THis Psalme treats of the blessed­nesse of a justified, of a par­doned sinner, touching which, severall particulars are hand­led. First, the Psalmist han­dles, wherein the forgiveness of sin consists, that he mentions under two expressions, Verse 1. Blessed is he whose transgression is for­given, whose sinne is covered: the forgivenesse of sinne consists, 1 first in the covering of sinne, the covering of sinne not from god, but by god, so it is explained by god himself, Psal. 85. vers. 2. Psal. 85 2 Thou hast forgiven the iniquity of thy people, Thou hast covered all their sinne.

It is sinne in us to hide our sinnes, as [Page 2]it is sinne to hide our talents, so it is sinne to hide our sinne; therefore when the Psalmist saith the forgivenesse of sinne con­sists in the covering of sinne, this covering by God is understood.

Secondly, This forgivenesse is set out by not imputing of sinne, vers. 2. Sinne shall not be imputed unto a justified person, though still it shall be inherent in him.

2 Secondly, The Psalmist shews the Cha­racter of that man whose sin is pardoned, vers. 2. Blessed is the man in whose spirit there is no guile.

3 Thirdly, Here is laid down the happi­nesse of a pardoned man, nothing hinder­ing his happinesse: vers. 3. When I kept si­lence, my bones waxed old, through my roaring all the day long: yet for all this David cals him blessed, though Gods hand was heavie upon him, yet his heart was still towards him, yet a blessed man, though an afflicted man.

4 Fourthly, Here is laid down the course that the Psalmist took to procure par­don of sinne, that is in my Text, I said, I will confesse my transgressions to the Lord, and thou forgavest the iniquity of my sinne. Thus I have brought you by the hand to the Text. I shall give you a short paraphrase of the words: I said, this word implies in Scripture phrase three things: First, it notes a deliberation or consideration of [Page 3]the minde, Psal. 14. vers. 1. Psal. 14.1. The fool hath said in his heart, there is no God: (that is) he hath thought so in his minde, Psal. 30.6 that there is no God. Psal. 30. vers. 6. And in my prosperity I said, I shall never be moved: that is, I thought so. Saying, is not alwayes an act of the tongne, but sometimes of the minde: I said I will con­fesse my sinne, that is, I have bethought my self, and considered in my minde, that it is meet for me to get pardon and to con­fesse my sinne to God. I said, It notes se­condly the purpose and the resolution of the will; so you have it, Psal. 119. vers 57. Psal. 119.57. Thou art my portion O Lord, I have said, that I would keep thy words. There saying, is ex­plained to be purposing or resolving of the will.

Thirdly, I said, it implies the executi­on, or practise of what the minde resolves upon, Psal. 39 vers. 1. Psal. 39.1. I said I will take heed to my wayes, &c.

I am put upon the practise of taking care unto my steps and to my wayes: the meaning of the phrase is this, I said I will confesse my transgression, I have bethought it so in my minde, that it is good and meet so to do, I have purposed and resolved in my will and am actually put on the pra­ctise of it, I said I will confesse my transgression. It is worth your notice, that sinne is ex­prest by three words in this Text; first, [Page 4] transgression, secondly, iniquity, and thirdly, sinne; I will confesse my transgression, and thou forgavest the iniquity of my sinne. There are but four places in the Scripture wherein these three words are joyned together in one verse, Transgression, Iniquity, and Sinne. Exod. 34. Exod. 34.7. vers. 7. Keeping mercy for thou­sands, forgiving iniquity, transgression, and sinne.

Micah 7. Mic. 7.18. vers. 18. Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he de­lighteth in mercy.

Levit. Levit. 16.21. 16. vers. 21. And Aaron shall lay both his hands upon the head of the live Goat, and confesse over him all the iniquities of the children of Israel, and all their transgressions in all their sinnes, &c.

And it is likewise used in Job 13. Job 13.23. vers. 23. How many are mine iniquities and sinnes, make me to know my transgression and my sinne.

In these four places the words are used in Scripture and in my Text, but not else as: I remember throughout the word of God: and because these three words are here used; Interpreters take much pains to finde out some material direction between them: here is Transgression, Sinne, and Ini­quity; I have consulted with many, and the truest account I can give you is [Page 5]this; [...] Transgression signifies in the Hebrew Rebellion, say interpreters, it notes sinne with all extensions and aggra­vations, sin encreased to a great height. Scondly, [...] Sin signifies in the Hebrew, evils that are of the lesser degree; that are not so hainous, and so notes only by sin evils of infirmity and common incursion. Thirdly, [...] Iniquity signifies sin of na­ture, that pravity of nature wherein a man was born. But Grammarians in the Latine do distinguish these words otherwise, Iniquity, they make to be that which is done against another man: Sinne, that which is done against a mans self: and Transgression, that which is done immediately against God. But beloved, the Scripture in many places, makes them all one. Therefore we need not make further curious enquiry after the distinction of these words, And thou for­gavest the iniquity of my sinne. The iniquity of my sinne; There is some disagreement about the sense of these words, what it is for God to forgive the iniquity of sin: By the iniquity of sin, some do understand the punishment that sin deserves: the Hebrew word [...] that signifies Iniquity, signifies Punishment; the same word here is spoken of Cain, My punishment is greater then I can bear, there is the same word [...]: there­fore in some translations it is read thus, Thou forgavest the punishment of my sinne. [Page 6]Secondly, others here do understand by the iniquity of sin, (with whom I do concurre) sin with all its aggravations, with all its hainous circumstances, sin with all its ma­lignity, Thou dost forgive the iniquity of all my sins: most Interpreters go this way, and so make the phrase to be very emphaticall, Thou hast forgiven me my sin; that is, all hainous circumstances that might greaten my sin, thou hast forgiven them all. I shall only make a short entrance at this time into the first part of my Text, I said I will confesse my transgression to the Lord: These words contain in them a holy purpose in the Psalmist to set on the practise of a ne­cessary and Christian duty, to wit, secret confession of sin to God? in them five parts paets are observable. First, the duty it self, Confession. Secondly, a deliberate purpose to set on the practise of this duty, I said. Thirdly, the subiect matter of this duty, Transgression, and Transgression with a pro­priety, my Transgression, not of other mens sins but my sins, I said I will confesse my transgressions. I remember Ainsworth he saith it should be translated thus more agreeable to the Hebrew, [...] I will confesse adversum me against my self my transgression to the Lord. Many men that confesse sin, but they do confesse sin as against God, that is, they do confesse sin as if God were the author of sin, that [Page 7]charge him to be the patron of their im­piety and of their wickednesse, I said I will confesse my transgressions against my self. Fourth­ly, The object of this duty, I will con­fesse my transgression to the Lord: and this beloved takes off Auricular confession, used and stood on much in the Church of Rome. Confession that God cals for, and the Scripture cals for, is in secret between God and your own souls; when consci­ence shall suggest guilt to you in refe­rence to your former misdoings, when you can pour out your soul in complaint to God, I said, I will confesse my transgression unto the Lord. Fifthly and lastly, The is­sue and event of this duty, and thou forga­vest the iniquity of my sin: observe the con­nexion, here is a connective particle, and thou forgavest: he doth not come with an Ergo or a Quare, not with a causall, but with an et, a copulative, and thou forgavest; not I confesse sin, therefore I am forgiven; but I confesse sin, [...] and thou hast forgiven me. Forgivenesse of sin is not laid down as an effect flowing from a cause, but as a consequent flowing from an antecedent; indeed the Papists plead much for merit, because sometimes cau­sall particles are used, but this is beyond my Text: thus much for the explaining of the words. At this time I shall only raise a Doctrine from the first part of this [Page 8]Text. I said, I will confesse my transgression unto the Lord. Doct. The point of Doctrine is this: That justified persons who have their sins forgiven, are yet bound to confesse sin to God.

And here the confession I speak of, is a private confession of our evils to God, between God and our own souls, and no otherwise: and beloved, though it be but a familiar subject; yet as God shall inable me, I shall labour to make it use­full and profitable for your edification in a Christian course, in a holy confession of sin before your God.

There are many Queres to be dispatcht in the handling of this point.

The first Quere is, What are the reasons why persons justified and pardoned, are yet bound to make confession of sinne unto God in private? The Reasons are six.

Reas. 1 First, They are to confesse sin unto God, because holy confession gives a great deal of ease and holy quiet unto the mind of a sinner; concealed and indulged guilt, contracts horror and dread on the consci­ence. As wind when it is disperst and dif­fused through the air doth little hurt; but when it is concealed in the bowels of the earth, it makes ruptures and earth­quakes, overthrows things up and down: Sin when it is unconfest, concealed, and [Page 9]indulged, makes heart-quakes in the con­science, and contracts a great deal of hor­ror and terror, Psal. 32. vers. 3. Psal. 32.3. When I kept silence, my bones waxed old, through my roaring all the day long.

Meaning, when I kept close my sinne; he roared by reason of horror, when he did not pour out his soul in confession to God; but when a man shall with an in­genuous clearnesse confesse his evils unto God, this doth alleviate his minde, and lighten his burdens, and ease his consci­ence, and quiet his spirit. Origen doth call confession of sin to God, the souls spiritu­all vomit. Now you know vomiting doth give ease to a burdened stomach, when the stomach is pained and burden­ed, and opprest. A man is sick at the heart when meat doth not digest, the vomiting of the load off of the stomach doth ease the stomach: so saith Origen, That when the conscience is burdened, when a mans spirit is troubled, pouring out of com­plaints and confession to God doth ease the minde: A sinner is like a vessel of new wine filled and stopt up close, till it hath vent it is ready to burst; so is a godly man filled with sinne, till he can vent by confession to God, ready to burst. Psal. 119.25. Psal. 119. vers. 25. My soul cleaveth unto the dust, quicken thou me according to thy word.

Vers. 26. I have declared my wayes, and thou heardst me, teach me thy Statutes.

As if he should have said, My soul cleaves to the dust, I am in a very low and sad condition, but I have declared my wayes, I have confest my sins, then God heard me, then I had peace, then I had quiet, then I had comfort: that is the first Reason, secret confession to God, it doth give a great deal of ease and holy quiet to the minde.

Reas. 2 A second Reason why justified persons must confesse sin, is, because God loves to hear the complaints and the confessions of his own people; lying on the face the best gesture, and the mourning weed the best garment that God is well pleased with, Jer. 31. Jer. 31.18. vers. 18. I have surely heard Ephraim bemoaning himself, &c. (that is) confessing his sin unto God.

Cant. 2. vers. 14. O my Dove, that art in the clefts of the rock, in the secret places of the stairs; let me see thy countenance, let me hear thy voice, for sweet is thy voice, and thy coun­tenance is comely. God delights to see and hear the complaints and the confessions of his servants unto him: God had rather see men come with ropes about their necks, and with sackcloth about their loyns by a humble confession, then to see ornaments about their necks by a self-justification; Christ loves to hear [Page 11]and see the mourning condition of a justi­fied person.

Reas. 3 A third Reason why justified persons must confesse sin to God, is, because con­fession of sin, doth help to quicken the heart to strong and earnest supplication to God. Psal. 32. vers. 6. Psal. 32.6. For this shall every one that is godly pray unto thee, in a time when thou mayst be found, surely in the flouds of great wa­ters they shall not come nigh unto him.

Confession quickens supplication, Dan. 9.20. in Dan. 9. vers. 20. And whiles I was speaking and praying, and confessing my sin, and the sin of my people Israel, and presenting my supplication before the Lord my God, for the holy mountain of my God.

Confession is to the soule as the whet­stone is to the knife, that sharpens it and puts an edge upon it; so doth confession of sin, confessing thy evils to God doth sharpen and put an edge on thy supplica­tions: that man will pray but faintly, that doth confesse sin but slightly. Solemne and secret confessions of thy evils unto God, doth greatly help to quicken strong supplications in thy heart unto God.

Reas. 4 A fourth Reason why justified persons must confesse sin unto God, is, because confession of sin will work a holy con­trition and a godly sorrow in the heart, Psal. 38.18. Psal. 38. vers. 18. For I will declare [Page 12]mine iniquities, I will be sorry for my sinne.

Declaration doth work compunction; confession of sin, is but the causing of sin to recoyle on the conscience, which cau­seth blushing and shame of face, and grief of heart.

Reas. 5 A sift Reason why justified persons must confesse sin unto God, is, because their secret confession of sin, doth give a great deal of glory to God; it gives glory to Gods Justice: I do confesse sin, and do confesse God in justice may damn me for my sin: it gives glory to Gods mercy; I confesse sin, yet mercy may save me: it gives glory to Gods omnisciency; in confessing sin, I do acknowledge that God knoweth my sin: confession of sin gives glory to God, Josh. 7. vers. 19. And Joshua said unto Achan, Josh. 7.19. My son, give I pray thee, glory to the Lord God of Israel, and make confession unto him, and tell me now what thou hast done, hide it not from me: It is a giving glo­ry unto God.

Reas. 6 A sixt Reason why justified persons must confesse sinne unto God, is, be­cause holy confession of sin will imbitter sin, and endear Christ to them, when a man shall let sin recoyle on his conscience by a confession. These after reflexions, and these after recollections of sin, doe greatly imbitter sin, and doe indear Je­sus [Page 13]Christ; the stronger desires that a sin­ner hath after Jesus Christ, the more he doth inhaunce the price of Jesus Christ. And thus much for the first Quere, to wit, the Reasons of the point.

The second Quere it, But when is a man in the best plight to have freedome of spirit to make secret confession of sin un­to God? I will name but three Sea­sons: As,

Seas. 1 First, When God doth bring a beleever under some grievous outward affliction, then is a fit time for him to confesse sin to God: a saying of Gregory, Sins do blind the eyes of men when they sin, yet those eyes come to be opened by the punish­ment, the punishment openeth those eyes which the fact hath shut. As you read of Josephs brethren, they did remain 20 years without having conscience recoyle on themselves to confesse their evils in selling their brother Joseph, but when Joseph laid them in a prison, then they confest their evill, Gen. 42.21. And they said one to another, Gen. 42.21. we are verily guilty concerning our brother, in that we saw the anguish of his soul, when he be­sought us, and we would not hear; therefore is this distresse come upon us.

It may be now thou art in health, thou dost not now confesse thy uncleannesse, and thy drunkennesse, and thy pride, and thy prophanenesse; but what wilt thou doe [Page 14]when God brings thee on a death-bed? when God hedges in thy wayes with thernes, the conscience will reflect on thee, and suggest guilt to thee, and draw out confession from thee, it is a fit season; when God doth bring a man under any outward affliction, then he is in good plight to confesse sin. It is worth your notice in the 38. Psal. 38. Psalme, it was made when David lay on his sick-bed, as he thought his death-bed: you shall finde it is a complaint of a very strong disease David lay under, in the 3. vers. Vers. 3 There is no soundnesse in my flesh, because of thine anger, neither is there any rest in my bones because of my sin. 5 Vers. 5. My wounds stink and are corrupt, 7 because of my foolishnesse. Vers. 7. For my loynes are filled with a loathsome disease, and there is no soundnesse in my flesh. Here he was lying on a sick bed; and Interpreters say that he made this Psalme when he was sick. It is worth your notice of the title that David gives this Psalme, A Psalme of David to bring to remembrance. David when he was on his death-bed as he thought, he he said it shal be a Psalme of remembrance, to bring sin to remembrance, to confesse to God my uncleannesse! with Bathsheba, to bring to my remembrance the evils of my life; it was a good plight David was in when he lay on a sick bed, he would make this title of the Psalm, A Psalme to call to [Page 15]remembrance: men are in a fit plight to make confession to God when they lye under any bodily sicknesse; call to remembrance thy pride, call to thy remembrance thy passion, call to remembrance thy vain dalliance, what ever thy sin be, it may be I may not hit of it: but when ever God brings thee under affliction, thou art then in a fit plight for to confesse fin to God, and call to remembrance thy sins. As it was with Jonah, chap. 1. Jer. 2. vers. 24. Jor. 2.24. A wilde Asse used to the wildernesse, that snuf­feth up the winde at her pleasure, in her occasion who can turn her away? all they that seek her will not weary themselves, in her moneth they shall finde her.

The men of Israel are there compared to an Asse, an unruly creature that runs up and down the wildernesse and kicks up the heel: but saith God, Though men weary themselves to take her, yet in her moneth they shall take her: that is, when she brings forth young, then they shall take her, referring it to the people of Israel; they in their prosperity would not be ruled, but when they were in their moneth, in their captivity, in their sufferings, then they should take them, and they would then come to be more pliant in confes­sing their guilt more to God then in for­mer time.

Seas. 2 A second Season wherein a man is in a [Page 16]good plight to confesse sin is, when the conscience of a man is set in office by God to pursue him with clear and with strong accusations. When God puts the con­science of a man in office to pursue him with strong accusations touching evils he hath committed; then that man is in a fit plight, if he will take hold of it. Even Judas himself when conscience awakened him, went and confessed to the High Priest and the Scribes; and said, I have sin­ned in betraying innocent bloud. If Judas took advantage so much upon the a­wakening of conscience to confesse finne, then a beleever hath much more help. Be­loved, the main use of conscience in man, is to bring him upon his knees, to make him humble in the confession of his wayes; conscience serves to excuse me when I do well, but the main use of conscience is to accuse me when I do ill, and so to put me on confession to God, therefore mark, saith David, I roared all the day; there was the noyse of Davids conscience for his Adul­tery, then I said I will confesse my transgressi­ons: when conscience roars by accusati­on, then let the heart confesse to God: I do earnestly beg you to take these fit Sea­sons: you are in a good plight to confesse sin when God doth lay you under afflicti­ons, when God doth make conscience ac­cuse you, that you do deceive in your [Page 17]trades, that are ingulphed under lust; O then pursue these accusations of consci­ence, then you are in a fit plight to con­fesse fin to God.

Seas. 3 A third Season wherein a man is in a good plight to confesse sin to God is, when God sets home the reproof of the Ministers of the Word upon the soul with conviction: thus you know David, in 2 Sam. 12.13. And David said unto Nathan, 2 Sam. 12.13. I have sinned against the Lord; Saith Nathan to David, thou art the man.

The reproof of Nathans Ministery did so prevail on Davids heart, that David said, I have sinned and have done very foolishly. Could you goe home after every Sermon you hear, when ever you hear your sins reproved, and pursue that reproof, and blesse God that the Word hath checkt you, that the Word hath met you, that the word hath found you out as an enemy; could you go home and pursue a Ministe­riall reproof with confession, your hearts would then be in a good plight to confesse sin unto God.

The Application:

Ʋse. First see hence, that not only condem­ned Malefactors, not only damned men must confesse sin; but regenerate men, par­doned men. It is no servile, no slavish, no legall work. Though the lowest Be­leever be above the power of sin, yet the [Page 18]highest Beleever is not above the confes­sion of sin; because not above the pra­ctise of sin. As long as men continue acting of sin, men must never leave con­fessing of sin; as long as sin leaks into thy soul, thou must so long be pumping by confession to the soul as a pump to the ship. O, what leaks into thy heart by heedlesnesse and carelesnesse, pump out by confession. Till thou art above the actings of sin, thou art not above the confessing of sin: as long as the body naturall doth gather corrupt humours, so long there must be Purges and Vomits: if the body should still be gathering corrupt hu­mours, nature would be stifled by these humours; thou art gathering sin to sin, thou art adding iniquity to iniquity: confession is a spirituall Purge, it doth cleanse and purge the heart; see therefore the great need that pardoned men have to confesse their faults.

2 Secondly, When the Scripture saith that justified persons must confesse sin; take notice, that every confession of sin will not serve mens turns. Lorinus ob­serves out of Bernard on these words, I confesse my transgressions. Saul made the same confession that David made when Nathan reproved David; sayes David, I have sinned: when Samuel reproved Saul, saith Saul, I have sinned: here is the same confession, [Page 19]but here was not the same event: David said, I have sinned, and Nathan said, the Lord hath taken away thy iniquity: but Saul said, I have sinned too, but Samuel told him, the Lord hath taken away thy Kingdom from thee: Saul confest sin, yet had his Kingdome ta­ken away; but David confest sin, and had his sin taken away. Beloved, thou mayest confesse sin with Saul, yet not have thy sin taken away; thou mayest lose thy soul, as he lost his Kingdome though he confest his sin.

The third Quere is this, What Theolo­gicall rules may be given to guide you in your confession of sin unto God. Answ. There are seven Rules which I shall lay down to you.

Rule 1 First Rule in confession of sin unto God is this; single out some bosome and master lust that doth most frequently en­slave thee, and make confession and com­plaints against that, to God; do not only confesse sin in the lump and generall, but single out the most beloved lust, those sins which for the present do most subject and enslave thy spirit, which do most over­come thee and prevail over thee in thy Christian course; against those thou shouldst bend most of thy complaints and confessions: this wisdome Gods people of old did expresse; they singled out the pre­sent corruptions that they were guilty of. [Page 20] Judg. 10.10. And the children of Israel cryed unto the Lord, saying, We have sinned against thee, both because we have forsaken our God, and also served Baalim. We have sinned, there is a generall complaint: but we have al­so served Baalim; they singled out their idolatry more especially. 1 Sam. 12.19. 1 Sam. 12.19. And all the people said unto Samuel, Pray for thy servants unto the Lord thy God, that we dye not, for we have added unto all our sins this evill, to aske us a King.

They were not contented with their old government, but they would alter and change it: that sin being their parti­cular sin they were guilty of, they would single out that sin. 1 Chron. 21.17. Thus in 1 Chron. 21.17. And David said unto God, Is it not I, that com­manded the people to be numbred? even I it is that have sinned, and done evill in deed, but as for these sheep, what have they done, &c.

He singles out a particular sin that he then lay under the guilt of. I may say to you as the King of Assyria said to the 32 Captains, Fight neither against small nor great, but against the King of Israel; so bend your confession not against small or great only, but against thy kingly lusts, against thy captain lusts that do most tend to thy constitution; single out them, and combat against them, and bend most of thy confessions and complaints against them: do as men in a garrison, though [Page 21]they watch all the Battlements, and guard every passage; yet to that place, where the breach is made widest, and where the storm is most hot, they will bend most of their strength: doe thou thus, watch every sin, and watch every failing of thy life, but bend most of thy confession to God against those lusts that do most enslave and sub­ject thee.

Rule 2 A second Rule to guide thee in the matter of confession of sin to God is this: Make conscience to confesse your small and secret evils as well as your open and your grosser sins. Our secret sins, saith the Prophet, are in the light of thy coun­tenance, Psal. 90.8. Psal. 90.8. Thou hast set our ini­quities before thee, our secret sins in the light of thy countenance.

Psal. 19.12. Psal. 19.12. Who can understand his errors? cleanse thou me from secret faults.

David did not only confesse his murder of Ʋriah, his adultery with Bathsheba, but he confest smaller sins: Davids heart smote him for cutting off the lap of Sauls gar­ment; it was only the appearance of re­venge, he had his knife near his throat: that which had the appearance of a sin, Davids heart smote him for.

Conscientious men do not only be­wail and confesse open and grosser evils; but the secret, and the smallest corrupti­ons of the heart they bewaile to God: [Page 22]they confesse their secret pride, their secret worldlinesse, and secret murmurings a­gainst God, they confesse their secret and smaller evils.

Indeed wicked men fall short of this: wicked men confesse their grosse and their open sins, but do not take no­tice of their lesser and secret evils: there are two instances for this, one is in Cain, Cain confest his murder, his sin was greater then it could be forgiven, speaking of the murder of his brother Abel, Gen. 4.13. Gen. 4.13. And Cain said unto the Lord, My punishment is greater then I can bear. He did not con­fesse his enmity that made him murder his brother: he confest his grosse sin, but did not confesse more slie and secret evils. Thus you read likewise of Judas, Judas confest his betraying of Christ, (a grosse sin) but he never confest his covetousnesse, a secret sin that made him betray Jesus Christ; saith he, I have sinned in betraying innocent bloud: he that did bewail and confesse his murder in betraying Christ, did not confesse and bewail his covetousnesse and hypocrisie, that were more lurking and secret evils. That is a second Rule, make conscience to confesse small and secret evils, as well as open and grosser sins.

Rule 3 Third Rule touching confession of sin unto God is this, When you confesse and acknowledge secretly your sins unto [Page 23]God, labour to greaten your sins with all the hainous circumstances and heart-hum­bling aggravations you can imagine. Thus the servants of God used to do, when they confest sin unto God, they would confesse sin with all the hainous circum­stances: 1 King. 8.47. Saying, We have sin­ned, and have done perversly, we have committed wickednesse. Saith Lorinus, Mark what a heap of words a heart-humbled soul will lay together in confessing of sin; We have sin­ned, there is one word; we have done wickedly, there is a second; and we have done perversly, there is a third. A notable instance you have of Paul in Act. 26.10, 11. Act 26.10.11. Which thing I also did in Jerusalem, and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against them. And I punish­ed them oft in every Synagogue, and compelled them to blaspheme, and being exceedingly mad against them, I persecuted them even unto strange Cities.

Here Paul comes to aggravate his sin, there are eight aggravations that here Paul doth lay down of his sin, whereby he would greaten sin unto himself that he might be the more humble:

1 First of all, they were not ordinary men that he cast into prison, but they were Saints, and to wrong them is a Sacri­ledge, the Saints have I cast into prison.

2 Secondly, To cast a man into prison for debt is no injustice if the man be able to pay: but many I have cast into prison, why? for professing the Name of Jesus of Nazareth, meerly for professing Christ.

3 Thirdly, If it had been but one or two Saints it were not much, but they were a great number, many of the Saints did I cast into prison.

4 Fourthly, He aggravates his sin fur­ther, to cast them into prison and give them in prison liberty, is not much, but he shut them in up in prison, and kept them close prisoners.

5 Fifthly, If he had rested there it had not been much, but he gave his voyce against them to put them to death. Nay,

6 Sixthly, He goeth higher, for he did wrong to their souls too, for he compelled them to blaspheme God.

7 Seventhly, To aggravate it further, he was mad against them, and I was exce [...]ding­ly mad against them: he was mad with rage, mad with passion and with fury against the Saints of God.

8 Eighthly I did persecute them to strange Ci­ties; them I did not kill, I made them leave their wives and children, and made them run and shift for their lives into strange corners. This is the nature of a true peni­tent, not to confesse sin slightly and care­lessy, but in confession of sin to cloath [Page 25]his sins with all the aggravations that can be, and this is a good Rule if you well fol­low it. You have the like instance in the book of Daniel chap. 9. vers. 5. Dan. 9.5. We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by de­parting from thy precepts, and from thy judge­ments. Vers. 6. vers. 6 Neither have we hearkened unto thy servants the Prophets, which spake in thy Name to our Kings, our Princes, and our Fathers, and to all the people of the Land. There are se­ven circumstances that Daniel useth in con­fessing of his sin, to aggravate his sin, how doth Daniel cloath his confession. First, We have sinned, there is one. Secondly, We have committed iniquity. Thirdly, We have done wickedly. Fourthly, We have rebelled against thee. Fifthly, We have departed from thy precepts. Sixthly, We have not hear­kened unto thy servants. Seventhly, Nor we nor our Princes, nor all the people of the land: there are seven aggravations which Daniel reckoneth up to his confession: that is a third Rule about confession.

Rule 4 A fourth Rule in confession of sin is this, In your confessions look not discou­ragingly on God as an angry Judge, but hopefully as on a displeased Father; to confesse sin to God as an angry Judge, is to make you but condemned Malefactors in your confessions; therefore make con­fession to God only as a displeased father: [Page 26]converted men do confesse sin to God as a father; whilest you have an eye of sor­row upon sin, you are to have an eye of hope upon pardon, thus Gods people did in their confessions. To confesse sin to God as a Judge, is to howle like dogs be­cause you shall be beaten; but to confesse sin to God as an angry Father, is child-like with a fiduciall confidence of pardon. Dan. 9.9. Dan. 9.9. To the Lord our God belong mercies and forgivenesses, though we have rebelled against him. And thus Shechaniah confesseth sin unto God, Ezra 10.2. Ezra 10.2. And Shechar [...]ah the son of Jehiel, one of the sons of Ellam, an­swered and said unto Ezra, We have trespassed against our God, &c.

And thus the Prodigall in Luk. 18.18. Luke 18.18. I will arise and goe to my Father, and will say un­to him, Father, I have sinned against heaven and before thee.

Though he was a prodigall, yet he would go to God as to a father. In confes­sion you are to goe to God hopefully as to a displeased father: confessions when they come to God as a Judge, create fear, horror, and amazement on the consci­ence, but when confessions are mingled with hope, and come to God as a father, they work a holy brokennesse of heart, a holy tendernesse and remorse on the con­science.

Rule 5 A fift Rule in confession of sin unto [Page 27]God is this, Content not your selves with slight and superficiall confessions of sin unto God, but leave not confession till you find sorrow for sin. Psal. 38.18. Psal. 38.18. For I will declare mine iniquity, I will be sorry for my sin. Dan. 9.8. O Lord to us belongeth confu­sion of face, to our Kings, to our Princes, and to our fathers, because we have sinned against thee, we blush and are not ashamed to look up.

Leave not confessing of sin, untill shame hath filled your face, & sorrow hath filled your heart: it is a great fault in many peo­ple, if they confesse their sin in crying God mercy in a generall way, they think they have made God a compensation for all the injuries they have done him, though they never have any godly sorrow for their sins: but beloved you are not to con­tent your selves with such confessi­on.

Rule 6 A sixt Rule in confessing of sin is this, If thou findest thy heart straitned in con­fessing present guilt and present sins upon thee, then labour to review and recollect ancient guilt and ancient sins: This is a very usefull thing in a mans Christian course. It may be a man or woman pro­fessing Christianity, may not know the sins he, or she hath done this last week, for want of heedfulnesse and observation of their wayes: in that case let them recol­lect what they have done many years agoe, [Page 28]recollect old sins, when new sins do not come to remembrance, and be humbled for them: Psal. 51.3 thus David did, in Psal. 51.3. For I acknowledge my transgressions, and my sin is ever before me. It was meant his old sin of adultery, that was his sin that he would now call to remembrance: so when he found his heart, he saith, Lord, remember not the sins of my youth; he would go so far back as his youth. I prescribe this rule, not that a godly man, who is under trou­ble of minde should take this course to recollect old sins, this may lead him to de­spair; but in case of barrennesse, if any man wants matter in respect of present sins, and finds his heart hard and very insensible in secret prayer unto God, in that case he is bound to let conscience recoyle upon him­selfe, and recollect sins of past years; goe back as far as his youth and see what con­science will bring in to provoke him to make humble confession unto God in his secret retirements.

Rule 7 Lastly take this Rule, take more free­dome in confession of sin in secret before God, then in publique before men; To provoke you to practise this Rule, consi­der two things. First, it is not fit to con­fesse all the evils you have done before men, and if there were no argument to prove secret prayer this were enough, that it is not fit for a man to confesse all the [Page 29]sins of his life before men. Zach. 12.12. Zach. 12.12. And the Land shall mourn every family apart, the family of the house of David apart, and their wives apart, the family of the house of Nathan apart, and their wives apart, &c. They are to go to God and confesse their sins apart. Thou art a poor professor, that dost con­fesse what thou confessest in publique on­ly, and never in private, thou art but a barren professor. Again confider this, that though we read of wicked men that have made great confessions of sin unto God, yet we never read in the Scripture that wicked men ever made conscience to confesse sin to God in secret. Pharaoh (you know the story) confest his sin to Moses and unto Aaron, Exod. 9.27. but we never read that Pharaoh confest his sin unto God. Exod. 9.27. And Pharaoh sent and called for Moses and Aaron, and said unto them, I have sinned this time, &c.

Saul confest his sin unto Samuel, but we never read of his confessing sin unto God. 1 Sam. 15.24.30. 1 Sam. 15.24. And Saul said unto Samuel, I have sinned, for I have transgressed the Com­mandement of the Lord, &c. Vers. 30. Then he said. I have sinned, &c.

Judas confest his sin, but to whom was it? to the High Priest and to the Pha­risees, but Judas never went into a corner and in secret to bewail bloudshed: wick­ed men have made publique confessions of [Page 30]sin, but in secret between God and their own souls they never made acknow­ledgement, and confession of their evils unto God: thus much for the third Quere.

The fourth Quere is this, Wherein ap­pears the difference of a godly mans ma­king confession of sin unto God, and be­tween those confessions of sin in wicked men: and there are these eight diffe­rences.

1 First, Holy confession in godly men, makes the soul to be more active and in­quisitive after cure, remedy, and pardon for sin: holy confession makes the soul in­dustrious. I confesse sin, but how shall I subdue sin? I acknowledge sin; but how shall I get pardon for sin? It makes it en­quire how to get cure and remedy for the evils which before were confest. Job 7.20. Job 7.20. I have sinned, What shall I do unto thee, O thou preserver of men? &c. I have sinned, there is his confession: Lord what shall I do? there is his industry. Thus the Jewes they were convinced by Peter of their great sin, insomuch as they cryed out, What shal we do to be saved? But false confession leaves men idle, and carelesse: confesse they doe, but they are not inquisitive how to get pardon for those sins they doe con­fesse.

2 Secondly, Holy confession of sin unto [Page 31]God in godly men, is attended with re­morse of conscience, and with grief of heart. Psal. 38.18. For I will declare mine iniquity, I will be sorry for my sin: there is confession and sorrow joyned together. Hos. 12.4. Hos. 12.4. Yea, he had power over the An­gell, and prevailed, he wept and made supplica­tion unto him. Whilest confessions are in the mouth, there will be either tears in the eye, or sorrow in the heart, if confessi­on be true.

The wicked confesse sin, but they ne­ver grieve for the sins they have commit­ted, they are not ashamed, neither can they blush, in the Prophets language.

3 Thirdly, A godly man in confession of sin, hath more freedome of spirit to con­fesse his particular sins in secret, then he hath in publique: I have poured out my soul before God, saith the Psalmist: confession of sin is a pouring out the soul before God; he that can pour forth complaints against sin in secret more then in publique, is a gracious man.

The wicked are only for confession of sin before men, and not before God.

4 4. Fourthly, Godly men confesse sin freely, out of a willingness they have to be rid of sin: wicked men confesse sin, with confessions extorted and drawn from them as men on a rack whether they will or no. Godly men confesse sin freely, they [Page 32]are freely willing to part with their lusts, therefore they confesse them to God, Job 32.18, 19, 20. 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 speak that I may be refreshed, I will open my lips, and answer. Thus a godly man in confessing sin his belly is as it were burst with new wine, he must needs have vent, else he is broken, he must needs confesse sin, his sin drives him to God. But confession is ex­torted and wrested from wicked men. It was the plagues of Egypt upon Pharaoh that wrung confession from him: before these he would say, Who is the Lord? It was pangs and horrour of conscience in Judas, that forced him to acknowledge he had sinned in betraying innocent bloud. Mariners cast over their goods, not that they hate them, but as they are forc't to doe it to escape drowning; when there is a storm and a tempest in their consciences, then men are forc't to confesse sin, it is by compulsion, it is not voluntary.

5 Fifthly, A godly man is conscious to confesse secret and small sins, as well as grosse wickednesse. David confest his pride and carnal confidence in numbring the people, as well as his adultery with Bath­sheba: David confest the cutting off the lap of Sauls garment, as well as spilling [Page 33]the bloud of Ʋriah. But hypocrites con­fesse their grosse sins, but not their small sins. Cain confest his murder, but not his envie, Cain confest his murder, but not his bad offering: they confesse their grosse sins but not their smaller. Pharaoh con­fest his oppression of the children of Israel, but he did not confesse the secret hard­nesse of his heart. But godly men though they have not so many grosse and open evils, yet small and secret evils pinch their consciences, and troubles their spi­rit. Those evils which will not break a wicked mans sleep, will break their hearts: what though they have not uncleannesse in the flesh? what though they have esca­ped the pollutions of the world? yet they know they have secret and inward de­filements on the spirit: and these they bewaile, & these they acknowledg to God.

A sixt difference is this, that godly men are distinct and clear to confesse these particular speciall evils that have most predominancy over them. Beloved, observe this; Wicked men in their con­fessions are confused, and only run in generall that they are sinners; Just like Ahimaaz when he would bring tidings to David, touching the issue of the battell with Joab and Absalom, saith he, I saw a tumult, and I heard a noyse, but I know no­thing. Wicked men will tell you that [Page 34]their sins do make a noyse within them, but they can tell you nothing distinctly, and nothing particularly, but only go at randome. Wicked men in confessing sin are like Nebuchadnezzar, Dan. 2. Dan. 2. He dreamt something but he could not tell what it was: Wicked men dream of sins and think of them as confusedly as a man in a dream; but when, how, and where, and with what aggravating circumstances they know not: they have not a distinct and clear view of their corruptions. Thus Bellarmine did shew his wickednesse in say­ing he was not wicked, when he was on his death-bed; and his Confessor came to him to have him confesse his sin to him, saith Bellarmine, I do not know any sin in my self to confesse. This was not the holinesse of the man, but heedlesnesse that he did not observe his wayes. Donatus the great ringleader of the Donatists, saith, O Lord I have nothing that thou shouldst pardon me. Beloved, this doth arise from stupidity that men see not sin; it doth not arise from holinesse, but from heedlesnesse and carelesnesse. It is an observation that one hath on Job, saith Job, I have sinned, and cause me know mine iniquity, and my transgression and my sin. Whilest Job made this complaint that he had finned, God saith, in all this Job sinned not: that is, not absolutely, but meaning comparative­ly. [Page 35]Beloved, to be free in complaints, and to be full in confession of sins, doth not argue that you have more sin then other men have; but it argues that you have more sight then other men have, and the lesse sinne you have in you.

7 Seventhly, Godly men confesse sinne out of a sight and sense of sin, as it is dis­honourable to God, rather then as it is a shame and a reproach unto themselves. In Psal. 51. saith David, Against thee, thee only have I sinned: it was against Ʋriah that he had sinned, but against thee, thee only have I sinned, for thou wast dishonoured by my sin. When the Apostle speaks of repentance, he cals it repentance towards God, Act. 20.21. Testifying both to the Jewes, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ. To note, That where sorrow and confes­sion of sin is true, it is more out of a sense of sin, as it is against God, then as it is against self. But wicked men never con­fesse sin as it is a dishonour to God, but as it contracts a guilt and a shame on them­selvea.

8 Lastly, Holy confession of sin in godly men, leaves a holy awe, and a dread up­on the heart, making them afraid to com­mit the sinne after they have confest it; making them afraid to come into the [Page 36]occasion of that sin which they have con­fest; thus you read Act. 19.18. And many that beleeved came, and confessed and shewed their deeds. Vers. 19. Many also of them which used curious arts, brought their books to­gether, and burned them before all men, &c. He speaks of their sorcery and witchcraft; they would burn their books, that there should not be an occasion of commit­ting again that sin which they confest un­to God. Beloved this is holy confession; when thou shalt come to God on thy knees in secret, and there bewayle a lust: and thy confession leaves a holy awe and dread on thy soul to take heed on that sin thou hast confest.

A godly man may commit a sin which he hath confest, but yet he retains a fear and awe upon his heart, that it shall not prevail over him in his practise.

Wicked men confesse sin they have committed, yet they are bold and adven­turous to commit the same sin again which they have confest.

And thus the Harlot did, Prov. 7.14. I have peace-offerings with me, this day I have payed my vowes. Paying the vow, is a confession that I am in debt to God for my sin; and I owe God homage and ser­vice: yet she made the confession of sin to be a means to provoke her to be more bold and adventurous in her wickednesse. To [Page 37]confesse drunkennesse, and afterwards to be drunk; to confesse profanenesse, and afterwards to profane; this is the bold adventurousnesse of wicked men: thus Pharaoh in Exod. 9. confest his sin, and af­terwards when the plagues were over, runs into the same sin he did confesse: and this is the badge and portraiture of a wicked man. And thus I have done with this fourth particular.

I now come to the use.

Ʋse. First by way of reproof, there are three sorts of persons in whose brests the arrow and dart of reproof must justly stick. If so be justified persons are bound to make confession of sin unto God, then it re­proves,

Sort 1 First, The Antinomists, who account it a legall and a servile work, for beleevers to be bemoaning themselves unto God, and confessing sin unto God. And there­fore in their prayers, (when you may be cast to hear them in publique) all their expressions in prayer, are either extolling the majesty of God, the excellency of Christ, the glory of Heaven, the riches of Grace, but not a word of laying low the creature in prayer; but raptures in pray­er, and the extolling of divine Majesty: these are all the dialects of expressions which they use in prayer.

Now to overthrow this:

First, Confession of sin to God hath been practised by all the godly under the Old Testament; and therefore why should it not be used under the New?

Dan. 9. He made a prayer to God, and it consisted of 16. verses, and 14. of them verses were spent in confessing of sin.

And thus the godly in Nehemiah's dayes made a prayer to God, and the whole prayer consisted of 32. verses, and 31. of them verses were spent in confession of sin. Nehem. 1.6. Let thine ear now be attentive, and thine eyes open, that thou mayst hear the prayer of thy servant, which I pray before thee now day and night, for the children of Israel thy servants, and confesse the sins of the chil­dren of Israel, which we have sinned against thee, both I and my fathers house have sin­ned.

Thus David, 2 Sam. 24.10. And Davids heart smote him, after that he had numbred the people: and David said unto the Lord, I have sinned greatly in that I have done: and now, I beseech thee, O Lord, take away the iniquity of thy servant, for I have done very foolishly. That is one thing to confute this pra­ctise.

Secondly, Not only Beleevers under the Old Testament, but also Converts un­der the New Testament, did make consci­ence of confessing of sin unto God, Joh. 3.6. And were baptized of him in Jordan, con­fessing [Page 39]their sins. Act. 19.18. And many that beleeved came, and confessed, and shewed their deeds. Luk. 15.17. And when he cameto him­self, he said, How many hired servants of my fa­ther have bread enough, and to spare, and I perish with hunger? Vers. 18. I will arise, and goe to my father, and will say unto him, Father I have sinned against heaven, and before thee. It is an embleme of a Convert, if so be it be a parable: In the instance of the Pub­lican, that Christ declares was justified ra­ther then the Pharisee, Luk. 18.13. And the Publican standing afar off, would not lift up so much as his eyes to heaven, but smote upon his brest, saying, God be mercifull to me a sin­ner, vers. 14. I tell you, this man went down to his house justified rather then the other, &c.

Now beloved when you have instances in the Old Testament, and many exam­ples in the New, why then should we blot out so usefull a part of Gods wor­ship as this, of confession to God in se­cret?

Thirdly, God doth command confessi­on of sin unto him. Jer. 3.12. Goe and proclaime these words towards the North, and say, Return thou back-sliding Israel, saith the Lord, and I will not cause mine anger to fall upon you, for I am mereifull, saith the Lord, and I will not keep anger forever. Onely ac­knowledge thine iniquity, that thou hast trans­gressed against the Lord thy God, &c.

Fourthly, God, both in the Old Testa­ment and in the New, hath annexed many gracious promises to a sincere confession of sin unto him: in the Old Testament, Lev. 26.40. If they shall confesse their iniqui­ty, and the iniquity of their fathers, with their trespasse which they trespassed against me, and that also they have walked contrary unto me, Vers. 41. And that I also have walked con­trary unto them, and have brought them into the land of their enemies: if then their uncircum­cised hearts be humbled, &c they then accept of the punishment of their iniquity, Then will I remem­ber my Covenant with Jacob, &c. If they confesse their iniquity, I will remember them. Prov. 28.13. He that covereth his sins shall not prosper, but whoso confesseth and forsaketh them shall have mercy. Job 33.27. He look­eth upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not, &c. And in the New Testament, in 1 Joh. 1.9. If we confesse our sins, he is faithfull and just to forgive us our sins, and to cleanse us from all unrighteousnesse. Now be­loved put all these four together; the godly have practised this under the Old Testament, Converts under the New, God hath commanded it, and he hath re­compensed it; therefore those that ac­count confession of sin to be but a legall and servile work deserve reproof.

A second reproof, is to those of the [Page 41]Popish Religion, who in stead of secret confession of sin to God in prayer, doe presse vehemently Auricular confession in the ear of the Priest. Touching this Au­ricular confession, they spend many vo­lumes for to make good the divine right of it; the Councell of Trent do lay an Anathema on any that shall not count Auricular confession to be necessary to salvation. There are these severall mis­takes and errors in the Popish Doctrine of Auricular confession.

First, They urge the necessity of it, that you must not expect salvation with­out it.

Secondly, Confession against whom, against what you did it, all the circum­stances of your sins you must acknowledge to the Priest.

Thirdly, That the Priest upon your confession, hath power from Christ to give you pardon, to give you absolution; these goe currant with them about Auri­cular confession.

That you might see this is blame-wor­thy, and worthy of reproof; I shall con­fute it by these Considerations.

First Consideration of the time when Auricular confession came first in use in the Church: Ecclesiasticall Historians tell us that for 800. years after Christ there was no such practise in the Church of [Page 42]God: And that the Law of Auricular con­fession was not enacted untill Pope Innocent the Third, which was about 1200 years after Christ: and the first Councell that did establish Auricular confession, was the Laterane Councell; and after that, the Councell of Trent. The Church of God in the Primitive times having no such practise, it may be exploded from being now in the Church of God.

Secondly, Why did the Popes invent Auricular confession? One doth demon­strate this;

First there is this reason: It is a notable invention to discover the secrets of mens thoughts both in Church and State.

Secondly, It is a means to get money for the Pope: for according as the sin confessed, is more capital and notorious; so the more money must be given for indulgence and pardon; thus a reverent Divine cals it, the picklock of Sacramentall confession: this being enacted meerly out of State policy to know mens secret thoughts and tem­per; and likewise to bring in profit and revenues to the See of Rome, which doth shew the practise to be unjustifiable.

Thirdly, Consider what the Scripture doth presse concerning confession unto men, mark the text, Jam. 5.16. Confesse your faults one to another, and pray one for ano­ther, [Page 43]that ye may be healed. The Scripture doth not tye us to a Priest as the Popish Religion ties them: but it tyes us, that in anguish of conscience and trouble of minde we confesse to any who are able to give us wholesome counsell from the Lord.

A good note our Protestant Interpreters have against the Papists: the Apostle bids, if a man be sick call for the Elders of the Church, and they were to pray for him; but he doth not bid them confesse sin to the El­ders, but confesse sin one to another; which doth no way tye to confesse sin to a Priest. But this is a point of contro­versie, and blessed be God this Church not tainted with this errour; therefore I shall leave it: this is the second sort that is to be reproved; to wit, those of the Po­pish Religion, who in stead of confession of sin unto God, bring in Auricular con­fession to the Priest.

Sort 3 Thirdly, This Doctrine reproves those who to avoid the Popish Auricular con­fession to the Priest, deny all kind of con­fession of sin unto men: there are many faulty, many who keep the devils coun­sell, who groan under strong corruptions; yet will never open their mindes to have counsell and prayer from other men. There are some peculiar and select cases wherein we are not only bound to con­fesse [Page 44]fin unto God, but to confesse sin unto men: but before I handle this, take these two Cautions.

Caut. 1 First Caution is this, That you are not to confesse sin needlesly to men, but when there is a great and an urgent necessity, when you are exceedingly troubled in conscience, and cannot be comforted; in such a case you may go to men to acknow­ledge what sins trouble your consciences: but to confesse sin needlesly to men, you are not called. God doth not love, saith Chrysostome, that we should goe to men to reveal our shame, but go to God; unlesse the case be very urgent, that by all the means ye can use, ye cannot ease your selves, then are ye to confesse to men in that case.

Caut. 2 Secondly, That when ye are to confesse sin to men, you are not to confesse sin to every one; you are to confesse sin to those that are compassionate, that are of ability to pray for you, to those who have wisdome and can counsell you, to those who have pity that can compassio­nate you, to those who have experience that can advise you, to those that can give counsell, and keep counsell: you are not to confesse your faults to any but to those you think are tender hearted, to be able to pray for you. Beloved if a man should be indiscreet and lavish in confessi­on, [Page 45]and confesse his sin to every body, it may be some would jear and reproach him: Chrysostome in his Homilie on Dives and Lazarus, hath this expression, If thou confesse thy sin in some mens ears, they will cast thy sins in thy face in a way of scorn: some men would deal with you as the Pharisees did with Judas; Judas when he was smitten in conscience for sin, came to the Pharisees and said to them, Here is your money again, for I have sinned in be­traying innocent bloud: say they, What is that to us? look you to it, for what you have done: so, men will expresse no pity, and will give no counsell: therefore there must be wisdome in revealing of your sins to other men. Thus you have the Cautions prescribed unto you.

Now in what Cases is it meet that men should confesse their sins to men as well as unto God? I shall resolve this to you in four Cases.

Case 1 First, In case of publique scandall given to the Church, whereof thou art a mem­ber, by falling into some notorious and known sin, when thy sin becomes infa­mous and known to all that live about thee, and the congregation where thou dost communicate is blemished by thy fall; in that case thou art bound to make a confession, to confesse thy sinne to the Church. David fell into the sin of adul­tery, [Page 46]and the sin was known among all the Gentiles, insomuch that the enemies of God spoke ill of Religion, and spoke ill of God: what doth David do to re­compence the wrong done to the Church? he makes the 51. Psalme which was not for his private use only, but for publique use; mark the Title which he doth give it. To the chiefmusician, A Psalm of David, when Nathan the Prophet came unto him, after he had gone in to Bathsheba. This Psalm was permitted to be sung in the Sanctuary, and in the Temple; that so the Church of God being scandalized by Da­vids sin, should be satisfied by Davids pub­lique confession and repentance: Beloved, this is equitable, because the Communi­cants of a Congregation, of a Church, are offended by thy scandall, and whilest thy sin is notorious they are scrupled: there­fore there must be a publique repentance. And besides, publique scandall given by any member of the Church may bring Gods wrath on the Congregation, if the offender doth not confesse his sin. Josh. 22.20. Did not Achan the son of Zerah com­mit a trespasse in the accursed thing, and wrath fell on all the congregation of Israel? and that man perished not alone in his iniquity. Achan sinned alone, but did not perish alone, the wrath of God fell upon all the Congre­gation. Therefore for the good of the [Page 47]Congregation and Church, whereof thou art a member; if thy sin becomes notori­ous and known, thou art bound to con­fesse it; not that every private sin must be confest to the Church, but in case of pub­lique scandall, thou art then to compen­sate to the congregation to manifest thy confession.

Case 2 A second Case wherein you are to con­fesse sin to men, is, in Case of private in­jury done to thy neighbour, in case of wrong, personall injury done to thy neighbour, thou art to confesse sin unto him. Mat. 5.23, 24. Therefore if thou bring thy gift to the Altar, and there remembrest that thy brother hath ought against thee: leave there thy gift before the Altar, and goe thy way, first be reconciled to thy brother, and then come and offer thy gift. If thy brother can say thou hast done him wrong, then go first to thy brother and be reconciled to him. Christ directs that in case of private and perso­nall wrongs I am bound to make confessi­on, and give all just satisfaction to the man whom I have wronged. And this Christ ad­viseth further, in Luk. 17.3, 4. Take heed to your selves: if thy brother trespasse against thee, rebuke him, and if he repent, forgive him. And if he trespasse against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him. Christ doth here intimate, that we are to [Page 48]confesse sin to our brother whom we have wronged; to private men, against whom we have done private injuries; not only to God, but to them. That is a second Case wherein confession of sin is required to men as well as to God.

Case 3 Thirdly, You are to confesse sinne to men as well as to God, in case of extream trouble of conscience for some particular sin which you have done against God; when conscience flies in thy face, thou canst neither eat, nor drink, nor sleep, nor be quiet; thy conscience doth so pursue thee with terrour; if thou canst not by any help of thine own get a quiet and a calme conscience, in such a case thou mayest go to a godly and experienced friend, (make thy own choice) to reveal thy case: this is the intent of the Apostles expression, Jam. 5.16. Confesse your faults one to another, and pray one for another, that ye may be healed. That is, when you are in extreme anguish and perplexity of consci­ence, thou art troubled for sin, then con­fesse thy sin to other men and desire them to pray for thee. And in confessing to men, you are not to confesse all your sins, but only that particular sin that most troubles conscience: when you goe to a Physician, you will discover no more to him then where the sore lyes; you are to confesse no more to men then [Page 49]that particular evil that conscience trou­bles you most for.

Case 4 The fourth and last case is this, to con­fesse sin to those that have been compani­ons and co-partners with you in sin; in that case you are to go to men to confesse sin as well as to God. There are some Interpreters that do expound that place in Jam. 5.16. Confesse your faults one to another, that is, that those that have been partners together in sin, they should goe one to another to confesse their sins: if you have been a drunkard, go to thy companion, and tell him thy conscience smiteth thee for thy sin; you that have been unclean together, if God hath trou­bled thy conscience for thy uncleannesse, why go to thy partner in sin, and tell her God hath troubled thy conscience for thy lust, and it may be this may awaken her conscience too. I remember what I have read of Austine when God had converted him from frolique russian-like compani­ons; he went to his companions and told them, Sirs, I have often been drunken with you, I have been unchast with you, I have been as bad as you, nay worse then you; therefore I beseech you leave your wickednesse. And it did grieve him, that a woman with whom he had been un­clean, dyed before he was converted, so that he did never tell her how his consci­ence [Page 50]smote him for his uncleannesse.

Eusebius relates, that John the Evange­list riding a journey, was met by a com­pany of theeves; amongst whom was a young man their Captain, whom John did convert, and the story saith, that this young man now converted by Johns wholsome counsell, went to all his fel­low theeves, and advised them in the name of Jesus Christ, that they would not walk in that way of wickednesse; he was troubled in conscience, and there­fore gave them earnest counsell, that as they loved their souls, they would not walk in that way of wickednesse; and by that means many of these great robbers became great Converts. In like manner do ye to those that know of your drun­kennesse, of your adultery, &c. confesse your sins, as Demosthenes said to the Har­lot, I am not the same man I was: and it may be, that so their consciences may be awakened, and they startled for it, and be­think themselves of their wicked courses, and God may work a change in them, as he hath done in you.

There is one use more of this point, and that is for lamentation; to humble you in the presence of God, that seeing God cals you to confesse sin to him, you have so many palpable and manifest defects in secret confessing of your sins to God.

Now beloved, there are ten usuall de­fects, Defects 10 to which not only the wicked but the godly are lyable in their confession of their sins unto God.

Defect 1 The first Defect in confession of sin unto God is this, that when men come to con­fesse sin to God, they have such a barren­nesse and confusion on their spirits, that they cannot call to remembrance their particular sins to confesse them. Hilder­sham hath a good note descanting on them words in 1 Joh. 1.8. If we say that we have no sin, we deceive our selves, and the truth is not in us. Saith he, If we say that we have no sin, there is no man so grosse to say that he hath no sin, for his own practise will be­lye his tongue: but it is when we come to God, we do as in effect say so, when we do not know what sin to confesse to God; we are so confused, and heedlesse in observing our own wayes, that we do not know what to confesse in prayer un­to God, and that the Apostle condemns.

This was the fault of Bellarmine, when his Confessor came unto him, Bellarmine did protest unto him, that he did not know one sin that he was guilty of to confesse unto the Priest: this was heedlesnesse in him, for if he had observed his own wayes, he would have found sins enough to have confest: many are heedlesse that they doe not take notice of their own evils. Be­loved, [Page 52]this is a common and an ordinary Defect; there are many when they come to prayer though they have manifold sins in them, yet they are so confused, so in­distinct in the knowledge of their own wayes, that they have only generall con­fessions, Lord we have sinned, Lord we have done evill in thy sight, but cannot call to mind any particular sin they have done; Was it never thus with you, that ye did not know what to bewail to God, and what to lament of in his presence? this is a Defect that godly men are often plun­ged into.

Defect 2 A second Defect in the confession of sin to God is this, when men in prayer do confesse many sins to God, yet do leave out their master and predominant sins: many men are large in confession, yet do leave out their master sins. Moses, though a good man, yet was faulty in this regard; God commanded him to go to Egypt to deliver his people, but saith Moses, I am not eloquent, I am of a slow speech; he did complain of a naturall defect, but he did not complain of a spirituall defect, but God did answer all his pleas in Exod. 4.19. And the Lord said unto Moses in Midian, Go, return into Egypt: for all the men are dead which sought thy life. Vers. 20. And Moses took his wife, and his sons, and set them upon an asse, and he returned to the land of [Page 53]Egypt. So that here God put his finger upon the sore: Moses complained of the peoples incredulity, of his own naturall infirmity, but Moses did not complain of his slavish fear, that if he should go to Egypt there were men that would kill him; till God did assure Moses that those men that sought to kill him were dead, Moses would not goe: here a good man would not confesse his slavish fear, that he did fear death; therefore he would not goe on Gods command. Beloved, this is a Defect that doth many times cleave to godly men to leave out their predomi­nant sins and to confesse sins but of an or­dinary incussion.

Defect 3 A third Defect in confession of sin to God is this, to have the heart to hanker after the committing of those sins you do confesse. Austin doth ingenuously ac­knowledge this of himself, saith he, I did often beg strength of God against the sin of incontinency, yet had often an unwil­lingnesse in my heart that God should hear my prayers, lest I should leave my sins. Indeed conviction of conscience doth force to a confession of sin, yet the strength of thy depraved affection doth make thee hanker after the sin, and cause a lothnesse to leave it.

Defect 4 A fourth Defect in confession of sin to God is this, to confesse to God the sins [Page 54]of your life, but not the sins of your na­ture: many men will be large in confessing the sins of their life, but seldome or ne­ver bewail the sins of nature, that vici­ous inclination in the heart to sin; very few but David in the Old Testament, and Paul in the New, who did sufficiently con­fesse originall sin, David in the Old Te­stament, Psal. 51. there he begins to be­wail the root of those sins which he was guilty of. So Paul in Rom. 7. bewails the body of sin: many men bewail actuall sin, but not habituall sin, but not originall sin: many men bewail bad actions, but never confesse unto God their vicious in­clination. This Defect good men many times are guilty of.

Defect 5 A fifth Defect is this, to confesse grosse and open sins, but not to confesse small and secret evils: we are commanded to keep the Law as the apple of our eye, Prov. 7.2. Keep my Commandements and live, and my Law as the apple of thine eye. Now you know, a man that keeps his eye will not only keep his eye from great blowes, but will keep it from small motes, which may put out the eye as well as a great blow; men should not only take heed of great blowes, great transgressions, but they should take heed of lesser motes, small sins. Now beloved, good men many times commit those sins that are infamous, [Page 55]that the naturall light of conscience can controll them for, why those evils are complained of, and confest; but secret evils, wandring thoughts in duties, vanity of minde, the deadnesse of the heart, empty of spirituall meditations, inward distrust; these evils are seldome bewailed and con­fest: this is many times a Defect found in good men, good men are not so apt to confesse omission of good, as commission of evill.

Defect 6 A sixt Defect in confession of sin to God is this, to confesse sin more because of its guilt, then of its spot: my meaning is, more because sin hath a damning power, then a defiling nature; more because sin damns thy soul, then defiles thy consci­ence. A child would touch a coal though it be smutty and soily, but he forbears to touch it meerly because it is a burning coal: we forbear sin because sin is a burning coal, but we do not forbear to touch it because it is a defiling coal: that is a Defect in many godly men to be found.

Defect 7 A seventh Defect in confession of sin to God is this, to confesse those sins to God, which if men should charge us with, we should deny and be angry. This holy Greenham doth take notice of in mens confession of sin; thou wilt confesse thy pride to God: but if a man should say [Page 56]that thou art proud, thou wouldst be an­gry with him; thou wilt confesse thy wayes to God, but if men should tell thee of thy sins, thou wouldst be angry with them: this shewes there is much Defect in your confession.

Defect 8 The eighth Defect in confession of sin unto God is this, not to have the heart sensibly affected with those sins that are confessed to God; many confesse as if they were telling stories rather what other men did, then what themselves did: there are few that confesse sin as the prodigal did, that he was ashamed to be called the son of his father. But many confesse sin like Pharaoh, Exod. 9.27. And Pharaoh sent and called for Moses and Aaron, and said unto them, I have sinned this time, the Lord is righ­teous, and I and my people are wicked. Vers. 34. And when Pharaoh saw that the rain and the hail and the thunder were ceased, he sinned yet more, and hardned his heart, he and his ser­vants.

Defect 9 The ninth Defect in confession of sin to God is this, to content your selves with slight, ordinary, and generall confession of sins, to come into Gods presence and a say you are sinners; this is a fault which Christians many times are guilty of, many men rest contented with a confused and a generall confession of sin when they doe not come to any distinct view of their [Page 57]particular sins, there is a tumult in the conscience; some noyse they make in a prayer, but they know nothing distinct­ly; but like Nebuchadnezzar in a dream, he knew he dreamt, but he forgot what his dream was: many men do confesse sin, but they know not what they do con­fesse. You are to be humbled for these Defects that may be found in you in your confessing sin to God.

Def. 10 A tenth Defect in confession of sin to God is this, that they are bold and ad­venturous to commit the sin again which they have confest: they confesse passion, and afterward are bold and adventurous to run into a rage and fury. When a man shall confesse on his knees he hath done thus and thus, and hath been thus and thus, yet afterwards all the impressions of these confessions are defaced, and he is bold to adventure on the commission of the sin again; This is also a Defect that may be found amongst good men in their confession of sin unto God.

Me thinks I hear you aske me, But see­ing these Defects are found amongst us, then in confession of sin unto God, what should we do to be helpt against these Defects? For answer, that ye may not be guilty of these Defects in confession of sin,

Rule 1 First, Get a clear insight into Gods [Page 58]Law, that it may discover sin to you, by the Law is the knowledge of sin, Rom. 3.20. Therefore by the deeds of the Law, there shall no flesh be justified in his sight: for by the Law is the knowledge of sin. Jam. 1.23. For if any be a hearer of the Word, and not a doer, he is like unto a man beholding his na­turall face in a glasse. Vers. 24. For he be­holdeth himself, and goeth his way, and straight­way forgetteth what manner of man he was. The looking-glasse will shew you the blemishes in the face, which the eye can­not else discerne: beloved, get a know­ledge of the spiritualnesse of Gods Law, of the extent of Gods Law, that the Law doth reach the inward man, that Gods Law reacheth to those very first moti­ons of the soul, those very inclinations to sin that are in thine heart, be acquain­ted with the Law, and by that thou wilt come to the knowledge of sin. Physici­ans have used this remedy to their Pati­ents: In a Convulsion Fit, they would wish them at that time, to look their face in a glasse, that when the Patient doth see what an ugly countenance he hath, and what an ugly posture he is in at that time, he might strive the more against it: So do you; look your face in a looking-glasse to see those deformities that are within you, this will make you confesse, and this will bring you on your knees.

2 Secondly, If you would confesse sin aright, observe diligently your own waies and hearts. Prov. 4.25. Let thine eyes look right on, and let thine eye-lids look straight be­fore thee. Vers. 26. Ponder the path of thy feet, and let all thy wayes be stablished. Look right before you and ponder the waies of your feet, and that is the way to have you established and keep you from falling, keep a distinct knowledg over your hearts and wayes.

3 Thirdly, Keep fresh in your remem­brance some particular sin or other, when you come to prayer it will help you in confession; it is barrennesse as I told you that you do not see what matter you have to confesse, that makes you so scanted in your confession; would you but pre­sent some particular sin when you come to God, you would be in better plight to confesse sin to God; this the Psalmist doth, 51. vers. 3. For I acknowledge my transgressions, and my sin is ever before me. He means the sin of Adultery. When David came to prayer, he would put before his eyes the sin of adultery: now set thy sin before thee, Art thou a drunkard? set thy drunkennesse before thee: art thou an adulterer? set thy uncleannesse before thee: art thou an extortioner? then set thy oppression before thee; set sin before thine eyes when thou commest to prayer, [Page 60]and that is the way to feed thy spirits with confessions to God in a prayer.

4 Fourthly, Call to remembrance some old transgression of many years past be­fore thy conversion, and muster up these sins together, that so thou mightest have matter of complaint and confession before God. Suppose present guilt doth not come up before thee; then recollect and review old transgressions, sins of an old date; this David did when he found his heart dull and sluggish, he would call to mind the sins of his youth,, Psalm 19. When you see that your hearts grow barren of spi­rituall matter through heedlesnesse, goe then and ransack your old wayes, what did you 20 years agoe, let conscience gawle you for that, that so you may have matter enough to confesse unto God. This rule doth not appertain to Christi­ans under trouble of conscience but on­ly to those Christians that are sluggish and barren of any spirituall complaints and confessions in Gods presence.

A word of Use further for direction.

If it be so, that Justified persons are bound to make secret confessions unto God: then,

First, Christians keep a heedfulnesse over your hearts, that you may not let sin go unconfest; make conscience and be heed­full that sin committed by you may not [Page 61]be unconfest: a sin unconfest as to the ap­prehension may be unpardoned; a sin un­confest cannot be mourned for, cannot be actually repented of. Observe, that a lesse sin unrepented of, may damn a man, when a greater sin that is confest to God may be pardoned: if you compare Saul and David together, 1 Sam. 15.9. But Saul and the people spared Agag, and the best of the sheep and of the oxen, and of the fatlings, and of the lambs, and all that was good, and would not utterly destroy them: but every thing that was vile, and refuse, that they destroyed utterly. Saul did there commit a farre lesse sin then Davids was, to wit, adultery, Saul did only for his private use spare the fattest of his sheep and oxen, it was little or nothing in comparison of Da­vids sin, yet behold David was pardoned and Saul damned, David had his sin par­doned and Saul not; why? David did con­fesse sin, and Saul not: Saul did delude the reproof of Samuel, and told him the people did it, and not I; Sauls sin uncon­fest ruined him: therefore take heed of letting sin go unconfest, a lesse sin uncon­fest may damn a man, when a greater sinne that is confest may not damne him.

A second Direction is this, Depend not upon the most in larged and the most sen­sible confessions that ever you have made [Page 62]to God, suppose thou hast poured out thy soul to God, thou art never the better: thou O man when thou doest confesse sin, thou doest but like a begger shew God thy sores, thy botches, and scabs, do not de­pend upon your confessions; as you must not depend on your righteousnesse, so not upon confession of your sinfulnesse. It is worth your observation, Saul pur­suing David like a Partridge over the mountains, David cut off the lap of his garment; saith David, well, I have sinned; and Saul, thou art more righteous then I: when Nathan came to David, David said, I have sinned, and Nathan told him, the Lord hath taken away thy iniquity: Saul said, I have sinned, yet the Prophet Samuel told him, the Lord hath taken away thy Kingdome: here is not the same result, for David had his sinne taken away, and Saul had his Kingdome taken away, therefore do not depend on your confessions.

Thirdly, Take this Direction, that when you confesse sin to God and are the most vile in your own eyes, you are then most amiable in Gods eye: Cant. 1.6. Look not upon me because I am black, because the sun hath looked upon me. The Church there confest to Christ I am black and not comly, she was sun-burnt as she thought. I, but in vers. 8. My Love, my Dove, thou art the fairest among women: Christ lookt on [Page 63]her as the fairest among women: so like­wise in Cant. 2.14. O my Dove, that art in the clefts of the rock, in the secret places of the staires: let me see thy countenance, let me hear thy voyce; for sweet is thy voyce, and thy coun­tenance is comely. When the poor Dove the Church lay in a hole under the stairs be­wailing and mourning like a Dove for her sinfulnesse, O saith Christ to her, let me see thy face, and let me hear thy voyce. Christ doth love to hear the moan-ma­kings of his people, Jer. 31.18. I have surely heard Ephraim, bemoaning himself thus, Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke: turn thou me, and I shall be turned; thou art the Lord my God. It is worth your notice, Job when he was afflicted by God in having botches and boyles all over his body, it is said, Job made his complaint to God, chap. 7. vers. 20. I have sinned, what shall I doe unto thee, O thou preserver of men? I have sinned saith Job, but what doth God say of Job? in all this Job sinned not, Job 1.22. In all this Job sinned not, nor charged God foo­lishly. It was not spoken absolutely he sinned not, but the meaning is he sinned not so as other men sinned. The more you bewaile, condole, and confesse sin to God, and are by reason thereof vile in your own eyes, the more amiable you are in Gods eyes. And thus I have done [Page 64]with the first part of the Text, I said I will confesse my transgression unto the Lord.

I have been all this while in these Ser­mons on Davids Act, I said I will confesse my transgression unto the Lord: I am now come to Gods Act, and thou forgavest the iniquity of my sin. Thou forgavest, &c. that is, not only my sinne, but the malignity of it, with all its aggravations, all its hainous circumstances: Now here touching Gods Act, two things are to be observed.

First, The manner of bringing in this Act of God, the Psalmist doth not bring it in thus, with an Ergo, I said I will con­fesse my transgression to the Lord, therefore he forgave the iniquity of my sin, but it is with an et, a conjunctive particle, and not a causall, I confesse, [...] and thou for­gavest.

Secondly, Observe this further, the manner of the expression, the confession was in purpose and intention, but the forgive­nesse is actuall: observe from hence this note, That God doth recompense the ve­ry gracious purposes as well as perfor­mances of his own servants; God for­gave, but David did but purpose to con­fesse; I said I will confesse, and thou forgavest. O beloved, what a God do ye serve! your masters are not pleased with your pur­poses to work, if you do not labour with your hands; you serve a God which [Page 65]takes will for work; God takes purposes if they be reall, for performances. The Lord doth recompense not only gracious performances, but also gracious purposes in his own servants.

The Use or corollary from hence is this:

That wicked men look to it, God will not only punish their wicked practises, but their wicked purposes: Didst thou ever purpose to be unclean, and it may be thou wast interrupted, that thou couldst not have secrecy and opportunity? why, God will punish thee for thy purpose, though thou never dost act it. Beloved, it is not only what evill thou hast done, but what evill thou wouldst have done: Wouldst not thou have been an oppres­sor, if the world would not have cry'd shame on thee? wouldst not thou have been a drunkard, if the world would not brand thee with infamy? God will pu­nish wicked men for evill purposes.

Further to godly men, Thou canst not mourn, but wouldst thou mourn? thou canst not confesse sin, but wouldst thou confesse sin? thou canst not break thy heart, but wouldst thou break thy heart? God looks on your purposes with appro­bation, as well as your practises.

Thirdly, God doth not only look on wicked mens purposes to punish them for [Page 66]them, and good mens purposes to reward them for them; but God doth look on the purposes of devils to do hurt, for to pre­vent them: A notable passage, Luk. 21. Pe­ter, Peter, saith Christ, Satan hath desired to winnow thee like wheat, I have (actually) pray­ed: the hurt was only the devils purpose, and the devils desire; but when the tem­ptation was but in the desire, then saith Christ, I have actually prayed for thee. O fall down and admire the condescension of Christ, he doth crown your purposes and endeavours, and desires: I said I will con­fesse my transgression, and thou hast forgiven the iniquity of my sin.

Doct. The Doctrine I am now to handle is this, that there is a necessary connexion between a penitentiall confession of sin, and forgivenesse of sin, I confessed, and God forgave. You have frequent testimo­nies that inculcate this on your thoughts, Prov. 28.13. He that covereth his sins, shall not prosper; but whoso confesseth and forsaketh them, shall have mercy. Job 33.27. He looketh upon men, and if any say, I have sin­ned, and perverted that which was right, and it profited me not, Vers. 28. He will deli­ver his soul from going into the pit, and his life shall see the light.

In the handling of this point, there are these particulars which I shall dispatch.

First, What is meant by forgiving sin; [Page 67]To explicate this, there are three things which are needful to be spoken to.

Part. 1 First, for the varieties of names and ex­pressions of forgivenesse.

1 First, Pardon of sin is a casting of sin be­hind the back, Isaiah 38.17. Behold for Peace I had great bitternesse, but thou hast in love to my soul, delivered it from the pit of corruption, for thou hast cast all my sins behinde thy back. In Scripture to cast a thing behind the back, signifies to forget & disregard it; so wick­ed men cast Gods Covenant behind their backs; that is, they doe not minde it, they will not obey it: so when God is said to cast sin behinde his back, hee will take no notice of it so as to punish it.

2 A second expression that illustrates par­don of sin is this, it is called a casting of sin into the bottom of the Sea, Micah 7.17. He will turn again, he will have compassion upon us, he will subdue our iniquities, and will cast all our sins into the depths of the Sea. It is an allusion unto Gods great Judgement on Pharaoh and the Egyptian Host, when they pursued the Israelites, they came to the Red Sea, and thinking to goe through as the Israelites did, the Sea fell in upon them, and they were drowned in the bottom of the Sea: so saith God, I will deal with sin as I dealt with Pharaoh you shal never be troub­led more with them, not unto condemna­tion, you need not fear the rising of sin a­gain, [Page 68]against you; sin is not like unto light weeds in the Sea, that will swim of them­selves, but Lead that is cast into the Sea, the allusion holds here, Exod. 15.10. Thou didst blow with the wind, the Sea covered them, they sank as lead in the mighty waters. God when he pardons sins he casts them into the bottom of the Sea, it lies like lead, it can never rise of it self in a way of con­demnation to a justified man, to a pardon­ed sinner.

3 Thirdly, Pardon of sin is expressed in Scripture, by blotting out, Act. 3.19. Re­pent ye therefore, and be converted, that your sins may be blotted out, &c. Isa. 43.25, I, even I am he, that blotteth out thy transgressions for mine owne sake. This is a metaphor taken from men, when a man is not able to pay his debt, the Creditor doth cancel the Bond, blots out the writing and breaks the Seal, that nothing shall prevail in Law against this poore man. So the Lord doth cancell the bond, and blots out the writing, that neither sin, nor the Devill shall have any processe against him in a way of condem­nation.

4 Fourthly, Pardon of sin is expressed in Scripture by acquitting of a man from his iniquity, Job 10.14. If I sin, then thou mark­est me, and thou wilt not, or, acquit me (not set me free) from mine iniquity. Acquitting is equivalent to a term of Law, giving you a [Page 69]discharge and dismission of the Court; the Lord in pardoning of sin, gives a man a legall discharge, that no proceedings of heaven shall goe against him.

5 Fifthly, Pardon of sin is called in Scrip­ture a covering of sin, Psal. 32.1. Blessed is he whose transgression is forgiven, whose sin is cover­ed. Beloved, if pardon of sin had consisted in the removing of sin, we had been undone, pardon of sin doth not consist in the re­movall of all sin out of a man, but in the covering of sin; God will hide sin, that the fiercenesse of his wrath, and the Eye of his indignation shall not look on it to condemnation. It is the same word that refers to garments, [...]. If a man hath a Mole or Wenne on his body which his garment covers, these infirmities are not seen by men. Beloved, God covers sin as with a garment, to wit, with the long robe of Christs righteousnesse, sin is co­vered in thee by the righteousnesse of Jesus Christ.

6 Sixtly, Pardon of sinne is expressed in Scripture, by washing and purging a­way of sin, Psalm. 51.2. Wash me through­ly from mine iniquity, and clense me from my sin; he means there in reference to justification, not Sanctification; That pardon of sin presents a man to God without spot, or wrinckle, or blemish, or any such thing, that though you have many spots in re­gard [Page 70]of your sanctification, yet you have no spot in regard of your justification.

7 Seaventhly, pardon of sin is expressed in Scripture, by not remembring of sin, Jer. 31.34. For I will forgive their iniquity, and I will remember their sin no more. It is an allu­sion to the Scape-goat, which was to bear the sins of the people on his head to car­ry them into the land of forgetfulnesse; Thus the Lord that remembers all things, that God is said graciously not to remem­ber the sins of his people, not to remember them so, as to damn them for them, hee will forget your iniquities and remember them no more.

8 Lastly, Pardon of sinne is expressed in Scripture, by not imputing of sin, Rom. 4.8. Blessed is the man to whom the Lord will not impute sin. It is a word drawn from Mer­chants, when they have a friend that owes them money that they care not whether they receive or no, they doe not put it down in their Book. God will not im­pute sin, he will not set sin on the score, he will not put sin to thine account, though sin be in thee, yet it is not imputed to thee. Thus these names or expressions do something illustrate the nature of for­givenesse.

In the next place, to enquire how many wayes a sin may be said to be for­given.

First, in regard of Gods decree, and so sin is forgiven, before all Worlds, because God intended to deliver the Elect, that such a remnant and number of men should have sin pardoned.

Secondly, Sin is said to be forgiven when the Lord doth manifest forgivenesse of sin.

Thirdly and chiefly, Sin is said to bee forgiven, when the eternall guilt and con­demnation due for that sin is taken away, when God doth expiate or take off the guilt of sin, in that properly lies the na­ture of forgivenesse.

In the third place what is considered in sin, when God is said to forgive it; this is worth your understanding.

Three things are to be considered in sinne.

First, the blot and pollution of sin; and this cannot be taken away by pardon, the sin is a sin, though it be pardoned, the pol­lution of sin is not taken away by pardon, the blot remains.

Secondly, There is considered the desert of sin, it deserves damnation, and the wrath of God; though it be pardoned, this is not taken away.

Third thing considered is this, the Or­dination or appointment of a sinner to e­ternall punishment; and this is fully taken away by pardon, when God doth give re­mission [Page 72]of sin, he doth take away all ob­ligation to wrath, death, hell, and dam­nation; and this is properly the nature of forgivenesse of sin, it is a gracious and a free act of God, whereby he acquits a sin­ner from eternall guilt and eternall pu­nishment, that is due to all his sins in an eternall punishment, God doth not acquit a pardoned man from externall punish­ments, God may pardon thy sin, yet hee may punish thee externally for thy sins, but not eternally; And thus much for the first particular.

Part. 2 The second particular is, What kind of confession of sin is it that hath such a neces­sary connexion with forgivenesse of sin, I confest and thou forgavest.

For answer in the generall, it is not eve­ry kind of confession that carries a con­nexion of pardon, Saul confest his sin, but God did not take away his sin, but tooke away his kingdom. It is not every kind of confession that hath a connexion with for­givenesse of sin, but that confession which hath connexion with pardon of sin, it hath six concomitants joined with it.

1 First, it is a free and ingenuous confession, not extorted by force, not with sinful re­serves, but a free, asul, & ingenuous confes­sion, that is the meaning of that phrase, Psa. 32.21. Blessed is the man to whom the Lord impu­teth notiniquity, and in whose spirit there is no guil; [Page 73]Guile is not there taken largely in opposi­tion to hypocrisie, but for a sinfull reserve of sin, when a man will not be free and o­pen in confessing his sin unto God; David would freely & fully open himself & con­fess his evils unto God; that confession that is a free and ingenuous confession, it hath pardon of sin annexed to it the confessions of them that rowle sin under the tongue, as a sweet morsell that they would not part with, have not justification entail­ed on them; those confessions onely are connected with forgivenesse that are inge­nuous and free.

2 Secondly, that confession which hath pardon annexed to it is a penitentiall con­fession, a confession that hath sorrow of heart mixt with it, Psalm. 38.18. For I will declare mine iniquity, I will be sorry for my sin: True confession of sin is rather a voice of mourning, then a voice of words, it hath ever a sorrow and grief of heart joined with it; That prescription, that God gave to the Leper in the Law, that he should be clensed from his leprosie, and in Levit. 13.45. And the Leper in whom the plague is, his clothes shall be rent, and his head bare, and hee shall put a covering upon his upper lip, and shall cry Ʋnclean, unclean, is worth your notice, he was to cry twice, I am unclean, I am un­clean; there was his confession, but what was joined with his confession before hee [Page 74]could be cleansed? Two things he must do, First, he must rent his clothes, to note, that God must have brokennesse of heart, and sorrow of heart joined with confession of sin. Secondly, he must cover his lip, to note shame that must be mingled with his sor­row, to shew, that to us that have an un­clean leprosie of sin in us, the crying I am unclean, unclean, is not enough; but there must be the renting of the heart, and shame of face; these must be mingled with those confessions that have a connexion with forgivenesse.

3 Third Concomitant of confession, that hath pardon annexed to it, is this, That there must be a voluntary and a free lea­ving of those sins which we doe confesse. To confesse sin, yet to have a lothnesse in the spirit to part with it, is no reall con­fessing of sin, Prov. 28.13. He that covereth his sin shall not prosper, but who so confesseth and forsaketh them shall have mercy. Confession is there joined with a forsaking of sin, in case mercy be obtained. One cals confession a spiritual vomit, you know a man that is burdned in the stomach, would be willing­ly rid of that load on his stomach that doth oppresse nature; a man that doth confesse sin truly would as willingly be rid of sin on his Conscience, as a man that is sick at his Stomach would be rid of that bur­den which doth oppresse it, such a confes­sion [Page 75]hath pardon annexed with it.

4 Fourthly, That confession which hath pardon annexed with it, is joined with unfained sorrow for sin, Ezra 9. Neh. 9.

5 Fifthly, that confession that hath pardon annexed to it, is joined with a holy aw and fear of running into the commission of those sins that we do confess to God, Psal. 38.18. compared with Ps. 39.1. For I wil de­clare mine iniquity, I will be sorry for my sin. I said I will take heed to my wayes, that I sin not with my tongue. Davids confessing sin did worke in him a holy awe, and a holy care to take heed of those sins he had confest, to con­fesse sin, and to be bold and adventurous to run into sin, hath not such a connexion with pardon.

6 Sixtly, That confession that hath par­don annexed to it, doth quicken the soul to strong and earnest supplication to prayer. David confest sin, and his confes­sion quickened Prayer, Daniel confest sin, and confession quickened supplication; Daniel 9.20. And while I was speaking, and praying, and confessing my sin, and the sin of my people Israel, &c. Beloved, when con­fessions of sin are to prayer, as the whet­stone to the knife; when you sharpen your affections and put a keen edge on your hearts in prayer: this is an evident token that such a confession hath a con­nexion with forgivenesse of sin. So [Page 76]much for the second particular.

Part. 3 The third particular is to shew you, How doth this connexion between confes­sion of sin and forgivenesse of sin consist with the freenesse of Gods grace in par­doning of sin, in placing a connexion be­tween pardon and confession? How doth this consist with the freeness of Gods grace in pardoning of sin? For answer;

Answ. 1 First, If we should place a causality or a merit in confession of sin to procure pardon, as the Papists doe, this would o­verthrow the free Grace of God in for­giving sin: though we doe place a con­nexion between confessing sin and pardon of sin; yet we doe not place any merit in those confessions, we do not place any worth, any causality in those confessions, that is my first answer.

Answ. 2 Secondly, The Scripture makes a faire consistency between mans confessing sin, and Gods free grace in forgiving sin: the Scripture makes a double consistency; First, in regard of the Precept that doth enjoin and command confession. 2. In re­gard of the means that this is a way to procure pardon.

First, In regard of the commmand, God doth command us to confesse sin; Now no command of God that he would have us doe, can derogate from his free grace, therefore surely this command can no [Page 77]way eclipse the freenesse of grace in what he will doe.

Secondly, In regard of means as a way to get pardon: God is the efficient cause, and Christ is the meritorious cause of pardon; but yet confession of sin is that cause which Logicians call (Causa sine qua non) without which pardon of sin shall never be obtained, Causa sine qua non. I confest and thou for­gavest.

Answ. 3 A third answer, Though no man can be pardoned for his confession, yet no man shall have pardon without confession: Re­pent that your sins may be blotted out, Act. 3. No blotting out of sin without repen­tance; there must be a sorrow and a bewail­ing of sin before it can be pardoned; that Christ was broken from sin, it will no ways exempt you from being broken for sin; though Christ was a man of sorrows, and all in a way of satisfaction, yet you must shed tears for sin in a way of 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 sinne that is an offence to God, then there can be good in thy confession; And thus [Page 78]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 need we tell God when he 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 Soveraignty may command us and say, You shal come with ropes about your Necks, and I will make you lie in the dust.

2 Secondly, We doe not confesse sin, to inform God of our sins, for God knoweth all things.

3 Thirdly, We doe not confesse sinne by way of satisfaction, as if our 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 [Page 79]coonfesse our sinnes upon many solid grounds; As,

1 First, though God doth see our sins, yet we are bound to confesse our sins that we may see them our selves, that we may put memory and conscience and heart a work, in the review and in the remembrance of our evils, we do not confesse sin to inform God, but our selves, that we might see sin more distinctly, and so put conscience a work.

2 Secondly, We doe confesse sin, to stir up more sorrow for sin, Psalm. 38. vers. 18.

3 Thirdly, We confess 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, hee could never magni­fie Gods grace and pardoning mercy.

4 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 Physi­tians 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 [Page 80]never prize Christ, nor put an estimate on his merits and bloud, when a man can confesse his evill, with all its hainous circumstances, this doth greaten the merits of Christ.

5 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 sight, that thou mightest be justified when thou speak­est, and 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 hee might greaten the aboundance of Gods grace and love.

6 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 [Page 81]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 speak 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, I, but you will say, what need such pressing of con­fessing of sin, as having a connexion 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 holinesse, so my sin can detract nothing from Gods glory; for God is neverthe­lesse 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 he 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? Beloved, this is an objection that the An­tinomians make: For answer,

Answ. 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 [Page 82]lies to take all glory from God, to pull God out of heaven, it is no thankes to thee that God is never the worse for thy sin.

2 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 Glory, his Goodnesse, his Wisdom, so God is un­changeable, immutably blessed: and as our graces can give no additions to his holi­nesse; so our sin can give no diminution to his glory, sin is an injury to God because God hath lesse externall glory.

3 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 bring thy self into hell, God receives no diminution of his holinesse, of his wisdom, 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 connexion, between mens confessing sin and Gods act in forgiving of sin.

I now come to the Use, which is for [Page 83]triall, to put you on a diligent enquiry, how you may know whether God hath brought you into a pardoned estate, and hath forgiven the iniquity of your sin; how may it be known whether God hath for­given you your iniquities? There are ten ways to discover this, I shal divide them in­to this order, there are six Concomitants, that doe attend a person in a pardoned e­state, and four characters laid downe in Scripture of a man whose sin is forgiven him. First, the Concomitants or those things in the Scripture which doe attend or accompany a person whose sin is for­given.

1 First, In Scripture we find that remis­sion of sin is accompanied with renovation of the heart, if sin be remitted the heart is renewed; they are both joined together, Rev. 2.17. To him that overcometh, will I give to eat of the hidden Manna, and will give him a white stone, and in the stone a new name written, which no man knoweth, saving he that re­ceiveth it.

Interpreters doe give this sense of that promise, you read of two things, a white Stone, and a new name written in that stone, the white stone, it is an expression, borrowed from the practise of the Gentiles, who in their Judicature did use a white stone; If a malefactour was condemned, and had the sentence of death past upon him, the [...]e [Page 84]was given him a black stone in token of condemnation; but if a man had a white stone given him, it was a token of absolu­tion or pardon. In allusion to this, Christ doth hore promise pardon of sin, which is meant by the white stone; but what must be written on this stone? there must be written on this white stone, a new Name, that is, renovation, the renewing of the heart: so that if so be, the nature of a man be not renewed, the sin of a man is not pardoned; therefore do not boast of having your white stone, if there be a blank on that stone, if there be nothing written on that stone, if holinesse be not written on that stone, pardon of sin hath renewing of nature to attend it.

2 A second Concomitant is this, Remissi­on by forgivenesse of sin, is accompanied with endearednesse of love to Jesus Christ: this is laid down in Luk. 7.47. Where­fore I say unto thee, her sins which are many are forgiven, for she loved much. It is a Con­comitant that did attend her pardon, much was forgiven her, therefore she loved much.

3 Thirdly, Forgivenesse of sin, is accom­panied in Scripture, with a cordiall con­fession of sin unto God: I adknowledged my transgressions unto the Lord, and thou forga­vest the iniquity of my sin. 1 Joh. 1.9. If we confesse our sins, he is faithfull and just to [Page 85]forgive us our sins, and to cleanse us from all un­righteousnesse.

4 Fourthly, Forgivenesse of sin, is ac­companied in Scripture, with a cordiall forgiving other men all the personall wrongs and injuries that they have done you. Mat 18.35. So likewise shall my hea­venly Father do unto you, if ye from your heart forgive not every one his brother their trespasses: It is in the Lords prayer annexed, forgive us our trespasses, Mat. 6. So that forgiving of other men is in Scripture as an Attendant or Concomitant of Gods forgiving us, Put on as the Elect of God, saith the Apostle, bowels of mercy, forbearing and forgiving one ano­ther.

5 A fifth Concomitant that attends for­givenesse of sin, is repentance from dead works: repentance for sin is a Concomi­tant that is ever joyned with the forgive­nesse of sin: Act. 5. [...]1. Him hath God exal­ted with his right hand to be a Prince and a Sa­viour, for to give repentance to Israel, and for­givenesse of sins. There they are linckt to­gether, to give repentance and remission of sin. It is a Question among the Schoole­men, Whether God by his absolute pow­er can forgive a man his sin, if a man doth not repent him of his sin. There are few of them that do incline to the affirma­tive, because God hath expresly tied him­self in the Word, that pardon must have re­pentance for sin.

Sixtly, Forgivenesse of sin, is accom­panied with holy endeavours for the mor­tification of sin: he that hath the guilt of sin pardoned, labours to have the pow­er of sin destroyed; therefore in Scrip­ture pardoning mercy and subduing grace, they are both joyned together, Mic. 7.19. He will turn again, he will have com­passion upon us, he will subdue our iniquities, and thou wilt cast all their sins into the depths of the Sea: there is subduing grace as well as pardoning mercy. Beloved, if God pardon sin, there are reall endeavours in a soul to have the power of sin taken a­way. Indeed many men in the world do lay claim to pardon, who never have endeavours and holy pursuits after mor­tification: many have counterfeit morti­fication, who play with their sins like Fencers; which it may be give them a touch, a slight blow, but do not fight like warriers, either to kill or be kill'd: but godly men do not play with their sins, but doe with their lusts as a war­rier, they do conflict with lusts on these terms, that either we must kill them, or they will kill us. Many counterfeit Christians who do lay claim to reall par­don, have but counterfeit mortifications: I may sitly resemble such men as these to the Persians, who had one Festivall annual­ly where they used this custome, that [Page 87]they laboured to finde out all their ve­nomous creatures, as Snakes, Serpents, and the like: and one day in the year they would kill all which they found, but af­terwards they let them encrease. Many men in some solemn performances to God, will make great adoe of killing their lusts, but afterwards they let them en­crease and live again. And thus much for the six Concomitants that do attend a per­son in a pardoned state.

The next is, the Characters to be given of a pardoned man, of a man whose sin is forgiven; I will name but four Characters of a pardoned sinner.

Char. 1 First, this, He who is brought into a pardoned estate, doth greatly admire God, and abase self: this is laid down in the 7. of Micah, the Prophet brings in the Churches crying out in the extolling of God, Who is a God like unto thee, pardoning iniquity, transgression and sin! a pardoned man ad­mires God, because his grace is free, and his bounty is great: and a pardoned man abaseth self, because he seeth sin exceeding sinfull, Nehem. 9.

Char. 2 Secondly, A pardoned man doth main­tain a holy dread in his heart from com­mitting that sin that he knoweth to be pardoned; a pardoned sinner knoweth this, that before a sin can be pardoned, it cost Christ much, and cost himself much; [Page 88]it cost Christ much bloud to expiate the guilt of that sin; it cost him many tears to destroy the power of that sin; now that sin which he hath smarted for, and Christ hath suffered for, he will not easily com­mit. Psal. 38. when the Psalmist said, he would declare his iniquity: then in Psal. 39. he saith, I will take heed to my wayes, as if he should have said, I am sorry for my sin, and the Lord hath forgiven me mine iniquity: but here is the result of it, I will take heed to my wayes, and of my sinning another time: there is no man that knoweth his sin to be pardoned, that can easily run into the commission of it again. It is an excellent expression in the book of Job 10.14. If I sin, then thou mar­kest me, and thou wilt not acquit me from mine iniquity. If I sin, it is not here spoken ab­solutely and simply; for what man is he that lives and sinneth not? but if I sin as I am charged, that I should sin murmur­ingly and maliciously against God, and I will persist in my sin, saith Job, If I sin as they charge me, what followes? then God will not take away mine iniquity, he will not par­don my sin: as Job said of himself, you may say of your selves; if I sin obstinately, and pertinaciously, God will not pardon: thou hast been wiccked, and thou wilt be so; thou hast been prophane, and thou wilt be so; This is inconsistent with a par­doned state.

Char. 3 A third Character of a person whose sin is forgiven is this, to have unfained sorrow and remorse of heart for the com­mission of sin: sins forgiven are steept in bloud, and soakt in tears: sorrow before pardon, is servile and legall; none can sorrow in an Evangelicall manner, but he who is brought into a pardoned estate. Indeed there may be a forc't, and a con­strained sorrow which may come from the eyes of unpardoned men: there is this difference between the one and the other. Tears in an unpardoned sinner come from him like water in a Still; but Tears in a pardoned sinner come from him like water from the clouds: water will drop from the Still, but it is forc't by keeping close the Still, and by the heat of the fire; the fire of hell may make a wicked man agast: but sorrow for sin in a pardoned man, is like water from the clouds that is not forced but doth natu­rally drop down.

Char. 4 A fourth Character, He in whom sin is pardoned, is a man in whom is no guile, Psal. 32. some do take guile in a particular sense, others extend it more largely, as a comprehensive word equivalent to since­rity; he is a man in whose spirit is no guile, an upright man. Thus much for the use of Tryall.

I now come to answer the Obje­ctions.

Object. 1 The first Objection, me thinks I hear a doubting Christian say, Woe and alas, what state am I in! I have misgiving thoughts that God hath not pardoned mine iniquities, because I cannot find that I have a heart to mourn for my iniquity. And is it imaginable, that Christ should shed bloud for those sins, which I never shed a tear for? I can mourn for outward small crosses, but I cannot mourn for great inward corruptions: this makes me doubt whether ever God hath pardon­ed my sin.

I shall resolve this Objection in these four particulars.

Answ. 1 First of all consider, that all men have not a like naturall tendernesse and soft­nesse of disposition; many are of soft dis­positions, are naturally inclined to tears; this is not grace, but the ingenuousnesse and softnesse of Nature; all cannot sor­row a like: there may be grace in a man, if his disposition be hard and rugged, yet he cannot shed tears as those that have a tender disposition.

Answ. 2 Secondly, You that make this Obje­ction know this, that there may be greater sorrow for sin in the heart, when there is no tears for sin flowing from the eye; tears from the eye doth ease and lighten the minde, there may be the greatest sor­row when it can have no vent from the eye.

Answ. 3 Thirdly, You that make this Objecti­on know, you must distinguish of a two­fold sorrow for sin, First, there is a judi­cious sorrow: and secondly, a sensitive sorrow.

First, There is a judicious sorrow, and this consists in an apprehension in the Judgement, that sin is the greatest evill in the world, and most to be lamented, bran­ded, opposed, and resisted: Divines do place more strength & height of grace in having an indignation stirred up in the under­standing against sin, touching the evill of sin; this is more then to shed a few tears for sin. Now if thou hast a judicious sorrow to apprehend sin to be a great evill, though it hath not vent at the eye, yet this is god­ly sorrow for sin. A man that hath the Tooth-ache, he will cry out and complain more, and shed more tears happily for the exquisite pain of the Tooth-ache, then he will doe in the burning Feaver; yet aske him which he had rather have, he will tell you the Tooth-ache: the reason is, be­cause the pestilentiall Feaver is more ha­zard ous to life: so had you rather lose your children, then lose the sense of Gods favour. Which had you rather have, af­flictions in the world, or willingly com­mit sin against God?

The judgement of a man, if he be a re­generate man, tells him he had rather a [Page 92]thousand times lose the dearest relation, then the manifestation of Gods love unto his soul; he had rather endure the grea­test affliction, then to venture willingly on the least sin.

Answ. 4 Fourthly, Consider, that Gods own people have oftentimes exprest more for­row for outward afflictions, then they have done for inward corruptions; there is great reason for it, because things of sense do more affect us, then things of faith do; lay a man upon the rack, and he shall more roar and cry then any man in the world shall do in the sense of sin, because the pain is sensitive, and it will have more sense of sorrow: it was thus with good men in Scripture. We read much of Davids sorrow, he had no rest in his bones by reason of his sin: yet mark, when David lost Absalom, O what a fit of sorrow was he in, crying out, O my son Absalom, my son, my son Absalom, would God I had dyed for thee, O Absalom my son, my son. We do not read of such cryes, O my soul, my soul, O what shall I do for thee my soul! because the sorrow was sensitive, the losse was sensitive.

Now beloved, Gods people do expresse more sensitive sorrow for outward crosses then for inward corruptions. A late Au­thor doth quote an instance out of Jerome, a godly woman lost her children, and she [Page 93]wept even to death, yet she could not weep so for her sin: the reason is, because things of sense do more affect a man then things of faith; though there be more evill in one sin then in a thousand affli­ctions.

And thus much for the relief of a trou­bled sinner in answer to the first Obje­ction.

Object. 2 The second Objection is this, Me thinks I hear another man say, how can I be per­swaded that God hath pardoned and for­given me my sin, when I see that I cannot mortifie my sin? surely an unmortified sin must needs be an unpardoned sin, sure­ly the guilt of sin must remain, where the power of sin remains: I cannot finde that my sin is fully mortified, therefore I que­stion whether my sin be pardoned. I shall answer this in four particulars to take off the trouble of a perplexed mind.

Answ. 1 First, Know and consider, that morti­fying grace is a consequent of pardon of sin, and therefore doth not go before it: Micah 7.18. He will turn again, he will have compassion upon us, he will subdue our iniqui­ties &c. the promise followes, I will sub­due thine iniquitie, saith God, be not troubled, I have pardoned thee.

Answ. 2 Secondly, Thou that makest this Ob­jection against thy self, it may be thou mistakest the nature of mortification, and [Page 94]takest mortification to be that which it is not: as first it may be a godly Christi­an doth extend mortification beyond its bounds, as thus, it may be thou doest ex­tend mortification not to a gracious sup­pression of sin, but to a totall extirpation of sin, and thinkest that because sin is not removed, it is not subdued. Now this is a mistake: mortification doth not ex­tend so farre, but it extends to an aboli­tion of the dominion of sin; not of the beeing of sin: sin will be in the heart. As the tree in Dan. 4.14. He cryed aloud, and said thus: Hew down the tree, and cut off his bran­ches, shake off his leaves, and scatter his fruit; let the beasts get away from under it, and the fowls from his branches; neverthelesse leave the stump of his roots in the earth: So sin in the heart, the branches are cut off by mor­tification, the luxuriant buddings, and blossomings, and breakings forth of sin, they are cut off; but the stump, the root of the originall sin, from which all sin flowes and growes that remains. Dan 7.12. As concerning the rest of the beasts, they had their dominion taken away; yet their lives were prolonged for a season and time: Though thou beest a mortified man, yet mortification doth only take away the dominion of sin, and not the life of it; for it is pro­longed for a season.

Again, thou dost mistake the nature of [Page 95]mortification, when thou dost account, that because of the irritations of sin, there­fore thou hast not the mortifications of sin. Beloved, lusts may be irritated and stir­red up in a mortified heart.

Answ. 3 Thirdly, You that plead that sin is not pardoned because it is not mortified, con­sider for your comfort, that a sin may be fully pardoned, when it is not fully mor­tified: there is this reason to be given for this, because mortification is not so com­pleat and perfect as remission of sin is; remission of sin is a perfect act, and all men, though their graces be in equall, yet their forgivenesse and pardon is equall, and alike; because God doth not pardon one sin and not another: but in the work of mortification, it is partly done, partly not done; it is a work begun: therefore a sin may be fully pardoned, when it is not fully subdued, because sanctification and mortification cannot hold equi­page and proportion with remission of sin.

Answ. 4 Fourthly, You that plead that you are not pardoned, and the guilt of sin flies in your faces because it is not sub­dued.

I answer, That it is an evident token that Christ hath dispossest the soul of the power of sin, or taken away the power of sin, seeing the Devill doth labour [Page 96]to possesse you so often with the guilt of sin in a way of temptation. Observe, if a man did lye under the power of sin, the Devill would not suggest to that man the guilt of sin; because then it would awaken a mans conscience, and make a poor sinner look after Jesus Christ, and after heaven, and pardon. Therefore a sinner under the power and dominion of sin, shall not be troubled under the De­vill about the guilt of sin. The Devill had rather play at small game then not to game: if he cannot damn a man by keeping him under the power of sin, he will terrifie him by troubling him with the guilt of sin.

Answ. 5 Lastly, Consider this, that the con­fessing and contesting with corruptions, is in the account of God lookt upon as the mortification of corruption. Deut. 22.23. If a Damosell that is a virgin be be­trothed unto an husband, and a man finde her in the City and lye with her, Vers. 24. Then ye shall bring them both out unto the gate of the City, and ye shall stone them with stones that they dye: the damosell because she cryed not being in the City, and the man, because he hath humbled his neighbours wife: so shalt thou put away evill from among you. Vers. 25. But if a man finde a betrothed damosell in the field, and a man force her, and lie with her: then the man only that lay with her shall dye. All [Page 97]the prevalency of sin over thee which is unwilling, God will charge that on the Devill, and account thee guiltlesse, when it hath not thy consent; when thou la­bourest to suppresse vicious corrupti­ons of the heart, God doth hold thee guiltlesse, though the Devill may labour to commit a spirituall rape upon thee. It is a text that I have made use of in the 11. chapter of Leviticus, Divines make great use of it for the comforting of troubled consciences, in the 33. vers. And every earthen vessell, whereinto any of them falleth, whatsoever is in it shall be un­clean: and ye shall break it. Vers. 36. Ne­verthelesse, a fountain or pit wherein there is plenty of water, shall be clean: but that which toucheth their carkasse shall be unclean. The significancy of this Law was this, that if sin do fall upon a pit of water, into a standing pool, because it hath no moti­on, it cannot purge it self from the filth cast into it, that is unclean: but if an un­clean thing be cast into the fountain of water, that cannot be unclean, for it hath a principle in it to purge and free it self from these unclean things that are cast into it, to shew, if sin be in your heart as an unclean thing in a fountain of water, that by reason of your continual motion unto God, your running unto God, you have a principle in you to [Page 98]empty your selves, and to purge your selves, and clear your selves from those things which the Devil doth defile you with, now you are not unclean, and this should greatly comfort you.

Object. 3 A third Objection is this, Surely I have misgiving thoughts, that God hath not forgiven me my sin, because after I have committed sin, I do not discern that my conscience checks me for my sin, there­fore I may fear, if there be no remorse after the commission of sin, I may fear that there is no remission. This is the strongest Objection to make a man fear his pardon; As I would say nothing to make a deluded wretch to presume, so I would keep back nothing that might any way establish a troubled minde: thou sayest thou doest fall into sin, yet thou hast no check and remorse of conscience for sin; therefore thou fearest if sin hath no remorse on thy part, it hath no remissi­on on Gods part.

For answer, First in the generall, know your case is dangerous, but yet it is not desperate.

Answ. 1 First, It is possible the conscience of a good man may be so disordered through the impetuousnesse of passion and lust, that he may think he doth well when he doth ill, therefore his conscience never smites him. As it was with Paul, Act. 26.9. [Page 99] I verily thought with my self, that I ought to do many things contrary to the Name of Jesus of Nazareth. Paul sinned, and he had his doubts before conversion, even as after conversion: yet this sin troubled him not, he thought he was bound to do ma­ny things, &c. so may thy conscience be so farre disordered, as to think thou doest well when thou doest ill, Jonah 4.9. And God said to Jonah, doest thou well to be angry for the Gourd? and he said, I do well to be an­gry, even unto death. Could Jonah's consci­ence smite him for his anger when he said he did well? Lord how farre will a god­ly man goe towards the suburbs of hell if God shall let him alone! I do well, saith Jonah, to be angry, even unto death.

Answ. 2 Secondly, Thou that makest this Ob­jection, take this for thy comfort, con­sider that many pardoned sinners through heedlesnesse, and in observancy have not their judgements inlightned to discerne sin; and if the judgement hath not an eye to see sin, the conscience will never have an hand to smite for sin: it is a Proverb, What the eye sees not, the heart rues not: nothing that is unknown, can be the ob­ject of desire; neither can any thing that is unknown be the object of sorrow; un­known miseries we weep not for, but miseries we know, those we mourn for: if a mans judgement be not enlightned to [Page 100]see sin, he can never mourn for it; he may live and dye in a sin that his judge­ment is not convinced of to be a sin: thus the godly in the Old Testament lived in the sin of Polygamie, marrying of many wives, they knew not it was a sin, had they took liberty to take as ma­ny wives as they would. A godly man that holds an error, conscience may ne­ver smite him for it, because his judge­ment is mistaken; his judgement thinks he holds the truth, and therefore consci­ence cannot smite him for holding an er­ror.

Answ. 3 Thirdly, take this by way of answer, that the conscience of a pardoned sinner, may be so farre benummed, that a man may continue under the guilt of known sins, and conscience never check him for it for a long time; this is a further grada­tion, that when he knoweth he sins against God, yet I say conscience may be so farre benummed, that for a season he may not be tortured and smitten in conscience for his sin: David could not be so ignorant of Gods Law that lying with another mans wife was a sin, yet David did continue nine moneths at least without remorse for it; when Nathan came and reproved him, then said he, I have sinned, I have sinned. O beloved, if God doth but let a sinners conscience [Page 101]alone, though he be a good man, yet he may continue for a long time under a known sin, and conscience not work re­morse or trouble in him.

Answ. 4 Fourthly, take this for comfort, that there is no godly mans conscience in the world, that is alwayes alike in office; but sometimes it may be in of­fice, sometimes out of office; some­times a roaring, gawling, awakening conscience; and sometimes a stupified, a benummed, and a seared conscience: no mans conscience is alwayes alike in office, it is sensible at one time, and seared up another time. Pregnant instances, David, at one time his heart smote him for but the appearance of an evill, yet at another time, his conscience did not smite him for murdering Ʋriah. Again at another time Davids conscience smote him but for vain-glory in numbring the people: it was only vain-glory that he would please himself in a mustered Army; yet at ano­ther time Davids conscience did not smite him for adultery. O beloved, how will a mans conscience lye asleep, and not trouble him for an evill if God lets him alone!

Answ. 5 Fifthly, a step further, It is possible that the conscience of a pardoned sinner may be in so deep a sleep, and so much out of office for a while, that he may rather put [Page 102]his wits a work to hide his sin, then his conscience on work to check him for sin. To give you an instance for this, it is plain in the case of David, David com­mitted adultery with Bathsheba, but he did not put his conscience on work to check him for his sin, but he did put his wits on work to hide the sin. Four pro­jects David had to hide the sin:

First, He sent for Ʋriah Bathsheba's hus­band, that so Ʋriah might come and lye with his wife, that so he might hide Da­vids uncleannesse, 2 Sam. 11.

Secondly, He made Vriah drunk, and so thought that surely when he was drunk, that drunkennesse would provoke him with a desire to go to his own house.

Thirdly, He did plot Ʋriah's death, that so there might be no clamour on his part for the defilement of his wife.

Lastly, David would have fathered his plot on providence, for David himself had plotted the death of Ʋriah; mark Davids project: a good man did put his wits on work and made shifts to hide his sin; yet all this while did not put conscience on work to check him for his sin. O how near the suburbs of hell may a godly man go, and yet go to heaven!

6 Sixthly, This is the furthest step of all, take this for thy comfort, It is possible that the conscience of a pardoned sinner [Page 103]may not smite him for those very sins that a heathen man by the light of a naturall conscience may be ashamed of, and this is clear in the case of Abraham. Gen. 20.9. Then Abimelech called Abra­ham, and said unto him, What hast thou done unto us, and what have I offended thee, that thou hast brought on me, and on my king­dome a great sin? thou hast done deeds unto me, that ought not to be done. For this falshood Abrahams conscience never smote him, yet a Heathen by the light of a naturall conscience rebuked Abraham for it. Abi­melech, a Heathen, did tell Abraham, Thou hast done deeds that ought not to be done.

And thus I have gone very farre in an­swering this Objection. And I have done it for to stay the troubles of a perplexed conscience; not to make any man pre­sumptuous: these six steps are near go­ing down to the shambles of death, yet it is possible that a pardoned sinner may have his conscience thus deluded and out of office.

Me thinks I hear many a presumptu­ous heart alledge, if this be true, that you say a pardoned sinner may go thus near hell, and yet come to heaven: if good men may sin a sin, and yet conscience never trouble them, then I hope that I may have my sin pardoned as well as the best.

Object. 1 Now lest this Objection might lurk in the heart of any man that hears me, I will turn the scales. And that no man might be presumptuous and entertain false per­swasions touching pardon; I shall shew you, that though a godly man may have his conscience out of office to smite him for sin; yet in that case there is great dif­ference between a pardoned sinner and an unpardoned, there are these five parti­cular differences.

1 First, Though a pardoned man may have sometimes conscience asleep, yet that pardoned man dares not be so bold and adventurous to fin against conscience as wicked men do: you have this fully laid down in Scripture, though but dark­ly, Lev. 13.10. And the Priest shall see him, and be hold, if the rising be white in the skin, and it have turned the hair white, and there be quick raw flesh in the rising, &c. Here were two symptomes of the plague of Leprosie, the growing of white hair in the s [...]re, then, raw flesh in the rising: the Hebrew Rabbins do understand two things by this Law,

First, The turning of the hair white in the sore, they note to be continuance in sin, living from youth to old age in sin, till the hair be white and gray.

Secondly, There was to be quick and raw flesh in the rising, they understand it to be adventurousnesse in a sinner to com­mit [Page 105]sin against a raw, and a gawled, and a rebuked conscience. Another man might have scabs all over his flesh, yet he was not to be unclean. Vers. 13. Then the Priest shall consider: and behold, if the lepro­sie have covered all his flesh, he shall pronounce him clean that hath the plague, it is all turned white: he is clean. Yet if a man had raw­nesse in the sore, he was to be unclean: to note, that a man may have many sins, yet not be unclean in Gods sight: but if he sin against the very dictates of consci­ence, and be bold and adventurous against the gawlings of a perplexed conscience he shall be unclean.

2 Secondly, Take this for a difference, though the conscience of a pardoned man may not for a time smite him for sin com­mitted, yet he doth not take that course to stifle the checks, and to still the voice of conscience as reprobates doe: wicked men take sensuall delights to still the checks and voice of conscience, so Saul did 1 Sam. 16.14. But the spirit of the Lord departed from Saul, and an evill spirit from the Lord troubled him. Vers. 17. And Saul said unto his servants, Provide me now a man that can play well, and bring him to me. When an evill spirit troubled him, that was his conscience, Saul called for musick to still the voice of conscience.

Thirdly, Good men care not for jo­cond [Page 106]company, Mar. 16.18. For John had said unto Herod, It is not lawfull for thee to have thy brothers wife. Vers. 21. And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee, &c. Good men dare not avoid a reproving, a searching mini­stry: as Felix did, Act. 24.25. And as he reasoned of righteousnesse, temperance, and judge­ment to come, Felix trembled, and answered, Goe thy way for this time, when I have conveni­ent season I will call for thee.

He could not indure to lye under a gaw­ling Ministry, godly men do not thus; if a man be pardoned, though he hath sin, yet he is glad when the Ministry doth arowse and awaken his conscience.

Fourthly, A pardoned sinner dares not content himself under a dawbing and a flattering Ministry, that will sew pillowes under his elbowes, and say peace when there is none, Jer. 23.13. And I have seen folly in the Prophets of Samaria, they prophesied in Baal, and caused my people Israel to erre. Vers. 14. I have seen also in the Prophets of Je­rusalem, an horrible thing; they commit adultery, and walk in lies; they strengthen also the hands of evill doers, that none doth return from his wickednesse: they are all of them unto me as Sodom, and the inhabitants of them as Go­morrah. Chap. 8.11. For they have healed the hurt of the Daughter of my people slight­ly, [Page 107]saying, Peace, peace, when there is no peace.

Fifthly, They dare not run into the croud of imployments, that so they might forget the gawlings of conscience, as Cain did, Gen. 4. Cain to put off the troubles of his conscience, would fall to buying, building, and drowning himself in the world, that so he might hear no more. A pardoned sinner doth not thus, but if conscience suggests guilt, he prayes to God that conscience might speak through­ly, and home to the heart.

Sixthly, A godly man doth not wal­low and continue in a custome of sin, that so custome in his sin, might take a­way conscience of his sin. Ephes. 4.19. Who being past feeling, have given themselves over to lasciviousnesse, to work all uncleannesse with greedinesse. Wicked men give them­selves over to a custome in sin, that so they might not have conscience to smite them for sin. They are like a Smiths dog, a strange dog that comes to a Smiths forge, cannot abide to have the sparkles of fire flie about him; but that dog that hath alwayes been accustomed to the shop, can sleep still on, and it never troubles him: wicked men are like Smiths dogs used to the shop, though flashes of hell fire are cast about them, yet they sleep still and are not awakened; but godly men do not [Page 108]make use of custome in sin to lull them a­sleep in their sweet lusts.

3 A third difference, That though the conscience of a pardoned sinner doth not smite him for sin, yet is it sooner and ea­sier awakened and raised out of a dead sleep, then the conscience of a wicked man; a look from Jesus eye, and the Cock crowing made Peter weep, he went out and wept bitterly, a rebuke to David from the Prophet, made him cry out, Lord I have sin­ned. A reprobate conscience is not so ea­sily put into office, it doth not reprove him, there must be much adoe and great labour taken before his dead conscience will hear the rebukes of the Word, there is more a doe with a wicked man to have his conscience in office then with a godly man.

4 Fourthly, There is this difference, though the conscience of a good man be a sleep for a time, and doth not smite him for sin, yet some time before he dyes, his conscience shall smite him for sin, there is no godly man in the world but under known sins, if his conscience hath not smitten him, his conscience shall smite him before he dyes, but wicked men live and dye in sin, and never have the controll or rebuke of con­science: Ahaz was troubled by affliction from God, yet conscience never trou­bled him, for he did yet more wickedly a­gainst God.

5 Fifthly, Though the conscience of a pardoned sinner may be asleep for a time, and may not reprove him for sin commit­ted; yet a good mans conscience when it doth reprove him, it doth check him more out of a sense of sin and the disho­nour done to God, then out of fear of hell or any outward judgements; but wicked men are asleep in their consciences, and if conscience doth ever awake, it is not be­cause sin is sin, and because God is disho­noured; but because there is hell for sin, and because there are outward grievous judgements; when God breaks men by his judgements, then they will put con­science on work, but never doe it out of sense of sin; Take this comparison of Ducks in a pond of water, cast but a little peble stone into the water, and it will make them dive, but let it rattle and thunder in the heavens, the Ducks feare not; a Divine makes this a fit embleme of a wicked mans conscience, cast but a little peble stone, some present affliction neer a wicked man, and that will make him dive, that will trouble conscience and perplex the man; but let God thunder from heaven, let the Lord declare all the threatnings of his spirituall judgements against sin, how evill sin is, how God is dishonoured by sin, and how the soule is indangered, all these thundrings from [Page 110]heaven cannot make him startle.

And thus I have run hastily over the answering of this third Objection, I have done it meerly for a relief of a perplexed Conscience, thus I have done with this do­ctrine, I confest, and thou forgavest, Thou for gavest, to forgive saith Museulus, is a word of favor or grace, not merit, or sanctifica­tion; thou forgavest, It notes pardon of sin is not vouchsafed to men by way of debt, but of gift; I confessed and thou forgavest, thou forgavest what? Thou forgavest the iniquity of my sin, the sin of my sin, Interpreters have various apprehensions touching the meaning of these words, what it is for God to forgive the iniquity of my sin. I will bring it to a two fold channell: Some there are that by iniquity, under­stand the punishment of sin; I acknowledged my sin, and thou forgavest the iniquity of my sin; That is, thou forgavest the punishment of my sin, the reason of that interpretation is because in the Hebrew language the same word [...] that signifies iniquity, signifies punishment, and therefore they understand the iniquity of sin, the punishment of sin; but Interpreters generally go against this in­terpretation, for usually the word is taken for sin it self; Again, the whole scope of the Psalm is not in seeking the outward punishment to be forgiven; but the for­givenesse of sin is referred to eternall guilt.

Thirdly, Here is in the Text a Selah, which is a note of attention, a note of admiration annexed to this expression, Thou hast forgiven, &c. surely that would be no wonder to God to passe by an ex­ternall punishment, for that he might do to men whose sins were never pardoned: What is it for God to forgive the iniquity of sin? I answer, the iniquity of sin is meant, that God out of his free grace doth not onely simply forgive a sin committed, but he forgives the iniquity of that sin, all the malignity of that sin, all the hainous ag­gravated circumstances, that may any ways make it great. A learned Authour ha­ving a whole Tract upon this Psalm, hath these words, the Psalmist useth this kinde of speech, To forgive the iniquity of sinne, that hee might teach us, that it was no light fault that was pardoned, it was sin, and it was the iniquity of sin, sin upon sin, and sin greatned by many hainous circumstances. Yet, Behold! the great mercy of God, Thou for­gavest the iniquity of my sin; thus much for the explaining of the words.

The Observation is this; That such are the riches of Gods pardoning grace, that he for­gives his people not onely sin in the generall, but their great sins, such as are cloathed with many aggravated and hainous crying circum­stances. Thou forgavest the iniquity of my sinne.

In the handling of this point I shall proceed in this method:

First, To prove the point to you by an Induction of particular instances; then the application of it by severall uses. It is a point full of comfort, and indeed I know not such a Text in all the Bible that speaks of Gods grace in pardoning aggravated sins sins, more clearly then this Text doth.

First of all, I shall give you an induction of instances, that God doth not only for­give his people a bare sin convicted, but God doth out of the riches of his Grace forgive his people those sins that you may call the iniquity of sin, sins cloathed with many hainous aggravated circumstances. The instance of David, that speakes the words, an instance of Peter, another of Paul, many men that have sinned against light and love, sinned against cheks of con­science, and against mercies, are these sins forgiven? Yes, that is my work to prove, that Gods grace doth forgive sins that are cloathed with many hainous and ag­gravated circumstances to make them great.

First, David. I begin with David, because it is the instance in hand, will you consider Davids sin, the sin of Adultery, and ransack the bowels of it? you shall finde Davids sin cloathed with great hainous and aggrava­ted circumstances to make it great and grievous; and yet for all this that sin for­given him.

Circ. 1 First Circumstance to aggravate Davids [Page 115]sin, if you consider the quality of it, the kind of it. What sin was it? it was the sin of Adultery, now of all sins, the sin of a­dultery is an aggravated sin; there are five circumstances.

1. He that commits adultery, he sins a­gainst his own body.

2. It is a wrong to the body of the wo­man, he is unclean with.

3. It is a wrong to his own wife.

4. It is a wrong to Bathshebas husband.

5. It is a wrong to the child that is ille­gitimately begotten in adultery, that an ig­nominy should be on him when hee is born: and therefore that David should fall to that sin, it was one great sin to aggra­vate Davids sin.

Circu. 2 Secondly, If you consider the dignity and the quality of Davids person that did commit this sin, He was a King; Now the greater the person is that sins, the sin is the greater.

3 Third Circumstance to aggravate his sin, it was that he did commit the sin after God had given him manifold mercies, so Nathan telleth him, 2 Sam. 12.8.

4 Fourthly, To consider this, that David had a wife of his own; nay many wives of his own; that did greaten Davids sin, and so Nathan told him; for saith Nathan, There was a poor man who had but one Lambe, and a rich man that had many Lambs, which kil­led [Page 116]the poor mans lamb; his meaning was, that David should commit Adultery with the wife of that man that had but one wife, when he had many of his own.

5 Fifth Circumstance, if you consider the time when David committed this sin, it was when Davids Armies, were lying in the fields, this was done then, which was enough to provoke God to make them turn their backs upon their enemies.

6 Sixt Circumstance, It was a great inju­ry to a faithfull Commander in his Army as to Ʋriah.

7 Seventhly, Which is the chiefest cir­cumstance of all, that David should com­mit many sins to hide that one sin, that was an aggravating Circumstance, David did commit six sins to hide that one sin of Adultery.

1. He sent for Ʋriah Bathshebas husband to leave the Army, when they were storm­ing a place, this might have endangered the whole Army.

2. The Text saith that David made Ʋriah drunk, thinking thereby to make him goe in to his wife.

3. He used a means for Ʋriah to Father his bastard that he had gotten in unclean­nesse.

4. When that plot would not take David did conspire, and consult how to kill Ʋriah.

[Page 117]5. David sent a letter by Ʋriah, wherein Ʋriah was a messenger of his own death, unknown to him.

6. When Ʋriah was dead, the text saith, that David said, The sword makes no differ­ence, for the sword destroyeth one man as well as another; he laid Ʋriahs death on Gods providence onely, when it was he himself did plot how he should be slain: O where was Davids conscience all this while, where was Davids conscience, that should thus fall to commit those sins to hide one sin? you account that a hainous aggrava­tion of sin, when servants have done an ill turn, if they shall doe many ill turns to hide one: this iniquity was found in David to hide one sin, he fell to commit many.

8 Eighth Aggravation, which greatens Davids sin, was this, that David should mar­ry Ʋriahs wife, first killed the husband, then married the wife.

9 Ninethly and lastly, To make his sin out of measure sinfull, David continued under this sin with all these aggravati­ons for nine moneths together without repentance or remorse of conscience. I doe not name this to boulster any man in sin; I onely mention this for a distres­sed conscience, that though thy sin bee an aggravated and a great sin, cloathed with many hideous and heynous circum­stances; [Page 116] [...] [Page 117] [...] [Page 118]yet God did forgive such a sin as that, and therefore well may David say, The Lord forgave the iniquity of my sin, not onely sin, Inst. but the iniquity of sin.

A second instance is of Peter, you all know the story, but it may be you have not lookt narrowly into the circum­stances that made Peters sin to be great. In Peters sinne,

1 First, Consider, that Peter should deny Christ, when he did make more confident professions that he would cleave to Christ, then all the other eleven Disciples: when Christ told them, You shall be offended be­cause of me this night, saith Peter, Though all men should forsake thee, yet will not I, yet none forsaked Christ but Judas and he, in so shamefull a manner as they; this was a great aggravation.

2 Secondly, It is observable that Peter did deny himself to be Peter, Joh. 18.25. And Simon Peter stood and warmed himself, they said therefore unto him, Art not thou also one of his Disciples? He denyed, and said, I am not.

3 Thirdly, He said he did not know Jesus Christ; what a horrible fault was that, that he said he did not know Jesus Christ? Luk. 22.57. And he denyed him saying, Woman I know him not.

4 Fourthly, He did not only deny Christ to a single maid, but the Text saith, he denyed [Page 119]Christ to the Maid, and before all the peo­ple, there was an open denyall of Christ. Matth. 26.69. Now Peter sate without in the Palace, and a Damosel came unto him, saying, Thou also wast with Jesus of Galilee, vers. 70. But he denyed before them all, saying, I know not what thou sayest.

5 Fifthly, When another Damosell came, and she said, Verily thou art one of them, and a fol­lower of Jesus Christ, he said a second time, Wo­man I doe not know the man, Luk. 22.

6 Sixthly, He did not onely deny, but Matthew saith he denyed with an Oath, Matth. 26.72. And again he denyed with an oath, I doe not know the man; to swear to a lye is abominable.

7 Seventhly, It is observable, It is said that a third time there came a man to Peter about an hour after, and saith, Of a truth thou art Peter, and to the man saith he, I do not know him.

8 Eighthly, This is not all, that Peter did not only speak a falsehood, not only swear a lye, but Peter did curse himself if so be he knew Jesus Christ, the text saith he began to curse as well as to swear, Mar. 14.71. But he began to curse and to swear, saying, I know not this man of whom ye speak, he wisht some dire­ful judgment to befal him if he knew Jesus Christ: some Interp. think that he did not only curse himself, but he curst Jesus Christ to make the people think, that he did not care for Jesus Christ, therefore did use some [Page 120]execration to curse Jesus Christ. And O that pardoning grace should reach such a hainous sinner as this was!

A third instance was in Paul, you shall see many circumstances to aggravate and greaten Pauls sin, Act. 9.10, 11. I verily thought with my self, that I ought to doe many things contrary to the name of Jesus of Naza­reth. Which thing I also did in Jerusalem, and many of the Saints did I shut up in prison, having received authority from the chief Priests, and when they were put to death, I gave my voice a­gainst them. And I punished them oft in every Synagogue, and compelled them to blaspheme, and being exceedingly mad against them, I per­secuted them even unto strange cities. There are no lesse then ten aggravating circumstances to greaten Pauls sin.

1 First, It was one circumstance to greaten his sin, if you consider the quality of the persons that he did injure, they were not ordinary men, but they were the Saints of Christ, he put the Saints of Christ into prison.

2 Secondly, If you consider the number that he wronged, they were many of the Saints.

3 Thirdly, If you consider the kinde of wrong he did them, he put them into pri­son.

4 Fourthly, If you consider his severity towards them, he did shut them into prison.

5 Fifthly, If you consider the place where this was, it was where Paul should have learnt to know better things, for there the Apostles were, and taught the Doctrin of Christ and of Christianity.

6 Sixthly, If you consider the extent of Pauls malice, saith he, When they were put to death, I gave my voice against them, Pauls vote was against the Christians to put them to death.

7 Seaventhly, Pauls rage did goe against their souls as well as their bodies, for saith he, I did compell them to blaspheme Christ, he laboured to damn their soules, as well as destroy their bodies.

8 Eighthly, saith he, I was exceeding mad against them, he was even mad with rage, and exceeding mad with rage.

9 Ninethly, He drove them from house to house, I drove them into strange Cities.

10 And then tenthly, which was worst of all, he did through their sides strike at the honour of Jesus Christ; for why did Paul doe this to the Saints? saith hee, I thought with my self to doe many things contrary to the name of Jesus of Nazareth, there was the person he aimed at; yet Paul, a man forgiven for all this; for he saith, when he aggravates his sin, in 1 Tim. 11, 12, 13. Ac­cording to the glorious Gospell of the blessed God which was committed to my trust. And I thank Christ Jesus our Lord, who hath enabled me, [Page 122]for that hee counted mee faithfull, putting mee into the Ministery, Who was before a Blasphemer, and a persecutor, and injurious. But I obtained mercy, because I did it ignorantly­in unbeleif. Thus I have done with the Doctrinall part of my, text, laying down to you an induction of instances; I am the larger in this, because I know per­plexed consciences in trouble of minde are apt but to greaten their owne sins, but can you aggravate it worse then David, Paul, or Peter could doe? yet behold those sins and those aggravated sins were forgi­ven by Jesus Christ.

I have four words to say in this Sermon by way of Application, there may be in such an assembly as this is, whom God might suffer either before conversi­on or after conversion, to bee un­clean with David, to deny Christ with Peter, it may be to swear to a lye, to swear to a falsehood, nay, it may be ingage to a lye, to a falshood, O take heed of false Oaths, it may be to persecute the Saints of Christ with Paul.

Four consolations.

1 First, O know it for thy comfort O thou disconsolate heart, let thy sin bee never so great, yet the mercies of God are greater. Sabian, a learned Interpreter, gives to my hand which is his instance, [Page 123]Lord my fault is great, but thy mercies are greater; Beloved, I may say to you, though thy sin be great, yet the mercy of God is greater then thy sin, and thou canst not have so many circumstances to greaten thy sin, as can be produced in God to greaten his own mercy: you shall read what he saith of himselfe in Isai. 44.22. I have blotted out as a thick cloud thy transgres­sions, and as a cloud, thy sins, return unto mee, for I have redeemed thee. Suppose thy sin be not onely a little cloud; but suppose it be a great cloud, a thick cloud saith God, I do not onely blot sins out like a little cloud: but I will blot out transgressions that are like a thick cloud; great sins as well as small doth the mercies of God cover. The Sea can as well cover great rocks as little peble stones, high mountains as well as mole-hils: Gods mercy is an O­cean that can cover great enormities as well as lesser infirmities. The glorious body of the Sun in the heavens, can scat­ter the greatest mist as well as the thinnest vapour: great sins as well as small are pardoned by mercy. It is worthy your notice what Moses speaks of the Mercy-seat, It covered the whole Arke wherein the Law was kept. To note, saith a Divine, though thou art a man or a woman guilty of all the Laws breach; not onely of one command, but of all the commands, yet the Mercy-Seat [Page 124]Seat covered all the commands; to teach you this, that the mercy of God can par­don the greatest violation of the Law, therefore that wherein the Law was kept was all covered by the Mercy Seat.

2 2. Take this for thy comfort, O thou per­plexed Conscience; it may be when thou art in a corner, move but God and thine own soul together, thou dost aggravate thy sin, and thinkest no mans sin, so grie­vous as thine; then take this for thy com­fort; let thy sin be never so great, yet the satisfaction and sufferings of Christ are far greater, the bloud of Christ saith the Apostle cleanseth us from all sin, the red Sea did with as much ease drown Pharaoh and all his hoast, as it could doe a single man; the red Sea of Christs bloud can drown a whole host and a huge multitude of sins, as well as a small lust. Though thou hast need to shed more tears for sin in a way of contrition; yet Christ need not shed more bloud for sin in a way of redempti­on, for he hath saved them to the utmost that come unto God by him: the Apostle triumphing in the 5. of the Romans, hee means there, that there is not so much evil in sin to damne us, as there is good in the gift, in Christ, for to save, because thy sin is the guilt of a creature, and Christs sa­tisfaction is the satisfaction of a God; thy sin, the sinne of a finite creature, and his [Page 125]sufferings, the sufferings of an infinite Me­diator.

3 Third Consolation is this, to you that are perplexed in Conscience, that you have committed hainous and aggravated sinful­nesse, yet that Jesus Christ by conversion doth wipe away the infamy & the ignomi­ny of thy most horrid and scandalous sins, before conversion. Suppose thou hast bin a notorious infamous creature; yet Christ takes off the ignominy and the infamy of thy sin by Conversion: It is observable of Mary Magdalen shee was a notorious whore, every one that saw her knew shee was a common harlot; there was a woman that was a sinner, the meaning was, she was an infamous notorious harlot; What is done when Christ converted this woman? Verily, I say unto you, that where ever the Gospell is preached, it shall be spoken what this woman hath done, throughout the whole world, Christ did wipe away the infamy of harlotry, he would have renowned the love of that wo­man to Christ, he would have it spoken of where ever the Gospel was preacht, Luk. 7.47. Wherefore I say unto thee, her sinnes which are many are forgiven, for she loved much. Christ did delight to wipe away the ignominy of her harlotry in her after life. It is wor­thy observation, that four women are reckoned in the Genealogy of Christ; what women were they? they were women that [Page 126]were infamous, the best of them did fall into much scandall, and gave much offence, there you find mention of Thamar, Rachab, Ruth, and Bathsheba, no more in the Gene­alogy but these; what were al these women? they were converted women; Begin with Thamar, she committed uncleannesse with her Father in law, an infamous woman, as you have the story in Gen. 38.18. And hee said, What pledge shall I give thee? and she said, thy Signet, and thy Bracelets and thy Staffe, that is in thine hand; and he gave it her, and came in unto her, and she conceived by him. Then you read of Rachab, a common harlot, in Heb. 11.31. By faith the Harlot Rachab perished not with them that beleeved not when she had recei­ved the spies with peace, Matth. 1.5. And Sal­mon begat Boos of Rachab, &c. A third wo­man mentioned in the Genealogy is Ruth, what was shee? she was not so infamous as the rest were, yet she ran into a grievous scandall, Ruth came of Moab, whom Lot be­gat of his own daughter, you have the sto­ry in the Book of Genesis 19.36. Thus were both the daughters of Lot with child by their fa­ther. vers. 37. And the first born bare a son, and called his name Moab. What was she? for her person she was a good woman; but as all Divines observe of her, she did an acti­on that had appearance of evill, what did shee? read the story in the 3 of Ruth, be­ginning at the 5. verse, &c. the story saith, [Page 127]that she came alone at midnight to Bouz, there was an action full of infamy, which was a shamefull thing that a woman should come to a man lying alone. Secondly, she came and lay by him in the night season, but it is true, the Scripture clears her for any thing following, vers. 14. And she lay at his feet untill morning, and she rose up before one could know another: there was no vanity, no folly, and no evill, yet it was a grie­vous scandall for a woman to be with a man, and Boaz did fear the scandall of it too; yet such a woman as this is reckoned in the Genealogy of Christ. The fourth woman is Bathsheba, she was unclean with David. What is the Mystery of this? truely all Interpreters give this; There are but four women named in the Genealogy, all of them infamous, and it is recorded that Christ came from these four, to take off the ignominy and infamy of your sins that you have fallen into before Conversi­on: Suppose God should suffer thee to fall into execrable villanies, reall and sound conversion to God takes off the reproach and ignominy; therefore Christ to take off the ignominy and reproach from these women would honour them so far, as to reckon them in his own Genealogy.

The point was this, That such are the riches of Gods pardoning grace, that hee forgives his people the great sins that [Page 128]are cloathed with many hainous and ag­gravated circumstances. Now lest any might abuse this Doctrine, and suck poy­son from these flowers that are most sweetly scattered up and down the Scrip­ture, I shall labour so to handle the matter, as to keep off presumptuous men that they be not emboldned in a wicked course of sin. Therefore my use shall be to two sorts of men.

Ʋse. 1 First of all, it shall be directed to morall and civill honest men: if God doth forgive men great sins, cloathed with many hai­nous and aggravated circumstances, as Da­vids sin was, as Peters sin was, and Pauls sins were, Five con­siderati­ons con­cerning lesser sins. then I have great hopes of pardon; mine are but sins of an ordinary incursi­on, therefore I have hopes my sins are pardoned, because they have not been crying great sins.

1 First of all consider, That God hath shewn as much displeasure against small and little sins, as against greater and gros­ser enormities: I will give you some in­stances.

First, Of the neglect of Moses to cir­cumcise his son; one would think that for forbearing the circumcising of a childe when a man was in a journey and had ur­gent businesse lying upon him, his busi­nesse should have been a plea to excuse him: yet for the bare omission of that on [Page 129]the eight day, the Lord met him, and would have killed him, Exod. 4.24. And it came to passe by the way in the Inne, that the Lord met him, and sought to kill him. Ano­ther time the Psalmist tels us of Moses sin in the wildernesse, Moses spake unadvised­ly with his lips, only a rash word; and what was the issue of that sin? the Lord would never suffer Moses to enter into the land of Canaan.

Another instance of Ʋzzah, one would think it but a small thing for Ʋzzah to put his hand to uphold the falling Arke, it was out of a good intention, that the Arke should not fall; yet, you know how the hand of God smote Ʋzzah for it.

So likewise of David, you would think it but a small matter for a King to number his people; yet you know how many thousands in Israel God did take away by the Plague for that very sin: so that be­loved, suppose thou hast not fallen into hideous and hainous wickednesses, yet thou seest little sins displease God as well as great; because sin, though little, yet is against a great God, and little sins dis­please as well as great.

2 Secondly, That though grosse sins may carry a greater infamy, yet little secret sins may carry a greater guilt in them to God. Beloved, the sin of Angels, it was but a small sin, a spirituall sin, only one [Page 130]sin, and a sin in thought too, not of act; yet you know that for that sin, God did tumble the Angels out of heaven. Indeed grosse sins carry a greater infamy, but little small sins may carry as great a guilt.

3 Third Consideration is this, That small and little sins may be aggravated and cloathed with such circumstances, as may make them great. Two instances in Adams sin, and Davids sin.

First, Adams sin, you would account it a small matter to eat an apple or some other fruit; but yet that small fact of eating the forbidden fruit, was so cloathed with many circumstances, which made it a great and grievous sin: for,

First, If you consider the state of Adam, he was not as we are; but Adam was a perfect and an innocent creature: and it is a greater evill for a perfect creature to sin then for us that are imperfect.

Secondly, Consider the place where Adam was, it was in Paradise, and yet there to sin.

Thirdly, Consider the publicknesse of his person, he did not sin for himself; but in his sin we all sinned: for a private man to sin is an evill, but for a publique per­son representing other men, his sin is other mens sin.

Fourthly, How many aggravations [Page 131]were in the bowels of Adams sin: there are six:

First, There was unbeleif in his sin, God did not tell them with an if, or an and, but told them peremptorily they should dye.

Secondly, There was this aggravation, that Adam did beleeve the Devill, before God.

Thirdly, There was pride in this sin; for saith the Devill, Ye shall be as gods, and that pleased them; it was not enough to be man and woman, but they must be gods.

Fourthly, There was curiosity in that sin, You shall be as gods knowing good and evill; now out of meer curiosity to know more then they did know, though they knew enough to make them happy and blessed, did they plunge themselves into this sin.

Fiftly, They were not contented with their condition.

6 Sixthly and lastly, There was murder in this sin, for Adam kill'd himself and all his posterity; For by one man sin en­tred into the world and death by sin, so that in him all have sinned, and so all dyed: therefore Adams sin was so cloathed with hainous aggravations, that made it very great.

Look on Davids sin in numbring the [Page 132]people, it was a very small sin, and indeed interpreters justifie the fact, in it self it was no sin for a King to number his Ar­my; yet there were some circumstances with which this fact was cloathed, that made Davids fact very notorious: there were six hainous aggravations in that fact of Davids numbring the people.

First of all, there was pride and vain­glory: this Tostaius saith, that the sin of pride and vain glory was Davids sin.

Secondly, There was carnall depen­dence in his sin, he would number his people, that seeing how strong he was, he might depend on the multitude, that saith Zanchius was Davids sin too.

Thirdly, There was covetousnesse in the sin too, Zanchius saith this was Davids sin. It is observable that when in Israel the souldiers were mustered, and the subjects numbred, there was a tax by pole, that every one should pay to the King this was Davids sin that he would needlesly num­ber the people for this same sake.

Fourthly, There was curiosity, for David did a needlesse act; for what need David know every particular man in his kingdome in so vast a confine as Judah was? I Chron 23. As if he should have said, If there were civill wars among you, or rebelling in thy kingdome, then to know the number of thy subjects it were some­thing: [Page 133]but now what need we? we are all true and loyall to thee: yet vain curi­osity made David do it.

Fifthly, There was the sin of sacriledge, this Zanchius notes: for when the people were numbred, there was to be given for the use of the Sanctuary, half a shekel, as you have the story, Exod. 30.12. When thou takest the sum of the children of Israel, af­ter their number, then shall they give every man a ransome for his soul unto the Lord, when thou numbrest them, that there be no plague amongst them, when thou numbrest them. Vers. 13. This they shall give, every one that passeth among them that are numbred: half a shekel after the shekel of the Sanctuary: compare this with Exod. 38.25. And the silver of them that were numbred of the Congregation, was an hun­dred talents, and a thousand seven hundred and threescore and fifteen shekels after the shekel of the Sanctuary, &c. David did defraud the Sanctuary of that money.

Sixthly, In this sin, there was an express breach of Gods Law: this Deodat saith: for his Law was, the people should not be numbred that were under 20 years, but on­those above 20; now David did number those that were under 20. years. Exod. 30.14. Every one that passeth among them that are numbred, from 20 years old and above, shall give an offering unto the Lord. Numb. 1.3. From 20 years old and upward, all that are [Page 134]able to goe forth to warre in Israel: Now Da­vid numbring those that were under those years, did transgresse the command of God. That is a third consideration to you that say you never run into scandalous sins: yet consider, that little sins may be so aggravated by circumstances as that they become grievous: suppose thy sin be secret lust, and secret passion, and se­cret pride: beloved, thy sins may have such circumstances, as to make them great: suppose thy sins be against checks of con­science they are great sins, because they are against Gods officer in man; Conscience is Gods officer in thee, and Gods Register, and Vicegerent in man; and for thee to controll thine own conscience against the accusations, and against the convicti­ons and checks of thy conscience, though the sin be but a small trifle, yet is it very great; He that doubteth, is damned if he eats. The Apostle saith it is no sin to eat meat, but if thou thinkest it is a sin to eat meat, and dost it, thou sinnest against con­science. If thy conscience telleth thee that it is unlawfull to do this or that, and yet thou wilt venture on it, the Apostle saith, He that doubteth is damned, if he eats. If thou doest any thing against the re­bukes of conscience, it is a great crime; because conscience is Gods Officer in thee: to eat meat, is but a trifle; the Question [Page 135]was, whether they might eat meat offered to an idoll, the Apostle saith they might do it. I, but suppose conscience in a man might say, I am perswaded that if I should eat this meat that was offered to an idoll, I should approve of Idolatry, then, saith the Apostle, thou art damned if thou eat: to shew, that if in so small a thing as eating flesh, then in other matters also; if thy conscience telleth thee, that thou sinnest if thou doest it, and yet doest it, thy little sin is become a great sin.

Secondly, The smallest sin may be ag­gravated, if there be a complacency in thy heart to a small sin. Beloved, a small sin that is indulged, is a more aggravating sin then a greater sin thou doest fall into with resistance. It is very observable in Lev. 13.12. And if a leprosie break out abroad in the skin, and the leprosie cover all the skin of him that hath the plague, from his head even unto his foot, wheresoever the Priest looketh. Ains­worth admires and wonders what God intends by this Law: the meaning is, the Leprosie betokens sinne. Now if the leprosie, or the plague, or the small pox; if it comes out into a scab, and comes into the flesh, and strikes out­ward, there is no disease within; but then there is danger when sores strike in­ward, and do not come out in the flesh: this Law hath this use in it, if the lepro­sie [Page 136]were only on the skin, the man was not unclean, though there was sin in his life, yet sin was not in his heart: I, but saith God, if the scab be in sight deeper then the skins then pronounce him unclean, to shew, if sin be in thy heart and in thy life too, though it be but a small sin, yet it is a sin that will damn thee: If I regard iniquity in my heart, Psal. 66.18. the Lord will not hear me. Therefore you that are morall men, that say, you thank God, that you have not broke out into grosse sins: consider, though sin be small, yet your small sins may have such circumstances, as may make them very great: sinning against your consciences, or else sin seising upon the heart.

4 Fourthly, to morall men, that a great and grosse sinner may be pardoned, when morall men who never brake out into such grosse wickednesse, may live and dye in an unpardoned estate. I will give you but two instances, the one of the Pha­risee, and the other of the young man in the Gospell.

First, of the Pharisee, in Luk. 18. I thank God, saith he, I am no extortioner, no drun­kard, no adulterer; I am not this nor that: the Pharisee was a man that never broke out into scandalous sins; what was the conclusion? saith Christ, that he that justi­fied himself, was not justified; but the Publi­can [Page 137]was justified rather then the Pharisee: the Publican that had fallen into extor­tion, his office did expose him unto much extortion, which was in allusion to our Custome-house, 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 Publican that was a known and infamous sinner, went away justified.

The prodigall sonne that ran away from his father, spent all his substance, that is, his gifts, 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 tels you that he kept all Gods Commands from his youth, an unjustified man: yet the Prodigall that was riotous from his youth, became to be a justified man. I am perswaded, the ve­ry intent of these Scriptures, is for this end; that civill morall men should not presume on pardon, meerly on their civill morality.

5 Fifthly consider, That what your sins do want in regard of other mens sins 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 [Page 138]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 forest shall slay them, and a Wolfe of the evenings shall spoil them; a Leopard shall watch over their cities, every one that goeth out hence shall be torn in pieces, because their transgressions are many, and their back-slidings are encreased. 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 you 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, that Christ should [Page 139]tell them of their sins and they repent 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. 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 the first branch of the Use.

Ʋse 2 The second followes, and that is this, To those that can here say of their sins as David did, thou forgavest the iniquity of my sin, Conside­rations concer­ning gross sins. sins cloathed with many hideous and hainous circumstances.

First, something by way of astonish­ment.

1 First, Consider, though your grosse sins cannot bring your persons into a state of damnation, yet they wil 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 frowns 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.

The Leper in the Law was commanded to be shut up out of his own house, yet [Page 140]he had a right to his own house; thou mayest have a right to heaven, a right to salvation, yet God may shut thee up that thou mayest not have the manifestations of a reconciled God towards thee: this is astonishment to thee.

2 Secondly, to astonish 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 fall into grosse sins, and repell 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 be 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 soul 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 be. Philosophers say of evaporation, 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 [Page 141]into grosse sins, may cause wofull commotions, and dismall horrors in thy conscience. Consider, is not this grie­vous, thou pardoned sinner, to think though this grosse sin may not damn my soul, yet before I dye it will torture my conscience? If I do speak to a troubled conscience, there is none in the world will say, that the sweetnesse and plea­sure of sin, can compensate the anguishand torture of conscience which smarteth for sinne.

3 Thirdly, Consider, thou that fallest into a grosse sin, though a justified 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 strumpet, there was a woman which was a sinner, that is, a known harlot, a known strumpet, saith Christ, her sinnes which are many are forgiven her: but did [Page 142]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 know her own pardon; Mary was weeping for her sin, and it was revealed unto another that she was pardoned; to shew, that when men fall into grosse sins, God doth many times hide comforts from them, other men shall have good hope of their pardon, more then they have of themselves: let this be astonishment and a check to you to take heed of falling in­to grosse evils; for God may keep you long without manifestation of par­don.

4 Fourthly, to astonish thee, consider, that thou dost run a very dangerous and de­sperate hazard to venture upon the com­mission of sin upon presumption of par­don: Wilt thou sin that may be as pain­full to thy conscience as the breaking of thy bones, because Christ can set thee in joynt again? wilt thou sin and cut gashes in thine own flesh, because thou knowest the Bloud of Christ to be a soverain Bal­sam to cure thy wounds? for by his stripes we are healed. Directi­ons to great sin­ners.

I now come to give you something by way of direction: Hast thou been a man that God hath left to thine own hearts [Page 143]lust? thou hast not only sin, but the iniquity of sin, sin aggravated, then,

1 First take this rule, Labour in the re­sidue of thy dayes to be as eminent in grace, as thou hast been formerly noto­rious in sin: hath thy lusts been strong? labour now, that thy affections may be strong God-ward and heaven-ward: has thy sin been cloathed with many hainous circumstances to make it great? let thy graces be cloathed with many holy cir­cumstances to make them great: though this cannot make a compensation to the most High (for nothing thou hast or doest can recompense God for the wrong sin doth him) yet is this something by way of a holy revenge on thy self; the more thou hast been notorious in evill, thou shouldst labour now to be more emi­nent in good.

2 Secondly, Hast thou fallen into any grosse and aggravated guilt? follow this Rule, Labour that the greater thy sin and thy unkindnesse hath been to God, thou expresse now the greater love to Jesus Christ for pardoning mercy: O labour thou that hast great sins pardoned, that thou mayest have great love issued out to Jesus Christ; Christ did not simply aske Peter, Simon Peter lovest thou me? but go­eth higher, Peter doest thou love me more then these? there was this reason why Christ [Page 144]should aske him this Question, because Pe­ter had finned against Christ more then all the disciples had, therefore Peter must love Christ more.

Do I speak to any that have been taller by the head in sin, then any of their neighbours have been? O! if thou hast sin­ned much, love much; the greater the sin, the greater the pardon must be, and therefore on thy part the greater must thy love be to Jesus Christ; this is held out plain in that familiar parable that Christ useth, Luk. 7.41. There was a certain credi­tor, which had two debtors, the one ought five hundred pence, and the other fifty. Vers. 42. And when they had nothing to pay, he frankly forgave them both; Tell me therefore, which of them will love him most. Vers. 43. Simon an­swered and said, I suppose that he to whom he forgave most: And he said unto him, Thou hast rightly judged. The meaning of this is, the two debtors are two sorts of sinners, he that owed a little sum he could not pay his debt: though thou hast but few little sins, yet thou canst not satisfie for it. He that owed much was a great sinner, as Mary Magdalen: It may be God hath forgiven thee thy hundred of sins, and thy five hundred of sins: O make good this Parable, that he that hath most forgiven him, love most; the greater thy sin hath been, the greater thy love must be. It is thus [Page 145]with Mary Magdalen, Luk. 7.47. Wherefore I say unto thee, Her sins which are many are forgiven her, for she loved much. Her love doth hold equipage and proportion to her pardon; much pardon on Christs part, and much love on her part. O be­loved let me here inculcate this on your thoughts: have any of you been great sinners? have you been guilty of aggra­vated and hainous circumstances? now finde that your love doth carry some pro­portion to your pardon.

3 Thirdly, Hath God suffered thee to fall into the iniquity of sin? observe this direction, the greater thy sin hath been to God, labour that thy humiliation may be greater, that it may carry some proportion to the greatnesse of thy trans­gression. It is observable of what you read of three men in Scripture, of David, Manasses, and Peter, these all sinned great­ly, and their sorrow and lamentation did carry proportion to their sin, in some measure; Manasses sinned greatly, and the scripture saith of him, that he hum­bled himself greatly before the Lord. Pe­ter did deny Christ shamefully, and Peter went out and wept bitterly. You know David sinned notoriously, and he mour­ned exceedingly, rivers of tears ran from his eyes, he watered his couch with tears: all this teacheth you, that the greater thy sinne [Page 146]hath been, the greater thy humiliation should be. An observable Law, that you read of in Levit. 11.24, 25. And for these yee shall be unclean, whosoever toucheth the carkasse of them, shall be unclean untill the Even. And whosoever beareth ought of the carkasse of them shall wash his clothes, and be unclean untill the Even. Beloved, touching an unclean thing, a man was unclean all night; but if a man carried an unclean thing any length of time, then saith God he shall be unclean till Even, and he shall wash his clothes. This law shews, that touching an unclean sin, requires a humiliation; but if thou hast toucht a sin, born a sin, and hugged a sin in thine armes, then there is greater work required of thee, he was to wash his clothes, O thou must wash thy heart by humiliati­on, thou must take more pains with thy heart, that hast fallen into a gross evil, then other men should doe.

4 Fourth Direction, In case thou expe­ctest to have a high esteeme of pardoning grace, labour thou to find out all the ag­gravated and haynous circumstances in thy sin. Beloved, doe not fear that the see­ing of the sinfulnesse of sin will doe you hurt: first look on pardon, and then look on the aggravation of thy sin; this is the way to heighten Christs merits, and greaten Gods mercy, and extoll Gods pardoning grace. It is notably mentioned [Page 147]of two men that were famous this way, It is reported of Eusebius a holy and a tender conscientious man, when he came to con­fesse sin, he used these words, Lord there is none have sinned, as I have sinned, the Devill sinned, Judas sinned grievously, but none sinned as I: The Divell indeed sinned, but Christ never dyed for the Devill as hee dyed for me, therefore my sin is a greater sin then the Devils; Judas sinned greatly, but Ju­das never had the pardon I had; Achan sinned too, but I sinned further then hee. O labour to finde out what aggravations there are that thy evills are capable of, that so thou mightest come to magnifie and grraten the grace of God in thy esteem. A famous story of Austin, Aug. in his confession [...] 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 rob­ing of an Orchard! he doth aggravate that sin with many circumstances. First, I rob­ed an Orchard meerly out of vanity, not out of need, to steal 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, [Page 148]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 he clothed that sin with many hainous crimes and circum­stances, canst not thou cloath thy un­uncleannesse, 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 shouldest then warre against God, Psal. 58. this greatens sin, it was an aggra­vation of Solomons sin, that he sinned a­gainst the Lord after God had revealed himself 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 devill so great? it was this, that the Angels had no Devils to tempt them: for thee to follow the stews, for thee to follow thy lust when the devill doth not tempt thee to doe it, when the provo­cation is meerly from thine owne heart, this greatens a mans sin; and thus in the [Page 149]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 runne the hazard of an immortall soul, when the Devill hath laid no tempta­tion to me, this greatens sinne excee­dingly.

3 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, do not wickedly, and the man saith, I must, I must, I shall lose all else. When Conscience shal arrest thee, and accuse thee of sin, and thou shalt stifle and put by all; this aggravates thy sin.

4 Fourthly, The frequency of the acts of sin, 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 riveted and rooted in thy heart, thou art unclean: Canst thou goe to God, and say, Lord what grace is here! and 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 trivi­all [Page 150]occasion, and on a small 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, and pardoning grace, that is a fourth direction.

5 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, doe not say of your sins as Lot of Zoar, Is not this a little one? doe not say of wilful e­normities as Jacob did, Peradventure it was an oversight, doe 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 greatness 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 and dangerous dis­ease; when a mans spirits are gone, and strength is consumed, he is prized: thou by lessening thy sin dost lessen pardoning grace.

2. By the extenuating thy sin, thou [Page 151]dost lessen the value of Christs bloud.

3. Thou wilt lessen thine owne repen­tance and humiliation; for what man will labour after great humiliation for small transgressions? therefore there is a world of wrong done to thine own soul, when God hath pardoned great transgressions, if thou shouldst extenuate and lessen the greatnesse of thy evils.

6 Sixthly, Content not your selves with slight and superficiall repentance for fal­ling into great and grosse evils, bee not like Lewis the eleventh King of France, when he did an evill against his Consci­ence, he pulled off his hat and took 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 I have done with the second branch of the use in these six particulars.

Ʋse 3 The third and the last branch shall be by way of Consolation, Consolati­ons against great sins. to troubled and perplexed Consciences, that by reason of their falling into aggravated and hainous sins, doe entertain doubtfull thoughts of their own pardon: five Consolations I shall lay down to you from the Scrip­ture.

1 First, Consider for thy Comfort, that Conversion and repentance for sin before [Page 152]God, wipes off the ignominy and the in­famy of thy former miscarriages; suppose thou past been an ignominious notorious foul creature; yet repentance puts a vail over thy ignominious lusts.

2 Secondly, Take this for thy comfort, that Jesus Christ, doth manifest more love to those men who have fallen into grosse 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, unlesse Ju­das that was the cast-away, after Peter did humble himself 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 seen of Cephas, and then of the twelve, there was love in Christ, Peter did deny him but three dayes before, and Peter must first see him.

Again, When Christ was risen from the dead, he sent a messenger to Peter particu­larly by name, Goe tell my Disciples in gene­rall, and tell Peter that I am risen. Mark. 16.7. But goe your wayes, tell his Disciples and Peter. Peter was crying, weeping and be­wayling that he should deny his Master, and saith Christ, Goe tell Peter that I am risen.

3. Christ doth single out Peter after hee [Page 153]rose from the dead, Christ hath more dis­course with Peter then he hath with all his Disciples else, Joh. 21. Thus you see that Jesus Christ manifests love to those sinners that sinned foully, after they have repented and are sufficiently humbled for their sin. Thus it is with Mary Magdalen after shee re­pented, what expressions of love doth Christ shew to her? First, we read that he cast out of her seven Devils, Luk. 8.2. And certain women which had been healed of evill spirits and infirmities, Mary called Magdalen, out of whom went seven Divels. Then he appear­ed first to Mary, she was the first that saw him when he was risen: Mark. 16.9. Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalen. Again, Christ wept to see Mary, John 11.33. When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled. Again, Christ commanded, that where ever the Gospell came to be preacht, the fame of Mary should be made known, Matth. 26.13. Verily I say unto you, wheresoever this Gospell shall be preach­ed in the whole world, there shall also this, that this woman hath done, be told for a memoriall of her; What a great honour was this to Mary Magdalen? Thus it appears that God doth manifest to those persons that have sinned the grossest sins, if afterward they shall have the more serious, and through [Page 154]humiliation, the clearest evidences, and the strongest comforts.

Thus much for the two consolations.

3 Thirdly, Take this for your comfort, It is not the greatnesse of that sin thou com­mittest, but onely the hardnesse and impe­nitency of thine owne heart that can ex­empt thee from pardon. Divines doe gene­rally say, that the reason of that saying in Scripture, All sin and blasphemy shall be for­given, but the blasphemy against the Holy Ghost shall not be forgiven, neither in this world nor in the world to come. It is not that there is not more merit in Christ to save then there is guilt in that sin; but it is because that man cannot repent of the sin; Therefore that sin cannot be forgiven, because he can­not repent. Suppose thy sin be blasphemy, this doth not exempt from pardon. It is not the greatnesse of thy sin, but the Judi­ciall hardnesse and finall impenitency of thy heart, that can exempt thee from pardon. When Peter preached to the Jewes that had a hand in crucifying the Sonne of God; yet saith he, Repent, and your sinnes shall he blotted out, O what sin could bee greater then their embrewing their hands in the bloud of Christ, yet doe but repent and your sins shall be blotted out. It is not for want of great mercy on Gods part, and great merits on Christs part that men are unpardoned; but it is want of repentance on thine own part.

4 Fourthly, That no grosse sin committed by a justified person can make void his for­mer pardon; A rule among the Schoole­men; The work of God cannot be made void or frustrated by the work of man, E­lection is a work of God, Redemption the work of God, Justification the worke of God, which cannot be made void by the work of man; therefore if God hath ele­cted thee, redeemed thee, justified and par­doned thee, the incursion of grosse evills cannot restrain thee of former pardon; It is true, sinne may make void thy former comforts, thy former evidences; grosse sins may lay wast thy Conscience; but they cannot lay wast the grace and the mercies of God; herein you may be greatly com­forted and established.

5 Fifthly, Take this for thy comfort, though thou dost fall into grosse and ag­gravated guilt, yet such is the goodnesse and mercy of God; that he orders thy very falling into sin to turn to thy good. I doe not mention this to any that they should be emboldened to fall into sin because it may turn to good; O it is God that orders a mans fal for his good: A threefold good that God doth to his people out of their very sins, God doth not only do good to his people by their afflictions, but he doth good to his people by their very sins.

First, Sometimes God doth so order [Page 156]that the falling of a godly man into sin, shall abate pride in his heart; men of great parts are apt to be proud, God many times will let strong lusts attend strong gifts, the more to abate and keep under the exaltati­on of spirit, therefore saith Paul, I have the messengers of Satan to buffet me, that I might not be exalted above measure, God doth ma­ny times to keep under pride, let a temp­tation loose on a man, and so God doth him good that way. Austin saith, I am not afraid to say, that it is profitable some­times for good men to fall into sin.

Secondly, It will prevent many other sins; here is Gods great mercy, the put­ting of a man to pain takes away pain; Be­loved, God sometimes suffers a man to sin, that that sin might keep out another sin; one sin may be so ordered by God to keep out another sin.

Thirdly, Falling into sinne sometimes doth renew the work of repentance, the Lord sometimes lets them sleep, that so hee might awaken them by a greater humilia­tion, and to tast the more of the bitternesse and the fruite of sin; here then is Gods goodnesse to a sinner, that by letting him fall into a sin hee doth thee good, and makes thee to renew repentance, and greatens hu­miliation in thy heart.

Now for the finishing of this subject, Cases of consci­ence. there are 7. Cases of Conscience that in this Do­ctrine are needfull to be resolved.

1 First, Whether God may forgive a man his sin, and yet the man himself not know it: here David had sin forgiven him, and David did know it, I acknowledge, and thou forgavest: but whether may a man have sin forgiven him, and yet not know he is par­doned? I answer, in the affirmative, that a man may have sin forgiven him, and yet not know that his sin is pardoned; though David did know his pardon in this Psalm, yet he did not know his pardon in other Psalms, Psal. 51. Restore unto me the joy of thy Salvation. God broke Davids bones for his Adultery, and David was driven to shed a River of tears before God did pour in one drop of joy: Job, 33.10. Behold, hee findeth occasions against me, he counteth me for his ene­my. Job thought that God was an enemy unto him: and you have not only the con­fession of one man, but the doubts and fears of the Church in generall, Lament. 3.42. We have transgressed and have rebelled, thou hast not pardoned, we have rebelled, &c. Yet God had pardoned, and God had forgiven them; yet here was their fear and their doubt, they lay under suspense of pardon; God may pardon a sin unto the Elect, and yet they not know that they are pardon­ed, and in the manifold Wisdom of God there are divers reasons for it, first by keep­ing them under a suspense of pardon, they may sympathize with, and carry more ten­dernesse [Page 158]of compassion towards them that are troubled in minde, it was one end of Christs sufferings, his Soul was in an ago­ny and under a desertion, crying, My God, my God, why hast thou forsaken me? what was the end of it? it was for this, that Christ might carry more compassion, and more bowels of tendernesse towards persons that are under deep desertions; Let a scholar that studies many things, read in a Booke the Art of Navigation, and where are rocks and shelves, and sands; yet by all he reads he cannot pity men in a storm, if he have never been in a storm himself; lot one read what the Scripture mentions of the pangs of a woman in travell, she cannot so com­passionate a woman in travell, unlesse she have had the pangs herself; so in Divine things, it is experience that makes men have compassion.

Secondly, It is for this reason, to raise up in mens hearts a higher esteem of par­doning grace; things highly come by, are highly set by; What is the reason that birds doe chirp and sing more sweetly in the spring then in any other part of the year? it is for this, because after the vanishing away of a long and tedious winter the re­freshing Spring comes in: Beloved, The Lord makes his people chirp and sing in the sense of pardoning grace, rejoycing in that the more, the longer the winter of [Page 159]desertion hath bee: when God lets them have long desertion, then they do the more rejoyce and sing when pardons are attain'd: Men do then prize the Land, when they have been tossed by a tempest on the sea. Those that have been tossed on the waves of spirituall trouble, that have had a storm and a tempest in their consciences, they will prize pardoning grace most.

Thirdly, God doth sometimes pardon a mans sin, yet not tell him of it; and it is for rebuke to him, because he hath not lived in the exercise of grace: thou kee­pest back obedience from God, and God keeps back comfort from thee: this is a main reason why sometimes God par­dons a sinner, and yet doth not tell him of it in his own conscience. It is done in heaven, the pardon is written there; but it is not done in the conscience, it is not written here: It is to give thee a rebuke, a check in thine own heart; surely I have not exercised grace, therefore surely God will not give me the comforting work of his Spirit: when thou art not much in grace, then thou shalt be but lit­tle in peace, it is just with God so to doe.

Fourthly, The Lord pardons a sin when he doth not tell that it is pardoned; it is to make the repentance of men more [Page 160]visible and satisfactory to the world that hath been offended by their sin. The Lord will make the world see that if men will sin notoriously they shall smart bit­terly, to make the world see that repen­tance is no slight work, and to make peace with God, is not easie.

Fifthly, To make men to taste the evils and bitternesse of sin: should a man that is notoriously wicked, presently at­tain the sense of pardon, it may be he would not taste the bitternesse of sin.

Another reason is this, to teach doub­ting Christians that assurance is not es­sentiall to pardon, it is separable from pardon, it is separable from faith, therefore from pardon. A man may beleeve, yet know not that he doth beleeve: the Lord doth it for that end, to teach doubting Christians, that though they have not as­surance, yet they may have faith; though they want the sense of pardon, they may be pardoned: there cannot be fruit, but there must be a tree; yet there may be a tree, when there is no fruit; there may be grace in the heart, when there is no peace in the conscience; to have peace is additionall to grace: now the Lord for these holy ends doth sometimes par­don a sin in heaven, when the pardon is not sealed to the conscience. Thus much for the first Case.

2 A second Case of conscience is this, If God pardons a sin, whether or no doth he afflict and punish men for it after it is for­given? this is an usefull question: and the reason is, because there are errors and mistakes about it; mistakes on the right hand and on the left. The Antinomians say that a pardoned sinner is never afflicted for sin; and say they, to say that a man whose sin is forgiven is afflicted for sin, doth derogate from the satisfaction and sufferings of Christ. Then the Papists say, that men are afflicted and punished for sin, and that these punishments are for satisfaction to Divine Justice, and they are meritorious: and on this ground they bottome Purgatory, That after a man is dead, he must for some years lye in Pur­gatory, to satisfie for some notorious grosse sin done in his life.

Now beloved to keep you from swer­ving either way, I shall lay down the true genuine state of this Question, and resolve it to you.

First consider this, That God doth not afflict any man, but where sin is, that is my first position. God doth not cruciate an innocent creature: indeed the Schoole­men have a question, whether God by his soveraignty may torment an innocent creature; but that is but a nicety; but this is most certain, that God in the dis­pensation [Page 162]of his Judgements doth punish no man, but where sin is, sin entred into the world, and death by sin.

Secondly, Though God afflicts none sinlesse, yet sometimes it may be for tri­all and not for sin; so was Jobs affliction, it was not for sin, but for tryall, to try Jobs grace.

Thirdly and chiefly, It is apparent from the Scriptures, that pardoned sin­ners may be punished for their sins. Would not this be partiall for a father to beat the servant for a fault, yet not beat the childe for a worse fault? Now beloved, the Lord will not leave such a plea as this in any wicked mans heart. In all the kingdomes of the world, where sword, where pestilence, where famine, and where plagues have been, the good have fallen with the bad; the righteous have fallen by the sword, as well as the wicked: the reason is, that the world shall not say that he is a partiall God. Now to satis­fie and to establish your thoughts in this point, I shall give you two expresse testi­monies in the Scripture, that God doth punish his people for sin, though their sins be pardoned. The one is of David, 2 Sam. 12.14. Howbeit, because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme, the childe also that is born unto thee, shall surely dye. I will punish [Page 163]thee in thy child, I will pardon thy sin, yet I will punish thy sin: so likewise in 2 Sam. 7.14, 15. I will be his father, and he shall be my son: If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men. But my mercy shall not depart away from him, &c. A pro­mise to Solomon, I will be his father, and hee shall be my son: but, if he commit iniquity, I will chasten him with rods. And the Psalmist, when he quotes this expression, referres it to all the godly, Psal. 89.31, 32. If they break my Statutes, and keep not my Comman­dements; then will I visit their transgression with the rod, and their iniquity with stripes. It was not only true of Solomon, but it is spoken of all the Church, If they commit iniquity, I will chastise them with rods. O beloved, here a Solomon may be chastned with rods if he commits iniquity: nay, not only one man, but all the Church, Amos 3.2. You onely have I known of all the families of the earth; therefore I will pu­nish you for all your inquities. If God be se­vere, it is with his own people to make them smart for sin: he may spare wicked men, and not punish them here, because he hath his hell for them hereafter: but this shall be all the hell of a godly man, and all their punishment. I, but this is Old Testament, and thus the Antinomians take off, and evade this Scripture: but [Page 164]doth God so in the New Testament? Yes, in the New Testament, Rom. 8.10. And if Christ be in you, the body is dead because of sin. He speaks of the beleeving Romans, that death on their bodies was because of sin. And then the Apostle speaks to the godly Corinthians, 1 Cor. 11.29, 30. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lords body. For this cause many are weak and sickly amongst you, and many sleep. Many godly men were sick and weak for their prophaning the Lords Supper: and this is under the New Testament, that the Apostle saith, as approving the righ­teous judgement of God, let not us com­mit fornication, as some of them com­mitted 1 Cor. 10. Let not us fall as they fell, and many of them among the 23 thousand were good men: the Apostle approves of Gods Judgement to be righteous in that Act.

Only one Objection against this.

Doth not the Scripture say, in Isai. 53. That the chastisements of our peace are laid on Christ? now if all those chastisements that were due to us for sin, were laid on Christ, doth not this derogate from Christs sufferings, that he must suffer for sin, and that we must suffer too? doth not this intimate that Christs sufferings were not satisfactory?

The Answer is easie.

That when we say, we suffer for sin, and are punished for sin, understand this, there is a great deal of difference between our suffering for sin and Christs; we do not suffer for sin as Christ did, because our punishments for sin are not by way of satisfaction to Divine Justice, but only by way of castigation from Divine Justice: when God doth punish a pardoned man with some outward Judgement for sinne, it is no satisfaction, no compensation: when the text saith, that our chastisements are laid upon Christ: the meaning is, Christ suffers for sin by way of satisfaction, he appeaseth Gods wrath, he satisfies Gods Justice for the sins that we have done: should we lose our bloud for a sinne, should we give the fruit of our body for the sins of our soul, yet this cannot make a compensation for sin: therefore it may well consist that God punished Christ for our sins by way of satisfaction to his Ju­stice, and may punish us by way of casti­gation.

Now to ratifie & satisfie your thoughts the more in this: that though God doth pardon a sin, yet he will punish for a sin: take some Reasons for it.

First this, Because wicked men that are punished for sin, would accuse God of partiality and in justice, should he punish [Page 166]them and not his own people for the same sin: wicked men would account God partiall: but the wicked shall say, I see Gods own people are punished in this life more severely then I am: the Lord doth it to vindicate the impartiali­ty of his Justice, that he will not spare sin where ever he finds it.

A second Reason is, Because God doth command Magistrates to execute pu­nishments in this life for sin even upon good men: therefore if he commands a Magistrate to punish a good man for his sin, surely he doth approve of it. Sup­pose a good man should commit adultery, he was to dye for it: suppose he should commit murder, he was to dye for it; if God did command that poenall punish­ment should be inflicted on good men in this life, then surely he might do it much more himself.

3 The third case of Conscience is this, Whether doth pardon of sin, go before faith and repentance, or else follow after? I do not speak now of the priority of na­ture, but of the priority of time. This is a usefull question.

There are many Books in Print, made by severall Antinomians that plead for this, that a man is pardoned from all eternity, that before a man beleeves and repents, he is pardoned: which is a falshood, for to [Page 167]a beleever the Apostle doth confine par­don. Rom. 3.25. Whom God hath set forth [...]o be a propitiation, through faith in his bloud to declare his righteousnesse, for the remission of sins that are past, through the forbearance of God. For sins that are past, those sins you have committed & have repented of, he gives you pardon for all them. He that confesseth and forsaketh his sin, shall find mercy; and he that doth not so, shall not finde mercy.

I answer affirmatively, That God doth pardon sin after a man repents & beleeves, not before: and to give you a proof for this: First I shal give you the grounds from the Scripture: then absurdities that would follow if this were not so.

First from the Scripture, Observe, that the Scripture doth limit and confine par­don to a repenting state, Act. 3.19. Re­pent ye therefore, and be converted, that your sins may be blotted out. No blotting out of sin without repentance, repent that your sins may be blotted out. Act. 26.18. To open their eyes, and to turn them from darknesse to light, and from the power of Satan unto God, that they may receive forgivenesse of sins, and an inheritance among them which are sanctified by faith that is in me. So that till thou beest turned from darknesse to light, untill thou beest turned from Satan to God, thou hast not received forgivenesse of sins: [Page 168]mark the antecedent words, he opens their eyes, &c. therefore God expresly doth tye forgivenesse of sin to repentance: and s [...] in Joh. 1.9. If we confesse our sins, he is faithfull and just to forgive us our sins, and to cleanse us from all unrighteousnesse. There is is first a confession, which takes in repen­tance before forgivenesse.

Secondly, There is no promise in all the Scripture, that God will pardon a sin before mens repentance for sin: but there are many promises that God will pardon when they do repent, Prov. 23.14. Thou shalt beat him with the rod, and shalt deliver his soul from hell. Jer. 23.8. And I will cleanse them from all their iniquity whereby they have sinned against me, and I will pardon all their iniquities whereby they have sinned, and where­by they have transgressed against me. Many promises, that when men repent of sin they shall have sin pardoned: but there is ne­ver a promise that hath any shew, that before a man repents he shall have par­don.

Thirdly, The Scripture doth lay them under a state of wrath and condemnation, till they beleeve and repent: unlesse ye repent ye shall all likewise perish. Luk. 13.5. I tell you, Nay: but except ye repent, ye shall all likewise perish. Ephes. 2.3. Among whom also we had our conversation in times post, in the lusts of our flesh, fulfilling the desires of [Page 169]the flesh, and of the minde, and were by nature the children of wrath, even as others, Vers. 12. That at that time ye were without Christ, being aliens from the Common-wealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world. No hope of heaven, no hope of pardon in an un­converted estate. Now by the sufferings of Christ, we receive pardon; a man un­repenting, is a man without Christ, there­fore surely without pardon. Therefore the Antinomians do bolster men in pro­fanenesse: saying to a drunkard, go on in drunkennesse, for God hath pardoned thee from all eternity: but I say, Repent therefore, that your sins may be blotted out. There are not only these expresse testimonies in Scripture, and reasons grounded thereupon; but manifold and grosse absurdities that would follow if you should deny this truth. This would follow then, that there is no difference between a converted man, and a man un­converted: and is not this grosse to say so much comfort to a man before he is con­verted, as one may say to him after he is converted?

Secondly, If a man is pardoned before he beleeves and repents, then this destroyes Iustification by faith: the Scripture saith, being justified by faith we have peace with God. Now justification is nothing else but a [Page 170]pardoning of sin in Gods gracious act not imputing sin unto you; when the Scripture saith, I am justified by faith, and the Antinomian saith, I am justified without faith, where lyes the error? Now then to say that a man is pardoned before he beleeves and repents, is in ex­presse terms to contradict the Scripture, when the Scripture saith, he is justified by faith.

The Antinomians have this evasion, say they, A man is pardoned before he be­leeves he is actually pardoned; but when he beleeves, then he hath manifestation of pardon. On this evasion, a grosse error will follow; for by this reason saith is no more instrumentall to justification, then as it is declarative to a man that he is justified: whereas the Scripture saith there is more use of saith, for saith is an instrument actually to lay hold on Christ for pardon; the grace of love to Christ, the grace of humility, the grace of self­deniall, and the grace of mortification; these do evidence and declare a pardoned state as well as saith: this is to destroy the use of faith, that saith is of little or no use in justification.

Again, another absurdity will follow, to say that a man before he repents is par­doned, it is as much as to say, before a man be in Christ, he is pardoned: this is [Page 171]false, for without Christ there is no par­don. I might run over many absurdities that would follow in denying this ortho­dox point.

There is one strong Objection, which is this:

Doth not God love a man from all eter­nity? and doth not the Scripture say, that we were chosen in Christ before the foun­dations of the world were laid? now God electing of us, or loving of us, is Gods pardoning of us; if God doth love a man before he was born, then sure God doth pardon a man from eter­nity. To argue from Gods love to actu­all pardon, is as great an absurdity, as to argue that God did purpose from all eter­nity to create the world, therefore the world was created. God decrees to par­don from all eternity, God executes this decree when thou art converted, God doth manifest this, that he hath par­doned thee, when he doth give thee the assurance of his love. Antinomians make only the decree and the manife­station, and leave out the execution of it.

Secondly, observe this, That when we say that God doth love a man from all eternity, you must understand it, that it is a love in purpose; and Divines do give this solid and usefull distinction in it, [Page 172]that there is a twofold love in God, there is a love of purpose, and a love of com­placency or delight: the love of purpose is in God towards elect men from all eter­nity, that is, a love where God hath a purpose in time to do a soul good: but a love of complacency and delight in God, is not in God till that object be converted: before conversion, God hath not in thee a love of delight; for there is nothing in thee that God should take de­light in: At that time ye were children of wrath: God doth not love an elect man with the love of complacency, till he be converted, untill he doth repent and beleeve.

Another Objection is this:

Doth not God pardon a man before he beleeves, then what say ye of young In­fants which cannot repent, you will not be so cruell to say that all Infants go to hell.

I answer, I am farre from thinking that all Infants go to hell: I beleeve that heaven is as full of Infants as any other rank of years in the world; yet this plea will make nothing for those that plead for justification before repenting and be­leeving.

First, consider, that there is a great dif­ference between the state of an Infant, and of men grown to years: the Scripture tels [Page 173]you, that faith comes by hearing, that is, in men grown to years they must get their faith in an ordinary way by hearing the Word preached: but this rule holds not for young Infants, because they are not capable of understanding, they wanting the use of reason, and God expects no more from them then he gives ability: faith comes by hearing, saith the Scrip­ture: but saith the Antinomians what need I hear, what need I pray, for a man may have pardon without all? But consider, that though children cannot exercise faith, yet children may have habituall faith, as Divines say, children may have grace seminarily, though they cannot have the exercise of grace. Thou canst not tell, saith Solomon, how the bones of a childe grow in the womb, therefore much more how God by a strange and a powerfull manner can implant and impresse grace in the heart of a sucking babe, yet there is grace in elect children: in an elect child there is seminall grace, and habitu­all grace. As there is sin seminall in a childes nature, that before a childe can act sin, it hath sin; so by the same rea­son, you that will deny grace in children, will fall into the Pelagian error, that a childe hath no sin: but a child hath a depraved nature, a nature enclining to sin; therefore when it comes to years, [Page 174]though it should never see a sin commit­ted, yet would it sin: a childe cannot act grace, cannot act faith and repentance, that is true, but a childe may have grace habituall; therefore Christ took children in his armes and blest them, surely they must be gracious children; therefore children in a sense are pardoned if they beleeve: we know not how to expresse their faith, but they do beleeve, they have an habituall faith. And thus much for the answering of that third case of con­science.

4 The fourth Case to be handled, is this, Whether it be consistent with the state of pardon to commit often the same grosse sin over and over again, it is needfull to touch upon this case, because it perplex­eth troubled mindes.

First, by way of comfort.

First answer is this, That it is clear by an induction of particular instances in Scripture, that pardoned men have fallen often into the same sin, this is most clear.

First, if you referre it to spirituall evils, to evils that are of daily incursion, evils that are inward and spiritual, spi­rituall pride, distempered passion, remis­sion in duties; a pardoned man may ma­ny times fall into such sins as these.

Further it is clear by induction of in­stances in Scripture, that a pardoned man [Page 175]may fall into grosse sins, oftentimes into the same sin: some instances, one is of Joseph, it was a grosse sin for Joseph to swear an heath enish Oath, by the life of Pha­raoh, Gen. 42.15.15. Hereby ye shall be proved, by the life of Pharaoh ye shall not goe forth hence, except your youngest brother come hither. Send one of you, and let him fetch your brother, and ye shall be kept in prison, that your words may be proved, whether there be any truth in you: or else by the life of Pha­raoh surely ye are spies. Yet the Jewes were so well instructed, and had such prohibitions against swearing, one should think that they should not be guilty of so grosse an evill; yet Joseph being in Pharaohs court among heathens, he swore twice by the life of Pharaoh. And thus you read of Jehosaphat, he fell twice into the same sin, he made a league with Ahali­ah King of Israel, he loved them that were enemies to God, 2 Chron. 20.35, 36, 37. And after this did Jehosaphat King of Judah joyn himself with Ahaziah King of Israel, who did very wickedly: And he joyned himself with him to make ships to go to Tarshish: and they made the ships in Ezion-Geber. Then Eliezer the son of Dodanah of Mareshah prophesied against Jehoshaphat, saying, Because thou hast joyned thy self with Ahaziah, the Lord hath broken thy works: and the ships were broken, that they were not able to go to Tarship. Twice [Page 176]he ran into the same sin. And then you have it in the case of Solomon, he fell into Idolatry, and the Text saith, that he sin­ned against God after God appeared 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 unto him twice. He fell to Ido­latry after God appeared twice to him; so that it notes Solomon fell oftentimes in­to the same sin. Thus you read of Sam­pson, that Divines call a very compound of vices, Judg. 16. If there were no more spoken of Samps [...]n in the New Testament, then in the old, it were questionable whether he was a good man or no: but what read you of Sampson? You read of him first of all that he marryed a heathenish woman, which was against Gods com­mand. Nay he fell to the same sin when the Philistims killed her, then he marryed a whore, chap. 16.1. Then went Sampson to Gaza, and saw there an harlot, and went in unto h [...]r. Nay again, you shall finde him fall three times into the same sin. First of all, he did three times tell a lye, one after another; when Dalilah came to in­veagle him on the instigation of the Phi­listims that she should learn where Sam­psons strength lay: first saith Sampson, If they binde me with seven green withs, that were never dryed; then shall I be weak, and be as [Page 177]another man. But when he was bound, he broke the withs as one would break the thred a two when it toucheth the fire: then saith shee, why hast thou deceived me and told me a lye? then he told her again, If thou wilt binde me with new ropes that were never used, then I shall be weak like another man: but he broke the ropes. Nay he tels her a third lye, he said unto her, If thou weavest the seven locks of my head with the web, then my strength will go from me, and this she did also, and his strength remai­ned. But the fourth time he told her truth, saith he, If I be shaven, then my strength will go from me, and I shall become weak, and be like another man: and she caused the seven locks upon his head to be shaved off, and his strength went from him. I speak this to a perplexed con­science; that good men may be so over­born that they may frequently act over the same sin again and again.

Then Peter that did lye thrice as Sampson did, Peter did deny Christ three times with an oath and a cursing.

Another instance, that is in the case of the Israelites Numb. 14.22. Because all those men which have seen my glory, and my miracles which I did in Egypt, and in the wil­dernesse, and have tempted me now these ten times, and have not hearkned to my voice. Therefore this should be something to [Page 178]stay the heart, that not only sins of an unavoidable infirmity, secret spirituall sins, but also sins that are more obnoxi­ous to infamy and scandall, goodmen have fallen into, and yet been par­doned.

Another answer, That Jesus Christ bids us to forgive our brother that sins against us in one day seventy times seven: if Jesus Christ cals for this at our hands, who have not hardly a drop of bowels, surely God that hath a sea and a vast O­cean of mercies, can forgive a sin, and will forgive a sin, though it be often reiterated.

Thus much for answer to that que­stion.

Now by way of Caution, that this comfort the Scripture gives be not a­bused.

First Caution is this, That though it be possible a man may fall often into the same sin; yet it is not usually recorded in Scrip­ture, it is a Note that Hildersham hath on Psal. 51. touching Davids foul sin. I do not read of any expresse example in all the Scriptures of a godly man fal­ling oft into the same grosse sins after re­pentance, and after humiliation for that sin. Observe this further, that though it be possible, yet it is but very rare, and though there be instances that some men have done so, yet there are more plenti­full [Page 179]instances that good men have not done so, I will give you a few instances. Jeho­saphat entred into a sinfull league with A­haziah but when the Prophet rebuked him, read the story, 1 King. 22. He had sinned once with his father, but he would not sin a second time with him, so that, here you see a good man would not a second time join with an Ahaziah; So likewise you have the instance in Judah, that was father in law to Thamar, Gen. 38.26. And Judah acknowledged them, and said; She hath been more righteous then I, because that I gave her not to Shelah my son, and he knew her again no more. It was not again done, he knew her again no more, so as Divines doe usually urge it; Noah was drunk, but never but once, and that before he knew the strength of the grape. David was adulterous, but never but once: This therefore shall be one caution.

Secondly, Take this Caution, that you might not be emboldned to run often in­to the same sin; if a man doth often com­mit the same grosse sin, it argues a greater strength and prevalency that that sin hath over him then all other sins, Physitians say, that a disease that a man doth often relapse into, argues the strength of these peccant humours that feed the disease; if thou often fallest into lusts, it argues the prevalency of a lustfull temper.

In the third place, Relapses into the same grosse sin, are very dangerous and deadly symptomes of a man in a lost con­dition, I doe not say, they are such symp­tomes that infallibly conclude a man to be an unpardoned man; I may say as Phy­sitians say of a relapse into the same dis­ease; the second time is more dangerous then the first disease, the reason is, because the first sickness feeds on the ill humors; but relapse into the same ficknesse feeds on the vitall spirits: Beloved, the falling and re­lapsing into the same sin is a dangerous symptome, it is a clear symptome of the prevalency of that sin. It is worth your notice what symptomes the Lord doth give of the plague of leprosie for the Priest to judge that disease by, Levit. 13. the first symptome was when the hair was turned white in the sore; Divines accommodate that to a continuance in sin to old age, that argues you are unclean Lepers. Another symptome was, when there was raw flesh in the scab; Divines accommodate that unto a man being adventurous to sin against a raw, a troubled, and a wounded Consci­ence. A third sign of the plague of lepro­sie was, when after the sore was healed there should a new scab arise in the place thereof: thus when after thou hast healed a fin, by vows, by fasting and prayer, by holy purposes in Christs strength, and af­ter [Page 181]the healing the same sore breaks out, and the same lust breakes in upon thee, this is a dangerous symptome.

Fourthly, That you might not be ad­venturous on this comfort, consider, that falling often into the same sin, doth more harden the heart then any thing in the world, habituating and indulging a mans self into the same road of wickednesse; there is nothing in the world doth more harden the heart then when the same sinne hath the same inroad into thy conscience and life, then all tendernesse and remorse of conscience will be taken away; I speak meerly on this ground, that seeing you have instances that men may fall often into the same grosse evils, yet let these four con­siderations keep you from abusing this comfortable point. I, but you will say, if I doe fall often into the same sin, what may be to stay my heart up that I may be in a pardoned estate for all this? I say this to you, though thou dost fall often into the same sin; yet if thy conscience bears thee witnesse thou dost exercise the same grace often in opposition to the same sin, thou mayst have a great deal of com­fort that thou art in a state of pardon.

The fifth case follows,

But whether may a godly man that is par­doned pray for pardon of sin? Antinomi­ans account this to be needlesse; they ac­count [Page 182]all prayer for pardon to be onely in this sense, to wit, for a sense of pardon, and a manifestation of pardon. Answ.

First, Though it be true, that God doth not call a man to pray for those things that are perfectly done so as never to bee done again, yet God doth command us to pray for those things that are but imper­fectly done. I am not to pray to God to create the world, it is perfectly done, I am not to pray for Election, it is so done as never to be done more. I am not to pray for the incarnation of Christ, Christ is come into the flesh, but though I am not to pray for these things that are so fully and perfectly done; yet I am to pray for those things that are imperfectly done, pardon of sin is an act of God that is still in doing, therefore the Apostle refers par­don, Rom. 3.24, 25. Being justified freely by his grace, through the redemption that is in Je­sus Christ, Whom God hath set forth to bee a propitiation, though Faith in his bloud, to declare his righteousnesse for the remission of sins that are past, through the forbearance of God. And as sin is remitted and repented of, it is pardoned; therefore that Reason is not valid to take off men from praying for par­don of sin, the Scripture doth expresse it, I acknowledge my transgression and thou forga­vest, Matth. 6.12. And forgive us our debts as wee forgive our debters. That Plat-form [Page 183]according to which we are to model our prayers, the Antinomians would evade the Text and pretend, that in that Text and such Scriptures wee onely pray for a sense and manifestation of pardon in the Conscience, and not for actuall exhibi­tion of pardon in regard of God.

To take off this, first, The next words in the Petition, are to be taken for a reall for­givenesse, not for a forgivenesse in sense and feeling; for consider the whole Petition, Forgive us our trespasses as wee forgive them that trespasse against us; there can bee no reason shewed why the first part of the Petition should bee taken for sense and feeling of forgivenesse, and the other should be taken so.

Secondly, Consider this, that in the same sense you must understand a sin to be forgiven, as in Scripture language it is spoken not to be forgiven; a sin is said not to be forgiven when there is an actuall guilt lies upon a man; a guilt redound­ing upon the person of a wicked man that is taken away, Matth. 12.32. And who­soever speaketh a word against the Son of man, it shall bee forgiven him, but whosoever speak­eth against the Holy Ghost, it shall not bee forgiven him neither in this world, neither in the world to come. They that understand for­giving onely in sense and feeling, must un­derstand this clause, not forgiving onely [Page 184]in sense and feeling, and so no reall guilt to lye upon the man.

Thirdly, It is against the nature of for­givenesse to be onely forgiving sinne in a mans own conscience.

A sixt case is this, Whether when a man is suing for pardon, he ought to make a­ny difference between great sins and small sin. 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 sinnes 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 evills: For Beloved, First, Consider the Scripture makes a difference between sins; therefore we must doe so, the Scripture compares some sins to Camels, and some to Gnats, the Scripture compares some sins 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 couldst have no power at all against me, except it were given thee from [Page 185]above, therefore hee 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 speake 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. First 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 clothes, 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 denyall, 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 sin and a small; as the red Sea could drown Pharaoh and his host as well as a single man; so Christs bloud can drown a huge host of sins; but yet you must encrease your humiliation on the aggravation of your guilt; thus much for the fixth case of Conscience.

The seaventh is this;

What are those great and hainous cir­cumstances [Page 186]that doe greaten sin; that so I may see whether I have aggravated my sin or not; here are two circumstances which doe aggravate and greaten sin.

First, Sinning against the frequent manifestation of Gods love to thy soul, 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.

Secondly, To sin against the rebukes and checks of thine own Conscience, doth greaten sin, Jam. 4.17. Therefore to him that knoweth to doe good, and doth it not, to him it is sin. It is sinne 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 hee 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 sin.

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 bloud; this did aggravate Belshazzars sin, Dan. 5.22, 23. And thou his son, O Bel­shazzar, [Page 187]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; O thou man thy sin is the greater, thou sinnest against the monu­ment of the eye, as well as against the warning of the ear.

Fourthly, Sin against Gods judgments upon our selves doth weigh ten sin; this did aggravate Ahaz sin, 2 Chron. 28.22. And in the time of his distresse he did tres­passe yet more against the Lord.

Fifthly, To sin 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 litttle for thee, I would have moreover given thee such and such things, Wherefore hast thou despised, &c? What thou sin David? and hast been loadned with a heap of mercies? this greatens thy sin.

Sixthly, It greatens sin, when the sin 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 entreat for him? If a man sins against God, O who shall plead for him?

Seaventhly, 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 wayes as thou art walking in; when the Spirit of God shall come and woo thee to be reconciled, to alter thy course and to walk in better paths; when not onely 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; Queuch 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.

Thirdly, There is an higher aggrava­tion then this, that is, resisting the Spi­rit, Act. 7.51. Ye stiffe neeked and uncircum­cised in heart, and eares, ye doe alwayes resist the Holy Ghost, as your Fathers did, so doe yee: This is caused by pertinaciousnesse in withstanding the Spirits motion.

Fourthly, The Scripture speakes of vexing the Spirit, Isa. 63.10. But they re­bellect and vexed his Holy Spirit, therefore hee was turned to be their enemy, and fought against them: This is not onely by one single act; [Page 189]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 needes aggra­vate and greaten thy sin.

Eightly, Sin is aggravated when thou dost frequently fall into the same sin.

Ninethly, Sin is aggravated when it is done in a way of complacency, that it is not onely acted by thee, but loved by thee, the acting of a sin, is not so much as a lo­ving of sin.

Tenthly, sin is aggravated when it is done by eminent and publick persons, whose example draw other men to sin, and this did aggravate Jereboams sin, 2 King. 17.21. For he rent Israel from the house of David, and they made Jeroboam the Son of Nebat King, and Jeroboam drave Israel from following the Lord, and made them sin a great sin. Thou that hast sinned a sin, and art a pub­like person, thy sins are other mens sins, thine is a greater sin then another mans sin is; for every act that thou hast done will be an imboldning and encouragement of other to doe the like.

Eleventhly, It aggravates sin, when God doth punish other men for thy sin, this makes the sins of Rulers to be great sins, [Page 190]because for their sins God may punish the people, as for Davids sin in numbring the people, there did thousands of Israel dye of the plague; when thou sinnest in thy family, God may punish all the house for that sin; this you shall find an aggra­vation of Abrahams sin, Gen. 20.9. Then Abimelech called Abraham, and said unto him, What hast thou done unto us, and what have I offended thee, that thou hast brought on m [...]e and on my Kingdome a great sin? thou hast done deeds unto mee that ought not to be done.

Twelfthly, Sin is an aggravated sin when it is done by a man that lives under much means of grace; where the Gospel is preach­ed, where sin is reproved, there to live in a way of wickednesse, greatens thy sin, that made a woe to be pronounced by Christ, against Chorazin and against Beth­saida, because they had the Gospell, it should be worse with them then with So­dom and Gomorrah.

In the thirteenth place, Sin is aggrava­ted, when they are against many vows, pur­poses, and prayers, and many holy reso­lutions, thou addest perjury to thine ini­quity, and that aggravates thy sin.

The Use; Such are the riches of Gods pardoning grace, that he forgives sinnes cloathed with many aggravated circum­stances; O then what remains? there are two things to be done by you: First, if [Page 191]of any you find that you are under these thirteen aggravations, that you can call your sins the iniquity of sin; O then you should admire and magnifie the multitude of Gods mercy, that great sins cannot out-vie Gods mercy, but Gods mercy out-vie thy great sins, Magnifie pardon­ing grace the more; Paul saith, 1 Tim. 1.13. Who was before a blasphemer, and a perse­cutor, and injurious, but I obtained mercy, &c. O doe thou say so, I have been thus vile and thus wicked, I have thus cloathed my sin, yet through the aboundance of grace and love, I have obtained mercy. O let this inhance the value of Christs bloud.

Secondly, Labour to greaten thine own graces; hast thou beene notorious in sin? why shouldst not thou be great in humi­liation, great in repentance?

And thus I have by the good hand of God in these twelve Sermons, handled two Doctrines to you, the one touching Davids penitentiall act confessing sin, and the other of Gods gracious act, The Lord forgave him the iniquity of his sin. So much for this Text.

THis Chapter out of which my Text is taken, is count­ed famous by most In­terpreters, because in it, begins the Legacy that Christ gives, and the last Will and Testament that Christ made when he was to leave the World, and this Will and Testament of Christs begins in the 14 ^th Chap. and continues to the 18 Chapter of this Book. The scope and drift of this Chapter, it is to comfort his Disciples both against their feares of persecution in the World, as also against their sorrowes, upon this Consideration that Christ was shortly to leave this World, and Christ doth here mention many comfortable conside­rations before them, that they were to be left without a guide, that Christ was short­ly [Page 2]to leave this World and go to his Father; [...]t much troubled them; It went ill with them when Christ was with them, and they thought it would have been worse with them when hee was gone, and he doth en­courage them by these Arguments.

First, hee saith, I am but going to my Fathers House, and the 28 vers. of this Chapter he saith, yee have heard how I said unto you, I goe away, and come againe unto you, If yee loved mee, yee would re­joyce, because I said, I goe unto the Father, for my Father is greater then I.

Againe secondly, he would not have them troubled, because of his departure; because saith he, I do not intend to go to my F [...] ­ [...]her alone, but intend for to have all you with me, though you shall not go with me now. Though you shall not die with mee now, though you shall not go to Heaven with me now, yet you shall be with mee mother day, In my Fathers house are many Mansions, I do not intend to go to heaven done, for there is roome for you as well is for mee, and roome for every Believer in the World. Heaven first is a Mansion, a place which notes a duration of Saints in Heaven, Heaven is not a moveable place, but a Mansion an abiding place.

Againe, there are many Mansions in Heaven, there is roome enough for Christ, for his eleven Apostles, and roome enough [Page 3]for all the Believers in the World, it notes the lastingnesse of Heaven. Hebrewes 11. and 12 vers. Therefore sprang there even that one, and him as good as dead, so ma­ny as the Starres of the Skye in multitude, and as the Sand which is by the Sea-shore innumerable. And besides the innumerable company of Angells, there is a great Mul­titude in Heaven which no man can number, so that here, Heaven is a Mansion, and there are many Mansions.

Thirdly, but they may say, these may be Superbolicall expressions, that there is more spoken then is, but saith Christ in the second vers. In my Fathers house are many Mansions, If it were not so, I would have told you. To doubt that Jesus Christ doth speake more then there is, if there had been no such thing as having a Mansion in Heaven with Christ, saith Christ, if there were not such I would have told you, I do not love to tell you of a fooles Paradice, as the Devill doth, but I tell you, in Heaven there are many Mansions, I will not tell you of a vaine hope.

Fourthly, say the Disciples, but Lord, thou art going to thy Fathers house, and what shall become of us? therefore Christ comforts them and saith, I goe to prepare a place for you. As if hee should have said, I go to Heaven, to make ready Heaven for you against you die, as Grossius observes, that the [Page 4]phrase is borrowed from a company of Travellers which send one man before as a Harbinger to provide the Inne, and take up roomes and make provision ready for them against they come to their Inne, so Jesus Christ is gone to Heaven, that so hee might bee as a Harbinger to take up Heaven for you, to take up roome for you in Heaven.

Againe, hee comforts them by his com­ing againe, to receive them to himselfe; As if hee should say, though I leave you for a season, yet I will not leave you for ever.

I shall explaine the Phrases when I come to handle them as they lie in order.

This Text containes in it, the most ma­teriall and Fundamentall poynts of all the Doctrinalls of Christianity, as,

Doct. 1 First, the great Doctrine of Christs Bo­dily ascension into Heaven, If I go.

Doct. 2 Secondly, the fruit and benefit of Christs going into Heaven, I go to prepare a place for you.

Doct. 3 Thirdly, here is the grat Doctrine of Christs second coming, to Judge the quick and the dead, but I come againe.

Doct. 4 Fourthly, here is the great Doctrine of the Resurrection of the body, but Christ shall come to receive them againe from the Dead, and all the Elect with them.

Doct. 5 Fifthly, here is the great Doctrine of that everlasting Communion that the Saints [Page 5]shall have with Christ in Heaven, that where I am, there ye may be also.

The first clause, If I go, a good note that Calvin hath on these words, this condition­all Particle ought to be resolved into an Adverbe of time, If I goe, It is not a note of dubitation, if Christ should go to Heaven or no, or a supposition, peradventure hee may go to Heaven, peradventure not, but it serves for limitation of time when Christ doth go to Heaven. A like phrase you have, John 12.32. vers. And I, if I be lifted up from the Earth, will draw all men unto me. This he spake of what death hee should die, if he be lifted on the Crosse, hee should save many by his death, and be bettered by his death. The word if, doth not note a dubi­tation or a supposition, it may be, or it may not be, but it notes an adverbe of time, when I am lifted up, and so in my Text, And if I goe and prepare a place for you, I will come againe, and receive you unto my selfe, that where I am, there yee may be also. There is no difficulty in the first expression, If I go and prepare a place for you, from which words there are two Observations, If I goe.

First, that Christs Ascension or going up to Heaven is a ground of great comfort and great advantage to all his people while they dwell here upon the Earth.

The second observation, is, from the end [Page 6]and benefit of his going up to Heaven, If I goe, I goe to prepare a place for you, That the great one of Jesus Christs going bodily to Heaven, is to prepare Heaven for all the Elect.

Doct. 1 The first Doctrine, That Christs Ascen­sion or going up to Heaven is a ground of comfort and great advantage to all Gods people whilst they dwell here upon the Earth. In the handling of this poynt there are three particulars. First, I shall prove it to you by Scripture, that Christ is bodily gone into Heaven I prove it by these five Arguments in Scripture.

First, by the Types that were before the Law, Enoch was translated and taken up bodily into Heaven, where now hee is. Genesis 5.24. vers. And Enoch walked with God, and he was not, for God tooke him, this is affirmed by the Apostle, Hebrews 11.5. v. By Faith Enoch was translated, that he should not see death, and was not found, because God had translated him, for before his translation he had this Testimony, That he pleased God. And under the Law, Eliah was taken up to Heaven in a fiery Chariot, 2 Kings 2.11. v. And it came to passe, as they still went on and talked, that behold, there appeared a Chariot of fire, and Horses of fire, and parted them both asunder, and Eliah went up by a whirle winde into Heaven. So Christ makes [...] third under the Gospell taken up to Hea­ven also.

Second Argument to prove this Doctrine, is by prophecies in the old Testament that Jesus Christ was to be taken up into heaven bodily, three prophecies, one in the 68. Psalme, there David prophecy'd of Christ in the 18 vers. Thou hast Ascended on high, &c. Now wee should not have known so full that this had reference to Jesus Christs Ascention, if Paul had not expounded this, in Heb. 4. and the 14 vers. Seeing then that we have a great high Priest that is passed into the Heavens, Jesus the Sonne of God, let us hold fast our profession. The Prophecies that were long before Christ was borne did de­clare this, that Jesus Christ should ascend up into Heaven, and in the 110 Psalme the 7. vers. Hee shall drinke of the Brooke in the way, therefore shall be lift up the head; what is that? It is spoken of Christ, I will see him upon my right hand, first he shall drinke o [...] the brooke by the way, hee shall cry, [...] thirst upon the Crosse, hee shall die and b [...] crucified, then afterwards hee shall lift up his head, he shall rise againe and ascend up into Heaven, a full prophecy in Daniel 7.13▪ 14. vers. I saw in the night Visions, and be­hold, One like the Sonne of man, came with the Clouds of Heaven, and came to the Anci­ent of dayes, and they brought him neere before him. And there was given him Dominion and Glory, and a Kingdome, that all People Nations and Languages should serve him [Page 8]his Dominion is an everlasting Dominion, which shall not passe away, and his King­dome, that which shall not bee destroyed. This cannot be spoken of Christs coming to judgement, but then the Text saith, he shall deliver them to his Father, 1 Cor. 15. But the coming of Christ in the Clouds here, is Christs going up into Heaven, as it is in the Acts 1. vers. 9. And when hee had spoken these things, while they beheld, hee was taken up, and a Cloud received him out of their sight. And thus you have it by Prophcies con­firmed.

Thirdly, the Doctrine of Christs going up to Heaven, is confirmed to you by Christs promises, Christ upon the Earth did promise that hee would go up to Heaven, John 6 62. What and if yee shall see the Sonne of man ascend up where hee was before? In Iohn 20.17. Iesus saith unto her, Touch me not, for I am not yet ascended to my Father, but goe to my Brethren and say unto them, I ascend unto my Father, and to your Father, and to my God, and your God. Christ did promise that hee would ascend, Iohn 16.5, 7. But now I go my way to him that sent mee, and none of you asked me, whither goest thou? Neverthelesse, I tell you the truth, it is ex­pedient for you that I go away, for if I go not away, the Comforter will not come unto you, but if I depart, I will send him unto you. Iohn 16.16. A little while, and [Page 9]yee shall not see mee, and againe a little while, and yee shall see mee, because I goe to the Father. I could quote you many Scrip­tures, that Christ promised hee would goe away.

Fourthly, the Doctrine of Christs going up to Heaven is confirmed by the Testimo­ny of the Apostles, who were Eye-wit­nesses of Christs Ascension. Gerrard notes, saith he, Jesus Christ did rise invisible, none saw him Rise, the Scripture telleth you that the Souldiers that watched were asleepe, yet Christ gathereth all his eleven Apostles that they might be Eye witnesses of his Ascension that they saw him ascend to Heaven, Acts 1.9, 10. And when hee had spoken these things, while they beheld hee was taken up, and a Cloud received him out of their sight. And while they looked sted­fastly towards Heaven, as hee went up, be­hold, two men stood by them in white ap­parell, and so the Apostle Peter, in the 1 Peter 3.22. Who is gone into Heaven, and is on the right Hand of God, Angells and Au­thority, and Powers, being subject unto him. So Paul tells you in Ephesians 4.10. He that descended, is the same also that ascended up farre above all Heavens, that hee might fill all things. So in Hebrewes 9. the Author of that Booke tells you that Jesus Christ is not gone into the holy place, but is gone into the Heaven it selfe, In vers. 24. For Christ is not [Page 10]entred into the Holy places made with hands, which are the figures of the true, but into Heaven it selfe, now to appeare in the pre­sence of God for us. 1 Tim. 3.16. And without controversy great is the mystery of Godlinesse, God was manifest in the flesh, justified in the spirit, seene of Angels preached unto the Gen­tiles, believed on in the World, received up into glory. And in Mark. 16.19. So then after the Lord had spoken unto them, hee was received up into Heaven, and sate on the right hand of God. I take the more paines to prove this, because of what Ancient Here­sies there have been to overthrow this great comfortable Doctrine of Christs going bodily into Heaven, having our fl [...]sh in Heaven this very day.

Fifthly, it may be proved by the Con­current Testimonies of the Angells, who were witnesses of this truth. Acts 1.10. ve. And while they looked stedfastly toward Heaven, as he went up, behold, two men stood by them in white apparell. These two men were Angells, the Angels did give in their concurrent Testimonies that Jesus Christ did goe into Heaven, and the same Jesus Christ that did go shall come againe. Be­loved I know not any one poynt in all the Bible that is so proved and strengthned as Christs personall and Bodily going up to Heaven, and thus much for the strengthning of you in the proofe of the poynt, I lay [Page 11]that for the Foundation, because if the proof of it be not well grounded, then the fruit of it will not be well regarded.

Secondly, what is the reason that Christ must have his Body goe up to Heaven, and not his Soul, as other mens?

First Christ in his bodily presence must go to Heaven, lest his Disciples should be taken too much with his bodily presence, and never looke after the Communication of his Spirit. Therefore they aske Christ, Lord when wilt thou restore the Kingdome to Israel? they expected that Christ would take away the Roman Emperour which was a heathen, and expected that hee would bee King himselfe, Acts 1.6. When they therefore were come together, they asked of him saying, Lord, wilt thou at this time restore againe the Kingdome to Israel? It is for this reason say Interpreters, because the Disciples should not dote on Jesus Christ as to looke on him as a temporall King, and looke on him for a temporall Kingdome, so that was one rea­son why hee would not leave his body with them, but that they might looke after the Kingdom where he is, therefore Paul hath a passage in 2 Cor. 5.16. Wherefore hence­forth know wee no man after the flesh, yea, though we have known Christ after the flesh, yet now henceforth, know we him no more. As if hee should say, it may be those that lived in Christs time, that knew him accord­ing [Page 12]to the flesh as a lovely person, but saith Paul, wee know him in a spirituall way, to looke after Heaven by Christ, to looke after Salvation by Christ.

Secondly, Christ must be taken up into Heaven in his body to make a compensation and a recompence to himselfe, for his suf­ferings in his Body, to make a compensati­on to him for his bodily sufferings, hee must go to Heaven, Phil. 2.8.9. And being found in fashion as a Man, hee humbled himselfe, and because obedient unto Death, even the Death of the Crosse. Wherefore God also hath highly exalted him, and given him a Name which is above every Name. Therefore God did exalt Christ and raise him from the dead and bring him to Heaven, because hee obeyed the death of the Crosse, and took on him the forme of a servant, Psal. 110. last Vers. He shall drinke of the brooke in thy way, therefore shall hee lift up the Head. Because thou dyedst and sufferedst, therefore thou shalt lift up thy head, therefore thou shalt ascend up to Heaven, Heb. 2.9. But we see Jesus, who was made a little lower then the Angells, for the suffering of Death, crowned with glory and honour, that hee by the grace of God should taste death for every man. For suffering of Death, hee was crowned with Glory and Honour to translate him bodily into heaven, that is a second Argument.

Thirdly, Christ was taken up bodily to [Page 13]heaven, it was to manifest to the World that Christ was God as well as man, to ma­nifest the God head of Jesus Christ there­fore taken up bodily to heaven, Eph. 4.9, 10. Now that hee ascended, what is it, but that hee also descended first into the lower parts of the Earth? Hee that descended, is the same also that ascended up far above all Heavens, that he might fill all things. There the Apostle proves that Christs going up to heaven, it was an argument that Christ came downe from heaven, So in John 6.62. What and if yee shall see the Sonne of man ascend up where hee was before? That shews that Christ was in heaven before, therefore must bee God Coequall and Coeternall with God the Father, and thus you have the second poynt dispatched to you, shewing the reasons why Jesus Christ must go bodily into heaven.

The third point is, I but what benefit and comfort is that to us that Jesus Christ is now bodily in heaven, what comfort was this to the Disciples that Jesus Christ should leave them, that hee must goe from them, unto his Fathers house? There are seven par­ticulars that it is great ground of comfort to all the people of God that Jesus Christ is gone bodily to heaven.

The first ground of comfort is this, Christs going to heaven bodily, it assures you of Christs full Triumph and compleat conquest over all your spirituall Enemies; This the [Page 14]Apostle lays down as a ground of comfort upon Christs Ascention, Eph. 4.8. Wherefore he saith, when he ascended up on high he led cap­tivity captive, and gave gifts unto men. That is, the Devill and Sinne that carried you captive, and Christ by his going up to heaven hath led them captive, that is, hath led your spirituall enemies that carried you captive: led them captive, Christ alluded to the custome among the Romans, when the Roman Conquerour was to come to the Cardinall of Rome to rejoyce in his victory over his enemies, the Conquerour did use to tie his Captives to the Chariot-wheeles; So Christ did carry his Captives by his wheeles as it were, hee led captivity captive; Colos. 2.15. And having spoyled Principalities and Powers hee made a shew of them openly, Triumphing over them in it. So that Beloved here is one great comfort that Christ by going up to heaven doth manifest and declare to all the World that hee hath overcome the Grave, Death, Devill and Sinne; for nei­ther could they hold Christ in the chaines thereof.

Secondly, Christs going bodily to heaven, It is a pledge to you that Christ will one day bring your bodies to heaven, I goe to heaven that I may receive you to my selfe, that you may be bodily in heaven where Christ is, In John 14.19. Yet a little while, and the World seeth mee no more, but yee see [Page 15]mee, because I live, yee shall live also. As if hee should say, well, I must leave you, and I must go to heaven before you, but because I live in heaven, and live there bodily, you shall also live with mee in heaven with your bodies. Tertullian doth make this use of it to comfort the Christians in his days, saith hee, Jesus Christ did carry our flesh into heaven with him, and hee is of our flesh and of our bone; Now saith Tertullian, Jesus Christ hath carried flesh into heaven & this is a good pledge unto us that our flesh shall be in heaven where Christs is also. Therefore O flesh and bloud doe thou rejoyce, thou hast possest heaven in Christ already. And Christ would be imperfect in heaven, should not the bodies of Believers come there also, because he lives in heaven, you shall live there also.

Thirdly, Christs going bodily to heaven, it is a ground of comfort to you in this, be­cause Christ is gone bodily into heaven to performe and accomplish his Sacerdotall Office, that is, as a high Priest, hee is now in heaven to performe the Office of a high Priest to make intercession to God his Fa­ther in your behalfe, that your sinnes might be pardoned, that your Soules might bee saved, that your bodies might be raised, and received into heaven with him in Glory, Heb. 9.24. For Christ is not entred into the holy places made with hands, which are the Figures of the true, but into heaven it selfe, [Page 16]now to appeare in the presence of God for us. Christ is entred into the very heavens that hee might appeare before God for us, so in Heb. 7.26. For such an high Priest became us who is holy, harmelesse, undefiled seperate from sinners, and made higher then the heavens. It became us to have a high Priest in Heaven. Therefore observe, though it was a great benefit to the Disciples to have Christs Bodily presence, yet Jesus Christ could never have fulfilled the office of the Priest-hood to make intercession for all the Elect, if Christ had not gone bodily into heaven. Will you observe one Text in Heb. 8.4. For if hee were on Earth, hee should not be a Priest, seeing that there are Priests that offer-gifts according to the Law. Christ must goe to heaven, and there hee is a Priest; Now if hee were upon the Earth hee could not be a Priest for us, therefore wee have great advantage by CHRISTS going into heaven. O beloved then looke on this as a great comfort, that our Lord Jesus Christ is now in heaven in his Body, Flesh and Bloud. appearing before God, making Intercession for all his people; This was typed out un­der the Law, Exod. 28.9, 10, 11 & 12. verses. And thou shalt take two Onix Stones, and grave on them the Names of the Children of Israel. Six of their Names on one stone, and the other six Names of the rest on the other stone, according to their Birth. With the [Page 17]worke of an ingraver in stone, like the ingra­vings of a signet shalt thou ingrave the two stones, with the names of the Children of Israel, thou shalt make them to be set in Ou­ches of gold. And thou shalt put the two stones upon the shoulders of the Ephod, for stones of memoriall unto the Children of Israel. And Aaron shall beare their names before the Lord, upon his two shoulders for a memoriall. This is a Type of Jesus Christ our high Priest, who is gone not into the holy of holiest, but in it selfe the holy of holiest, and there he hath not onely the names of all the Elect of God throughout the world on his Breast, but he hath them in his heart, and there he makes intercession for them to his Father. This is a Third ground of Comfort, that you have of Christs going bodily into Heaven, which assures you that Christ is now in Heaven.

4 A Fourth ground of comfort you have by Christs going into Heaven is this, that Jesus Christ is gone into heaven to convey to you a fuller communication of the gifts and graces of his spirit, then was bestowed on his people whilst hee was upon the Earth. Ephes. 4. ver. 8. Wherefore he saith, when he ascended up on high, he led captivity captive, and gave gifts unto men. It is an illusion to the Roman custome, that when the Con­querour rode in Triumph towards the Capitoll; he did not onely leade the Pri­soners [Page 18]by the Charet wheeles, but likewise scattered mony to the Spectators that saw him ride along in triumph: so the Lord Jesus Christ having by his Ascension spoyled death and the Devill, this Jesus Christ doth cast his gifts unto men, dispenseth his graces in a greater measure into the hearts of his people, not that we are to run into the So­cinian errour, because of this text they ga­ther that before Christs Ascension into hea­ven there was no saving gifts of the spirit, and they ground it on that text, Joh. 7. ver. 38, 39. He that believeth on me as the Scripture hath said, out of his belly shall flow rivers of living water. But this spake he of the spirit, which they that believe on him, should receive, for the holy Ghost was not yet given, because that Jesus was not yet glorified. The holy Ghost was not yet given, because that Jesus Christ was not yet glorified, but this Text is not to be taken simply, then it will follow that Abraham, Isaac and Jacob had not the spirit, and they could not be in Heaven, but the meaning is, that the gifts of the Holy Ghost in that Aboundant measure was not given, because Christ was yet ascended, Christ did reserve the full giving of the Holy Ghost to the time of his Ascention, and untill hee was glorified; Therefore the Apostles soone after his Ascention they received the Holy Ghost in a greater measure then was given to the [Page 19]people of old, and beloved not onely gifts by Christ to bring you to Heaven, but also Ministeriall gifts, to qualifie men fit for the Ministery, you are to looke on this as the fruit of Christs Ascention, Ephesians 4.10, 11, 12. vers. Hee that descended, is the same also that Ascended up farre above all heavens that hee might fill all things. And hee gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers. For the perfecting of the Saints, for the work of the Ministery, for the edifying of the body of Christ. So that you are to looke upon not onely your own Christian gifts, whereby God brings you to Heaven, but all Mini­steriall gifts are the fruits of Christs giving to Heaven.

5 Fifthly, Christ is gone to Heaven, It is to comfort us in this, that Christ being bodily in Heaven it might make thee holdy bold and fiducially confident when ever thou comest to God in Prayer, thou dost come to God in Prayer, but thou may be comest to him as thou hast Jesus Christ at his Right hand in Heaven presenting thy Prayers to God for thee, there is this very comfort given in by the Apostle, Heb. 4.14, 16. Seeing then that wee have a great high Priest, that is passed into the Heavens, Iesus the Sonne of God, let us hold fast our profes­sion. Let us therefore come boldly unto the Throne of Grace, that we may obtaine mercy, [Page 20]and finde grace to helpe in time of need. Jesus Christ being in Heaven it should worke a holy bodnesse in us to keepe out feare and distrust when thou prayest; because we have an High Priest that is past into the highest Heavens Jesus the Sonne of God. Who would not come boldly to the Court when hee knows that the Kings Eldest Sonne is his friend, and is assured of his love, that hee will intercede for him to his Father? Jesus Christ is the King of Heaven the eldest Sonne, and hee is bound by Office to represent all our supplications and make Intercessions for us.

6 Sixthly, that Christ being gone bodily into Heaven, it may bee of comfort, that though Jesus Christ be gone bodily into Heaven, yet hee hath the same relation towards a Believer, which hee had to them whilst hee was upon the Earth. When hee was on the Earth, did Christ say, go tell my Brethren that I am to ascend, and after hee was taken up into Heaven, yet hee calls them his Brethren. Heb. 2.11. For both hee that sanctifieth, and they who are sanctified, are all of one, for which cause hee is not asha­med to call them Brethren. Though Christ was crowned with glory and gone up to Heaven, yet hee was not ashamed to call Believers Brethren; Now in Heaven Christ is thy God there, and Christ is thy Father there, Christ is thy Prince there, and Christ [Page 21]is thy friend there, and this may administer much comfort to thee that Jesus Christ re­taines the same relation now he is in heaven, that he had with thee in the world; There­fore Iob could speak in a vision, saith Job, I know that my Redeemer liveth, I know my Kinsman liveth, (for so theword signifieth) I know my kinsman liveth. Christ did only call his Disciples Brothers when hee was in the flesh, and so hee calleth them Brothers now is in heaven. Suppose thou art a poor woman that dost marry a man that is mean & poor in the world, why suppose this man should come to the dignity of a King, it would be a great comfort to thee that thou that wast but a beggar art now become a Kings Wife; so, though thou art mean in the world, yet Jesus Christ doth preferre thee to be his Brother.

7 Seventhly and lastly, it may serve for comfort in this regard, that Christ is gone to Heaven for this very purpose, to prepare Heaven for thee; I go to prepare a place for you, Heb. 6 20. Whither the forerunner is for us entered, even Jesus, made an high Priest for ever after the order of Melchisedec. Christ is our forerunner, gone to Heaven before us, and gone to Heaven for us, Christ did not onely dye for us, but Christ did go to heaven for us, all was for us, Heb. 10.19.20. Having therefore Brethren, boldnesse to enter into the holiest by the blood of Iesus. By a new and living way which hee hath conse­crated [Page 22]for us, through the vaile, that is to say, his flesh; That is, having hopes to come to enter into Heaven by the blood of Christ, through Christs flesh as dying on the Crosse. And thus much be spoken for the Doctrinall part of this poynt, the poynt was this; That Christs Ascention or going up bodily to Heaven is a ground of great comfort to Gods people whilst they live here upon the Earth.

I shall now draw out some instructions from some circumstances in Christs going to Heaven. There are five circumstances from which you may gather some in­struction.

1 First, from the time when Christ did leave this World and ascend up to goe to Heaven, if you reade the Evangelists they will tell you it was about the 33 yeare of his Age, hee left this World and goeth up to Heaven. Learne thus much from thence, that if Christ would leave the World in the flower of his Age, a young man, then this should be fastened on the Meditation of you young men that you should not have your hearts too much glued to the World, to hancker after a long life. Suppose God should take thee away now in the flower of thy age, now God took Christ away so.

2 Secondly, you may learne somewhat from the place whence Christ did ascend, it is very observable; It was Mount Olivet, [Page 23] Acts 1.12. Then returned they unto Ierusalem from the Mount called Olivet which is from Je­rusalem a Sabbath days Journey. Luke saith, it was from Bethany. Luke 24.50.51. And hee led them out as farre as to Bethany, and hee lifted up his hands and blessed them. And it came to passe while hee blessed them, hee was parted from them, and carried up into heaven. It was all one, but there is much of Gods minde in this, of all places in the World Christ did make choyce of Bethany by Mount Olivet to go up to Heaven: Beloved the reason was, because that was the place that Christ was taken in when Judas came with the Scribes and Pharisees to apprehend him, from that place hee was taken to be crucified, and seeing it was from that place, hee would make choyce of that place, that from thence hee would take his rise to go up to Heaven, [...] of [...] Bethany in Hebrew, signifies a house of affliction, so that Christ made that which was the house of his affliction, Christ made that Bethany to be the place of the translation of him into glory, I would give you thence to note that God doth oftentimes make our suf­ferings to be Inlets to our glory. So it was with Christ, from Bethany hee was taken a Prisoner, and from that place hee would ascend up into Heaven, so if you suffer with him, you shall also be glorified with him, you may be carried to Heaven sometime in [Page 24]ways of sharpe afflictions, therefore doe not be danted at persecution, for the Lord makes Bethanies, the houses of our afflicti­ons to have a trap-doore in them to let us into our Fathers Mansion.

3 Thirdly, from the circumstance in Christ ascention, just as Christ did ascend he [...] was speaking to his Disciples things that did appertaine to the Kingdome of God, and as hee was blessing of them, hee was taken up before their eyes, Acts 1.9. And when hee had spoken these things, while they beheld, hee was taken up, and a Cloud received him out of their sight; Whilest hee was blessing of his Disciples, and whilest hee was speak­ing to them, things appertaining to the Kingdome of God, hee was taken away. I would give you this note from thence, that when you come towards the time of your departure out of this World, make Christ your example, Christ as hee was going away hee spake of things appertaining to the Kingdome of God, so let your hearts be full fraught with Divine contemplation, do you leave good counsell behinde you when you come to die, that so some body may say, these are the last words of a dying Friend. I might extend this Example of Christ be­fore his departure out of the World, unto masters of Families, that when you come towards your end, leave good councell behind you; Let not your speech be filled [Page 25]about worldly affaires, but let that be set­led before, but leave good councell with your children. Jacob when hee was to die, hee called all his children about him and gave good councell unto them and blessed them. Likewise of David, 1 Chron. 28.9. And thou Solomon my Sonne, know thou the God of thy Father, and serve him with a perfect heart, and with a willing minde, for the Lord searcheth all Hearts, and under­standeth all the imaginations of the thoughts, if thou seeke him, hee will be found of thee, but if thou forsake him, hee will cast thee off for ever. And thus wee see in the instances of Isaac and many other Servants of God, Moses to Joshua when hee was to die, I but take Christs Example so farre, that when you are to leave the World, that you may have your minds possessed with nothing else but with things appertaining to the Kingdom of God, as Christ was.

4 Fourthly, there is instruction to be ga­thered from the manner of Christs leaving the World, the manner was in the Acts 1.9. And when hee had spoken these things, while they beheld, hee was taken up, and a cloud received him out of their sight. They saw him by degrees ascend into Heaven, this must not passe our Meditation, that a cloud should take Jesus Christ out of our sight, it is for a reliefe to your Meditations, that when you see the clouds, that these cloud [...] [Page 26]that I see hover in the Heaven they are Christs Chariot that did once carry him to Heaven, and they are the chariots that shall carry Jesus Christ to judge the World; O labour to have your Meditations on Divine things, hee went up in a cloud, therefore the clouds are called Gods Chariots.

5 Fifthly, the circumstance in Christs as­cention is this, that hee would call all his Friends about him, it is expresly said all the eleven Apostles were with him, Acts 1. And an Interpreter doth think that there was an hundred and twenty with Jesus Christ, when he ascended up into Heaven, & he gathered it from, Acts 1.15. And in those days Peter stood up in the midst of the Disciples, and said, The number of Names together, were about an hundred and twenty. Now learned men doe thinke that there was an hundered and twenty that did see Jesus Christ ascend up into Heaven, it is cleare that there were the eleven Apostles there, and if this be so that Christ gathered about him, his Friends, when hee was to leave the World, I gather thence, that when you are drawing towards your end and depart­ing out of the World; Labour to have your Friends about you that you might give them the advice of a dying Friend, and it is a great blessing for to die amongst your Friends, Christ before that hee would goe up to Heaven and leave the World, hee [Page 27]would have his Friends about him, and then hee was taken up from them.

I now come to draw out more practicall application of this poynt. If it be so that Christs going up bodily into Heaven be a ground of such great comfort unto the people of God upon Earth, the use that I shall draw, it shall be to deduce foure Doctrinall and foure practicall inferences from this poynt.

1 First, this poynt it confute the opinion of the Selucians and Herliani that hold that Christs Body is not in Heaven, but that it is in the beautifull and splendent body of the Sun, and they say, that is the reason the Sun doth cast such a glorious light, o're that the Moon doth, and truly this old Heresie is againe revived amongst us, and I have seene it in a booke called Divine Light, when indeed it is nothing but darkenesse, but Christ is above the Sun, Christ is above all the visible Heavens: Christ sits in the third Heaven as Paul calls it; therefore if Christs Body be gone into Heaven, they are in an errour.

2 Secondly, this poynt will confute those who hold that Christs Body hath beene on Earth, since his ascention into Heaven; Some in Germany held that they were the very Christ, and thus in King Henry the Eights days, there was one held that hee was the Christ, and his side was pearc't, and [Page 28]there was Nayles seene in his hand, &c. I but if men say, loe here is Christ, and there is Christ believe them not, for Christ was never on the Earth since his As­cention.

3 Thirdly, that Christs Body is now in Heaven, it overthrowes the Doctrine of the Popish Religion touching Transubstantia­tion, or the reall presence, that Jesus Christ is bodily present at the Sacrament, say the Papists, we really eate Christs flesh and drink Christs bloud, that Christ is as really at the Sacrament as hee was on the Crosse; If there were no other argument to over­throw this Opinion but this, that the body of Christ is now in Heaven it were enough, then that Opinion of Transubstantiation is hereby confuted, Christs Body cannot be in Heaven, and on the Earth both at one time.

4 Fourthly, the ascension of Christ, it over­throws the Opinion of the Carpocraciani that hold, that onely his soule did goe to Heaven, and his body perished as others; And this cannot be, for the Disciples said, that they saw Christ ascend, and this must be his Body, for they could not see his soul, for the soule is a spirit. Now you see the reason why I spent so much time in the morning in giving you many Texts of Scripture to prove this poynt: because there are so many Hereticks that doe [Page 29]oppugne this Doctrine of CHRISTS Ascension. I now come to give you three or foure practicall deductions.

1 First, is Christs body now in Heaven? then I infer; O thou that canst lay a groun­ded clayme for an interest in Jesus Christ; O be not thou afrayd to die, doe not thou be afrayd to die that canst lay a claime in Jesus Christ, because thy Christ is in Heaven, and when thou diest, death is but a Trap-doore to let thee in to endlesse joy where Christ is, why should wee bee as children to looke on death as a Bugbeare, but looke upon death as being a passage into thy Fathers house, as being a Trap­doore to let thee in where Jesus Christ is, Gen. 45.25.27. And they went up out of Aegypt, and came into the Land of Canaan, unto Jacob their Father. And they told him all the words of Joseph which hee had said unto them, and when hee saw the Waggons which Joseph had sent to carry him, the spirit of Iacob their Father revived. Did Jacob rejoyce to see a Wagon or a Chariot that would carry him into Aegypt to see his Sonne Joseph, and wilt not thou rejoyce to thinke that death is a chariot to carry thee to Jesus Christ, to carry thee to Heaven? O therefore let not thy heart be troubled to die, because death is but a chariot to carry thee to Heaven; Is Christ gone into heaven?

Then secondly, labour thou whilst thou livest on the Earth to ascend to Christ in Divine and holy Ejaculations and Medita­tions; Is Christ in Heaven? then why should not thy heart be where thy head is, why shouldst thou be grovelling on the Earth seeing thy Christ is now in Heaven? It is a speech of Christ, Canticles 3.6. Who is this that cometh out of the Wildernesse like Pillars of smoke, perfumed with Myrrhe and Franck­incense, with all powders of the Merchant? Thou shouldst ascend up to Christ though thou beest in trouble in the Wildernesse of this World; O ascend up to Christ in holy Meditations, the use the Apostle makes of it, Colos. 3.1. If yee then be risen with Christ, seeke those things which are above, where Christ sitteth on the right Hand of God. The argument is, where Christ sits at the right Hand of God, set your affections there: and so in the Phil. 3.20. For our conversation is in Heaven, from whence also wee looke for the Saviour, the Lord Jesus Christ. Christ is in Heaven, therefore our conversation must be where our head is. It is a notable Text, Mat. 24.28. For wheresoever the Carkeise is, there will the Eagles be gathered together. That Christ being in Heaven it should make you ascend in your hearts heavenward; It is true, there are some that wrest these words, and give this sence of them, that they make the carkeise to be the [Page 31]Jewes, and the Eagles to be the Romans, be­cause the Romans diduse the Eagle in their Banner and Ensigne of War, therefore they say where the Jews were the Romans should come, though this was a truth, yet not the scope of the Text, it is generally overthrowne by most Interpreters; But where the carkeise is, thither will the Eagles resort, Gerrard doth chiefly referre it to the day of judgement, where the carkeise is thither will the Eagles resort, that is, where Jesus Christ is in Heaven, as the Eagles doe follow after the carkeise to feed upon that, so the people of God as Eagles are gathered about a carkeise, the people of God shall be gathered about Jesus Christ, and this I doe confesse is the chiefe scope of the place, and doe believe it is the chief intendment of the holy Ghost, but Gerrard hee makes another use of it too, and re­ferres it to the power and efficacy of the Gospell in this Life; Christ is now in Heaven, saith Gerrard, that the Gospell shall be as powerfull on men in the World, that it shall make men as eager to come after Christ into Heaven as the Eagle is after the prey, so your Soules shall be as eager after the Lord Jesus Christ in heaven as the Eagle is after her prey.

3 Thirdly, I infer hence, that before you presume to apply the benefits and the com­forts of Christs Ascention into Heaven: [Page 23]labour to feele in your own hearts the effi­cacy of Christs Death and Ascention, every man applies the Benefit of Christs Death, and Resurrection, and Christs Ascention before they finde the efficacy of his Death, and the efficacy of his Resurrection; It is the Apostles word, saith hee, I labour to finde the power of his Resurrection, so do you labour to finde the power of his Death and the power of his Ascention, before you finde the comfort of it; It is to make thee less Earthly minded, more passionately eager, and importunely earnest after the Lord Jesus Christ: dost thou feele the power of his Ascention to make thee more heavenly minded, and lesse earthly minded? O labour to feele the efficacy and power of it, else I might say to you as Jacob said to his Mother in Genesis 27.12. My Father per­adventure will feele mee, and I shall seeme to him as a deceiver, and I shall bring a curse upon mee and not a blessing. Nay without a peradventure God will feele and try whe­ther you are men or no that have right to a blessing: that shall have any reall advan­tage by the benefit of Christs Death, of Christs Resurrection and Ascention. God will try whether you doe not seeke to de­ceive your owne Soules and deceive God himselfe; if so, you will rather have a curse then a blessing, if you seeke to apply the comfort of Christs Ascention, before you [Page 33]feele the efficacy of it on your owne hearts.

For those that hold Christs Ascention with us, yet they doe vary about some pro­perties, about the manner of Christs going away; which I give it to you in these pro­perties.

1 First, Christ went to Heaven visibly, in Acts 1. It was no transcient glance of the Eye, but they stedfastly beheld Jesus Christ, they saw him when hee went away. Againe,

2 Secondly, Christ went to Heaven bodily: therefore those do erre that hold that onely his Soule did goe to Heaven, and his body perished as others doe.

3 Thirdly, hee went to Heaven locally, hee ascended locally, there are some men that hold, that every place is Heaven where God is, that is a truth; but Heaven is a distinct place from the Earth and Hell, Christ had a mutation of place from the Earth to the third heaven, therefore saith he, the Earth shall hold me no more.

4 Fourthly, hee did ascend into Heaven powerfully; Indeed other men went to Heaven bodily, not by their own strength, but it was by a borrowed strength, Elias had a fiery charriot to carry him to heaven, but Christ had none, for he went to heaven by his own strength.

Lastly, Christ went to Heaven, though not [Page 34]singly yet hee went to heaven bodily. There are three bodies in Heaven, there is the body of Enoch, the body of Elias, and the body of Christ, all in heaven else are onely Spirits, Saints and Angels, Enoch went to heaven bodily as a Type of Christs Ascen­sion before the Law, and Elias under the Law, & Christ under the Gospel. Divines say, that this shewes there was Salvation by Christ before the Law, and there was Sal­vation by Christ under the Law, and Sal­vation by Christ in the time of the Gospell, but there is a difference betweene their going to heaven.

1 First, Enoch and Elias went to heaven, but they did not die and rise from the dead, and then ascend into heaven, but first Christ dyed, and then Christ was raised out of the Grave, and then within forty dayes hee did ascend into heaven, there was one difference. Againe, they did not ascend to heaven by their owne strength, but by the power of God, they did ascend into heaven, but wee have got no good by their Ascen­sion, no benefit or merit accrues unto us by their being in heaven, but there is great benefit redounding to us by Christs being in heaven, for saith Christ, I goe to Heaven to prepare a place for you.

Againe, Enoch went to heaven, but hee could not give the Spirit, so Elias went to heaven but hee could not give the Spirit; [Page 35]I but our Lord Jesus Christ he is gone bodi­ly into heaven, hee hath Ascended up on high, and hath given gifts unto men.

Againe, they went to heaven, saith Polanus, onely as Citizens of heaven; but Christ went to heaven as the Lord of heaven, who is there in his body and in his person, and these are the short and transcient hints that I have given you on the first part of the Text.

I now come to the second thing in the Text, to the benefit that Believers have by Christs going bodily into heaven; I go and prepare a place for you.

Doct. 1 The Observation is this; That the fruit and benefit that all the Elect of God have by Christs going into Heaven, is to prepare a place for them there, I goe and prepare a place for you. Now in the handling of this Doctrine there are three particulars.

1 First, I shall shew you in what sense Christs going bodily into heaven prepares heaven for Believers.

2 Secondly, I shall shew you how can this Scripture say, that by Christs Ascension Heaven is prepared for us, when other Scrip­tures say, that Heaven was prepared for us from the beginning of the World.

3 Thirdly, whither did the Patriarks and righteous holy men of God, goe, that lived before Christs Ascention into Heaven, whither went they when they died? there­fore [Page 36]the Church of Rome gather from this Text, that before Christ went to heaven, there were none went into heaven, but all went into a place called Limbus Patrum.

1 First, in what sense may it be said, that Christ by his going into heaven prepares a place for Believers there? I answer in these three regards, that Christ by going into heaven prepares a place there.

1 First, by way of Representation, Christ is not gone to heaven as every man, as a single and private person, but Christ is gone into heaven as a common and a publique person; Christ is gone up to heaven with flesh and blood, and with our natures hee is gone to heaven, and hee is gone there as a Representer of all the Elect; Jesus Christ is gone to heaven representing the persons of all the Elect of God upon the Earth. Hence it is that you have a passage, Eph. 2.6. And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. We are not in heavenly places, wee are in earthly places, but wee doe sit in heaven: because Christ is now in heaven, hee being gone to heaven as a common and a pub­lique person, a Representer of all the elect, Heb. 6.20. Whither the forerunner is for us entered, even Jesus, made an high Priest for ever after the Order of Melchisedec. Hee did not goe there for himselfe, but for us. [Page 37]Christ did dye as a publique person repre­senting all the Elect of God, and Christ did go to heaven as a publique person, and hath taken possession of heaven in our stead; Christ keepes our inheritance there, saith Grossius, Christ is said to prepare a place for us in heaven, just as a company of Travellers, when they are going a journey; they send one man before to be their har­binger to take up lodging in the Inne, and make provision for them against they come to the Inne, our Lord Jesus Christ is gone to heaven before to prepare a place for the Elect there.

2 Secondly, Christ prepares a place for the Elect by way of intercession, Heb. 9.24. For Christ is not entred into the holy places made with hands, which are the Figures of the true, but into Heaven it selfe, now to ap­peare in the presence of God for us. That as the Priest under the Law when hee went to the holy places, hee had the Names of all the Tribes on his breast, so the Lord Jesus Christ our great high Priest having the Names of all the Elect not only on his breast but in his heart, praying to his Father that wee might come there, and by vertue of his Intercession, that in another way that heaven is prepared.

3 Thirdly, Christ is said to prepare heaven for us by way of Operation in us, hee pre­pares heaven for us by preparing us for [Page 38]heaven, and this is the sence that Austin gives of these words, Jesus Christ prepares a Mansion for us in heaven, when hee pre­pares us the Inhabitants for Heaven, here is the great evidence for Heaven, are your hearts prepared? then you may be assured that Heaven is prepared for you, Col. 1.12, 13, 14 Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the Saints in Light. Who hath delivered us from the power of darkenesse, and hath translated us into the Kingdome of his deare Sonne. In whom wee have Redemption, through his blood, even the forgivenesse of sinnes. An unconverted man is not a meet man for Heaven, now when Christ makes you meete for Heaven, hee then prepares a place for thee, 1 Peter 1.3, 4, 5. Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy, hath begotten us againe unto a lively hope, by the Resurrection of Iesus from the Dead. To an Inheritance, Incorruptible and undefiled, and that fadeth not away, reserved in heaven for you; Who are kept by the power of God through Faith and Salvation, ready to be revealed in the last time. So that beloved if you be kept for Heaven, and made meete for Heaven, that is a demonstration that Heaven is prepared for you.

I now come to the second Quere, which is this, I but how can this Scripture say [Page 39]that by Christs Ascention Heaven is pre­pared for us, when other Scriptures say that heaven was prepared for us from the beginning of the World? Mat. 25.34 Then shall the King say unto them on his right hand, Come yee blessed of my Father, inherit the Kingdome prepared for you from the foundation of the World: Now if a Kingdome was prepared for them from the beginning of the World, how doth this Scripture ap­propriate a preparing of the Kingdome of Heaven, but from the Ascension of Christ? Divines doe answer, That you must distin­guish between the decrees of God, and betweene the cleare manifestation and full execution of those decrees. Now if you respect the decrees of God, then the Scripture is true, that the Kingdome of heaven is prepared from the beginning of the World, for the decree and purpose of God was, before the World was, that the Elect should have Heaven as an Inheritance, but if you expect the cleare manifestation of it, then it was not till Jesus Christ As­cended, and this distinction the Scripture allows of it, especially of the poynt of Justification, in this poynt the Scripture doth cleare this distinction, Heb. 9.8. The Holy Ghost this signifying, that the way into the holiest of all, was not yet made manifest, while as the first Tabernacle was yet standing. The meaning is this, that the way to [Page 40]Heaven it was not manifest to the Jewes whilst their Tabernacle stood, that is, whilst their Leviticall Ceremonies were in use, the way to Heaven was not manifest, the godly went to Heaven before Christs time, but it was not manifested, for the common sort of the Jewes did not understand that by Jesus Christs Passion and Ascension they must come to Heaven; therefore the Apostle saith, the way to the holiest of all was not yet manifested whilst their first Tabernacle stood; So my Text is true that Heaven was prepared for Believers by the Lord Jesus Christ by his Ascension.

The third Quere is this, I but you will say, if Christ by his Ascension into Heaven did prepare Heaven for Believers; then what became of all the people of God, and holy men of God under the old Testament? Whither went they that if this bee true that Christ did prepare Heaven by his As­cension?

The Jesuites raise this difficulty from this Text. They say that before Christ As­cended none did goe to Heaven, therefore they make Abraham, Isaac, and Jacob, all the Patriarks and all the holy men of God, they make them to be in the place called Limbus Patrum, which was for the good men till Christs Ascension; Then there is Limbus Infantum, a place of receipt of In­fants. Then there is Purgatory for men [Page 41]guilty of grosse sins, Heaven and Hell they concurre in to be a truth; Limbus Patrum, say they, was the place to receive all the good men till Christs Ascension, and then Christ tooke them all into Heaven, Pro­testant Divines doe take a great deale of paines to vindicate this Text.

If you will aske mee what is become of the Patriarks and all the good men of old before Christs going into Heaven, how can they come to Heaven if Heaven be prepared by Christs Ascension?

1 First, I may say that of Christs Ascension, as Gerrard doth of Christs Passion; The Death of Christ it was availeable before it was in being, so I may say of Christs As­cension, that Christs Ascension was availe­able before it was in being; Gerrard hee hath another passage, that the benefits wee have by Christ, they are not onely to be restrained to ages that are to come after Christ, but to looke backward to all ages before Christ, Revel. 5.9. And they sung a new Song, saying; Thou art worthy to take the Booke, and to open the Seales thereof, for thou wast slaine, and hast redeemed us to God by thy Blood, out of every Kindred, and Tongue, and People, and Nation. Not only the Lambe slaine decretively in Gods Decree, not onely the Lambe slaine Typi­cally in the ceremoniall Sacrifices, but virtually, that there was vertue in Jesus [Page 42]Christ, that all the godly Jewes had vertue by CHRISTS Death, there is my first Answer.

2 Secondly, observe this; That the Scrip­ture doth not say that Christ by going up to heaven did open heaven for us, but onely to prepare heaven for us, hee being our Mediator sitting at Gods right Hand in Heaven, Heaven was open before, but not so fully adorned as it was by Christs As­cension, Heb. 9.8. The holy Ghost this signi­fying, that the way into the holiest of all, was not yet made manifest, while as the first Tabernacle was yet standing. The Grecians doe observe that Christ doth not use a word that signifies to open a thing that is shut, but to open, cleare, and manifest a thing that is obscure, it was open before.

3 Thirdly, there are against the Jesuits conceit of Limbus Patrum, that there are cleare passages in the Scripture and undeny­able reasons drawn from the Scripture that doth prove Believers under the old Testa­ment went to Heaven before CHRISTS Ascension; As in Luke 16.22. And it came to passe that the Beggar dyed, and was carried by the Angells into Abrahams Bosome: the Rich man also dyed, and was buried. Hee lived two thousand years and more before Christ was borne, heaven is called Abrahams Bosome, and the Elect that dyed are said to goe into Abrahams Bosome, and Eliah [Page 43]and Enoch are in Heaven perfectly, Heb. 11.5. By Faith Enoch was translated, that hee should not see death, and was not found, because God had translated him. And in Heb. 11. there the bodies of the Patriarks are reckoned up together, in the 16 verse. But now they desire a better Countrey, that is Heavenly, wherefore God is not ashamed to be called their God, for hee hath prepared for them a City. He is not ashamed to be their God, therefore they have a City prepared for them by God, that likewise if it be a History or a Parable, Lazarus was said to be carried by Angels into Abrahams Bosome, this was before Christ dyed: then frequent Scriptures there are, touching Christs transfiguration that when Christ was taken up, that hee saw Moses and Elias, from thence Divines gather that they must be in Heaven. There are foure undeniable Reasons that will prove that the godly before Christs Ascen­sion they went to Heaven.

1 First, it appeares by this, because it is said, that those that were carried to heaven, they were carried to heaven by the Angels, the Angels carried Lazarus into Abrahams Bosome; now certainly Angels are not in Limbus Patrum, Luke 16.22. Againe if the Believers of old should not go into heaven, then the Death and Merits of Christ would be much extenuated, Heb. 13.8. Jesus Christ the same yesterday, and to day, and for ever. [Page 44]He was the same yesterday, that is, before he was borne hee was of use then as well as after time.

Againe, if the Soules of wicked men be in Hell before Christs time, then the Soules of godly men must bee in heaven before Christs time, that must clearly follow by the Rules of contrary; now that wicked men went to Hell is cleare Jude 7. Even as Sodom and Gomorrah, and the Cities about them, in like manner giving themselves over to Fornication, and going after strange flesh, are set forth for an example suffering the vengeance of eternall Fire. They went to hell before Christs time, therefore cleare it must follow that the Elect must goe to Heaven before Christs time.

4 Fourthly, there is the very same reason why Believers should goe to heaven before Christs Ascension, as there is why they should go to heaven after Christs Ascension, because Believers under the old Testament, they had the same Gospell preached to them as now wee have, and they had the same Spirit, the same Faith, the same Christ, and under the same Covenant, and there­fore why must they not goe to the same place? I shall clearly prove this unto you. First, they had the same Spirit and the same Faith that wee had, and this is laid downe by the Apostle, in 2 Cor. 4.13. Wee having the same Spirit of Faith, according as it is [Page 45]written, I believed and therefore have I spoken, wee also believe and therefore speak; and they with us had the same justifying Faith. Then for circumcision, it was a signe of righteousnesse by Faith. And then againe, they had the same Gospell that wee have, Heb. 4.2. For unto us was the same Gospell Preached, as well as unto them: but the word Preached did not profit them, not being mixt with Faith in them that heard it. The same Gospell, onely theirs was darke, for the ceremoniall Law was Gospell; meerely Types and Shadowes to come, Shadowes of Salvation by Christs Bloud, to them was the Gospell Preached as well as unto us; Nay they had the same Christ as wee have, 1 Cor. 10.4. And did all drinke the same spirituall drinke, for they dranke of that Sipirituall Rock that followed them, and that Rock was Christ. And in the Wildernesse it is said, Let us not tempt Christ as they also tempted him, they sinned against Christ in the Wildernesse, and they enjoyed Christ in the Wildernesse: so that they had the same Christ as wee have; Againe they are under the same Covenant that wee are, Jeremiah 31. It is the same Covenant with ours in Hebrewes 8. So that is there not the same reason why Believers under the old Testament should goe to the same place as Believers under the new, for they had the same spirit, the same Faith, the same Gos­pell, [Page 46]the same Christ, and under the same Covenant, therefore they must needs go to the same place, though heaven be prepared by Christs Ascension, yet heaven was opened before, yet not so manifested before as since Christ Dyed, Rose and went up to Heaven.

Ʋse. I now come to the Application, the use is to draw out a few practicall inferences from this Doctrine, which are foure. If it be so, that Jesus Christ by his going into heaven hath prepared a place for the Elect there, then learne by way of recompense, by way of compensation and gratification to Jesus Christ; O prepare thou a heart for Christ who hath prepared a heaven for thee. Shall Christ go to heaven to prepare a place for thee, yet thou afford Christ no corner in thy heart? thou lettest thy lust sit on the Throne of thy heart, yet not give Christ any roome there. We reade in Revel. 19.7. Let us be glad and rejoyce, and give honour to him, for the Marriage of the Lamb is come, and his Wife hath made her selfe ready. O be thou as the Bride, make thy selfe ready for the Marriage day, the be­trothing day was when Christ went up to heaven, thy Marriage day is thy dying day; O against the Marriage day of the Lambe, doe thou who art his Bride make thy selfe ready, doe thou prepare a heart for Christ who hath prepared heaven for thee. Origen [Page 47]hath a good passage on Luke 22.12. And hee shall shew you a large upper roome furnish­ed there make ready, though hee doth much abuse the scope of the Scripture. There were three properties of the Roome where­in Christ are the Passover, a large, upper, and a furnished Roome, hee makes this Allegory of it; I doe not give it to you as the sence of it, but take his glosse, that if thou wilt come to sup with Christ thou must make thy heart as the upper Roome, a heart raised in Divine contemplation, and not onely an upper Rome, but a large Roome, a large Heart, a furnished Roome, a Heart adorned with grace; O doe thou prepare a large Roome, an upper Roome and a furnished Roome for Christ.

2 Secondly, if Christ be gone into heaven to prepare a place for the Elect, then wee are rather gayners then losers by the want of Christs bodily presence, wee should be lesse happy to have Christ upon the Earth, then now Christ is in heaven, for wee are greater gayners by Christ now being in Heaven, then if hee were in person with us upon the Earth; Divines illustrate this, say they, the body of the Sun it is fixt in the Firmament, and giveth light over all the World, now should the body of the Sun be taken from the Firmament and be upon the Earth amongst us, it would not be of that availe to us as now it is, the Sun of Righte­ousnesse [Page 48]now hee is in the heavens, hee is of greater availe to us, then if hee were upon the Earth, for if hee were on the Earth all the World could not see him at once, so that wee are greater gayners by Christs bodily absence and by Christs going up to Heaven, then if hee were in person here amongst us, truly as Christ saith in John 14.28. Yee have heard how I said unto you, I goe away, and come againe unto you, If yee loved me, yee yould rejoyce, because I said, I goe unto the Father, for my Father is greater then I. Truly it was matter of joy and not of griefe that Christ left this World and went to Heaven, because hee went there to prepare a place for us. I would faine know whether Jacob would have beene troubled for his Son Joseph, if Jacob had known this that his Sonne was gone into Aegypt to pre­pare a place for him and all his Brethren, against the Famine: surely it would never have troubled him. Truly your Joseph, your Jesus, hee is gone to Heaven to prepare a place for you there; therefore let it not trouble you seeing you are more happy by Christs presence in Heaven, then if you had his Bodily presence upon the Earth.

3 Thirdly, if Christ be gone Bodily into Heaven, it is a ground of comfort to thee, that though thou hast no place to put thy head in here in this World, yet remember [Page 49]Christ is gone to prepare Heaven for thee. It may be many of you have poor cottages, smoaky houses, why for all that, lift up thy heart with joy, that Christ is gone to prepare a large place in Heaven for thee. Ballans the Arrian Emperour, when hee did threaten Basill, and said that neither by Sea not Land hee should be safe from his power, yet saith Basil. for all the Emperours rage, I shall be either in Heaven or under Heaven. Why so, though thou mayst be driven to and fro, by Sea and Land, and have no abiding place of safety to put thy head in, yet maugre the malice of Men and Divells, thou shalt be either in Heaven or under Heaven. A Cardinall threatned Luther with this, that there should not be a place left for Luther in all the Empire; O saith Luther smilingly, if Earth cannot keepe mee, yet Heaven shall. Beloved, beare up your Hearts, that though thou mayst not have an abiding place on Earth, yet thou hast one prepared for thee in Heaven.

4 Fourthly, is Christ gone into Heaven to prepare a place for Beleevers? then all Christlesse and Gracelesse men have no benefit by the Passion or Ascension of our Lord Iesus. Christ dyed, but not for thee; Christ rose againe, but not for thee; Christ is gone up to Heaven, but not for thee; he [...] will prepare no place in Heaven for thee, [Page 50]therefore as was spoken of Judas, Acts 1.25. That hee may take part of this Ministery and Apostleship, from which Judas by trans­gression fell, that hee might goe to his Owne place. It was to no place of Christs prepa­ring, it was prepared of old for condemna­tion; In the phrase of Jude, Tophet is pre­pared of old, it is a place of an angry God, and not a place prepared by a Mediatour. This therefore should be matter of astonish­ment to all Christlesse and Gracelesse men: what though Christ be gone into Hearen? yet thou shalt never follow after him. What though Christ prepareth a place for all his Elect? yet hee prepareth none for thee, thy place is prepared by an angry God, thou goest to Hell, and not to a place prepared by Jesus Christ. And thus I have done with the second Doctrine, to wit, that the fruit and benefit that all the Elect of God have by Christs going into Heaven, it is to prepare a place for them, I goe and prepare a place for you.

Doct. 3 The third maine Doctrine it is the Doctrine of Christs coming againe, I goe and prepare a place for you, but I will come againe. Christ may stay long, but hee will not stay ever, but Christ that said he would goe away, also said, hee would come againe. To explicate the phrase, I will come againe, what is meant by Christs coming againe? Beloved there are foure sorts of [Page 51]Interpretations of these words, neither which are true, but the last.

1 First, by coming againe, some understand by Christs first coming, so the Jewes under­stand, the Jewes that doe study, for some of them doe study the Evangelists, though they study to confute it, they doe not be­lieve that Christ is come, so they make it of his coming in the flesh, John 4. it was their sence of the coming of Christ in the 25. verse. The Woman saith unto him, I know that Messias cometh, which is called Christ, when hee is come, hee will tell us all things: why, hee was come, but shee thought that hee had not beene come; O saith Jesus Christ, I am hee, I am come already, so that the Jewes and the Samaritans did ever take the phrase of Christs coming: but not to Judge the World, but of the coming in the flesh.

2 Secondly, it cannot be understood as by the coming of Christ by his spirit, so some Interpreters doe understand the words, but I will come againe, by his Spirit, and they make it agreeable to that phrase, but loe I goe away, but I will bee with you to the end of the World, but Calvin rejects it, because the next words say, I will come againe, to receive you to my selfe.

3 Thirdly, it cannot be meant as the Mil­liners understand it of Christs coming again to remaine a thousand yeares upon the [Page 52]Earth, and for that I shall give you severall demonstrations from Scripture when I come to handle it.

4 Fourthly, by Christs coming againe, it is to be understood as Calvin and most Inter­preters take it, of Christs coming to Judge the World. As if hee should say, I goe to prepare Heaven for you, and I promise you to come againe, that though your bodies die and rot in the Graves, yet I will come againe and raise you up another day, and receive you unto my selfe; It is to be un­derstood of his last coming. And thus much for the Explication of the phrase.

Obser. 3 The Observation is this, Christ doth here give them a promise of his coming to com­fort their troubled hearts. From thence observe, That Christs coming againe to judge the World is a Doctrine full of com­fort to every Believer whilst they are here upon the Earth, for the proofe of this see 1 Thess. 4.15. to the end, For this wee say unto you by the Word of the Lord, that wee which are alive, and remaine unto the coming of the Lord shall not prevent them which are asteepe. For the Lord himselfe shall descend from Heaven with a sheut, with the voyce of the Archangell, and with the Trumpe of God, and the dead in Christ shall rise first. Then wee which are alive, and remaine, shall bee caught up together with them in the clouds, to meete the Lord in the Ayre, [Page 53]and so shall wee ever bee with the Lord; Wherefore comfort one another, with these words. In the handling of this there are three particulars, and then the use.

1 The first is by way of Objection, what comfort is this to us, or to them that Christ should bid them they should not be troub­led, that hee would come againe, when betweene the making of this accomplish­ment and this time it hath run above 1600 years already?

Answer, First, that Tract of time can neither interrupt the accomplishment of a promise, nor the comfort of a promise, it is comfortable that what is promised shall sooner or later come to passe, especially in this, wherein all the comforts of the Elect of God are reserved to the day of judge­ment. Daniel 10.1. In the third yeare of Cyrus, King of Persia, a thing was revealed unto Daniel, whose Name was called Bel­teshazzar, and the thing was true, but the time appointed was long, and hee understood the thing, and had understanding of the vision. It is a promise made by Christ to comfort you against all the troubles of the World, hee will come againe, and though the time be long ere hee doth come, yet the time appointed will be true, it is certaine, though it be long.

2 Secondly, that the godly in ages before [Page 54]us, they could rejoyce in promises being made to them, though the accomplishment thereof was not fulfilled till many yeares after, and why should not the Disciples be so, then, and why should not wee be so now? I will give you two or three instances, John 8.56. Your Father Abraham rejoyced to see my day, and hee saw it, and was glad. Abraham that had a promise of Christ, the promise was made to Abraham above a thousand years before hee saw him, and he was glad, Heb. 11.13. These all dyed in Faith, not having received the promises, but having seene them afarre off, and were per­swaded of them, and embraced them. They did embrace the promise, though they were farre off in their accomplishment. An excellent Text you have in Isaiah 9.6. For unto us a Child is borne, unto us a Sonne is given, and the government shall be upon his shoulders, &c. Behold this is matter of joy▪ for to us a Child is borne, and unto us a Son is given, why they might have said, Lord what is that to us? wee heare of garments rowled in blood, and of the confused noyse of Warriers, and dost thou tell us of that which shall not be till many yeares after? and yet the Prophet doth thinke no fitter a promise to give them, then the promise, that a Virgin should conceive a Sonne. I mention it for this, that though promises were made long since, yet beare up your [Page 55]hearts for that it will be sure and certaine though it be long, and so much for the first particular.

The next particular is, I but how doth it appeare that Christs coming to judge the World is a Doctrine so full of comfort to Believers?

1 First, it appeares by the Believers long­ing and looking for Christs coming to judge the World, it is the people of Gods pro­perty to long for the appearance of Christ, when it makes the heart of a Felix to tremble, but it is a Doctrine of great com­fort to a Believer, it is called the day of Redemption, and called by Peter the day of Refreshing, and this made the Church say, Come Lord Iesus come quickly, this shews that to the people of God there is no Doctrine so comfortable as the Doctrine of Christs coming to judge the World, Titus 2.13. Looking for that blessed hope and the glorious appearing of the great God, and our Saviour Iesus Christ. 2 Peter 3.12. Looking for, and hasting unto the coming of the day of God, wherein the Heavens being on fire, shall be dissolved, and the Elements shall melt with fervent heate. That men should so long after Christs coming, nay love Christs coming. 2 Timothy 4.8. Henceforth there is laid up for mee a Crowne of righteousnesse, which the Lord the righteous judge, shall give mee at that day, and not to mee onely, but [Page 56]unto them also that love his appearing. A crowne is laid up for mee, and not for mee onely, but for all them that love his appear­ing. This shewes, that surely it must be a Doctrine of great comfort to the Elect of God, because they so long looke for, and love the coming of Iesus Christ.

2 Secondly, it is a Doctrine of great com­fort, because Iesus Christ hath reserved the full glorification of the Elect for that time, though Christ brings Soules to Heaven before his coming, yet hee doth not com­pleatly glorifie any of his servants till his coming againe to judge the World, 1 Iohn 3.2. Beloved, now are wee the Sons of God, and it doth not yet appeare what wee shall be, but wee know not when hee shall appeare, wee shall be like him, for wee shall see him as hee is, and in Colos. 3.4 When Christ, who is our Life, shall appeare, then shall yee also appeare with him in glory. God hath reserved the full glorification of the Elect against the time of his coming. 1 Peter 5.4. And when the chiefe Shephard shall appeare, yee shall receive a Crown of glory that fadeth not away. Frequent Texts of Scripture there are, to prove, that the reserve that Christ hath of the full glorifying of the Elect, it is at the time of his coming to judge the World.

3 The third particular is, but wherein is the Doctrine of Christs coming againe, so [Page 57]comfortable to Believers? there are these foure Particulars more especially wherein the Doctrine of Christs coming againe to judge the World is a Doctrine full of com­fort to Believers.

1 First, in case of any scandalous aspersions, or any unjust imputation which is laid upon thee, it may serve for great comfort to thee in this case. The Apostle gives it you, 1 Cor. 4.3, 4. But with mee it is a very small thing that I should be judged of you, or of mans judgement, yea, I judge not mine own selfe. For I know nothing by my selfe, yet am I not hereby justified, but hee that judgeth mee, is the Lord. Censure mee what you will, and judge of mee what you please, for hee that judgeth mee shall be the Lord, therefore it is a small matter that I am judged of. Why suppose thou art judged, thou art scanda­lized, and thou art aspersed in the World, why appeale to Jesus Christ in Heaven, for hee that judgeth thee, is the Lord, and this wee finde Christ did, 1 Pet. 2.23. Who when hee was reviled, reviled not againe, when hee suffered, hee threatned not, but comitted him­selfe to him that judgeth righteously. When thou art reviled, and aspersed, and censured, why do not revile againe, do not censure againe, but do as Christ did, commit thy cause to Christ that judgeth all things righteously. Christ will come to over-judge all things that have beene judged amisse. Jude, 1.5. [Page 58] To execute Indgment upon all, and to convince all that are ungodly amongst them, of all their ungodly deeds, which they have ungodly com­mited; and of all their hard speeches, which ungodly sinners have spoken against him. Men have hard speeches against many, who are upright in the Land, why it is a comfort that Christs coming againe, one end is, to convince men of all their hard speeches and scandalous aspersions.

2 Secondly, Christs coming againe it is a Doctrine of comfort in this cause, in case of all Presecution thou undergoest from men, for Christ, for the Gospell, 1 Thess. 1.6.7. 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, with his mighty Angels. As if hee should have said, you are troubled and per­secuted about the Gospell for Christs sake, why be not troubled, for Christ is coming from Heaven, 1 Peter 4.13. But rejoyce, in asmuch as yee are partakers of Christs suffer­ings, that when his glory shall be revealed, ye may be glad also with exceeding joy. When Christ comes to be revealed and judge the World, why rejoyce in your sufferings, you shall be glad also with exceeding joy, that is a second case wherein this Doctrine may be of comfort.

3 Thirdly, this Doctrine may serve for [Page 59]comfort, in case of any inward accusation of conscience from the apprehension of thine own guiltinesse, it may be thou judg­est thy selfe that thou art a damned undone Creature, why remember, that there is a Judgement to passe on thee besides thy own mistake and misapprehension, Christ com­ing to Judgement should be a comfort to thee against thine owne Inward accusation, because hee that is thy Jesus, is thy Judge, hee is thy Advocate to pleade thy cause, when hee is thy Judge to judge thy cause; Suppose thy conseience doth accuse thee, and thou judgest thy selfe to Hell, yet com­fort thy selfe with this, that thy Jesus will afterwards come to judge thee.

4 Fourthly, Christs coming againe to judge the World it is a Doctrine of comfort in case of Oppression in Courts of Judicature. What though Might overcometh Right? any usurping hand which useth ways of Op­pression and violence towards you, it mat­ters not. For Christs coming to judgement shall be of great comfort to you. Jerome saith, that Christ shall come to judge things that are not judged in the World, and CHRIST shall come to judge things that are judged amisse in the World, Christ shall judge all Oppressions and violence which is done by an usurping hand, here is matter of comfort that Christ cometh to judge them all over againe, an excellent passage [Page 60]which Solomon hath, Eccle. 3.16, 17. And moreover I saw under the Sun the place of judgement, that wickednesse was there, and the place of righteousnesse, 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 Worke. That is, I saw into Courts of Judi­cature, and I saw wickednesse was there, and I looked into the place of righteousnes, and behold iniquity was there, then I said in my heart, surely God shall judge both the righteous and the wicked; If there were no argument in all the Scripture to prove Christs coming againe, why this Ar­gument it will evince that Christ shall come to judge the World, there must be a judg­ing over againe; there shall be a generall Judgement, because there is so much per­verting of judgement below, and thus you have wherein or in what causes the doctrine of Christs coming it may serve for com­fort.

I am now come to the Application of that poynt. The use is of caution, and cautions from this Doctrine of Christs com­ing againe, there are Three.

1 First, though the Doctrine of Christs coming againe be full of comfort, yet take this caution, that you are to looke on the Doctrine of Christs coming to judgement as a Doctrine to teach you duty, as well [Page 61]as to give you comfort, it is a great abuse of your privileges when you make any Gos­pell point to be an inlet of comfort, when you doe not make that very comfort to be a spurre to duties, and the Scripture putteth you upon this, 1 Cor. 1.7. So that yee come behinde in no gift, waiting for the coming of our Lord Iesus Christ. 2 Thess. 2.1. Now wee beseech you Brethren, by the coming of our Lord Iesus Christ, and by our gathering together unto him. Hee presseth them to duty on this Doctrine by the com­ing of Iesus Christ. Now to speak distinct­ly to this caution, there are duties that the Doctrine of Christs coming is subservient and serviceable unto.

1 First, the Doctrine of Christs coming should teach you the duty of patience under all your sufferings in the World, Iames 5.8. Bee yee also patient, stablish your Hearts, for the coming of the Lord draweth nigh.

2 Secondly, it should serve to be a spurre to the improving of your gifts under Or­dinances, not onely patient under afflicti­ons, but it should provoke you to improve your gifts under Ordinances, 1 Cor. 1.7. So that yee come behinde in no gifts, waiting for the coming of our Lord Iesus Christ. The waiting for the coming of our Lord Jesus Christ, it should provoke you to a holy improvement of growth under Ordinances, [Page 62]for Christ will call you to an account of your hearing, Revel. 22.17. And the spirit and the Bride say come, and let him that heareth, say, come. Christ when hee comes hee will call you to an account for your hearing, thou that art an unfaithfull hearer, an unprofitable hearer, thou darest not say as the Spirit saith, Lord come, Lord come, but hee that groweth better by hearing, hee will say Lord come, Lord come, a notable Text, Mat. 25.22. Hee also that had received two Talents, came and said, Lord thou deliveredst unto mee two Talents, behold, I have gayned two other Talents besides them, His Lord said unto him, well done, good and faithfull servant, thou hast beene faithfull over a few things, I will make thee Ruler over many things, enter thou into the joy of thy Lord. This is Christs Language as Divines interpret, that hee will come to judge the World, hee will call thee well done thou good and faithfull servant thou hast improved thy gifts well, thou hast im­proved thy Talents well.

3 Thirdly, this Doctrine, it should pro­voke you to be conscionable in your out­ward callings, in your very callings in the World to be conscionable in them, whether Religious, or whether civill, I wish saith Austine that I might have my desire, that when Christ shall come that hee might find mee either Preaching or finde me Praying. [Page 63]Labour then to be about your worke when Christ comes, for Christ to come and finde thee in a stews, when Christ comes and findes thee working of wickednesse; O how unmeete art thee for CHRISTS coming!

4 Fourthly, this Doctrine it should be a Spurre to you, to a moderate use of lawfull comforts. Phil. 4.15. Let your moderation be known unto all men. The Lord is at hand, Luke 21.34. And take heed to your selves, Lest at any time your hearts be overcharged with surfeitting and drunkennesse, and cares of this Life, and so that day come upon you unawares. It was Christs counsell to his Apostles, 1 Pet. 4.7. But the end of all things is at hand, bee yee therefore sober and watch unto Prayer. So that the Doctrine of Christs coming it seemes for to provoke you to be patient in suffering, to profitablenesse under the use of Ordinances, to faithfulnesse in your callings, and to a moderation in the use of lawfull comforts.

5 Fifthly, it should provoke you to Re­pentance, Acts 17.30.31. And the times of this Ignorance God wincked at, but now com­mandeth all Men every where to repent. Be­cause hee hath appointed a day in the which hee will Judge the World in righteousnesse, by that Man whom hee hath ordained. The Doctrine of Gods appoynting the day for the Man Christ to judge the World, it should be a [Page 64]Spurre to the grace of Rep [...]ntance, that now every Man every where should repent, Christs coming should be a Spurre to Re­pentance.

6 Sixtly, Christs coming it should be a Spur to provoke you to keepe a good conscience towards God and Man in thy living here in this World, Acts 24.15.16. And have hope towards God, which they themselves also allow, that there shall be a Resurrection of the Dead, both of the just and unjust. And herein doe I exercise my selfe to have alwayes a conscience void of offence towards God, and towaeds men. The thoughts of Christs coming to judge the Quick and the Dead should make you have thoughts of that, to have a good conscience void of offence towards God and Man, 2 Pet 3.11. Seeing then that all these things shall be dissolved, what manner of persons ought yee to be in all holy conversation and godlinesse. And thus much for the first caution, that you are to look on the coming of Christ as a Doctrine serviceable as well for duty as comfort. The second caution is this, take heed of peremptory conclusions about this darke and obscure thing touching the Doctrine of Christs coming to judge the World. There are many loose and lavish frolick wits that have bold and adventurous attempts touch­ing the corning of the Lord in determining that, which the Scripture determineth not, [Page 65]it is not my intent to trouble you with ni­ce [...]ies, but onely check the frollick and bold attempts, who goe about to determine of that which the Scripture doth no way reveale, to which, take heede of these things.

1 First, take heede of determining the place from whence Christ shall come. The Papists they are bold this way: they hold you in hand that Christ shall come from the East. Therefore our Churches, all of them were built East and West, and upon that ground, that Christ would come from the East; the Scripture saith that Christ shall comes as light­ning from the East, but that doth not shew the place from whence hee comes; but as Christ shall come as Lightning, it notes the visibility of Christs coming, and the celerity of Christs coming; Lightning it is visible, and so shall Christs coming be, all shall see him as yee shall see Lightning; Now bold attempts it hath beene the Foundation to many Superstitious Opinions, and that is the reason of bowing and cringing towards the East. All rose meerely from that ground of Christs coming from the East: the Scrip­ture onely saith, that hee shall come down from Heaven, and the Lord shall come from Heaven, but from what part of the Heaven the Scripture speaketh not.

Againe, passe not bold attempts in de­termining the place where Christ shall come [Page 66]to judge the World, many men where the Scripture is silent doe run into many strong conceits to determine that which the Scrip­ture doth not, many Books doe determine the place where Christ shall come to judge the World, and that is in the Valley of Jehoshaphat, and there is one T [...]xt which seemes to carry it that way; which is in Joel. 3.12. Let the Heathen be a wakened, and come up to the Valley of Jehoshaphat, for there will I sit to judge all the Heathen round about. Here they do conj [...]cture that Christ shall come to the Valley of Jehoshaphat, and there he shall judge all the World, and I shall to shew the vanity and weaknesse of these, take these five Demonstrations.

1 First, hee that judgeth here, it is not spoken of God the Sonne, but of God the Father, therefore cannot have a reference to the last Judgement, for Christ judgeth them.

2 Secondly, the judgement here, onely referres to the judging of the Heathen round about; Now the generall judgement is for the judging of the righteous and the unrighteous.

3 Thirdly, that it is impossible that the Valley of Jehoshaphas should containe all the men that ever were, that are, and that shall be in the World to be judged, there­fore it is not probable that this hath refe­tence to the last judgement.

Fourthly, the time that this judgement here is spoken of, it is limited by the Pro­phet himselfe, for compare this verse with the second verse. I will also gather all Nations, and will bring them downe into the Valley of Jehoshaphat, and will pleade with them there for my People, and for my heritage Israel, whom, they have scat­tered among the Nations, and parted my Land. The time is spoken of when God shall turne againe the captivity of Judah and Jerusalem, then God should judge the Babylonians, and those Heathen Nations that assisted them for to undoe the people of God; therefore it refers to some time after the captivity, and not to the generall and last coming of the Sonne of God, and thus much for taking off that Text from being a patronage of that fond conceit of Christs coming to judge the World in the Valley of Jehoshaphat, and the Scripture is farre from giving you the place where Christ shall come to judgement, either in the Valley of Jehoshaphat or Mount Olivet, but onely in the ayre. 1 Thess. 4.17. Then wee which are alive, and remaine, shall bee caught up together with them in the clouds, to meete the Lord in the Aire, and so shall wee ever be with the Lord. The Scripture doth make no mention of Christs coming upon the Earth at all. So much for the second caution, take heede of bold attempts and [Page 68]conjectures about the place of Christs judge­ment.

3 Thirdly, take heed of bold attempts about the time of Christs judgement, there have beene them which have shewne abun­dance of weakenesse in this. Gerrard doth confute the folly of such men that doe guesse at the time when Christ shall come to judge the World. Austin doth make mention of some in his time, that held that Christ should come to judge the World a thousand years after his Death, but wee have seene their folly and shame, for there is more time expired then that. Another saith, that some held in his time that Christ should come to judge the World 365. yeares after his Death, that is a folly like­wise, for there is more time past then that. Luther saith, that there were Anabaptists which held that in the yeare 1530 Christ should come to judge the World, but wee have seene their folly likewise, for there is more time past then that. Naples, though a learned Nobleman in Scotland, hee was too frolick in this way, for hee doth boldly say that Christ shall come to judge the World [...]n the yeare, 1683. but beloved Christs coming to judge the World cannot be de­termined, for Christ would not gratifie his owne Apostles to tell them the time when his coming should be, Mat. 24. Hee would not tell them when the end of the world [Page 69]should be, it shewes then that it is great pride of heart to passe peremptory at­tempts upon the period of time, Christ did not thinke it meete for to tell his Apostles of the time of his coming, 1 Thess. 5.1. But of the times and seasons, Brethren, yee have no neede that I write unto you, nay Angells in Heaven. And Christ himselfe as hee was meere Man could not tell the time, Mark. 13.32. But of that Day, and that Houre, knoweth no man, no not the Angells which are in Heaven, neither the Sonne, but the Father. Mat. 24.36. But of that Day and Houre knoweth no Man, no not the Angells of Heaven, but my Father onely. I onely men­tion it for this, to shew the vanity of our age, of those who will undertake to shew the very day when Christ should come; Likewise to condemne the former Ages, who run to things not revealed, I remem­ber what a learned Man saith, one that com­menteth upon my Text, saith hee, There is nothing that doth expose the Christian Religion to more contempt, then that the Preacher of it, or the hearers of it will run into nice Questions, and be peremptory in their resolves of that the Scripture speaks not of; And Jewes and Gentiles may suf­pect the whole Gospell, because they see Men so peremptory about things which are not revealed in the Gospell, and shall see their false-hood appearing to all; be not [Page 70]peremptory in your determinations about the time of Christs coming, nor about the place where, for neither is revealed in Scripture; Christ did deny his Disciples when they asked him where hee should come. Luke 17.37. And they answered and said, where Lord? And hee said unto them, where the body is, thither will the Eagles be gathered together. Christ told them of the destruction of Jerusalem, and of the end of the World, then said the Disciples, but where Lord wilt thou come? Christ onely gives them this answer, that where the carcasse is, thither will the Eagles flee, that is, where Christ is, all the Elect shall bee gathered, as Birds of prey flock together after a carcasse to feed upon, so that Christ would neither tell the place where, nor the time when, and this should be a check and a controule to mens curious pryings about that which the Scripture is silent in.

Lastly, take heed of bold and adventu­rous attempts of the manner of Christs coming to judge the World, many are very peremptory about it, and there be strange Bookes, at least in their owne expressions, that they can descry the very manner of his coming, that CHRIST shall come from Heaven, and dwell a thousand yeares upon the Earth, and the Dead shall rise and live in the World, but these are such things which the Scripture doth neere take notice [Page 71]of. I am to handle on this p [...]omise of Christ, but I come againe; A perplexed Quere which is this, whether Christ Jesus in promising to his Disciples to come again, whether that promise of Christ coming againe be to Reigne upon the Earth here a thousand yeares, or whether it be to be meant of Christs last coming to judge the World; this Scripture and others are made use of, and brought to prove that Christ shall come from Heaven and in person, and live upon the Earth, for a whole thousand yeares, they fancy that Jesus Christ when hee shall come, on this personall Reigne, then hee shall raise all the Martyrs that have lost their Lives in his Cause, and the Divell shall be bound up, that hee shall tempt Men to sinne no more, and wicked Men shall bee ty'd up that they shall not persecute the Church of God, this is an Antient Opinion, and almost since the Apostles dayes. Before I shall come to give you my thoughts from the words touching Christs coming, as they pretend to Reigne a thousand yeares upon the Earth; I shall shew you the rise of this Opinion.

1 First, from Eusebius and other, they give us this to be the rise of this Opinion from Cyrenthus which had it, who lived in the time of John. This Cyrenthus who was a pestilent Heretick in those times, who held that Christ was borne by the Conjunction [Page 72]of a Man and a Woman, and not borne by a Virgin, and was borne as others are, and so must be a sinner, Hee was the Man that was the first authour from whom this Opi­nion had any life and being. Patrius seemed to maintaine this, and divers others were ensnared with this conceite: and Beloved, there was some spice of this in the Apostles, for they did dreame of a Temporall King­dome; Therefore they askt Christ when hee was going to Heaven, Lord when wilt thou restore the Kingdome to Israel? there was in the times of the Apostle a fancy that Christ must be an Earthly Monarch, and destroy all the Kings of the Earth, and all the Enemies of the World, and must come here to Rule and Reigne a thousand yeares upon the Earth; it was brought over in Transilvania and Italy, in Germany, and there was taken hold on by John of Leydon, and in Westphalia, and handed over to us in England by men of late. Now for the confutation.

1 First, I shall quote expresse Scriptures, that Christ shall not come in person out of Heaven till his last coming to judge the World.

2 Secondly, I shall give you some reasons from the Scripture, why Christ cannot come out of Heaven Bodily and in Person to Reigne a thousand yeares upon the Earth.

Thirdly, I shall shew you some absurdi­ties and incredulities that would follow if Christ should come to Reigne a thousand years upon the Earth.

1 First, for expresse Scriptures which are foure. The first Scripture is in Acts 3.21. Whom the Heaven must receive, untill the times of restitution of all things, which God hath spoken by the mouth of all his holy Pro­phets since the World began. There the A­postle telleth you directly, that the Heaven must receive and keepe Jesus Christ, how long? till the restitution of all things. The Milleners hold that the restitution of all things may be at the time of Christs Per­sonall Reigne, but I shall shew you that this restitution of all things cannot be till Christs judging the world. First there can­not be a totall abolition of sinne in the World, at the thousand yeares end there shall be a number of men, and wicked, du­ring the thousand yeares, all things cannot be restored, for sinne bringeth the creature under a curse, it is apparent that it cannot be till Christs last coming to judge the world, because other Scriptures tell you that the time of restitution cannot be till our bodies be raised from the Dead, Rom. 8.23. And not onely they, but our selves also which have the first fruites of the spirit, even wee our selves groane within our selves, waiting for the Adoption to wit, the redempti­on [Page 74]of our bady; That is the creatures do as it were groane, being used by man as an instrument to Gods dishonour, so that till the bodies of all the Elect be redeemed and glorified, till that time the creature lies under a curse by reason of Mans sinnes and Mans abuse. And they themselves hold that pleade for Christs personall reigne a thousand yeares upon the Earth, though they doe hold that the Martyrs shall be raised at that time; but doe not hold that all the Elect shall be raised at that time, therefore the Apostle saith expresly that the Heavens must keepe the person of Christ till the restitution of all things, till the bo­dies of the Elect come to be raised from the Dead. Againe, it is apparent from the Context in Acts 3. That the restitution of all things can intend no other time then the time of Christs coming to Judge­ment.

1 First, because it is said that the time here spoken of, it is when the Jewes were to be refreshed from the Lords presence, v. 19, 20, 21. Repent yee therefore, and be converted, that your sinnes may be blotted out when the times of refreshing shall come, from the pre­sence of the Lord. And hee shall send Jesus Christ, which before was preached unto you. Whom the Heaven must receive, untill the times of restitution of all things, which God hath spoken by the mouth of all his holy Pro­phets [Page 75]since the World began. And they can­not be refreshed by the Lords presence till Christs coming to judgement.

2 Secondly, it was the time that God did solemnly declare pardon of sinne for all the Elect, Repent, yee therefore and bee con­verted, that our Sinnes may hee blotted out.

3 Thirdly, it is said, of which all the Pro­phets do beare witnesse, those that doe plead for Christs personall Reigne a thou­sand yeares upon the Earth, they cannot say that all the Prophets did speake this, for Moses, Daniel and others, nay none of the Prophets speake of Christs Reigne a thousand yeares upon the Earth, therefore this cannot have a reference to Christs Reigne for a thousand yeares upon the Earth. A Second Scripture is in Psal. 110.1. The Lord said unto my Lord, sit thou at my right Hand, untill I make thine Enemies thy Foote-stoole. That Scripture tells you; that Jesus Christ who is ascended into heaven and sits at Gods right Hand there, that Christ shall sit at Gods right Hand, how long? till hee hath made all his Enemies his Foote-stoole. The Apostle tells you that all Enemies to be made Christs Foot-stoole, cannot be till Christs coming at the last time. Will you marke that Scripture, that the Apostle tel­leth you directly, 1 Cor. 15.23, 24, 25, 26. But every man in his owne Order, Christ the first [Page 76]Fruits, afterwards they that are Christs at his coming. Then cometh the end, when hee shall have delivered up the Kingdome to God even the Father, when hee shall have put down all rule, and all authority, and all power. For hee must reigne, till hee hath put all Ene­mies under his Feets. The last Enemy that shall be destroyed is Death. Here is the coming of Christ that hath reference to all, the Just and Unjust. Marke now, Christ therefore must reigne in Heaven till all enemies be under his Feete, now these thousand yeares all Enemies are not under his Feete, why? because death will be then, death is not to be destroyed then, for there will be thousands of Men upon the Earth; but when the end comes hee must give up his Kingdome to his Father. What is more cleare then this, that the Heavens must keepe Christ till all things bee restored? and that cannot be till the day of Judge­ment.

Againe, Christ must reigne so long till the end of the World. The third Scripture is in the 1 Cor. 15.23.24. But every Man in his owne Order, Christ the first Fruits, afterwards they that are Christs at his coming. Then cometh the end, when hee shall have de­livered up the Kingdome to God even the Father, when hee shall have put down all rule, and all authority, and all power. This Scrip­ture telleth you that when Christ cometh [Page 77]out of Heaven, upon Christs coming, three things must be done.

1 First, every man must rise, vers. 23. Now that cannot be at a thousand years, because they themselves hold this, that there shall onely be a Resurrection of the Martyrs, and here the Scripture saith, that every man shall rise, which cannot be till the day of Judge­ment.

2 Secondly, when Christ comes, then comes the end; the Apostle tells us of his coming and the end of the World; to note, that Christs coming and the end of the World shall be together.

3 Thirdly, hee delivers his Kingdome up to his Father, whereas if Christ should reigne a thousand years here, it could not be said to be the giving up of a Kingdome, but to the taking of a Kingdome into pos­session, hèe must resigne all to God the Father. When the Scripture is so expresse it is a wonder that men can fancy such fan­tasticall thoughts that Christ must come as an Earthly Monarch to reigne here a thou­sand years. A fourth Scripture is in Heb. 9.28. So Christ was once offered to beare the sinnes of many, and unto them that looke for him, shall hee appeare the second time without sinne, unto Salvation. From that Scripture I will argue against Christs coming to reigne upon the Earth for a thousand yeares.

First, it is expresly in the Scripture that Christs coming there spoken of, it referres to the day of judgement in vers. 27. And as it is appointed unto men once to dy, but after this the judgement. There Christs second coming it doth referre to the day of Judgement. Now if the Scripture doth call that his second coming, which is his coming to judgement? then Christ cannot come before that time as to reigne upon the Earth, for if hee should come to reigne upon the Earth, then the Apostle must call that his third coming, there was but one coming which was from Heaven to the Wombe of the Virgin, and there is no other coming, but a second coming, that is to judgement, that is his second coming.

2 Secondly, it is said, Christ shall come the second time to our Salvation: it cannot be said to our Salvation, if his coming were to reigne a thousand yeares upon the earth, it were onely a worldly way, but Christs comming it must referre to the last and great coming, wherein the World shall be judged, and the Soules of the Elect shall be saved; Beloved, these Scriptures are very cleare unto mee. The reasons are two; that Christ shall not come personally out of Heaven to reigne upon the Earth for a thousand years. First because the Scripture doth manifest that when Christ comes per­sonally out of Heaven, there are such [Page 79]Concomitants of his coming that can be ref [...]rred to no other time then his last coming to judge the World.

1 First, when Christ is said to come out of Heaven, the Scripture telleth you this Concomitant, that the Saints shall come along with him, Jude 14. And Enoch also the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh, with ten thousands of his Saints; So that when Christ comes from Heaven hee must come with his Saints with him, nay he must come with his Angels, 2 Thess. 1.7. And to you who are troubled, rest with us, when the Lord Jesus shall be revealed from Heaven, with his mighty Angels. These two Scrip­tures put together, Christ must come with his Saints and Angells. I but those that fancy Christs coming a thousand years, they cannot prove that Christ shall come with his Saints and Angells, for the Scripture that seemes to carry it that way, doth not speak of Angells and Saints coming.

2 Secondly, it is said when Christ comes from Heaven, that good and bad shall be gathered together, and all shall be judged by Jesus Christ; now this cannot bee of Christs personall reigne on the Earth, this you have in 2 Thess. 2.9. Now wee beseech you Brethren, by the coming of our Lord Iesus Christ, and by our gathering together unto him. So that the coming of our Lord, and [Page 80]our gathering together to be judged by Christ, they are both coupled together; because when the Lords coming is, then is our gathering time, Mat. 25.31.32. When the Sonne of Man shall come in his glory, and all the holy Angels with him, then shall hee sit upon the Throne of his glory. And before him shall be gathered all Nations, and hee shall seperate them one from another, as a Shepheard divideth his Sheepe from the Goats. And in 2 Tim. 4.1. I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the Quick and the Dead at his ap­pearing, and his Kingdome. The Scripture telleth you that when Christ appeares to judge the World, hee shall have this Con­comitant of his coming, hee shall gather all together to judge both the Good and the Bad. Those that pretend that Christ shall come to reigne a thousand yeares upon the earth, they cannot prove that then all shall bee gathered together, they onely pleade for the Martyrs, and none else, therefore it can­not be referred to his coming to reigne a thousand years.

3 Thirdly, when Christ comes, then the end of the World is, a period is put to this World, 1 Cor. 15.24. Then cometh the end, when hee shall have delivered up the King­dome to God, even the Father, &c. So when Christ comes, then comes the end; Now those who hold for Christs personall reigne, [Page 83]they hold that the end of the World shall not be till a thousand yeares after, because Christ must Reigne a thousand yeares.

4 Fourthly, the Resurrection both of the just and unjust is a concomitant of Christs coming, 1 Cor. 15.23. But every man in his owne Order, Christ the first fruits, afterwards they that are Christs, at his coming. So that at Christs coming the generall Resurrection of the just and unjust is to be.

Lastly, there is to be the Salvation of the Soules of all the Elect, that is a fifth con­comitant of Christs coming, Heb. 9.28. So Christ was once offered to beare the sinnes of many, and unto them that looke for him, shall hee appeare the second time without sinne unto Salvation. This cannot bee referred to Christs Person coming upon the Earth, be­cause hee doth not come then to save the soules of all the Elect, that is the first reason why Christ cannot come to Reigne upon the Earth, that when the Scripture speakes of Christ coming out of Heaven, the Scrip­ture doth annex five Concomitants with it, that it cannot be true of Christs coming upon the Earth, but to come to judge the World. A second reason is this, that Christ cannot come to reigne upon the Earth, be­cause if it should be so, it would be worse for Christ, and it would be worse for us then now it is, it would be worse for Christ, for to leave Heaven and come to the Earth, [Page 84]for Christ to leave Saints and Angells and Heaven, for to live among the wicked and the good, for they themselves confesse that wicked men shall live upon the Earth then. Then besides they fancy Earthly delights, that the fruit of the Vineyard shall not fade, as now it doth, why they would lessen Christs Glory, because hee sits this day at his Fathers right Hand, for to fancy this, that Christ must come to reigne upon the earth, it would be a great losse to all the Elect, for wee have the benefit of Christs everlasting Intercession; And were Christ upon the Earth, wee should lose that benefit, Heb. 8.4. For if hee were on the Earth, hee should not be a Priest, seeing that there are Priests that offer gifts according to the Law. Therefore I doe wonder what they will doe that pretend great glory to Christ to reigne on the Earth, so that if hee were upon the Earth wee should lose the benefit of his Priest-hood; Therefore it would be a great wrong to us, to have Christ here on the Earth, because the benefit of his Priestly Office would not be so availe­able to us as it is in Heaven. Thus I have laid down Scripture and given you reasons, why Christ cannot come, before his last coming.

Now there are eight Incongruities, and Absurdities that would follow in case you should grant that CHRIST should come [Page 85]to Reigne a thousand yeares upon the Earth.

1 First, by those mens Principles, this in­convenience will follow, that people may exactly know the punctuall time of Christs last coming to judge the World, for those who hold Christs personall Reigne, they do as well hold the time as the thing, they doe as well maintaine when this Reigne shall begin; Therefore some have maintained that Christ should come to Reigne on the Earth in the yeare, 1650. One saith if it shall not be in the yeare 1650, it shall be in the yeare 1694. They that goe furthest give at that time, if so be they hold the thing, and maintaine the time when it shall begin, then of necessity, wee must know exactly when the day shall be that Christ shall come to judge the World, for they grant it shal be imediately after the thousand yeares; Now Beloved, that Opinion that carries this absurdity to know the day of Christs coming to judge the World, which Christ saith, none in the World can tell, of that houre and day knoweth no man. Mark. 13.32. But of that day and houre knoweth no man, no not the Angells which are in Heaven, neither the Sonne, but the Father. Therefore it cannot possibly be that Christ must come on the Earth, therefore those that live at least to see Christ come from Heaven, they cannot tell to a Day when [Page 86]CHRIST shall come to judge the World.

2 A second Incongruity which will follow is this, if this should be granted that Christ shall Reigne on the Earth a thousand years before his great and last coming to judge the World, then it will follow, that Christ shall almost be as long a time on the Earth as in Heaven, Christ dyed in the 33 yeare of his Age, and hath beene 1619 yeares in Heaven, and hee must be a thousand yeares upon the Earth, that is very improbable. This incongruity will follow that it will be a great disadvantage to Christ, for Christ to come in person a thousand yeares on the Earth, hee must leave his Father and leave his Heaven, and come and onely pos­sesse Earth. Now Christ hath more hap­pinesse in the imediate enjoyment of his Father in Heaven, then hee can have here upon the Earth. Then it will be a losse to us, that wee should lose the benefit of his Priestly Office, but Christ the Sonne of righteousnesse being in Heaven, is more waileable to Believers, then if he were upon the Earth.

4 Fourthly, observe this, that if Christ should come on the Earth for a thousand yeares, then Christ would leave the Church after that thousand yeares for a while, in a worse condition, then hee found it, if Christ must come on the Earth, hee must [Page 87]leave his Church in a worse condition then hee found it, and I draw it from that Text which they pretend to be the strength of their Argument, Revel. 20.5.7.8. But the rest of the Dead lived not againe untill the thousand yeares were finished. This is the first Resurrection, And when the thousand yeares are expired, Satan shall be loosed out of his Prison. And shall goe out to deceive the Nations which are in the foure quarters of the Earth, Gog and Magog, to gather them together to Battell, the number of whom is as the Sand of the Sea. So that after the thou­sand yeares, the Devill shall be let loose againe, and there shall be an innumerable company of enemies, and they shall destroy multitudes of the godly; Therefore Christ would leave his Church in a worse condition then hee found them, if this were true that Christ should reigne a thousand years upon the Earth.

5 Fifthly, if Christ should come to reigne a thousand yeares upon the Earth, then this incongruity will follow, that there must be three personall comings of Jesus Christ, for his first coming was in the In­carnation. Second coming, to these thou­sand yeares. And his third coming must be to judge the World, that is, the last com­ing, but the Scripture makes but two comings of Christ; First, his coming from Heaven when hee was borne; his second coming [Page 88]when hee comes to judge the World againe.

6 Sixtly, if Christ comes personally out of Heaven, this incongruity will follow, that either the Saints and Angells must come, or not come with Christ; if they must come with Christ, then it is a losse to them, for them to come to leave the imediate pre­sence of God, and come upon the Earth where wicked men shall be amongst them: or if they must not come with Jesus Christ, yet it is a lose to them to remaine there, they shall lose for a thousand yeares the Body of Christ, if Christ be on the Earth, hee cannot be in Heaven the same time; Therefore it would be a losse to the Saints and Angells for them to be a thousand yeares in Heaven without the company of Jesus Christ, not to have the person of Jesus Christ with them.

7 A seventh Incongruity will follow, that if Christ shall come to reigne upon the Earth, then Christs Kingdom must be a worldly & terrene Kingdome, then it will be against the Word of God, he must be a visible King to the Jewes, and a visible King to all the World besides; this would follow then that Christs Kingdome must not be a spi­rituall Kingdome, but a Terrene, a World­ly pompous Kingdome. Iohn 18.36. Jesus answered, My Kingdome is not of this World, if my Kingdome were of this World, [Page 89]then would my Servants fight, that I should not be delivered to the Jewes, but now is my Kingdome not from hence. Luke 17.20. And when hee was demanded of the Pharisees when the Kingdome of God should come, hee answered them and said, The Kingdome of God cometh not with Observation. Would not all the World observe this, for Christ to come bodily from Heaven, and in the Ma­jesty of a Monarch? Now Christs King­dome doth not come with Observation. When the Disciples looked after an Earthly Kingdome, No, saith Christ, my Kingdome is for to Rule and Reigne in your hearts, you shall never see mee for to be an outward pom­pous King in the World, for Christs King­dome it is a spirituall Kingdome.

8 Eightly, that if Jesus Christ shall come to take a Kingdome on the Earth for a thousand yeares, then this Incongruity will follow, As if Jesus Christ had not a King­dome, and were not a King all this while hee is in Heaven; they apply, that, that place in Daniel and all those Phrases in the new Testament, that the Kingdome of the World is become the Kingdome of the Lord, they deny that Christ is a King in Heaven. When hee was in the Cratch and borne in the Stable, hee was a King at that very houre, Psalme 2. The Apostle referres it to Christs Birth and Christs, Resurrection. Christ when hee arose from the Dead hee [Page 90]was a King then, and the Gospell under Christs time is called a Kingdome. It is remarkeable, in John 18.37. Pilate there­fore said unto him, Art thou a King then? Jesus answered, Thou sayest that I am a King. Christ was a King, though hee would not be an Earthly King to destroy Earthly Governments, Therefore when the people in a tumult would have made him a King, yet hee would not, Zech. 9.9. Rejoyce greatly, O Daughter of Zion, shout O Daughter of Jerusalem, behold thy King cometh unto thee, hee is just, and having Sal­vation, lowly, and riding upon an Asse, and upon a Colt, the fole of an Asse. Hee was a King, when hee was on that slow con­temptible creature, so that now to say Christ shall come to reigne as King, it is to intimate to the World, as if Christ were not a King at this day, and whereas hee is King of Kings, and Lord of Lords in heaven, therefore cannot come a thousand yeares to reigne on the Earth.

Now I will deale fairely to shew you what strength, and give you the strongest Scriptures that have most shew of reason, for the maintaining of this Opinion, and shall labour to take them off and cleare it to you. There are multitudes of quotati­ons that varieties of mens thoughs fasten upon to prove this poynt, yet those they most stand to, I shall fasten upon, their [Page 91]chiefe Pillar is in Revel. 20.2, 4, 5, 6. And hee laid hold on the Dragon that old Serpent, which is the Divell and Satan, and bound him a thousand yeares. And I saw thrones, and they sate upon them, and judgement was given unto them, and I saw the Soules of them that were beheaded for the witnesse of Jesus, and for the Word of God, and which had not worshipped the Beast, neither his Image, nei­ther had received his marke upon their fore­heads, or in their hands, and they lived and reigned with Christ a thousand yeares; But the rest of the dead lived not againe untill the thousand yeares were finished. This is the first Resurrection, Blessed, and holy is hee that hath part in the first Resurrection, on such the second death hath no power, but they shall be Priests of God, and of Christ, and shall reigne with him a thousand yeares. Now from this Text which is the chiefest in the Scripture they seeme to build these two things upon.

1 First, That Jesus Christ shall live upon the Earth, and the Saints reigne with him for a thousand yeares.

2 Secondly, Those that were Martyrs by Antichrist shall rise from the dead, and come upon the Earth, these thousand yeares to con­tinue with Iesus Christ. This they build much upon, That Christ shall come to reigne a thousand yeares upon the Earth, But I shall shew you that this cannot be the sense of [Page 92]it, and I shall give you Six Answers.

1 First, that though the Scripture doth say that the Saints that were beheaded, that they should live with Christ a thousand yeares, yet the Text doth not say that Christ shall come to reigne with them a thousand yeares.

2 Secondly, though the Text saith, that they should live and reigne with Christ a thousand yeares, yet the Text doth not say that they shall reigne with him here upon the Earth.

3 Thirdly, that though it be said that the Saints shall live, and reigne with Christ a thousand yeares, yet living and reigning with Christ doth not necessarily imply to be in the same place where Iesus Christ is, for then you would pervert many Scrip­tures: For loe, saith Christ, I am with you to the end of the World; it doth not therefore follow, from that time hee will be upon the Earth to the end of the World, but Christ being with us, or wee with him, it doth not follow wee must be with him where hee is, but it is his Spirit. Romans 8.17. And if Children, then Heires of God, and joynt Heires with Christ: if so bee that wee suffer with him, that we may be also glorified together. The Text it doth not denote the samenes of place, and the onenes of scitu­ation, I give this to take off that which is made of this Text.

4 Fourthly, it is evident that this Scripture cannot be a Foundation to build on, that Christ shall come to reigne a thousand yeares on the Earth, then it will not onely follow that men shall live so long, but shall reigne with Christ so long on the Earth. Methuselah lived but nine hundred sixty and nine yeares, and David saith, the life of man is cut short. The Text saith, they shall live and reigne with Christ, in that sence, taking living properly, and all the Phrases properly, they must necessarily say that men shall live when that time comes, that men shall live a thousand yeares to­gether. Then, it cannot be the sence of the Scripture, because that cannot be the sence of this Scripture which crosseth the sence of other Scriptures, to make this Scripture to affirme that Christ shall reigne on the Earth a thousand yeares, for other Scriptures tell you that Christ shall stay in Heaven in person, till all men shall rise from the Dead, every man shall rise, then cometh the end. 1 Cor. 15.23, 24. But every man in his owne order, Christ the first fruits, afterwards they that are Christs, at his com­ing. Then cometh the end, &c. 2 Thess. 2.1. Now wee beseech you Brethren, by the com­ing of our Lord Iesus Christ, and by our ga­thering together unto him. Then besides it doth crosse the Scripture to say that at Christs coming, onely some men shall arise, [Page 94]but not all. Job 14.10, 11, 12. But man dieth and wasteth away, yea, man giveth up the ghost, and where is hee? As the waters faile from the Sea, and the Flood decayeth and dryeth up; So man lieth downe, and riseth not, till the Heavens be no more, they shall not awake, nor be raised out of their sleepe. Job telleth you expresly, That the dead shall not be raised till the Heavens be no more, and that cannot be the thousand yeares, for there will be a Earth, and a Heaven then; And in Peters phrase, The Heavens shall melt away like a scrowle, &c. Now to make a Resurrection, before a Resurrection, it is that which the Scripture doth no where mention, John 5.28, 29. Marvell not at this, for the houre is coming, in the which all that are in the Graves shall heare his Voyce. And shall come forth, they that have done good, unto the Resurrection of life, and they that have done evill, unto the Resurrection of dam­nation. The judging of the just and unjust shall be the same houre, and upon Christs coming all men shall be judged, 2 Tim. 4.1. I charge thee therefore before God and the Lord Iesus Christ, who shall judge the quick and the dead, at his appearing, and his King­dome. So that Christs appearing, and Christs coming is a judging of the quick and the dead. Now Beloved, then to make this Scripture to say that Christ shall come on the Earth before his last coming, this is to [Page 95]crosse other Scripture, then of necessity it cannot bee the scope of this, for there is no jarring between one phrase of the Scripture and another.

5 Fifthly, when the Scripture saith here, That they live and reigne with Christ a thou­sand yeares, it may be as well, and they have as strong a ground to plead, it is not spoken whether it be a reigning with CHRIST in Heaven or on Earth, so the phrase neither carryeth it one way or another.

6 Sixthly, John doth not say, that he saw the bodies of men that were beheaded, and they reigned with Christ, but hee did in a Vision see the Soules of them that were be­headed, now to say that they must come to reigne on the Earth for a thousand yeares, it were a great inconveniency to them; it is said, I saw the Soules of them, the thou­sand yeares cannot be applied to Christs personall Reigne, for either it must be apply­ed to him as hee is simply God, and it can­not be applyed to him, for so Iesus Christ hath an eternall Kingdome, hee doth not reigne a thousand yeares on Earth or in Heaven, but everlastingly, Kingdomes and States of this World have lasted a thousand yeares, and to make Christs Kingdome to last no longer, it is to give Christs King­dome too narrow a confine. I have con­sulted with many Authors, and I finde the [Page 96]concurrent of Interpreters generally runne this way, though some doe fancy that Text speakes of the binding of the Divell for a thousand yeares, and during this time, the Saints should live and reigne with Christ for a thousand yeares. The sense and scope of this.

1 First, for the period of time, when this time began that the Divell was bound; In­terpreters doe unanimously give this Opi­nion, that it began in the reigne of Constan­tine the Great, hee being the first Christian Emperour in the World, hee coming after 300 yeares Persecution by the Roman Emperours, who made great massacre and havock in the Church of God; Insomuch that in the booke of Martyrs wee reade, that there may be for every day in the year five thousand Christians slaine, this is a dreadfull persecution, and the Divell raged and stirred much. Now upon Constantines reigne the Divell was bound up, that is, the Roman Emperours, who were acted by the Devill to all this cruelty, when Con­stantine a Christian Emperour came to reigne, hee gave out impreiall Edicts and Lawes for Establishment of the Christian Religion, and that put an end to the Hea­thens Persecution, the Roman Emperours, and of this Opinion many Interpreters give in their consent, Brightman Napman, Ger­rard, with multitudes of others, for the [Page 97]thousand years when the Divell was bound did end 300 yeares and more, and this is given to be the scope and sense of the Scrip­ture.

Obj. I but then you will say, Though the Divel was bound, how comes the Divell to be loose againe?

Ans. They answered this, that in the yeare 1300 the Turkish Emperour began to bear sway, Gog and Magog, called the Turke, the Turke prevailed and hath gotten the grea­test part of the World within his power, and hee was the Gog and Magog that did encampe the Saints, and did spread almost over all the Earth, and truly com­paring Scripture and story together, this seemes to be the neerest and the truest sense of this place, and this Interpreters doe generally concurre in.

Two Objections by those, who pleade for a Thousand years.

1 First, is this, wee reade of in the Cen­tury of the Church, that the Church of God was pestered by Ballance the Arrian Emperour after these 300 yeares, and of Julian the Apostate that did greatly perse­cute the Christians, and how can this be true when wee reade of so much persecuti­on, after the Divell was bound up?

Answer, That when it is said the Divell is bound up, it is not meant simply, that there should be no Temptation to sinne, [Page 98]for that there should be; Ballance the Em­perour did establish Arrianisme and trou­bled the Church of God. One answereth, saith hee, it was nothing like the persecu­ting of the Roman Emperours, it was no­thing so long nor so tedious as the Perse­cution under the Roman Emperours, for, for every day in the yeare, 5000 Christians were put to death; In Dioclesians Reigne there were 17000 Christians killed in one Moneth, there was some sprinkling Perse­cution in the time of Ballance, and Iulian the Apostate, it was nothing to that of the Roman Emperours, Bernard and others giveth that answer, which both concurre in.

Againe, though Ballance the Emperour and Antichrist did trouble the Church at that time, yet is a Prophecy, of what Exemption should be from the tyrannicall reigne of the Roman Emperours. It is true, Antichrist did trouble the Church, when the Roman Emperour did not, and the Church was free from the Roman Em­perours.

Obj. Another Objection is this, I but the Scripture saith, that this is the first Resur­rection, that the Saints living and reigning with Christ a thousand yeares, this is the first Resurrection, how can it be said that after the time that the Roman Emperour was curb'd by Constantine, how can you [Page 99]say, that, that was a Resurrection, and that they reigned with Christ at that Time.

For Answer, first, That that was the first Resurrection, it is said so in Scripture phrase, the word rising doth not carry a reference of the body from the Grave, but from a state of affliction and of sinne, they are expressed in Scripture by a Resur­rection. Rom. 10.10, 11. Let their Eyes be darkened, that they may not see, and bow downe their back alway. I say then, have they stumbled that they should fall? God forbid, but rather through their fall, Sal­vation is come unto the Gntiles, for to provoke them to jealousy, Isaiah 22.19. And I will drive thee from thy Station, and from thy state shall he pull thee down. The men that are as it were low men in captivity in Babylon, they shall rise, it doth not referre to the Resurrection from the dead at the last day: so a rising from sinne, Coloss. 2.12 Buried with him in Baptisme, wherein also you are risen with him through the Faith of the operation of God, who hath raised him from the dead. Wee are risen with Christ, not bodily, but out of our sinnes, Coloss. 3.1. If yee then be risen with Christ, seeke those things which are above, where Christ sitteth on the right Hand of God. So that here a Resurrection, this is the first Resur­rection, the meaning is this, that those that [Page 100]did escape the rage and cruelty of the Ten Persecutions, and did come to live in Con­stantines days, and did all the while of the former Persecutions, keepe themselves from the Idolatry of the Heathens, and Cor­ruptions of Antichrist, they are said to have a first Resurrection: blessed are they that were raised up by Christ from their Sinnes, and from their Errours, Supersti­tion and Idolatry both of Antichrist and the Heathens, that is, they were blessed.

I but then it is said, they live and reigne with Christ a thousand yeares.

Beloved, that phrase, living and reigning with Christ, though some Interpreters refer it to Heaven, yet with Brightman and others, I concurre with these, and so Bernard saith, it doth denote thus much, that those in Successive Ages, who enjoyed Liberty in the Christian Religion under Constantine the Great, who lived to a thousand yeares, that were delivered from former afflictions, and kept by Christs Power from the Idolatry of the Times, and from Antichrist, they were said to live with Christ a thousand yeares, for they lived to him and depended on him, and were not plunged into the wickednesse of the Times; And thus with consulting of many Authors I finde this to be the truest recount, in a few words, in taking of this [Page 101] Text from giving any foundation to Christs personall reigne for a thousand yeares upon the Earth.

2 The second Scripture that they doe urge for Christs personall reigne upon the Earth for a thousand yeares, and that is the 2 Peter 3.7, 10, 11, 12, 13. But the Heavens and the Earth which are now, by the same word are kept in store, reserved unto fire against the day of Judgement, and Perdition of un­godly men. But the day of the Lord will come, as a Theife in the Night, in the which the Heavens shall passe away with a great noyse, and the Elements shall melt with fervent heate, the Earth also and the Workes that are therein shall be burnt up. Seeing then that all these things shall be dissolved what manner of persons ought yee to be in all holy conver­sation and godlinesse, Looking for, and hast­ing unto the coming of the day of God, where­in the Heavens beeing on fire shall be dis­solved, and the Elements shall melt with fervent heate? Neverthelesse, wee according to his promise, looke for new Heavens and a new Earth, wherein dwelleth righteousnesse. Here is mention of a coming of Christ, we looke for and hasten to his coming, at Christs coming wee looke for a new Earth; Now say they, to what purpose were there to be a new Earth, if Christ were not to come downe on this Earth, and the Saints with him for a thousand yeares, as the [Page 102]Scripture doth seeme to give warrant for a thousand yeares reigne, this Scripture seemes to give warrant that it shall be on the Earth, they say that the righteous shall only have benefit of Christs personall reigne upon the Earth.

To take off this. 1 First, marke the scope and the context how this Scripture is brought in, and it will something cleare the Text, it is brought in by some Epicurian Principles that some scoffers had taken in these times, ver. 3.4. Knowing this first, that there shall come in the last days scoffers, walk­ing after their owne lusts. And saying, where is the promise of his coming? For since the Fathers fell asleepe, all things continue as they were from the beginning of the Creation. Wee see no change in Providence, there­fore where is the promise of Christs com­ing? They scoffed at Christ, that Christ was a contemptible man in this World, and that God should judge the World by Christ, this is the Answer in the 7 vers. But the Heavens and the Earth which are now, by the same word are kept in store reserved unto fire against the day of Judgement, and Per­dition of ungodly Men. Peter speakes direct­ly that the time of Christs coming (and they scoffed at it) was not the time of the thousand yeares, but of the Time of the day of Judgement; Therefore this coming here that Peter speakes of, it cannot be [Page 103]meant of a thousand yeares before the day of Judgement.

2 Secondly, the day of Perdition of un­godly men, they say themselves that Christ doth suffer the wicked of the World to live in the World, though not to rule as they have.

3 Thirdly, observe, that it is said here that before this new Earth is, that the World it shall be burnt with Fire, the Heavens shall passe away with a noyse, &c. So that now before a thousand yeares there is no such thing, as before the day of Judge­ment, the World cannot be as in the fore going Verse. The burning of the World it is reserved against that day, against the day of Judgement; Therefore the coming can­not be referred to Christs Personall com­ing on the Earth to reigne a thousand yeares.

4 Fourthly, it is said here, that Christ shall come as a Thiefe, But the day of the Lord will come as a Thiefe in the Night, in the which tht Heavens shall passe away with a great noyse, &c. That Epithet it is referred to his coming to judge the World, to his last coming, and not to any other coming. 1 Thess. 5.2. For your selves know perfectly that the day of the Lord cometh as a Thiefe in the Night. But if Christ should come to reigne upon the Earth, then hee cometh visible, Mat. 43.44. But know this, that if [Page 104]the good Man of the house had knowne in what watch the Thiefe would come, he would have watched, and would not have suffered his house to be broken up. Therefore be yee also ready, for in such an houre as you thinke not the Sonne of Man cometh. Revel. 16.15. Behold. I come as a Thiefe: Blessed is hee that watcheth, and keepeth his Garments, lest hee walke naked, and they see his shame.

Fifthly, and this Divines stand much upon. Wee according to his promise looke for new Heavens, and a new Earth, wherein dwells righteousnesse. That the dwellings of righteousnesse here, it doth not referre that such a thing shall be on the new Earth, but the dwelling of righteousnesse referres to righteousnesse here, it doth not referre that such a thing shall be on the new Earth, but the dwelling of righteousnesse referres to righteous men, not to Heaven or Earth, the Greeke word cleares it plainely, it is a word in the Plurall Number, Therefore it is not referred to the Earth, which is in the Singular Number, Therefore Divines say, from the Originall, 2 Peter 3.13. [...]. We in whom dwells righte­ousnesse, looke for a new Heaven, and a new Earth. So that the dwelling of righteous­nesse, it is not referred as if there should be men on Earth, but that righteousnesse should dwell in men, wee reade of none being on the Earth, wherein dwells righte­ousnesse, [Page 105]ousnesse. Thus much for that other Scrip­ture, Wee looke for new Heavens, and a new Earth.

A Third Scripture, and that they deeme to have some strength in too; In Daniel 2.44. And in the days of these Kings shall the God of Heaven set up a Kingdome, which shall never be destroyed, and the Kingdome shall not be left to other People, but it shall breake in pieces, and consume all these King­domes, and it shall stand for ever. And this Text, Aroher in his book referrs to the per­sonall reigne of Christ.

Now Beloved, to give you the scope of this Text, take these Answers.

1 First, it is true, that a Kingdome is given by God to Jesus Christ, and that Kingdom was given by God to Christ while hee was here upon the Earth in the forme of a servant, and this Luke tells you, Chap. 1. vers. 32, 33. Hee shall be great, and shall be called the Sonne of the highest, and the Lord God shall give unto him the Throne of his Father David, And hee shall reigne over the house of Jacob for ever, and of his King­dome there shall be no end. So that Iesus Christ had a Kingdome, and hee is now King of Kings, and Lord of Lords in Heaven.

2 Secondly, it is said here, that this King­dome it was begun in the dayes of those Kings. Now in whose dayes doth this [Page 106]Kingdome speake of? It speakes of those that divided Alexanders Kingdome, who overcame the Medes and Persians, it was divided betweene Ptolomy Ring of Egypt, and Silucas King of Assyria, and the loynes of those Kings should succeede in Govern­ment; In their time Jesus Christ did set up a Kingdome, for hee was borne King of the Jewes.

3 Thirdly, it is apparent that this cannot be referred to Christs Kingdome in this World for a thousand yeares. First, it can­not be said that it should be a Kingdome for ever and ever, for a Kingdome for a thousand yeares cannot be said to be a Kingdome for ever and ever, but it is said in Daniel, it shall be for ever and ever.

A Fourth Scripture, is in Eph. 5.5. For this yee know, that no Whoremonger, nor Ʋncleane person, nor Covetous Man, who is an Idolater, hath any Inheritance in the Kingdome of Christ, and of God. And this Text Gerrard quotes and doth well resolve it, they say there is not onely a Kingdome of God that is Heaven, but the Scripture doth make mention of a Kingdome of Christ, and a Kingdome of God, There­fore they build on this of Christs Reigne, and of having of a Kingdome here upon Earth.

1 First, I answer, it is true, Christ hath a Kingdome, but hee saith expresly, that his [Page 107]Kingdome is not of this World, John 18.36. Jesus answered, my Kingdome is not of this World, &c.

2 Secondly, though it be said that there is here a Kingdome of Christ, yet it is not ex­pressed to be upon the Earth, for a 1000 yeares.

3 Thirdly, this Kingdome of Christ Inter­preters referre it to the same with the King­dome of God, and to be meant meerly exegettically: [...], two expressions agree alike in one, many phrases in Scripture which doe onely imply, that Jesus Christ now in Heaven, hee is King and Priest, his Kingly Office now in Heaven ruling all the Church of God by his Word and Power; Therefore those Phrases carry onely thus much, that Christ is King now in Heaven, the Administration of all affaires in the World at his dispose, but when hee shall come to judge the World, then hee shall deliver up all to his Father.

5 A fifth Text they have, is in Mat. 26.29. But I say unto you, I will not drinke henceforth of this fruit of the Vine, untill that day, when I drinke it new with you in my Fathers Kingdome. And this Alsted quotes, from thence they gather, it cannot be meant of Heaven, why? because there is no eating and drinking there, here is pro­mise by Jesus Christ, and come to them no more till hee would drinke with them [Page 108]Wine in his Fathers Kingdome, and it can­not be unlesse Christ doth come in person amongst his people; Therefore Christ must have a Kingdome to eate and drinke with his people in this World. This they stand much upon.

Take these cleare Answers, to these Quo­tations.

1 First, if all this cannot be meant of a Kingdome in this World for a thousand yeares, my reason is this, because the King­dome which is Christs personall reigne, it should be called Christs Kingdome, and not his Fathers Kingdome, it should have been called my Kingdome, and not my Fathers Kingdome, that is one answer that Divines give.

2 Secondly, observe this, that this may referre to that time betweene Christs Re­surrection and Ascention, for after Christ did rise from the dead, you know hee did continue forty dayes on the Earth, and the Scripture telleth you, in Luke 24.42. And they gave him a piece of broyled Fish, and of an Hony-combe, And hee tooke it, and did eate before them. So he may as well drinke as eate, but that to mee is somewhat uncer­taine.

3 Thirdly, which is the true scope of this place; I will not drink henceforth of this fruit of the Vine, untill that day when I drinke it new with you in my Fathers Kingdome: [Page 109]hee was taking the Lords Supper, and was drinking the Cup of Wine, saith hee, I am going away and will drinke no more till wee meete in Heaven, not that there should be Eating and Drinking in Heaven, but when you and I meete, wee shall have sweet fellowship and communion together, as Eating and Drinking together; As Feast­ing is a badge of Communion, and a badge of Love, so there should be endeared love and endeared Communion with Christ in Heaven: you shall drink it new, not new Wine, nor eate new Bread, but after a new manner of Love and Communion, they should expresse Love each to other, and have everlasting Communion, one with another.

They say likewise that there shall be no sinne in the World, and that the Earth shall be restored to its primitive fruitful­nesse as it were before the fall, but I shall not meddle with these. And thus according to my poore measure I have laboured to lay downe the grounds from Scripture, why Christ cannot come to reigne personally upon the Earth a thousand yeares, and have vindicated those Scriptures that seeme to patronize that Opinion.

Ʋse. Is it so, that the Scripture doth not de­termine of any coming of Christ out of Heaven till his last, and great coming to judge the World? O then labour to make [Page 110]it your worke to have Jesus Christ as King to reigne in your hearts by mortification, to rule in thy Heart by his Spirit, to Mor­tifie thy head-strong lusts that are in thee.

2 Secondly, Seeing there is no Christ com­ing as King in this World, why then la­bour to have Christ to reigne in his Church by a well-ordered Discipline, that the Government of Christ may be established in the places where you dwell.

3 Thirdly, seeing there is no Christ com­ing as King in this World, then doe not trouble your selves about Niceties, and Obscurities about his coming upon the Earth, but labour to be fitted and prepared for his last and great coming.

4 Fourthly, if Christ should come to reigne upon the Earth, which the Scripture no ways speakes of, then certainly the Saints of these times they doe make but a bad preparative for Christs reigne, men that doe impale Saint-ship, and monopolize Saint-ship unto themselves, and say they are the people of God; The Church of Christ and the Saints of Christ, they make but a bad preparation for Christs coming, to live in sensuality as they doe, and comit such wickednesses as they doe upon the Earth.

This is but a bad preparation, and but poore encouragement to Jesus Christ to [Page 111]come and reigne amongst such Saints as these are, which indeed are a scandall to Saints, a scandall to Religion, and would be a scandall to that thousand yeares of Christ if hee should come to reigne, but Christ will have better Saints then these are to reigne with him.

In treating of the Doctrine of Christs coming againe, the other Quere is this, how or after what manner shall this coming of Christ be? but I will come againe.

Now in the resolving of this question, I shall confine my answer to these six Parti­culars.

1 First, hee shall come certainly.

2 Secondly, hee shall come personally.

3 Thirdly, he shall come visibly.

4 Fourthly, hee shall come gloriously.

5 Fifthly, hee shall come terribly.

6 And sixtly, hee shall come unexpectedly. These wayes the Scripture doth furnish you with severall hints touching his com­ing.

1 First, the Lord Jesus shall come certainly. Christs coming is not to be numbred among Poeticall Fictions, or with the delusion of Mahomet, but the certainty of Christs com­ing againe, it is built on these three foun­dations.

1 First, it is built on the immutability of Gods decree, Acts 17.31. Because he hath appoynted a day, in the which hee will judge [Page 112]the World in righteousnesse, by that Man whom hee hath ordained, whereof hee hath given assurance unto all men, in that hee hath raised him from the dead. The immutability of Gods decree doth prove the certainty of Christs coming, God hath appointed a day in which he will judge the World.

2 Secondly, the certainty doth stand upon the infallibility of Christs promises, Mat. 26.64. Jesus saith unto him, Thou hast said, neverthelesse I say unto you, Hereafter shall yee see the Sonne of Man sitting on the right hand of power, and coming in the clouds of Heaven, there is Christs promise, to which three of the Evangelists doe concurre.

3 Thirdly,the certainty of his coming, it is grounded upon the impartiality of his Justice, here every man hath not right, and in Solomons Phrase, a just man perisheth in his uprightnesse, and a wicked man prolong­eth his days in wickednesse, therefore to shew Gods impartiality, there must be a coming of the Sonne of Man to judge the World righteously. I means this, because the Doctrine of Christs coming is impugned by Atheists, therefore you reade what Peter tells you, 2 Peter 3.3, 4. knowing this first, that there shall come in the last days scoffers, walking after their own lusts, And saying, where is the promise of his coming? For since the Fathers fell asleepe, all things continue as they were from the begining of the Crea­tion. [Page 113]And wee reade of the men of Athens they questioned this, and would not be­lieve this, of Christs coming to judge the World, Acts 17.32. And when they heard of the Resurrection of the dead, some mocked, and others said, wee will heare thee againe of this matter. Why of old time, in the times of Jesus Christ, or soone after, men did mock at this Doctrine, that the dead should rise, and Christ should come to judge both the quick and the dead; Herein Gerrard reckons up abundance of Sects, as the Flo­riani, the Dociani, and many others, In­deed there is but one Scripture that carries a hesitancy in these Atheists to deny the coming of CHRIST to Judgement, John 8.15. Yee judge after the flesh, I judge no Man.

But Beloved, to this Text that they make use of, to shake this great Pillar of our hopes, the coming of Christ againe, take these two Answers, when Christ saith, I judge no man, that is, I judge no man with a rash and heady judgement, as you judge men that are not of your Opinion, you judge things rashly and inconsideratly, but I judge no man as you doe, so Austine, in his 36 Tract on John, gives it to be the sence of the place, it doth not exclude Christ from judging the World at the last day, but not judging of men as the Pharisees, to wit, rashly and inconsiderately.

Secondly, Christ doth here speake, what was not the end of his coming in the flesh, but the end of his coming was to judge all men, but I judge no man, that is, it was not the intent or the end of my first coming in the flesh to judge men, but I referre it to the last coming to judge all men, John 1. When God sent his Sonne to be borne of a Virgin, hee did not send him then to judge the World, hee reserved that till his last coming, John 12.47, 48. And if any man heare my words, and believe not, I judge him not, for I come not to judge the World, but to save the World. Hee that rejecteth mee, and receiveth not my words, hath one that judgeth him, the word that I have spoken, the same shall judge him in the last day. The end of my first coming was not to judge, it was to be judged, and to be condemned by Pontius Pilate, and [...]o die the cursed death. And that is the end of Christs first coming, he shall come certainly.

Secondly, Christ shall not onely come certainly, but hee shall come personally; It was the great mistake of Origen, though hee holds for the coming of Christ againe, but hee pleades chiefly for the coming of Christ in Spirit, Therefore that Text that is said, you shall see the Sonne of Man coming in the Clouds of Heaven, but Origen understands by the Clouds, to be the Saints, because it is mentioned in Scripture, that the Belie­vers [Page 115]are called a cloud of witnesses. Now this is to pervert the whole letter of this Bible, and turne all the Scripture into an Allegory and Metaphysicall sence; Now to the opposition of that, I lay down a second property, that Christs coming shall be a personall coming out of Heaven, but the Scripture doth not speake of Christs com­ing on the Earth, but no further then the Aire, Christ in his Body shall come per­sonally out of Heaven. Now to prove this second property, or second manner or way of Christs coming, there are two Texts of Scripture to confirme it. 1 Thess. 4.17. Then wee which are alive, and remaine, shall be caught up together with them in the clouds, to meete the Lord in the Aire, and so shall we ever be with the Lord, vers. 16. For the Lord himselfe shall descend with a shout from Heaven, &c. If it had beene Christ in his Spirit, then it would have beene said, The Lord by his spirit shall descend, But the Lord himselfe shall descend from Heaven with a shout, it notes his personall coming out of Heaven, that whereas as Jesus Christ had a personall translation, and as Christ had a visible Elevation, hee was in the eyes of his Disciples lifted up, so Christ shall bodily descend and come out from heaven, the Lord himselfe, &c. Therefore it can­not be the Lord by his Spirit, Acts 1.11. Which also said, yee men of Galilee, why [Page 116]stand yee gazing up into Heaven? This same Jesus which is taken up from you into Heaven, shall so come in like manner, as yee have seene him goe into Heaven. The same Jesus that you saw Ascend, shall descend, so that it cannot be Christ in his Spirit, but in his person. I onely mention this, to confute those that follow the conceit of Origen, meerly to make Christs coming, to be but a spirituall coming, a coming in the hearts of Saints.

3 Thirdly, his coming it shall be visibly, Acts 1.11. This same Jesus which is taken up from you into Heaven shall so come in like manner, as yee have seen him goe into heaven. That as Christs going up to Heaven bodily, it was visible, so Christs coming out of Heaven it shall be visible, Mat. 26 64. Here­after shall yee see the Sonne of Man sitting on the right hand of Power, and coming in the clouds. Indeed Christ did rise invisibly, for no man saw Christ rise from the dead, but Christ shall descend visibly, you shall see the Sonne of man, &c. Mat. 24.30. And then shall appeare the signe of the Sonne of man in Heaven, and then shall all the Tribes of the Earth mourne, and they shall see the Sonne of man coming in the clouds of Heaven, with power and great glory. All men shall see the glory of Jesus Christ, the wicked shall see him to their Amazement, and consternation, and the godly shall see [Page 117]him to their joy, and Consolation.

4 Fourthly, Christs coming shall be glori­ously, and there shall bee many things that shall make the coming of Christ to be a glorious coming, he shall come in the clouds, these glorious bodies shall be the triumphant and swift Chariots of the Sonne of God, wherein he will come to judge the World; And his Attendants shall make him glo­rious, Daniel 7.10. A fiery streame issued, and came forth from before him, thousand thousands, ministred unto him; and [...]n thousand times ten thousand stood before him, the judgement was set, and the bookes were opened, Jude 14. And Enoch also the seventh from Adam, prophesied of those, saying, Be­hold the Lord cometh, with ten thousand of his Saints. And in 2 Thess. 1.7. And to you who are troubled, rest with us, when the Lord Jesus shall be revealed from Heaven, with his mighty Angels. O then behold the clouds to be the Triumphant Chariots of Christ, the Innumerable company of Saints and Angells to be attendants on the person of Christ to come to judge the world, and that is the reason that he is called so glo­rious, Mat. 24.30. And they shall see the Son of man coming in the clouds of Heaven, with power and great glory. Mat. 16.27. For the Sonne of man shall come in the glory of his Father, with his Angells. Luk. 9.26. For whosoever shall be ashamed of mee, [Page 118]and of my words, of him shall the Son of Man be ashamed, when hee shall come in his owne glory, and in his Fathers, and of the holy Angels. And that is the reason of that Epither given to Christs coming. Titus 2.13. Looking for that blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ. Now beloved, Christs coming to have this property or this man­ner in his coming, the reason must be to distinguish his second coming from his first coming; now to take off the con­tempt and reproach that was on JESUS CHRIST in his first coming, therefore hee shall come in glory in the second coming.

1 First, wee reade in Scripture, that Christs first coming it was in the forme of a servant. Phil. 2.7. But made himselfe of no reputation, and tooke upon him the forme of a servant, and was made in the likenesse of men. Now in the second coming, hee comes with that glory and Majesty of a King. In the first coming, hee had no reasonable creature to attend him, at the second coming hee shall have all the Saints and Angels in Heaven to attend him. At his first coming hee was swadled with swadling Bands, but at this second coming hee shall be as it were cloathed with the Clouds of Heaven.

Againe, his first coming it was in dis­honour [Page 119]and contempt, every Traveller had more honour then Jesus Christ, for the Inne was for every Traveller, but there was no roome for Christ there, hee was borne in an outside house; but his second coming shall be in great glory.

1 Againe, in his first coming, hee came re­presenting all the iniquities of the Elect, Christ was the greatest Beggar in the world, as Luther saith, because hee was poore, and the greatest sinner in the World, not by way of Inherence, but by way of imputa­tion, Therefore Luther calleth him Peccator maximus, the greatest sinner, Christ in com­ing into the World, had all the sinnes of the Elect of God that were imputed to him, so hee came as a Sinner, as an Evill person, though hee was not so, yet hee was looked upon as so; But the second time, hee shall come without sinne, hee shall not have our sinnes by imputation cast on him, because when hee comes againe hee shall make a totall Abolition of sinne; Therefore there needs no imputation of our sinnes upon Jesus Christ. Thus you have a fourth way of his coming, hee shall come Gloriously.

5 A fifth way of Christs coming againe, is this, hee shall come terribly, In Isaiah 13.9. Behold the day of the Lord cometh, cruell both with wrath and fierce Anger, to lay the Land desolate, and hee shall destroy the sinners [Page 120]thereof out of it. Revel. 6.17. For the great day of his wrath is come, and who shall be able to stand? The coming of Jesus Christ, it is a terrible coming, that is a fifth way of his coming.

6 Sixthly and lastly, Christ shall come un­expectedly, though it is true, there shall be imediate warnings of his coming, as the powers of Heaven shall be shakened, the Sun, Moone and Starrs shall be darkened, but that shall be but a little before his com­ing, but beloved the coming of Christ shall be when men are not aware of it, as in the days of Noah, men were eating and drink­ing, and marrying and giving in marriage when the flood came and destroyed them, so shall the Sonne of man come. Christs coming shall then be to burne all with fire, when men shall bee eating and drinking possessing, and adding muck to muck, when men are secure and never thinke of Christs coming to burne all with fire, then the powers of Heaven shall be shakened, and the World be on fire. Hence it is that you reade in Scripture in five or six places, it is said that Christs coming it shall be as a Thiefe in the Night, a Thiefe will come in the dead time of the Night, the Lords coming it is often compared, that it is said hee will come as a Thiefe in the Night, as Christ said to his Disciples, in Luke 21.34. The coming of Christ it is an unexpected com­ing, [Page 121]thus you have six Particulars of Christs coming.

Ʋse. Now a word of Application. Having shewed you how this Doctrine of Christs coming, it is a Doctrine of comfort, I shall onely finish this Poynt to shew you how this Doctrine of Christs coming, it is a Doctrine of terrour and of dread, and to whom. Now beloved, as every Doctrine doth carry hony with it, so saith a learned man, it is observeable that the word is not compared to Milke and Honey, but the word is compared to Salt, to have an effi­cacy to make it smart. Beloved, you have heard the Hony of this Doctrine, what great comfort it will afford to godly men, but remember the word is Salt, and it is of a smart efficacy to terrifie and fret the con­science.

Now the Doctrine of Christs coming, it is a terrible Doctrine in these foure things.

To all wicked men Christs coming again it is a terrible Doctrine, because first all the secrettest sinnes that ever a wicked man hath comitted in this World, they shall be made manifest to all. I confesse it is a con­test among learned men, whether the sinnes of good men as well as bad shall not be knowne, and there are strong arguments that all shall be made knowne, but the Scripture is full in this, that at the day of [Page 122]Judgement, that the sinnes that a wicked man hath done in this World, they shall be published to all the Saints and Angells in Heaven, and all the men that were on Earth. It may be thou goest for an honest man amongst thy Neighbours, yet thou lovest thy Neighbours Wife, and goest in unto her; it may be thou art a Monster among men, if thou hast beene so, and if thou hast deceived in thy Trade, why for all thy secresie here, yet then all the World shall know thy deceite it is built upon that Text, Luke 8.17. For nothing is secret, that shall not be made manifest, neither any thing hid, that shall not be knowne, and come abroad. Here a thousand things are hid that men do not know, here thou carriest it fairely, and squarely in the World, that men cannot say, black is thine Eye, but then they may say shame to thy Face, this is dread.

2 Secondly, Christs coming it shall be dreadfull in regard of thy Separation from all the Elect of God. In Mat. 32.33. And before him shall be gathered all Nations, and hee shall seperate them one from another, as a Shephard divideth his Sheepe from the Goats. And hee shall set the Sheepe on his right Hand, but the Goates on the left. Here thou art mingled, it may be thou livest in the same house with a godly man, and liest in the same Bed with a godly man, but re­member [Page 123]a parting time is coming, that as the Shepherd parteth the Sheepe from the Goates, so doth Christ part the wicked from the godly.

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

4 Fourthly, Christs coming againe it is the time of the Reunition, or reuniting of thy Body and Soule together, and of thy taking possession of Hell: O when thy body that hath beene so many hundred yeares parted from thy soule, that when they shall come to meet together, and your meeting to be but a going into, or an entrance into Infernall torments, this makes the coming of Christ to be a dreadfull coming.

I but you will say, It is true indeed, A Felix may tremble when Paul shall Preach to him of Judgement to come; A Felix may tremble, but have we Christians cause of feare? Yes, you that are Christi­ans, [Page 124]in case you be found under these par­ticulars that I am now naming to you, the day of Judgement will be dreadfull to you.

1 First, Christs coming againe to Judge the World it is not onely a dreadfull Doctrine to a Felix, but may make thee a Christian to tremble in these cases.

1 First, the Doctrine of Christs coming may make men tremble, who are guilty of Acts of Oppression and Violence in Courts of Judicature, Eccle. 3.16, 17. And more­over, I saw under the Sun the place of Judge­ment, that wickednesse was there, and the place of righteousnesse, 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 every worke. That is, to judge every purpose and every worke. That when God shall come to places of Judgement and places of Judicature, and shall say, wickednesse is there, and shall say bribery is there, and the deferring of the cause of the poore is there, woe be to all Oppres­sions of the poore, and grinding their Faces in Courts of Judicature, many whereof are Seats of violence and not Courts of Judi­cature, Christ shall come to judge things that men will not judge, men will not judge Adulterers, but Whoremongers and Adul­terers God will judge. Men will not judge men for Heresie, but God will judge them, [Page 125]Christs coming is dreadfull to all men that live by Oppression and Violence in Courts of judicature.

2 Secondly, Christs coming to Judgement is dreadfull to all them, who to save their worldly advantage, are ashamed to Pro­fesse the Gospell of Christ. O Christs com­ing is a dreadfull time to these. In Mark 8.38. Whosoever therefore shall be ashamed of mee and of my words, in this Adulterous and sinfull Generation, of him also shall the Son of man be ashamed, when hee cometh in the glory of his Father, with the holy Angels. I pray you marke, here are two answers to an Obj [...]ction in these words. First, men might say, why blessed Jesus, who would be ashamed of thee, if Christ were in the earth wee would never be ashamed of Christ; Therefore Christ addes, whosoever is asha­med of mee and of my words: though you might not be ashamed of Christs Person, yet you might be ashamed of his words. Then men may Object and say, why truly if it were a peaceable time, a safe time to pro­fesse Christ, but what, when wee live in a wicked place, and among a wicked people, why will not Christ beare with us, to hold down our heads a little, and to sleepe in a whole Skin? no saith Christ, whosoever shall be ashamed of mee and of my words in this Adulterous and sinfull Generation, of him also shall the Sonne of man, &c. Let the [Page 126]place be never so bad, thou must not be ashamed of Jesus Christ, and his words: why if thou beest, the Son of man shall be ashamed of thee when hee comes with the glory of his Father. Christs coming is dread­full to all you, who are ashamed to pro­fesse Jesus Christ in a sinfull and adulterous age and place, wherein you live, I shall leave it to you to make application.

3 Thirdly, Christs coming to Judgment is dreadfull to all those who spend their days in sensuality and ryot, Christs coming is terrible to them, Luke 21.34. And take heed to your selves, lest at any time your hearts be overcharged with surfetting and drunken­nesse, and cares of this life, and so that day come upon you unawares. Men that live in ryot and excesse, and sensuality, why they doe but pamper their flesh and feed them­selves, to make themselves a sweeter mor­sell both for Wormes and Divell, Christs coming will bee a dreadfull time for them.

4 Fourthly, Christs coming will be dread­full to all those, who beare not a sincere love to Jesus Christ. Wilt thou marke one Scripture, 1 Cor. 16.22. If any man love not the Lord Jesus Christ, let him be Anathema Maranatha. There is much of Gods Mind in this darke expression, If any man love not the Lord Jesus Christ, let him be an accursed man, that is the meaning of the word Ana­thema, [Page 127]but the other word Maranatha, it is a word compounded of two words, and it beares this sense, Maran signifies a Lord, and Atha signifies venit, he comes, so then when the Scripture saith, hee that loves not the Lord Jesus Christ, let him be an accursed man; Let him be Maran Atha when the Lord Jesus shall come to judge the World, Let Christ then curse him that doth not love him. Maran atha: O then I beseech you thinke this with your selves, that all you who doe not beare a sincere love to Jesus Christ, when hee comes, Christs com­ing it shall be with a curse, a curse to Hell and Damnation to all such.

5 Fifthly, Christs coming will be dreadfull to all them who doe obstinately refuse sub­jection and obedience to the Gospell of Jesus Christ. 2 Thess. 1.7, 8. And to you who are troubled, rest with us, when the Lord Jesus shall be revealed from Heaven with his mighty Angells, in flaming fire, taking ven­geance on them that know not God, and that obey not the Gospell of our Lord Jesus Christ. Christs coming it will be in flaming fire to take vengeance on all such.

6 Sixtly, Christs coming it will be dread­full to them that doe live and dye raylers against Religion, that those who scoffe and jeere at godlinesse, Christs coming will be a dreadfull coming to all wicked men, Jude 15. To execute Judgement upon all, and to [Page 128]convince all that are ungodly amongst them, of all their ungodly deeds, which they have ungodly committed, and of all their hard speeches, which ungodly sinners have spoken against him. I doe wish it were engraven before the Eyes of all wicked raylers. Why here beloved, there is many a rayling Rab­shakeh, and many a cursing Shimei which hath many a hard speech against the people of God, they accuse one man to be an hy­pocrite for carrying of a Bible under his Arme, accusing another man to be an hy­pocrite for shedding a teare in his Sermon, O you are the men that Christ will come to execute judgement, to convince you of your hard speeches.

7 Seventhly, to unmercifull men Christs coming is a dreadfull time, James 2.13. For hee shall have Judgement without mercy, that hath shewed no mercy, to him that shewes no mercy, hee shall have judgement with­out mercy, Christs coming to judgement shall bee a time of thy having of judge­ment without mercy, that sheweth no mercy; In Mat. 25.41, 42, 43. Then shall he say also unto them on the left hand, Depart from mee yee cursed, into everlasting fire, prepared for the Divell and his Angells. For I was an hungred, and yee gave mee no meate, I was Thirsty, and yee gave mee no Drinke. I was a stranger, and yee tooke mee not in, naked and yee cloathed mee not, sick and in [Page 129]Prison, and yee visited mee not. Austin hath a good glosse upon this Text, saith hee, If that man shall goe to Hell, that will not give another man Bread when hee is a hungry, O then to what a Hell shall that man goe to, which taketh away Bread from the hungry man! And if that man shall goe to Hell that will not cloath the naked, O then to what a Hell shall that man goe to that taketh cloaths off the necessitous mans back! And if that man shall goe to Hell that will not visit men that are in Prison, O then to what a hell shall that man goe to that casts godly men into Prison! Now beloved, I beseech you take heede that you be not men wanting bowels of mercy towards your distressed brethren, you are to expect judgement without mer­cy, that shew no mercy.

8 Eightly, to those that live and die in the sinne of uncleannesse and lusts of the flesh, Christs coming it will be a dreadfull day to them; Therefore you reade that God will judge Adulterers, hee will judge a Drun­kard, hee will judge a Swearer, hee will judge a Sabbath breaker, yet particularly Whoremongers and Adulterers, hee will judge, Heb. 13.4. But Whoremongers, and Adulterers God will judge. King Henry the 8. was a lascivious Prince, and old Latimer sent him a Token, A Napkin and a Bible, and about the Bible was written, Whore­mongers and Adulterers God will judge, it [Page 130]was to terrifie him. There is a strange Text, 2 Pet. 2.9. The Lord knoweth how to deliver the godly, out of temptations, and to reserve the unjust unto the day of Judgement to be punished, But chiefly them that walke after the flesh in the lust of uncleannesse. Here is a chiefely for them. God will punish every unjust man, but God reserves them to the day of Judgement, chiefly them that walke after the flesh in the lust of uncleannesse, &c. Doe I speake to men that may have this chiefly put on them? O take heede that thou dost not fall under the righteous judge­ment of God, O that thou beest not en­tangled in that sin, that will make the Lord judge thee chiefly.

9 Ninthly, and lastly, Christs coming againe it is dreadfull to all men, who live and strengthen themselves by popular tumults and insurrections; In oposing and destroy­ing of a lawfull Magistracy, that have de­stroyed Judges, Rulers, Governments, it will be a woefull time to them, 2 Peter 9.10. The Lord knoweth how to deliver the godly out of Temptations, and to reserve the unjust to the day of Judgement to be punished. But chiefly them that walke after the flesh in the lust of uncleannesse, and despise Government, Presumptuous are they, selfe-willed, they are not afraid to speake evill of Dignities. Men that under pretence of power and the like, shall trample downe Rule, Govern­ment, [Page 115]Authority, and Dignity, but the Lord hath another day to judge them that will not be judged here, hee will judge them with a chiefly. And thus I have done, I de­sire every man to make Application of it. Now living and dying unrepentingly under these evills, it exposeth thee to the righte­ous judgement of God to destroy thee Another day.

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

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

There is some difference betweene a few Interpreters touching the sence of these words, one carrieth it this way, that here the promise of Christs coming hee made it a little before hee was to die, saith Christ, Bee not troubled for I will come againe. Some referre that promise of coming againe, not to the last coming, but they referre it to that forty dayes that hee was upon the Earth, after his Resurrection to the Ascension; they referre that this promise was accomplished, [Page 132]and then I will receive you unto my selfe, they make that to be nothing but this, that Christ after his Resurrection did come to his Disciples, and did eate a broyled Fish with them, and stayed forty dayes with them. Why what comfort would this be to the Disciples to thinke of Christs going away and coming againe, and stay but forty dayes, and then bee seene no more? And this would have made them the more sor­row [...]ull, that they should never have seene him more. Here are two or three reasons from the Text, why that cannot be the sence of the place, because here was a pro­mise before that hee was going to his Fa­thers House; Now that living upon the Earth forty dayes after his Resurrection, cannot be his Fathers House, but hee being in his Fathers House, this cannot there­fore be meant of Christs being coming againe at that time to them. Againe, that it is said, where hee was to goe, hee was to goe to prepare a place for them, now if his meaning had beene that hee would come againe at forty dayes, it should have beene an Earthly place that hee had prepared for them; But the current of Interpreters, seeing the weakenesse of that, gives many consequent reasons why it must necessarily be referred to Christs last coming, receiving of them everlasting, when the body shall be raised, that here Christs coming againe [Page 133]it referres to no other coming but to his great and last coming to judge the World, and at that coming hee hath promised the Elect, that hee will receive them unto him­selfe; As if hee should have said, Though I leave your bodies behind mee in the World for a season, though they may be mangled and massacred by cruell Persecu­tors, and though you may be without my bodily presence for a while, yet I doe not goe to Heaven to stay there for ever, but I promise you, I will come againe, and then I will take you into Heaven with mee. They would faine have had Christ to have re­ceived them into Heaven, and faine would they have gone with him. The Disciples when they heard Christ speake of going to his Fathers House, why they were all on fire to goe with Christ into Heaven; O no saith Christ, I will come againe to judge the World, and then I will receive your very bodies into Heaven with mee, that as my body is in Heaven, so your bodies shall be there also with me.

Obser. The Observation is this, That it is one great end of Christs coming againe for to receive the bodies of all the Elect unto himselfe, into Heaven with him, I come againe and receive you unto my selfe. I shall not follow the common place in handling the Resurrection of the body, I shall onely handle this poynt practically to you, in [Page 118]shewing you what the happinesse of the Elect of God is in their bodies as well as their Soules; Now because this Text is made use of to pervert many Scriptures, I shall handle this practicall Question before I can come to handle the Doctrine.

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

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

First, there is a partiall and incompleat receiving, and this is done imediatly after death, that when the Soule doth depart from the body, the Soule is received by Jesus Christ in Heaven, and that is the rea­son of those Speeches in Acts 7. There is [Page 119]a receiving them before Christs coming, and this is called a partiall and incompleat re­ception, it is onely a receiving of the spirit and not of the body.

2 Secondly, there is a totall and compleat reception both of the body and the soule into glory, and it is this that the Text here speakes of: though it is true, there is not a totall reception of a Believer till Christs coming to judgement, yet there is a par­tiall reception, I do not speake to those that say the soule is mortall, and that it shall never live, but to those that say the soule shall sleepe, and the soule doth perish with the body untill the Resurrection. Now against these that pleade for the sleep­ing of the soule till Christs coming againe, take these foure wayes how to strengthen you in this.

1 First, there are pregnant instances in Scrip­ture that after the godly die, their Soules are received into Heaven before CHRIST comes.

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

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

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

1 First, there are Pregnant Instances, or [Page 136]examples in the Scripture to prove, that after death the soul is received into heaven. Take three instances. First, that knowne Text, Luke 23.43. And Jesus said unto him, verily, I say unto thee. To day thou shalt be with mee in Paradise. That day Christ dyed, that day Christ went to Heaven, therefore that day the soule of that converted thiefe must go to Heaven.

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

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

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

Another Answer, that it appeares this cannot bee the sense of it, to referre to day, to the time that Christ spake, and not to the time that the thiefe should be in heaven, for saith Gerrard, marke the thiefes prayer, [Page 137]In ver. 42. And be said unto Jesus, Lord, re­member mee when thou comest into thy King­dome. Marke, there is the thiefes when, that when Christ should come to Heaven, Christ should remember him. Christs Hodie, must answer to his Quando, or else hee did not answer to his Prayer. Christs to day, must answer the thiefes when, that when Christ came to Heaven there to remember the thiefe. And Jesus said unto him, verily I say unto thee, To day shalt thou be with mee in Paradise.

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

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

There are three answers to give you to this Evasion.

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

2 Secondly, take this answer, that in other Scriptures when Paradice is mentioned, it [Page 122]is to be understood Heaven, and so the Apostle doth expound it, 2 Cor. 12.2.4. I knew a man in Christ, above fourteene yeares agoe, whether in the body I cannot tell, or whether out of the body, I cannot tell, God knoweth, such an one caught up to the third Heaven. How that hee was caught up into Paradice, and heard unspeakeable words, which it is not lawfull for a man to utter. So that the Apostle by Paradice doth expound it to be Heaven, Revel. 2.7. Hee that hath an eare, let him heare what the Spirit saith unto the Churches; To him that overcometh will I give to eate of the Tree of Life, which is in the midst of the Paradice of God. That is, hee shall enjoy Jesus Christ, Christ in Heaven is the Tree of Life in the Paradice of God.

3 Thirdly, it cannot be any Earthly Para­dice, the Paradice Adam was in before his fall, for the Earthly Paradice was destroy­ed by the Flood, therefore of necessity when Christ tells the thiefe, To day shalt thou be with mee in Paradice, it must referre to the thiefes going to Heaven at that day with Jesus Christ.

A second instance it is in Luke 16.22. And it came to passe that the Beggar dyed, and was carried by the Angells into Abrahams bosom; The rich man also dyed and was buried. This is another instance, that the soules of the Elect after death they go to Heaven.

There are two Evasions made upon this Text.

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

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

The other Evasion is this, it is said that this Beggar is said to be carried into Abra­hams bosome, I answer, First, it is more then probable that Abrahams bosome is Heaven; Now Abraham being in Heaven, why all his children are in Heaven [Page 140]as children in a Fathers bosome, he being the Father of the faithfull, that is the answer that Gerrard gives.

Againe, it is said, that they are carried by Angells into Abrahams bosome; There­fore Abrahams bosome must be in Heaven: now certainly the good Angells carry a good soule into Heaven, and the wicked Angels carry a damned soule into hell, and thus you have two Instances, that imediatly after death the soules of the Elect goe to Heaven.

A third Instance is in Mat. 22.31, 32. But as touching the Resurrection of the dead, have you not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living. Argue from that Instance that there­fore Abraham, Isaac and Jacob were living at that time, though not in their bodies, but they were at that time living, if you marke the reason, the reason of that Text was not to prove a Resurrection of the body onely, which the Saduces deny, but also to prove the imortality of the Soule. The Saduces deny Spirits and Angells too. Acts 23.8. For the Saduces say that there is no Resurrection, neither Angell nor Spirit, but the Pharisees confesse both. Christ doth prove that there shall be a Resurrection of the body, and hee likewise proves that [Page 141]the soule doth not die when the body dy­eth. Indeed there is a quotation that I have read of a learned man that doth make use of this Instance, Gen. 25.8. Then Abraham gave up the Ghost, and died in a good old age, an old man, and full of yeares, and was ga­thered to his people. Abraham was not ga­thered to his Fathers, nor to be gathered in the grave where his fore-fathers were, how can this be true that the Scripture saith, Abraham was gathered unto his Fathers? yet hee was not gathered to his Fa­thers in God, therefore say Divines, it must be in his Soule, that Abraham went to Heaven as his godly fore-fathers went, that is the meaning of that phrase, to be bound up in the bundle of Life, to goe to Heaven as their fore-fathers did. And thus much for particular Instances.

2 The second way to prove that the soules of the Elect men goe to Heaven imediately after death; It is by generall Expressions in Scripture. Two generall passages, one is In Heb. 12.23. To the generall Assembly, and Church of the first borne, which are written in Heaven, and to God the judge of all, and to the Spirits of just men made perfect: thence I argue, that the Apostle makes mention, and proves that there were the Spirits of just men made perfect; Now if their soules did perish with their bodies, then the A­postle should say, that their spirits are [Page 126]annihilated with the body, but it is the spirits of just men made perfect; the Scripture takes notice in generall expressions that just men have their soules made perfect. And then in Eccle. 12.7. Then shall the dust re­turne to the Earth, as it was, and the Spirit shall returne to God who gave it. Marke, here are two things spoken of.

1 First, here is the end of godly men, the body shall goe to the dust, and the soule to God, the time when it shall be is, when that man goeth to his long home, when the keepers of the House shall tremble, that is the Hands, and Armes; and the strong men shall bow themselves, that is the Feete and Thighs; and the Grinders shall cease, that is the Teeth; and they that looke out at the windowes shall be darkened, that is, the Eyes; when nature decayes and the body perisheth by Diseases and dyes, then shall the body goe to the dust, and the spirit to God that gave it.

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

1 The first is in Iohn 6.40. And this is the will of him that sent mee, that every one which seeth the Sonne, and believeth on him, may have Everlasting life, and I will raise him up at the last day.

Here are two distinct promises pre­mised.

1 First, a promise of everlasting Life.

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

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

Another Text is in Luke 16.9. And I say unto you, make to your selves friends of the Mammon of unrighteousnesse, that when yee faile, they may receive you into ever­lasting habitations. Kemnitius, makes great use of this Text to prove what I am now arguing to you, that imediately after death, the soule of an Elect man is received into Heaven. Marke, make you friends of the Mammon of unrighteousnesse, that is, your wealth, called so either because it is unrighteously gotten, or unrighteously kept; use your wealth well, that when you die you may be received into everlasting habi­tations. It is questionable whether it be re­ferred to Angells, or to the poore which shall pray for us that wee may be received into Heaven, but saith Kemnitius, use your wealth well, that you may be received into everlasting habitations, upon your failing, upon your dying the Lord receives [Page 144]the Elect into everlasting habitations. This Kemnitius doth build on, that the soule doth goe to Heaven imediately after Death.

A third Scripture is in Phil. 3.23. For I am in a straite betwixt two, having a desire to depart, and to be with Christ, which is far better. So that the Apostle doth only make these two conclusions, a departing out of the World, out of this Life, and a desire to be with Jesus Christ, hee mentions no place for a good soule to goe to, hee mentions no Purgatory, nor Limbus Pa­trum.

And so likewise a fourth Text you have in 2 Cor. 6.8.9. Therefore wee are alwayes confident, knowing that whilst we are at home in the body, wee are absent from the Lord. Wee are confident I say, and willing rather to be absent from the body, and to be pre­sent with the Lord; Wherefore we labour, that whether present or absent, wee may be accepted of him. Marke. That the A­postle doth onely make these two conclu­sions, to be absent from the body, and to be present with the Lord, so that the soule is present with the Lord, whilst absent from the body.

Then againe, that Prayer of Stephen proves it likewise; in Acts 7.59. And they stoned Stephen, calling upon God, and saying, Lord Jesus receive my spirit. It had beene [Page 145]uncomfortable for him to have thought that hee should have beene stoned for Jesus Christ, and it must have beene above 1600 yeares before Christ should have received his soule, but hee prayed, Lord Iesus Christ receive my Soule, which hee would not have done if hee had not believed that his soule would have beene received by Jesus Christ imediately after death.

And thus I leave those Scriptures to con­firme you in this, that the soule doth not sleepe in the body, but at the parture from the body it doth imediately goe to Heaven.

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

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

Secondly, then it will follow, that God the Father would be more cruell to his people, then hee would have other men be to their servants which have done their worke. Marke that Text, Levit. 19.13. Thou shalt not defraud thy Neighbour, neither rob him, the wages of him that is hired shall not abide with thee all night, untill the morning. That the Master was not to keepe the hire of the Labourer long from him, that the Master should not keep the servants wages long from him; Now will the great God keepe you who are his servants that have served him here in this World, and have done him faithfull service, and will hee keepe any reward from you till his last coming? No, but when you have ended your Life, and done your worke, you receive your wages, when your work is done, you have your reward.

3 Thirdly, observe this, if this should be true that the Soules of the Elect men doe not goe to Heaven after death, then it will follow that the soules of wicked men doe not goe to Hell after death, and how re­pugnant this is to the Scripture you well know, when the Scripture saith in the Epistle of Jude, That the men of Sodome and Gomorrha suffered the vengeance of eternall fire, And of Judas, Acts 25. That hee may take part of this Ministery, and Apostle-ship, from which Judas by trans­gression [Page 147]fell, that hee might goe to his owne place. I could give you multitude of In­stances where the wicked are in Hell, 1 Pet. 3.19 20. By which also hee went, and preach­ed unto the Spirits in prison. Which some­times were disobedient, when once the long­suffering of God waited in the dayes of Noah, while the Arke was a preparing, wherein few, that is, eight soules were saved by water. That is Jesus Christ by his Spirit in the Ministery of Noah did preach to the old World, who were disobedient to that Preacher of righteousnesse, who is now in Heaven; To say that a godly man doth not goe to Heaven imediately after death, it will fol­low that a wicked man doth not go to Hell imediately after death.

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

5 Fifthly, this would follow that it would be a great discomfort to a godly man on his death-bed, if hee should be so many hundred yeares before Christ would bring him to Heaven, what comfort shall a god­ly man have to die, when hee shall say it shall be so many hundred yeares before my [Page 148]body and my soule shall be thought of by Jesus Christ, it would be a very uncomfor­table Doctrine for a man to thinke that I shall die like a beast, that my soule after death shall not be taken up into Heaven. And thus I have proved that imediatly 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 beene spoken. If it be so that Christ doth receive thee, O thou Believer, receive thee to him­selfe before his totall and compleate recep­tion, I would then give you this use for to comfort you.

Ʋse. First, O feare not a dying time, let not death be 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 death­bed, here now is a Disease a consuming of thy nature 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 betweene mee and Heaven, O how should this comfort a dying man, when [Page 149]that hee hath good evidences for Heaven! O this should greatly comfort thee against thou comest to die, to thinke that thy death­bed is the very Suburbs of Heaven. I have read what John said, that wrote the Re­velations, when hee was ready to die, I do believe, saith hee, that in this very day my soule shall be represented before the Lord Jesus Christ. O think now thou art leaving thy friends, but it will not be a day before Christ and I shall meete in Heaven. As in the Booke of Martyrs wee reade that in Queene Maries time, of two friends that were put to death together. One of them was fearfull to think that the flames should scorch his flesh, O, saith the other, be of good comfort, for halfe an houre hence thou shalt be in Heaven! O thinke, though thou art weake and sick even unto death, yet thinke that thou shalt shortly be with Jesus Christ, doubt not of the truth of this, for I could even pawne my soule of the truth of it, that the Soules of the Elect are taken up into Heaven imediately 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.

Obs. The Observation is this, that the maine [Page 150]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 imediatly after death, but to raise the body also. There are two Queres in the Doctrinall part of this poynt touching the end of Christs coming, which is to raise the bodies of the Elect, and to receive them to himselfe.

Two things in this. 1 First, why Jesus Christ must raise the bodies of the Elect, and receive them to himselfe, as well as the soules.

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

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

There are foure Reasons.

1 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 ground this rea­son, 1 Cor. 15.12. Now if Christ be preach­ed, that hee rose from the dead, &c. As if hee should have said, Christ being risen from the dead, doth argue that our bodies must [Page 151]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 believe that Iesus dyed, and rose againe, even so them also which sleepe in Iesus, will God bring with him. So that because Jesus Christs body is raised from the dead, and received up into Heaven, therefore our bodies must be raised up and received into glory with him.

2 Secondly, the bodies of the Elect must be raised, why? 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 throughont, and I pray God that your Soule, Spirit and Body, be kept blamelesse unto the coming of the Lord Iesus Christ, 1 Cor. 6.18, 19, 20. Flee Fornication, every sinne that a man doth is without the body, but hee that comitteth Fornication sinneth against his owne 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 [Page 152]makes an Argument of, in Rom. 8.11. But if the Spirit of him that raised up Jesus 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 Spirit dwelleth in you, the graces of the spirit, why 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.

3 Thirdly, because the body hath a con­dition, and co-operation with the soule in all gracious working, because if that the body shall be partner with the soule, being received unto Jesus Christ, because the Body doth co-operate with the Soule, Rom. 8.13. For if yee live after the flesh yee shall die, but if yee through the Spirit doe mortifie the deeds of the flesh, yee shall live. Now being that the godly doe mortifie the deeds of the body, and do expose their bodies to tortures and torments for Jesus Christ, now because the bodies of the Elect, doe co-operate with the soule in good, therefore the body shall be co-partner with the soule in good also.

4 Fourthly, it proceeds from that neere Union which is in a Believer, and Jesus Christ, Christ is the head, and Believers are the members; now the members must be [Page 153]raised and received up to Jesus Christ to make his body a perfect body. Thus much for the Reasons why that Jesus Christ at his second coming he shall raise and receive the bodies of the Elect to himselfe, as well as the soules.

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

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

And thus much onely in the generall, Now to come to particulars. I shall re­solve this Question in these six Parti­culars.

There are six glorious endowments that the body shall receive from Jesus Christ, [Page 154]at his second coming, when hee receives the body to himselfe.

1 First, from being a naturall body as it is now, it shall be made by Christ a spirituall body, that is the first endowment, thou shalt cast off thy old Apparell of corrup­tible fl [...]sh and blood, and shalt be cloathed with robes of glory, it is no contradiction to say a spirituall body, because the Apostle useth the expression, 1 Cor. 15.44. It is sowne a naturall body, it is raised a spirituall body, There is a naturall body, and there is a spirituall body. The meaning is, the body as it lives here, is a naturall body, reeding na­turall refreshments. I but saith the Apostle, it shall be raised a spirituall body, it shall have no more neede of naturall refresh­ments, which the naturall body requireth, when it is a spirituall body it stands in no more neede of meate, no more neede of drinke and of sleepe, and other naturall re­freshments, it shall be raised a spirituall body. Mat. 22.30. For in the Resurrection they neither Marry, nor are given in Mar­riage, but are as the Angells of [...]od in Heaven, The Angels have no need of relations, and stand in no need of helps, when they shall be as the Angels of God. Rev. 7.15, 16. Therefore are they before the Throne of God, and serve him day and night in his Temple, and he that sitteth on the Throne shall dwell among them, They shall hunger no more, nei­ther [Page 155]thirst any more, nither shall the Sunne light on them, nor any heate. Therefore O believing soul, behold thy happines of soule and body in glory; they shall be no more standing in neede of naturall refreshments then spirits doe, when the Scripture saith that your bodies should be received by Christ. The Platonick Philosophers under­stand, because the body shall be turned into a Spirit, into a Ghost, or into winde or aire, but that is not the reason of it, it shall be of the same substance as it is upon the Earth, but it shall be refined.

2 Secondly, the bodies of the Elect when Christ receiveth them to himselfe, when being vile bodies, they shall be made formed and beautifull, it may be thou hast some deformity, but Christ shall refine that body, and new varnish and make it beautifull, Phil. 3.21. Who shall change our vile body, that it may be fashioned like his glorious body, according to the working whereby hee is able even to subdue all things unto himselfe. The Body of Christ is a beautifull body, neither spot nor wrinckle, nor any such thing in it, why thy body shall be like Christs glorious Body, 1 Cor. 15.43. It is sowne in dishonour, it is raised in glory, it is sowne in weakenesse, it is raised in power. Here thy body it is a vile body, Eliphaz calls the body a house of clay, and Job calls it a house of Earth; It is the Opinion of [Page 156] Gerrard, and hee gives strong reasons for it, that if there be any defects upon the body in this World, that if any of the members of the Body be wanting, it shall be restored to thee at the Resurrection, and there are these reasons to be given for it.

1 First, because our bodies are promised to be like Christs Body, why now Christs Body hath no redundant and defective member, defect it is but the product of sinne and the result of sinne, therefore our bodies beeing said to be like Christs Body, there shall be no defect in it.

2 Secondly, some members are necessarily required to make up the Elect in Heaven; suppose an Elect man should be borne blind, or lose his Eyes by casualty, now if this man should not have his Eyes hee could never see Christ in Heaven, wee shall see with these very Eyes the Body of Christ, though thy body be a monstrous Body, yet Christ shall receive thy body to make it better.

3 The third reason is this, because the bo­dies of the Elect shall be as Adams body was in innocency; Adams body was created perfect by God, when Christ raiseth thy body, it shall neither want a member nor abound in a member, thy vile body shall be beautifull: what though others be fairer then thee, and clearer skin'd then thee, [Page 157]what though other mens earth be painted better then thine, yet when Christ receives thy body, it shall be a beautifull, a glorious body, therefore you have the phrase, Mat. 13.43. Then shall the righteous shine forth as the Sun, in the Kingdome of their Fa­ther.

3 Thirdly, from being a mortall body, it shall be by him an immortall body, the body as it is here, it is a mortall body dying and rotting in the Grave, but it shall be made by Christ immortall. 1 Cor. 15.52, 53. In a Moment, in the Twinkling of an Eye, at the last trump, for the Trumpet shall sound, and the dead shall be raised incorruptible, and wee shall be changed. For this corruptible must put on incorruption, and this mortall must put on immortality. Those mortall bo­dies that must die, must be made immortall, and those incorruptible bodies, made in­corruptible and never die, this is the great happinesse of the Elect, that their Bodies shall be made immortall Bodies.

4 Fourthly, the bodies of the Elect, they shall be from being lyable to sorrowes and sufferings in this World, they shall be im­passive bodies, the body here is exposed to Diseases, Aches, Consumptions, and what not? the body it is an Hospitall of Diseases, a Magazine of all Infirmities, but the Lord shall make this body impassive, liable to no sufferings, God shall then [Page 158]wipe away all teares from our Eyes, no sorrowes, no crying, nor no paine, there is the great happinesse of the body, it shall be made impassive, not liable to hunger, thirst, paines, diseases, and the like.

5 Fifthly, thy Body from being a heavy and lumpish body as now it is, it shall be made an agile and swift Body, the Eagle shall not flee so strongly, as the bodies of the Elect shall flee from place to place, and it is grounded from that Scripture, 1 Thess. 4.14. For if wee believe that Jesus Christ dyed and rose againe, even so them also which sleepe in Jesus, will God bring with him. Which the body could not doe, if the body did not lose its lumpishnesse and heavinesse which it hath here. Zanchy doth illustrate it by this comparison, saith hee, the body is like the Chick in the Egge, the Bird in the Egge strives not; but when it is flusht, then it can flie; so, when thou art raised, thou canst goe from one part of the World to another in a moment; so was Christs Body when it was glorified, Christ was taken imediately up into Heaven, which is as Astrologers say, if wee may believe their guesses, it is above 40 Millions of Miles; Now the soule hath a lumpish Body that it cannot follow the soule, there­fore the Body shall be made conformable to the Soule; the Body is now a tyred Jade to the Soule, but then it shall not be so.

6 Sixtly, from being a weake body, it shall be made a strong Body, 1 Cor. 15.44. It is sowne in dishonour, it is raised in glory, it is sowne in weakenesse, it is raised in power. The body of man it is a weake fleshly thing. Lu­ther is of this Opinion on this Text, 1 Cor. 15. saith hee, mans Body shall be so strong that hee shall be able to tosse a mountaine, as a Child would tosse a tennis ball; this is the great glory that God puts on the body, that being a naturall Body, it shall be made by Christ a spirituall Body; of being vile Bodies; they shall be made by Christ beauti­full Bodies, from being a mortall body, it shall be made an immortall body; from be­ing lyable to sorrowes and sufferings in this world, they shall be made impassive bo­dyes; from being a heavy lumpish body, it shall be made an agile body; and from being a weak body, it shall be made a strong body.

Now before I come to the Application, there are two Objections which lye in the way. As in the primitive times there were the Saduces that held there was no resur­rection, and after Christs time there was Hymeneus and Philetus, which said that the Resurrection was past already, and the Church of Corinth was tainted with this Error, if Christ be risen from the dead, how say some among you, that there is no Resurrection of the dead? Now in the Pri­mitive [Page 160]and Christs time, there was this Opinion, that there was no Resurrection of the Body, and so made this meerly but a Poeticall fiction, and to be no reall and un­doubted truth.

That I might take off this, The Scripture which they urge is this, you talke of the Body being raised by Christ, how can this be when the Apostle saith expresly, the body is made of flesh and blood, 1 Cor. 15.50. Now this I say Brethren, that flesh and blood cannot inherit the Kingdome of God, neither doth corruption, inherit incorruption. Therefore if flesh and blood cannot come to Gods Kingdome, how then can the Body come there? this is the Opinion of the Photinians.

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

2 Secondly, the Apostle doth understand by flesh and blood, the bodies of Men as they have sinfull and fraile infirmities, cleaving to them in this World, the body as it is now a sinfull body, an infirme body, a weake mortall body, the body as it is now shall never come to Heaven; The genera­lity of Interpreters run this way, by flesh [Page 161]and blood is understood the bodies of men as lyable to sinne, as in this World they shall not be raised up, they shall not come to Heaven, but wee shall be changed, wee shall not all sleepe, but be changed, the Apostle proves this himselfe, 1 Cor. 15.50, 51. Now this I say Brethren, that flesh and blood can­not inherit the Kingdome of God, neither doth corruption, inherit incorruption. Behold I shew you a mystery, wee shall not all sleepe, but wee shall all be changed. Our corruptible Bodies they shall not come to Heaven as they are corruptible, but come to Heaven by being incorruptible, but we shall all be changed, that is, our bodies shall be changed from being mortall, corruptible, and being weake and sinfull, to be made holy and Immortall, so that flesh and blood as now it is sin­full, corruptible, till changed and made glorious and pure, it shall not come to Heaven.

2 Second Text which they urge against the body being glorified, and say it is but a fancy, Job 14.7, 8, 9, 10. For there is hope of a Tree, if it be cut downe, that it will sprout againe, and that the tender branch thereof will not cease. Though the roote thereof wax old in the Earth, and the stock thereof die in the ground, yet through the sent of water it will bud, and bring forth Boughs like a Plant: But man dieth and wasteth away, yea, man giveth up the ghost, and where is hee? A Tree, [Page 162]saith Job, if that dyes it may live againe, be­cause waters may be about the roote, but if man dyes, hee vanisheth away, where is man? on this they build that man shall never live againe.

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

I but you will aske mee, How doe you prove this for to be Jobs intent?

I prove it to you from Jobs words in the 12. vers. So man lieth downe, and riseth not, till the Heavens be no more, they shall not awake nor be raised out of their sleepe. So that here Job speakes of a raising when the Hea­vens shall be no more, when the World shall be burnt with fire, then man shall be awakned. And in the 14. vers. If a man die shall hee live againe? All the dayes of my appointed time will I waite till my change come. Job speakes in this Chapter of the change of the body, and of the raising of the body. Tertullian and Austine say well, that there is no Doctrine of Religion is more repugnant to sense and reason.

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

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

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

Againe, a Gardner soweth varieties of Seeds, yet doe you come to the Garden, and let one aske you what seede lieth in that Bed, or in this Bed, as it is rotting in the ground, why you cannot tell; But come to the Gardner and aske him what Seede is in that Bed, and hee can tell you [Page 164]distinctly the Seede in every Bed; And cannot the great God doe this? Hee that made us knowes our shape, wee cannot tell what Mans dust this is in the Grave, I but God that laid thee in the Grave, hee knowes, hee knowes which shall bee my dust, and which shall be thy dust, and which every mans dust, hee knowes what body shall spring up thence; Therefore labour to exalt Faith in the great Mistary of raising, and glorifying your bodies.

I have now a practicall application to make of this.

The Uses.

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

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

Againe it may be comfort to thee, by reason of thy naturall infirmities. Suppose thy body be a sickly body, suppose thy [Page 165]body be full of Aches, Agues, Consumpti­ons, Diseases and the like, suppose thy body be maimed, Blinde and Lame, yet remember thy body that is vile, deformed and sickly, it shall have fresh Robes of glory upon it, and be made like to the glo­rious Body of Jesus Christ.

Wee reade in the booke of Martyrs, of two Martyrs that were to be burnt at Stratford Bow neere London, one Hugh Laborocke, and John Price, the one blinde, and the other lame, this Price being full of feare when the fire was about him, saith Hugh unto him, Bee not troubled, though thou blinde and I lame, yet remember death will heale thee of thy Blindnesse and mee of my Lamenesse. Suppose thou art blinde, lame and maymed, why Christs receiving of thy body will cure all, and truly there were no comfort to a man under a bodily distemper, when a man is under some great trouble, when a man should thinke that this body of mine should rot in the Grave, and never be raised from the dead, which were very uncomfortable.

But thy deformed body it shall be a beautifull body, that which is a sickly body it shall be made a healthfull body, and freed from all Diseases.

2 A second Inference is this, will Jesus Christ at his coming raise thy body, and receive thy whole man unto himselfe? [Page 166]Then learne to have elongation of soule after the second coming of Jesus Christ; Therefore doe not desire to continue here upon Earth, but to be dissolved, and to be with Jesus Christ. Will any man be grieved for changing of an old suite for a new? Death doth this, thou hast here an old rot­ten ragge of flesh about thee, why Christ will put a new sute on thee; Therefore the Apostle calls it the desire of the body is to be cloathed upon, wee doe not desire to be in Heaven without bodies, but wee desire to bee cloathed upon, with those glorious endowments, wherewith the elect shall be clad in glory; Therefore be not unwilling to die, doe not be unwilling to leave an old rotten Carcasse, a sickly body, a Diseased body. Put a Bird into a Cage, though the Cage be made of Silver, or Gold, yet the Bird had rather flie abroad, then bee tide up in the Cage. O thou whilest in the body art in a Cage, thou hadst better have thy body in a glorified capacity then now it is.

3 Thirdly, be not afraid to die nor un­willing to die, because thy body shall be changed by Death, if thy body should not die, it would never be a glorified body; keepe your Corne in your House, and you will never have a Crop; I but cast your Corne into the ground and let it die there, saith the Apostle, that that thou sowest [Page 167]is never quickened till it die, why let your body be kept alive here in the World, and it will never be raised to glory, O doe not then bee unwilling to die, because Death not come to an Elect man as a laying of Corne in the Grave till the Resurrection day. As Corne doth rot in the ground to spring againe, against the Harvest; So doth thy Body rotte in the Grave, as Graine against the Har­vest.

4 Fourthly, if this be true that JESUS CHRIST will raise thy body unto glo­ry, O then doe not imbase, and abuse these bodies of yours, for they are the Temples of the Holy Ghost, these bodies of yours shall one day bee raised, and received by Jesus Christ. It is an Argu­ment that the Apostle raiseth, 1 Corinthians 6.14, 15. vers. And God hath both raised up the Lord, and will also raise us up by his owne Power; know yee not that your bodies are the Members of Christ? shall I then take the Members of Christ, and make them the Members of Harlots? God forbid. This is the Apostles Argument. The A. postle would reason against Adultery and Uncleannesse in the body, what argument doth hee use? Know yee this, Christ will raise up our bodies, and shall wee take these Memberr of our bodies, and make them the Members of a Whore? So that Beloved, [Page 168]let the Doctrine of your Resurrection, and of your bodies being raised and received to Jesus Christ, let it provoke you that you doe not abuse your bodies. Hee that keepes company with a Harlot, sinneth against his owne body, 1 Cor. 6.18. Flee Fornication, every sinne that a Man doth, is without the body, but hee that comitteth Fornication, sinneth against his owne body. For a Man to lie and sweare, it is against his Soule, but for a Man to be uncleane, it is to sinne against his Body; O doe not die with an uncleane body, with an Adul­terous body, and doe not abuse thy body, doe not abuse those Eyes of thine to be Windowes of lust, that shall one day behold Jesus Christ; doe not abuse that body that must have a sweete communion with Christ in Heaven.

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

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

I shall open the Words, for there is [Page 169]some difficulty in one Expression, where I am, you see it is a word in the present Tense, where I am, and though it bee a word of the present Tense, it doth not denote thus much that they should bee at Jerusalem with Christ, for christ was then at Jeru­salem, but as Grosius saith, that here the word of the present Tense, is to bee un­derstood of the future Tense, that is, where I shall be shortly after I leave this World; where I shall be, there you shall be, and so hee doth bring that Text to prove it, John 7.34. Yee shall seeke mee, and shall not finde mee, and where I am, thither yee can­not come. It cannot be taken in the pre­sent Tense, for hee was then at Jerusalem, to shew, that where I am, is to be under­stood in the future Tense, where I shall be, I goe, but I come againe, that where I shall bee when I come to my Fathers House in Heaven; that where I shall bee I may have all your companies, to be person­ally present with me in Heaven, that is the scope of the word.

Obser. Observe, that when ever Christ speakes of being in Heaven, though hee was on the Earth, yet hee speakes in the present Tense, as if hee were in Heaven already; John 3.13. And no Man hath ascended up to Heaven, but hee that came downe from Heaven, even the Sonne of Man which is in Heaven. Christ was not in Heaven, [Page 170]hee was speaking on Earth to them in his Person, in his Humane Nature, so like­wise in John 17.24. Father, I will that they also whom thou hast given Mee, bee with Mee where I am, that they may behold my Glory which thou hast given Mee, for thou lovedst Mee before the Foundation of the World. Gerrard doth raise this Question, that when Christ speakes of his being in Heaven, CHRIST doth speake of it in the Present Tense, as if hee were there already.

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

1 First, Christ saith I am, it denotes the certainty of Christs going to heaven, that he should bee there as sure as if hee were there. Babylon is fallen, why the Popedome is not fallen, yet it shall bee as sure as if it were fallen. It is to note.

2 Secondly, the suddennesse of it, Christ was shortly to bee in Heaven; there was but one day betweene Christ and his being in Heaven, things suddenly to be done, they are said to be done, things that are neere a doing are said to be done.

3 Thirdly, which is the reason that Gerrard gives; Christ doth expresse in the present Tense where I am, though hee were on Earth, it was for this reason, saith Gerrard, to shew that Christ was truly God as well [Page 171]as Man, and in regard of his Divine Na­ture hee was truly in Heaven, as in regard of his Humane Nature hee was on Earth. Thus much for the manner of expression, that where I am, there you may be also; the latter part is, that they might be with Christ where he is.

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

Obser. The Observation is this; That Christ at his second coming receives the Elect unto himselfe in body and soule, that they [Page 172]might bee for ever present where Jesus Christ is in Heaven, that where I am there yee may bee also. This Doctrine it is out of the common place. Here in setting out to you this great happinesse that this should be the consequent of Christs great, and last coming to receive the Elect unto himselfe; that where Christ is, there yee may be also. I shall then shew you the great blessednesse in this condition, in these eight or nine par­ticulars.

1 First, our being where Christ is in heaven, I may first set out the happinesse of it in this particular.

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

First, Adam when he was made by God in Innocency, he was instated only into an earthly Paradice, but now, thou being with Christ art stated into an everlasting kingdom.

Againe, Adam was placed in Innocency; [Page 173]yet so as to bee liable to lose that blessed and glorious condition hee was in, and did lose it, though hee were a perfect Crea­ture, yet hee lay under a capacity to lose all his excellency, but when God brings thee to bee present with Jesus Christ, thou art in­stated into a kingdom that cannot be shaken, into a happy condition that cannot be lost.

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

2 Secondly, here is another part of thy happinesse being where Christ is, that thou shalt enjoy the society of Christ in his Hu­mane Nature; where Christ is thou shalt be, that is the meaning of that expression, John 17.24. Father, I will that they also whom thou hast given Mee, be with Mee where I am, that they may behold my Glory. Beloved this is the Beatificall vision, this referres to seeing the glory of Christs Person in his Humane Nature, not the glory of his God­head, but the glory of his Man-hood which was in himselfe, that they may behold my glorified body, the glory of my Hu­mane Nature, that was so contemned, and so despised when I was on the Earth; I [Page 174]beseech thee let all the Elect that long for mee, and for to bee with mee, I beseech thee that they may bee with mee where I am, to behold my glory; It was a solemn wish of Austine a little before his Death, hee wisht that hee might see three things, and then if hee might die, hee did not care: I wish saith hee, First, that I might see Rome in its beauty, and see Paul in the Pul­pit, and to see Christ in the flesh, every Believer shall see the Lord Jesus in the flesh. Job tells you of his confidence long before Christ was borne, I know my Redeemer liveth, and with these Eyes I shall see my Redeemer, here is thy happinesse that be­ing where Jesus Christ is, thou hast a society with Christ in his Humane Nature, 1 John 3.2. Beloved, now wee are the Sonnes of God, and it doth not yet appeare what wee shall bee, but wee know not when hee shall appeare, wee shall bee like him, for wee shall see him as hee is. Wee doe not know what Christ is, wee doe not know what a glori­fied body is, wee shall know him then, wee shall see him as hee is glorified in Heaven.

3 A Third thing that makes much for the blessednesse of the Elect, that thy being pre­sent with Jesus Christ; God gives thee more Honour then ever thou couldst be ca­pable of in former time, God gives thee glory by vertue of thy being with Jesus [Page 175]Christ, a notable Text, John 12.26. verse, If any Man serve mee, let him follow mee, and where I am, there shall also my servant be; If any Man serve mee, him will my Father honour. That is, where I shall bee in Heaven. Beloved, the time is now of giving honour to God, and giving glory to God, but thy being where Christ is. God gives thee glory and gives thee Ho­nours.

4 Fourthly, thy happinesse in being pre­sent with Christ where hee is, that thou shalt stand in no neede of Ordinances, be­loved, here the highest growne Christian, and the strongest Believer in the World doth stand in more neede of Ordinances then a lame man doth of Crutches to goe by; I but when thou comest to have this accomplished, that thou shalt bee where Christ is, thou then standest in no neede of Ordinances, then what needs the Can­dlestickes of Sermons; what needs the Candlestick of Preaching, and the Candle­stick of Praying, when thou art present with Christ, there is no neede of conduit Pipes when thou art by the Fountaine­head, thou needst no Ordinances, the Conduit Pipes are the Ordinances, there is no neede of Ordinances any longer then thou art absent from the Fountaine which is JESUS CHRIST, the ceremoniall Law is all Gospell, it is darke Gospell, [Page 176]the Evangelists are explained Gospell, the ceremoniall Law is darke Gospell, Exodus 25. Meaning the Holy place. There was to bee golden Candlesticks which Types out the Preaching of the Word; In the holy place there was the Candlesticks, and the Incense Dishes, to wit Christs Inter­cession, this was onely in the holy place, but in the Holy of Holiest, there was no Candlestick, no Incense Dishes there, to shew, that whilst you are on this side Heaven in the Church of God, you neede the Candlestick, you neede Preaching and Praying; I but in the holy of holiest there was none of this, to shew that it was a type of Heaven, and when Christ brings thee there then thou art above Ordinances, and never till then, this is a fourth par­ticular.

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

1 First, it shall bee different in regard of the manner of its enjoyment in this World, thou enjoyest Christ mediately by Ordi­nances, thou dost but see him as in the Apostles phrase, in a glasse darkely, but in Heaven thou shalt enjoy Christ person­ally [Page 177]and have communion imediately with Christ in Heaven.

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

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

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

5 Fiftly, in regard of place, here there is a great distance of place betweene Christ and us, here wee enjoy Christ, hee in heaven and wee on Earth, but then wee shall en­joy Christ in one place, hee in Heaven and wee in Heaven, here thou mayest thinke much of Christ, I but if thou were nearer Christ thou shouldst see and know more of his glory.

6 Sixtly, there shall bee a difference in re­gard of thy companions, and those that are in fellowship with thee in Heaven, they are Saints and Angells, I but one Earth, [Page 178]though thou dost enjoy Christ, yet thou art inforst to discourse, and commerce with wicked men.

6 A sixt particular is this, thy being pre­sent with Jesus Christ, there is this to at­tend thee, there shall bee gladnesse, and rejoycing among all the Angells in Heaven; if the Angells in Heaven shall rejoyce at a sinners conversion, they shall much re­joyce at a sinners inauguration and Inthro­nizing into Heaven, they and wee shall make but one head, but one fold to glorifie the great Shephard of our soules the Lord Jesus, what great joy shall there be among Angells, Archangells, thrones, &c. Singing Hallelujah to God, making you partners of their glory.

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

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

2 Secondly, thou shalt be exempted from the causes of sinne, the Divell shall deceive no more there, but here thou liest exposed to all temptations.

3 Thirdly, there shall be no more punish­ments for sinne; why here thou art punish­ed [Page 179]by thy body by Diseases, and the like, here punishments from trouble of soule but in Heaven freed from internall punish­ments and externall punishments; this was prefigured under the Law, 1 Kings 33. The Palme-tree is an Embleme of victory; Therefore the victorious are said to weare Palme in their hands triumphing, Revelations 7. to shew that you can never bee compleat Conquerours, to weare signalls of triumph and signalls of conquest in your hands till you come to enter into the holy of holiest. That you have conquered over sinne, and over temptations to sinne, and conquered over all punishments for sinne. The Morall Philosophers say, that Raine, Haile, Storme and Tempests are engen­dred in the midle Region, but about the middle Region, there is no Winde, no Storme or Tempest; but whilst thou art here below, there are Stormes, Winde and blustring Temptations; but when God takes thee above this middle Region, there is no storme nor tempest to disturbe thee, but thou shalt be quiet there.

8 Eightly, that being present with Jesus Christ, that those who have suffered most and done most for Jesus Christ, shall have most glory with Jesus Christ, all shall have glory enough, hee that hath least in Heaven shall have enough, every vessell of glory shall bee full, yet some shall [Page 180]containe more then others, as thou hast had more grace in this World, why thou shalt have more glory. There are degrees of glory in Heaven, and there are degrees of torments in Hell, there are degrees and orders among the Angells in Heaven, not onely Angells, but Archangells, not onely cherubins and ceraphins, but distinct orders among Angells; there surely is an order and degree among glorified Saints, that those that have done most for Christ and suffered most for Christ, they they shall have most glory from Jesus Christ. I am loth for to runne out upon these Arguments; I onely take it in as a comfortable head by the way, you shall accordingly as you have done and suffered most, you shall have most glory from him; It is the saying of One, that as God doth inequally communicate his Graces in an inequall manner in this Life, so hee shall crowne them in an inequall manner in the Life to come; as thou hast gone beyond some Men in graces, so thou shalt bee beyond some Men in glory, in being pre­sent, in enjoying the bodily presence of Jesus Christ, thou shalt know all the bo­dies of all thy well-beloved friends that thou knowest here in the World, this most Divines doe concurre in. Bolton is very strong for it, all our Moderne Authors are for it, and some of the Antients [Page 181]too, I onely give it as a probable advan­tage and eomfort, when a Man shall say, Here is the Child that I sought God for, and may the Minister say, Here is the People that I have Preached to, and the people say, here is the Minister now in Heaven that I have heard, take these probable grounds for it.

1 First, that the wicked knew the godly in Heaven, Dives in Hell knew Lazarus in Heaven. Then wee reade likewise in Luke 13.28. There shall bee Weeping and Gnashing of Teeth, when yee shall see A­braham, and Isaac, and Jacob, and all the Prophets in the Kingdome of God, and you your selves thrust out. Now the damned in Hell shall see Abraham, Isaac, and Jacob in the Kingdome of God, and why shall not the Godly know one another there?

Then againe, Peter, James, and John, knew Moses in the transfiguration, Mat. 13. Then againe the godly they knew the damned in Hell; Therefore certainly they may know one another in Heaven. It is said in Mat. 8.11. And I say unto you, that many shall come from the East and West, and shall sit downe with Abraham, and Isaac, and Jacob, in the Kingdome of Heaven. I doe not give you this for certaine. I am loth in things controver­sall tossed to and fro by learned Men, but [Page 182]there are strong Hints and Foundations at best to build hopes on, that in thy know­ing of Christ in Person, that when the bodies of the Elect shall bee raised, thou shalt know the bodies of thy elected Friends. Boulton here thinkes it should detract much from the happinesse of every Saint in Heaven, if every Saint should not know one another, which knew one ano­ther here upon the Earth, this addes much to this happinesse in that they shall have a sociable Communion in being with Christ in Person where hee is. And thus much for the Adjuncts of this Conditi­on, that where Christ is, there yee may bee also.

Ʋse. The use then. If it be so that where Jesus Christ is, that place where hee is gone to Heaven there you shall bee also: then I Inferre; O take it well at Christs Hand, suppose thou livest here in a smoaky Cot­tage; Suppose thou hast not a place to put thy Head in; O thinke what a place Christ is gone to prepare for thee, why hee is gone to prepare no worse a place for thee then Heaven; Nay bee content with a Prison, be content with a Dungeon, O the place in Heaven shall make a re­compence for all the obscure places in the World. Suppose thou beest as Christ was in the World, that the Foxes have holes, and the Birds of the Ayre have nests, but [Page 183]the Sonne of Man hath not whereon for to lay his Head, but hee hath a House in Heaven, a House not made with hands, a building of GOD, hee hath his Fathers House in Heaven, there you may goe, you must bee patient though the places you dwell in are not so comfortable as you may desire, but you shall be where Jesus Christ is.

2 Secondly, if it be so that it is the great benefit of Christs coming againe to take us to himselfe, to be in the same place where hee is; O then take heede that thou beest not foolish to lose a place in Heaven, for worldly profits and preferments; for Earth to lose Heaven; it is the great Bayte and Engine of these times to have places, and Preferments, and Advantages, take heede they doe not make you to lose the place in Heaven where Christ is. Histori­ans that write of Tiberius, they stigma­tize him for a very foole that would for a drop of drinke sell his Kingdome, and so was called of Tiberius (Biberius) O there are many such Biberius's in the world, that for a draft of Drinke, will venture the danger of Drinking downe shovells full of Fire to their owne damnation; many in the World, that will rather then lose their Places, and Possessions here upon Earth, they will venture the losing of that place to bee even where [Page 184]Jesus Christ is. Thus I have in ten Ser­mons finished Five maine Poynts of Religion. And if I goe and prepare a place for you, I will come againe, and receive you unto my selfe, that where I am, there yee may bee also.