scandalous sins what was the conclusion saith Christ that he that justified himself was not justified but the Publican was justâ—fied rather then the Pharisee the Publican that had fallen into extortion by his office he was tempted unto much extortion he was a wicked liver and yet went away justified O! a civill honest Pharisee a Pharisee that never brake out into scandall yet was not justified a Pulican that was a known and infamous sinner went away justified 2 The progidal sonne that ran away from his father spent all his substance and went to live among hogs and swine in this world that is wicked men yet this man a pardoned man The young man who told Christ that he kept al Gods commands from his youth was an unjustified man yet the prodigal that was riotous from his youth confessed his sin became a justified man I am perswaded the very intent of these Scriptures is for this end that civil moral men should not presume on pardon meerly on their civil morality Fifthly consider That what your sins do want in regard of others mens in bulk and magnitude you may make up in number Suppose thou hast not been a drunkard an adulterer an oppressor yet thou hast many small sins thou hast many secret and small failings now remember many small sins may sooner damn thee then a few greater sins I may make use of that pertinent Scripture in Jer. 5. 6. Wherefore a Lion out of the forrest shall slay them and a Wolfe of the evenings shall spoil them a Leopard shall watch over their cities every one that goâ—th out hence shal be torn in pieces because their transgressions are many and their back-slidings are increased Vers 7. How shall I pardon thee for this c. Because their transgressions were many therefore God comes with a question How shall I pardon Beloved Suppose thy sins be not great yet if they be many small sins God may put this question to you How shall I pardon you Let me tell a paradox that small sins are as hardly yea more hardly pardoned then greater sins are And the reason is because a man is not so apt to repent for small sins as he will be for great because they are not so visible and therefore conscience not so apt to do its office to put a man upon repentance that is the reason of Christs speech Verily I say unto you that Publicans and harlots shall goe to heaven before them why because the Pharisees did depend upon their righteousnesse and did not see their little small sins a Publican a harlot that could not but by the light of nature see their extortion their wickednesse and harlotry they should go to heaven before them Christ told them of their sins and they repented of them Therefore though your sins be but small yet they may be many and that will greaten your sins a many small sins may run thee into deeper arrearages unto God then a few grosser evils As in Arithmetick many smal sigurs put together amount to agreater sum then a few great ones So it is in respect of little sins O then let me perswade you that none of you would presume on pardon because you have not fallen into greater and grosser evils Thus much for first branch of the Use Use 2 The second follows and that is this To those that can say of their sins as David did Thou forgavest the iniquity of my sin sins cloathed with many hideous and hainous circumstances First something by way of admonishment First consider though your grosse sins cannot bring your persons into a state of damnation yet they will bring you into a state of sequestration though they cannot keep thee from heaven yet will they keep thee from comfort God will suspend and withdraw the manifestations of his grace he will turn his smiles into frownes upon thee Beloved this is sad a grosse sin will keep thee from the comforts and joyes of heaven though it cannot keep thee from the possession of heaven A child of God that sins though hee bee not under ejection but of his heritage yet he is under an interdiction thou mayest have a right to heaven a right to salvation yet God hath shut thee up that thou mayest not have the manifestations of a reconciled God towards thee this is astonishment to thee Secondly to admonish thee though thou beest pardoned yet such wofull commotions such dismall fears will arise in thy conscience that will make thee verily think thou art not pardoned Beloved if you fal into grosse sins and repel the sanctifying work of the Spirit God will withdraw the comforting Work of the Spirit The spirit of God is compared to a Dove the Dove loves to bee in clean places but if the house be nasty the Dove goeth away and will not stay there Gods Spirit is like a Dove it loves to have the house of thy soule kept clean but if thy soul be filled with noysome and nasty lusts the Spirit of God will not descend on thee the greater thy sins are the greater thy sorrowes anguish and tortures of thy conscience will bee Philosophers say the more vapours are drawn from the earth the more the light and lustre of the Sun is eclipsed the more sin doth arise from thy heart to thy life the more thou darkenest the rising of the Sun of righteousnesse that glorious beams shall not reflect on thee thy falling into grosse sins may cause wofull commotions dismal horrors in thy conscience Consider is not this grievous thou pardoned sinner to think though this grosse sin may not damn my soule yet before I dye it will torture my conscience If I do speak to a troubled conscience there is none in the world wil say that the sweetnesse and pleasure of sin can compensate the anguish and torture of conscience which smarteth for sin Thirdly Consider thou that fallest into a grosse sin though a justifyed person yet it will be a harder work and a longer time for thee to attain assurance of pardon then for other men the deeper a wound is and the longer it is festering and rankling the harder and longer it will be before it be healed again David did pour out a river of tears before God did pour in a drop of the oyle of joy and gladnesse into his heart David brake Gods Law God broke his bones therefore he prayed Lord restore to me the joy of thy salvation that the bones which thou hast broken may rejoyce It is worthy observation of what you read of Mary Magdalen a notorious sinner there was a woman which was a sinner that is as some expound it a knwn harlot a known strumpet saith Christ her sinnes which are many are forgiven her but did Christ tell these words to Mary no Christ spake these words to Simon in whose house Christ was at supper mark the method Divines make much use of this Mary fell into a grosse sin but Mary must not first know
contrition and humiliation Answ 4 Lastly This connexion between confessing sin and Gods forgiving sin is not as if our confession did bear any proportion in a way of satisfaction to Gods forgiving of sin though God doth forgive sin upon confession yet it is not for confession there is more evill in thy sin that is an offence to God then there can be good in thy confession And thus much for the third particular that there is a connexion between Gods act of forgiving sin and our confessing sin I now come to answer the Objections Object 1 The first Objection is this Why but you will say what need all this pressing of confession of sin urging that there is a necessary connexion between mans confession of sin and Gods forgiving sin what needs confession doth not Gods eyes run to and fro the earth doth not God behold the evill and the good and fully knoweth all the evils under the Sun what we tel God when hee knoweth all things This Objection the Anabaptists make against confession of sin For answer Answ First Negatively we doe not confesse sin because only of Gods Soveraignty because God will have us to confesse sin Gods Soverainty may command us and say You shal come with ropes about your Necks and I will make you lie in the dust Secondly Wee doe not confesse sin to inform God of our sins for God knoweth all things Thirdly wee do not confesse sin by way of satisfaction as if your confession could satisfie Gods justice for the wrong we have done him But Positively though God doth know our sins yet we are bound to confesse our sins for many solid reasons As First Though God doth see our sins yet wee are bound to confesse our sins that wee may see them our selves that we may put memory conscience and heart a work in the review in the remembrance of our evils we do not confesse sin to inform God but our selves that wee might see sin more distinctly and so set conscience a work Secondly We do confesse sin to stir up more sorrow for sin Psalm 38. verse 18. Thirdly We confesse sin on this ground that by confessing sin to God we might see sin to become exceeding sinfull Confession of sin saith Bernard is enjoined by God for this reason that thou mightest magnifie the greatnesse of grace and see the greatnesse of sin if a man should never see his sin he could never magnifie Gods grace and pardoning mercy Fourthly That you might more prize the merits of Christ Should a man never confesse sin to God he would never see of what value Christs bloud is of A Chirurgions skill is not seen in healing a slight green wound but in the healing a man of a deadly disease Beloved an ordinary plaister can cure a green wound if you look on your sins as green wounds you will never prize Christ nor put an estimate on his merits and bloud when a man can confesse his sin withall its hainous circumstances this doth greaten the merits of Christ Fifthly You are to confesse sin because the confession of sin doth give glory to the attributes of God it gives glory to his Omnisciency you doe by your confessions acknowledge that God seeth your sins it gives glory to his Patience that he would spare you in the act of sin that he would not throw you to hell in the very act of sin it gives glory to his Justice Psalm 51. 4. Against thee thee onely have I sinned and done this evill in thy sâ—ght that thou mightest be justified when thou speakest be clear when thou judgest it confesseth Gods Mercy and this Paul doth 1 Tim. 1. 13. Who was before a Blasphemer and a persecutor and injurious but I obtained mercy c. He confest his sin that so he might the abundance of Gods grace and Love Again Of confession of sin there is great use because it doth ease the minde it gives vent to a troubled minde concealed guilt breeds horrour and hell in the conscience it is an ingenuous clearnesse when a man can open himself to God in free confession which doth allay the anguish and trouble of minde Job 32. 18. For I am full of matter the spirit within me constraineth me vers 19. Behold my Belly is as Wine which hath no vent it is ready to burst like new bottles vers 20. I will speake that I may be refreshed I will open my lips and answer A godly man is full of matter of confession to God and like a vessel ready to burst til he can vent himself by confession in Gods presence this is the answer to the first Objection Object 2 A second Objection is this but you will say what need such pressing of confessing of sin as having a connection with pardon for as God is never the better by my grace so God is never the worse by my sin as my grace addes nothing to Gods holiness so my sin can detract nothing from Gods glory for God is nevertheless Glorious though I be never so much sinfull One might urge as Elihu did in Job 5. 37. If thou be righteous what givest thou him or what receiveth hee of thine hand vers 8. Thy wickednesse may hurt a man as thou art and thy righteousnesse may profit the son of man Therefore if God receives no injury by my sin what need I confesse sin to God This is an objection that the Antinomians make For answer Ans 1 First It is true God is not the worse and hath not the lesse glory though thou hast the more sin yet this is no thanks to a sinner for a sinner doth what in him lies to take all glory from God to pull God out of Heaven it is no thanks to thee that God is never the worse for thy sin Secondly In a sense God doth receive injury by a mans sin as first if you consider the eternall attributes of God in themselves his Justice his Goodnesse his Wisedom so God is unchangeably and immutably blessed and as our graces can give no additions to his Holinesse so our sin can give no diminution to his glory but secondly sin is an injury to God because God hath lesse externall glory God by the sin of man is not wronged in his essentiall Glory but he is injured in his manifestative Glory Thirdly Though our sins can doe no injury to God to make God unholy or to make God unhappy yet sin doth great injury to your selves if thou beest sinfull what wilt thou doe against God why thou canst not bring God out of Heaven though thou maist cast thy selfe into hell God receives no diminution of his Holinesse of his Wisedom of his Glory by thy sinfulnesse yet thou shalt not have Glory Holinesse Happinesse Heaven nor eternall life thou shalt receive miseries by thine own sins And thus I have done with the Doctrinall part of this point to wit that there is a necessary connection between mens confessing sin and Gods act
of God in thy esteem A famous story of Austin when God converted him and smote his conscience for the vanity of his youth how doth he aggravate his sin when he was a boy for robbing of an Orchard he doth aggravate that sin with many circumstances First I robbed an Orchard meerly out of vanity not out of need to steale for need is more tolerable though not justifiable but when he had enough that was vanity then it was not for the goodnesse of the fruit but meerly for the lust of the eye then I did not rob the Orchard alone but I got others with me then it was an unseasonable time of night then he went to rob the Orchard after he had spent all the day in vain sport then what they could not eat they gave to the hogs then saith he I wronged and injured an honest neighbour that never did me wrong O see how hee clothed that sin with many hainous crimes and circumstances canst not thou cloath thy uncleannesse thy oppression thy extortion thy unjust dealing with hainous circumstances let me direct you a little in this rule First To aggravate thy sin consider all sins against the manifestation of Gods love are great when God speaks peace to thee if thou shouldst then return to foolishnesse Psal 85. 8. this greatnes sin it was an aggravation of Solomons sin that he sinned against the Lord after God had revealed himselfe twice to him 1 King 11. 9. And the Lord was angry with Solomon because his heart was turned from the Lord God of Israel which had appeared to him twice Secondly It aggravates sin when you commit a sin upon a slight temptation for a man to sin when he hath little or no provocation that greatens sin What made the sin of the Devil so great it was this that those Angels had none to tempt them for thee to follow the stews for thee to follow thy lusts when the Devil doth not tempt thee to doe it when the provocation is meerly from thine own heart this greatens a mans sin and thus in the Prophet Micah that men should sell the righteous for silver and the needy for a paire of shoes O when thou shalt recollect and say how have I dishonoured God how have I run the hazard of an immortall soul when the Devil hath laid no temptation to me this greatens sins exceedingly A third thing to greaten sin by is when a man doth sin against the checks and rebukes of his own conscience Conscience saith doe not sin doe not wickedly and the man saith I must I must I shall lose all else When Conscience shall arrest thee and accuse thee of sin and thou shalt stifle and put by all this aggravates thy sin Fourthly The frequency of the acts of sinne to commit a sin once is not so much but to fall often into the same sin this greatens sin Fifthly Complacency of heart in sin when sin is not onely the sin of thy practise and of thy life but thou delightest in sin if sin be rivetted and rooted in thy heart thou art unclean canst thou go to God say Lord what grace is here land what mercy is here that thou hast pardoned great transgressions and those sins that I can aggravate by many hainous circumstances I have read my pardon and yet I have now blotted my pardon canst thou say I have sinned and upon a very trivial occasion and on a smal temptation I am a drudge to the Devil on an easie temptation when the Devill can draw thee by a silken thread to a sin O it is a great aggravation when Conscience arrests thee for sin and thou wilt still be stifling the cries of conscience would you greaten sin you are in a ready way to greaten mercy pardoning grace that is a 4th direction Fifthly If God doth out of the riches of his grace pardon aggravated sins take you heed that when you have obtained great and gracious pardons for great and grievous sins you do not extenuate your sins do not say of your sins as Lot of Zoar Is not this a little one doe not say of wilfull enormities as Jacob did Peradventure it was an oversight do not mince the matter and doe not lessen sin but greaten sin The reason why thou shouldst not doe it consider first by extenuating sin and making it smal and little in your eye you will lessen the greatnesse of Gods pardoning grace who will value the skill and Physick of a kitchin woman That Physitian is valued that can cure a deadly and dangerous disease when a mans spirits are gone and strength is consumed the Physician is prized thou by lessening thy sin dost lessen pardoning grace 2. By the extenuating thy sin thou doest lessen the value of Christs bloud 3. Thou wilt lessen thine own repentance and humiliation for what man will labour after great humiliation for small transgessions therfore there is a world of wrong done to thy own soule when God hath pardoned great transgressions if thou shouldst extenuate and lessen the greatness of thy evils Sixthly Content not your selves with slight and superciall repentance so falling into great and gross evils be not like Lewis the eleventh King of France when he did an evill against his conscience he pulled off his hat and tooke his Crucifixe and cryed God mercy for what he had done so many men if they can but cry God mercy in ordinary and generall tearms they think they have made a Compensation to Divine Justice And thus have I done with the second branch of the use in these six particulars The third and the last branch shall be by way of Consolation to troubled and perplexed Consciences that by reason of their falling into aggravated and hainous sins do entertain doubtfull thoughts of their own pardon five Consolations I shall lay down to you from the scripture who have repented of great and many sins First Consider for thy comfort that conversion and repentance for sin before God wipes off the ignominy and the infamy of thy former miscarriages suppose thou hast been an ignominious notorious soul creature yet repentance puts a vail over thy ignominious lusts Secondly Take this for thy comfort that Jesus Christ doth manifest more love to those men who have fallen into gross sin after repentance and humiliation then he did to any other sorts of men in the world It is observable of Peter Peter did sin more then all the Disciples unless Judas that was the cast-away after Peter did humble himselfe and repent of his denyall Christ did shew more love to Peter then to all the other Disciples First Christ appeared to Peter after his Resurrection before he appeared to any other so Paul tels you in 1 Cor. 15. 5. And that he was scen of Cephas and then of the twelve there was love in Christ Peter did deny but three daies before and Peter must first see him Again When Christ was risen from the dead
sins The Stoicks say all sins are alike and there is no difference It is true in regard of the object all sins are against God yet when you come to beg pardon for sin according as your sins are greatned you are accordingly to behave your selves in seeking for pardon God can pardon great sins as well as small in regard of God there is no difference nor in regard of the merits of Christ but yet in your behaviour in seeking for pardon of sinne you are to make a great difference between the greatnesse and the smallnesse of your evils For consider the scripture makes a difference between sins therefore we must doe so The Scripture compares some sin to Camels and some to Gnats The Scripture compares some sin to beams and some to motes some sins as talents and others but as pence and in Amos there is mention made of mighty sins Amos 5. in John of greater sins Joh. 19. 11. Jesus answered Thou couldest have no power at all against me except it were given thee from above therefore he that delivered me unto thee hath the greater sin It is true every sin deserves hell yet there is more of the punishment of hell inflicted on some sinners then others the reason why I speak of this case is to let you know that as God hath suffered any of you to fall into aggravated and hainous evils so he requires more of you then of other men Consider That God requires of you more humiliation then he requires of other men In the Law you read that if a man toucht the unclean thing he was unclean till evening but if a man bare an unclean thing he was to wash his cloths to shew that the touch of sin requires humiliation but the bearing of a sin in thy bosome thy continuing in sin requires more work then meerly the touch of sin Peter wept bitterly for his deniall he did more for that sin then for an ordinary sin So that you are to consider that though in regard of Christ there is no difference between a great sinne and a small as the red Sea could drown Pharaoh and his host as well as a single man so Christs blood can drown a huge host of sins but yet you must encrease your humiliation on the aggravation of your guilt thus much for the sixth case of Conscience Case 7 The seventh is this What are those great and hainous circumstances that doe greaten sin that so I may see whether I have aggravated my sin or not here are these circumstances which do aggravate and greaten sin Ans 1 First Sinning against the frequent manifestation of Gods love to thy soule this greatly aggravates sin this did aggravate Solomons sin 1 King 11. Solomon was the beloved of the Lord yet he provoked him to anger after he had appeared to him twice Secondly To sinne against the rebukes and checks of thine own Conscience doth greaten sin Jam. 4. 17. Therfore to him that knoweth to do good and doth it not to him it is sin It is sin to another man that doth not know it but to him that knoweth it it is a greater sin this Christ refers to and speaks of Judas that would betray him and yet knew that he was the Son of God What my Disciples to betray me his sin was the greater Conscience is Gods Officer in man it is a greater fault to strike a Constable then an ordinary man out of Office for thee to sin against the rebukes and checks of Conscience aggravates sinne Thirdly To sin against Gods judgements upon other men is an aggravated evill for thee to sin when God hath given thee warning of sin from other mens blood this did aggravate Belshazzars sin Dan. 5. 22. 23. And thou his son O Belshazzar hast not humbled thine heart though thou knewest all this But hast lifted up thy selfe against the Lord of heaven c. Thou that knowest how a man is plagued for his uncleannesse thou that knowest how a man is plagued for riotous living yet thou wilt live riotous and thou wilt live adulterous that thy sin is the greater thou sinnest against the monument of the eie as well as against the warning of the eare Fourthly Sin against Gods judgements upon our selves doth weighten sin this did aggravate Abaz sin 2 Chron. 28. 22. And in the time of his distresse he did trespasse yet more against the Lord. Fifthly To sinne against mercies is an aggravation of sin 2 Sam. 12. I delivered thee out of Sauls hand I gave thee thy Masters house I gave thee the house of Israel and if all this had been too little for thee I would have moreover given thee such and such things Wherefore hast thou despised c. What thou sinne David and hast been loaden with a heap of mercies this greatens thy sin Sixthly It greatens sin when the sinne is immediately against God 1 Sam. 2. 25. If one man sin against another the Judge shall judge him but if a man sin against the Lord who shall intreat for him If a man sinnes against God O who shall plead for him Seventhly To sin against the motions of Gods spirit aggravates sin when the spirit of God shall in thy Conscience perswade thee that thou wouldst not follow such wicked waies as thou art walking in when the Spirit of God shall come and wooe thee to be reconciled to alter thy course and to walk in better paths when not only the voice of conscience but the motions of Gods Spirit shall be stifled this aggravates sin Hence it is that Scripture in setting out the wronging and withstanding the spirits motion whether to good or from evill doth ascend by gradations sometimes it is called quenching the spirit Quench not the Spirit a higher degree there is a grieving the Spirit when there are frequent acts to withstand divine motions that is a grieving the Spirit And then there is an higher aggravation then this that is resisting the Spirit Act. 7. 51. Ye stiffe necked and uncircumcised in heart and eares yee doe alwaies resist the Holy Ghost as your Fathers did so do ye This is caused by pertinaciousnesse in withstanding the spirits motion And then the scripture speaks of vexing the spirit Isa 63. 10. But they rebelled and vexed his holy spirit therefore he was turned to be their enemy and fought against them This is not only by one single act but when continually throughout thy course thou hast a wilfull and a gainsaying heart against all the motions of Gods spirit within thee Must not this be a great evill in thee when thou dost quench grieve resist and vex the spirit all these circumstances must needs aggravate and greaten thy sin Eightly Sin is aggravated when thou dost frequently fall into the same sin Ninthly Sin is aggravated when it is done in a way of complacencie that it is not onely acted by thee but loved by thee the acting of a sin is not so much as a loving
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 Fifthly 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 Scripture 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 dead 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 onely 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 First Why Jesus Christ must raise the bodies of the Elect and receive them to himselfe as well as the soules Secondly when Christ doth receive the body to himself then what endowments doth the body receive as now it hath not First why must Christ receive the body to himselfe as well as the soule There are four reasons First 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 Secondly the bodies of the Elect must be raised because of the inhabitation of the Spirit the Spirit doth sanctifie the 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 Thirdly 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