you captive Christ alluded to the custome among the Romans when the Roman Conquerour rode to the Capitol of Rome to rejoyce in his victory over his enemies the Conquerour did use to tie his Captives to the Chariots wheels So Christ did carry his captives by his wheeles as it were he led captivity captive Colos 2. 15. And having spoyled Principalities and powers he 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 he hath overcome the Grave Death Devill and Sinne. Secondly Christs going bodily to heaven It is a pledge to you that Christ will one day bring your bodys to heaven I go to heaven that I may receive you to my self that you may be bodily in heaven where Christ is In Joh. 14. 19. Yet a little while the world seeth me no more but ye see me because I live ye shall live also As if he should say wel I must leave you and I must goe to Heaven before you but because I live in heaven and live there bodily you shal also live with me in heaven with your bodies Tertullian doth make this use of it to comfort the Christians in his dayes saith hee Jesus Christ did carry our flesh into heaven with him and he is of our flesh and of our bone Now saith Tertullian Jesus Christ hath carried flesh into heaven and this is a good pledge unto us that our flesh shall be in heaven where Christ is also Therefore O flesh and bloud doe thou rejoyce that hast possest heaven in Christ already And Christ would be imperfect in heaven should not the bodies of beleevers 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 Preist 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 he 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 he might appeare before God for us so in Heb. 7. 26. For such an high Priest became us who is holy harmelesse undefiled separate 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 fulfiled 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 he were on earth hee should not be a priest seeing 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 we 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 typified out under the Law Exod. 28. 9 10 11 and 12. verses And thou shalt take two Onix stones grave them on 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 work 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 into that which is so in it selfe the Holy of Holiest and there he hath not onely the names of al the elect of God throughout the world on his breast but hath them in his heart and there he makes intercession for them to his father This is a third ground of comfort that they have of Christs going bodily into 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 which was bestowed on his people whilest he was upon the Earth Ephes 4 ver 8. Wherefore he saith when he ascended up on high he led captivity captive and gave giftes unto men It is an allusion to the Roman custome that when the conquerour rode in Triumph towards the Capitoll he did not onely lead 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 spoiled death and the Devil thus 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 Sociâ—ian errour because of this text they gather that before Christs Ascension into heaven there was no saving gift of the spirit and they ground it on that text Ioh. 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 beleeve 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 then they could not bee in Heaven but the meaning is that the gifts of the Holy Ghost in that abundant measure was not given because Christ was not yet ascended Christ did reserve the full giving of the Holy Ghost to the time of his Ascension and untill he was glorified therefore the Apostles soon after his ascension received the Holy Ghost in a greater measure then was given to the people of old and beloved not onely gifts to bring you to Heaven but also Ministeriall gifts to qualifie men fit for the Ministery you are to looke on this also as the fruit of Ascension Ephesians 4. 10 11 12. vers He that descended is the
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 Again Enoch went to heaven but he could not give the spirit so Elias went to heaven but hee could not give the spirit I but our Lord Iesus Christ hee is gone bodily into heaven hee hath ascended up on high and hath given gifts unto men Again 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 transient hints that I have given you on the first part of my Text. I come now to the second thing in the Text to the benefit that believers have by Christs going bodily into heaven I go to prepare a place for you Doct. 2 The observation is this 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 go to prepare a place for you Now in the handling of this Doctrine there are three particulars First I shal shew you in what sense Christs going bodily into heaven prepares heaven for believers Secondly I shall shew you how can this scripture say that by Christs Ascension heaven was prepared for us when other Scriptures say that heaven was prepared for us from the beginning of the world Thirdly whether did the Patriarks and righteous holy men of God that lived before Christs ascension goe into heaven whither went they when they dyed therefore the Church of Rome gather from this Text that before Christ went to heaven there was none went into heaven but all went into a place called Limbus Patrum First in what sense may it bee said that Christ by his going into heaven prepares a place for believers there I answer in these three regards Christ by going into heaven prepares a place there First By way of Representation Christ is not gone to heaven as other men as a single and a 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 the Elect of God upon the earth Hence it is that you have a passage Eph. 2. 6. And hath raised us up together in heavenly places into Jesus Christ Wee are not in heavenly places wee are in earthly places but we 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 entred even Jesus made an high Priest for ever after the order of Melchesodec Hee did not goe there for himselfe but for us Christ did dye as a publique person representing all the elect of God and Christ did goe to heaven as a publique person and hath taken possession of heaven in our stead Christ keepes our inheritance there saith Grotius 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 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 onely on his breast but in his heart prayeth to his Father that we might come there and this Intercession is another way that heaven is prepared for the elect Thirdly Christ is said to prepare heaven for us by way of Operation in us hee prepares heaven for us by preparing us for 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 Inhababitants for heaven here is the great evidence for heaven are your hearts prepared then you may bee 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 darknesse and translated us into the Kingdome of his deare Son In whom wee have Redemption through his blood even the forgivenesse of sins An unconverted man is not a meet man for heaven now when Christ makes you meet for heaven hee then prepares a place for thee 1 Peter 1. 3 4 5. Blessed be the God and Father of our Lord Iesus Christ which according to his abundant mercy hath begotten us again 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 unto Salvation ready to bee revealed in the last time So that beloved if you be kept for heaven and made meet for heaven that is a demonstration that heaven is prepared for you I now come to the second Quere which is this 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 Mat. 25. 34. Then shall the King say unto them on his right hand Come ye 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 onely from the ascension of Christ Divines do answer that you must distinguish between the decrees of God and the clear 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 clear manifestation of it then it was not till Jesus Christ Ascended and the distinction this Scripture allows of especially in the point of Justification in this point the Scripture doth clear this distinction Heb. 9. 8. The Holy Ghost this signifying that the way into the holiest of all was
shall return to God who gave it Marke here are two things Here is the end of Godly men the body shall goe to the dust and the soule to God Then the time when it shal 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 feet and the thighs and the grinders shall cease that is the teeth and they that looke out at the windowes shall bee darkened that is the eyes when nature decayes and the body perisheth by Diseases and dyes then shall the body go to the dust and the Spirit to God that gave it 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 will give foure or five expresse Scriptures The first is in Iohn 6. 40. And this is the will of him that sent mee that every one that seeth the Sonne and beleeveth on him may have everlasting life and I will raise him up at the last day Here are two distinct promises First a promise of everlasting life Secondly a promise of raising up at the last day 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 Chemnitius makes great use of this Text to prove what I am now arguing for that immediately after death the soule of an Elect man is received into Heaven Marke make you friends of the Mammon of unrighteousnesse that is of your wealth called so either because it is unrighteously gotten or unrighteously kept use your wealth well that when you die you may bee received into everlasting habitations It is questionable whether it bee referred to Angels or to the poor which shall pray for us that wee bee received into Heaven but saith Chemnitius use your wealth well that you may bee received into everlasting habitations upon your failing upon dying the Lord receives the Elect into everlasting habitations This Chemnitius doth build on that the soule doth goe to Heaven immediately after Death A third Scripture is in Phil. 3. 23. For I am in a strait betwixt two having a desire to depart and to bee with Christ which is far better The Apostle doth Conjoyne these two conclusions a departing out of the world out of this life and a desire to be with Jesus Christ he mentions no middle place for a good soul to goe to he mentions no Purgatory nor Limbus Patrum And so likewise a fourth Text you have in 2 Cor. 6. 8 9. Therefore wee are alwaies confident knowing that whilst wee 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 bee present with the Lord wherefore wee labour that whether present or absent wee may be accepted of him Marke the Apostle desires to be absent from the body and to bee present with the Lord so that the soule is present with the Lord whilest 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 been uncomfortable for him to have thought that he should have been stoned for Jesus Christ and it must have been above 1600 yeares before Christ should have received his soule but hee prayed Lord Jesus Christ receive my soule which hee would not have done if hee had not beleeved that his soul would have been received by Jesus Christ immediately after death And thus I leave those Scriptures to confirme you in this that the soule doth not sleep in the body but at the departure from the body it doth immediately go to Heaven Fourthly I prove it to you by shewing those grosse absurdities and inconveniencies that will arise in case it should bee denyed that God doth not receive the soule of any Elect man till he doth come to judge the world First it will follow that the godly will bee 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 sleep 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 beleever after death should bee in a worse condition then during this life for here hee lives in Christ by Faith Secondly then it wil follow that God the Father would be more cruell to his people then he 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 keep 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 keep from you who are his servants that have served him here in this world and have done him faithfull service any reward till his last coming No but when you have ended your life and done your worke you receive your wages when your worke is done you have your reward Thirdly observe this if this should bee 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 Gomorâ—ha 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 a multitude of instances where it is shewn the wicked are in Hell 1 Pet. 3. 19 20. By which also he went and preached unto the Spirits in Prison Which sometimes were disobedient when once the long suffering of God waiting in the daies of Noah while the Arke was a preparing wherein few that is eight soules were saved by water To say that a godly man doth not goe to Heaven immediately after death it will follow that a wicked man doth not goe to Hell immediately 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 read in Scripture that there are the Spirits of just men made perfect as well as the innumerable company of Angels Fifthly this would follow that it would bee a great discomfort to a godly man on his death-bed to think he should bee so many hundred yeares soule and body in the grave before Christ would bring him to Heaven it would bee a very uncomfortable Doctrine for a man to thinke on that I shall die like a beast that my soule after death shall not bee taken up into Heaven And thus I have proved that immediately after the godly die their soules are received into heaven I have proved it by pregnant instances in the Scripture by generall expressions in the Scripture and by those expresse passages in Scripture and have given you those absurdities that will arise in case it should be denyed A word now from what hath been spoken If it bee that Christ doth receive thee O thou beleever to himselfe before the totall and compleat reception I would then give you this use for to comfort you Use First fear not a dying time let not death bee dreadfull and terrible to thee Beloved were this true indeed that when thou diest thy soule should perish with thy body then a Life is not worth the having but when thou shalt thinke on thy death-bed here now is a disease consuming thy body and sending of thee to thy grave and now there is but a little time betweene thee and Heaven that when I am a dying I am in the very Suburbs of Heaven a little breath between mee and Heaven O how should this comfort a dying man when that hee hath good evidences for Heaven O this should greatly comfort thee against thou comest to die to thinke that thy dead-bed is the very Suburbs of heaven I have read what John said that wrote the Revelarions when hee was ready to die I doe beleeve saith hee that in this very day my soule shall be presented before the Lord Jesus Christ O thinke now thou art leaving thy friends it will not bee a day before Christ and I shall meet in heaven As in the Booke of Martyrs wee read that in Queene Maries time two friends were put to death together One of them was fearfull to thinke that the flames should scorch his flesh O saith the other bee of good comfort for halfe an houre hence thou shalt bee in Heaven O thinke though thou art weake and sick even unto death yet that thou shalt shortly bee with Jesus Christ doubt not of the truth of this For I could even pawn my soul of the truth of it that the soules of the Elect are taken up into heaven immediately after death O then let not death trouble you Doct. 4 The fourth Doctrine here mentioned is the benefit of Christs coming and that is to raise your bodies from the dead and receive them to himselfe This is the particular that I am now to insist upon and receive you to my selfe Obser The Observation is this that the maine end of Christs coming againe is for to raise the bodies of the Elect and to receive them to himselfe not onely to save the Soule immediately after death but to raise the body also There are two Queries in the Doctrinall part of this point touching the end of Christs coming which is to raise the bodies of the Elect and to receive them to himselfe First Why Jesus Christ must raise the bodies of the Elect and receive them to himselfe as well as the soules Secondly when Christ doth receive the body to himself then what endowments doth the body receive as now it hath not First why must Christ receive the body to himselfe as well as the soule There are four reasons First because of the Resurrection of his own body Christs own body is raised from the dead and received up into heaven and therefore the bodies of the Elect must be there also where Christ is there must his members be Christ the head is raised from the dead and received up into glory The Apostle doth give this reason 1 Cor. 15. 12. Now if Christ bee preached that hee rose from the dead c. As if he should have said Christ being risen from the dead doth argue that our bodies must rise from the Grave though they be dead there In 1 Cor. 6. 14. And God hath both raised up the Lord and will also raise up us by his own power 1 Thess 4. 14. For if wee beleeve that Jesus dyed and rose againe even so them also which sleep in Jesus will God bring with him So that because Jesus Christs body is raised from the dead and received up into Heaven therfore our bodies must bee raised up and received into glory with him Secondly the bodies of the Elect must be raised because of the inhabitation of the Spirit the Spirit doth sanctifie the bodies of the Elect as well as the soules the very God of peace sanctifie you throughout and I pray God that your soule Spirit and Body bee kept blamelesse unto the coming of the Lord Jesus Christ 1 Cor. 6. 18 19 20. Flee Fornication every sinne that a man doth is without the body but he that committeth Fornication sinneth against his own body What know yee not that your body is the Temple of the holy Ghost which is in you which yee have of God and yee are not your owne for yee are bought with a price Therefore glorifie God in your body and in your spirit which are Gods Now the spirit of God having a gracious worke in the body as well as the soule Therefore the body must be raised up from the dead as well as the soule and this the Scripture makes an Argument of the resurrection in Rom. 8. 11. But if the spirit of him that raised up Iesus from the dead dwell in you hee that raised up Christ from the dead shall also quicken your mortall bodies by his Spirit that dwelleth in you So that spirit that raised up Christ from the dead if that dwelleth in you and the graces of the spirit that spirit shall quicken your mortall bodies therefore the bodies of the Elect shall be raised from the dead and received into glory with the soule Thirdly because the body hath a conjunction and co-operation with the soule in all gracious working the body shall bee partner with the Soule being received unto Jesus Christ because the body doth co-operate with the Soule Rom. 8. 13. For if yee live after the flesh yee shall die but if yee through the spirit doe mortifie the deeds of the flesh yee shall live Now being that the godly doe mortifie the deeds of the body and do expose their bodies to tortures and torments for Jesus Christ now because the bodies of the Elect doe co-operate with the soule in good therefore the body shall be co-partner with the soule in good
bodies unto himselfe at the last day The Event shall bee this an everlasting enjoyment of Christ that is the result and consequent of Christs coming to bee 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 sense where I am and though it bee a word of the present Tense it doth not denote thus much that that they should bee at Jerusalem with Christ for Christ was then at Jerusalem but as Grotius saith that here the word of the present Tense is to be understood of the suture 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 Joh. 7. 34. Ye shall seeke me and shall not finde mee and where I am thither yee cannot come It cannot bee taken in the present Tense for he was then 〈◊〉 Jerusalem but it is to bee understood in the future Tense where I shall bee I goe but I come againe that where I shall bee when I come to my Fathers House in Heaven I may have all your companies to be personally present with mee 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 he 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 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 be with mee where I am that they may behold my Glory which then hast given mee for thou lovedst mee before the Foundation of the World Gerrard doth raise this Question here Why doth Christ say that he is in Heaven when yet he was in his body on the Earth First that Christ saith I am denotes the certainty of Christs going to Heaven that hee should bee there as sure as if he were there Babylon is fallen why the the Popedome is not fallen yet it shall be as sure as if it were fallen It is to note 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 bee done they are said to be done things that are neer a doing are said to bee done Thirdly which is the reason the Gerrard gives Christ doth expresse it in the present Tense where I am though hee were on Earth to shew that Christ was truly God as well as man and in regard of his Divine Nature hee was truly in Heaven as in regard of his Human Nature hee was on Earth Thus much for the manner of expression that where I am there you may bee also the latter part is this that they might be with Christ where hee is One thing observe that in Scripture Language there is a great difference between Christs being with us and our being with Christ That Christ is said to be with us doth not denote a personall presence but a presence by his Spirit Mat. 28. last vers Teaching them to obserâ—â— all things whatsoever I shall command you and loe I am with you alwaies even unto the end of the World It was not in person for hee left them but I am with you in my blessings in my Spirit but when the Scripture speaketh of our being with Christ it notes a personall presence a being with Christ in person Therefore Paul saith I desire to bee dissolved and to bee with Christ Christ was with Paul because Christ converted him but Paul was not with Christ but desired to bee dissolved and to bee 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 might bee for ever present where Jesus Christ is in Heaven that where I am there you may be also This Doctrine it is out of the common place Here in setting out to you that this shall bee the consequent of Christs great and last coming to receive the Elect unto himselfe that where Christ is there ye may be also I shall shew you the great blessednesse in this condition in these eight or nine particulars First that you will be more happy in being present with Jesus Christ in Heaven then if you had been present with Adam in a state of Innocency wee should have thought our selves happy to be 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 bee present with Christ in Heaven thou art more happy ten thousand times then if thou hadst been made when Adam was made to have lived with him in Innocency First Adam when hee was made by God in Innocency hee was instated only into an earthly Paradise but now thou being with Christ art stated into an everlasting kingdome Againe Adam was placed in Innocency yet so as to bee lyable to lose that blessed and glorious condition hee was in and did lose it though he 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 Kingdome that cannot bee shaken into a happy condition that cannot bee lost Againe thirdly when hee was made by God Innocency hee enjoyed onely the society of Beasts on the Earth and Birds of the Ayre 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 Secondly here is another part of thy happinesse by being where Christ is that thou shalt enjoy the society of Christ in his Humane Nature where Christ is thou shalt bee the meaning of that expression is 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 Beloved this is the Beatificall vision this referres to seeing the Glory of Christs person in his Humane Nature not the glory of his God head but the Glory of his Man hood 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 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 he wisht that he might see three
to confesse his particular sins in secret then he hath in publick I have powred out my soul before God saith the Psalmist confession of sin is a pouring out of the soul before God he that can pour forth complaints against sin in secret more then in publick is a grecious man The wicked are only for confession of sin before men and not before God 4. Fourthly Godly men confesse sin freely out of a willingnesse 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 are freely willing to part with their lusts therefore they confesse them to God Job 32. 18. For I am full of matter the spirit within me constraineth me Verse 19. Behold my belly is as wine that hath no vent it is ready to burst like new bottles Verse 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 ready to 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 blood Mariners cast over their goods not that they hate them but as they are forc't to do 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 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 the blood of Vriah But hypocrites confesse their grosse sins but not their small sins 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 hardness 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 trouble 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 and these they acknowledge to God A sixth difference is this that godly men are distinct and clear to confesse their particular special evils that have most predominancy over them Beloved observe this Wicked men in their confessions are confused and only run in general that they are sinners Just like Ahimaaz when he would bring tydings to David touching the issue of the battel 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 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. 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 The people of God do in their confessions single out their special lusts and say thus did the people of Israel Judg. 10. 10. Thus Belarmine 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 confess This was not the holinesse of the man but the heedlesnesse that he did not observe his waies 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 holiness but from heedlesness and carelesseness It is an observation that one hath on Iob saith Iob I have sinned and cause me know wine iniquity and my transgression and my sin Whilst Iob made this complaint that he had sinned God saith in all this Job sinned not that is not absolutely but meaning comparatively 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 less sin you have in you Seventhly Godly men confesse sin out of a sight and sense of sin as it is dishonourable to God rather then as it is a shame and reproach unto themselves Confess thy sin rather for the foul nature of it that it doth dishonour God then for the evil consequence of it that it deserves damnation to the sinner In Psal 51. saith David Against thee thee only have I sinned it was not against Vriah that he had sinned but against thee thee onely have I sinned for thou wast dishonoured by my sinne When the Apostle speaks of repentance he calls it repentance towards God Acts 20. 21. Testifying both to the Jewes and also to the Greeks repentance toward God and faith toward our Lord Iesus 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 confess sin as it is a dishonour to God but as it contracts a guilt and a shame on themselves Lastly Holy confession of sin in godly men leaves a holy awe and a dread upon the heart making them afraid to commit the sin after they have confest it making them afraid to come into the occasion of that sin which they have confest thus you read Acts 19. 18. And many that believed came and confessed and shewed their deeds Verse 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 bewail 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
sins The Stoicks say all sins are alike and there is no difference It is true in regard of the object all sins are against God yet when you come to beg pardon for sin according as your sins are greatned you are accordingly to behave your selves in seeking for pardon God can pardon great sins as well as small in regard of God there is no difference nor in regard of the merits of Christ but yet in your behaviour in seeking for pardon of sinne you are to make a great difference between the greatnesse and the smallnesse of your evils For consider the scripture makes a difference between sins therefore we must doe so The Scripture compares some sin to Camels and some to Gnats The Scripture compares some sin to beams and some to motes some sins as talents and others but as pence and in Amos there is mention made of mighty sins Amos 5. in John of greater sins Joh. 19. 11. Jesus answered Thou couldest have no power at all against me except it were given thee from above therefore he that delivered me unto thee hath the greater sin It is true every sin deserves hell yet there is more of the punishment of hell inflicted on some sinners then others the reason why I speak of this case is to let you know that as God hath suffered any of you to fall into aggravated and hainous evils so he requires more of you then of other men Consider That God requires of you more humiliation then he requires of other men In the Law you read that if a man toucht the unclean thing he was unclean till evening but if a man bare an unclean thing he was to wash his cloths to shew that the touch of sin requires humiliation but the bearing of a sin in thy bosome thy continuing in sin requires more work then meerly the touch of sin Peter wept bitterly for his deniall he did more for that sin then for an ordinary sin So that you are to consider that though in regard of Christ there is no difference between a great sinne and a small as the red Sea could drown Pharaoh and his host as well as a single man so Christs blood can drown a huge host of sins but yet you must encrease your humiliation on the aggravation of your guilt thus much for the sixth case of Conscience Case 7 The seventh is this What are those great and hainous circumstances that doe greaten sin that so I may see whether I have aggravated my sin or not here are these circumstances which do aggravate and greaten sin Ans 1 First Sinning against the frequent manifestation of Gods love to thy soule this greatly aggravates sin this did aggravate Solomons sin 1 King 11. Solomon was the beloved of the Lord yet he provoked him to anger after he had appeared to him twice Secondly To sinne against the rebukes and checks of thine own Conscience doth greaten sin Jam. 4. 17. Therfore to him that knoweth to do good and doth it not to him it is sin It is sin to another man that doth not know it but to him that knoweth it it is a greater sin this Christ refers to and speaks of Judas that would betray him and yet knew that he was the Son of God What my Disciples to betray me his sin was the greater Conscience is Gods Officer in man it is a greater fault to strike a Constable then an ordinary man out of Office for thee to sin against the rebukes and checks of Conscience aggravates sinne Thirdly To sin against Gods judgements upon other men is an aggravated evill for thee to sin when God hath given thee warning of sin from other mens blood this did aggravate Belshazzars sin Dan. 5. 22. 23. And thou his son O Belshazzar hast not humbled thine heart though thou knewest all this But hast lifted up thy selfe against the Lord of heaven c. Thou that knowest how a man is plagued for his uncleannesse thou that knowest how a man is plagued for riotous living yet thou wilt live riotous and thou wilt live adulterous that thy sin is the greater thou sinnest against the monument of the eie as well as against the warning of the eare Fourthly Sin against Gods judgements upon our selves doth weighten sin this did aggravate Abaz sin 2 Chron. 28. 22. And in the time of his distresse he did trespasse yet more against the Lord. Fifthly To sinne against mercies is an aggravation of sin 2 Sam. 12. I delivered thee out of Sauls hand I gave thee thy Masters house I gave thee the house of Israel and if all this had been too little for thee I would have moreover given thee such and such things Wherefore hast thou despised c. What thou sinne David and hast been loaden with a heap of mercies this greatens thy sin Sixthly It greatens sin when the sinne is immediately against God 1 Sam. 2. 25. If one man sin against another the Judge shall judge him but if a man sin against the Lord who shall intreat for him If a man sinnes against God O who shall plead for him Seventhly To sin against the motions of Gods spirit aggravates sin when the spirit of God shall in thy Conscience perswade thee that thou wouldst not follow such wicked waies as thou art walking in when the Spirit of God shall come and wooe thee to be reconciled to alter thy course and to walk in better paths when not only the voice of conscience but the motions of Gods Spirit shall be stifled this aggravates sin Hence it is that Scripture in setting out the wronging and withstanding the spirits motion whether to good or from evill doth ascend by gradations sometimes it is called quenching the spirit Quench not the Spirit a higher degree there is a grieving the Spirit when there are frequent acts to withstand divine motions that is a grieving the Spirit And then there is an higher aggravation then this that is resisting the Spirit Act. 7. 51. Ye stiffe necked and uncircumcised in heart and eares yee doe alwaies resist the Holy Ghost as your Fathers did so do ye This is caused by pertinaciousnesse in withstanding the spirits motion And then the scripture speaks of vexing the spirit Isa 63. 10. But they rebelled and vexed his holy spirit therefore he was turned to be their enemy and fought against them This is not only by one single act but when continually throughout thy course thou hast a wilfull and a gainsaying heart against all the motions of Gods spirit within thee Must not this be a great evill in thee when thou dost quench grieve resist and vex the spirit all these circumstances must needs aggravate and greaten thy sin Eightly Sin is aggravated when thou dost frequently fall into the same sin Ninthly Sin is aggravated when it is done in a way of complacencie that it is not onely acted by thee but loved by thee the acting of a sin is not so much as a loving
go away Fourthly the Doctrine of Christs going up to heaven is confirmed by the Testimony of the Apostles who were eie-witnesses of Christs Ascension Gerrard notes saying Jesus Christ did rise invisible none saw him Rise the Scripture telleth you that the Souldiers that watched were asleep yet Christ gathereth all his eleven Apostles that they might be eie-witnesses of his ascension that they saw him ascend to Heaven Acts 1. 9 10. And when he had spoken these things while they beheld he was taken up and a Cloud received him out of their sight And while they looked stedfastly towards heaven as he went up behold two men stood by them in white apparell and so the Apostle Peter in 1 Pet. 3. 22. Who is gone into Heaven and is on the right hand of God Angels and Authorities and Powers being subject unto him So Paul tels you in Ephesians 4. 10. He that descended is the same also that ascended up far above all Heavens that he might fill all things So in Hebrewes 9. the Author of that book tels you that Jesus Christ is not gone into the holy place but is gone into Heaven it selfe In verse 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 1 Tim. 3. 16. And without controversy great is the mystery of Godlinesse God was manifest in the flesh justified in the spirit seen 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 he was received up into Heaven and sate on the right hand of God I take the more pains to prove this because of what ancient Heresies there have been to overthrow this great comfortable doctrin of Christs going bodily into heaven having our flesh in heaven this very day Fifthly it may be proved by the concurrent Testimonies of the Angels who were witnesses of this truth Acts 1. 10. And while they looked stedfastly toward heaven as he went up behold two men stood by them in white apparell These two men were Angels 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 point in all the Bible that is so proved and strengthened as Christs personall and bodily going up to Heaven and thus much for the strengthning of you in the proof of the point I lay 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 and soul go up to heaven First Christ in his bodilie presence must goe to Heaven lest his Disciples should be taken too much with his bodily presence and never look after the Communication of his Spirit Therefore they ask 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 he would be 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 look on him as a temporall King and look on him for a temporall Kingdome but that they might look after the Kingdome where he is therefore Paul hath a passage in 2 Cor. 5. 16. Wherefore henceforth know we no man after the flesh yea though we have known Christ after the flesh yet now henceforth know we him no more As if he should say it may bee those that lived in Christs time that knew him according to the flesh as a lovelie person but saith Paul we know him in a spirituall way to look after heaven by Christ to look 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 Phil. 2. 8 9. And being found in fashion as a Man he humbled himselfe and became 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 he obeied to the death of the Crosse and took on him the form of a servant Psal 110. last verse He shall drink of the brook in the way thersfore shall he lift up the Head Because thou diedst 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 Angels for the suffering of death crowned with glory and honor that he by the grace of God should tast death for every man For suffering of death hee was crowned with Glory and Honour and translated bodily into Heaven that is a second Argument Thirdly Christ was taken up bodily to heaven it was 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 he ascended what is it but that he also descended first into the lower parts of the earth He that descended is the same also that ascended up far above all Heavens that he might fill all things There the Apostle proves that Christ going up to Heaven it was an Argument that Christ came down from heaven So in John 6. 62. What and if ye shall see the Son of man ascend up where he was before That shews that Christ was in Heaven before therefore must he be God Coequall and Coeternall with God the Father and thus you have the second point 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 he must go 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 Christ Ascension 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 sin that carried you captive Christ by his going up to heaven hath led them captive that is hath led your spirituall enemies that carried
is why should wee bee as children to looke on death as a Bugheare but looke upon death as being a passage unto thy fathers house as being a Trap-doore to let thee in where Jesus Christ is Gen. 45. 25 27. And they went up out of Egypt 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 Jacob their father revived Did Jacob rejoyce to see a waggon or a chariot that would carry him into Aegypt to see his Son Ioseph and wilt not thou rejoyce to think that death is a chariot to carry thee to Jesus Christ to carry thee to heaven O therefore let not thy heart bee troubled to dye because death is but a chariot to carry thee to heaven Is Christ gone into heaven Then secondly labour thou whilest 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 shouldest thou bee 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 Frankincense with all powders of the Merchant Thou shouldest ascend up to Christ though thou beest in trouble in the Wildernesse of this world O ascend up to Christ in Holy Meditations this use the Apostle makes of it Colos 3. 1. If yee then bee 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 Phil. 3. 20. For our conversation is in heaven from whence also wee look for the Saviour the Lord Iesus Christ Christ is in heaven thereâ—ore our conversation must bee where our head is It is a notable Text Mat. 24. 28. For wheresoever the Carkase is there will the Eagles be gathered together That Christ is in heaven it should make you ascend in your hearts heavenward It is true there are some that wrest these words and give this sense of them that they make the carkase to be the Jewes and the Eagles to be the Romans because the Romans did use the Eagle in their Banner and Ensigne of War therefore they say where the Jewes were the Romans should come though this was a truth yet not the scope of the Text it is generally overthrown by most Interpreters but Gerrard doth chiefly referre these words to the day of judgement where the carkase is thither will the Eagles resort that is where Jesus Christ is in heaven as the Eagles doe follow after the carkase to feed upon that so the people of God shall be gathered about Jesus Christ and this I doe confesse is the chiefe scope of the place and doe beleeve it is the chiefe 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 and the Gospel shal be so powerful on men in the world that it shal make men as eager to come after Christ into heaven as the Eagle is after the prey Thirdly I inferre hence that before you presume to apply the benefits and the comforts of Christs ascension into heaven labour to feele in your own hearts the efficacy of Christs Death and ascension every man applies the benefit of Christs Death and Resurrection and Christs ascension before they find the efficacy of his Death the efficacy of his resurrection It is the Apostles word saith he I labor to find the power of his resurrction so do you labor to find the power of his Death and the power of his ascension before you find the comfort of it It is to make thee lesse Earthly-minded more passionately eager and importunatly earnest after the Lord Iesus Christ dost thou feele the power of the ascension 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 Iacob said to his mother in Genesis 28. 12. My father peradveuture will feele mee and I shall seeme to him as a deceiver and I shall bring a curse and not a blessing Nay without peradventure God will feele and try whether you are the men or no that have right to the blessing that shall have any reall advantage and benefit by Christs Death by Christs ascension God will try whether you doe not seek to deceive your Souls and deceive God himselfe if so you will rather have a curse then a blessing if you seeke to apply the comfort of Christs ascension before you feele the efficacy of it on your own hearts Ques How did Christ ascend Answ 1 First Christ went to heaven visibly in Act. 1. It was no transient glance of the Eye but they stedfastly beheld Jesus Christ they saw him when he went away Again Secondly Christ went to heaven bodily therefore those doe erre that hold that onely his soule did go to heaven and his body perished as other do 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 hee the earth shall hold me no more 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 chariot to carry him to heaven but Christ had none for he went to heaven by his own strength Lastly Christ went to heaven eminently and singly There are three bodies in heaven there is the bodie of Enoch the body of Elias and the body of Christ all else in heaven are onely Saints and Angels Enoch went to heaven bodily as a type of Christs ascension before the Law and Elias unde the Law and Christ under the Gospell Divines say that this shewes there was salvation by Christ before the Law and salvation by Christ under the Law and salvation by Christ in the time of the Gospell but there is difference between their going to heaven 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 daies hee did ascend into heaven there was one difference Again they did not ascend to heaven by their own strength but by the power of God they did ascend into heaven but we have got no good by their ascension no benefit nor merit accrues unto us by
not yet made manifest while as the first Tabernacle was yet standing The meaning is this that the way to Heaven it was not manifest to the Jewes whilest their Tabernacle stood that is whilest 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 Jews 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 whilest their first Tabernacle stood So my Text is true that heaven was prepared for believers by the Lord Jesus Christ his ascension The third Quere is this 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 The Jesuites raise the difficulty from the Text. They say that before Christ ascended none did goe to heaven therfore they make Abraham Isaac and Iacob with all the Patriarkes and all the holy men of God 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 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 do take a deale of paines to vindicate this Text. If you will aske me what is become of the Patriarkes and all good men of old before Christs going into heaven how can they come to heaven if heaven be prepared by Christs ascension 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 it was availeable before it was in being Gerrard hee hath another passage that the benefits wee have by Christ they are not onely to bee 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 onely the Lambe slain decretively in Gods decree nor onely is the Lambe slaine Typically in the ceremoniall Sacrifices but also vertually that there was vertue in Jesus Christ that all the Godly Jewes had vertue by CHRISTS death there is my first Answer Secondly observe this that the Scripture doth not say that Christ by going up to heaven did open heaven for us he being our Mediator sitting at Gods right hand in heaven heaven was opened before but not so fully adorned as it was by Christs ascension Heb. 9. 8. The holy Ghosts this signifying that the way into the holiest of all was not yet made manifest whilest the 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 clear and manifest a thing that is obscure it was open before Thirdly against the Jesuits conceit of Limbus Patrum there are cleare passages in the Scripture and undenyable reasons drawn from the Scripture that doth prove beleevers under the old Testament went to heaven before CHRISTS ascension As in Luke 16. 22. And it came to passe that the begger dyed and was carried by the Angels 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 and Enoch are in heaven Heb. 11. 5. By Faith Enoch was translated that he should not see death and was not found because God had translated him in the 16 verse but now they desired a better Countrey that is heavenly wherefore God is not ashamed to be called their God for hee hath prepared for them a City Hee is ashamed to bee their God therefore they have a City prepared for them by God that likewise 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 bee in Heaven There are foure undeniable Reasons wil prove that the godly before Christs Ascension they went to Heaven First it appears 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 Partum Luk. 16. 22. Againe if the Beleevers of old should not goe into Heaven the Death and Merits of Christ would bee extenuated Heb. 13. 8. Jesus Christ the same yesterday and to day and for ever Hee was the same yesterday that is before he was borne hee was of use then as well as to after time Againe if the Soules of wicked men bee in Hell before Christs time then the Soules of Godly men must bee in Heaven before Christs time that must clearly follow by the Rule of contraries 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 examples suffering the vengeance of eternall Fire They went to Hell before Christs time therefore it must follow clearly that the elect must go to Heaven before Christs time Fourthly there is the very same reason why Believers should goe to Heaven before Christs Ascension as there is why they should goe to heaven after Christs Ascension because Beleevers 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 and under the same Covenant and therefore why must not they go to the same place I shall clearly prove this unto you First they had the same Spirit and the same Faith that we have and this is laid down by the Apostle in 2 Cor. 4. 13. We having the same Spirit of Faith according as it is written I beleeved and therefore have I spoken wee also beleeve and therefore speak and they with us had the same justifying Faith Their circumcision was a signe of righteousnesse by Faith And then againe they had the same Gospel that we 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 is darke for the ceremoniall Law was Gospell meerely Types and Shadowes of Christ to come Shadows of Salvation by Christs Bloud Nay they had the same Christ as wee have 1 Cor. 104. And did all drinke the same spirituall drinke for they dranke of that spirituall Rock that followed them and that Rock was Christ And in the Wildernesse it is said let not us 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 Hebrews 8. Is there not then the same reason why Beleevers under the old Testament should goe to the same place as Beleevers under the new for they had the same Spirit the same Faith the same Gospell the same Christ and under the same covenant therefore they must needs goe 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 Use I now come to the Application the use is to draw out a few practicall inferences from this Doctrine which are four If it be so that Jesus Christ by his going into Heaven hath prepared a place for the elect there then learn 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 and wilt thou afford Christ no corner in thy heart thou lettest thy lusts sit on the Throne of thy heart yet you doe not give Christ any roome there We read 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 herselfe ready O bee 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 hath a good passage on Luke 22. 12. And hee shal 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 Room wherein Christ are the possover a large upper and a furnished Roome hee makes this Allegory of it I doe not give it to you as the sense 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 Roome but a large Roome a large Heart a furnished Roome a Heart adorned with grace O do thou prepare a large Room an upper Roome and a furnished Roome for Christ Secondly if Christ be gone into heaven to prepare a place for the Elect then we are rather gayners then losers by the want of Christs bodily presence wee should bee lesse happy to have Christ upon the Earth then now Christ is in heaven for wee are greater gainers by Christs 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 is fixt in the Firmament and giveth light over all the world now should the body of the Sun bee taken from the Firmament and bee upon the Earth amongst us it would not bee of that availe to us as now it is the Sun of Righteousnesse now hee is in the heavens hee is of greater availe to us then if he were upon the Earth for if hee were on the Earth all the World could not see him at once so that we are greater gainers by Christs going up to Heaven then if hee were in person here amongst us as God saith in John 14. 28. Yee have heard how I said unto you I goe away and come againe unto you If yee loved mee ye would rejoyce because I saed 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 he went there to prepare a place for us I would faine know whether Jacob would have been troubled for his Son Joseph if Jacob had known this that his Son was gone into Aegypt to prepare a place for him and all his brethren against the famine surely it would never have troubled him Truely 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 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 here in this world yet remember 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 Valens the Arian Emperour when hee did threaten Basill and said that neither by Sea nor Land he 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 mayest be driven to and fro by Sea and Land and having no abiding place of safety to put thy head in yet maugre the malice of Men and Devils thou shalt bee either in Heaven or under Heaven A Cardinall threatned Luther with this that there should not bee 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 mayest not have an abiding place on Earth yet thou hast one prepared for thee in Heaven 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 Jesus Christ Christ dyed but not for thee Christ rose again but not for thee Christ is gone up to Heaven but not for thee he will prepare no place in Heaven for thee therefore thy case is 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 own place It was to no place of Christs preparing it was to a place prepared of old for condemnation In the phrase of Jude Tophet is prepared of old it is a place prepared of an angry God and not a place prepared by a Mediatour This therefore should bee matter of astonishment to all Christlesse and
Gracelesse men what though Christ bee gone into Heaven 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 hath by Christs going into Heaven it is to prepare a place for them I goe to prepare a place for you The third main Doctrine is the Doctrine of Christs coming againe I goe and prepare a place for you but I will come again Christ may stay long but hee will not stay ever but Christ that said hee would goe away also said hee would come again To explicate the phrase I will come again what is meant by Christs coming again Beloved there are foure sorts of Interpretations of these words neither of which are true but the last First by coming again some understand Christs first coming so the Jewes understand it for some of them do study the Evangelists though they study to confute it they doe not beleeve that Christ is come they make it of his coming in the flesh John 4. it was the womans 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 he is come hee will tell us all things why he was come but shee thought that hee had not been 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 not to Judge the world but of the coming in the flesh Secondly it cannot be understood of the coming of Christ by his spirit so some Interpreters doe understand the words but I will come again by my Spirit and they make it agreeable to that phrase 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 Thirdly it cannot bee meant as the Millenaries understand it of Christs coming again to remaine a thousand yeares upon the Earth and for that I shall give you severall demonstrations from Scripture when I come to handle it Fourthly by Christs coming againe it is to bee understood as Calvin and most Interpreters take it of Christs coming to Judge the world as if hee should say I go to prepare Heaven for you and I promise you to come again that though your bodies die and rot in the Graves yet I will come again and raise you up another day and receive you unto my selfe It is to bee understood of his last coming And thus much for the explication of the phrase Obser 3 Christ doth here give them a promise of his coming to comfort their troubled hearts From thence observe that Christs coming again to judge the world is a Doctrine full of comfort to every Beleever whilest they are here upon the earth for the proofe of this see 1 Thess 4. 15. To the end For this we say unto you by the Word of the Lord that wee which are alive and remain unto the coming of the Lord shall not prevent them which are asleepe For the Lord himselfe shall descend from Heaven with a shout 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 remain shall be caught up together with them in the clouds to meet the Lord in the Ayre and so shall wee ever bee with the Lord Wherefore comfort one another with these words In the handling of this there are four Queries to be answered The first is by way of Objection what comfort is this to us that Christ should bid them they should not bee troubled that hee might come againe when between the making of this promise and this time promised it hath run above 1600 hundred 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 Daniel 10. 1. In the third year 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 bee long ere hee doth come yet the time appointed will bee true it is certaine though it be long Secondly that the godly in ages before us could rejoyce in promises being made to them though the accomplishâ—ment thereof was not fullfilled till many years after and why should not the Disciples doe so then and why should not wee doe soe 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 The promise was made to Ahraham above a thousand years before he saw him and yet he was glad Heb. 11. 13. These all dyed in Faith not having received the promises but having seen them afarre off and were perswaded of them and embraced them They did embrace the promises 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 bee upon his shoulders c. Behold this is matter of joy for to us a childe is borne and unto us a Sonne is given 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 bee till many yeares after and yet the Prophet doth thinke no fitter a promise to give them then the the promise that a Virgin should conceive a Sonne I mention it for this that though promises were made long since yet bear up your hearts for that it will be sure and certain 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 Doctrin so full of comfort to beleevers First it appears by the beleevers 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 it is a Doctrine of Great comfort to a Beleever it is called the day of Redemption and called by Peter the day of refreshing and this made the Church say Come Lord Jesus 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 1. 13. Looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ 2 Peter 3. 12. Looking for and hasting unto the coming of the day of God wherein the heavens being on fire shall bee dissolved and the Elements shall melt with fervent heat 2 Tim 4. 8. Henceforth there is laid up for mee a Crown of righteousnesse which the Lord the righteous judge shall give me at that day and not to mee onely but unto them all 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 shews that surely it must bee a Doctrine of great comfort to the elect of God because they so long and look for and love the coming of Jesus Christ Secondly it is a Doctrine of great comfort because Jesus 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 appear what wee shall bee but Wee know that when hee shall appeare wee shall bee like him for we 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 Shepherd shall appear yee shall receive a Crown of Glory that fades 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 The third particular is but wherein is the Doctrine of Christs coming again so comfortable to Beleevers 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 Beleevers First in case of any scandalous aspersion or any unjust imputation which is laid upon them it may serve for great comfort to thee in this case The Apostle gives it you 1 Cor. 4. 3 4 But with with mee it is a very small thing that I should bee judged of you or of mans judgements yea I judge not my owne selfe For I know nothing by my selfe yet am I not hereby justified but hee that judgeth mee is the Lord. Censure me 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 you Suppose thou art judged thou art scandalized and thou art aspersed in the world appeale to Jesus Christ in Heaven for hee that judgeth thee is the Lord and this wee finde Christ did 1 Peter 2. 23. who when hee was reviled reviled not againe when hee suffered he threatned not but committed himselfe to him that judgeth righteously When thou art reviled and aspersed and censured doe not revile again doe not censure again but doe as Christ did commit thy cause to Christ that judgeth all things righteously Christ will come to over-judge all things that have been judged amisse Jude 5. To execute Judgment upon all and to 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 Men have hard speeches against many who are upright in the Land it is a comfort then that of Christs coming again one end is to convince men of all their hard speeches and scandalous aspersions Secondly Christs coming again is a Doctrine of comfort in case of all persecution 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 bee revealed from Heaven with his mighty Angels As if hee should have said you are troubled and persecuted about the Gospel for Christs sake why bee 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 bee revealed yee may bee glad also with exceeding joy when Christ comes to be revealed and to judge the world you shall be glad also with exceeding joy that is a second case wherein this Doctrine may bee of comfort Thirdly this Doctrine may serve for comfort in case of any inward accusation of conscience from the apprehension of thine own guiltinesse it may bee thou judgest thy self that thou art a damned undone Creature remember that there is a Judgement to passe on thee besides thy own mistake and misapprehension Christs coming to Judgement should bee a comfort to thee against thine own inward accusation because hee that is thy Jesus is thy Judge hee is thy Advocate to plead thy cause and thy Judge to judge thy cause Suppose thy conscience doth accuse thee and thou judgest thy selfe to Hell yet comfort thy self with this that thy Jesus will afterwards come to judge thee Fourthly Christs coming againe to judge the would it is a Doctrine of comfort in case of oppression in Courts of Judicature What though Might overcometh Right and the usurping hand useth waies of oppression and violence towards you it matters not For Christs coming to judgement shall bee of great comfort to you Ierome 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 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 for every work That is I saw into Courts of Judicature and I saw wickednesse was there and I looked into the place of righteousnesse 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 again this argument it will evince that Christ shall come to judge the world there must bee a judging over againe there shal bee a generall Judgement because there is so much perverting of judgement here below and thus you have wherein or in what cases the Doctrine of Christs coming may serve for comfort Fourthly To whom will Christs coming bee a comfort
First To all tempted and troubled by Satan this is the time of accomplishing that promise Rom. 16. he shall tread Satan under your feet shortly Secondly To all persecuted and opposed by men 2 Thess 1. 6 7. Seeing it is a righteous thing with God to recompense tribulation to them which trouble you and to you who are troubled rest with us When the Lord Jesus shall be revealed from heaven with his mighty Angels Thirdly to all mercifull ones Mat. 25. 34 35 36. Then shall the King say to them on his right hand Come yee blessed of my Father inherit the Kingdome prepared for you from the foundation of the world For I was an hungred and yee gave mee meat I was thirsty and yee gave mee drink I was a stranger and yee tooke mee in c. 2 Tim. 1. 16 18. The Lord give mercy unto the house Onesiphorus for hee oft refreshed mee and was not ashamed of my chain The Lord grant unto him that he may find mercy of the Lord in that day Fourthly to all that can lay a grounded claime of interest in Jesus Christ His coming againe will bee comfortable then 1 Iohn 2. 28. And now little children abide in him that when hee shall appeare wee may have confidence and not bee ashamed before him at his coming Fifthly Christs coming againe will be comfortable to all that judge themselves 1 Cor. 11. 31. For if wee would judge our selves we should not be judged Sixthly to all them that watch and pray Luke 21 36. Watch yee therefore and pray alwaies that yee may bee counted worthy to escape all these things that shall come to pass and to stand before the Son of man Seventhly to all beleevers it will bee very comfortable 1 Pet. 1. 7. That the tryall of your Faith being much more pretioâ—s then of Gold that perisheth though it be tried with fire might be found unto praise and Honor and Glory at the appearing of Jesus Christ I now come to the Application of the point by way of caution there are four cautions that are to be noted First though the Doctrine of Christs coming againe bee 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 as to give you comfort it is a great abuse of your priviledges when you make any Gospell-point to bee an inlet of comfort and do not make that very comfort to bee a spurre to duties and the Scripture putteth you upon this 1 Cor. 1. 7. So that ye 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 that yee bee not soon shaken in your minds Hee presseth them to duty on this Doctrine by the coming of Jesus Christ Now to speak distinctly to the caution there are duties that the Doctrine of Christs coming is serviceable unto First the Doctrine of Christs coming should teach you the duty of patience under all your sufferings in the world Iam. 5. 8. Be ye all patient stablish your hearts for the coming of the Lord draweth nigh Secondly it should serve to bee 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 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 Thou that art an unfaithfull hearer an unprofitable hearer thou darest not say as the spirit saith Lord come Lord come but he 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 gained two other Talents besides them his Lord said unto him well done good and faithfull servant thou hast been faithfull over a few things I will make thee Ruler over many things enter thou into joy of thy Lord. This is Christs Language as Divines interpret that when hee will come to judge the world he will call thee well done thou good and faithfull servant thou hast improved thy gifts wel thou hast improved thy Talents well Thirdly this Doctrine it should provoke you to bee conscionable in your outwards calling whether Religious or whether civill I wish saith Austine that when Christ shall come he might find mee either Preaching or Praying Labour then to bee about your worke when Christ comes for Christ to come and find thee in the stews and to finde thee working of wickednesse O how unmeet art thou for Christs coming Fourthly this Doctrine it should bee a spurre to you to moderate the the use of lawfull comforts Phil. 4. 15. Let your moderation bee known unto all men The Lord is at hand Luk. 21. 34. And take heed to your selves lest at any time your hearts bee over-charged with surfetting and drunkennesse and cares of this life and so that day come upon you unawares It was Christs counsell to his Apostles 1 Peter 4. 7. But the end of all things is at hand bee yee therefore sober and watch unto Prayer Fifthly it should provoke you to repentance Acts 17. 30 31. And the times of this Ignorance God winked 〈◊〉 but now commandeth all Men every where to repent Because he hath appointed a day in the which hee will judge the world in righteousnesse by that man whom hee hath or The Doctrine of Gods appointing the day for the Man Christ to judge the world it should bee a spurre to the grace of Repentance that now every man every where should repent Christs coming should be a spur to repentance Sixthly Christs coming should bee a spurre to provoke you to keepe a good conscience towards God and Man in thy living here in this world Acts 24. 15 16. And hath hope towards God which they themselves also allow that there shall be a resurrection of the Death both of the just and the unjust And herein doe I exercise my selfe to have alwaies a conscience void of offence towards God and towards men The thoughts of Christs coming to judge the Quicke and the Dead should make you have thoughts to get a good conscience void of offence towards God and Man 2 Pet. 3. 11. Seeing then that all these things shall bee dissolved what manner of persons ought ye to be in all holy conversation and godlinesse And thus much for the first caution that you are to looke on the coming of Christ as a Doctrine serviceable as well for duty as comfort The second caution is this take heed of
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 Luk. 17. 37. And they answered and said where Lord And hee said unto them where the body is thither will the Eagles bee gathered together Christ told them of the destruction of Jerusalem and of the end of the Woâ—ld 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 carcasset o feed upon so that Christ would neither tell the place where nor the time when and this should bee a check and a controle to mens curious pryings about that which the Scripture is silent in Lastly take heed of bold and adventurous conjectures about the manner of Christs coming to judge the World by vaine and carnall corruptions of a temporall Kingdome of Christ Many are very peremptory about it and there bee strange Books at least in their own expressions that they can descry the very maner 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 never take notice of I am to handle on this promise of Christ but I will come again A perplexed Quere which is this whether Christ Jesus in promising to his Disciples to come again did meane to come to Reigne upon the Earth here a thousand years or whether it bee to bee 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 in person and live upon the Earth for a whole thousand years they fancy that Jesus Christ when hee shall come to this personall Reigne then hee shall raise all the Martyrs that have lost their Lives in his cause and the Divell shall bee bound up that hee shall tempt Men to sinne no more and wicked Men shall be 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 years upon the Earth I shall shew you the rise of this Opinion First from Eusebius and others they give us the rise of this Opinion from Cerinthus which had it who lived in the time of John This Cerinthus who was a pestiâ—ent Heretick in those times who held that Christ was borne by the conjunction of a man and a woman Christum ex congressu maritali genitum esse and not born by a Virgin and was borne as others are and so must be a sinner Hee was the Man that was the first author from whom this Opinion had any life or being Eusebius saith Papias Bishop of Hieropolis did also hold this Opinion but not in so grosse a way as Cerinthus did but rather spiritually and there was some spice of this in the Apostles for they did dream of a temporal Kingdome therfore they askt Christ when hee was going to Heaven Lord when wilt thou restore the Kingdome unto Israel there was in the time of the Apostle a fancy that Christ must bee 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 into Germany and there was taken hold on by John of Leydon in westphalia and handed over to us in England by men of late Now for the confutation First I shall quote expresse Scriptures that Christ shall not come in person out of heaven till his last coming to judge the world 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 incongruities that would follow if Christ should come to Reign a thousand yeares upon the Earth First for expresse Scriptures which are four the first scripture Act. 3. 21. Whom the Heavens 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 keep Jesus Christ how long till the restitution of all things The Millenaries hold that the restitution of all things may be at the time of Christ Personall Reigne but I shall shew you that this restitution of all things cannot be til Christs judging the world First there cannot be a totall abolition of sin in the world at the thousand yeares end there shall bee a number of men and wicked during the thousand yeares all things cannot bee restored for sinne bringeth the creature under a curse it is apparent that it cannot bee till Christs last coming to judge the world because other Scriptures tell you that the time of restitution cannot bee till our bodies bee raised from the Dead Rom. 8. 23. And not onely they but our selves also which have the fruits of the spirit even wee our selves groane within our selves waiting for the Adoption to wit the redemption of our body That is the creatures doe as it were groane being used by man as an instrument to Gods dishonour so that till the bodies of all the Elect bee redeemed and glorified till that time the creature lies under a curse by reason of mans sinnes and mans abuse And they themselves that plead fâ—r Christs personal reigne a thousand yeares upon the Earth though they doe hold that the martyrs shall bee raised at at that time yet doe not hold that all the Elect shall bee raised at that time therefore the Apostle saith expresly that the Heavens must keepe the person of Christ till the restitution of all things 〈◊〉 the bodies of the Elect come to bee raised from the Dead Again it is apparant 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 First because it is said that the time here spoken of is when the Jewes were to bee refreshed from the Lords presence vers 19 20 21. Repent yee therefore and bee converted that your sinnes may bee bloted 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 since the world began And they cannot bee refreshed by the Lords presence till Christs coming to Judgement and their
resurrection Secondly it was the time that God did solemnly declare pardon of sinne for all the elect Repent yee therefore and be converted that your Sinnes may bee blotted out Thirdly it is said of which all the Prophets doe 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 Foot-stoole That Scripture tells you that Jesus Christ who is ascended into Heaven and sits at Gods right Hand there shall so sit till hee hath made all his Enemies his Foote-stoole That the Apostles tells you that all Christs Enemies are to be made his Foot-stoole cannot bee till Christ coming at the last time will you marke that Scripture where the Apostle telleth you directly 1 Cor. 15. 23 24 25 26. 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 put down all rule and all authority and all power For hee must reigne till he hath put all his enemies under his Feet The last enemie that shall bee 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 bee under his Feet now these thousand years all enemies are not under his Feet why because death will bee then death is not to be destroyed then when the end comes hee must give up his Kingdome to his Father what is more clear then this that the Heavens must keep Christ till all things be 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 own 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 out of Heaven upon Christs coming three things must bee done First every man must rise vers 23. Now that cannot bee at the thousand yeares 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 bee till the day of Judgement 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 Thirdly hee delivers his Kingdome up to his Father whereas if Christ should reigne a thousand years here it could not bee said to bee the giving up of a Kingdome but the taking of a Kingdome into possession hee must resigne all to God the Father When the Scripture is so expresse it is a wonder that men can receive such fantasticall thoughts that Christ must come as an Earthly Monarch to reign here a thousand yeares A fourth Scripture is in Heb. 9. 28. So Christ was once offered to beare the sâ—nt of many and unto them that looke for him shall be appeare the second time without sin unto Salvation From that Scripture I will argue against Christs coming to reign upon the Earth for a thousand yeares First it is expresly in the Scripture that Christs coming there spoken of referres to the day of Judgement in v. 27. And as it is appointed unto all men once to dye but after this the judgement There Christs second coming it doth referâ—e unto the day of Judgement Now if the Scripture doth 〈◊〉 that the second coming which is his coming to judgement Then Christ cannot come before that time 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 hath been but one coming which was from Heaven to the wombe of the Virgin and there is no other coming to follow but a second coming that is to judgement Secondly it is said Christ shall come the second time to our Salvation it cannot bee said to our Salvation if his coming were to reigne a thousand yeares upon the Earth that were onely some temporall good but Christs coming must referre to the last and great coming wherein the world shall bee judged and the soules of the Elect shall bee saved Beloved these Scriptures are very clear unto mee The reasons are two that Christ shall not come personally out of Heaven to reigne upon the Earth for a thousand yeares First because the Scripture doth manifest that when Christ comes personally out of Heaven there are such Concomitants of his coming that can bee referred to no other time then his last coming to judge the world 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 thousand of his Saints So that when Christ comes from Heaven he 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 Christ shall bee revealed from Heaven with his mighty Angels Put these two Scriptures together Christ must come with his Saints and Angels But those that fancy Christs coming a thousand yeares they cannot prove that Christ shall come with his Saints and Angels for the scripture that seemes to carry it that way doth not speak of Angels Saints coming Secondly it is said when Christs comes from Heaven that good and bad shall bee gathered together and all shall bee 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 Jesus Christ and by our gathering together unto him So that the coming of our Lord and our gathering together to bee 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 Son 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 bee gathered all Nations and hee shall separate them one from another as a Shepheard divideth his sheepe from the Goats And in 2 Tim. 4. 1. I
charge thee therfore 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 he shal 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 plead for the Matryrs and none else therefore it cannot be referred to his coming to reigne a thousand yeares 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 he shall have delivered up the Kingdome to God even the Father c. When Christ comes then comes the end now those who hold for Christs personall reign they hold that the end of the world shal not be till a thousand yeares after because Christ must Reigne a thousand yeares Fourthly the resurrection both of the just and the 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 bee the Salvation of the Soules of all the Elect that is a fifth concomitant of Christs coming Heb. 9. 28. 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 be referred to Christs Personal coming upon the earth to reign a thousand years because he 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 because when the Scripture speaks of Christs coming out of heaven it doth annex five concomitants with it which belong not to any coming of Christ 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 bee so it would bee worse for Christ and it would bee worse for us then now it is it would be worse for Christ for to leave Heaven and come to the Earth for Christ to leave Saints and Angels and Heaven for to live upon the Earth 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 yet they would lessen Christs Glory because hee sits this day at his Fathers right Hand againe for to fancy this that Christ must come to reigne upon the Earth it would bee 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 bee a Priest seeing that there are Priests that offer gifts according to the Law So that if hee were upon the Earth wee should lose the benefit of his Priest-hood therefore it would it bee a great wrong to us to have Christ here on the Earth because the benefit of his Priestly Office would not bee 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 be eight Incongruities and Absurdities that would follow in case you should grant that Christ should come to Reigne a thousand yeares upon the Earth 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 doe 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 year 1650. One saith if it shall not be in the yeare 1650 it shall bee in the yeare 1694. They that go furthest guess at that time if so bee they hold the thing and maintaine the time also when it shall begin then of necessity wee must know exactly when the day shal be that Christ shall come to judge the world for they grant it shall be immediately 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 Son but the Father is a false Opinion Secondly this incongruity will also follow that it will bee a great disadvantage to Christ in coming to reigne a thousand yeares on the Earth to leave his Father and Heaven and come and onely possesse Earth Now Christ hath more happinesse in the immediate enjoyment of his Father in Heaven then hee can have here upon the Earth Then it will bee 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 available to Beleevers then if he were upon the Earth Thirdly 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 and I draw it from that Text which they pretend to bee the strength of their Argument Revel 20. 5 7 8. But the rest of the Dead lived not again untill the thousand years were finished This is the first resurrection and when the thousand yeares are expired Satan shall bee loosed out of his Prison And shall go out to deceive the Nations which are in the four quarters of the Earth Gâ—g 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 bee let loose again and there shall bee 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 yeares upon the Earth Fourthly if Christ should come to reigne a thousand yeares upon the Earth then this incongruity will follow that there must bee three personall comings of Jesus Christ for his first coming was his Incarnation Second coming to these thousand yeares And his third coming must bee 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 when he comes to judge the world again
lived but nine hundred sixty and nine yeares and David saith the life of man is cut shorter The Text saith they shall live and reigne with Christ in that sense taking living properly and all the phrases properly they must necessarily say that men shall live when that time comes a thousand yeares together Againe it cannot bee the sense of this Scripture because that cannot bee the sense of this Scripture which crosseth the sense of other Scriptures to make this Scripture to affirme that Christ shall reigne on the Earth a thousand yeares and 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 Jesus Christ and by our gathering together unto him Then besides it doth crosse the Scripture to say that at Christs coming onely some men shal rise 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 down and riseth not till the Heavens bee no more they shall not awake nor bee raised out of their sleepe Job telleth you expresly That the Dead shall not bee raised till the Heavens bee no more and that cannot bee the thousand yeares for there will bee 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 bee the same houre and upon Christs coming all men shall bee judged 2 Tim. 4 1. I charge thee therefore before God and the Lord Iesus Christ who shall judge the quicke 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 crosse other Scriptures then of necessity therefore it cannot bee the scope of thâ—s for there is no jarring between one phrase of the Scripture and another Fifthly when the scripture saith here That they live and reigne with Christ a thousand yeares it is not spoken whether it bee a reigning with Christ in Heaven or on Earth so the phrase neither carrieth it one way or another Sixthly John doth not say that hee saw the bodies of men that were beheaded and they reigned with Christ but he dâ—d in a vision see the Souls of them that were beheaded now to say 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 bee applied to Christs Personall Reigne For so Jesus Christ hath an eternall Kingdome he 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 current of Interpreters generally runne this way though some doe fancy that Text speakes of the binding of the Devill for a thousand years and during this time the Saints should live and reigne with Christ a thousand yeares The sense and scope of this place is this The period of time when this time began that the Devill 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 in so much that in the booke of Martyrs wee reade that there may bee for every day in the yeare five thousand Christians slaine this is a dreadfull Persecution and the Devill raged and stirred much Now upon Constantines reigne the Devill 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 gvae out imperiall Edicts and Lawes for establishment of the Christian Religion and that put an end to the Persecution of the Roman Emperours and to this Opinion many Interpreters give in their consent Brightman Napier Gerard and these thousand yeares when the Devill was bound did end 300 yeares ago and more and this is given to be the scope and sense of the Scripture Object I but then you will say though the Devill was bound how comes the Devill to be loose againe Answ They answered this that in the yeare 1300 the Turkish Emperour began to beare sway Gog and Magog called the Turke prevailed and hath gotten the greatest part of the world within his power and hee was the Gog and Magog that did persecute 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 plead for a thousand yeares First is this we read in the Century of the Church that the Church of God was pestered by Valens the Emperour after these 300 yeares and of Julian the Apostate that did greatly persecute the Christians and how can this be true when we read of so much persecution after the Devil was bound up Answer that when it is said the Devil is bound up it is not meant simply that there should bee no temptation to sinne for that there should bee Valens the Emperour did establish Arrianisme and troubled the Church of God One answereth it was nothing like the persecution 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 year 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 Valens and Iulian the Apostate but it was nothing to that of the Roman Emperours Object 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 bee said that after
his garments lest he walke naked and they see his shame Fifthly and this Divines stand much upon it is said wee according to his promise looke for new Heavens and a new Earth wherein dwels righteousnesse That the dwelling of a righteousnesse here doth not imply that such a thing shall bee 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 referred to the Earth which is in the Singular Number Therefore Divines say from the Originall 2 Peter 3. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—e in whom â—wels righteousnesse look for a new Heaven and a new Earth So that the dwelling of righteousnesse it is not to be interpreted as referring to the Earth but that righteousnesse should dwell in men wee read of none being on the Earth wherein dwells righteousnesse 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 daies of these Kings shall the God of Heaven set up a Kingdome which shall never bee destroyed and the Kingdome shall not bee left to other People but it shall breake in pieces and consume all these Kingdoms and it shall stand for ever Now beloved to give you the scope of the Text take these answers First It is true that a Kingdome is given by God to Jesus Christ and that Kingdome 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 bee great and shall bee called the Son 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 Jesus Christ had a Kingdom and he is now King of Kings and Lord of Lords in heaven Secondly it is said here that this Kingdome it was begun in the daies of those Kings Now whose daies doth this Text speake of It speakes of those that divided Alexanders Kingdome who overcame the Medes and Persians it was divided betweene Ptolomy Lagides King of Egypt Zeleuchus King of Assyria In that time Jesus Christ did set up a Kingdome for he was born King of the Jewes Thirdly it is apparent that this cannot bee referred to Christs Kingdom in this world for a thousand yeares Because it cannot bee said that it should bee a Kingdome for ever and ever for a Kingdome for a thousand yeares cannot bee said to bee a Kingdome for ever and ever but it is said in Daniel It shall bee for ever and ever A fourth Scripture is in Eph. 5. 5. For this yee know that no Whoremonger nor Uncleane 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 only a Kingdome of God that is Heaven but the Scripture doth make mention of a Kingdome of Christ as a Kingdome of God Therefore they build on this Christs reigne and of having a Kingdome here upon earth First I answer it is true Christ hath a Kingdome but hee saith expresly that his Kingdome is not of this world John 18. 36. Jesus answered my Kingdom is not of this world c. Secondly though it be said here that there is a Kingdome of Christ yet it is not expressed to be upon the Earth for a 1000 yeares Thirdly this Kingdome of Christ Interpreters refer it to the same with the Kingdome of God and to bee meant exegetically 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 Alsted quotes from thence they gather it cannot bee meant of Heaven why because there is no eating and drinking there here is a promise by Jesus Christ to come to them no more till he would drinke with them Wine in his Fathers Kingdome and it cannot bee unlesse Christ doth come in person amongst his people and have a Kingdome to eat and drinke with his people in this World This they stand much upon Take these clear answers to these Quotations First 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 should bee called Christs Kingdome and not his Fathers Kingdom it should have been called my Kingdome and not my Fathers Kingdome that is one Answer that Divines give Secondly observe this that this may referre to that time between Christs Resurrection and Ascension for after Christ did rise from the dead you know hee did continue forty daies upon the Earth and the Scripture telleth you in Luke 24. 42. And they gave him a piece of broyled Fish and of a hony-combe and hee tooke it and did eat before them So he may as well drinke and eate but that to me is somewhat uncertaine Thirdly which is the true scope of this place I will not drinke henceforth of this fruit of the Vine untill that day when I drinke it with you in my Fathers Kâ—ngdome he 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 meet in Heaven not that there should bee Eating and Drinking in Heaven but when you and I meete wee shall have sweet fellowship and communion together as is in Eating and drinking together As Feasting is a badge of communion and of Love so there shall be endeared love and endeared communion with Christ in Heaven you shall drinke it new not new Wine nor eat 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 bee no sinne in the world and that the Earth shall bee restored to its primitive fruitfulnesse as it were before the fall but I shall not middle with these And thus according unto my poore measure I have laboured to lay down 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 Use 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 it your worke to have Jesus Christ as King to reign in your hearts by mortification to rule in thy Heart by his Spirit to mortifie thy head-strong lusts that are in thee Secondly Seeing there is no coming of Christ as King in this world then labour to have Christ
to reign in his Church by a well-ordered Discipline that the Government of Christ may be established in the places where you dwell Thirdly Seeing there is no coming of Christ as King in this world then doe not trouble your selves with Niceties and Obscurities about his coming upon the Earth but labour to be fitted and prepared for his last and great coming Fourthly if Christ should come to reigne upon the Earth which the Scripture no waies speakes of then certainely the Saints of these times do make but a bad preparative for Christs reigne that doe impale Saintship and monopolize Saint-ship unto themselves and say they are the people of God the church of Christ and the Saints of Christ and they make but a bad preparation for Christs coming to live in sensuality as they doe and commit such wickednesses as they do upon the Earth This is but a bad preparation and but poor encouragement to Jesus Christ to come and reigne amongst such Saints as these are which indeed are a scandall to Saints a scandall to Religion and would bee a scandall to that thousand yeares of Christ if he 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 again Now in the resolving of this question I shal confine my answers to these six particulars First he shall come certainly Secondly he shall come personally Thirdly he shall come visibly Fourthly he shall come gloriously Fifthly he shall come terribly And sixthly he shall come unexpectedly These wayes the Scripture doth furnish you with severall hints touching his coming First the Lord Jesus shall come certainly Christs coming is to bee numbred among poeticall Fictions or with the delusion of Mahomet the certainty of Christs coming againe is built on these three foundations First it is built on the immutability of Gods decree Acts 17. 31. Because hee hath appointed a day in the which hee will judge the World in righteousnesse by that man whom he hath ordained wherof he 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 Secondly the certainty doth stand upon the infallibility of Christs promise 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 Thirdly the certainty of his coming 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 dayes in wickednesse therefore to shew Gods impartiality there must bee a coming of the Sonne of man to judge the world righteously The Doctrine of Christs coming is impugned by Atheists therefore you read 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 beginning of the Creation And wee read of the men of Athens they questioned this and would not beleeve this For Christ 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 Of old time in the times of Jesus Christ or soone after men did mocke at this Doctrine that the dead shall rise and Christ should come to judge both the quick and the dead Herein Gerrard reckons up abundance of Sects as the Floriani the Dosithiani the Symmachiani and many others Indeed there is one Scripture that these Atheists do abuse in making it to deny the coming of Christ to judgement Joh. 8. 15. Ye judge after the flesh I judge no man But Beloved to this Text that they make use of to 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 bee the sence of the place it doth not exclude Christ from judging the world at the last day but from judging of men as the Pharisees to wit rashly and inconsideratly Secondly Christ doth here speake what was not the end of his first coming in the flesh but the end of his second 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 John 3. When God sent his Sonne to bee borne of a Virgin hee did not send him to judge the world but to save the world hee reserved his judging of the world till his last coming John 12. 47 48. And if any man heare my words and beleeve 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 words 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 bee judged and to be condemned by Pontius Pilate and to dye the cursed death And that is the end of Christs first coming that is the first particular hee shall come certainly Secondly Christ shal not only come certainly but he shal come personally It was the great mistake of Origen though hee holds for the coming of Christ againe that hee pleades for the coming of Christ in spirit therefore that Text where it is said you shall see the Sonne of Man coming in the Clouds of Heaven Origen understands by the Cloudes to bee the Saints because it is mentioned in Scripture that the Beleevers are called a cloud of witnesses Now this is to pervert the whole letter of the Bible and turne all the Scripture into an Allegory and Metaphoricall sense Now in opposition of that I lay downe a second property that Christs coming shall bee 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 bee caught up together with
them in the clouds to meete the Lord in the Aire and so shall wee ever bee with the Lord vers 16. For the Lord himselfe shall descend with a shout from Heaven c. If it had been Christ in his spirit then it would have been 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 Jesus Christ had a personall translation and as Christ had a visible Elevation he 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 bee the Lord by his spirit Acts 1. 11. Which also said yee men of Galilee why 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 seen him goe into Heaven The same Jesus that you saw Ascend shall descend so that it cannot bee 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 spiritual coming a coming in the hearts of Saints 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 ye have seen him go into Heaven That as Christs going up to Heaven bodily was visible so Christs coming out of Heaven 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 him to their joy and consolation Fourthly Christs coming shall bee gloriously and there shall bee many things that shall make the coming of Christ to bee a glorious coming hee shall come in the clouds these glorious bodies shall bee the triumphant and swift Chariots of the sonne of God wherein hee will come to judge the world and his Atendance shall make him glorious Daniel 7. 10. A fiery streame issued and came forth from before him thousand thousands ministred unto him and ten thousand times ten thousand stood before him the judgement was set and the bookes where opened Jude 14. and Enoch also the seventh from Adam prophesied of these 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 bee 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 Angels to bee attendants on the person of Christ to come to judge the world and that is the reason that hee is called so glorious Mat. 24. 30. And they shall see the Sonne 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 Angels Luk. 9. 26. For whosoever shall be ashamed of me and of my words of him shall the Sonne of man bee ashamed when hee shall come in his own glory in his Fathers and of the Holy Angels And that is the reason of that Epithet 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 the reason must bee to distinguish his second coming from his first coming to take off the contempt and reproach that was on Jesus Christ in his first coming and he shall come in glory in the second coming First wee read 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 he shall be as it were cloathed with the Clouds of Heaven Againe his first coming it was in dishonour 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 out-house but his second coming shall bee in great glory Againe in his first coming Christ representing the persons of the Elect came with sin imputed to him and was the greatest Beggar in the world as Luther saith 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 incoming into the the world had all the sinnes of the Elect of God 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 impution of our sinnes upon Jesus Christ Thus you have a fourth way of his coming he shall come Gloriously A fifth way of Christs coming againe is this he 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 thereof out of it Revel 6. 17. For the great day of his wrath is come and who shall bee able to stand the coming of Jesus Christ it is a terrible coming that is a fifth way of his coming Sixthly and lastly Christ shall come unexpectedly though it is true there shall be immediate warnings of his coming as the powers of Heaven shall be shaken the Sun Moon and Starrs shall bee darkned but that shall bee but a little before his coming but beloved the coming of Christ shall bee when men are not aware of it as in the dayes of Noah men were eating and drinking and marrying and giving in marriage when the flood come and destoyed them so shall the Sonne of man come Christs coming shall then bee to burne all with fire
Let the place bee never so bad thou must not bee ashamed of Jesus Christ and his words if thou beest the Son of man shall bee ashamed of thee when hee comes with the glory of his father Christs coming is dreadfull to all you who are ashamed to professe Iesus Christ in a sinfull and Adulterous age and place wherein you live I shall leave it to you to make Application Thirdly Christs coming to Judgement is dreadfull to all those who spend their dayes 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 they doe but pamper their flesh and feed themselves to make themselves a sweeter morsell both for wormes and Devill Christs coming will be a dreadfull time for them Fourthly Christs coming will bee dreadfull to all those who beare not a sincere love to Iesus Christ Wilt thou marke one scripture 1 Cor. 16. 22. If any man love not the Lord Iesus Christ let him bee Anathema Maranatha There is much of Gods mind in this darke expression If any man love not the Lord Iesus Christ let him bee an accursed man that is the meaning of the word Anathema 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 hee comes so then when the Scripture saith hee that loves not the Lord Jesus Christ let him bee an accursed man Let him bee Maran Atha when the Lord Jesus shall come to judge the word let Christ then curse him that doth not love him 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 his coming shall be with a curse a curse to Hell and damnation to all such Fifthly Christs coming will bee 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 bee revealed from Heaven with his mighty Angels in flaming fire taking vengence on them that know not God and that obey not the Gospell of our Lord Jesus Christ Christs coming it wil be in flaming fire to take vengeance on all such Sixthly Christs coming it will be dreadfull to them that doe live and dye raylers against Religion those who scoffe and jeare at godlinesse Christs coming will bee a dreadfull coming to all wicked men Jude 15. To execute judgement upon all and to 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 befere the Eyes of all wicked raylers There is many a rayling Rabshakeh and many a cursing Shimei which hath uttered many a hard speech against the people of God they accuse one man to bee an hypocrite for carrying of a Bible under his Arme another man to bee an hypocrite for shedding a teare in his Sermon O you are the men that Christ will come to execute Judgement upon to convince you of your hard speeches Seventhly to unmercifull men Christs coming is a dreadfull time Iames 2. 13. For hee shall have Iudgement without mercy that hath shewed no mercy Christs coming to judgement shall bee a time of thy having of judgement without mercy that shewest no mercy In Mat. 25. 41 42 43. Then shall hee say also unto them on the left hand Depart from me yee cursed into everlasting fire prepared for the Divill and his Angels For I was an hungred and ye gave me 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 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 an hungry O then to what a hel shal that man go to which takes away Bread from the hungry man And if that man shall go to Hell that will not cloath the naked O then to what a Hel shall that man go to that taketh cloathes 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 heed that you bee not men wanting bowels of mercy towards your distressed Brethren you are to expect judgement without mercy that shew no mercy Eightly to those that live and die in their sinne of uncleannesse and lusts of the flesh Christs coming it will be a dreadfull day to them Therefore you read 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 he 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 Bible and about the Bible was written whoremongers and Adulterers God will judge it 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 hee punished But chiefly them that walke after the flesh in the lust of uncleannesse Here is a chiefly for them God will punish every unjust man but God reserves them to the day of Judgement chiefly them that walk after the flesh in the lust of uncleannesse c. Doe I speak to men that may have this chiefly applyed to them O take heed that thou doest not fall under the righteous judgement of God that thou beest not entangled in that sin that will make the Lord judge thee chiefly Ninthly and lastly Christs coming againe is dreadfull to all men who strengthen themselves by popular tumults and insurrections In opposing and destroying of a lawfull Magistracy that have destroyed Judges Rulers Governments it will bee a woefull time to them 2 Pet. 2. 9 10. The Lord knoweth how to deliver the godly out of Temptations and to reserve the unjust to the day of judgement to bee 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 down Rule Government Authority and Dignity the Lord hath another day to judge them that will not bee judged here hee will judge them with a chiefly And thus I have done with the third Doctrine I am now
things and then if he might die he did not care I wish saith hee First that I might see Rome in its beauty and to see Paul in the Pulpit and to see Christ in the flesh every Beleever shall see the Lord Jesus in the flesh Iob 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 that when hee shall appeare wee shall bee like him for wee shall see him as hee is Wee do not know what Christ is wee shall know him then we shall see him as he is glorified in Heaven A third thing that makes much for the blessednesse of the Elect that in thy being present with Jesus Christ God gives thee more honour then ever thou couldest bee capable of in former time God gives thee Glory by vertue of thy being with Jesus Christ a notable Text Joh. 1. 26 verse If any man serve mee let him follow mee and where I am there shall also my servant bee 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 then gives thee Glory and gives thee Honour Fourthly thy happinesse in being present with Christ where hee is is that thou shalt stand in no need of Ordinances beloved here the highest growne Christian and the strongest Beleever in the World doth stand in more need of Ordinances then a lame man doth of Crutches to goe by but when thou comest to have this accomplishment that thou shalt bee where Christ is thou then standest in no need of Ordinances then what needs the Candlestick of Sermons what needs the Candlestick of Preaching and the Candlestick of Praying when thou art present with Christ the Sun of righteousnesse there is no need of conduit pipes when thou art by the Fountain head thou needst no Ordinances the conduit pipes are the Ordinances there is no need of Ordinances any longer then thou art absent from the Fountaine which is Jesus Christ the ceremoniall Law is all Gospell it is a darke Gospell the Evangelists are the explained Gospel the ceremoniall Law is a darke Gospell Exodus 25. Meaning the holy place There was to be golden Candlesticks which Typified the Preaching of the Word In the Holy place there was the Incense Dishes to wit Christs Intercession this was only in the holy place but in the holy of holiest there was no Candlestick no Incense Dishes there to shew that whilest you are on this side Heaven in the Church of God you need the Candlestick you need Preaching and praying but in the holy of holiest there was none of this to shew that it was a Type of Heaven and when Christ beings thee there then thou art above Ordinances and never till then this is a Fourth particular A Fifth Priviledg 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 our communion with Christ but it is a communion far different from that which we shall have in Heaven First it shall bee different in regard of the manner of its enjoyment in this world thou enjoyest Christ mediately by Ordinances thou doest but see him as in the Apostles phrase in a glasse darkely but in Heaven thou shalt enjoy Christ personally and have communion immediately with Christ in Heaven 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 fullness of the Ocean Thirdly it differs in regard of its time and duration Here you doe enjoy Christ it is true but it is by fits and starts you injoy 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 Fourthly it is different in regard of its expectation herein Heaven thou enjoyest Christ by way of of possession Fifthly 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 we shall enjoy Christ in one place hee in Heaven and wee in Heaven here thou mayest thinke much of Christ but if thou wert nearer Christ thou shouldest see and know more of his glory 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 Angels but on Earth though thou doest enjoy Christ yet thou art inforc'd to discourse and commerce with wicked men A sixth particular is this thy being present with Jesus Christ there is this to attend thee there shall bee gladnesse and rejoycing among all the Angels in Heaven If the Angels in Heaven shall rejoyce at a sinners conversion they shall much rejoyce at a sinners inauguration in Heaven they and we shall make but one fold to glorifie the great Shepherd of our soules the Lord Jesus what great joy shall there bee among Angels Archangels Thrones c. Singing Hallelujah to God making you partners of their glory 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 sin First from sinne here thy beautifull soule is bespoted with the spots of Leprosie I mean with foule and deformed lusts but when thou art with Jesus Christ thou art exempted from sin no more sin Secondly thou shalt be exempted from the causes of sin the Divel shall deceive no more there but here thou lyest exposed to all temptations Thirdly there shall bee no more punishments for sin here thou art punished in thy body by Diseases and the like here punishments by trouble of Soul but in Heaven thou art freed from internal punishments and externall punishments this was prefigured under the Law 1 Kings 33. The Palme-tree is an Embleme of victory Therfore the victorious are said to wear Palmes in their hands triumphing Revelation 7. to shew that you can never bee compleat Conquerours to wear signals of triumph and signals of conquest in your hands till you come to enter into the holy of holiest Then you have conquered over sin and over Temptation to sinne and conquered over all punishments for sinne The Morall Philosophers say that Raine Haile Storme and Tempests are engendred in the middle Region but above the middle Region there is no Winde no storme or Tempest whilest thou art here below there are stormes Winde and blustring Temptations but when God takes thee above this middle Region there is