Sermon 2

_JOHN 14. 3._And if I go and prepare a place for you. I will come againe and receive you to my selfe, that where I am, there you may be also.

This Chapter out of which my Text is taken, is counted famous by most Interpreters, because in it begins the Legacy that Christ gives, and the last Will and Testament that Christ made when he was to leave the world, and this Wil and Testament of Christs, begins in this 14. Chapter, and continues to the 18. Chapter of this Book. The scope and drift of this Chapter, is to comfort his Disciples, both against their fears of persecution in the World, as also against their sorrowes, upon this consideration, that Christ was shortly to leave this world, and Christ does here mention many comfortable considerations to fence them against their fears, for this much troubled them; It went ill with them when Christ was with them, and they thought it would have been worse with them when he was gone, and he does encourage them therefore by these Arguments.

First, He says, I am but going to my Fathers house, and the 28. verse of this Chapter, he says, you have heard how I said to you, I go away, and come again to you, If you loved me, you would rejoice, because I said, I go to the Father, for my Father is greater then I.

Againe secondly, he would not have them troubled because of his departure; because says he, I do not intend to go to my Father alone, but intend for to have all you with me, though you shall not go with me now. Though you shall not die with me now, though you shall not go to Heaven with me now, yet you shall be with me another day, In my Fathers house there are many mansions, I do not intend to go to heaven alone, for there is room for you as well as for me, and room for every beleever in the world. Heaven first is a Mansion, a place which notes a duration of Saints in Heaven, Heaven is not a moveable place, but a Mansion, an abiding place.

Againe, there are many Mansions in Heaven, there is room enough for Christ, for his eleven Apostles, and room enough for all the Beleevers in the world, it notes the largenesse and amplitude of heaven, Heb. 11. 12. therefore sprang there even of one, and him as good as dead so many as the stars of the skie in multitude, and as the sand, which is by the sea shore innumerable: And besides these there is an innumerable company of Angels, Heb. 12. 22. To this add Rev. 7. 9. A great multitude which no man could number, of all nations and kindreds, people and tongues, You have here also the duration and continuance implied: The word is here, not our tent or tabernacle, but our Mansion.

Thirdly, form the certainty of it: It is no poeticall fiction; these are no hyperbolicall expressions, as it followes in the Text, If it were not so, I would have told you. Christ does not speak more then there is; if there had been no such thing, Christ would not have said so much; as if he should say, I do not feed you with the false hopes of an Utopian happiness, as the Devill deals by his, whom he brings into a fools paradise.

Fourthly, from the end: Say the Disciples, but Lord, you art going to your Fathers house, and what shall become of us? therefore Christ comforts them and says, I go to prepare a place for you. As if he should have said, I go to Heaven, to make ready Heaven for you against you die, as Grossi[••] observes, that the phrase is borrowed from a company of Travellers which send one man before as a harbinger to provide the Inne, and take up rooms, and make provision ready for them against they come, so Jesus Christ is gone to Heaven that he might be as a harbinger to take up Heaven for you, to take up room for you in Heaven.

Fifthly, He comforts them by a promise of his comming againe, verse 3. And if I go and prepare a place for you, I will come againe.

Sixthly, By this, that he will receive us to himselfe, verse 3. And receive you to my selfe, that where I am, there you may be also, and we shall ever be with the Lord.

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

This Text contains in it, the most materiall and fundamentall points of all the Doctrine of Christianity, as,

Doct. 1 First, the great doctrine of Christs bodily ascension into Heaven, If I go.

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

Doct. 3 Thirdly, here is the great Doctrine of Christs second comming to judge the quick and the dead, but I come againe.

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

Doct. 5 Fifthly, here is the great Doctrine of that everlasting Communion that the Saints shal have with Christ in Heaven, that where I am, there you may be also.

The first clause, If I go, its a good note that Calvin has on these words, this conditionall Particle ought to be resolved into an Adverb of time, If I go; It is not a note of dubitation, if Christ should go to heaven or no, or a supposition, peradventure he may go to Heaven, peradventure not, but it serves for limitation of time when Christ does go to Heaven. A like phrase you have, John 12 32. And I, if I be lifted up from the earth, will draw all men to me. This he spake of what death he should die, if he be lifted on the Crosse, he should save many by his death. The word if, does not note a dubitation or a supposition, it may be, or it may not be, but it notes an Adverb of time, when I am lifted up, and so in my Text, And if I go and prepare a place for you, I will come againe, and receive you to my selfe, that where I am, there you may be also. There is no difficulty in the first expression, If I go and prepare a place for you, from which words there are two observations, If I go.

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

The second observation, is, from the end and benefit of his going up to Heaven, If I go, I go to prepare a place for you; That the great end of Jesus Christs going bodily to Heaven, is to prepare Heaven for all the Elect.

Doct. 1 The first Doctrine, That Christs Ascension or going up to Heaven, is a ground of comfort and great advantage to all Gods people while they dwell here upon the earth.

In the handling of this point there are three particulars.

First, I shall prove it to you by Scripture, that Christ is bodily gone into Heaven, I prove it by these five arguments in Scripture.

First, by the Types that were before the Law, Enoch was translated and taken up bodily into Heaven, where now he is. Genesis 5:24. And Enoch walked with God, and he was not, for God took him, this is confirmed by the Apostle, Heb. 11. 5. By faith Enoch was translated, that he should not see death, and was not found, because God had translated him, for before his translation he had this testimony, That he pleased God. And under the Law, Elijah was taken up in a fiery Chariot, 2 King. 2. 11. And it came to passe, as they still went on and talked, that behold, there appeared a Chariot of fire, and horses of fire, and parted them both asunder, and Elijah went up by a whirlewind into Heaven. So Christ makes a third under the Gospell, taken up to Heaven also.

Second Argument to prove this Doctrine, is by Prophesies in the old Testament, that Jesus Christ was to be taken up into Heaven bodily, three prophesies, one in the 68 Psalm, there David prophesi'd of Christ in the 18. verse, You hast ascended on high, &c. Now we should not have known so full that this had reference to Jesus Christs Ascension, if Paul had not expounded this, in Heb. 4. and the 14. verse, Seeing then that we have a great high Priest that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. The Prophesies that were long before Christ was born, did declare this, that Jesus Christ should ascend up into Heaven, and in the 110. Psa. 7. verse, He shall drink of the brook in the way, therefore shall he lift up the head; what is that? It is spoken of Christ, I will set him upon my right hand, first hee shall drink of the brook by the way, he shall crie, I thirst upon the Crosse, he shall die and be crucified, then afterwards he shall lift up his head, he shall rise againe and ascend up into Heaven, a full Prophecie in Daniel 7. 13, 14. I saw in the night Visions, and behold, One like the Son of man, came with the Clouds of Heaven, and came to the ancient of daies, and they brought him neer before him. And there was given him dominion and glory and a Kingdome, that all people, Nations and Languages should serve him. His dominion is an everlasting dominion, which shall not passe away, and his Kingdome, that which shall not be destroied. This cannot be spoken of Christs comming to judgement, but then the Text says, he shall deliver them to his Father, 1 Cor. 15. But the comming of Christ in the clouds here, is Christs going up into Heaven, as it is in the 1. Acts verse. 9. And when he had spoken these things, while they beheld, he was taken up, and a Cloud received him out of their sight. And thus you have it by Prophesies confirmed.

Thirdly, the Doctrine of Christs going up to Heaven, is confirmed to you by Christs promises; Christ upon the earth did promise that he would go up to Heaven, John 6. 62. What and if you shall see the Son of man ascend up where he was before? In John 20. 17. Jesus says to her, Touch me not, for I am not yet ascended to my Father, but go to my brethren and say to them, I ascend to my Father; and to your Father, and to my God, and your God. Christ did promise that he would ascend, John 16. 5, 7. But now I go my way to him that sent me, and none of you asked me, whither goest you? Neverthelesse, I tell you the truth, it is expedient for you that I go away, for if I go not away, the Comforter will not come to you, but if I depart, I will send him to you. John 16. 16. A little while, and you shall not see me, and again a little while, and you shall see me, because I go to the Father. I could quote you many Scriptures, that Christ promised he would 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 tells you that the Souldiers that watched were asleep, yet Christ gathers 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 to 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 to the Gentiles, believed on in the world, received up into glory. And in Mark 16. 19. So then after the Lord had spoken to 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 go 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 go 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 you 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 you 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 has a passage in 2 Cor. 5. 16. Therefore henceforth know we no man after the flesh, indeed, 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 says 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 to death, even the death of the Crosse. Therefore God also has 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, Psalms 110. last verse, He shall drink of the brook in the way, thersfore shall he lift up the Head. Because you diedst and sufferedst, therefore you shalt lift up your head, therefore you 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 you 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, to 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. Therefore he says, when he ascended up on high he led captivity captive, and gave gifts to men. That is, the Devill and sin that carried you captive; Christ by his going up to heaven has led them captive, that is, has led your spirituall enemies that carried 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 does manifest and declare to all the world that he has 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 ses me no more, but you see me, because I live, you shall live also. As if he should say, wel, I must leave you, and I must go 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 does make this use of it to comfort the Christians in his dayes, says hee, Jesus Christ did carry our flesh into heaven with him, and he is of our flesh and of our bone; Now says Tertullian, Jesus Christ has carried flesh into heaven, and this is a good pledge to us that our flesh shall be in heaven where Christ is also. Therefore O flesh and bloud doe you 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 souls 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 go 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, Exodus 28:9, 10, 11, and 12. verses. And you 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 you ingrave the two stones, with the names of the children of Israel, you shalt make them to be set in Ouches of Gold. And you shalt put the two stones upon the shoulders of the Ephod, for stones of memoriall to 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 has not onely the names of al the elect of God throughout the world on his breast, but has 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. Therefore he says, when he ascended up on high, he led captivity captive, and gave giftes to 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 does cast his gifts to men, dispenss his graces in a greater measure into the hearts of his people; not that we are to run into the Soci[•]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 believs on me as the Scripture has 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 same also that ascended up far above all heavens, that he might fill all things. And he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers; For the perfecting of the Saints, for the work of the Ministery, for the edifying of the body of Christ. So that you are to looke upon not onely your own Christian gifts, whereby God brings you to Heaven, but all Ministeriall gifts are the fruits of Christs going to heaven.

Fifthly, Christ is gone to Heaven, It is to comfort us in this, that Christ being bodily in Heaven it might make you holy and bold and fiducially confident when ever you comest to God in prayer, when you dost come to God in prayer, come to him as one that has Jesus Christ at his Right hand in Heaven presenting your prayers to God for you, observs it comfortable advice given, Heb. 4. 14, 16. Seeing then that we have a great high Priest, that is passed into the Heavens, Jesus the Son of God, let us hold fast our profession, Let us therefore come boldly to the Throne of Grace, that we may obtaine mercy and find grace to help in time of need. Jesus Christ being in Heaven it should work a holy boldnesse in us to keep out fear and distrust when you prayest; because we have an high Priest that is past into the highest Heavens, Jesus the Son of God. Who would not come boldly to the Court when he knows that the Kings Eldest Son is his friend, and is assured of his love, that he will intercede for him to his Father? Jesus Christ is the King of Heaven, the eldest Son, and he is bound by office to represent all our supplications and make Intercession for us.

Sixthly, that Christ is gone bodily into Heaven, it may be of comfort, that yet he has the same relation towards a Beleever, which he had to them whilest he was upon the Earth. When hee was on the Earth Christ did say, go tell my Brethren that I am to ascend, and after he was taken up into heaven, he cals them his brethren. Heb. 2. 11. For both he that sanctifis, and they who are sanctified are all of one, for which cause he is not ashamed to call them brethren. Though Christ was crowned with glory and gone up to Heaven, yet he was not ashamed to call beleevers brethren; Now in Heaven Christ is your God there, and Christ is your Father there, Christ is your Prince there, and Christ is your friend there, and this may administer much comfort to you that Jesus Christ retaines the same relation now hee is in Heaven, that he had with you in the world; therefore Iob could speak in a vision, I know that my redeemer livs, I know my Kinsman livs, (for so the word signifis) I know my kinsman livs. Christ did call his Disciples Brothers when he was in the flesh, and so he calls them brothers now he is in heaven. Suppose you art a poor woman that dost marry a man that is mean and poor in the world, why suppose this man should come to the dignity of a King, it would be a great comfort to you that you who wast but a beggar art now become a Kings wife; so though you art mean, in the world yet Jesus Christ does preferre you to be his brother.

Seventhly and lastly, it may serve for comfort in this regard, that Christ is gone to Heaven for this very purpose, to prepare Heaven for you; I go to prepare a place for you Heb. 6, 20. Whither the foreruner is for us entred, even Jesus made an high Priest for ever after the order of Melchisedec. Christ is our forerunner, gone to Heaven for us, Christ did not onely dye for us, but Christ did go to heaven for us, Heb. 10. 19, 20. Having therefore brethren, boldnesse to enter into the hol[•]est by the bloud of Iesus; By a new and living way which hee has consecrated for us, through the vaile, that is to say, his flesh; That is, having hopes to come to enter into Heaven by the bloud of Christ, through Christs flesh as dying on the Crosse. And thus much be spoken for the Doctrinall part of this point, the point was this, That Christs Ascensionor going up bodily to Heaven is a ground of great comfort to Gods people whilest they live here upon the Earth.

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

First, from the time when Christ did leave the world and ascend up to go to Heaven, if you read the Evangelists they will tell you it was abote the 33 year of his Age, he left this world and gos up to Heaven. Learn thus much from there, that if Christ would leave the world in the flower of his Age, a young man, then this should be fastened to the Meditation of you young men, that you should not have your hearts too much glued to the world, to hanker after a long life. Suppose God should take you away now in the flower of your age, bee willing and submissive, for God tooke Christ away so.

Secondly, you may learne some what from the place from where Christ did ascend, it is very observable: It was Mount Olivet, Acts 1:12. Then returned they to Ierusalem from the mount called Olivet, which is from Ierusalem a Sabbath days Iourney. Luke says, it was from Bethany, Luke 2:50, 51 And he led them out as far as to Bethany and he lifted up his hands and blessed them. And it came to passe while hee blessed them, hee was parted from them, and carried up into heaven. It was all one, but there is much of Gods minde in this, of all places in the world Christ did make choyce of Bethany by Mount Olivet to go up to heaven: Beloved, the reason was, because that was the place where Christ was taken when Judas came with the Scribes and Pharisees to apprehend him; from that place he was taken to be crucified, and seeing it was from that place, he would make choyce of that place from where hee would take his rise to go up to Heaven [〈 in non-Latin alphabet 〉]of[〈 in non-Latin alphabet 〉]Bethany in Hebrew, signifies a house of affliction; Christ made that which was the house of his affliction that Bethany to be the place of the translation of him into glory. I would give you from there to note, that God does oftentimes make our sufferings to be Inlets to our glory. So it was with Christ, from Bethany hee was taken a Prisoner, and from that place hee would ascend up into Heaven, so if you suffer with him, you shall also bee glorified with him, you may be carried to Heaven sometime in ways of sharpe afflictions, therefore be not daunted at persecution, for the Lord makes Bethanics, the houses of our afflictions to have a trapdoore in them to let us into our Father Mansion.

Thirdly, from the circumstance in Christs ascension, that just as Christ did ascend, hee was speaking to his Disciples things that did appertaine to the Kingdome of God, and as he was blessing of them, he was taken up before their eyes. Acts 1:9. And when he had spoken these things, while they beheld, he was taken up, and a Cloud received him out of their sight; Whilest he was blessing of his Disciples, and whilest he was speaking to them things appertaining to the Kingdome of God, hee was taken away. I would give you this note from there, that when you come towards the time of your departure out of this world, make Christ your example; Christ as hee was going away, he spake of things appertaining to the Kingdome of God; so let your hearts be full fraught with Divine contemplation, do you leave good counsell behinde you when you come to dye, that so some body may say, these are the last words of a dying Friend. I might extend this example of Christ before his departure out of the world, to Master of families, that when you; come towards your end, leave good counsel behind you; Let not your speech be filled about worldly affairs, but let them bee setled before, but leave good counsell with your children. Jacob when he was to die, he called all his children about him & gave good counsel to them & blessed them. Likewise David 1 Chronicles 28:9. And you Solomon my Son, know you the God of your Father, & serve him with a perfect heart, and with a willing minde; for the Lord searchs all Hearts, and understands all the imaginations of the thoughts, if you seeke him, hee will be found of you, but if you forsake him, hee will cast you off for ever. And thus wee see in the instances of Isaac, and many other Servants of God, Moses to Joshua when he was to dye, I, but especially take Christs example, that when you are to leave the world, you may have your minds possessed with nothing else but with things appertaining to the Kingdome of God, as Christ was.

Fourthly, there is instruction to be gathered from the manner of Christs leaving the world, the manner was in Acts 1:9. And when he had spoken these things, while they beheld, hee was taken up, and a cloud received him out of their sight, they saw him by degrees ascend into Heaven, this must not passe our Meditation, that a cloud should take Jesus Christ out of our sight, it is for a reliefe to your Meditations, that when you see the clouds, to thinke that these clouds that I see hover in the Heaven, they are Christs Chariot that did once carry him to Heaven, and they are the chariots that shall carry Jesus Christ to judg the world; O labor to have your Meditations on Divine things, he went up in a cloud, therfore the clouds are called Gods Chariots.

Fifthly, note that circumstance in Christs ascension, that he would call all his Friends about him, it is expresly said all the eleven Apostles were with him, Acts 1. And an Interpreter does think that there was an hundred and twenty with Jesus Christ, when he ascended up into Heaven, and he gathered it from Acts 1:15. And in those days Peter stood up in the midst of the Disciples, and said, the number of names together were about an hundred and twenty. Now learned men doe thinke that there was an hundred and twenty that did see Jesus Christ ascend up to heaven, it is clear that there were the eleven Apostles there, and if this be so that Christ gathered about him, his friends, when hee was to leave the world, I gather from there, that when you are drawing towards your end and departing out of the world; Labour to have your friends about you that you might give them the advice of a dying friend, and it is a great blessing for to dye among your friends; Christ before that he would go up to Heaven and leave the world, hee would have his friends about him, and then he was taken up from them.

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

First, this point confuts the opinion of the Selucians and Hermiani that hold that Christs Body is not in heaven, but that it is in the beautifull and splendent body of the Sun, and they say, that is the reason the Sun does cast such a glorious light, o're that the Moon does; and truly this old Heresie is again revived among us, and I have seen it in a booke called Divine Light, when indeed it is nothing but darknesse; but Christ is above the Sun, Christ is above all the visible Heavens: Christ sits in the third Heaven as Paul calls it; therefore if Christs Body bee gone into Heaven, they are in an errour.

Secondly, this point will confute those who hold that Christs Body has been on Earth, since his ascension into Heaven; some in Germany held, that they were the very Christ, and thus in King Henry the Eights days, there was one held that hee was the Christ, and his side was pierc'd and there was the print of Nayles seen in his hand, &c. I, but if men say, lo here is Christ, and there is Christ, believe them not, for Christ was never on the Earth since his ascension.

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

Fourthly, the ascension of Christ, it overthrowes the opinion of the Carpacratiami that hold, that onely his soul did go to heaven, and his body perished as others; and this cannot be, for the Disciples said that they saw Christ ascend, and this must bee his body, for they could not see his soul, for the soul is a spirit. Now you see the reason why I spent so much time in the morning in giving you many Texts of Scripture to prove this point: because there are so many Hereticks that doe oppugne this Doctrine of CHRISTS Ascension. I now come to give you three or four practical deductions.

First, is Christs body now in heaven? then I infer; O you that canst lay a well-grounded clayme for an interest in Jesus Christ: O be not you afraid to dye, because your Christ is in heaven, and when you diest, death is but a Trap-doore to let you into endlesse joy where Christ is, why should wee bee as children to looke on death as a Bugheare, but looke upon death as being a passage to your fathers house, as being a Trap-doore to let you in where Jesus Christ is, Genesis 45:25▪ 27. And they went up out of Egypt, and came into the Land of Canaan, to Jacob their father, and they told him all the words of Joseph which hee had said to 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 you rejoyce to think that death is a chariot to carry you to Jesus Christ, to carry you to heaven? O therefore let not your heart bee troubled to dye, because death is but a chariot to carry you to heaven? Is Christ gone into heaven?

Then secondly, labor you whilest you livest on the earth to ascend to Christ in divine and holy Ejaculations and Meditations. Is Christ in heaven? then why should not your heart be where your head is, why shouldest you bee grovelling on the earth seeing your Christ is now in heaven? It is a speech of Christ, Canticles 3. 6. Who is this that coms out of the wildernesse like Pillars of smoke perfumed with Myrrhe and Frankincense, with all powders of the Merchant? You shouldest ascend up to Christ though you 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 sitts 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 where also wee look for the Saviour, the Lord Iesus Christ. Christ is in heaven, there[•]ore our conversation must bee where our head is. It is a notable Text, Mat. 24. 28. For wherever 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 does chiefly referre these words to the day of judgement, where the carkase is there 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 confess 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, says 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: labor 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, says 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 you lesse Earthly-minded, more passionately eager, and importunatly earnest after the Lord Iesus Christ: dost you feele the power of the ascension to make you more heavenly minded, and lesse earthly minded; O labor 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. In fact, 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 soul 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 says 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 to us by their being in heaven, but there is great benefit redounding to us by Christs being in heaven, for says Christ, I go 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 has ascended up on high, and has given gifts to men.

Again, they went to heaven, says 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 go 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 has 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 go there for himselfe, but for us. Christ did dye as a publique person representing all the elect of God, and Christ did go to heaven as a publique person, and has taken possession of heaven in our stead; Christ keepes our inheritance there, says 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, prays 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 to the Father, which has made us meet to be partakers of the inheritance of the Saints in Light; who has 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 forgiveness 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 you, 1 Peter 1. 3, 4, 5. Blessed be the God and Father of our Lord Iesus Christ, which according to his abundant mercy, has begotten us again to a lively hope, by the Resurrection of Iesus from the Dead, to an Inheritance, incorruptible and undefiled, and that fads not away, reserved in heaven for you▪ Who are kept by the power of God through Faith to 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 Question, 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 to them on his right hand; Come you 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 does 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 does clear this distinction, Heb. 9. 8. The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first Tabernacle was yet standing. The meaning is this, that the way to 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 says, 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 Question 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 go 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 does 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 has 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; You art worthy to take the Booke and to open the Seales thereof, for you wast slaine, and hast redeemed us to God by your 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 does 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 does 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 does 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 go 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, therefore God is not ashamed to be called their God, for hee has 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 there 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 go 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 go to Heaven before Christs Ascension, as there is why they should go 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 to 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 to us was the same Gospell Preached, as well as to 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; In fact, 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 go 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 go to the same place, though heaven be prepared by Christs Ascension, yet heaven was opened before, yet not so manifested before, as since Christ dyed, rose and went up to Heaven.

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 has prepared a place for the elect there, then learn by way of recompense, by way of compensation and gratification to Jesus Christ; O prepare you a heart for Christ who has prepared a heaven for you. Shall Christ go to heaven to prepare a place for you, and wilt you afford Christ no corner in your heart? you lettest your lusts sit on the Throne of your heart, yet you doe not give Christ any roome there. We read in Revel. 19. 7. Let us be glad and rejoyce, and give honor to him, for the Marriage of the Lamb is come, and his wife has made herselfe ready. O bee you as the Bride, make your selfe ready for the Marriage day, the betrothing day was when Christ went up to heaven, your Marriage day is your dying day; O against the Marriage day of the Lambe, doe you who art his Bride make your selfe ready, doe you prepare a heart for Christ, who has prepared heaven for you. Origen has a good passage on Luke 22:12. And hee shal shew you a large upper roome furnished, there make ready, though hee does 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 you wilt come to sup with Christ, you must make your 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 you 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 givs light over all the world, now should the body of the Sun bee taken from the Firmament and bee upon the Earth among 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 among us, as God says in John 14. 28. Yee have heard how I said to you, I go away, and come againe to you: If yee loved mee, you would rejoyce, because I saed, I go to 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 you that though you hast no place to put your head here in this world, yet remember Christ is gone to prepare Heaven for you. It may be many of you have poor cottages, smoaky houses; why for all that, lift up your heart with joy, that Christ is gone to prepare a large place in heaven for you. 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 says Basil for all the Emperours rage, I shall be either in Heaven or under Heaven. Why so, though you mayest be driven to and fro, by Sea and Land, and having no abiding place of safety to put your head in, yet maugre the malice of Men and Devils, you 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 says Luther smilingly. if Earth cannot keepe mee, yet Heaven shall. Beloved, beare up your hearts, that though you mayest not have an abiding place on Earth, yet you hast one prepared for you 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 you; Christ rose again, but not for you; Christ is gone up to Heaven but not for you; he will prepare no place in Heaven for you, therefore your 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 go 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 you shalt never follow after him. What though Christ prepars a place for all his Elect? yet hee prepars none for you, your place is prepared by an angry God, you 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 has by Christs going into Heaven, it is to prepare a place for them, I go to prepare a place for you.

The third main Doctrine is the Doctrine of Christs coming againe, I go 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 go 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 says to him, I know that Messias coms, 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 says 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 go 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 to my selfe; It is to bee understood of his last coming. And thus much for the explication of the phrase.

Obser. 3 Christ does here give them a promise of his coming to comfort their troubled hearts. From there 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 to you by the Word of the Lord, that wee which are alive, and remain to 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; Therefore 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 has 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 to 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 does 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 accomplish[•]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 to us a child is borne, to 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 to 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 you tell us of that which shall not bee till many yeares after? and yet the Prophet does 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 does 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 to 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 to 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 has reserved the full glorification of the Elect for that time, though Christ brings souls to heaven before his coming, yet hee does 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 does 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 has 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 has 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 you 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, indeed, I judge not my owne selfe. For I know nothing by my selfe, yet am I not hereby justified, but hee that judgs mee, is the Lord. Censure me what you will, and judge of mee what you please, for hee that judgs mee shall be the Lord, therefore it is a small matter that I am judged of you. Suppose you art judged, you art scandalized, and you art aspersed in the world, appeale to Jesus Christ in Heaven, for hee that judgs you is the Lord, and this wee find 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 judgs righteously. When you art reviled, and aspersed, and censured, doe not revile again, doe not censure again, but doe as Christ did, commit your cause to Christ that judgs 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 among 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 you 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 your own guiltinesse: it may bee you judgest your self that you art a damned undone Creature▪ remember, that there is a Judgement to passe on you besides your own mistake and misapprehension, Christs coming to Judgement should bee a comfort to you against your own inward accusation, because hee that is your Jesus, is your Judge, hee is your Advocate to plead your cause, and your Judge to judge your cause; Suppose your conscience does accuse you, and you judgest your selfe to Hell, yet comfort your self with this, that your Jesus will afterwards come to judge you.

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 overcoms Right? and the usurping hand uss ways of oppression and violence towards you? it matters not. For Christs coming to judgement shall bee of great comfort to you. Ierome says, 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 coms to judge them all over againe; an excellent passage which Solomon has, 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 to the house Onesiphorus, for hee oft refreshed mee, and was not ashamed of my chain. The Lord grant to 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 pretio[•]s, then of Gold that perishs, though it be tried with fire, might be found to 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 putts you upon this, 1 Cor. 1. 7. So that you 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 presss 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 to.

First, the Doctrine of Christs coming should teach you the duty of patience under all your sufferings in the world, Iam. 5. 8. Be you all patient, stablish your hearts, for the coming of the Lord draws 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 hears say come. You that art an unfaithfull hearer, an unprofitable hearer, you darest not say as the spirit says, Lord come, Lord come, but he that grows 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, you deliveredst to mee two Talents, behold I have gained two other Talents besides them, his Lord said to him, well done, good and faithfull servant, you hast been faithfull over a few things, I will make you Ruler over many things▪ enter you into joy of your Lord. This is Christs Language as Divines interpret, that when hee will come to judge the world, he will call you, well done you good and faithfull servant, you hast improved your gifts wel, you hast improved your Talents well.

Thirdly, this Doctrine, it should provoke you to bee conscionable in your outwards calling whether Religious, or whether civill. I wish, says 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 you in the stews, and to find you working of wickednesse; O how unmeet art you 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 to 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 to Prayer.

Fifthly, it should provoke you to repentance, Acts 17:30, 31. And the times of this Ignorance God winked [〈◊〉], but now commands all Men every where to repent. Because he has appointed a day in the which hee will judge the world in righteousnesse, by that man whom hee has 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 your living here in this world, Acts 24:15, 16. And has 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 you 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 peremptory conclusions about this dark and obscure Doctrin of Christs coming to judge the world. There are many loose and lavish frolick wits that have bold and adventurous attempts touching the coming of the Lord in determining that, which the Scripture determins not: it is not my intent to trouble you with ni[••]ties, but onely to check the frollick and bold attempts of some, who go about to determine that which the Scripture does no way reveale, to which end take heed of these things.

First, take heed of determining the place from where Christ should come. The Papists they are bold thi[•] way: they hold you in hand that Christ shall come from the East. Therefore our Churches, all of them were built East and West, and upon that ground, that Christ would come from the East; the Scripture says that Christ shall come as lightning from the East, but that does not shew the place from where hee comes; but as Christ shall come as Lightning, it notes the visibility of Christs coming, and the celerity of Christs coming; Lightning it is visible, and so shall Christs coming bee, all shall see him as yee see Lightning; Now this bold attempt has been the foundation to many Superstitions Opinions; it is the reason of bowing and c[•]inging towards the East. All rose meerely from that ground of Christs coming from the East; the Scripture onely says, that hee shall come downe from Heaven, and the Lord shall come from Heaven, but from what part of the heaven the scripture speaks not.

Againe, passe not bold conjectures in determining the place where Christ shall come to judge the world: many men where the Scripture is silent doe run into many strong conceits to determine that which the Scripture does not, many Books doe determine the place where Christ shall come to judge the world, and that is in the Valley of Iehoshaphat, and there is one Text which seemes to carry it that way; which is in Ioel 3. 12. Let the Heathen bee awaked, and come up to the Valley of Iehoshaphat, for there will I sit to judge all the Heathen round about. Here they doe conjecture that Christ shall come to the Valley of Iehoshaphat, and there hee shall judge all the world, and I shall, to shew the vanity and wickednesse of these, give these five demonstrations.

First, it is not spoken of God the Sonne, but of God the father, to bee your judge, therefore it cannot have a reference to the last Judgement, for Christ judgs then.

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

Thirdly, that it is impossible that the Valley of Iehoshaphat should containe all the men that ever were, that are, and that shall bee in the world to bee judged, therefore it is not profitable that this has reference to the last Judgement.

Fourthly, the time that this judgement, here is spoken of, it is limited by the prophet himselfe; for compare this verse with the second verse; I will also gather all Nations, and will bring them downe into the Valley of Jehoshaphat, and will plead with them there for my People, and for my heritage Israel, whom they have scattered among the Nations, and parted my Land. The time is spoken of when God shall turne againe the captivity of Iudah and Ierusalem, then God should judge the Babylonians, and those heathen Nations that assisted them for to undo the people of God; therfore it refers to some time after the captivity▪ & not to the general and last coming of the Sonne of God: and thus much for taking off that Text from yeelding patronage to that fond conceit of Christs coming to judge the world in the Valley of Iehoshaphat, and the Scripture is farre from giving you the place where Christ shall come to judgement, either in the Valley of Iehoshaphat or Mount Olivet, out only in the ayre. 1 Thess. 4. 7. Then wee which are alive, and remaine, shall bee caught up together with them in the clouds, to meet the Lord in the Aire, and so shall we ever be with the Lord. The Scripture does make no mention of Christs coming upon the Earth at all. Take heed of bold attempts and conjectures about the place of Christs judgement.

Thirdly, take heed of bold attempts about the time of Christs judgement, there have been them which have shewne abundance of wickednesse in this. Gerrard does confute the folly of such men that do guesse at the time when Christ shall come to judge the world. Austin does make mention of some in his time, that held that Christ should come to judge the world a thousand years after his Death, but wee have seen their folly and shame, for there is more time expired then that. Another says, that some held in his time that Christ should come to judge the world 365. yeares after his Death, that is a folly likewise, for there is more time past then that. Luther says, that there were Anabapists which held that in the yeare 1530 Christ should come to judge the world but wee have seen their folly likewise, for there is more time past then then that. Napier, though a learned Nobleman in Scotland, hee was too frolick in this way, for he does boldly say that Christ shall come to judge the world in the yeare 1688. But beloved, Christs coming to judge the world cannot be determined, for Christ would not gratifie his own Apostles to tell them the time when his coming should bee, Mat. 24. Hee would not tell them when the end of the word should bee; it shews then it is great pride of heart to passe peremptory conjectures upon the period of time, Christ did not thinke it meet for to tell his Apostles of the time of his coming, 1 Thess. 5. 1. But of the times and seasons, Brethren, yee have no need that I write to you, in fact, Angels in heaven, and Christ himselfe as hee was meere Man could not tell the time, Marke 13. 32. But of that day, and that houre, knows no man, no not the Angels which are in heaven, neither the Sonne but the Father. Mat. 24. 36. But of that day and houre knows no man, no not the Angels of Heaven, but my father onely. I onely mention it for this, to shew the vanity of our age, of those who will undertake to shew the very day when Christ should come; Likewise to condemne the former Ages, who run to things not revealed, I remember what a learned Man says, one that comments upon my Text, says hee, there is nothing that does expose the Christian Religion to more contempt, then that the Preachers, and the hearers of it will run into nice questions, and bee peremptory in their resolves of that the Scripture speakes not of; And Jews and Gentiles may suspect the whole Gospell, because they see Men peremptory about things which are not revealed in the Gospell, and shall see their false-hood appearing to all; bee not peremptory in your determinations about the time of Christs coming, nor about the place where, for neither is revealed in Scripture Christ did deny his Disciples when they asked him where hee should come▪Luk. 17. 37. And they answered and said, where Lord? And hee said to them, where the body is, there will the Eagles bee gathered together. Christ told them of the destruction of Jerusalem, and of the end of the Wo[•]ld; then said the Disciples, but where Lord wilt you come? Christ onely gives them this answer, that where the carcasse is, there 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 does never take notice of. I am to handle on this promise of Christ, but I will come again, A perplexed Question, 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 pesti[•]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 says, 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 you restore the Kingdome to 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 Acts 3:21. Whom the Heavens must receive, untill the times of restitution of all things, which God has spoken by the mouth of all his holy Prophets since the world began. There the Apostle tells 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 brings 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 f[•]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 says 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, verse 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 to you. Whom the Heaven must receive, untill the times of restitution of all things, which God has 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 witness, those that doe plead for Christs personall Reigne a thousand yeares upon the Earth, they cannot say that all the Prophets did speak this; for Moses, Daniel and others, in fact, none of the Prophets speak 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 Psalms 110:1. The Lord said to my Lord, sit you at my right Hand, untill I make your Enemies your 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 has 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 tells 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 coms 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 has put all his enemies under his Feet. The last enemie that shall bee destroyed is Death. Here is the coming of Christ that has 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 coms 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 tells you that when Christ coms out of Heaven, upon Christs coming, three things must bee done.

First, every man must rise, verse 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 says, 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 s[•]nt of many, and to them that looke for him shall be appeare the second time without sin to 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 verse 27. And as it is appointed to all men once to dye, but after this the judgement. There Christs second coming, it does refer[•]e to the day of Judgement; Now if the Scripture does [〈◊〉] 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 has 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 souls of the Elect shall bee saved; Beloved, these Scriptures are very clear to 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 does 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 tells 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 coms with ten thousand of his Saints: So that when Christ comes from Heaven he must come with his Saints with him, in fact, 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; does 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 to 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 divids his sheepe from the Goats. And in 2 Tim. 4. 1. I charge you therfore before God, and the Lord Jesus Christ, who shall judge the Quick and the Dead at his appearing, and his Kingdome. The Scripture tells 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 coms 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 to them that looke for him, shall hee appeare the second time without sinne to Salvation. This cannot be referred to Christs Personal coming upon the earth to reign a thousand years, because he does not come then to save the souls 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 does 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 confess 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 does, 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 says, 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 says, none in the world can tell, of that houre and day knows no man, Mark. 13. 32. But of that day and houre knows 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 has more happiness 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, G[•]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.

Fifthly, if Christ comes personally out of Heaven, to reigne a thousand yeares, this incongruity will follow, that either the Saints and Angels must come, or not come with Christ; if they must come with Christ, then it is a losse to them, for them to leave the immediate presence of God, and come upon the Earth where wicked men shall bee among them: or if they must not come with Jesus Christ, yet it is a loss to them to remaine there, they shall lose for a thousand yeares the bodily presence of Christ; if Christ bee on the Earth, [•]ee cannot bee in Heaven the same time; Therefore it would be a losse to the Saints and Angels for them to bee a thousand yeares in Heaven without the company of Jesus Christ, not to have the person of Jesus Christ with them.

A Sixth Incongruity will follow, that if Christ shall come to reigne upon the Earth, then Christs Kingdome must bee a worldly and terrene Kingdome, then it will bee against the word of God, hee must be a visible King to the Jewes, and a visible King to all the world; besides this would follow then that Christs Kingdom must not be aspirituall Kingdome, but a Terrene, a worldly pompous Kingdome, John 18. 36. Jesus answered, My Kingdome is not of this world, if my Kingdome were of this world, then would my Servants fight, that I should not bee delivered to the Jews, but now is my Kingdome not from hence, Luke 17:20. And when hee was demanded of the Pharisees when the Kingdome of God should come, hee answered them and said, the Kingdome of God coms not with Observation. Would not all the world observe this, for Christ to come bodily from Heaven, and in the Majesty of a Monarch? Now Christs Kingdome does not come with Observation. When the Disciples looked after an Earthly Kingdome, No, says Christ, my Kingdome is for to Rule and Reigne in your hearts, you shall never see me for to be an outward Pompous King in the world, for Christs Kingdome, it is a spiritual Kingdome.

Seventhly, that if Jesus Christ shall come to take a Kingdome on the Earth for a thousand yeares, then this would intimate, as if Jesus Christ had not a Kingdome, and were not a King on Earth all this while hee is in Heaven; they deny that place in Daniel, and all those phrases in the new Testament, that the Kingdome of the world is become the Kingdome of the Lord, they deny that Christ is a King in Heaven. When hee was in the Cratch and borne in the Stable, he was a King at that very hour, Psalm 2. The Apostle referres it to Christs Birth and Christs Resurrection. Christ when hee arose from the Dead, hee was a King then, and the Gospell under Christs time is called a Kingdome. It is remarkable, in John 18. 37. Pilate therefore said to him, Art you a King then? Jesus answered, you sayest that I am a King. Christ was a King, though hee would not bee an Earthly King to destroy Earthly Governments, therefore when the people in a tumult would have made him a King, yet hee would not Zech. 9. 9. Rejoyce greatly, O Daughter of Zion, shout O Daughter of Jerusalem, behold your King coms to you, hee is just, and having Salvation, lowly, and riding upon an Asse, and upon a Colt, the fole of an Asse. Hee was King, when hee was on that slow contemptible creature, so that now to say Christ shall come to reigne as King, it is to intimate to the world, as if Christ were not a King at this day, and whereas he is King of Kings, and Lord of Lords in Heaven, therefore he cannot come a thousand years to reigne upon the Earth.

Now I will deale fairely to shew you the strongest Scripture that has most shew of reason, for the maintaining of this Opinion; and shall labor to take them off and cleare it to you. There are multitudes of quotations that varieties of mens thoughts fasten upon to prove this poynt, yet those they most stand to, I shall fasten upon; their chiefe Pillar is in Revel. 20. 2, 3, 5, 6. And hee laid hold on the Dragon, that old Serpent, which is the Devill and Satan, and bound him a thousand yeares. And I saw thrones, and they sate upon them, and judgement was given uuto them, and I saw the Soules of them that were beheaded for the witness of Jesus, and for the word God, and which had not worshipped the Beast, neither his Image, neither had received his marke upon their foreheads, or in their hands, and they lived and reigned with Christ a thousand yeares; But the rest of the Dead lived not again untill the thousand yeares were finished. This is the first Resurrection, blessed, and holy is hee that has part in the first Resurrection, on such the second death has no power, but they shall bee Priests of God, and of Christ, and shall reign with him a thousand yeares. Now from this Text which is the chiefest in the Scripture they seeme to build these two things upon.

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

Secondly, Those that were Martyrs by Antichrist shall rise from the Dead, and come upon the Earth, these thousand yeares to continue with Jesus Christ. This they build much upon, That Christ shall come to reign a thousand yeares upon the Earth. But I shall shew you this cannot bee the sense of it, and I shall give you Six Answers.

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

Secondly, though the Text says, that they should live and reigne with Christ a thousand years, yet the Text does not say▪ that they shall reigne with him here upon the Earth.

Thirdly, that though it bee said that the Saints shall live, and reigne with Christ a thousand yeares, yet living and reigning with Christ does not necessarily imply to bee in the same place where Jesus Christ is, for then you would pervert many Scriptures: For loe, says Christ, I am with you to the end of the World; it does not therfore follow, from that time hee will bee upon the Earth to the end of the world, but Christ being with us, or wee with him, it is by his spirit, Romans 8. 17. And if Children, then Heires of God, and joynt Heires with Christ: if so bee that wee suffer with him, that wee may bee also glorified together. The Text it does not denote the sameness of place, and the oneness of scituation, I give this to take off that which is made of this Text.

Fourthly, it is evident that this Scripture cannot bee a Foundation to build on, that Christ shall come to reign a thousand yeares upon the Earth; because then it will not onely follow that men shall live so long, but shall reigne with Christ so long on the Earth. Methuselah lived but nine hundred sixty and nine yeares, and David says, the life of man is cut shorter, The Text says, 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 crosss 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 coms 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 coms 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 to him. Then besides it does crosse the Scripture to say that at Christs coming, onely some men shal rise but not all, Job 14, 10, 11, 12. But man dis and wasts away, indeed, man givs up the ghost, and where is hee? As the waters faile from the Sea, and the Flood decays and drys up; So man lis down, and riss not, till the Heavens bee no more, they shall not awake, nor bee raised out of their sleepe. Job tells 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 does 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, to the Resurrection of life, and they that have done evill to 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 you 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 th[•]s, for there is no jarring between one phrase of the Scripture and another.

Fifthly, when the scripture says here, That they liveand 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 carris it one way or another.

Sixthly, John does not say, that hee saw the bodies of men that were beheaded, and they reigned with Christ, but he d[•]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 souls of them; The thousand yeares cannot bee applied to Christs Personall Reigne. For so Jesus Christ has an eternall Kingdome, he does 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 find 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 has 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 answers, 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 Mons, 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 says, 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 the time that the Roman persecution was curbed by Constantine, that was a Resurrection, and that they reigned with Christ at that time?

Answ. For Answer, first in Scripture phrase, the word rising does not carry a reference to the body rising from the Grave onely, but of a man rising from a state of affliction and of sinne, they are expressed in Scripture by a Resurrection. Roman 10. 10, 11. Let their Eyes be darkned, that they may not see, and bow down their back alway. I say then, have they stumbled that they should fall? God forbid, but rather through their fall, Salvation is come to the Gentiles, for to provoke them to jealousie, Isaiah 22. 19. And I will drive you from your Station, and from your state shall hee pull you down. The men that are as it were low men in captivity in Babylon, they shall rise, it does not referre to the resurrection from the Dead at the last day: so a rising from sinne, Coloss. 2. 12. Buried with him in Baptisme, wherein also you are risen with him through the Faith of the operation of God, who has raised him from the Dead. Wee are risen with Christ, not bodily, but out of our sinnes, Coloss. 3. 1. If yee th[•]n bee risen with Christ, seeke those things which are above, where Christ sitts at the right hand of God. So that here, this is the first Resurrection, the meaning is this, that those that did escape the rage and cruelty of the ten Persecutions, and did come to live in Constantines daies, and did all the while of the former Persecutions, keep themselves from the Idolatry of the Heathens, and Corruptions of Antichrist, they are said to have the first Resurrection: blessed are they that were raised up by Christ, from the sinnes, and from the Errours▪ Superstition and Idolatry both of Antichrist and the Heathens.

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

Beloved, that Phrase, living and reigning with Christ, though some Interpreters re[•]erre it to Heaven, yet with Brightman and others, I concurre, and al[•]o Bernard, that it does denote thus much, that those in Successive Ages, who enjoyed Liberty in the Christian Religion under Constantine the great, who lived to a thousand years, and were delivered from former afflictions, that kept by Christs Power from the Idolatry of the times, and from Antichrist, they were said to live with Christ a thousand yeares, for they lived to him, and depended on him, and were not plunged into the wickednesse of the times: and thus with consulting of many Authors I find this to bee the truest account, in a few words in defending this Text from giving any foundation to Christs personall reigne for a thousand yeares upon the Earth.

The second Scripture that they doe urge for Christs personall reign upon the earth for a thousand years, is the 2 Peter 3. 7, 10, 11, 12, 13. But the Heavens and the Earth which are now by the same word are kept in store, reserved to fire untill the day of judgement, and [•]erdition of ungodly men. But the day of the Lord will come, as a Theefe in the Night, in the which the Heavens shall passe away with a great noyse, and the Elements shall melt with fervent heate, the Earth also and the workes that are therein shall bee burnt up. Seeing then that all these things shall bee dissolved, what manner of persons ought yee to bee in all holy conversation and godlinesse, Looking for, and hasting to the coming of the day of God, wherein the Heavens being on fire shall bee dissolved, and the Elements shall melt with fervent heat? Neverthelesse, wee, according to his promise, looke for new Heavens and a new Earth, wherein dwells righteousnesse. Here is mention of a coming of Christ, wee looke for and hasten to his coming, at Christs coming wee looke for a new Earth; Now say they, to what purpose were there to bee a new Earth, if Christ were not to come down on this Earth, and the Saints with him for a thousand yeares, as the Scripture does seeme to give warrant for a thousand yeares reigne; this Scripture seemes to give warrant that hee shall be on the Earth, they say that the righteous shall onely have benefit of Christs personall reign upon the Earth.

To take off this. First, marke the scope and the context how this Scripture is brought in, and it will something cleare the Text. it is brought in against some Epicurean Principles that some scoffers had taken up in those times, ver. 3, 4. Knowing this first, that there shall come in the last daies scoffers, walking after their own lusts, and saying, where is the promise of his coming? For since the Eathers [•]ell asleepe, all things continue as they were from the beginning of the Creation. Wee see no change in providence, therefore where is the promise of Christs coming? they scoffed at Christ, that Christ was a contemptible man in this world; this is the answer in the 7 vers. But the heavens and the earth which are now, by the same word are kept in store reserved to fire against the day of judgement and Perdition of ungodly men. Peter speakes directly that the time of Christs coming (which they scoffed at) was not the time of the thousand yeares, but of the day of judgment; therefore this coming here that Peter speaks of cannot be meant of a thousand years before the day of judgement.

Secondly, observe that the day of Perdition of ungodly men, they say themselves that Christ does suffer the wicked of the world to live in the world the thousand yeares, though not to rule as they had done.

Thirdly, observe, that it is said here that before this new Earth is, the world shall bee burnt with Fire, the Heavens shall passe away with a noyse, &c. Now before a thousand yeares there is no such thing, as it is before the day of Judgement. The burning of that world is reserved against the day of Judgement; therefore this coming cannot be referred to Christs personall coming on the earth to reign a thousand years.

Fourthly, it is said here, that Christ should come as a Thiefe, But the day of the Lord will [•]ome as a Thiefe in the Night, in the which the Heavens shall passe away with a great noyse, &c. That Epithet is referred to his coming to judge the world, to his last coming, and not to any other coming, 1 Thess. 5. 2. For your selves know perfectly that the day of the Lord coms as a Thiefe in the Night. But if Christ should come to reigne upon the Earth, then he coms visible, and observable, Mat. 33. 44. But know this, that if the good man of the house had known in what watch the Thiefe would come, hee would have watched and would not have suffered his house to bee broken up. Therefore be you also ready, for in such an houre, as you thinke not, the Sonne of man coms, Rovel. 16. 15. Behold, I come as a Thiefe: Blessed is hee that watchs, and keeps 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, does 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.[〈 in non-Latin alphabet 〉]. [•]e in whom [•]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. verse 32, 33. Hee shall bee great, and shall bee called the Son of the highest, and the Lord God shall give to 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 does this Text speak 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, has any inheritance in the Kingdome of Christ, and of God. And this Text Gerrard quotes and does well resolve it, they say there is not only a Kingdome of God that is Heaven, but the Scripture does 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 has a Kingdome, but hee says 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 to 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 there 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 does come in person among 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 tells 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 K[•]ngdome: he was taking the Lords Supper, and was drinking the cup of Wine, says 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 to 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 does not determine of any coming of Christ out of Heaven till his last, and great coming to judge the world? O then labor to make it your worke to have Jesus Christ as King to reign in your hearts by mortification, to rule in your Heart by his Spirit, to mortifie your head-strong lusts that are in you.

Secondly, Seeing there is no coming of Christ as King in this world, then labor 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 labor 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 ways 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 to 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 among 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 Question 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 does 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 has appointed a day, in the which hee will judge the World in righteousnesse, by that man whom he has ordained, wherof he has given assurance to all men, in that hee has raised him from the Dead. The immutability of Gods decree does prove the certainty of Christs coming, God has appointed a day in which he will judge the world.

Secondly, the certainty does stand upon the infallibilityof Christs promise, Mat. 26. 64. Jesus says to him, You hast said, neverthelesse I say to 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 has not right, and in Solomons, phrase, a just man perishs in his uprightnesse, and a wicked man prolongs 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 you 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. You 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 says, 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 does 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 does here speak, 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 rejects mee, and receivs not my words, has one that judgs 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 does not speak 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, verse 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 go 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 you 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 to 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 coms 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 whoever 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 honor then Jesus Christ, for the Inne was for every Traveller, but there was no roome for Christ there, hee was borne in an outhouse; 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 says and the greatest sinner in the world, not by way of inherence but by way of imputation; therefore Luther calls 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 coms, 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, when men shall bee eating and drinking, possessing, and adding muck to muck, when men are secure and never thinke of Christs coming to burn all with fire; then the powers of Heaven shall be shaken, and the world be set on fire. Hence it is that you read in Scripture in five or six places, Christs coming it shall be as a Thiefe in the night; a Thiefe will come in the dead time of the Night, as Christ said to his Disciples, in Luke 21:34. The coming of Christ it is an unexpected coming, thus you have six Particulars of Christs coming.

Use. Now a word of Application. Having showed you how this Doctrine of Christs coming, it is a Doctrine of comfort, I shall finish this point in shewing you how this Doctrine of Christs coming, is a Doctrine of terrour and of dread, and to whom. It is observeable that the word is not compared onely to Milke and Honey, but the word is compared also to Salt, which also has an efficacy to make smart. Beloved, you have heard the Hony of this Doctrine, what great comfort it will afford to Godly men, but remember the word is Salt also, and it is of a smart efficacy to terrifie and fret the conscience.

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

To all wicked men Christs coming again it is a terrible Doctrine, because first al the secretst sins that ever a wicked man has committed in this world, they shal be made manifest to all. I confess it is a contest among learned men, whether the sinnes of good men as well as bad shall not be known, and there are strong arguments that all shall be made known, but the Scripture is full in this, that at the day of Judgement, the sinnes that a wicked man has done in this world, shall bee published to all the Saints and Angels in Heaven, and all the men that were on Earth. It may bee you goest for an honest man among your Neighbours, yet you lovest your Neighbours wife, and goest in to her; if you hast been so, or you hast deceived in your Trade, why for all your secresie here, yet then all the world shall know your deceit and uncleannes; it is built upon that Text, Luk. 8. 17. For nothing is secret, that shall not bee made manifest, neither any thing hid, that shall not be known, and come abroad. Here a thousand things are hid that men do not know, here you carriest it fairly, and squarely in the world, that men cannot say, black is your Eye; but then they may say shame to your Face; this is dreadfull.

Secondly, Christs coming it shall bee dreadfull in regard of your Separation from all the Elect of God. In Mat. 25. 32. 33. And before him shal be gathered all Nations, and hee shall separate them one from another, as a Shepherd divids his sheepe from the Goates. And hee shall set the sheep on his right hand, but the Goates on the left. Here you art mingled, it may bee you livest in the same house with a godly man, and lyest in the same bed with a godly man, but remember a parting time is coming, that as the Shepherd parts the Sheepe from the Goats, so does Christ part the wicked from the godly.

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

Fourthly, Christs coming it is the time of the reuniting of your body and soul together, and of your taking possession of Hell: when your body and soul that have been so many hundred yeares parted shall come to meet together, and your meeting to bee but a going into Infernall torments, this makes the coming of Christ to be a dreadfull coming.

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

Christs coming againe to judge the world is not onely a dreadfull Doctrine to a Felix, but may make you a Christian to tremble in these cases.

First, The Doctrine of Christs coming may make men tremble, who are guilty of Acts of Oppression and Violence in Courts of Judicature, Eccle. 3. 16, 17. And moreover, I saw under the Sun the place of Judgement, that wickednesse was there; and the place of righteousness, that iniquity was there. I said in my heart, God shall judge the righteous, and the wicked, for there is a time for every purpose, and every worke. That is, to judge every purpose and every worke. When God shall come to places of Judgement and places of Judicature, and shall say, wickednesse is there, and shall say bribery is there, and the deferring of the cause of the poor is there, woe bee to all Oppressions of the poore, and grinding their Faces in Courts of Judicature, many whereof are Seats of violence and not Courts of Judicature, Christ shall come to judge things that men will not judge; men will not judge Adulterers, but whoremongers and Adulterers God will judge. Men will not judge men for Heresie, but God will judge them, Christs coming is dreadfull to all men that live by Oppression and Violence in Courts of judicature.

Secondly, Christs coming to judgement is dreadfull to all them, who to save their worldly advantage, are ashamed to professe the Gospell of Christ. O! Christs coming is a dreadfull time to these. In Mark 8. 38. Whoever therefore shall bee ashamed of mee and of my words, in this Adulterous and sinfull Generation, of him also shall the Son of man bee ashamed, when hee coms in the glory of his Father, with the Holy Angels. I pray you marke, here are two answers to an Objection in these words. First, men might say, why blessed Jesus, who would bee ashamed of you? if Christ were on the Earth wee would never bee ashamed of Christ; Therefore Christ addes, whoever is ashamed of mee and of my words: though you might not bee ashamed of Christs person, yet you might bee ashamed of his words. Then men may Object and say, why truly if it were a peaceable time, a safe time to professe Christ; but what, when wee live in a wicked place, and among a wicked people, will not Christ bear with us, to hold down our heads a little, and to sleep in a whole Skin? no, says Christ, whoever shall be ashamed of mee and of my words in this Adulterous and sinfull Generation, of him also shall the Sonne of man, &c. Let the place bee never so bad, you must not bee ashamed of Jesus Christ, and his words: if you beest, the Son of man shall bee ashamed of you, 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 you 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 says, 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 does 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 among 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 has 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 has showed no mercy, Christs coming to judgement shall bee a time of your having of judgement without mercy, that shewest no mercy; In Mat. 25. 41, 42, 43. Then shall hee say also to 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 you 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 has a good glosse upon this Text, says hee, If that man shall go 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 taks cloathes off the necessitous mans back! And if that man shall go to Hell that will not visit men that are in Prison, O then to what a Hell shall that man go 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 knows how to deliver the godly, out of temptations, and to reserve the unjust to 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 you doest not fall under the righteous judgement of God, that you beest not entangled in that sin, that will make the Lord judge you 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 knows 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 speak evill of Dignities. Men that under pretence of power and the like, shall trample down Rule, Government, Authority, and Dignity; the Lord has 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 to make entrance into the fourth Fundamentall Doctrine in these words, And receive you to my selfe.

These words containe in them that great Fundamentall point touching the Resurrection of mans Body, that not onely the Soule shall go to Heaven, but also the bodies of the godly men shall go to Heaven, Christ shal come out of heaven for this end, to receive the bodies as well as the Soules to himselfe. I will come again and receive you to my selfe.

There is some difference betweene a few Interpreters touching the sense of these words; one carris it this way; that here the promise of Christs coming made a little before hee was to die, referrs not to the last coming; but they referre it to that forty daies that hee was upon the Earth, after his resurrection to the Ascension; they say, that this promise was accomplished, when Christ after his resurrection did come to his Disciples, and did eate a broyled Fish with them, and stayed forty daies with them. Why? what comfort would this bee to the Disciples to thinke of Christs going away and coming againe, and stay but forty daies, and then bee seen no more? this would have made them the more sorrowfull, that they should never have seen him more. Here are two or three reasons from the Text, why that cannot bee the sense of the place, because here was a promise before that hee was going to his Fathers House to receive them there; Now that living upon the Earth forty daies after his Resurrection, cannot bee his Fathers House; this cannot therefore bee meant of Christs coming againe at that time to them. Againe, that it is said, where hee was to go; hee was to prepare a place for them, now if his meaning had been that hee would come againe at forty daies, it should have been an Earthly place that hee had prepared for them: But the current of Interpreters, seeing the weaknesse of that, gives many consequent reasons why it must necessarily be referred to Christs last coming, and everlasting receiving of them, when the Body shall bee raised, and at that coming he has promised the Elect, that hee will receive them to himselfe; as if hee should have said, though I leave your bodies behind mee in the world for a season, though they may bee mangled and massacred by cruell persecutors, and though you may bee without my bodily presence for a while, yet I doe not go to Heaven to stay there for ever, but I promise you, I will come againe, and then I will take you into Heaven with mee. They would faine have had Christ to have received them into Heaven, and that they might have gone with him. The Disciples when they heard Christ speak of going to his Fathers house, they were all on fire to go with Christ into Heaven: O no, says Christ, I will come againe to judge the world, and then I will receive your very bodies into Heaven with mee, that as my body is in Heaven, so your bodies shall bee there also with me.

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

Quest. The Question is this, that seeing Jesus Christ does only promise that hee will receive the Elect to himselfe at his coming againe; Then what becomes of all the godly immediately after death, before Christs coming againe to judgement? Those that hold for the sleeping of the Soule, on this Text doe ground that there is no receiving, neither one or other, the one to life, the other to death, the wicked are not tormented till then, nor the godly glorified till then; Therefore it is needfull, that seeing Christ does here speak of receiving them to himselfe, not till his coming, to shew what becomes of the Souls of dead Men, before the coming of Christ.

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

First, There is a partiall and incompleat receiving, and this is done immediately after death, that when the soul does depart from the body, the soul is received by Jesus Christ into Heaven, and that is the reason of those Speeches in Acts 7. There is a receiving them before Christs coming, and this is called a partiall and incompleat reception, it is only a receiving of the spirit and not of the body.

Secondly, there is a totall and compleat reception both of the body and soul into glory, and it is this that the Text here speakes of: though it is true, there is not a totall reception of a beleever till Christs coming to judgement, yet there is a partiall reception; I doe not now speak to those that say the soul is mortall, and that it shall never live after the death of the body, but to those that say the soul shall sleep and the soul does perish with the body untill the Resurrection. Now against these that plead for the sleeping of the soul till Christs coming againe, take these four ways how to strengthen you.

First, there are pregnant instances in Scripture that after the godly die, their souls are received into heaven before Christ comes.

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

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

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

First, there are Pregnant instances, or examples in the Scripture to prove that after death the soul is received into Heaven. Take three instances. First, that known, Text, Luke 23:43. And Jesus said to him, verily, I say to you. To day you shall bee with mee in Paradise. That day Christ dyed, that day Christ went to Heaven, therefore that day the soul of that converted thiefe did go to Heaven.

Now beloved; there are two Evasions that those, who plead for the souls cessation, for the souls sleeping, make to avoide this Text, and take off this Instance.

First, is, by altering the comma or stop in the Text, and read it thus, I say to you this day, you shalt bee with mee in Paradise, that to day, they doe not refer it that the Thiefe should be in Paradise. Peter Martyr does give two answers to this Evasion.

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

Another Answer, that it appeares this cannot bee the sense of it, to referre to day to the time that Christ spake, and not the time that the thiefe should bee in Heaven; for says Gerrard, marke the thiefs prayer in ver 42. And hee said to Jesus, Lord, remember mee when you comest into your Kingdome. Marke, there is the thiefs when, that when Christ should come to Heaven. Christ should remember him. Christs Hodie must answer to his Quando, or else hee did not answer his prayer. Christs to day, must answer the thiefs when, that when Christ came to Heaven▪ then to remember the thiefe. And Jesus said to him, verily I say to you, to day shalt you be with me in Paradise.

Thirdly, it is needlesse for Christ to say to day, to tell him the time when hee spake, hee knew Christ spake to him then, but to speak of the time when the thiefe should bee in Heaven, it was needfull, I say to you this day you shalt be with me in Heaven.

The second Evasion is this. It is true, Christ promised, you shalt bee with mee in Paradise, but Christ does not say, you shalt be with me in Heaven.

There are three answers to confute this Evasion,

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

Secondly, take this answer, that in other Scriptures when Paradise is mentioned, it is to be understood Heaven, and so the Apostle does expound it, 2 Cor. 12. 2, 4, I knew a man in Christ, above fourteene yeares agoe, whether in the body I cannot tell, or whether out of the body, I cannot tell, God knows, such an one caught up to the third Heaven. How that hee was caught up into Paradise, and beard unspeakable words, which it is not lawfull for a man to utter. So that the Apostle by Paradise does meane Heaven, Revel. 2. 7. Hee that has an eare let him heare what the Spirit says to the Churches; To him that overcoms will I give to eate of the Tree of Life, which is in the midst of the Paradise of God. That is, he shall enjoy Jesus Christ, Christ in Heaven is the Tree of Life in the Paradise of God, Thirdly, it cannot be any Earthly Paradise, as the Paradise Adam was in before his fall, for the Earthly Paradise was destroyed by the Flood, therfore of necessity when Christ tells the thiefe, To day you shalt bee with mee in Paradise, it must referre to the thiefes going to Heaven at that day with Jesus Christ.

A second instance it is in Luke 16:22. And it came to passe that the Begger dyed, and was carried by the Angels into Ahrahams bosom; the rich man also dyed and was buried. This is another instance, that the souls of the elect after death they go to Heaven.

There are two Evasions made upon this Text.

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

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

The other Evasion is this, that this beggar is said to be carried into Abrahams bosome; I answer, First, it is more then probable that Abrahams bosome is Heaven; now Abraham being in heaven all his children are in Heaven, that are in his bosome: that is the answer that Gerrard gives.

Againe, it is said, that they are carried by Angels into Abrahams bosome; therefore Abrahams bosom must be in Heaven: certainly the good Angels carry a good soul into Heaven, and the wicked Angels carry a damned soul into Hell, and thus you have two instances, that immediately after death the souls of the Elect go to Heaven.

A third instance is in Mat. 22. 31, 32. But as touchingthe Resurrection of the dead, have you not read that which was spoken to you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob, God is not the God of the dead, but of the living. I argue from that instance that therfore Abraham, Isaac and Jacob were living at that time, though not in their bodies; if you marke the reason of that Text, it was not to prove a Resurrection of the body only, which the Sadduces deny, but also to prove the immortality of the soul. The Sadduces deny Spirits and Angels too, Acts 23:8. For the Sadduces say that there is no Resurrection, neither Angell nor Spirit, but the Pharisees confess both. Christ does prove that there shall bee a Resurrection of the body, and hee likewises proves that the soul does not dye when the body dys. Indeed there is a quotation that I have read of a learned man that does make use of this instance, Genesis 25:8. Then Abraham gave up the ghost, and dyed in a good old age, an old man, and full of yeares, and was gathered to his people. Abraham was not gathered to his Fathers, nor to be gathered in the grave where his fore-fathers were, how then can this be true that the Scripture says, Abraham was gathered to his Fathers? Divines say, it must be in his soul, that Abraham went to heaven as his godly fore-fathers went, that is the meaning of that phrase, his soul was to be bound up in the bundle of Life, to go to Heaven as their fore-fathers did. And thus much for particular instances.

The second way to prove that the souls of the Elect men go to Heaven immediately after death; It is by generall expressions in Scripture. Two generall passages, one is in Heb. 12. 23. To the generall Assembly, and Church of the first borne, which are writen in Heaven, and to God the judge of all, and to the Spirits of just men made perfect: from there I argue, that Apostle makes mention, and proves that there were the Spirits of just men made perfect; Now if their Soules did perish with their bodies, then the Apostle should say, that their Spirits are annihilated with the body, but it is the spirits of just men made perfect; The Scripture takes notice in generall expressions that just men have their Soules made perfect. And then in Eccle. 12. 7. Then shall the dust returne to the Earth, as it was, and the Spirit shall return to God who gave it. Marke, here are two things

Here is the end of Godly men, the body shall go to the dust, and the soul to God. Then the time when it shal be is, when that man gos 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 tes; and they that looke out at the windowes shall bee darkened, that is, the eyes; when nature decayes and the body perishs 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 souls 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 ses the Sonne, and beleevs 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 soul 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 to 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 soul 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 says 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 does build on, that the soul does go to Heaven immediately after Death.

A third Scripture is in Phil. 3. 23. For I am in a straitbetwixt two, having a desire to depart, and to bee with Christ, which is far better. The Apostle does 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 go 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 while 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; therefore wee labor, 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 soul 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 soul, but hee prayed, Lord Jesus Christ receive my soul, 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 soul does not sleep in the body, but at the departure from the body it does 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 does not receive the soul of any Elect man, till he does 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 soul does sleep with the body, and perish with the body, then Christ does not live in them, Christ does 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, Leviticus 19. 13. You shalt not defraud your Neighbour, neither rob him, the wages of him that is hired shall not abide with you 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 souls of the Elect men doe not go to Heaven after death, then it will follow that the souls of wicked men doe not go to Hell after death, and how repugnant this is to the Scripture you well know, when the Scripture says in the Epistle of Jude, That the men of Sodome and Gomor[•]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 go to his owne place. I could give you a multitude of instances where it is shown the wicked are in Hell, 1 Pet. 3. 19, 20. By which also he went and preached to 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 souls were saved by water. To say that a godly man does not go to Heaven immediately after death, it will follow that a wicked man does not go to Hell immediately after death.

Fourthly, it would follow, that there should be onely Angels in Heaven and no saints, whereas the scripture says 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 soul 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 soul after death shall not bee taken up into Heaven. And thus I have proved that immediately after the godly die, their souls 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 has been spoken. If it bee that Christ does receive you, O you 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 you. Beloved, were this true indeed, that when you diest your soul should perish with your body, then a Life is not worth the having, but when you shalt thinke on your death-bed, here now is a disease consuming your body and sending of you to your grave, and now there is but a little time betweene you 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 has good evidences for Heaven! O this should greatly comfort you against you comest to die, to thinke that your 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, says hee, that in this very day my soul shall be presented before the Lord Jesus Christ. O thinke, now you art leaving your 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 says the other, bee of good comfort, for halfe an houre hence you shalt bee in Heaven! O thinke, though you art weake and sick even to death, yet that you 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 souls 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 souls.

Secondly, when Christ does receive the body to himself, then what endowments does the body, receive as now it has not?

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

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 does 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, does argue that our bodies must rise from the Grave, though they be dead there. In 1 Cor. 6. 14. And God has 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, becauseof the inhabitation of the Spirit; the Spirit does sanctifie the bodies of the Elect, as well as the souls, the very God of peace sanctifie you throughout, and I pray God that your soul, Spirit and Body, bee kept blamelesse to the coming of the Lord Jesus Christ, 1 Cor. 6. 18, 19, 20. Flee Fornication, every sinne that a man does, is without the body, but he that committs Fornication sinns 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 soul; Therefore the body must be raised up from the dead as well as the soul; 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 dwells in you. So that spirit that raised up Christ from the dead, if that dwells 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 soul.

Thirdly, because the body has a conjunction, and co-operation with the soul in all gracious working, the body shall bee partner with the Soule, being received to Jesus Christ, because the body does 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 soul in good, therefore the body shall be co-partner with the soul in good also.

Fourthly, it proceeds from that neer Union which is betweene a Beleever and Jesus Christ; Christ is the head, and Beleevers are the members; now the members must bee raised and received up to Jesus Christ to make his body a perfect body. Thus much for the Reasons why that Jesus Christ at the second coming shall raise and receive the bodies of the Elect to himself, as well as the souls.

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

First, in generall I shall say this to you, that the body shall receive more glorious endowments then ever it could bee capable to receive, and enjoy here in this world; it may bee your body is endowed with a comely feature, yet when Christ comes to receive your body, it shall bee endowed better then now it is. Chrysostome says, take Wooll, and let this Wooll be dyed into a Scarlet, or purple color, dyed in graine, yet the Wooll is the same Wooll as it was before, when it was white, but yet there is a more goodly lustre put upon it. Your body shall bee the same body, but your body shall have more illustrious endowments, then now it has.

And thus much onely in the generall; now to come to particulars. I shall resolve this question in these six Particulars.

There are six glorious endowments that the body shall receive from Jesus Christ, at his second coming, when he receives the body to himselfe.

First, from being a naturall body as it is now it shall bee made by Christ a spirituall body, that is the first endowment, you shalt cast off your old Apparell of corruptible flesh and blood, and shalt bee cloathed with robes of glory; it is no contradiction to say a spirituall body, because the Apostle uss the expression, 1 Cor. 15. 44. It is sowne a naturall body, it is raised a spirituall body. There is a naturall body, and there is a spirituall body. The meaning is, the body as it lives here, is a naturall body, needing naturall refreshments; but says the Apostle, is shall be raised a spirituall body, it shall have no more need of naturall refreshments, which the naturall body requirs when it is a spirituall body it stands in no more need of meat, no more need of drinke nor sleep, and other naturall refreshments, it shall bee raised a spirituall body. Mat, 22. 30. For in the resurrection they neither Marry, nor are given in Marriage, but are as the Angels of God in Heaven. The Angels have no need of food, and stand in no need of outward helps, Rev. 7. 15, 16. Therefore are they before the Throne of God, and serve him day and night in his Temple, and hee that sitts on the Throne shall dwell among them, They shall hunger no more, neither thirst any more, neither shall the Sunne light on them, nor any heate. Therefore O beleeving soul, behold your happiness of soul and body in glory; they shall bee no more standing in need of naturall refreshments then spirits doe; when the Scripture says that your bodies should be received by Christ. The Platonick Philosophers understand, the body shall bee turned into a spirit, into a ghost, or into winde or aire, but that is not the reason of it, it shall bee of the same substance as it is upon the Earth, but it shall be refined.

Secondly the bodies of the Elect when Christ receivs them to himselfe, of vile bodies, they shall bee made beautifull, it may bee you hast some deformity, but Christ shall refine that body, and new varnish and make it beautifull, Phil. 3. 21. Who shall change our vile body, that it may bee fashioned like his glorious body, according to the working whereby hee is able even to subdue all things to himselfe. The body of Christ is a beautifull body, neither spot nor wrinckle, nor any such thing in it; your body shall bee like Christs glorious Body, 1 Cor. 15. 43. It is sowne in dishonour, it is raised in glory, it is sown in weaknesse, it is raised in power. Here your body it is a vile body, El[•]phaz cals the body a house of clay, and Job cals it a house of Earth; It is the Opinion of Gerrard, and he gives strong reasons for it, that if there bee any defects upon the body in this world, if any of the members of the body be wanting, it shall be restored to you at the resurrection, and there are these reasons to be given for it.

First, because our bodies are promised to bee like Christs Body; now Christs Body has no redundant and defective member, defect is but the product of sinne and the result of sinne, therefore our bodies being said to to bee like Christs Body, there shall bee no defect in it.

Secondly, some members are necessarily required to make up the happiness of the Elect in Heaven; suppose an Elect man should bee borne blind, or lost his eies by casualty, if this man should not have his eyes, he could never see Christ in Heaven, we shall see with these very eyes the Body of Christ.

The third reason is this, because the bodies of the Elect shall bee as Adams body was in innocency; Adams body was created perfect by God, when Christ raiss your body, it shall never want a member, nor abound in a member, your vile body shall bee beautifull: what though others bee [〈◊〉] then you, and clearer skin'd then you, what though others mens Earth bee painted better then your▪ yet when Christ receives your body, it shall be a beautifull, a glorious body, therefore you have that phrase, Mat. 13. 43. Th[••] shall the righteous shine forth as the Sun, in the Kingdome of their Father.

Thirdly, from being a mortall body, it shall bee by him an immortall body; the body as it is here, it is a mortall body dying and rotting in the grave, but it shall bee made by Christ immortall, 1 Cor. 15. 52, 53. In a Moment, in the Twinkling of an eye, at the last trump; for the Trumpet shall sound, and the dead shall bee raised incorruptible, and we shall be changed, For this corruptible must put on incorruption, and this mortall must put on immortality. Those mortall bodies that must die, must bee made immortall, and those incorruptible bodies, made incorruptible and never die, this is the great happiness of the elect, that their bodies shall bee made immortall bodies.

Fourthly, the bodies of the elect from being lyable to sorrows and sufferings in the world, shall bee made impassive bodies, the body here is exposed to Diseases, Aches, Consumptions and what not? the body it is an Hospitall of Diseases, a Magazine of all Infirmities, but the Lord shall make this body impassive; lyable to no sufferings, God shall then wipe a way all teares from our eies, no sorrows, no crying, nor no paine, there is the great happiness of the body, it shall be made impassive, not lyable to hunger, thirst, paine, Diseases, and the like.

Fifthly, your body from being a heavy and lumpish body as now it is, shall bee made an agile and swift body, the Eagle shall not flee so strongly, as the bodies of the Elect shall flee from place to place and it is grounded from that Scripture, 1 Thess. 4. 14. for if wee beleeve that Jesus Christ dyed and rose againe, even them also which sleep in Iesus, will God bring with him. Which the body could not doe, if the body did not lose its lumpishnesse and heavinesse which it has here Zanchy does illustrate it by this comparison; [•] says he the body is like the Chick in the agge, the Bird in the egge strives not, but when it is flusht, then it can flie; so, when you ar[•] raised, you canst go from one part of the world to another in a moment; so was Christs body when it was raised, Christ was taken immediately up into heaven, which is as Astronomers say; (if wee may beleeve their gues[•]es) above 40 Millions of Miles: now the soul has a lumpish body that it cannot follow the soul, therefore the body shall bee made conformable to the Soule; the body is now a tyred Jade to the Soule, but then it shall not be so.

Sixthly, from being a weak body it shal be made a strong body, 1 Cor. 15. 44. It is sown in dishonour, it is raised in glory, it is sown in weaknesse, it is raised in power. The body of man is a weake fleshly thing▪Ansel[•]e is of this Opinion on this Text, 1 Cor. 15. says hee▪ mans body shall bee so strong that hee shall bee able to tosse a mountaine, as a child would tosse a tennis ball: this is the great glory that God puts on the body, that being a natural Bodie, it shall bee made by Christ a spirituall Body; of being a vile Body, it shall made by Christ a beautifull Body, from being a mortall Body, it shall be made an immortall Body; from being lyable to sorrowes and sufferings in this world, it shall bee made impassive, being a heavy lumpish Body, it shall bee made an agile Body; and from being a weak Body, it shall be made a strong Body.

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

The Scripture which they urge is this, you talke of the Body being raised by Christ, how can this bee when the Apostle says expresly, the Body is made of flesh and blood, 1 Cor. 15. 50. Now this I say Brethren, that flesh and blood cannot inherit the Kingdome of God, neither does corruption inherit incorruption. Therefore if flesh and blood cannot come to Gods Kingdom, how then can the Body come there.

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

Secondly, the Apostle does understand by flesh and blood, the bodies of men as they have sinfull infirmities, cleaving to them in this world, the body as it is now a sinfull body, an infirme body, a weak mortall body as it is now shal never come to Heaven; the generality of Interpreters run this way, by flesh and blood is understood the bodies of men as lyable to sinne, as in this world they shall not be raised up they shall not come to Heaven but we shall bee changed, we shall not all sleep but bee changed, the Apostle proves this, 1 Cor. 15. 50, 51. Now this I say Brethren, that flesh and blood cannot inherit the Kingdome of God, neither does corruption inherit incorruption, Behold, I shew you a mystery, wee shall not all sleep, but wee shall all bee changed. Our corruptible Bodies shall not come to Heaven as they are corruptible, but come to Heaven by being incorruptible, but we shall all be changed, that is, our Bodies shall be changed from being mortall, corruptible, and being weake and sinfull, to bee holy and Immortall, so that flesh and blood as now it is sinfull, corruptible, till changed and made glorious and pure, shall not come to Heaven.

Second Text which they urge against the Body being glorified, and say it is but a fancy, Job 14. 7, 8. 9. For there is hope of a Tree, if it bee cut downe, that it shall sprou[•] againe, and that the tender branch thereof will not cease. Though the root thereof wax old in the Earth, and the stock thereof die in the ground, yet through the sent of water it will bud, and bring forth Bought like a plant: But man dis and wasts away, indeed, man givs up the ghost, and where is hee[••]. A Tree faith Iob, if that dies it may live again but if man dies, hee vanishs away, and where is man? on this they build that man shall never live againe.

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

But you will aske me, how do you prove this for to be Iobs intent.

I prove it to you from Iobs words in the 12. vers. So man lis down, and riss not till the heavens bee no more, they shall not awake nor bee raised out of their sleep. So that here Iob speakes of a rising when the Heavens shall bee no more, when the world shall be burnt with fire, then man shall bee awakned; and in the 14. vers. If a man die, shall bee live againe? All the daies of my appointed time will I waite till my change come. Iob speaks in this Chapter of the change of the Body and of the raising of the Body. Tertullian and Austine say well, that there is no Doctrine of Religion is more repugnant to sense and reason.

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

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

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

Againe, a Gardner, sows varietie of Seeds, yet doe you come to the Garden, and let one aske you what seed lis in that Bed, or in this Bed, as ro[•]ting in the ground, you cannot tell; But come to the Gardner and aske him what Seed is in that Bed, and hee can tell you distinctly the Seed in every Bed; And cannot the the great God doe this? hee that made us knowes our shape; wee cannot tell what mans dust this is in the Grave, I, but God that laid it in the Grave, he knowes, hee knowes which shall bee my dust, and which shall be your dust, and which every mans dust, hee knowes what body shall spring up from there; Therefore labor to exalt Faith in the great Mystery of raising, and glorifying your bodies.

I have now a practicall application to make of this.

The Uses.

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

Let it not trouble you then that your body shall be a crucified body, because at Christs second coming it shall be a glorious body.

Again, it may bee comfort to you, by reason of your naturall infirmities. Suppose your body be a s[••]kly body, suppose your body bee full of A[•]hes, Agues, Consumptions, Diseases and the like, suppose your body bee maimed, Blinde and Lame, yet remember your body that is vile, deformed and sickly, it shall have fresh Robes of glory upon it, and be made like to the glorious Body of Jesus Christ.

We read in the book of Martyrs, of two Martyrs that were to be burnt at Stratford Bow neer Lordon, one Hugh Laborocke, and Iohn Price the one blind, & the other lame, this Price being full of feare when the fire was about him, says Hugh to him, bee not troubled, though you blinde and I lame, yet remember death will heale you of your Blindenesse and mee of Lamenesse. Suppose you art blinde, lame and maymed, Christs receiving of your body will cure all, and truly there were comfort to a man under a bodily distemper▪ when a man should thinke that this body of mine should rot in the Grave, and never be raised from the dead.

But your deformed body it should bee a beautifull body, that which is a sickly body shal be made a healthful body, and freed from all diseases.

A second Inference is this, will Jesus Christ at his comign raise your body, and receive your whole man to himselfe? Then learne to have a thirsting and longing soul after the second coming of Jesus Christ; doe not desire to continue here upon Barth, but to bee dissolved and to bee with Jesus Christ. will any man bee grieved for changing of an old sute for a new? Death does this, you hast here an old rotten ragge of flesh about you, Christ will put a new sute on you; therefore the Apostle calls it the desire of the body to bee cloathed upon, wee doe not desire to bee in Heaven without Bodies, but wee desire to bee cloathed upon, with those glorious endowments, where with the elect shall bee clad in glory▪ Therefore bee not unwilling to die, doe not be unwilling to leave an old rotten Carcasse, a sickly Body, a Diseased Body. Put a Bird into a Cage, though the Cage bee made of Silver, of Gold, yet the Bird had rather flie abroad, then be tied up in the Cage. Whilest in the Body you art in a Cage, you hadst better have your Body in a glorified capacity then now it is.

Thirdly, bee not afraid nor unwilling to die, because your Body shall bee changed by Death, if your Body should not die, it would never be a glorified Body; keep your Corne in your House, and you will never have a Crop▪ but cast your Corne into the ground and let it die there; says the Apostle, that you sowest is never quickened till it die, let your Body bee kept alive here in the world, and it shall never be raised to glory; O do not th[•]n be unwilling to die, because death to an Elect man is as a laying of Corne in the Earth. As Corne does rot in the ground to spring againe, against the Harvest; So does your Body rot in the Grave, to spring againe at the Resurrection.

Fourthly, if this be true that Jesus Christ will raise your Body to glory, O then doe not abuse these Bodies of yours; they are the Temples of the Holy Ghost, these Bodies of yours shall one day bee raised, and received by Jesus Christ. It is an argument that the Apostle raiss, 1 Cor. 6. 14, 15. vers. And God has both raised up the Lord by his own Power; know you not that your bodies are the Members of Christ? shall I then take the members of Christ, and make them the Members of Harlots? God forbid. This is the Apostles Argument. The Apostle would reason against Adultery and Uncleannesse in the body, what argument does hee use? Know yee this, Christ will raise up our bodies, and shall wee take these Members of our bodies, and make them the members of a Where? So then Beloved, let the Doctrine of your Resurrection, and of your bodies being raised and received to Jesus Christ, provoke you that you doe not abse your Bodies. He that keeps company with a Harlot, sinns against his owne Body, 1 Cor. 6. 18. Flee Fornication, every sinne that a man does, is without the Body, but hee that committs Fornication, sinns against his owne body. For a man to lie and sweare, it is against his Soule, but for a man to bee uncleane, it is to sinne against his Body; O doe not die with an uncleane Body, with an Adulterous Body, and doe not abuse your Body, doe not abuse those Eyes of your to bee windowes of lust, that shall one day behold Jesus Christ; do not abuse that body that must have a sweet communion with Christ in Heaven.

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

These words they note to you the Event, or Consequent, what shall follow upon Christs coming againe, and receiving our bodies to 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 does not denote thus much that that they should bee at Jerusalem with Christ; for Christ was then at Jerusalem▪ but as Grotius says, 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 does bring that Text to prove it. Joh. 7. 34. You shall seeke me and shall not find mee, and where I am, there 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 go, 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 has 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 you hast given Mee, be with mee where I am, that they may behold my Glory which then hast given mee, for you lovedst mee before the Foundation of the World. Gerrard does raise this Question here.

Why does Christ say that he is in Heaven, when yet he was in his body on the Earth?

First, that Christ says 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 does 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, does not denote a personall presence, but a presence by his Spirit, Mat. 28. last vers. Teaching them to obser[••] all things whatever I shall command you, and loe, I am with you alwaies, even to 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 speaks of our being with Christ, it notes a personall presence, a being with Christ in person, Therefore Paul says, 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 to himselfe in body and soul, 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 to himselfe; that where Christ is, there you may be also; I shall shew you the great blessedness 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, you art more happy ten thousand times, then if you 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, you 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 you to bee present with Jesus Christ, you 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 you where Christ is, hee does instate you into a condition where God the Father, God the Son, and all the Saints and Angels are your companions.

Secondly, here is another part of your happiness by being where Christ is, that you shalt enjoy the society of Christ in his Humane Nature; where Christ is you shalt bee, the meaning of that expression is, John 17. 24. Father, I will that they also whom you 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 you let all the Elect that long for mee, and for to bee with mee, I beseech you 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 things, and then if he might die, he did not care: I wish says 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 livs, and with these eyes I shall see my Redeemer, here is your happiness, that being where Jesus Christ is, you hast a society with Christ in his humane Nature, 1 John 3. 2. Beloved, now wee are the Sonnes of God, and it does 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 blessedness of the Elect, that in your being present with Jesus Christ, God gives you more honor then ever you couldest bee capable of in former time, God gives you Glory by vertue of your 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 honor. That is, where I shall bee in Heaven. Beloved, the time is now of giving honor to God, and giving Glory to God, but your being where Christ is, God then gives you Glory and gives you Honour.

Fourthly, your happiness in being present with Christ where hee is, is that you shalt stand in no need of Ordinances: beloved, here the highest growne Christian, and the strongest Beleever in the World does stand in more need of Ordinances then a lame man does of Crutches to go by; but when you comest to have this accomplishment, that you shalt bee where Christ is, you 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 you art present with Christ the Sun of righteousnesse; there is no need of conduit pipes, when you art by the Fountain head, you needst no Ordinances, the conduit pipes are the Ordinances, there is no need of Ordinances any longer then you 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 you there, then you art above Ordinances, and never till then; this is a Fourth particular.

A Fifth Priviledg, of your being where Christ is, is this, that you 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, you enjoyest Christ mediately by Ordinances, you doest but see him (as in the Apostles phrase) in a glasse darkely, but in Heaven you 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 you art with him in Heaven, there is no interruption in your communion with Christ.

Fourthly, it is different in regard of its expectation, herein Heaven you 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 you mayest thinke much of Christ, but if you wert nearer Christ, you shouldest see and know more of his glory.

Sixtly, there shall bee a difference in regard of your companions, and those that are in fellowship with you in Heaven, they are saints and Angels, but on Earth, though you doest enjoy Christ, yet you art inforc'd to discourse and commerce with wicked men.

A sixth particular is this, your being present with Jesus Christ, there is this to attend you, 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 souls 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 your beautifull soul is bespoted with the spots of Leprosie; I mean with foule and deformed lusts, but when you art with Jesus Christ, you art exempted from sin, no more sin.

Secondly, you shalt be exempted from the causes of sin, the Divel shall deceive no more there, but here you lyest exposed to all temptations.

Thirdly, there shall bee no more punishments for sin; here you art punished in your body by Diseases, and the like, here punishments by trouble of Soul; but in Heaven you 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 you art here below, there are stormes, Winde and blustring Temptations; but when God takes you above this middle Region, there is no storm nor tempest to disturb you, but you shalt be quiet there.

Eightly, in being present with Jesus Christ, those who have [•]uffered most and doe most for Jesus Christ, shall have most glory with Jesus Christ, all shall have glory enough, he that has least in Heaven shall have enough, every vessell of glory shall bee full, yet some shall containe more then others, as you hast had more grace in this world, you shalt have more glory. There are degrees of glory in Heaven, and there are degrees of torments in Hell, there are degrees and orders among the Angels in Heaven, not onely Angels, but Archangels, not onely Cherubins and Seraphins, but distinct orders among Angels; there surely is an order and degree among glorified Saints, that those that have done most for Christ and suffered most for Christ, they shall have most glory from Jesus Christ. It is the saying of one, that as God does communicate his Graces in an unequall manner in this Life, so hee shall crowne them in an unequall manner in the Life to come: as you hast gone beyond some men in graces, so you shalt be beyond some men in glory, in enjoying the bodily presence of Jesus Christ, you shalt know all the bodies of all your well-beloved friends that you knowest here in the world, this most Divines doe concurre in. Bolton is very strong for it, all our Moderne Authors are for it, and some of the Ancients too, I onely give it as a probable advantage and comfort; then a man shall say, Here is the Child that I sought God for, and may the Minister say, Here is the People that I have Preached to, and the people say, Here is the Minister now in Heaven that I have heard, take these probable grounds for it.

First, that the wicked knew the godly in Heaven, Dives in Hell knew Lazarus in Heaven. Then wee read likewise in Luke 13:28. There shall be weeping and gnashing of tes, when you shall see Abraham and Isaac and Iacob, and all the Prophets in the Kingdome of God, and you your selves thrust out. Now if the damned in Hell see Abraham, Isaac, and Iacob, in the Kingdome of God, why shall not the Godly know one another there?

Then againe, Peter, James, and Iohn, knew Moses in the transfiguration, Mat. 13. Then againe the godly they knew the damned in Hell: Therefore certainly they may know one another in Heaven. It is said in Mat. 8. 11. And I say to you▪ that many shall come from the East and West, and shall sit downe with Abraham and Isaac, and Iacob, in the Kingdome of Heaven. I doe not give you this for certaine, I am loath in things controversall, tossed to and fro by learned Men, rashly to determine; but there are strong Hints to build hopes on, that in your knowing of Christ in Person, and when the bodies of the Elect shall be raised, you shalt know the bodies of your Elected Friends. Bolton here thinks it should detract much from the happiness of every Saint in Heaven, if every Saint should not know one another, which knew one another here upon Earth, this addes much to this happiness, in that they shall have a sociable Communion in being with Christ in Person where he is. And thus much for the Adjuncts of this Condition, that where Christ is, there you may be also[〈◊〉].

Use. The use then▪ If it be so that where Jesus Christ is, that place where he is gone to Heaven, there you shall bee also: then I inferre; take it well at Christs hand whatever you hast here below, suppose you livest in a smoky Cottage; Suppose you hast not a place to put your head in; O thinke what a place Christ is gone to prepare for you, he is gone to prepare no worse a place for you then Heaven; In fact, bee content with a Prison, be content with a Dungeon, The place in Heaven shall make a recompence for all the obscure places in the World; Suppose you beest as Christ was in the World, that the Foxes have holes, and the Birds of the Ayre have nests, but the Sonne of Man has not whereon for to lay his Head, but he has a house in Heaven, a House not made with hands, a building of God, he has his Fathers House in Heaven, there you may go, you must be patient though the places you dwell in are not so comfortable as you may desire, you shall be where Jesus Christ is.

Secondly, if it be so that it is the great benefit of Christs coming againe to take us to himselfe, to be in the same place where he is; Then take heed that you beest not foolish to lose a place in Heaven, for worldly profits and preferments; for Earth to lose Heaven, it is the great baite of these times, to have places, and preferments and Advantages, take heed they doe not make you to lose the place in heaven where Christ is. Historians that write of T[•]iberius, stigmatize him for a very foole that would for a drop of drink [•]ell his Kingdome, and so was called of Tiberius (Biberius) O there are many such Biberius's in the world, [•]hat for a draught of drink will venture the danger of drinking down shovels full of fire to their own damnation; many in the world that will rather then lofe their places, and possessions here upon Earth, venture to lose that place where Jesus Christ is. Thus I have in ten Sermons finished Five maine Points of Religion. And if I go and prepare a place for you, I will come againe, and receive you to my selfe, that where I am, there you may bee also.

FINIS.