in Hell for ever Rom. 2.5 6 7 8 9 10. Thou treasurest up to thy self wrath against the day of wrath and revelation of the righteous Iudgement of God Who shall render to every man according to his deeds To them who by patient continuance in well doing seek for glory and honour and immortality eternal life but unto them that are contentious and obey not the truth but obey unrighteousness indignation and wrath tribulation and anguish upon every soul of man that doth evil c. So 2 Thes. 1.4 5 6 7. So that we our selves glory in you in the Churches of God for your patience and faith in all your persecutions and tribulations that ye endure Which is a manifest token of the righteous Iudgement of God That ye may be counted worthy of the Kingdom of God for which ye also suffer Seeing it is a righteous thing with God to recompence tribulation to them that trouble you and to you who are troubled rest with us when the Lord Iesus shall be revealed from Heaven in flaming fire c. To these plain testimonies multitudes more might be added if it were needful Heaven and Earth shall pass away but these words shall never pass away Arg. 3. Thirdly As the Scriptures reveal it so the Consciences of all men have some resentments of it Where is the man whose Conscience never felt any impressions of hope or fear from a future world If it be said these may be but the effects and force of discourse or education we have read such things in the Scriptures or have heard it by Preachers and so raise up to our selves hopes and fears about it I demand how the Consciences of the Heathens who have neither Scriptures nor Preachers came to be imprest with these things Doth not the Apostle tells us Rom. 2.15 That their Consciences in the mean while work upon these things Their thoughts with reference to a future state accuse or else excuse i. e. their hearts are cheared and encouraged by the good they do and terrified with fears about the evils they commit Whereas if there were no such things Conscience would neither accuse or excuse for good or evil done in this world Arg. 4. Fourthly The incarnation and death of Christ is but a vanity without it What did he propose to himself or what benefit have we by his coming if there be no such future state Did he take our nature and suffer such terrible things in it for nothing If you say Christians have much comfort from it in this Life I answer the comforts they have are raised by faith and expectation of the happiness to be enjoyed as the purchase of his blood in Heaven And if there be no such heaven to which they are appointed No Hell from which they are redeemed they do but comfort themselves with a Fable and bless themselves in a thing of nought Their comfort is no greater than the comfort of a Beggar that dreams he is a King and when he awakes finds himself a Beggar still Surely the ends of Christs death were to deliver us from the wrath to come 1 Thes. 1.10 Not from an imaginary but a real Hell to bring us to God 1 Pet. 3.18 To be the Author of eternal Salvation to them that obey him Heb. 5.9 Arg. 5. Fifthly and lastly The immortality of humane souls puts it beyond all doubt The soul of a man vastly differs from that of a Beast which is but a material form and so wholly depending on must needs perish with the matter But it is not so with us Ours are reasonable spirits that can live and act in a separated state from the body Eccles. 3.21 Who knoweth the spirit of man that goeth upward and the spirit of a Beast that goeth downward to the earth So that look as if a man dispute whether man be rational that his very disputing it proves him to be so so our disputes hopes fears and apprehensions of eternity prove our souls immortal and capable of that state Inference 1. Is there an Eternal State into which souls pass after this Life How pretious then is present time upon the improvement whereof that State depends O what a huge weight hath God hanged upon a small wyer God hath set us here in a State of Tryal according as we improve these few hours so will it fare with us to all Eternity Every day every hour nay every moment of your present time hath an influence into your Eternity Do ye believe this What and yet squander away pretious time so carelesly so vainly How do these things consist When Seneca heard one promise to spend a week with a friend that invited him to recreate himself with him He told him he admired he should make such a rash promise what said he cast away so considerable a part of your Life How can you do it Surely our prodigallity in the expence of time argues we have but little sence of great Eternity Inference 2. How rational are all the difficulties and severities of Religion which serve to promote and secure a future Eternal Happiness So vast is the disproportion betwixt Time and Eternity things seen and not seen as yet the present vanishing and future permanent state that he can never be justly reputed a wise man that will not let go the best enjoyment he hath on earth if it stand in the way of his eternal happiness Nor can that man ever escape the just censure of notorious folly who for the gratifying of his appetite and present accommodation of his flesh le ts go an eternal glory in heaven Darius repented heartily that he lost a Kingdom for a draught of water O said he for how short a pleasure have I sold a Kingdom It was Moses choice and his choice argued his wisdom he chose rather to suffer afflictions with the people of God than to enjoy the pleasures of sin which are but for a season Heb. 11.25 Men do not account him a fool that will adventure a Penny upon a probability to gain ten thousand pounds But sure the disproportion betwixt Time and Eternity is much greater Inference 3. If there certainly be such an Eternal State into which souls pass immediately after Death How great a change then doth Death make upon every man and woman O what a serious thing is it to die It 's your passage out of the swift river of Time into the boundless and bottomless Ocean of Eternity You that now converse with sensible objects with men and women like your selves enter then into the world of Spirits You that now see the continual revolutions of daies and nights passing away one after another will then be fixed in a perpetual NOW O what a serious thing is Death You throw a cast for Eternity when you die If you were to cast a Dye for your natural life oh how would your hand shake with fear how it would fall but what is that to this The souls of
the severity of the Law that when it is once offended it will never be made amends again by all that we can do It will not discharge the sinner for all the sorrow in the world Indeed if a man be in Christ sorrow for sin is something and renewed obedience is something God looks upon them favourably and accepts them gratiously in Christ but out of him they signifie no more than the intreaties and cries of a condemned malefactor to reverse the legal sentence of the Judge You may toyl all the day of your life and at night go to bed without a candle To that sense that Scripture sounds Isa. 50. ult Behold all ye that kindle a fire that compass your selves about with sparks walk in the light of your fire and in the sparks that you have kindled this shall ye have of mine hand ye shall lie down in sorrow By fire and the light of it some understand the sparkling pleasures of this life and the sensitive joys of the creatures but generally it 's taken for our own natural righteousness and all acts of duties in order to our own justification by them before God And so it stands opposed to that faith of recumbency spoken of in the verse before By their compassing themselves about with these sparks understand their dependence on these their duties and glorying in them But see the fatal issue ye shall lie down in sorrow That shall be your recompence from the hand of the Lord. That 's all the thanks and reward you must expect from him for slighting Christs and prefering your own righteousness before his Reader be convinced that one act of faith in the Lord Jesus pleases God more than all the obedience repentance and strivings to obey the Law through thy whole life can do And thus you have the first special fruit of Christs Priesthood in the full satisfaction of God for all the sins of Believers The FIFTEENTH SERMON GAL. IV. IV V. But when the fulness of time was come God sent forth his Son made of a woman made under the Law to redeem them that were under the Law that we might receive the Adoption of Sons THis Scripture gives us an account of a double fruit of Christs death viz. the payment of our debt and the purchase of our inheritance First The payment of our debt expressed by our redemption or buying us out from the obligation and curse of the Law which hath been discoursed in the last exercise Secondly the purchase of an inheritance for those redeemed ones expressed here by their receiving the Adoption of Sons Which is to be our present subject Adoption is either civil or divine Of the first the Civil Law gives this difinition that it is A Lawful Act in imitation of nature invented for the comfort of them that have no children of their own Divine Adoption is that special benefit whereby God for Christs sake accepteth us as Sons and makes us heirs of eternal life with him Betwixt this Civil and Sacred Adoption there is a twofold agreement and disagreement They agree in this that both flow from the pleasure and good will of the Adoptant And in this that both confer aright to priviledges which we have not by nature but in this they differ One is an Act imitating nature the other transcends nature The one was found out for the comfort of them that had no children the other for the comfort of them that had no Father This Divine Adoption is in Scripture either taken properly for that act or sentence of God by which we are made Sons or for the priviledges with which the Adopted are invested And so it 's taken Rom. 8.23 and in this Scripture now before us We lost our inheritance by the fall of Adam we receive it as the Text speaks by the death of Christ which restores it again to us by a new and better title The Doctrine hence is DOCT. That the death of Iesus Christ hath not only satisfied for our debts but over and above purchased a rich inheritance for the children of God For this end or cause he is the Mediator of the New-Testament that by means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance Heb. 9.15 We will here first see what Christ paid Secondly what he purchased Thirdly for whom First What Christ paid Our Divines comprize the vertue and fruits of the Priesthood of Christ in these two things viz. solutio debiti acquisitio haereditatis payment and purchase answerably the obedience of Christ hath a double relation ratio legalis justiciae the relation of a legal righteousness an adequate and exactly proportionated price And it hath also in it ratio super legalis meriti the relation of a merit over and beyond the Law To object as some do the satisfaction of Christ was more than sufficient according to our Doctrine and therefore could not be intended for the payment of our debt is a senseless cavil For surely if Christ paid more than was owing he must needs pay all that was owing to divine Justice And truly it is but a bad requital of the Love of Jesus Christ who beside the payment of what we owed would manifest his bounty by the redundancy of his merit which he paid to God to purchase a blessed inheritance for us This overplus of satisfaction which was the price of that inheritance I am now to open is not obscurely hinted but plainly expressed twice in Rom. 5.15 But not as the offence so also is the free gift for if through the offence of one many be dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much more the grace of God and the gift by grace which is by one man Iesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath abounded or flowed abundantly unto many So vers 17. For if by one mans offence death raigned by one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much more they which receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the overflowings or abundance of grace and of the gift of righteousness shall raign in life by one Iesus Christ. In both which places Christ and Adam are compared as the two roots or common heads of mankind both agreeing in this property of communicating their conditions to those that are theirs yet there is a great deal of difference betwixt them for in Christ the power is all divine and therefore infinitely more active and effectual He communicates abundantly more to his than they lost in Adam So that this blood is not only sufficient to redeem all those that are actually redeemed by it but even the whole world also And were there so many worlds of men as there are men in the world it would be sufficient for them also and yet still there would be an overplus of value For all those worlds of men would rise but to a finite bulk but this blood is infinite
left some of them at the entring into the Garden and for Peter Iames and Iohn that went farther with him than the rest he bids them remain there while he went and prayed He did not desire them to pray with him or for him no he must tread the wine-press alone Nor will he have them with him possibly left it should discourage them to see and hear how he groaned sweat trembled and cried as one in an agony to his Father Reader there are times and cases when a Christian would not be willing the dearest and most intimate friend he hath in the world should be privy to what passes betwixt him and his God Secondly It was an humble prayer that 's evident by the postures into which he cast himself Sometimes kneeling and sometimes prostrate upon his face He creeps in the very dust lower he cannot fall and his heart was as low as his body He is meek and lowly indeed Thirdly It was a reiterated prayer he prays and then returns to the Disciples as a man in extremity turns every way for comfort so Christ prays Father let the cup pass but in that the Father hears him not though as to support he was heard Being denied deliverance by his Father he goes and bemoans himself to his pensive friends and complains bitterly to them my soul is exceeding sorrowful even unto death He would ease himself a little by opening his condition to them but alas they rather increase than ease his burden For he finds them asleep which occasioned that gentle reprehension from him Matth. 26.40 What could you not watch with me one hour What not watch with me who may expect it from you more than I could you not watch I am going to die for you and you cannot watch with me what cannot you watch wiâ—h me one hour alas what if I had required great matters from you What! not an hour and that the parting hour too Christ finds no ease from them and back again he goes to that sad place which he had stained and purpled with a bloody sweat and prays to the same purpose again O how he returns upon God over and over as if he resolved to take no denial but however considering it must be so he sweetly falls in with his Fathers will Thy will be done Fourthly and Lastly It was a prayer accompanied with a strange and wonderful agony so saith vers 44. and being in an agony he prayed more earnestly and his sweat was as it were great drops of blood falling down to the ground Now he was red indeed in his apparel as one that trod the wine-press it was not a faint thin dew but a clotted sweat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clodders of blood falling to the ground It is disputed whether this sweat were natural or preternatural That some in extremity have sweat a kind of bloody thin dew is affirmed I remember Thuanus gives us two instances that come nearest to this of any thing I ever observed or heard of The one was a Captain who by a cowardly and unworthy fear of death was so overwhelm'd with anguish that a kind of bloody dew or sweat stood on all his body The other is of a young man condemned for a small matter to die by Sixtus the 5. who poured out tears of blood from his eyes and sweat blood from his whole body These are strange and rare instances and the truth of them depends upon the credit of the relator But certainly for Christ whose body had the most excellent crasis and temperament to sweat clotted blood or globs of blood as some render it and that in a cold night when others needed a fire within doors to keep them warm Ioh. 18.18 I say for him to sweat such streams through his garments falling to the ground on which he lay must be concluded a preternatural thing And indeed it was not wonderful that such a preternatual sweat should stream from all parts of his body if you do but consider what an extraordinary load pressed his soul at that time even such as no meer man ever felt or was able to stand under Even the wrath of a great and terrible God in the extremity of it Who saith the prophet Nahum cap. 1.6 can stand before his indignation and who can abide in the fierceness of his anger his fury is poured out like fire and the rocks are thrown down by him The effects of this wrath as it fell at this time upon the soul of Christ in the garden is largely and very emphatically exprest by the several Evangelists who wrote this tragedy Matthew tells us his soul was exceeding sorrowful even unto death Matth. 26.38 The word signifies beset with grief round about And it 's well exprest by that phrase of the Psalmist Psal. 116.3 The sorrows of death compassed me about the pains of Hell got hold upon me Mark varies the expression and gives it us in another word no less significant and full Mark 14.33 He began to be sore amased and very heavy Sore amazed it imports so high a degree of consternation and amazement as when the hair of the head stands up through fear Luke hath another expression for it in the text he was in an agony An agony is the labouring and striving of nature in extremity And Iohn gives it us in another expression Joh. 12.27 now is my soul troubled The original word is a very full word And it is conceived the Latines derive that word which signifies Hell from this by which Christs trouble is here expressed This was the load which oppressed his soul and so straightned it with fear and grief that his eyes could not vent or ease it sufficiently by tears but the innumerable pores of his body are set open to give vent by letting out streams of blood And yet all this while no hand of man was upon him This was but a praelude as it were to the conflict that was at hand This bloody sweat in which he prayed was but as the giving or sweating of the stones before a great rain Now he stood as it were arraigned at Gods bar and had to do immediately with him And you know it is a fearful thing to fall into the hands of the living God The uses of this follow in this order Inference 1. Did Christ pour out his soul to God so ardently in the garden when the hour of his trouble was at hand Hence we infer that prayer is a singular preparative for and relief under the greatest troubles 'T is sweet when troubles find us in the way of our duty The best posture we can wrestle with afflictions in is to engage them upon our knees The naturalist tells us if a Lyon find a man prostrate he will do him no harm Christ hastned to the garden to pray when Iudas and the Souldiers were hastning thither to apprehend him O when we are nigh to danger it 's good for us to
this very ground Solomon concludes and very rationally that God will call over things hereafter at a more righteous Tribunal And moreover I saw under the Sun the place of Iudgement that wickedness 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 there for every purpose and for every work Eccles. 3.16 17. Some indeed on this ground have denied the divine providence but Solomon draws a quite contrary conclusion God shall Iudge surely he will take the matter into his own hand he will bring forth the righteousness of his people as the light and their just dealing as the noon day It 's a mercy if we be wronged in one Court that we can appeal to another where we shall be sure to be relieved by a just impartial Judge Be patient therefore my brethren saith the Apostle until the coming of the Lord. Jam. 5.6 7 8. Inference 3. Again here you see how Conscience may be over-born and run down by a fleshly interest Pilates Conscience bid him beware and forbear his interest bid him act his fear of Caesar was more than the fear of God But oh what a dreadful thing is it for Conscience to be ensnared by the fear of man Prov. 29.25 To guard thy soul Reader against this mischief let such considerations as these be ever with thee First Consider how dear those profits or pleasures cost which are purchased with the loss of inward peace there is nothing in this word good enough to recompence such a loss or ballance the misery of a tormenting Conscience If you violate it and prostitute it for a fleshly lust it will remember the injury you did it many years after Gen. 42.21 Iob. 13.26 It will not only retain the memory of what you did but it will accuse you for it Matth. 27.4 It will not fear to tell you that plainly which others dare not whisper It will not only accuse but it will also condemn you for what you have done This condemning voice of Conscience is a very terrible voice You may see the horror of it in Cain the vigor of it in Iudas the doleful effects of it in Spira It will from all these its offices produce shame fear and despair if God give not repentance to life The shame it works will so confound you that you will not be able to look up Iob. 31.14 Psal. 1.5 The fear it works will make you wish for a hole in the rock to hide you Isai. 2.9 10 15 19. And its despair is a death pang The cutting off of hope is the greatest cut in the world O who can stand under such a load as this Prov. 18.14 Secondly Consider the nature of your present actions they are seed sown for eternity and will spring up again in suitable effects rewards or punishments when you that did them are turned to dust Gal. 6.7 what a man sows that shall he reap and as sure as the harvest follows the seed time so sure shall shame fear and horror follow sin Dan. 12.2 What Zeuxis the famous Limner said of his work may much more truly be said of ours eternitati pingo I paint for eternity said he when one asked him why he was so curious in his work Ah how bitter will those things be in the account and reckoning which were pleasant in the acting and committing 'T is true our actions physically considered are transient how soon is a word or action spoken or done and there is an end of it but morally considered they are permanent being put upon Gods book of account O therefore take heed what you do So speak and so act as they that must give an account Thirdly Consider how by these things men do but prepare for their own torment in a dying hour There 's bitterness enough in death you need not add more gall and wormwood to add to the bitterness of it What is the violencing and wounding of Conscience now but the sticking so many pins or needles in your death-bed against you come to lie down on it this makes death bitter indeed How many have wisht in a dying hour they had rather lived poor and low all their daies than to have strained their Consciences for the world Ah how is the face and aspect of things altered in such an hour No such considerations as these had any place in Pilates heart for if so he would never have been courted or scared into such an act as this Inference 4. Did Christ stand arraigned and condemned at Pilates Bar then the believer shall never be arraigned or condemned at Gods Bar. This sentence that Pilate pronounced on Christ gives evidence that God will never pronounce sentence against such For had he intended to have arraigned them he would never have suffered Christ their surety to be arraigned and condemned for them Christ stood at this time before a higher Judge than Pilate He stood at Gods Bar as well as his Pilate did but that which Gods own hand and Counsel had before determined to be done And what God himself at the same timeâ— did Though God did it Justly and Holily dealing with Christ as a Creditor with a Surety Pilate most wickedly and basely dealing with Christ as a corrupt Judge that shed the blood of a known innocent to pacifie the people But certain it is that out of his Condemnation flows our Justification And had not Sentence been given against him it must have been given against us Oh what a melting consideration is this that out of his agony comes our Victory out of his condemnation our Justification out of his Pain our Ease out of his Stripes our Healing out of his Gall and Vinegar our Hony out of his Curse our Blessing out of his Crown of Thorns our Crown of Glory out of his Death our Life if he could not be released it was that you might If Pilate gave sentence against him it was that the great God might never give sentence against you If he yielded that it should be with Christ as they required it was that it might be with our souls as well as we can desire And therefore Thanks be to God for his unspeakable gift The TWENTY FIFTH SERMON LUK. XXIII XXVII XXVIII c. And there followed him a great company of people and of women which also bewailed and lamented him But Iesus turning unto them said Daughters of Jerusalem weep not for me but weep for your selves and for your children THE sentence of death once given against Christ the execution quickly follows Away they lead him from Gabbatha to Golgotha longing as much to be nailing him to the Cross and feeding their eyes with his torments as the Eagle doth to be tearing the flesh and drinking the blood of that Lamb she hath seised in her Tallons and is carrying away to the top of some rock to devour The Evangelist here observes
men are as it were asleep now in their bodies at Death they awake and find themselves in the world of realities Let this teach you both how to carry your selves towards dying persons when you visit them and to make every day some provision for that hour your selves Be serious be plain be faithful with others that are stepping into Eternity be so with your own souls every day O remember what a long word what an amazing thing Eternity is Especially considering DOCT. 2. That all believers are at their death immediately received into a State of glory and eternal happiness This day shalt thou be with me This the Atheist denies he thinks he shall die and therefore resolves to live as the Beasts that perish Beryllus and some others after him taught that there was indeed a â—uture state of happiness and misery for souls but that they pass not into it immediatly upon death and separation from the body but shall sleep till the Resurrection and then awake and enter into it But is not that soul asleep or worse that dreams of a sleeping soul till the Resurrection Are souls so wounded and prejudiced by their separation from the body that they cannot subsist or act separate from it Or have they found any such conceit in the Scriptures Not at all The Scriptures take notice of no such interval but plainly enough denies it 2 Cor. 5.8 We are confident I say and willing rather to be absent from the body and present with the Lord. Mark it no sooner parted from the body but present with the Lord. So Phil. 1.23 I desire to be dissolved and to be with Christ which is far better If his soul was to sleep till the Resurrection how was it far better to be dissolved than to live Sure Pauls state in the body had-been far better than his state after death if this were so for here he enjoyed much sweet communion with God by Faith but then he should enjoy nothing To confirm this dream they urge Ioh 14.3 If I go my way I will come again and receive you to my self As if the time of Christs receiving his people to himself should not come until his second coming at the end of the world But though he will then collect all believers into one body and present them solemnly to his Father yet that hinders not but he may as indeed he doth receive every particular believing soul to himself at death by the Ministry of Angels And if not how is it that when Christ comes to judgement he is attended with ten thousands of his Saints that shall follow him when he comes from heaven Iude 14. you see then the Scriptures put no interval betwixt the dissolution of a Saint and his glorification It speaks of the Saints that are dead as already with the Lord. And the wicked that are dead as already in Hell calling them Spirits in Prison 1 Pet. 3.19 20. assuring us that Iudas went presently to his own place Acts 1.25 and to that sence is the Parable of Dives and Lazarus Luk. 16.22 But let us weigh these four things more particularly for our full satisfaction in this point Arg. 1. First Why should the happiness of believers be deferred since they are immediatly capable of enjoying it assoon as separated from the body Alas the soul is so far from being assisted by the body as it is now for the enjoyment of God that it 's rather clog'd and hindred by it so speaks the Apostle 2 Cor. 5.6 8. Whilst we are at home in the body we are absent from the Lord i. e. our bodies prejudice our souls obstruct and hinder the fulness and freedom of their communion When we part from the body we go home to the Lord. Then the soul is escaped as a Bird out of the Cage or Snare Here I am prevented by an excellent Pen which hath judiciously opened this point To whose excellent observations I only add this that if the intanglements snares and prejudices of the soul are so great and many in its embodied estate that it cannot so freely dilate it self and take in the comforts of God by communion with him then surely the laying aside of that clog or the freeing of the soul from that burden can be no bar to its greater happiness which it enjoys in its separated state Arg. 2. Secondly Why should the happiness and glory of the soul be deferred unless God had some farther preparative work to do upon it before it be fit to be admitted into glory But surely there is no such work wrought upon it after its separation by death All that is done of that kind is done here When the compositum is dissolved all means duties and ordinances are ceased The working day is then ended and night come when no man can work Ioh. 9.3 To that purpose are those words of Solomon Eccles. 9.10 Whatsoever thy hand findeth to do do it with all thy might for there is no wisdom nor knowledge nor devise in the Grave whither thou goest So that our glorification is not deferred in order to our fuller preparation for glory If we are not fit when we die we can never be fit All is done upon us that ever was intended to be done For they are called Heb. 12.23 The Spirits of the Just made perfect Arg. 3. Thirdly Again why should our Salvation slumber when the damnation of the wicked doth not slumber God defers not their misery and surely he will not defer our glory If he be quick with his enemies he will not be slow and dilatory with his friends It cannot be imagined but he is as much inclined to acts of favour to his Children as to acts of Justice to his enemies these are presently damned Iud. 7. Acts 1.25 1 Pet. 3.19 20. and what reason why believers all believers as well as this in the Text should not be that very day in which they die with Christ in Glory Arg. 4. Fourthly And lastly how do such delays consist with Christs ardent desires to have his people with him where he is And with the vehement longings of their souls to be with Christ You may see those reflected flames of Love and desire of mutual enjoyment betwixt the Bridegroom and his Spouse in Revel 22.17 20. Delays make their hearts sick The expectation and Faith in which the Saints die is to be satisfied then and surely God will not deceive them I deny not but their glory will be more compleat when the body their absent friend is reunited and made to share with them in their happiness Yet that hinders not but mean while the soul may enjoy its glory whilst the body takes its rest and sleeps in the Dust. Inference 1. Are believers immediatly with God after their dissolution then how surprizingly glorious will Heaven be to believers Not that they are in it before they think of it or are fitted for it no they have spent many thoughts upon it before and