ninthly and laſtly, Chriſts coming againe is dreadfull to all men, who ſtrengthen themſelves by popular tumults and inſurrections; In oppoſing and deſtroying of a lawfull Magiſtracy, that have deſtroyed Judges, Rulers, Governments, it will bee a woefull time to them, 2 Pet. 2. 9, 10. The Lord knoweth how to deliver the godly out of Temptations, and to reſerve the unjuſt to the day of judgement to bee puniſhed. But chiefly them that walke after the fleſh in the luſt of uncleanneſſe, and deſpiſe Government, Preſumptuous are they, ſelfe-willed, they are not afraid to ſpeake evill of Dignities. Men that under pretence of power and the like, ſhall trample down Rule, Government, Authority, and Dignity; the Lord hath another day to judge them that will not bee judged here, hee will judge them with a chiefly. And thus I have done with the third Doctrine.

I am now to make entrance into the fourth Fundamentall Doctrine in theſe words, And receive you to my ſelfe.

1Theſe words containe in them that great Fundamentall point touching the Reſurrection of mans Body, that not onelyonly the Soule ſhall goe to Heaven, but alſo the bodies of the godly men ſhall goe to Heaven, Chriſt ſhal come out of heaven for this end, to receive the bodies as well as the Soules unto himſelfe. I will come again and receive you unto my ſelfe.

There is ſome difference betweene a few Interpreters touching the ſenſe of theſe words; one carrieth it this way; that here the promiſe of Chriſts coming made a little before hee was to die, referreth not to the laſt coming; but they referre it to that forty daies that hee was upon the Earth, after his reſurrection to the Aſcenſion; they ſay, that this promiſe was accompliſhed, when Chriſt after his reſurrection did come to his Diſciples, and did eate a broyled Fiſh with them, and ſtayed forty p. 186daies with them. Why? what comfort would this bee to the Diſciples to thinke of Chriſts going away and coming againe, and ſtay but forty daies, and then bee ſeen no more? this would have made them the more ſorrowfull, that they ſhould never have ſeen him more. Here are two or three reaſons from the Text, why that cannot bee the ſenſe of the place, becauſe here was a promiſe before that hee was going to his Fathers Houſe to receive them there; Now that living upon the Earth forty daies after his Reſurrection, cannot bee his Fathers Houſe; this cannot therefore bee meant of Chriſts coming againe at that time to them. Againe, that it is ſaid, where hee was to goe; hee was to prepare a place for them, now if his meaning had been that hee would come againe at forty daies, it ſhould have been an Earthly place that hee had prepared for them: But the current of Interpreters, ſeeing the weakneſſe of that, gives many conſequent reaſons why it muſt neceſſarily be referred to Chriſts laſt coming, and everlaſting receiving of them, when the Body ſhall bee raiſed, and at that coming he hath promiſed the Elect, that hee will receive them unto himſelfe; as if hee ſhould have ſaid, though I leave your bodies behind mee in the world for a ſeaſon, though they may bee mangled and maſſacred by cruell perſecutors, and though you may bee without my bodily preſence for a while, yet I doe not goe to Heaven to ſtay there for ever, but I promiſe you, I will come againe, and then I will take you into Heaven with mee. They would faine have had Chriſt to have received them into Heaven, and that they might have gone with him. The Diſciples when they heard Chriſt ſpeake of going to his Fathers houſe, they were all on fire to go with Chriſt into Heaven: O no, ſaith Chriſt, I will come againe to judge the world, and then I will receive your very bodies into Heaven with mee, that as my body is in Heaven, ſo your bodies ſhall bee there alſo with me.

The Obſervation is this, that it is one great end of p. 187Chriſts coming again for to receive the bodies of all the Elect unto himſelfe into Heaven with him, I come again and receive you unto my ſelfe. I ſhall not follow the common place in handling the Reſurrection of the body, I ſhall onelyonly handle this point practically, in ſhewing you what the happineſſe of the Elect of God is in their bodies as well as their Soules; Now becauſe this Text is made uſe of to pervert many Scriptures, I ſhall handle this practicall Queſtion before I come to handle the Doctrine.

Queſt. The Queſtion is this, that ſeeing Jeſus Chriſt doth only promiſe that hee will receive the Elect unto himſelfe at his coming againe; Then what becomes of all the godly immediately after death, before Chriſts coming againe to judgement? Thoſe that hold for the ſleeping of the Soule, on this Text doe ground that there is no receiving, neither one or other, the one to life, the other to death, the wicked are not tormented till then, nor the godly glorified till then; Therefore it is needfull, that ſeeing Chriſt doth here ſpeake of receiving them unto himſelfe, not till his coming, to ſhew what becomes of the Souls of dead Men, before the coming of Chriſt.

Anſw. Before I give you the Anſwer, take this diſtinction; There is a twofold receiving.

1Firſt, There is a partiall and incompleat receiving, and this is done immediately after death, that when the ſoule doth depart from the body, the ſoule is received by Jeſus Chriſt into Heaven, and that is the reaſon of thoſe Speeches in Acts 7. There is a receiving them before Chriſts coming, and this is called a partiall and incompleat reception, it is only a receiving of the ſpirit and not of the body.

2Secondly, there is a totall and compleat reception both of the body and ſoule into glory, and it is this that the Text here ſpeakes of: though it is true, there is not a totall reception of a beleever till Chriſts coming to judgement, yet there is a partiall reception; I doe not p. 188now ſpeak to thoſe that ſay the ſoul is mortall, and that it ſhall never live after the death of the body, but to thoſe that ſay the ſoule ſhall ſleep and the ſoul doth periſh with the body untill the Reſurrection. Now againſt theſe that plead for the ſleeping of the ſoule till Chriſts coming againe, take theſe four waies how to ſtrengthen you.

1Firſt, there are pregnant inſtances in Scripture that after the godly die, their ſouls are received into heaven before Chriſt comes.

2Secondly, there are generall expreſſions in the Scripture, as well as particular inſtances to prove this.

3Thirdly, there are expreſſe paſſages in the Scripture to confirme this.

4Fourthly, there are abſurd inconſequences that will ariſe in caſe it ſhould be denied.

1Firſt, there are Pregnant inſtances, or examples in the Scripture to prove that after death the ſoule is received into Heaven. Take three inſtances. Firſt, that knowne, Text, Luke 23. 43. And Jeſus ſaid unto him, verily, I ſay unto thee. To day thou ſhall bee with mee in Paradiſe. That day Chriſt dyed, that day Chriſt went to Heaven, therefore that day the ſoul of that converted thiefe did go to Heaven.

Now beloved; there are two Evaſions that thoſe, who plead for the ſoules ceſſation, for the ſoules ſleeping, make to avoide this Text, and take off this Inſtance.

1Firſt, is, by altering the comma or ſtop in the Text, and read it thus, I ſay unto thee this day, thou ſhalt bee with mee in Paradiſe, that to day, they doe not refer it that the Thiefe ſhould be in Paradiſe. Peter Martyr doth give two anſwers to this Evaſion.

Firſt, ſaith hee, it is not ſafe to alter a comma, or ſtop in Scripture, for ſo you may pervert the Scripture, and make it ſpeake what it never meant, if men at their pleaſure diſagreeing from all Copies, alter comma's in the tranſlation.

Another Anſwer, that it appeares this cannot bee the p. 189ſenſe of it, to referre to day to the time that Chriſt ſpake, and not the time that the thiefe ſhould bee in Heaven; for ſaith Gerrard, marke the thiefs prayer in ver 42. And hee ſaid unto Jeſus, Lord, remember mee when thou comeſt into thy Kingdome. Marke, there is the thiefs when, that when Chriſt ſhould come to Heaven. Chriſt ſhould remember him. Chriſts Hodie muſt anſwer to his Quando, or elſe hee did not anſwer his prayer. Chriſts to day, muſt anſwer the thiefs when, that when Chriſt came to Heaven▪ then to remember the thiefe. And Jeſus ſaid unto him, verily I ſay unto thee, to day ſhalt thou be with me in Paradiſe.

3Thirdly, it is needleſſe for Chriſt to ſay to day, to tell him the time when hee ſpake, hee knew Chriſt ſpake to him then, but to ſpeak of the time when the thiefe ſhould bee in Heaven, it was needfull, I ſay to thee this day thou ſhalt be with me in Heaven.

2The ſecond Evaſion is this. It is true, Chriſt promiſed, thou ſhalt bee with mee in Paradiſe, but Chriſt doth not ſay, thou ſhalt be with me in Heaven.

There are three anſwers to confute this Evaſion,

1Firſt, that thoſe that will not by Paradiſe underſtand Heaven by this Text, they then fall in with the Papiſts, either for Purgatory, or a Limbus Patrum.

2Secondly, take this anſwer, that in other Scriptures when Paradiſe is mentioned, it is to be underſtood Heaven, and ſo the Apoſtle doth expound it, 2 Cor. 12. 2, 4, I knew a man in Chriſt, above fourteene yeares agoe, whether in the body I cannot tell, or whether out of the body, I cannot tell, God knoweth, ſuch an one caught up to the third Heaven. How that hee was caught up into Paradiſe, and beard unſpeakable words, which it is not lawfull for a man to utter. So that the Apoſtle by Paradiſe doth meane Heaven, Revel. 2. 7. Hee that hath an eare let him heare what the Spirit ſaith unto the Churches; To him that overcometh will I give to eate of the Tree of Life, which is in the midſt of the Paradiſe of God. That is, he ſhall enjoy Jeſus Chriſt, Chriſt in Heaven is the Tree of Life in the Paradiſe of God, p. 1063Thirdly, it cannot be any Earthly Paradiſe, as the Paradiſe Adam was in before his fall, for the Earthly Paradiſe was deſtroyed by the Flood, therfore of neceſſity when Chriſt tells the thiefe, To day thou ſhalt bee with mee in Paradiſe, it muſt referre to the thiefes going to Heaven at that day with Jeſus Chriſt.

2A ſecond inſtance it is in Luke 16. 22. And it came to paſſe that the Begger dyed, and was carried by the Angels into Ahrahams boſom; the rich man alſo dyed and was buried. This is another inſtance, that the ſouls of the elect after death they goe to Heaven.

There are two Evaſions made upon this Text.

1Firſt, they ſay, that this Text it is a parable, and not an Hiſtoricall Narration.

To this I anſwer, though ſome men doe ſay it is a Parable, yet many ſay it is a Hiſtory. Jerome and many following him doth give many arguments to prove, that it was a Hiſtory, and not a parable. And Tertullian is confident that this is an exact Hiſtory of what was really done; And Peter Martyr doth quote Tertullian; ſaith hee, Tertullian is ſo confident that this is a Hiſtory, that hee undertakes to tell you who were the men, ſaith hee, the Rich man was Herod, and the Beggar was John the Baptiſt. But Suppoſe it be a parable and not a Hiſtory, yet parables doe carry the reſemblance of truth, parables take their Foundations from truth, that there are ſome men in Hell, & ſome men in Heaven, that in Hell there is torment and in heaven there is joy, that as the beggar went to Heaven after death, ſo ſhall the godly, and as the rich man went to Hell, ſo ſhall all the wicked.

The other Evaſion is this, that this beggar is ſaid to be carried into Abrahams boſome; I anſwer, Firſt, it is more then probable that Abrahams boſome is Heaven; now Abraham being in heaven all his children are in Heaven, that are in his boſome: that is the anſwer that Gerrard gives.

Againe, it is ſaid, that they are carried by Angels into Abrahams boſome; therefore Abrahams boſom muſt be p. 191in Heaven: certainly the good Angels carry a good ſoule into Heaven, and the wicked Angels carry a damned ſoule into Hell, and thus you have two inſtances, that immediately after death the ſoules of the Elect go to Heaven.

3A third inſtance is in Mat. 22. 31, 32. But as touching the Reſurrection of the dead, have you not read that which was ſpoken unto you by God, ſaying, I am the God of Abraham, and the God of Iſaac, and the God of Jacob, God is not the God of the dead, but of the living. I argue from that inſtance that therfore Abraham, Iſaac and Jacob were living at that time, though not in their bodies; if you marke the reaſon of that Text, it was not to prove a Reſurrection of the body only, which the Sadduces deny, but alſo to prove the immortality of the ſoule. The Sadduces deny Spirits and Angels too, Acts 23. 8. For the Sadduces ſay that there is no Reſurrection, neither Angell nor Spirit, but the Phariſees confeſſe both. Chriſt doth prove that there ſhall bee a Reſurrection of the body, and hee likewiſes proves that the ſoule doth not dye when the body dyeth. Indeed there is a quotation that I have read of a learned man that doth make uſe of this inſtance, Gen. 25. 8. Then Abraham gave up the ghoſt, and dyed in a good old age, an old man, and full of yeares, and was gathered to his people. Abraham was not gathered to his Fathers, nor to be gathered in the grave where his fore-fathers were, how then can this be true that the Scripture ſaith, Abraham was gathered unto his Fathers? Divines ſay, it muſt be in his ſoule, that Abraham went to heaven as his godly fore-fathers went, that is the meaning of that phraſe, his ſoule was to be bound up in the bundle of Life, to go to Heaven as their fore-fathers did. And thus much for particular inſtances.

2The ſecond way to prove that the ſoules of the Elect men goe to Heaven immediately after death; It is by generall expreſſions in Scripture. Two generall paſſages, one is in Heb. 12. 23. To the generall Aſſembly, and Church of the first borne, which are writen in Heaven, p. 192and to God the judge of all, and to the Spirits of juſt men made perfect: thence I argue, that Apoſtle makes mention, and proves that there were the Spirits of juſt men made perfect; Now if their Soules did periſh with their bodies, then the Apoſtle ſhould ſay, that their Spirits are annihilated with the body, but it is the ſpirits of juſt men made perfect; The Scripture takes notice in generall expreſſions that juſt men have their Soules made perfect. And then in Eccle. 12. 7. Then ſhall the duſt returne to the Earth, as it was, and the Spirit ſhall return to God who gave it. Marke, here are two things

Here is the end of Godly men, the body ſhall goe to the duſt, and the ſoule to God. Then the time when it ſhal be is, when that man goeth to his long home, when the keepers of the houſe ſhall tremble, that is the hands, and armes; and the ſtrong men ſhall bow themſelves, that is, the feet and the thighs; and the grinders ſhall ceaſe, that is, the teeth; and they that looke out at the windowes ſhall bee darkened, that is, the eyes; when nature decayes and the body periſheth by Diſeaſes and dyes, then ſhall the body go to the duſt, and the Spirit to God that gave it.

3Thirdly, I ſhall prove it to you from expreſſe paſſages in the Scripture that doe confirme this, that the ſoules of the Elect after death before Chriſts coming are received into heaven, for this I will give foure or five expreſſe Scriptures.

1The firſt is in Iohn 6. 40. And this is the will of him that ſent mee, that every one that ſeeth the Sonne, and beleeveth on him, may have everlaſting life, and I will raiſe him up at the laſt day.

Here are two diſtinct promiſes.

1Firſt, a promiſe of everlaſting life.

2Secondly, a promiſe of raiſing up at the laſt day.

1Firſt, a promiſe of everlaſting life is made diſtinct from the other. Divines ſay, that before the raiſing up at the laſt day there is an everlaſting life, that his ſoule ſhall live before the laſt day, and his body ſhall be raiſed up at the laſt day

p. 193Another Text is in Luke 16. 9. And I ſay unto you, make to your ſelves friends of the Mammon of unrighteouſneſſe, that when yee faile, they may receive you into everlaſting habitations. Chemnitius makes great uſe of this Text to prove what I am now arguing for, that immediately after death, the ſoule of an Elect man is received into Heaven. Marke, make you friends of the Mammon of unrighteouſneſſe, that is, of your wealth, called ſo either becauſe it is unrighteouſly gotten, or unrighteouſly kept; uſe your wealth well, that when you die you may bee received into everlaſting habitations. It is queſtionable whether it bee referred to Angels, or to the poor which ſhall pray for us that wee bee received into Heaven; but ſaith Chemnitius, uſe your wealth well, that you may bee received into everlaſting habitations, upon your failing, upon dying the Lord receives the Elect into everlaſting habitations. This Chemnitius doth build on, that the ſoule doth goe to Heaven immediately after Death.

3A third Scripture is in Phil. 3. 23. For I am in a ſtrait betwixt two, having a deſire to depart, and to bee with Chriſt, which is far better. The Apoſtle doth Conjoyne theſe two concluſions, a departing out of the world, out of this life, and a deſire to be with Jeſus Chriſt, he mentions no middle place for a good ſoul to goe to, he mentions no Purgatory, nor Limbus Patrum.

And ſo likewiſe a fourth Text you have in 2 Cor. 6. 8, 9. Therefore wee are alwaies confident, knowing that whilſt wee are at home in the body, wee are abſent from the Lord. Wee are confident I ſay, and willing rather to be abſent from the body, and to bee preſent with the Lord; wherefore wee labour, that whether preſent or abſent, wee may be accepted of him. Marke, the Apoſtle deſires, to be abſent from the body, and to bee preſent with the Lord, ſo that the ſoule is preſent with the Lord, whileſt abſent from the body.

Then againe, that Prayer of Stephen proves it likewiſe, in Acts 7. 59. And they stoned Stephen, calling p. 194upon God, and ſaying, Lord Jeſus receive my ſpirit. It had been uncomfortable for him to have thought that he ſhould have been ſtoned for Jeſus Chriſt and it muſt have been above 1600 yeares before Chriſt ſhould have received his ſoule, but hee prayed, Lord Jeſus Chriſt receive my ſoule, which hee would not have done, if hee had not beleeved that his ſoul would have been received by Jeſus Chriſt immediately after death.

And thus I leave thoſe Scriptures to confirme you in this, that the ſoule doth not ſleep in the body, but at the departure from the body it doth immediately go to Heaven.

4Fourthly, I prove it to you by ſhewing thoſe groſſe abſurdities and inconveniencies that will ariſe, in caſe it ſhould bee denyed that God doth not receive the ſoule of any Elect man, till he doth come to judge the world.

1Firſt, it will follow that the godly will bee in a worſe condition after they are dead, then they were in when they were alive, for when they were alive, to live is Chriſt, Chriſt dwelt in their hearts by Faith; Now if the ſoule doth ſleep with the body, and periſh with the body, then Chriſt doth not live in them, Chriſt doth not dwell there by Faith, ſo that this would be uncomfortable that a beleever after death ſhould bee in a worſe condition then during this life, for here hee lives in Chriſt by Faith.

2Secondly, then it wil follow, that God the Father would be more cruell to his people, then he would have other men be to their ſervants which have done their worke. Marke that Text, Levit. 19. 13. Thou ſhalt not defraud thy Neighbour, neither rob him, the wages of him that is hired ſhall not abide with thee all night untill the morning. That the Maſter was not to keep the hire of the Labourer long from him, that the Maſter ſhould not keep the ſervants wages long from him; Now will the great God keep from you, who are his ſervants, that have ſerved him here in this world, and have done him faithfull ſervice, any reward till his laſt coming? No, but when you have ended your life, and p. 195done your worke; you receive your wages, when your worke is done, you have your reward.

3Thirdly, obſerve this, if this ſhould bee true that the ſoules of the Elect men doe not goe to Heaven after death, then it will follow that the ſoules of wicked men doe not goe to Hell after death, and how repugnant this is to the Scripture you well know, when the Scripture ſaith in the Epiſtle of Jude, That the men of Sodome and Gomor…ha ſuffered the vengeance of eternall fire. And of Judas, Acts 25. That hee may take part of this miniſtery, and Apoſtle-ſhip, from which Judas by tranſgreſſion fell, that hee might goe to his owne place. I could give you a multitude of inſtances where it is ſhewn the wicked are in Hell, 1 Pet. 3. 19, 20. By which alſo he went and preached unto the Spirits in Priſon. Which ſometimes were diſobedient, when once the long ſuffering of God waiting in the daies of Noah, while the Arke was a preparing, wherein few, that is, eight ſoules were ſaved by water. To ſay that a godly man doth not goe to Heaven immediately after death, it will follow that a wicked man doth not goe to Hell immediately after death.

4Fourthly, it would follow, that there ſhould be onelyonly Angels in Heaven and no ſaints, whereas the ſcripture ſaith expreſly, that Chriſt ſhall come from Heaven with his Saints; and wee read in Scripture, that there are the Spirits of juſt men made perfect, as well as the innumerable company of Angels.

5Fifthly, this would follow that it would bee a great diſcomfort to a godly man on his death-bed, to think he ſhould bee ſo many hundred yeares ſoule and body in the grave before Chriſt would bring him to Heaven; it would bee a very uncomfortable Doctrine for a man to thinke on, that I ſhall die like a beaſt, that my ſoule after death ſhall not bee taken up into Heaven. And thus I have proved that immediately after the godly die, their ſoules are received into heaven: I have proved it by pregnant inſtances in the Scripture, by generall expreſſions in the p. 196Scripture, and by thoſe expreſſe paſſages in Scripture, and have given you thoſe abſurdities, that will ariſe in caſe it ſhould be denyed.

A word now from what hath been ſpoken. If it bee that Chriſt doth receive thee, O thou beleever, to himſelfe, before the totall and compleat reception, I would then give you this uſe for to comfort you.

Uſe. Firſt, fear not a dying time, let not death bee dreadfull and terrible to thee. Beloved, were this true indeed, that when thou dieſt thy ſoule ſhould periſh with thy body, then a Life is not worth the having, but when thou ſhalt thinke on thy death-bed, here now is a diſeaſe conſuming thy body and ſending of thee to thy grave, and now there is but a little time betweene thee and Heaven, that when I am a dying, I am in the very Suburbs of Heaven, a little breath between mee and Heaven, O how ſhould this comfort a dying man, when that hee hath good evidences for Heaven! O this ſhould greatly comfort thee againſt thou comeſt to die, to thinke that thy dead-bed is the very Suburbs of heaven. I have read what John ſaid, that wrote the Revelarions, when hee was ready to die, I doe beleeve, ſaith hee, that in this very day my ſoule ſhall be preſented before the Lord Jeſus Chriſt. O thinke, now thou art leaving thy friends, it will not bee a day before Chriſt and I ſhall meet in heaven. As in the Booke of Martyrs wee read that in Queene Maries time, two friends were put to death together. One of them was fearfull to thinke that the flames ſhould ſcorch his fleſh. O ſaith the other, bee of good comfort, for halfe an houre hence thou ſhalt bee in Heaven! O thinke, though thou art weake and ſick even unto death, yet that thou ſhalt ſhortly bee with Jeſus Chriſt, doubt not of the truth of this, For I could even pawn my ſoul of the truth of it, that the ſoules of the Elect are taken up into heaven immediately after death. O then let not death trouble you.

Doct. 4 The fourth Doctrine here mentioned is, the benefit of Chriſts coming, and that is to raiſe your bodies from the p. 197dead and receive them to himſelfe. This is the particular that I am now to inſiſt upon, and receive you to my ſelfe.

Obſer. The Obſervation is this, that the maine end of Chriſts coming againe, is for to raiſe the bodies of the Elect, and to receive them to himſelfe, not onelyonly to ſave the Soule immediately after death, but to raiſe the body alſo. There are two Queries in the Doctrinall part of this point touching the end of Chriſts coming, which is to raiſe the bodies of the Elect, and to receive them to himſelfe.

1Firſt, Why Jeſus Chriſt muſt raiſe the bodies of the Elect, and receive them to himſelfe, as well as the ſoules.

2Secondly, when Chriſt doth receive the body to himſelf, then what endowments doth the body, receive as now it hath not?

1Firſt, why muſt Chriſt receive the body to himſelfe, as well as the ſoule?

There are four reaſons.

1Firſt, becauſe of the Reſurrection of his own body, Chriſts own body is raiſed from the dead, and received up into heaven, and therefore the bodies of the Elect muſt be there alſo; where Chriſt is, there muſt his members be; Chriſt the head is raiſed from the dead, and received up into glory. The Apoſtle doth give this reaſon, 1 Cor. 15. 12. Now if Chriſt bee preached, that hee roſe from the dead, &c. As if he ſhould have ſaid, Chriſt being riſen from the dead, doth argue that our bodies muſt riſe from the Grave, though they be dead there. In 1 Cor. 6. 14. And God hath both raiſed up the Lord, and will alſo raiſe up us by his own power, 1 Theſſ. 4. 14. For if wee beleeve that Jeſus dyed, and roſe againe, even ſo them alſo which ſleep in Jeſus, will God bring with him. So that becauſe Jeſus Chriſts body is raiſed from the dead, and received up into Heaven, therfore our bodies muſt bee raiſed up and received into glory with him.

2Secondly, the bodies of the Elect muſt be raiſed, becauſe of the inhabitation of the Spirit; the Spirit doth ſanctifie p. 198the bodies of the Elect, as well as the ſoules, the very God of peace ſanctifie you throughout, and I pray God that your ſoule, Spirit and Body, bee kept blameleſſe unto the coming of the Lord Jeſus Chriſt, 1 Cor. 6. 18, 19, 20. Flee Fornication, every ſinne that a man doth, is without the body, but he that committeth Fornication ſinneth againſt his own body. What, know yee not that your body is the Temple of the holy Ghoſt which is in you, which yee have of God, and yee are not your owne? for yee are bought with a price; Therefore glorifie God in your body, and in your ſpirit, which are Gods. Now the ſpirit of God having a gracious worke in the body as well as the ſoule; Therefore the body muſt be raiſed up from the dead as well as the ſoule; and this the Scripture makes an Argument of the reſurrection in Rom. 8. 11. But if the ſpirit of him that raiſed up Ieſus from the dead, dwell in you, hee that raiſed up Chriſt from the dead, ſhall alſo quicken your mortall bodies by his Spirit that dwelleth in you. So that ſpirit that raiſed up Chriſt from the dead, if that dwelleth in you, and the graces of the ſpirit, that ſpirit ſhall quicken your mortall bodies; therefore the bodies of the Elect ſhall be raiſed from the dead and received into glory with the ſoule.

3Thirdly, becauſe the body hath a conjunction, and co-operation with the ſoule in all gracious working, the body ſhall bee partner with the Soule, being received unto Jeſus Chriſt, becauſe the body doth co-operate with the Soule, Rom. 8. 13. For if yee live after the fleſh yee ſhall die, but if yee through the ſpirit doe mortifie the deeds of the fleſh, yee ſhall live, Now being that the godly doe mortifie the deeds of the body, and do expoſe their bodies to tortures and torments for Jeſus Chriſt; now becauſe the bodies of the Elect, doe co-operate with the ſoule in good, therefore the body ſhall be co-partner with the ſoule in good alſo.

4Fourthly, it proceeds from that neer Union which is betweene a Beleever and Jeſus Chriſt; Chriſt is the head, and Beleevers are the members; now the members p. 199muſt bee raiſed and received up to Jeſus Chriſt to make his body a perfect body. Thus much for the Reaſons why that Jeſus Chriſt at the ſecond coming ſhall raiſe and receive the bodies of the Elect to himſelf, as well as the ſoules.

2The ſecond query is this, but what benefit is it to the body, what endowments ſhall the body receive by this, when Chriſt comes?

1Firſt, in generall I ſhall ſay this to you, that the body ſhall receive more glorious endowments then ever it could bee capable to receive, and enjoy here in this world; it may bee thy body is endowed with a comely feature, yet when Chriſt comes to receive thy body, it ſhall bee endowed better then now it is. Chryſostome ſaith, take Wooll, and let this Wooll be dyed into a Scarlet, or purple colour, dyed in graine, yet the Wooll is the ſame Wooll as it was before, when it was white, but yet there is a more goodly luſtre put upon it. Thy body ſhall bee the ſame body, but thy body ſhall have more illuſtrious endowments, then now it hath.

And thus much onelyonly in the generall; now to come to particulars. I ſhall reſolve this queſtion in theſe ſix Particulars.

There are ſix glorious endowments that the body ſhall receive from Jeſus Chriſt, at his ſecond coming, when he receives the body to himſelfe.

1Firſt, from being a naturall body as it is now it ſhall bee made by Chriſt a ſpirituall body, that is the firſt endowment, thou ſhalt caſt off thy old Apparell of corruptible fleſh and blood, and ſhalt bee cloathed with robes of glory; it is no contradiction to ſay a ſpirituall body, becauſe the Apoſtle uſeth the expreſſion, 1 Cor. 15. 44. It is ſowne a naturall body, it is raiſed a ſpirituall body. There is a naturall body, and there is a ſpirituall body. The meaning is, the body as it lives here, is a naturall body, needing naturall refreſhments; but ſaith the Apoſtle, is ſhall be raiſed a ſpirituall body, it ſhall have no more need of naturall refreſhments, which the naturall body requireth p. 200when it is a ſpirituall body it ſtands in no more need of meat, no more need of drinke nor ſleep, and other naturall refreſhments, it ſhall bee raiſed a ſpirituall body. Mat, 22. 30. For in the reſurrection they neither Marry, nor are given in Marriage, but are as the Angels of God in Heaven. The Angels have no need of food, and ſtand in no need of outward helps, Rev. 7. 15, 16. Therefore are they before the Throne of God, and ſerve him day and night in his Temple, and hee that ſitteth on the Throne ſhall dwell among them, They ſhall hunger no more, neither thirſt any more, neither ſhall the Sunne light on them, nor any heate. Therefore O beleeving ſoule, behold thy happineſs of ſoule and body in glory; they ſhall bee no more ſtanding in need of naturall refreſhments then ſpirits doe; when the Scripture ſaith that your bodies ſhould be received by Chriſt. The Platonick Philoſophers underſtand, the body ſhall bee turned into a ſpirit, into a ghoſt, or into winde or aire, but that is not the reaſon of it, it ſhall bee of the ſame ſubſtance as it is upon the Earth, but it ſhall be refined.

2Secondly the bodies of the Elect when Chriſt receiveth them to himſelfe, of vile bodies, they ſhall bee made beautifull, it may bee thou haſt ſome deformity, but Chriſt ſhall refine that body, and new varniſh and make it beautifull, Phil. 3. 21. Who ſhall change our vile body, that it may bee faſhioned like his glorious body, according to the working whereby hee is able even to ſubdue all things unto himſelfe. The body of Chriſt is a beautifull body, neither ſpot nor wrinckle, nor any ſuch thing in it; thy body ſhall bee like Chriſts glorious Body, 1 Cor. 15. 43. It is ſowne in diſhonour, it is raiſed in glory, it is ſown in weakneſſe, it is raiſed in power. Here thy body it is a vile body, El…phaz cals the body a houſe of clay, and Job cals it a houſe of Earth; It is the Opinion of Gerrard, and he gives ſtrong reaſons for it, that if there bee any defects upon the body in this world, if any of the members of the body be wanting, it ſhall be reſtored to thee at the reſurrection, and there are theſe reaſons to be given for it.

p. 2011Firſt, becauſe our bodies are promiſed to bee like Chriſts Body; now Chriſts Body hath no redundant and defective member, defect is but the product of ſinne and the reſult of ſinne, therefore our bodies being ſaid to to bee like Chriſts Body, there ſhall bee no defect in it.

2Secondly, ſome members are neceſſarily required to make up the happineſs of the Elect in Heaven; ſuppoſe an Elect man ſhould bee borne blind, or loſt his eies by caſualty, if this man ſhould not have his eyes, he could never ſee Chriſt in Heaven, we ſhall ſee with theſe very eyes the Body of Chriſt.

3The third reaſon is this, becauſe the bodies of the Elect ſhall bee as Adams body was in innocency; Adams body was created perfect by God, when Chriſt raiſeth thy body, it ſhall never want a member, nor abound in a member, thy vile body ſhall bee beautifull: what though others bee … then thee, and clearer skin'd then thee, what though others mens Earth bee painted better then thine▪ yet when Chriſt receives thy body, it ſhall be a beautifull, a glorious body, therefore you have that phraſe, Mat. 13. 43. Th… ſhall the righteous ſhine forth as the Sun, in the Kingdome of their Father.

3Thirdly, from being a mortall body, it shall bee by him an immortall body; the body as it is here, it is a mortall body dying and rotting in the grave, but it shall bee made by Chriſt immortall, 1 Cor. 15. 52, 53. In a Moment, in the Twinkling of an eye, at the laſt trump; for the Trumpet ſhall ſound, and the dead ſhall bee raiſed incorruptible, and we ſhall be changed, For this corruptible muſt put on incorruption, and this mortall muſt put on immortality. Thoſe mortall bodies that muſt die, muſt bee made immortall, and thoſe incorruptible bodies, made incorruptible and never die, this is the great happineſs of the elect, that their bodies shall bee made immortall bodies.

4Fourthly, the bodies of the elect from being lyable to ſorrows and ſufferings in the world, shall bee made p. 202impaſſive bodies, the body here is expoſed to Diſeaſes, Aches, Conſumptions and what not? the body it is an Hoſpitall of Diſeaſes, a Magazine of all Infirmities, but the Lord shall make this body impaſſive; lyable to no ſufferings, God shall then wipe a way all teares from our eies, no ſorrows, no crying, nor no paine, there is the great happineſſe of the body, it shall be made impaſſive, not lyable to hunger, thirſt, paine, Diſeaſes, and the like.

5Fifthly, thy body from being a heavy and lumpish body as now it is, shall bee made an agile and ſwift body, the Eagle shall not flee ſo ſtrongly, as the bodies of the Elect shall flee from place to place and it is grounded from that Scripture, 1 Theſſ. 4. 14. for if wee beleeve that Jeſus Chriſt dyed and roſe againe, even them alſo which ſleep in Ieſus, will God bring with him. Which the body could not doe, if the body did not loſe its lumpishneſſe and heavineſſe which it hath here Zanchy doth illuſtrate it by this compariſon; … ſaith he the body is like the Chick in the agge, the Bird in the egge ſtrives not, but when it is flusht, then it can flie; ſo, when thou ar… raiſed, thou canſt goe from one part of the world to another in a moment; ſo was Chriſts body when it was raiſed, Chriſt was taken immediately up into heaven, which is as Aſtronomers ſay; (if wee may beleeve their gueſ…es) above 40 Millions of Miles: now the ſoule hath a lumpish body that it cannot follow the ſoule, therefore the body shall bee made conformable to the Soule; the body is now a tyred Jade to the Soule, but then it shall not be ſo.

6Sixthly, from being a weak body it shal be made a ſtrong body, 1 Cor. 15. 44. It is ſown in diſhonour, it is raiſed in glory, it is ſown in weakneſſe, it is raiſed in power. The body of man is a weake fleshly thing▪ Anſel…e is of this Opinion on this Text, 1 Cor. 15. ſaith hee▪ mans body shall bee ſo ſtrong that hee shall bee able to toſſe a mountaine, as a child would toſſe a tennis ball: this is the great glory that God puts on the body, that being a p. 203natural Bodie, it ſhall bee made by Chriſt a ſpirituall Body; of being a vile Body, it ſhall made by Chriſt a beautifull Body, from being a mortall Body, it ſhall be made an immortall Body; from being lyable to ſorrowes and ſufferings in this world, it ſhall bee made impaſſive, being a heavy lumpiſh Body, it ſhall bee made an agile Body; and from being a weak Body, it ſhall be made a ſtrong Body.

Now before I come to the Application, there are two Objections which lye in the way. As in the primitive times there were the Sadduces that held there was no reſurrection, and after Chriſts time there was Hymeneus and Philetus, which ſaid that the Reſurrection was paſt already, and the Church of Corinth was tainted with this Error, if Chriſt be riſen from the dead, how ſay ſome amongſt you, that there is no Reſurrection of the dead? Now in the Primitive and Chriſts time, there was this Opinion, that there was no Reſurrection of the Body, and ſo made this meerely but a poeticall fiction, and to be no reall and undoubted truth.

The Scripture which they urge is this, you talke of the Body being raiſed by Chriſt, how can this bee when the Apoſtle ſaith expreſly, the Body is made of fleſh and blood, 1 Cor. 15. 50. Now this I ſay Brethren, that fleſh and blood cannot inherit the Kingdome of God, neither doth corruption inherit incorruption. Therefore if fleſh and blood cannot come to Gods Kingdom, how then can the Body come there.

1Firſt, I anſwer, it cannot bee the Apoſtles intent to impugne the bodies riſing, for the drift of the whole Chapter is to prove that the Body ſhall be raiſed; therefore it is not imaginable that in one breath the Apoſtle ſhould deny, and affirme the ſame thing.

2Secondly, the Apoſtle doth underſtand by fleſh and blood, the bodies of men as they have ſinfull infirmities, cleaving to them in this world, the body as it is now a ſinfull body, an infirme body, a weak mortall body as it is now ſhal never come to Heaven; the generality of Interpreters p. 204run this way, by fleſh and blood is underſtood the bodies of men as lyable to ſinne, as in this world they ſhall not be raiſed up they ſhall not come to Heaven but we ſhall bee changed, we ſhall not all ſleep but bee changed, the Apoſtle proves this, 1 Cor. 15. 50, 51. Now this I ſay Brethren, that fleſh and blood cannot inherit the Kingdome of God, neither doth corruption inherit incorruption, Behold, I ſhew you a myſtery, wee ſhall not all ſleep, but wee ſhall all bee changed. Our corruptible Bodies ſhall not come to Heaven as they are corruptible, but come to Heaven by being incorruptible, but we ſhall all be changed, that is, our Bodies ſhall be changed from being mortall, corruptible, and being weake and ſinfull, to bee holy and Immortall, ſo that fleſh and blood as now it is ſinfull, corruptible, till changed and made glorious and pure, ſhall not come to Heaven.

2Second Text which they urge againſt the Body being glorified, and ſay it is but a fancy, Job 14. 7, 8. 9. For there is hope of a Tree, if it bee cut downe, that it ſhall ſprou… againe, and that the tender branch thereof will not ceaſe. Though the root thereof wax old in the Earth, and the ſtock thereof die in the ground, yet through the ſent of water it will bud, and bring forth Bought like a plant: But man dieth and waſteth away, yea, man giveth up the ghoſt, and where is hee…. A Tree faith Iob, if that dies it may live again but if man dies, hee vanisheth away, and where is man? on this they build that man shall never live againe.

To this, take this cleare Anſwer, That when Iob ſpeakes, Though a tree dies it lives againe, but if man dies hee lives not, Iob underſtands it by living againe in this World, ſo there is more hope of a Tree then of a Man.

But you will aske me, how do you prove this for to be Iobs intent.

I prove it to you from Iobs words in the 12. verſ. So man lieth down, and riſeth not till the heavens bee no more, they ſhall not awake nor bee raiſed out of their ſleep. So p. 205that here Iob ſpeakes of a riſing when the Heavens ſhall bee no more, when the world shall be burnt with fire, then man shall bee awakned; and in the 14. verſ. If a man die, ſhall bee live againe? All the daies of my appointed time will I waite till my change come. Iob ſpeaks in this Chapter of the change of the Body and of the raiſing of the Body. Tertullian and Auſtine ſay well, that there is no Doctrine of Religion is more repugnant to ſenſe and reaſon.

There is this reaſon that may ſeeme to be againſt the raiſing of the Body; How is it poſſible that the Bodies of men can be raiſed, when that they are ſo confounded together as they are in the Earth.

Suppoſe a Man bee killed and devoured by a Wolfe, a Lyon eates that Wolfe, ſuppoſe that the Lyon dyes, and the Fowles of the aire eate that Lyon, and men eate thoſe Fowles; how can the bodies of Men be raiſed being thus confounded? Suppoſe a Man bee drowned in the Sea, and the Fiſhes in the Sea eat that man, how can his ſubſtance be gathered together at the laſt Day?

Anſwer, it is the anſwer of Perkins. Firſt, much may bee done by Nature, by art. Firſt, an Illuſtration from a Refiner, put before Refiner a maſse of mettall, and there ſhall bee in that one Lumpe, a veyne of Silver, a veyne of Braſſe, of Gold, of Tyn, of Iron, and the like, and theſe Mettals are all mingled together; Now a Refiner by his art, he can diſtinctly ſever the Silver from the Gold, and the Iron from the Lead: Now can art do this, and ſhall not the God of Nature ſever this man from that man? God ſhall ſever them though they are heaped together.

Againe, a Gardner, ſoweth varietie of Seeds, yet doe you come to the Garden, and let one aske you what ſeed lieth in that Bed, or in this Bed, as ro…ting in the ground, you cannot tell; But come to the Gardner and aske him what Seed is in that Bed, and hee can tell you diſtinctly the Seed in every Bed; And cannot the the great God doe this? hee that made us knowes p. 206our ſhape; wee cannot tell what mans duſt this is in the Grave, I, but God that laid it in the Grave, he knowes, hee knowes which ſhall bee my duſt, and which ſhall be thy duſt, and which every mans duſt, hee knowes what body ſhall ſpring up thence; Therefore labour to exalt Faith in the great Myſtery of raiſing, and glorifying your bodies.

I have now a practicall application to make of this.

The Uſes.

1Firſt this, is it ſo that Jeſus Chriſt ſhall raiſe your bodies, and receive them to himſelfe at his ſecond coming? Then let this comfort you againſt, your ſufferings in the body. Suppoſe thou art expoſed to violent Sufferings, to Torments, Tortures, to Racks, Fire, and Faggots; Suppoſe thy body undergoeth this for the ſake of Jeſus Chriſt, yet remember, thy body ſhall be raiſed and glorified by Jeſus Chriſt.

Let it not trouble thee then that thy body ſhall be a crucified body, becauſe at Chriſts ſecond coming it ſhall be a glorious body.

Again, it may bee comfort to thee, by reaſon of thy naturall infirmities. Suppoſe thy body be a ſ…kly body, ſuppoſe thy body bee full of A…hes, Agues, Conſumptions, Diſeaſes and the like, ſuppoſe thy body bee maimed, Blinde and Lame, yet remember thy body that is vile, deformed and ſickly, it ſhall have freſh Robes of glory upon it, and be made like to the glorious Body of Jeſus Chriſt.

We read in the book of Martyrs, of two Martyrs that were to be burnt at Stratford Bow neer Lordon, one Hugh Laborocke, and Iohn Price the one blind, & the other lame, this Price being full of feare when the fire was about him, ſaith Hugh unto him, bee not troubled, though thou blinde and I lame, yet remember death will heale thee of thy Blindeneſſe and mee of Lameneſſe. Suppoſe thou art blinde, lame and maymed, Chriſts receiving of thy body will cure all, and truly there were comfort to a man p. 207under a bodily diſtemper▪ when a man ſhould thinke that this body of mine ſhould rot in the Grave, and never be raiſed from the dead.

But thy deformed body it ſhould bee a beautifull body, that which is a ſickly body ſhal be made a healthful body, and freed from all diſeaſes.

2A ſecond Inference is this, will Jeſus Chriſt at his comign raiſe thy body, and receive thy whole man unto himſelfe? Then learne to have a thirſting and longing ſoule after the ſecond coming of Jeſus Chriſt; doe not deſire to continue here upon Barth, but to bee diſſolved and to bee with Jeſus Chriſt. will any man bee grieved for changing of an old ſute for a new? Death doth this, thou haſt here an old rotten ragge of flesh about thee, Chriſt will put a new ſute on thee; therefore the Apoſtle calls it the deſire of the body to bee cloathed upon, wee doe not deſire to bee in Heaven without Bodies, but wee deſire to bee cloathed upon, with thoſe glorious endowments, where with the elect shall bee clad in glory▪ Therefore bee not unwilling to die, doe not be unwilling to leave an old rotten Carcaſſe, a ſickly Body, a Diſeaſed Body. Put a Bird into a Cage, though the Cage bee made of Silver, of Gold, yet the Bird had rather flie abroad, then be tied up in the Cage. Whileſt in the Body thou art in a Cage, thou hadſt better have thy Body in a glorified capacity then now it is.

3Thirdly, bee not afraid nor unwilling to die, becauſe thy Body shall bee changed by Death, if thy Body should not die, it would never be a glorified Body; keep your Corne in your Houſe, and you will never have a Crop▪ but caſt your Corne into the ground and let it die there; ſaith the Apoſtle, that thou ſoweſt is never quickened till it die, let your Body bee kept alive here in the world, and it shall never be raiſed to glory; O do not th…n be unwilling to die, becauſe death to an Elect man is as a laying of Corne in the Earth. As Corne doth rot in the ground to ſpring againe, againſt the Harveſt; So doth thy Body rot in the Grave, to ſpring againe at the Reſurrection.

p. 208Fourthly, if this be true that Jeſus Chriſt will raiſe thy Body unto glory, O then doe not abuſe theſe Bodies of yours; they are the Temples of the Holy Ghoſt, theſe Bodies of yours ſhall one day bee raiſed, and received by Jeſus Chriſt. It is an argument that the Apoſtle raiſeth, 1 Cor. 6. 14, 15. verſ. And God hath both raiſed up the Lord by his own Power; know ye not that your bodies are the Members of Chriſt? ſhall I then take the members of Chriſt, and make them the Members of Harlots? God forbid. This is the Apoſtles Argument. The Apoſtle would reaſon againſt Adultery and Uncleanneſſe in the body, what argument doth hee uſe? Know yee this, Chriſt will raiſe up our bodies, and ſhall wee take theſe Members of our bodies, and make them the members of a Where? So then Beloved, let the Doctrine of your Reſurrection, and of your bodies being raiſed and received to Jeſus Chriſt, provoke you that you doe not abſe your Bodies. He that keeps company with a Harlot, ſinneth againſt his owne Body, 1 Cor. 6. 18. Flee Fornication, every ſinne that a man doth, is without the Body, but hee that committeth Fornication, ſinneth againſt his owne body. For a man to lie and ſweare, it is againſt his Soule, but for a man to bee uncleane, it is to ſinne againſt his Body; O doe not die with an uncleane Body, with an Adulterous Body, and doe not abuſe thy Body, doe not abuſe thoſe Eyes of thine to bee windowes of luſt, that ſhall one day behold Jeſus Chriſt; do not abuſe that body that muſt have a ſweet communion with Chriſt in Heaven.

I am now come to handle the laſt point in the Text, the laſt Clauſe, that where I am, there you may bee alſo.

Theſe words they note unto you the Event, or Conſequent, what ſhall follow upon Chriſts coming againe, and receiving our bodies unto himſelfe at the laſt day. The Event ſhall bee this, an everlaſting enjoyment of Chriſt, that is the reſult and conſequent of Chriſts coming, to bee ever with him, that where I am, there you may be alſo.

p. 209I ſhall open the words, for there is ſome difficulty in one Expreſſion, where I am you ſee it is a word in the preſent ſenſe, where I am, and though it bee a word of the preſent Tenſe, it doth not denote thus much that that they ſhould bee at Jeruſalem with Chriſt; for Chriſt was then at Jeruſalem▪ but as Grotius ſaith, that here the word of the preſent Tenſe, is to be underſtood of the ſuture Tenſe, that is, where I ſhall be ſhortly after I leave this world where I ſhall be there you ſhall be, and ſo hee doth bring that Text to prove it. Joh. 7. 34. Ye ſhall ſeeke me and ſhall not finde mee, and where I am, thither yee cannot come. It cannot bee taken in the preſent Tenſe, for he was then … Jeruſalem, but it is to bee underſtood in the future Tenſe, where I ſhall bee, I goe, but I come againe, that where I ſhall bee when I come to my Fathers Houſe in Heaven, I may have all your companies to be perſonally preſent with mee in Heaven; that is the ſcope of the word.

Obſer. Obſerve, that when ever Chriſt ſpeakes of being in Heaven, though hee was on the Earth, yet he ſpeakes in the preſent Tenſe, as if hee were in Heaven already; John 3. 13, And no man hath aſcended up to Heaven, but hee that came downe from Heaven, even the Sonne of man which is in Heaven. Chriſt was not in Heaven, hee was ſpeaking on Earth to them in his Perſon, in his Humane Nature, ſo likewiſe in John 17. 24. Father, I will that they alſo whom thou haſt given Mee, be with mee where I am, that they may behold my Glory which then hast given mee, for thou lovedſt mee before the Foundation of the World. Gerrard doth raiſe this Queſtion here.

Why doth Chriſt ſay that he is in Heaven, when yet he was in his body on the Earth?

1Firſt, that Chriſt ſaith I am, denotes the certainty of Chriſts going to Heaven, that hee ſhould bee there as ſure as if he were there. Babylon is fallen, why the the Popedome is not fallen, yet it ſhall be as ſure as if it were fallen. It is to note p. 2102Secondly, the ſuddenneſſe of it, Chriſt was ſhortly to bee in Heaven; there was but one day betweene Chriſt and his being in Heaven, things ſuddenly to bee done, they are ſaid to be done, things that are neer a doing are ſaid to bee done.

3Thirdly, which is the reaſon the Gerrard gives; Chriſt doth expreſſe it in the preſent Tenſe, where I am, though hee were on Earth, to ſhew that Chriſt was truly God as well as man, and in regard of his Divine Nature hee was truly in Heaven, as in regard of his Human Nature hee was on Earth. Thus much for the manner of expreſſion, that where I am, there you may bee alſo; the latter part is this, that they might be with Chriſt where hee is.

One thing obſerve, that in Scripture Language, there is a great difference between Chriſts being with us, and our being with Chriſt. That Chriſt is ſaid to be with us, doth not denote a perſonall preſence, but a preſence by his Spirit, Mat. 28. laſt verſ. Teaching them to obſer… all things whatſoever I ſhall command you, and loe, I am with you alwaies, even unto the end of the World. It was not in perſon, for hee left them, but I am with you in my bleſſings, in my Spirit, but when the Scripture ſpeaketh of our being with Chriſt, it notes a perſonall preſence, a being with Chriſt in perſon, Therefore Paul ſaith, I deſire to bee diſſolved and to bee with Chriſt. Chriſt was with Paul, becauſe Chriſt converted him, but Paul was not with Chriſt, but deſired to bee diſſolved and to bee with Chriſt, our being with the Lord it notes a perſonall preſence, an enjoying of the preſence of the Lord.

Obſer. The Obſervation is this; That Chriſt at his ſecond coming receives the Elect unto himſelfe in body and ſoule, that they might bee for ever preſent where Jeſus Chriſt is in Heaven, that where I am there you may be alſo. This Doctrine it is out of the common place. Here in ſetting out to you that this ſhall bee the conſequent of Chriſts great, and laſt coming to receive the Elect unto p. 211himſelfe; that where Chriſt is, there ye may be alſo; I ſhall ſhew you the great bleſſedneſſe in this condition in theſe eight or nine particulars.

1Firſt, that you will be more happy in being preſent with Jeſus Chriſt in Heaven, then if you had been preſent with Adam in a ſtate of Innocency; wee ſhould have thought our ſelves happy, to be as Adam was, to have had the immediate preſence of God, wee ſhould have thought this a very happy and glorious Eſtate. Indeed ſo it was, but now, to bee preſent with Chriſt in Heaven, thou art more happy ten thouſand times, then if thou hadſt been made when Adam was made, to have lived with him in Innocency.

1Firſt, Adam when hee was made by God in Innocency, hee was inſtated only into an earthly Paradiſe, but now, thou being with Chriſt art ſtated into an everlaſting kingdome.

Againe, Adam was placed in Innocency; yet ſo as to bee lyable to loſe that bleſſed and glorious condition hee was in, and did loſe it, though he were a perfect Creature, yet hee lay under a capacity to loſe all his excellency, but when God brings thee to bee preſent with Jeſus Chriſt, thou art inſtated into a Kingdome that cannot bee ſhaken, into a happy condition that cannot bee loſt.

3Againe, thirdly, when hee was made by God Innocency, hee enjoyed onelyonly the ſociety of Beaſts on the Earth, and Birds of the Ayre; but when God brings thee where Chriſt is, hee doth inſtate thee into a condition where God the Father, God the Son, and all the Saints and Angels are thy companions.

2Secondly, here is another part of thy happineſſe by being where Chriſt is, that thou ſhalt enjoy the ſociety of Chriſt in his Humane Nature; where Chriſt is thou ſhalt bee, the meaning of that expreſſion is, John 17. 24. Father, I will that they alſo whom thou haſt given Mee, bee with Mee, where I am, that they may behold my Glory. Beloved, this is the Beatificall viſion, p. 212this referres to ſeeing the Glory of Chriſts perſon in his Humane Nature, not the glory of his God head, but the Glory of his Man hood, that they may behold my glorified body, the Glory of my Humane Nature, that was ſo contemned, and ſo deſpiſed when I was on the Earth; I beſeech thee let all the Elect that long for mee, and for to bee with mee, I beſeech thee that they may bee with mee where I am, to behold my glory; It was a ſolemn wiſh of Auſtine a little before his Death; he wiſht that he might ſee three things, and then if he might die, he did not care: I wiſh ſaith hee, Firſt, that I might ſee Rome in its beauty, and to ſee Paul in the Pulpit, and to ſee Chriſt in the fleſh, every Beleever ſhall ſee the Lord Jeſus in the fleſh. Iob tells you of his confidence long before Chriſt was borne, I know my Redeemer liveth, and with theſe eyes I ſhall ſee my Redeemer, here is thy happineſſe, that being where Jeſus Chriſt is, thou haſt a ſociety with Chriſt in his humane Nature, 1 John 3. 2. Beloved, now wee are the Sonnes of God, and it doth not yet appeare what wee ſhall bee, but wee know that when hee ſhall appeare, wee ſhall bee like him, for wee ſhall ſee him as hee is. Wee do not know what Chriſt is, wee ſhall know him then we ſhall ſee him as he is glorified in Heaven.

3A third thing that makes much for the bleſſedneſſe of the Elect, that in thy being preſent with Jeſus Chriſt, God gives thee more honour then ever thou couldeſt bee capable of in former time, God gives thee Glory by vertue of thy being with Jeſus Chriſt, a notable Text, Joh. 1. 26 verſe, If any man ſerve mee, let him follow mee, and where I am, there ſhall alſo my ſervant bee; If any man ſerve mee, him will my Father honour. That is, where I ſhall bee in Heaven. Beloved, the time is now of giving honour to God, and giving Glory to God, but thy being where Chriſt is, God then gives thee Glory and gives thee Honour.

4Fourthly, thy happineſſe in being preſent with Chriſt where hee is, is that thou ſhalt ſtand in no need of Ordinances: p. 213beloved, here the higheſt growne Chriſtian, and the ſtrongeſt Beleever in the World doth ſtand in more need of Ordinances then a lame man doth of Crutches to goe by; but when thou comeſt to have this accompliſhment, that thou ſhalt bee where Chriſt is, thou then ſtandeſt in no need of Ordinances, then what needs the Candleſtick of Sermons; what needs the Candleſtick of Preaching, and the Candleſtick of Praying, when thou art preſent with Chriſt the Sun of righteouſneſſe; there is no need of conduit pipes, when thou art by the Fountain head, thou needſt no Ordinances, the conduit pipes are the Ordinances, there is no need of Ordinances any longer then thou art abſent from the Fountaine, which is Jeſus Chriſt, the ceremoniall Law is all Goſpell, it is a darke Goſpell, the Evangeliſts are the explained Goſpel the ceremoniall Law is a darke Goſpell, Exodus 25. Meaning the holy place; There was to be golden Candleſticks which Typified the Preaching of the Word; In the Holy place there was the Incenſe Diſhes, to wit Chriſts Interceſſion, this was only in the holy place, but in the holy of holieſt, there was no Candleſtick, no Incenſe Diſhes there, to ſhew, that whileſt you are on this ſide Heaven in the Church of God, you need the Candleſtick, you need Preaching and praying; but in the holy of holieſt there was none of this, to ſhew that it was a Type of Heaven, and when Chriſt beings thee there, then thou art above Ordinances, and never till then; this is a Fourth particular.

A Fifth Priviledg, of thy being where Chriſt is, is this, that thou ſhalt have a full communion and fellowſhip with Jeſus Chriſt in Perſon. Beloved, here wee have our communion with Chriſt, but it is a communion far different from that which we ſhall have in Heaven.

1Firſt, it ſhall bee different in regard of the manner of its enjoyment; in this world, thou enjoyeſt Chriſt mediately by Ordinances, thou doeſt but ſee him (as in the Apoſtles phraſe) in a glaſſe darkely, but in Heaven thou p. 214ſhalt enjoy Chriſt perſonally, and have communion immediately with Chriſt in Heaven.

2Secondly, in regard of the meaſure of your enjoyment; here you enjoy but a parcell of Chriſt, you here enjoy Chriſts ſpirit by drops, you ſhall then enjoy the fullneſs of the Ocean.

3Thirdly, it differs in regard of its time and duration; Here you doe enjoy Chriſt, it is true, but it is by fits and ſtarts, you injoy him now in an Ordinance, but you have interrupted fellowſhip and communion with Chriſt; but when thou art with him in Heaven, there is no interruption in thy communion with Chriſt.

4Fourthly, it is different in regard of its expectation, herein Heaven thou enjoyeſt Chriſt by way of of poſſeſſion.

5Fifthly, in regard of place, here there is a great diſtance of place betweene Chriſt and us, here wee enjoy Chriſt, hee in Heaven and wee on Earth; but then we ſhall enjoy Chriſt in one place, hee in Heaven and wee in Heaven; here thou mayeſt thinke much of Chriſt, but if thou wert nearer Chriſt, thou ſhouldeſt ſee and know more of his glory.

6Sixtly, there ſhall bee a difference in regard of thy companions, and thoſe that are in fellowſhip with thee in Heaven, they are ſaints and Angels, but on Earth, though thou doeſt enjoy Chriſt, yet thou art inforc'd to diſcourſe and commerce with wicked men.

A ſixth particular is this, thy being preſent with Jeſus Chriſt, there is this to attend thee, there ſhall bee gladneſſe, and rejoycing among all the Angels in Heaven; If the Angels in Heaven ſhall rejoyce at a ſinners converſion, they ſhall much rejoyce at a ſinners inauguration in Heaven; they and we ſhall make but one fold to glorifie the great Shepherd of our ſoules the Lord Jeſus, what great joy ſhall there bee among Angels, Archangels, Thrones, &c. Singing Hallelujah to God, making you partners of their glory.

7Seventhly, our being with Chriſt ſhall put us into a p. 215ſtate of exemption from ſin, from the cauſes of ſin, and from the puniſhments of ſin.

1Firſt, from ſinne, here thy beautifull ſoule is beſpoted with the ſpots of Leproſie; I mean with foule and deformed luſts, but when thou art with Jeſus Chriſt, thou art exempted from ſin, no more ſin.

2Secondly, thou ſhalt be exempted from the cauſes of ſin, the Divel ſhall deceive no more there, but here thou lyeſt expoſed to all temptations.

3Thirdly, there ſhall bee no more puniſhments for ſin; here thou art puniſhed in thy body by Diſeaſes, and the like, here puniſhments by trouble of Soul; but in Heaven thou art freed from internal puniſhments and externall puniſhments; this was prefigured under the Law, 1 Kings 33. The Palme-tree is an Embleme of victory; Therfore the victorious are ſaid to wear Palmes in their hands triumphing, Revelation 7. to ſhew that you can never bee compleat Conquerours, to wear ſignals of triumph and ſignals of conqueſt in your hands, till you come to enter into the holy of holieſt. Then you have conquered over ſin, and over Temptation to ſinne, and conquered over all puniſhments for ſinne. The Morall Philoſophers ſay, that Raine, Haile, Storme and Tempeſts are engendred in the middle Region, but above the middle Region, there is no Winde, no ſtorme or Tempeſt; whileſt thou art here below, there are ſtormes, Winde and bluſtring Temptations; but when God takes thee above this middle Region, there is no ſtorm nor tempeſt to diſturb thee, but thou ſhalt be quiet there.

8Eightly, in being preſent with Jeſus Chriſt, thoſe who have …uffered moſt and doe moſt for Jeſus Chriſt, ſhall have moſt glory with Jeſus Chriſt, all ſhall have glory enough, he that hath leaſt in Heaven ſhall have enough, every veſſell of glory ſhall bee full, yet ſome ſhall containe more then others, as thou haſt had more grace in this world, thou ſhalt have more glory. There are degrees of glory in Heaven, and there are degrees of p. 216torments in Hell, there are degrees and orders among the Angels in Heaven, not onelyonly Angels, but Archangels, not onelyonly Cherubins and Seraphins, but diſtinct orders among Angels; there ſurely is an order and degree among glorified Saints, that thoſe that have done moſt for Chriſt and ſuffered moſt for Chriſt, they ſhall have moſt glory from Jeſus Chriſt. It is the ſaying of one, that as God doth communicate his Graces in an unequall manner in this Life, ſo hee ſhall crowne them in an unequall manner in the Life to come: as thou haſt gone beyond ſome men in graces, ſo thou ſhalt be beyond ſome men in glory, in enjoying the bodily preſence of Jeſus Chriſt, thou ſhalt know all the bodies of all thy well-beloved friends that thou knoweſt here in the world, this moſt Divines doe concurre in. Bolton is very ſtrong for it, all our Moderne Authors are for it, and ſome of the Ancients too, I onelyonly give it as a probable advantage and comfort; then a man shall ſay, Here is the Child that I ſought God for, and may the Miniſter ſay, Here is the People that I have Preached to, and the people ſay, Here is the Miniſter now in Heaven that I have heard, take theſe probable grounds for it.

1Firſt, that the wicked knew the godly in Heaven, Dives in Hell knew Lazarus in Heaven. Then wee read likewiſe in Luke 13. 28. There ſhall be weeping and gnaſhing of teeth, when ye ſhall ſee Abraham and Iſaac and Iacob, and all the Prophets in the Kingdome of God, and you your ſelves thruſt out. Now if the damned in Hell ſee Abraham, Iſaac, and Iacob, in the Kingdome of God, why shall not the Godly know one another there?

Then againe, Peter, James, and Iohn, knew Moſes in the transfiguration, Mat. 13. Then againe the godly they knew the damned in Hell: Therefore certainly they may know one another in Heaven. It is ſaid in Mat. 8. 11. And I ſay unto you▪ that many ſhall come from the Eaſt and West, and ſhall ſit downe with Abraham and Iſaac, and Iacob, in the Kingdome of Heaven. I doe not give you this for certaine, I am loath in things controverſall, toſſed to and fro by learned Men, raſhly to determine; but there are ſtrong Hints to build hopes on, that in thy knowing of Chriſt in Perſon, and when the bodies of the Elect ſhall be raiſed, thou ſhalt know the bodies of thy Elected Friends. Bolton here thinks it ſhould detract much from the happineſſe of every Saint in Heaven, if every Saint ſhould not know one another, which knew one another here upon Earth, this addes much to this happineſſe, in that they ſhall have a ſociable Communion in being with Chriſt in Perſon where he is. And thus much for the Adjuncts of this Condition, that where Chriſt is, there ye may be alſo ….

Uſe. The uſe then▪ If it be ſo that where Jeſus Chriſt is, that place where he is gone to Heaven, there ye ſhall bee alſo: then I inferre; take it well at Chriſts hand whatſoever thou haſt here below, ſuppoſe thou liveſt in a ſmoky Cottage; Suppoſe thou haſt not a place to put thy head in; O thinke what a place Chriſt is gone to prepare for thee, he is gone to prepare no worſe a place for thee then Heaven; Nay, bee content with a Priſon, be content with a Dungeon, The place in Heaven ſhall make a recompence for all the obſcure places in the World; Suppoſe thou beeſt as Chriſt was in the World, that the Foxes have holes, and the Birds of the Ayre have neſts, but the Sonne of Man hath not whereon for to lay his Head, but he hath a houſe in Heaven, a Houſe not made with hands, a building of God, he hath his Fathers Houſe in Heaven, there you may goe, you muſt be patient though the places you dwell in are not ſo comfortable as you may deſire, you ſhall be where Jeſus Chriſt is.

2Secondly, if it be ſo that it is the great benefit of Chriſts coming againe to take us to himſelfe, to be in the ſame place where he is; Then take heed that thou beeſt not fooliſh to loſe a place in Heaven, for worldly profits and preferments; for Earth to loſe Heaven, it is the great baite of theſe times, to have places, and preferments and Advantages, take heed they doe not make you to loſe the place in heaven where Chriſt is. Hiſtorians that write of T…iberius, ſtigmatize him for a very foole that would for a drop of drink …ell his Kingdome, and ſo was called of Tiberius (Biberius) O there are many ſuch Biberius's in the world, …hat for a draught of drink will venture the danger of drinking down ſhovels full of fire to their own damnation; many in the world that will rather then lofe their places, and poſſeſſions here upon Earth, venture to loſe that place where Jeſus Chriſt is. Thus I have in ten Sermons finiſhed Five maine Points of Religion. And if I goe and prepare a place for you, I will come againe, and receive you unto my ſelfe, that where I am, there ye may bee alſo.

FINIS.

End of the text · Christopher Love, The Penitent Pardoned (1657)