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 it is not my intent to trouble you with niceâ—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 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 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 Tâ—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 conjâ—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 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 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 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 conjectures about the place of Christs judgement 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 â—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 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
Maâ—ton of Exon Colledge in Oxon. 8. 18. An Introduction to the Teutonick Philosophy being a determination of the originall of the Soul at a Dispute held in the School at Cambridg at the Commencement March 3. 1646 by Charles Hotham Fellow of Peter house 12. 19. Teratologia or a discovery of Gods wonders manifested in the former and moderne times by bloudy rain and waters by I. S. 20. Fons Lachrymarum or a fountain of Tears from whence doth flow Englands complaint Jeremiahs Lamentations with an Elegy upon that Son of Valour Sir Charles Lucas by John Quarles â— 21. Oedipus or a resolver being a Clew that leads to the chiefe Secrets and true resolution of Amorous naturall morall and politicall Problems by G. M. 22. The celestiall Lamp enlightning every distressed soule from the depth of everlasting Darknesse to the height of eternall Light by Tho. Fettisplace 23. Nocturnall Lucubrations or Meditations divine and morall with Epigrams and Epitaphs by Robers Chamberlain 24. The Unfortunate Mother a Tragedy by Tho. Nabs 25. The Rebellion a Comedy by T.R. 26. The Tragedy of Messatina by Nat. Richards â— 27. The remedy of Discontentment or a Treatise of contentation in whatsoever condition fit for these sad and troublesome times by Joseph Hall late B. of Exon and Norwich 12. 28. The Grand Sacriledge of the Church of Rome in taking away the farced Cup from the Laity at the Lords Table by the late revend Daniel Featly D. D. 4. 29. The cause and cure of Ignorance Error Enmity Atheism and profanenesse or a most hopefull way to Grace and Salvation by R. Young 8. 30. A bridle for the Times tending to still the Murmuring to settle the Wavering to stay the Wandring to strengthen the fainting by John Brinsley Minister of Gods Word at Yarmouth 31. Comforts against the fear of Death wherein are severall evidences of the the work of Grace by John Collins of Norwich 32. Jacobs seed or the excellency of seeking God by prayer by Jeremiah Burroughs Minister of the Gospell to the two greatest Congregations about London Stepney and Criplegate 17. 33. The Zealous Magistrate a Sermon by Tho. Threscot 34. Britannia Rediviva or a Soverain Remedy to cure a sick Common-wealth preached in the Minister at Yorke before the Judges August 9. 1649. by J. Shaw Minist of Hull 35. The Princses Royall preached in the Minster in York before the Judges March 24. 1650. by John Shaw Minister of Hull 36. Anatomy of Mortality divided into eight Heads 1. The Certainty of Death 2. Meditations of Death 3. Preparations for Death 4. The right behaviour in Death 5. The comfort in our own Death 6. The bomfort against the Death of Friends 7. The Cases whrein its lawfull or unlawfull to desire death 8. The glorious estate of Gods children after death by George Stronde 37. New Jerusalem in a Sermon for the Society of Astrologers August 1651. SERMON I. Text PSALME 32. latter part of the 5. vers I said I will confesse my transgressions to the Lord and thou forgavest the iniquity of my sinne 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 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 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 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 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 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 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 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
happy and blessed did they plunge themselves into this sin Fiftly They were not contented with their condition 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 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 vain-glory 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 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 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 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 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 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
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 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 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 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 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 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 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 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 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 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 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 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 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
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 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 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 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 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 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 long-suffering 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 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 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 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 Vse 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 death-bed 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 that hee hath good evidences for Heaven O this should greatly comfort thee against thou comest to die to thinke that thy death-bed 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
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 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 A second Inference is this will Jesus Christ at his coming raise thy body and receive thy whole man unto himselfe 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 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 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 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 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 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
Christ shall come Personally p. 115 Christ shall come Visibly p. 116 Christ shall come Gloriously p. 117 Christ shall come Teribly p. 119 Christ shall come Vnexpectedly p. 120 Christ coming againe proved by the Mutability of Gods Decree p. 112 proved by the Infallibility of his Promises p. 112 proved by the Impartiality of his Justice p. 112 Christ's end in his first coming what p. 144 Christ's coming what produce to the wick p. 123 Christians in some particulers have cause to feare Christs coming Ibidem Christ's coming dreadfull to Opressors p. 124 125 126 127 128 129. Christ's coming dreadfull to Riotous persons p. 124 125 126 127 128 129. Christ's coming dreadfull to Non. Lovers of Christ p. 124 125 126 127 128 129. Christ's coming the end for what p. 133 Christ by his Spirit in the Ministery of Noah did Preach to the old world p. 147 Christ must raise the bodies of the elect why p. 150 Christs Resurrection an Argument of ours Ibi. The Church of Corinth in an error touching the Resurrection p. 159 D. The Doctrin of Christs Ascension p. 4 The Doctrin of The Resurrection Ibid. The Doctrin of Everlasting Life Ibid. The Doctrin of Christs Ascension practically applied p 27 Doctrinall Inferences 4 drawn from Christs Ascension p. 27. 29 The Doctrine of Christs coming againe a comfort to believers p. 50. 52. 55. 57. 121. Duties 6 to be learned upon the consideration of Christs coming againe p. 61 Determinations concerning the place from Whence and Where Christ shall come to Judge the World dangerous p. 68 Bold determinations the foundation of superstitions p. 65 The Devill bound the time when it began p. 96 E. Epicurian Principles brought in that Doctrine of Christs personall reigne p. 102 Endowments 6 the bodies of the Elect shall receive at Christs second coming p. 154 F. Fruits of Christs Ascension p. 4 G. The Gospell under Christs time called a Kingdome p. 90 A godly Man when dying is in the Suburbs of Heaven p. 148 H. Himenius opinion touching the Resurre p. 159 I. Instructions drawn from the crcumstances of Christs Ascension p. 226 Incongruities 8 that would follow upon the personall reigne of Christ p. 85 Inconveniences that would follow should it be granted that God does not receive the soules of the Elect as some hold into Heaven till Christs coming to Judgement p. 145 K. The Kingdome given to Christ in whose dayes it began p. 105 The Kingdom of Christ not of this world p 106 The Kingdome of Christ refer'd to that with the Kingdome of God p. 107 L. Living and reigning with Christ does not imply the place where Christ is p. 92 Labaroch a Martyr his story p. 165 M. Maran-atha a compound word p. 127 Murder committed in Adams sin p. 131 Morall men may live and die in an unpardoned estate p. 136 Magistrates comanded to punish sin p 66 N. Non Lovers of Christ accursed p. 102 O. Opinions of the Seleucians confuted p. 27 Observations drawn from the Doctrine of Christs coming againe p. 52 Objections raised from the doctrine of Christs coming againe cleared p. 53 Opinions of the Milleners concerning the restitutions of all things p. 73 Obiections 2 by those that plead for a 1000 years answered p. 97 Opinions of Divines concerning the dwelling of Righteousnesse here p. 104 Origens mistake concerning the coming of Christ p. 114 The Opinion of those who hold the sleeping of the Soule p. 134 P. Practicall inferences 4 drawne from the doctrine of Christs Ascension p. 33. 29 Practicall inferences 4 drawne from the doctrine of Christ's preparing Heaven for the Saints p. 46 The place where and where not Christ shall come to Judge the World p. 66 The promise of Christs coming handled p. 7â— The promise of Christs coming againe what meant thereby p. 71 Paradice what p. 72 Perkins opinion concerning the Resurre p. 163 Price a Martyr his story p. 165 Pauls argument against uncleannesse p. 167 Q. Queries concerning Heaven being prepared by Christ for the Saints p. 39 40 R. Restitution of all things the time when p 73 74 Restitution of all things what it intends p. 74 Resurrection of the Just and unjust what p. 83 The Resurrection of the body proved p. 140 S. The soules of Saints went to Heaven before the Ascension of Christ p. 41. 135 Scriptures whereon are grounded those opinions of Christs personall reigne upon earth cleared p. 91. 101. 105 106 107. The Saints living and reigning what Christ the First Resurrection p. 98 The Scriptures doe not determine any coming of Christ out of Heaven till he come to Judge the World p. 109 The sins of the wicked to whom published p. 122 The soules of the Elect go to Heaven imediately after death confirmed by Scripture p. 141 142. 150. The Spirit sanctifies the bodies of the Elect as well as the soules p. 151 The Saints happinesse in being with Christ fully handled p. 70 T. The Turkish Emperour when began to beare sway p. 97 W. The wicked seperated from the Elect at Christs coming p. 122 The wicked goe to Hell p. 147 An Alphabeticall TABLE to the Second Part. Saints are bound to confesse their Sins A. ANtinomists their opinion of confession of sin p. 37 Auricular confession a great mistake p. 41 Auricular confession invented by whom p. 42 43 Aggrevations 6 in Adams sin p. 131 Austins aggravation of sin p. 147 Authors opinions concerning Infants p. 172 Antinomians opinions concerning the praying for pardon of sin p. 181 B. Believers both in New testament and old made conscience of confession of sin p. 38 C. Confession the nature of it p. 8 Confession is to the soul as the whetstone to the knife p. 11 Confession of sin is no slavish worke p. 17 Confession of sin in what cases needfull to confesse them to Men. p. 44 Confesion of sin what kind hath necessary connexion with forgivenesse of sin p. 72 Confession of sinne with its connexion how agreeable with the freeness of Gods grace p. 76 Negatively and Positively Considered p. 78 Concomitants 6 that attend a pardoned person p. 83 Characters 4 of a pardoned Man p. 87 Consolations 4 for a disconsolate soule p. 122. 151 Considerations 5 concerning lesser sins p. 128 Considerations concerning great sins p. 139 Christ dyed for Man not for the Devill p. 147 Cases of Conscience resolved p. 156 D. The Duty of confession p. 6 Defects 10 that the godly as well as the wicked lie liable to confession of sin p. 51 Doubts resolved p. 90. 95. 98 Davids 4 projects to hide sin p. 98 Differences 5 between pardoned an unpardoned sinner p. 104 Davids sin the nature of it p. 112 Directions sorgr eatsinners p. 142 E. Every confession of Sin will not serve turne p. 18 F. Forgivenesse of sin wherein it consists p. 21 Forgiveness Confession of sine a necessery connecti p. 66 Forgiveness of sins what it is p. 66 G. Gramarians bow they distinguish the words Sin Iniquity Transgression p. 5 God comands confession of sin p. 39 Gods Act touching the forgiveness of sin p. 46 God in some sence receives injury by Mans sin p. 82 God pardons Sins after repentance not before p. 167 H. Holy confession the properties of it p. 30 Helps against the defects of confession of Sin p. 57 I. Iniquity the signification of the word p. 5. Iustified persons bound to confesse their Sins to God p. 8 P. The pardoned Mans happinesse p. 2 Paul's 8 aggravations of Sin p. 27 Peters Sin the nature of it p. 118 Paul's Sin the nature of it p. 120 R. Rules for confession of Sin p. 19 Relapses into grose sins dangerous Symptoms of a Man to be in a lost condition p. 180 S. Sin in us to hide our Sins p. 1 Sin what it signifies p. 5 Saul made the same confession of Sin that David did p. 18 Saul confest his Sin to Samuel not to God p. 20 Sins in how many respects said to be forgiven p. 70 Sin how many ways considered p 71 Selah what it Signifies p. 111 Sin in divers respects aggravated p. 186 T. Transgression what it is p. 5 Times 3 most seasonable to confesse Sin to God p. 13 W. The way to procure the pardon of Sin p. 2 The wicked confesse Sin how p. 31. 36 Women 4 infamos recorded in the Genealogy of Christ p. 25. THE END