not too long a time and that they should in his good and appointed time be changed up into the glory of Heaven and that all the Enemies of the Church should at length by the power of Christ their victorious Captain be thrown into the ever burning Lake of fire and brimstone We may divide the whole Booke briefly Partitio libri for I must not stand long upon this Discourse Divide it I may I come not to expound the whole Book and the Text it selfe affords matter enough for this short time though I eke it out with a borrowed part of another hour into a Preface Paraeus to the ninth verse of the first Chapter the Prophecy it self from thence to the sixteenth verse of the last Chapter and from thence to the end the Epilogue or Conclusion We are now in the midst of the Prophecy and the whole Prophecy may be distinguished into 7 several visions notoriously distinct asunder to them that read them with careful observation which Christ was pleased for the future good of his Church to shew to his beloved St. John whilst he lived a banisht man in the Isle of Pathmos I may not stand now to shew you these 7 Visions with the subject-matter of them I read not a Lecture upon them all nor upon any one intirely This Text is a small part of the fourth Vision which takes up three whole Chapters the twelfth thirteenth and fourteenth It is of the Woman travelling in birth and the Draggon gaping to devour the fruit of her womb of her flight into the Wildernesse and his pursuit after her resisted by Michael and his Angels then of the two Beasts one with seven heads and ten horns the other with two horns like a Lamb which spake as a Draggon both persecuting the Saints then of the victorious Lamb upon that Mount Sion and of the three Angels one preaching the Gospel another proclaiming the fall of Babylon a third denouncing punishment to them that worship the Beast Lastly of Christ upon the Cloud with a sharp sickle in his hand and the Angel proclaiming the last Harvest of the World and the Vintage and Wine-presse of the Wrath of God All this is the subject of the fourth Vision in which the future estate of Gods Church in this World even from the Infancy of it under the Ministry of Christs Apostles unto the end of the World is far more cleerly shaddowed out unto us than in the former Visions The third Angel begins at the 9. verse of this Chapter and continues to the end of the 11. Then in the 12. and 13. verses part of the last whereof I read unto you follows an Epiphonema of exhortation and consolation to the Saints of God that in all these vexations with which Antichrist shall grate them they persevere with patience and constancy in the faith of Christ and obedience to his Gospel that they faint not under their tribulations but hold out to the end being held up with the hope of eternal felicity in Heaven which is here propounded The Exhortation to perseverance is in the 12. verse the Argument for it is taken from that Tragical end that miserable and wofull event which must befall Antichrist and his unsound followers that seeing they shall at last drink of the Wine of the Wrath of God and drink it off the very dregs of it that they shall be tormented with fire and brimstone and shall have no rest day and night here is the patience of the Saints v. 12. Here is an Argument for their perseverance that the Holy ones of God who keep the Commandments of God and the saith of Jesus that they suffer manfully under the bitterest Tyranny of their Adversaries as knowing that it shall at last be guerdon'd to them with the fearfull endlesnesse of insufferable torments in Hell fire Then follows the Consolation in this verse of my Text And I heard a voice from Heaven saying Write blessed are the Dead that die in the Lord The Argument which the Holy Ghost here useth to strengthen and comfort them ready now to droop under the weight of their sufferings is drawn from the assurance of the most inestimable Reward eternal bessednesse in Heaven and that Death it selfe the last and greatest evil with which the faithfull can be afflicted by their most despiting enemies is no evil at all for it is the ready though straight and narrow and severe Way to the certain joy and glory of the Heavenly Kingdome I heard a voice from Heaven from thence we see though through a cloud through the water of that and the tears of our owne eyes our comfort comes 'T is most certain most true were it the voice of God himselfe or of one of his Angels at his command St. John sayes not whether but the voice of Christ himselfe his Sheep are sure it is they know his voice the same in effect which we have heard from him before in his holy Gospel more than once Joh. 5.24 Verily verily I say unto you he that hears my Words and believes on him that sent me hath everlasting life and shall not come into condemnation There is no condemnation to them that are in Christ Rom. 8.1 and there is no condemnation too to them in the ears of whose Souls are the words of Christ and in John 8.51 not without another and another a double Verily I say unto you to cast off all doubt If a man keep my saying he shall nevtr see death the eternall the cursed death The very same to all purposes that this Voice sayes here Write blessed are the dead c. There are three things observable in this Voice from Heaven Divisio Versus first the command to Write Christ will not put his Church to trust to the uncertainty the deceivableness of unwritten Traditions but as in the beginning there was a generall command for the writing of this whole Prophecy Write sayes Christ to the Prophet St. John chap. 1. v. 19. Write the things which thou hast seen and the things which are and the things which shall be hereafter so has he here again a special command for the writing of this heavenly voice concerning the blessednesse of them who die in the Lord he will have our comfort confirm'd to us here as the Divel 's several suggestions were rejected and confuted by himselfe Matt. 4. with a Scriptum est the Scripture the written Word of God shall be the ground as of our Faith so of our Hope our incouragement and consolation through that Faith Secondly the Argument the substance of what he is commanded to deliver to the Church by writing blessednesse And thirdly the assurance and proofe of this blessednesse by two strong Reasons one that they are now gotten to the end of their Race that they enjoy a perpetual rest from all the labours and sufferings which they have sustained under the Sun they rest from their labours and the other that they have so
is the end even the salvation of their souls 1 Pet. 1.9 that they truly and indeed are possest of in this life Haec est vita aeterna says our Saviour John 17.3 This is life eternal to know thee and Jesus He that hears my words and beleeveth on him hath eternal life John 5.24 he hath it in that degree as here he is capable of it But Beatitudo patriae the perfection of blisse the sight and fruition of God in Heaven that intire union with him when we shall be like unto himselfe for we shall see him as he is 1 John 3.2 This is for another life this is the crown laid up which the righteous Judge shall give at that day 2 Tim. 4.8 Vltima semper Expectando dies homini est Dicique beatus Antiobitum nemo supremaque funera debet Ovid. This expect not till death for thus only the dead are blessed To take away all scruple 't is an observable truth that S. Gregory Nyscen hath in his book De Beatitud that God in himselfe is Verè Beatus most properly blessed as having it in and from him-himselfe and that from him as from a Fountain it issues forth upon Angels and Men who are blessed in the participation of it which they receive from him Such as is the difference between the face of man which God made and his Picture drawn by an earthly skilfull hand though this be too distant to expresse it yet 't is the best we can light upon there the prime and true beauty is in the living face and the second the resemblance the counterfeit of it in his image so here the most excelling blessednesse is in the Deity it selfe and the next from him upon those creatures of his who were facti ad similitudinem ejus made after his likenesse and are his Image He is true Blessednesse in himselfe and to us but to us how no otherwise than as he is applied unto us and we conjoyn'd unto him which act of joyning us unto him and applying him unto us is that which is called Fruitio or Visio Dei when we perfectly enjoy him by our sight of him and see him as he is This is that act which is our formall blessednesse For God though he be blessednesse yet he is not formally in us but objectivè as the School speaks or effectivè That which makes us formally blessed is the sight of his glorious countenance that which makes us thus like to him is that we see him as he is His servants shall see his face and his name shall be in their foreheads Revel 22.3 4 5. Now can this be the portion of any living man to see his face this which was denied to Moses his so beloved Servant to whom he had said I know thee by name and thou hast found grace in my sight Exod. 33.12 grace in it but not the sight it selfe yet to him Thou canst not see my face no no man shall see me and live v. 20. if not see his face and live then not that true blessednesse which consists in that sight while we live There is a measure of seeing God in this life and so a measure of happiness but neither full we see God in his workes O come hither and behold the works of the Lord Psal 46.8 And These see the workes of the Lord Psal 107.24 And Behold the goodnesse and severity of God Rom. 11.22 This is with Moses to see the back parts of Jehovah Exod. 33.23 to behold him in his workes of Power and Justice and Goodnesse So then there is a cleer and open seeing of our Creator that true beatifical Vision which the blessed Saints and Angels in Heaven only enjoy and there is a weaker sight a more obscure glimpse of the Deity which only the servants of God have here by faith they and none else neither Heathen who are not called to the knowledge of God nor wicked men who resist the Grace of God calling them who do not open to him when he knocks nor yield obedience to the good motions of his Spirit these see him not at all They have eyes but see not Matth. 13.14 at most seeing they see but do not perceive the eye of their mind is so wholly darkned that it is and they are darknesse it selfe as S. Paul tels the Ephesians before they were called to the light of grace Eph. 5.8 Now if the eye of thy winde if the light that is in thee be darknesse how great is that darknesse Matth. 6.23 And can darknesse it selfe see so great a darknesse see God himselfe him whom eye hath not seen Isa 64.4 He is seen but by one of these two wayes cleerly by them in heaven and sub-obscurely by his on earth we have ground for them both in one verse of St. Pauls 1 Cor. 13.12 Now we see through a glasse darkly but then face to face just the same that I told you from 1 John 3.2 We shall see him as he is In a word we are blessed here onely in that we hope we shall be blessed hereafter and that hope of blessednesse is grounded upon the hope we have that we shall see God face to face Blessed are the pure in heart saies Christ Matth. 5.8 why they shall see God they are blessed because they shall be blessed This was the ground of Job's happinesse while he liv'd in regard whereto death and destruction could not hurt him Though after my skin worms destroy this body yet in my flesh shall I see God Job 19.26 This was it that made David blessed here and was such a preservative to him against fainting in the midst of all his troubles I should utterly have fainted but that I believe verily to see the goodnesse of the Lord where in the land of the living Psal 27.15 So that the blessednesse which we have here consists in the hope that we shall be blessed in Heaven Without salvation no perfect blessednesse that 's sure but we are saved by hope Rom. 8.24 and we are blessed only by hope whilst here we live neither is revealed yet the glory that shall be revealed so the Apostle cals it Rom. 8.8 for what a man seeth why doth he yet hope for v. 24. I hope we may now conclude this point with that saying of the wise-man Ecclesiasticus 11.28 Judge no man blessed before his death for before blessed he shall be die he must sayes our Text Blessednesse is first in the order of the words but in the order of nature death and with that exhortation of the Prophet David which follows upon the confidence he had that he should see the goodnesse of the Lord in the land of the living Psal 27. that for blessednesse sake we would not rush upon death as some Heathens being taught the immortality of the soul cast themselves and their souls away that they might be immortal but rather Tarry the Lords leisure be strong and he shall comfort thy heart and put
thy trust thy hope in the Lord Let none by their impatience to bear a lesse misery rid themselves into a greater whoever he be that can speak with that Emphasis I am the man that have seen affliction Lam. 3.1 and does therefore with Job abandon the day of his birth Job 3.3 and importune for the hour of death would this man have death be good unto him and save him O then let him apply the counsel of the 26. verse as a remedy against the complaint of the first It is good that a man should both hope and quietly wait for the salvation of the Lord. Well Non omnes post obitum the last part remains yet to be handled no man can obtain true blessednesse till he leaves this world that we have done with nor then all men but morientes in Domino they who so cease to live as that they die in the Lord these are they who are blessed Beza renders it propter Dominum who die for the Lord who in their fervent love to him lay down their life for his sake as his Son did for theirs and lose it or rather give it or rather yet sell it in his quarrel and for the defence of his truth true this but not all for thus to expound it ties this promised blessednesse onely upon the Martyrs of God those valiant and faithfull Servants of his as if his many many promises to the faithfull became void if they were not valiant too or though valiant if they had not a cruel occasion to trie their valour who patiently underwent the torments of a violent death at the hands of persecutors for the witnesse-bearing to the truth of his Gospel These no doubt are blessed in Heaven He that loses his life for my sake shall finde it Matth. 10.39 blessed with a double crown both as they regarded the glory of God and the good of their Christian brethren by their example of constancy the bloud of the Martyrs having ever been the seed of the Church and that which is fire to their flesh and bones water to the Gospel to make it slourish a good confession witnessed before the wicked Tyrants of the world doth good service to God and his truth so it fell out in that martyrdome of S. Paul which he suffered in his life time for they are Martyrs too which for Gods cause stoutly endure any kind of misery besides death and yet to humour some rigid Interpreters who will not be brought to allow of a living Martyr let us for once call every affliction a death too not onely by the example of Pharaoh who persecuted the Church of God Take away this death Exod. 10.17 but especially by that of S. Paul who in this afflicted sense suffered many yea dayly deaths for the Church he was in deaths often 2 Cor. 11.23 he did die dayly 1 Cor. 15.31 The things which bappened unto him in his persecution at Rome they fell out unto the furtherance of the Gospel insomuch that many of the brethren in the Lord waxing confident by his bonds were much imboldned to speak the word without fear Phil. 1.12 14. This is it that has made many of Gods righteous servants not sparing of themselves that Christ might be magnified in their bodies whether it be by life or by death by life I say and S. Paul sayes so too as well as by death v. 20. and that they might be blessed after this life and death as those Martyrs the Apostle speaks of Heb. 11.35 who were tortured and cared not to be delivered that they might obtain a better resurrection But we must not restrain this blessednesse to those only who thus die for the Lord since the Lord bestows this crown of blisse upon them also who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Text who die in the Lord. If we will know what this is Mori in Domino to die in the Lord and who they be that so do we must first understand what it is to be in the Lord while we live for even then this happinesse begins in us when we begin to be in Christ There is no condemnation to them that are in Christ Rom. 8.1 If no condemnation then no wrath of God if not that then Grace and Love and Favour and consequently salvation and eternal life Man is no indifferent thing to his Maker if he does not hate he loves nay the very earth upon which Man is God does either blesse it with encrease or curse it with barrennesse and the Lord of the earth under the Lord of Heaven Man much more and no lesse than this is the effect of Gods love to Mankinde God so loved the World John 3.16 So how even to everlasting life v. the same Now what it is thus uncondemnedly to be in Christ we have it explained John 3.18 He that believes on him is not condemned so in the verse before Whosoever believeth in him shall not perish 16. Not be condemned not perish what them he shall have life everlasting that 's the effect of Gods love that 's the consequent of Gods not condeming So then to be in Christ is to be in the love of God and faith of Christ to cleave unto him and rely upon him then are we by his Holy Spirit ingrafted into him made his members spiritually joyn'd unto him and live in him There is a general conjunction which all men living have with the Son of God in that he took upon him our humane nature not the flesh of man but of mankinde Forasmuch as the Children are partakers of flesh and bloud he also himselfe likewise took part of the same Heb. 2.14 But this conjunction which is so general with all men does not therefore make all men to be in him we are thus conjoyned with him as I may say only in regard of the matter and to say sooth all this notwithstanding there is a great disjunction betwixt him and us and the nature of men as of men does much differ from that nature which the Son of God took upon him that Humane Nature of his now with him in Heaven is of it selfe immortal without spot or stain free from all sin adorned with all holinesse and purity and the fulnesse of all excellent graces ours is impure and unholy and wofully subject to corruption because miserably defiled with sin we are conceived in sin Psa 51.5 saies holy David we are by nature the sons of wrath saies S. Paul Ephes 2.3 our natural our first birth in the flesh separates us from him keeps us out of him but our second our spiritual birth our regeneration when we are born again Joh. 3.5 of water and the spirit when we are indued with the spirit of Christ to believe in him to live according to the direction of his Holy Spirit then is our nature so repaired so renewed that we come near to his nature we are thereby conformed to the image of the Son of God
SERMON Preached in the Lent at White-Hall before K. CHARLES John 14.2 Vado parare vobis locum I goto prepare a place for you PAlatum ejus dulcissimum saith the Spouse of Christ Cant. 5.16 As we have well translated it His mouth is most sweet and that most sweet because of that sweet doctrine those sweet instructions exhortations consolations those verba vitae aeternae acknowledged by Simon Peter Jo. 6.68 those words of eternal life that distil from it Jud. 14.14 And if ever Sampsons Riddle were a truth that out of the strong came sweet then nevermore than at this time when this strong Lion of the Tribe of Judah was to be rent and torn Rev. 5.5 when all his strength was for a while to be covered in weakness when as St. Paul speaks 2 Cor. 13.4 He was to be Crucified through weakness when he was to leave his sorrowful family to go from them his last farewel to them the last song of this spotlesse swan the Prologue to that direful Catastrophe his death the preparing his poor Disciples against it is most full of sweet to allay to temper the bitterness of their sorrow for it A miserable fear a bitter sorrow was lately wrought in them by that intimation of his departure in the end of the foregoing Chapter that modicum vobiscum V. 33. and non potestis venire that he had but a little while to be with them and worse then so whether he goes they cannot yet come and worse than that too during that time of his absence from them they should be sifted by Satan as wheat Luk. 22.31 they should be continually subject to the violence of his persecuting instruments and that which makes all this so much worse they who had hitherto liv'd in peace and in a competency of Estate while they enjoyed his presence should now from that fall into the mallice of the world they whose memory he had newly rubd'd with the contemplation of their former setled estate When I sent you without purse or scrip or shooes lacked ye any thing nothing Lu. 22.35 Now to them he that hath a purse let him take it he shall have need of it and he that hath no sword let him sell his garment rather than not buy one v. 36. A severe a strict Lent this was to them against his Passion because I have said these things unto you Tristitia implevit cor vestrum Jo. 16.6 sorrow hath fill'd your heart A strange nature of the little-great heart of man so wide so large it is of such immence infinite extent for the receit of joy it so opens it self for that that all the glad tidings which the world can afford are not able to fill it for that it still cryes give give till it findes that greatest joy of which it is not capable that joy which cannot come into his heart because his heart cannot contain it but his heart and self must enter into it intra in gaudium domini tui Mat. 25.21 Enter thou into the joy of thy Lord thy Lord and thy God 1 Joh. 3.20 who is major corde sayes S. John God is greater then thy heart but poure a drop or two of grief into it 't is soon fill'd 't is soon contracted into such a streight the poor worm that gladly stretches forth it self to the sun-shine of the spring does not more draw in his little body upon the suddain tread of a careless hoof then man shrinks in his heart at the report of losse or fear of smart that as a thick cloud makes our sun to set at noon so troubles our heart and presseth it to so narrow a context that it may be soon said to us tristitia in plevit cor sorrow hath soon fill'd our hearts And when can this Chapter begin more seasonably then upon a cor contritum and tribulatum upon a troubled heart when his Disciples hearts are so confounded with grief and fear in the last Chapter 't is high time to begin this and to begin it with this cordial Non turbetur cor vestrum Vers 1. let not your heart be troubled the ingredients to this cordial are two Faith and Hope Faith in the first verse ye believe in God believe also in me there must be a faith to lay hold on God in general and a faith to apprehend Christ also as God to believe him to be God of the substance of his Father infinite Almighty and so able to overcome this death that though he goes from them yet he goes not one step only to his death but another step to his resurrection and a third step to his assension and then comes in hope v. 2. a fit ingredient too for hearts-ease but for which we say in our Proverb the heart would break hope whose object is some future good to our selves though hard yet possible so the Schoole defines it possible though not by our selves yet by the help of this Christ whom we believe in as God the future good is the many mansions in his Fathers house and the possibility of our attaining them by his help is in my Text Vado parare I go to prepare a place for you So then as to his former speeches it suited well because I have said these things unto you sorrow hath fill'd your heart so to this and that which followes it will as well agree which our Saviour has in the beginning of the 16. chapter these things have I spoken to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ye should not be offended for that there was a Contristabimini ye shall be sorrowfull and for this a Tristitia vestra vertitur in gaudium Joh. 16.20 but your sorrow shall be turned into joy His vado which before was such cause of griefe to them express'd by Simon Peters lamentable expostulation as well as question Domine quo vadis Lord Jo. 13.36 whither and Lord why to what end goest thou from us that it may now refresh them with consolation has an Expedit annex'd to it John 16.7 It is expedient for you that I go away expedient that so ye may receive the Holy Ghost to lead you into all truth If I go not away the Comforter will not come unto you but if I depart I will send him unto you And therefore is that John 7.39 The Holy Ghost was not yet given because that Jesus was not yet glorified Expedient for the weaning them from their Milk that so he might ' begin to feed them with stronger meat for the withdrawing them from that bodily knowledge they had of him and that carnall affection they bare to him to a more sublime knowledge of him as God so as to know him is eternal life the only true God and Jesus Christ whom he hath sent John 17.3 and to a more spirituall love of him to love God as S. John speaks 1 John 4.20 whom they see not that his absence from their sight might be an exercise
of their faith that they might be blessed in not seeing and yet believing as Christ speaks to Thomas Joh. 20.29 for 't is not he that seeth but he that believeth on the Son of God hath everlasting life John 3.36 and Sicarni carnaliter adhaeseritis S. Austin tels us Capaces spiritus non eritis we cannot receive the Holy Ghost so long as we persist to know Christ and to love him according to the flesh onely And lastly expedient for this cause in my Text to which both the former tend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prepare a place for you So that these are shortly the two Parts of our Text Divisio The Tristitia implevit cor vestrum the sorrow which the Disciples of Christ conceiv'd in their hearts upon notice of his departure from them in the first word Vado I go And secondly the Non conturbetur cor vestrum the removing that sorrow from their hearts by informing them of the expediency of his departure in regard of themselves in the other words Parare vobis locum To prepare a place for you First he brings his Disciples and us into the Mount Calvary there we see him going departing from us by his death Vado I go then he brings us into the Mount Thabor where he shews himselfe unto us in his glory He prepares a place for us where we shall partake of his glory I go to prepare a place for you I go Vado Here it would be considered how Christ is said to go And for the better understanding it it will be needfull to answer Simon Peters question to calm his expostulation Lord whither Lord why to what end dost thou go And for that we have some light in this verse where my Text lies I go to prepare a place and that place is among those many Manfions in his Fathers House In my Fathers House are many Mansions And that thither he goes it is most evident by his owne cleare answer to the question John 16.5 I go my way to him that sent me or if we be ignorant who that is he gives it us in plainer termes yet John 14.12 Vado ad Patrem I go to my Father Now this brings in the difficulty that would be cleared Quomodo how Christ can be said to go to his Father God to God I will not take up time with that common objection that God is every where and fills all places Heaven and Earth full of his glory the answer is obvious but for this particular how Christ should go to the Father who has told us before that the Father is in him and he in the Father John 10.38 and that the Father who dwelleth in him he doth the works John 14.10 how can he be said to go to him shal we think that thought of blasphemy that the Father was now gone from him had forsaken him No Non derelinques Ps 16.10 thou shalt not leave my soul when it is in Hell not his Godhead only which he had from the Father but also his soul and that humane nature which he took from the Virgin Ego Pater unum John 10.30 I and my Father are one The Father is with that in that also and yet for all this relinquo mundum vado ad Patrem saies Christ I leave the World and go unto the Father Jo. 16.28 I leaven the World and go See if this phrase will help any thing for our satisfaction in this doubt we indeed do then go to God when we leave the World that is Col. 3.2 when we cease to set our affections on things which are below when we give over to love the World 1 Jo. 2.15 and the things that are in the World when by strength of faith we unintangle our selves from the Birdlime the baits and allurements of it when 2 Pet. 2.20 as speaks S. Peter we get to escape the pollutions of the world when having our mindes enlightned by Faith and our hearts encouraged with Hope and our brests inflamed with divine Love we begin to know God to contemplate his Goodnesse to delight in his Testimonies to trust in the Lord God then we go to him and we cleave fast to him andhaerere bonum we crie with David It is good for me to hold me fast by God Ps 73.28 Thus we leave the World and go to the Father But Christ does not so for he was never intangled never polluted he was that holy Innocent unpolluted he had never set his affections on things below that by a change of them he should go to the Father But yet we too go one step nearer than this by this we but begin to go to God we do not perfectly arrive at our journeys end we but come to the threshold the outward Court Gods House we then enter into his Privy Chamber Lu. 22.30 to eat and drink in his Kingdome when after this life instead of our faith we shall obtain the light of God instead of our Hope we shall come into possession instead of our weak imperfect charity here we shall be most safe in that degree of perfect love which casteth out all fear 1 Jo. 4.18 when in the light of his glory we shall heare himselfe speaking to our souls Euge bone serve Well done Matt. 25.21 good and faithfull servant enter into the joy of thy Lord. But neither does this assoil the doubt nor can Christs going to the Father hold any proportion with this second step of ours he in the very beginning of his Conception in the womb was thus forward that blessed Soule of his at the very instant of being created by God and joyn'd unto the Word had in it the fulnesse of all Wisdome Grace Glory eternal beatitude and therefore could not in this respect to speak properly pronounce his Vado ad Patrem I go unto the Father Proceed we then yet one step further in Mans journey and see if by that we can finde out the way that Christ went for all this while we have drawn but one part of Man his Soul out of the world and reduc'd it to its native home But at the last day when this Mortal body of ours shall put on immortality 1 Cor. 15 53. this corruptible flesh shall put on incorruption when it shall also be freed from those necessities with which it is incumbred in this world when it shall have no need to be refresh'd with meat and drink and sleep to be warm'd with cloathes and fire or cool'd with gentle blasts or defended with house and harbor then shall we go quite out of the world finish the utmost of our journey and the whole man come to the end of it to his God in Heaven This beloved is the third and last step which Christ himselfe had not yet gone and must go his Body was not yet in Heaven This was it he meant when he said of himselfe I came forth from the Father