Lecture 17 · 1 Thessalonians 4:13–15

THE XVII. LECTVRE VPON THE FIRST EPISTLE OF PAVL TO THE THESSALONIANS.

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 haue 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 haue 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, haue you ignorant concerning them vvhich are a sleepe; the end wherefore he would not haue 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 haue sleeped a time, as one after sleep awakes, so shal they awake. Next he instructes them of the honor they shall haue 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 euery one in thinking vpon these things shold receiue comfort. Ther is the summe of this doctrine. I vvoulde not haue you brethren ignorant as concerning those vvho are at sleepe. That is, I vvoulde not haue 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 haue you ignorant. Now the lesson is easie. There are none of vs 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 vs be content with the reuelation of the Lord vntill that great reuelation come. Alwaies it pertaines to vs 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 mourne 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 dispair in death, it makes a man hopelesse, not to hope for a lyfe after this lyfe, nor for a resurrection to lyfe, and being hopelesse,, what joy can he haue? a bodie dying without hope, no ioye: 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 vnder 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 loue 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 haue greatest joy. Beware of your mourning, and looke that it be neuer altogether without some joy. Sobst thou? sighst thou vnspeakablie? Looke, that thy sighs be mingled with joy vnspeakable. Will ye haue my counsell? Let neuer joy be the alone, but let euer joy be tempered with sorrow: Haue not srrow the alone. but let it euer 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 mercie of God. This shoulde be the estate of a christian: in laughing forget not sin, but sorow for it: be not vvanton vnder the burden of sin. Againe, in mourning let joy be for the mercie of Christ to vs. 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 haue 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 vvhich 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 haue 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 vs 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 giue 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 vs.. Therefore we haue to craue, that the sprit of Iesus wold lighten the eye of the mynde in vs aboue nature, to see him, and then we shall see him, and so haue 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 onely 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 haue a sense of joy. So, the bodies of the godlie are not dead, but, sleeping, and lying in graue, and they haue 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 loue 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 onely, 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 our 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 vs. So it is a benefite of God that the body lyes in the graue without paine. And this is the thing the Apostle will haue 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 haue 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 cōfortable. 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 onely want the sense of paine, but shall haue comfort in Christ, in that glorious resurrection. The bodies of the godly shal not onely want the sense of paine, but shal haue 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 whose presence is onely joy. Now the thing that fils the sense with any joy in this earth are only creatures: The thing that makes the eie rejoice, is but the creatures that are object to it: The thing that maks the eare to rejoice, is but the sound and voices of the creatures: But, in the resurrection, when God shall be al in all, 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. haue 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 haue 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-vpon 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 haue 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 haue 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 vs, night and day, tyme and tyde, should see, vvhether we be in Christ, or, not, whether we haue an holde of him, or, not: In the morning, when thou rysest, the first thing, thou shouldst thinke of, is, Am I in Christ? haue I a 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 haue of Christ, as his apprehension of vs, that holds vs 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 vs, We are all infantes, Iesus hes vs in his hand, we make a glifring to grip him againe, but, when he lettes vs goe, then, we fall: So, this is our comfort, that vve are gripped by God, and his grip vpholdes vs, 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 loue 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 vs euer be prepared, and let vs not looke to the Pest. Nothing shall be able to seuere vs from God, if he haue gripped vs, `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 vs vvith him, that is, with Christ. So, our resurrection what is it, VVhat is our resurrection. but, a bringing of vs 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 haue 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 onely proper to God. The power of the world may put out the life: but no power can giue lyfe, but, onely Gods. There are many slayers; but, none to giue lyfe, but, onely God. Therefore, let vs 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 vs, it is not extended to vs heere, but, we shall see it in that great day: but, the thing, vve haue to, care for, is to looke, that, we haue 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 mercie, power and glorie is in him: if thou be out with Christ, no glorie, nor mercie, 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 onely they shall rise and be broght to God, and be joyned with him, But, he sayes, This say vve vnto 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 haue bene liuing at the day of judgement: and yet, he died, more nor a thousand yeere since: To teach vs, 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 haue their own place and ranke. Now, the Apostle would teach them, that, they shal haue 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 (vvhich 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 vs, that, there should be in vs 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 vs to haue a parte of this preferment, and considering this preferment is promised to them, vvho dies first, it should make vs joyfull to die first, and to say to them, vvho are standing about vs, 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 vs 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.