THE Penitent Pardoned. A TREATISE. Wherein is handled the duty of confession of Sin, and the privilege of the pardon of Sin. Together with a Discourse Of Christ's Ascension into Heaven, and of his coming again from Heaven. Wherein The opinion of the Chiliasts is considered, and solidly confuted, Being the sum and substance of several Sermons preached by that faithful servant of Christ, Mr Christopher Love, late Minister of the Gospel at Laurence Jury, LONDON.  1 John 1. 19 
If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.  Heb. 9 28. 
Unto them that look for him, shall he appear the second time without sin unto salvation.  Qui dat peccanti poenitentiam, dat poenitenti veniam. Veniet judicaturus, qui venit judicandus. 
London, Printed for John Rothwell, at the Bear and Fountain in Cheapside, and for Nathanael Brooks, at the Angel in Cornhill, 1657.   

To the Christian Reader.  
THE extraordinary acceptance which Mr Love's books have found with sober and solid Christians, as it hath occasioned the publishing of more treatises of his, than was at first intended, so it hath emboldened some without our knowledge and consent, to thrust forth some imperfect Copies under Mr Love's name; concerning which we will only say, that the want of our attestation (to whose care the publishing of his sermons were entrusted) is ground enough to render them as suspected and suppositious to the serious and deliberate Reader.  
Amongst some other Sermons of Mr Love's, which have been printed by imperfect Copies, These two Treatises had the unhappiness to be very hastily and unhandsomely published, being never perused by any of us, or compared with his own Notes.  
Now that these two, very useful tracts, may be fit to be joined with the rest of Mr Love's works, the Reader is desired to know, that they have been diligently compared, with the Notes written with Mr Love's own hand, and have been corrected from very many faults, with which the former Edition abounded, and most of them material.  
We will add no more but this; that in the polemical part of these discourses, as we approve the author's judgement to be sound and orthodox: so we believe, that had he lived to publish his own labours, this and other books had come forth more answerable to the learning, piety, and vigorous parts of the Author. We commend thee to God, and the word of his Grace, which is able to build thee up, and to give thee an inheritance amongst those that are sanctified.  
London, April 27. 1657. 

Edmund Calamy.  
Simeon Ashe.  
William Tailor.  
William Whitaker.     

The Table.  

AFflicted people fit to confess sin pag. 9, 10  
Aggravation of sin 16  
Antinomians confuted 24  
Aggravation of sin by circumstances 85. & 109  
Augustine's confession and aggravation of sin ibid.  
Godly afflicted for sin 94, 95  
Antinomians confuted 96  
All sins not alike 108  
Christ ascended into Heaven 116, 117  
Time of Christ's Ascension 126  
What we gain by Christ's Ascension 134   

B.  
Benumbed conscience 55  
Boldness in sin 57  
Christ's body in Heaven, and why 119, 120  
Heretics confuted, that denied Christ's body to be in Heaven 121  
Believers went to heaven before the incarnation of Christ 131, 132  
Bodies of Saints shall go to Heaven 197  
Endowments of a glorified body 199  
Of sin against the body 208   

C.  
God loves to have his people confess their sins 7  
Confess our bosom sin to God 12  
Small sins must be confessed 14  
We must confess sin to God 19  
We must confess our sins to God, 20, 35. and our particular sins 22  
Of auricular confession 19, 24  
In what cases we must confess our sins to men 21, 23  
Cofession of sin must be affectionate 36  
We must confess all sin 39  
Confession must be free 37. and voluntary 38  
Confession is not needless as to God 41  
Conscience checking for sin 53, 54  
Of a senseless sleeping Conscience 56  
Comfort against the fear of death 123  
Comfort from the consideration of Christ's coming to judgement 137  
Manner of Christ's second coming 173  
of Communion with Christ it Heaven 210   

D.  
DEfects in our confession 33  
Greatness of David's sin 65  
We must not fear Death 196   

E.  
SOul eased by confession 6  
Extenuation of sin 87   

F.  
FEar of the godly to sin 24 & 47  
Christ's coming, the dread and fear of wicked men 180   

G.  
GOD pardons great sins 61, 62  
Of gross and heinous sins 80  
Directions to great and heinous sinners 82  
Great sins, great humiliation 86  
How God makes the sins of his people turn to their good 92, 93  
Christ ascended to give the Holy Ghost 123  
The glory of Christ's second coming 176, 177   

H.  
HOpe of pardon 17  
Humbled sinner amiable to God 40  
Christ in Heaven, his Heart on Earth 125  
The Godly die and go to Heaven. 188   

I.  
Justified persons must confess sin 5  
Impenitency exempts from pardon 89  
Infants and grown people not under the same necessity of repentance 101  
Christ will come to judge the world 137   

L.  
LAw of God discovers sin 37. of little sins 73, 74  
Love of God to penitent sinners 87, 88  
Limbus Patrum confuted 129  
Of Christ's coming at the last day, and not before 151   

M.  
WE must confess our Master-sin 34  
Mortification of sin 46, 50, 51, 52  
Infinite mercy in God 70. merit in Christ, 71, 72  
Meditation of Christ 123  
Millenaries confuted 150. unto 172  
What scriptures those Millenaries urge 160, 166, 169   

O.  
OLd sins 18  
Gods children have fallen into the same sin oftener than once, though this is not usual 102, 103, 104  
Comfort against Oppression 141   

P.  
Public sins public confessions 22  
Of good and wicked purposes 32 of pardon of sin 33  
Pardoned sinners love God 45. and they forgive another's ibid.  
Pardon and repentance joined ibid.  
What a pardoned sinner shuns 61, 62  
Peter sin aggravated in denying Christ 67  
Aggravation of Paul's sin 68, 69  
God pardons and yet punisheth 96  
Pardon not before faith and repentance 97, 98, 99  
Saints justified must pray for pardon 107  
Prophecies of Christ's ascension 117  
Christ prepares heaven for believers 127  
We should prepare for heaven 133  
Comfort against persecution 140  
Paradise a type of Heaven 189   

R.  
AFter reproof for sin, we must confess sin 11  
Remorse of conscience 20  
Of those that are angry at reproof 36  
Remembrance of sin 38  
Remission of sin and renovation of the heart joined together 44  
Relapses into sin dangerous 105  
Of the reproaches of Christians & comfort against them 140  
Resurrection of the body proved 204   

S.  
Confession works sorrow for sin ●  
Sorrow for sin T. 17, 49, 5●   

T.  
TYpes of Christ's ascension 11●  
Christ triumph over our enemies. 10●  
Transubstantiation confuted 128  
Time of Christ's coming unknown 148   

W.  
Witnesses of Christ's ascension 11●    

SERMON 1. 
Febr. 24. 1649.   Text, PSALM 32. latter part of Vers. 5. I said, I will confess my transgressions to the Lord, and thou forgavest the iniquity of my sin. 
THis Psalm treats of the blessedness of a justified, of a pardoned sinner; touching which, several particulars are handled. First, the Psalmist handles, wherein the forgiveness of sin consists, that he mentions under two expressions, Verse 1. Blessed is he whose transgression is forgiven, whose sin is covered: the forgiveness of sin consists, first in the covering of sin: the covering of sin not from God, but by God, so it is explained by God himself, Psal. 85. vers. 2. Thou hast forgiven the iniquity of thy people, 
Psalm 85. 2.  Thou hast covered all their sin.  
It is sin in us to hide our sins: as it is sin to hide our talents, so it is sin to hide our sin; therefore when the Psalmist saith the forgiveness of sin consists in the covering of sin, this covering is understood of Gods covering. Which is not to be understood of a total abolition or Extirpation of sin, but of such a covering of it, as it shall never be imputed for condemnation and that is a second expression to set out Gods pardoning sin. viz.  
2. This forgiveness is set out by not imputing of sin, vers. 2. Sin shall not be imputed unto a justified person, though still it shall be inherent in him.  
Secondly, The Psalmist shows the Character of that man whose sin is pardoned, vers. 2. Blessed is the man in whose spirit there is no guile. If sin be pardoned to the soul, guile will never be harboured and indulged in the soul.  
Thirdly, Here is laid down the happiness of a pardoned man, vers. 3. When I kept silence, my bones waxed old, through my roaring all the day long: yet for all this David calls him blessed; though God's hand was heavy upon him, yet his heart was still towards him; yet a blessed man, though an afflicted man:  
Fourthly, Here is laid down the course that the Psalmist took to procure pardon of sin, that is in my Text, I said, I will confess my transgressions to the Lord, and thou forgavest the iniquity of my sin. Thus I have brought you by the hand to the Text. I shall give you a short paraphrase of the words: I said, this word implies in Scripture phrase three things. 
Psalm 14. 1.  First, it notes a deliberation or consideration of the mind, Psal 14. vers. 1. The fool hath said in his heart, there is no God: (that is) he hath thought so in his mind, 
Psalm 30. 6.  that there is no God. Psal. 30. vers. 6. And in my prosperity I said, I shall never be moved: that is, I thought so. Saying, is not always an act of the tongue, but sometimes of the mind: I said I will confess my sin, that is, I have bethought myself, and considered in my mind, that it is meet for me to get pardon and to confess my sin to God, I said.  
It notes secondly the purpose and the resolution of the will; so you have it, Psal. 119. v. 57 Thou art my portion, O Lord, 
Psalm 119. 57  I have said that I would keep thy words. 
1 Kings 5. 5.  There saying, is explained to be purposing or resolving of the will.  
Thirdly, I said, it implies the execution, or practice of what the mind resolves upon, Psal. 39 vers. 1. I said I will take heed to my ways, 
Psalm 39 1.  etc. that is, I did look to my ways, and I am put upon the practice of taking care unto my steps and to my ways: the meaning of the phrase is this, I said I will confess my transgression, I have bethought it so in my mind, and it is good and meet so to do, I have purposed and resolved in my will, and am actually put on the practice of it.  
I said I will confess my transgression. 
Multi confitentur iniquitatem suam, sed non adversus se, sed adversus Deum qui dicunt non hoc feci, aut hoc Deus voluit, fatum mihi hoc fecit, & stellae, etc. Aygnanus in loc.  The Septuagint interpret this place thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I said I will confess my transgression, I will confess against myself: upon which one hath this note, Many confess their sins, but they blame not themselves but God, the stars, and what not. It is worth your notice, that sin is expressed by three words in this Text; first, transgression, secondly, iniquity, and thirdly, sin; I will confess my transgression, and thou forgavest the iniquity of my sin. There are but four places as I remember in the Scripture where in these three words are joined together in one verse, Transgression, Iniquity, and Sin. Exod. 34. vers. 7. Keeping mercy for thousands, 
Exod. 34. 7.  forgiving iniquity, transgression, and sin.  
Micha 7. v. 18. who is a God like unto thee, 
Mic. 7. 18.  that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy.  
Levit. 16, 
Levit. 16. 21.  vers. 21. And Aaron shall lay both his hands upon the head of the live Goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, etc.  
And it is likewise used in Job. 13. vers. 23. 
Job 13. 13.  How many are mine iniquities and sins, make me to know my transgression and my sin.  
In these four places the words are used in Scripture, and in my Text, but not else as I remember throughout the word of God: and because these three words are here used, Interpreters take much pains to find out some material distinction between them: her is Transgression, Sin, and Iniquity; I have consulted with many, and the truest account I can give you is this; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Transgression signifies in the Hebrew Rebellion; say interpreters, it notes sin with extensions and aggravations, sin increased to a great height. Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin signifies evils that are of the lesser degree; that are not so heinous, and so notes only by sin evils of infirmity and common incursion. Thirdly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iniquity signifies sin of nature, that pravity of nature wherein a man was born. But Grammarians in the Latin distinguish these words otherwise. Iniquity they make to be that which is done against another man: Sin, that which is done against a man's self: and Transgression, that which is done immediately against God. But beloved, the Scripture in many places, makes them all one. Therefore we need not make further curious enquiry after the distinction of these words, And thou forgavest the iniquity of my sin. The iniquity of my sin; There is some disagreement about the sense of these words, what it is for God to forgive the iniquity of sin: By the iniquity of sin, some do understand the punishment that sin deserves: the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies Iniquity, signifies Punishment; the same word here is spoken of Cain, 
Et raatum etc. poeaam.  My punishment is greater than I can bear; there is the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: therefore in some translations it is read thus, Thou for gavest the punishment of my sin. Secondly, others here do understand by the iniquity of sin, (with whom I do concure) sin with all its aggravations, with all its heinous circumstances, sin with all its malignity, Thou dost forgive the iniquity of my sin: most Interpreters go this way, and so make the phrase to be very emphatical, Thou hast forgiven me my sin; that is, all heinous circumstances that might greaten my sin, thou host forgiven them all. I shall only make a short entrance at this time into the first part of my Text, I said I will confess my transgression to the Lord: These words contain in them a holy purpose in the Psalmist to set up the practice of a necessary and Christian duty, to wit, secret confession of sin to God. In them five parts are observable. First, the duty itself, Confession. Secondly, a deliberate purpose to set on the practice of this duty, I said. Thirdly, the subject matter of this duty, Transgression, and Transgression with a propriety, my Transgression, not of other men's sins but my sins, I said I will confese my transgressions. I remember Ainsworth, he saith it should be translated thus, more agreeable to the Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will confess adversum me against myself my transgression to the Lord. Many men confess sin, but they do confess sin as against God, that is, they do confess sin as if. God were the author of sin, that charge him to be the patron of their impiety and wickedness, I said I will confess my transgression against myself. Fourthly, The object of this duty, I will confess my transgression to the Lord: and this beloved takes off Auricular confession, used and stood on much in the Church of Rome. Confession that God calls for, and the Scripture calls for, is in secret between God and your own souls; when conscience shall suggest guilt to you in reference to your former misdoings, when you can pour out your soul in complaint to God, I said, I will confess my transgression unto the Lord. Fifthly and lastly, The issue and event of this duty; and thou forgavest the iniquity of my sin: observe the connexion; here is a connective particle, and thou forgavest: he doth not come with an Ergo or a Quare, not with a causal, but with an et, a copulative, and thou forgavest; not I confess sin, therefore I am forgiven; but I confess sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thou hast forgiven me. Forgiveness of sin is not laid down as an effect flowing from a cause, but as a consequent flowing from an antecedent. Indeed the Papists plead much for merit, because sometimes causal particles are used, but this is beyond my Text: thus much for the explaining of the words. Doct. At this time I shall only raise a Doctrine from the first part of this Text, I said, I will confess my transgression unto the Lord. The point of Doctrine is this: That justified persons who have their sins forgiven, are yet bound to confess sin to God.  
And here the confession I am to speak of, is a private confession of our evils to God, between God and our own souls; and though it be but a familiar subject; yet as God shall enable me, I shall labour to make it useful and profitable for your edification in a Christian course, in a holy confession of sin before your God.  
There are many Queres to be dispatched in the handling of this point.  
The first Quere is, What are the reasons why persons justified and pardoned, are yet bound to make confession of sin unto God in private. The Reasons are these following.  
Reas. 1 First, They are to confess sin unto God, because holy confession gives a great deal of case and holy quiet unto the mind of a sinner; concealed and indulged guilt, contracts horror and dread on the conscience. As wind when it is dispersed and diffused through the air doth little hurt; but when it is concealed in the bowels of the earth, it makes ruptures and earthquakes, overthrows things up and down: Sin when it is unconfessed, concealed, and indulged, makes heartquakes in the conscience, and contracts a great deal of horror and terror, Psal. 32. vers. 3. 
Psalm 32. 3.  When I kept silence, my bones waxed old, through my roaring all the day long.  
Meaning, David when he kept close his sin; he roared by reason of horror; when he did not pour out his soul in confession to God; but when a man shall with an ingenuous clearness confess his evils unto God, this doth alleviate his mind, and lighten his burden, and ease his conscience, 
Spiritualis vomitus.  and quiet his spirit. Origen doth call confession of sin to God, the souls spiritual vomit. Now you know vomiting doth give ease to a burdened stomach, when the stomach is pained and burdened, and oppressed. A man is sick at the heart when meat doth not digest; the vomiting of the load off of the stomach doth ease the stomach: when the conscience is burdened, when a man's spirit is troubled, pouring out of complaints and confession to God doth ease the mind: A sinner is like a vessel of new wine filled and stopped up close; till it hath vent it is ready to burst; so is a godly man filled with sin, till he can vent by confession to God, his heart is ready to burst. 
Psalm 119. 25.  Psal. 119. vers. 25. My soul cleaveth unto the dust, quicken thou me according to thy word.  
Vers. 26. I have declared my ways, and thou heardest me, teach me thy Statutes.  
As if he should have said, My soul cleaves to the dust, I am in a very low and sad condition, but I have declared my ways, I have confessed my sins; then God heard me, than I had peace, than I had quiet, than I had comfort: that is the first Reason, secret confession to God, it doth give a great deal of ease and holy quiet to the mind.  
Reas. 2 A second Reason why justified persons must confess sin, is, because God loves to hear the complaints and confessions of his own people; lying on the face the best gesture, and the mourning weed the best garment that God is well pleased with, 
Jer. 31. 18▪  Jer. 31. vers. 18. I have surely heard Ephraim bemoaning himself, etc. (that is) confessing his sin unto God.  
Cant. 2. vers. 14. O my Dove, that art in the clefts of the rock, 
Cant. 2. 14.  in the secret places of the stairs; let me see thy countenance, let me hear thy voice: for sweet is thy voice, and thy countenance is comely. God delights to see and hear the complaints and the confessions of his servants unto him: so David speaks, 
Psalm 119. 26.  I declared my ways, and thou heardest me with pity and complacency. God had rather see men come with ropes about their necks, and with sackcloth about their loins by a humble confession, 
1 Kings 20. 31  as the servants of Benhadad did, then to see ornaments about their necks by a self-justification; Christ loves to hear and see the mourning condition of a justified person.  
Reas. 3 A third Reason why justified persons must confess sin to God, is, because confession of sin doth help to quicken the heart to strong and earnest supplication to God. Psal. 32. vers. 6. For this shall every one that is godly prey unto thee in a time when thou mayest be found, 
Psalm 32. 6.  surely in the floods of great waters they shall not come nigh unto him.  
Confession quickens supplication, 
Dan: 9 20.  in Dan. 9 vers. 20. And whiles I was speaking and praying, and confession my sin, and the sin of my people Israel, and presenting my supplication before the Lord my God, for the holy mountain of my God. etc. that Gabriel came and touched him. etc.  
Confession is to the soul as the whetstone is to the knife, that sharpens it and puts an edge upon it; so doth confession of sin; confessing thy evils to God doth sharpen and put an edge on thy supplications: that man will pray but faintly, that doth confess sin but slightly.  
Solemn and secret confession of they evils unto God, doth greatly help to quicken strong supplications unto God.  
Reas. 4 A fourth Reason why justified persons must confess sin unto God, is, because confession of sin will work a holy contrition and a godly sorrow in the heart, Psal. 38. vers. 18. 
Psalm 38. 18.  For I will declare mine iniquities, I will be sorry for my sin.  
Declaration doth work compunction; confession of sin, is but the causing of sin to recoil on the conscience; which causeth blushing and shame of face, and grief of heart.  
Reas. 5 A fifth Reason why justified persons must confess sin unto God, is, because their secret confession of sin doth give a great deal of glory to God, it gives glory to God's Justice: I do confess sin, and do confess God in justice may damn me for my sin: it gives glory to God's mercy; I confess sin, yet mercy may save me: it gives glory to God's omnisciency; in confessing sin, I do acknowledge that God knoweth my sin: confession of sin gives glory to God, 
Josh. 7. 19  Josh. 7. vers. 19 And Joshua said unto Achan, My son, give I pray thee, glory to the Lord God of Israel, and make confession unto him, and tell me now what thou hast done, hide it not from me: It is a giving glory unto God.  
Reas. 6 A sixth Reason why justified persons must confess sin unto God, is, because holy confession of sin will embitter sin, and endear Christ to them, when a man shall let sin recoil on his conscience by a confession. These after reflections, and these after recollections of sin, do greatly embitter sin, and do endear Jesus Christ; the stronger desires that a sinner hath after Jesus Christ, the more he doth enhance the price of Jesus Christ. And thus much for the first Quere, to wit, the Reasons of the point.  
The second Quere is, But when is a man in the best plight to have freedom of spirit to make secret confession of sin unto God? I will name but three Seasons: As,  
Seas. 1 First, When God doth bring a believer under some grievous outward affliction, then is a fit time for him to confess sin to God. It is a saying of Gregory, Sins do blind the eyes of men when they sin, 
Oculos quos culpa claudit poena ape●it. Greg.  yet those eyes come to be opened by the punishment, the punishment openeth those eyes which the fact hath shut. As you read of joseph's brethren, they did remain 20 years without having conscience recoil on themselves to confess their vils in selling their brother Joseph, but when Joseph laid them in a prison, than they confessed their evil, Gen. 42 21. 
Gen. 41. 21.  And they said one to another, we are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; therefore is this distress come upon us.  
It may be now thou art in health, thou dost not now confess thy uncleanness, and thy drunkenness, and thy pride, and thy profaneness; but what wilt thou do when God brings thee on a deathbed? when God hedges in thy ways with thorns, the conscience will reflect on thee, and suggest guilt to thee, and draw out confession from thee, it is a fit season; when God doth bring a man under any outward affliction, than he is in good plight to confess sin. 
Psal. 38.  It is worth your notice in the 38. Psalm, it was made when David lay on his sickbed, as he thought his deathbed: you shall find it is a complaint of a very strong disease David lay under, in the 3. verse. Vers. 3 There is no soundness in my flesh, because of thine anger, neither is there any rest in my bones because of my sin. Vers. 5. 
5.  My wounds stink and are corrupt, because of my foolishness. Vers. 7. For my loins are filled with a loathsome disease, and there is no soundness in my flesh. Here he was lying on a sickbed; and Interpreters say that he made this Psalm when he was sick. It is worth your notice of the title that David gives this Psalm, A Psalm of David to bring to remembrance. David when he was on his deathbed as he thought, he said it shall be a Psalm of remembrance, to bring sin to remembrance, to confess to God my uncleanness with Bathsheba, to bring to remembrance the evils of my life; it was a good plight David was in when he lay on a sickbed, he would make this title of the Psalm, A Psalm to call to remembrance: men are in a fit plight to make confession to God when they lie under any bodily sickness; call to remembrance thy pride, call to remembrance thy passion, call to remembrance thy vain dalliance, whatever thy fin be, it may be I may not hit of it, but when ever God brings thee under affliction, thou art then in a fit plight to confess sin unto God, and call to remembrance thy sins. As it was with the Mariners in the storm with Jonah, when there was scarce any hope to be saved than they fell a calling each one on his God. Which occasioned the Proverb, He that hath not yet learned to pray, let him go to sea. So Jer. 2 vers. 24. A wild Ass used to the wilderness, that snuffeth up the wind at her pleasure, in her occasion who can turn her away? all they that seek her will not weary themselves, in her month they shall find her.  
The men of Israel are there compared unto an Ass, an unruly creature that runs up & down the wilderness and kicks up the heel: but saith God, Though men weary themselves to take her, yet in her month they shall take her: that is, when she brings forth young, than they shall take her, referring it to the people of Israel; they in their prosperity would not be ruled, but when they were in their month, in their captivity, in their sufferings, than they should take them, and they would then come to be more pliant in confessing their guilt more to God then in former time.  
A second Season wherein a man is in a good plight to confess sin is, when the conscience of a man is set in office by God to pursue him with clear and with strong accusations. When God puts the conscience of a man in office to pursue him with strong accusations touching evil he hath omitted; then that man is in a fit plight, if he will take hold of it. Even Judas himself when conscience awakened him, went and confessed to the High Priest and the Scribes; and said, I have sinned in betraying innocent blood. If Judas took advantage so much upon the awakening of conscience to confess sin, than a believer hath much more help. Beloved, the main use of conscience in man, is to bring him upon his knees, to make him humble in the confession of his ways; conscience serves to excuse me when I do well, but the main use of conscience is to accuse me when I do ill, and so to put me on confession to God, therefore mark, saith David, I roared all the day; there was the noise of David's conscience for his Adultery, than I said I will confess my transgressions: when conscience roars by accusation, then let the heart confess to God: I do earnestly beg you to take these fit Seasons: you are in a good plight to confess sin when God doth lay you under afflictions, when God doth make conscience accuse you, that you do deceive in your trades, that you are ingulphed under lust; O then pursue these accusations of conscience, than you are in a fit plight to confess sin to God.  
Seas. 3 A third Season wherein a man is in a good plight to confess sin to God is, when God sets home the reproof of the Ministers of the Word upon the the soul with conviction: 
2 Sam. 12. 13.  thus you know David, in 2 Sam. 12. 13. And David said unto Nathan, I have sinned against the Lord; And this was after that Nathan had said to David, thou art the man.  
The reproof of nathan's Ministry did so prevail on David's heart, that David said, I have sinned and have done very foolishly. 
Multi amane veritatem lucentem, not redanguent●●.  Could you go home after every Sermon you hear, when ever you hear your sins reproved, and pursue that reproof, and bless God that the Word hath checked you, that the Word hath met you, that the Word hath found you out as an enemy; could you go home and pursue a Ministerial reproof with confession, your hearts would then be in good plight to confess sin unto God.  
Use. The Application:  
First see hence, that not only wicked men must confess sin; but regenerate men, pardoned men. It is no servile, no slavish, no legal work. Though the lowest Believer be above the power of sin, yet the highest Believer is not above the confession of sin; because not above the practice of sin. As long as men continue acting of sin men must never leave confessing of sin: as long as sin leaks into thy soul, thou must so long be pumping; confession is to the soul as a pump to the ship. O what leaks into thy heart by heedlessness and carelessness, pump out by confession. Till thou art above the actings of sin, thou art not above the confessing of sin: as long as the body natural doth gather corrupt humours, so long there must be Purges and Vomits: if the body should still be gathering corrupt humours, nature woulb bestfled by these humours; thou art gathering sin to sin, thou art adding iniquity to iniquity: confession is a spiritual Purge, it doth cleanse and purge the heart; see therefore the great need that even pardoned men have to confess their faults.  
Secondly, when the Scripture saith that justified persons must confess sin; take notice, that every confession of sin will not serve men's turns. Lorinus observes out of Bernard on these words, I confess my transgressions. That Saul made the same confession that David made when Nathan reproved David; says David, I have sinned, when Samuel reproved Saul, saith Saul, I have sinned: here is the same confession, but here was not the same event: David said, I have sinned, and Nathan said, The Lord hath taken away thy iniquity: 
2 Sam. 12. 13.  but Saul said, I have sinned too, but Samuel told him; the Lord hath taken away thy Kingdom from thee. 
1. Sam. 15. 26.  Saul confessed sin, yet had his Kingdom taken away; but David confessed sin, and had his sin taken away. Beloved, thou mayest confess sin with Saul, yet not have thy sin taken away; thou mayest lose thy soul, as he lost his Kingdom though he confessed his sin.  
The third Quere is this, What Theological rules may be given to guide you in your confession of sin unto God. Answ. There are seven Rules which I shall lay down to you.  
Rule 1 First Rule in confession of sin unto God is this; single out some bosom and master lust that doth most frequently enslave thee, and make confession and complaints against that, to God; do not only confess sin in the lump and general, but single out the most beloved lust, those sins which for the present do most subject and enslave thy spirit, which do most overcome thee and prevail over thee in thy Christian course; against those thou shouldest bend most of thy complaints and confessions: this wisdom God's people of old did express; they singled out the present corruptions that they were guilty of, Judg. 10. 10. And the Children of Israel cried unto the Lord, saying, We have sinned against thee, both because we have forsaken our God, and also served Balaam. We have sinned, there is a general complaint: but we have also served Balaam; they singled out their idolatry more especially, 
S jam, 12. 19  1 Sam. 12. 19 And all the people said unto Samuel, Pray for thy servants unto the Lord thy God, that we die not, for we have added unto all our sins this evil, to ask us a King.  
They were not contented with their old government, but they would alter and change it: that sin being their particular sin they were guilty of, they would single out that sin. 
1 Chron. 21. 17.  Thus in 1 Chron. 21. 17. And David said unto God, is it not I, that commanded the people to be numbered? even I it is that have sinned, and done evil indeed, but as for these sheep, what have they done, etc.  
He singles out a particular sin that he than lay under the guilt of. I may say to you as the King of Assyria said to the 32. Captains, fight neither against small nor great, but against the King of Israel; so bend your confession not against small or great only, but against thy kingly lusts, against thy captain lusts that do spring from thy constitution; Thy Agag, thy Dalilah, single out them, and combat against them, and bend most of thy confessions and complaints against them: do as men in a garrison, though they watch all the Battailments, and guard every passage; yet to that place, where the breach is 〈◊〉 widest, and where the storm is most hot, they will bend most of their strength: do thou thus, watch every sin, and watch every failing of thy life, but bend most of thy confession to God against those lusts that do most enslave and subject thee.  
Rule 2 A second rule to guide thee in the matter of confession of sin to God is this: Make conscience to confess your small and secret evils as well as your open and grosser sins. Our secret sins, saith the Prophet, are in the light of thy countenance, Psal. 90. 8. Thou hast set our iniquities before thee, 
Psalm 90. 8.  our secret sins in the light of thy countenance.  
Psal. 19 12. 
Psalm 19 12.  Who can understand his errors? cleanse thou me from secret faults.  
David did not only confess his murder of Vriah, his adultery with Bethsheba, but he confessed smaller sins: David's heart smote him for cutting off the lap of Saul's garment; it was only the appearance of revenge, he had his knife near his throat: that which had the appearance of a sin, David's heart smote him for.  
Conscientious men do not only bewail and confess open and grosser evils; but the secret and the smallest corruptions of the heart they bewail to God: they confess their secret pride, their secret worldliness, and secret murmurings against God, they confess their secret and smaller evils.  
Indeed wicked men fall short of this: wicked men confess their Gross and their open sins, but do dot take notice of their lesser and secret evils: there are two instances for this, one is in Cain, Cain confessed his murder, his was greater than it could be forgiven, speaking of the murder of his brother Abel, 
Gen. 4. 13.  Gen. 4. 13. And Cain said unto unto the Lord, My punishment is greater than I can bear. He did not confess his enmity that made him murder his brother: he confessed his gross sin, but did not confess more sly and secret evils. Thus you read likewise of Judas, Judas confessed his betraying of Christ (a gross sin) but he never confessed his covetousness, a secret sin that made him betrry Jesus Christ; saith he, I have sinned in betraying innocent blood: he that did bewail and confess his murder in betraying Christ, did not confess and bewail his covetousness and hypocrisy, that were more lurking and secret evils. That is a second Rule, make conscience to confess small and secret evils, as well as open and grosser sins.  
Rule 3 Third Rule touching confession of sin unto God is this, When you confess and acknowledge secretly your sins unto God, labour to greaten your sins with all the heinous circumstances and heart-humbling aggravations you can imagine. Thus the servants of God used to do, when they confessed sin unto God, they would confess sin with all the heinous circumstances, 1 Kings 8. 47. Saying, We have sinned, and have done perversely, we have committed wickedness. Saith Lorinus, Mark what a heap of words a heart-humbled soul will lay together in confessing of sin; We have sinned, there is one word; We have done wickedly, there is a second; and we have done perversely, there is a third. A notable instance you have of Paul in Act. 26. 10, 11. 
Act. 26. 10, 11.  Which thing I also did in Jerusalem, and many of the Saints did I shut up in prison, having received authority from the chief Priests; and when they were put to death, I gave my voice against them. And I punished them oft in every Synagogue, and compelled them to blaspheme, and being exceedingly mad against them, I persecuted them even unto strange Cities.  
Here Paul comes to aggravate his sin: there are eight aggravations that here Paul doth lay down of his sin, whereby he would greaten sin unto himself that he might be the more humble.  
First of all, they were not ordinary men that he cast into prison, but they were Saints, and to wrong them is a sacrilege, the Saints have I cast into prison.  
Secondly, To cast a man into prison for debt is no injustice if the man be able to pay: but many have I cast into prison, why? for professing the name of Jesus of Nazareth, merely for professing Christ.  
Thirdly, If it had been but one or two Saints it were not much, but they were a greater number, Many of the Saints did I cast into prison.  
Fourthly, he aggravates his sin further: to cast them into prison and give them in prison liberty, is not much, but he shut them up in prison, and kept them close prisoners.  
Fifthly, If he had rested there, it had not been much, but he gave his voice against them to put them to death. Nay,  
Sixthly, He goeth higher, for he did wrong to their souls too, for he compelled them to blaspheme God.  
Seventhly, To aggravate it further, he was mad against them, and I was exceedingly mad against them; he was mad with rage, and with passion, and with fury against the Saints of God.  
Eighthly, I did persecute them to strange Cities; them I did not kill, I made them leave their Wives and Children, and made them run and shift for their lives into strange corners. This is the nature of a true penitent, not to confess sin slightly and carelessly, but in confession of sin to clothe his sins with all aggravations that can be; In confession of sin we should aggravate it that we have sinned against mercies, correction, warnings, resolutions, checks of conscience, motions of the Spirit, etc. and this is a good Rule if you will follow it: You have the like instance in the book of Daniel chap. 9 v. 5. 
Dan. 9 5.  We have sinned and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts, and from thy judgements. Vers. 6. vers 6 Neither have we harkened unto thy servants the Prophets, which spoke in thy name to our Kings, our Princes and our Fathers, and to all the people of the Land. There are seven circumstances that Daniel useth in confessing of his sin, to aggravate his sin; how doth Daniel clothe his confession? First, We have sinned, there is one. Secondly, We have committed iniquity. Thirdly, We have done wickedly. Fourthly, We have rebelled against thee. Fifthly, We have departed from thy precepts. Sixthly, We have not harkened unto thy servants. Seventhly, Nor we nor our Princes, nor all the people of the Land: There are seven aggravations which Daniel reckoned up to his confession: Thus David when he would beg pardon prayed; for thy name's sake pardon my iniquity for it is great: that is a third Rule about confession.  
Rule 4 A fourth Rule in confession of sin is this, In your confessions look not discouragingly on God as an angry Judge, but hopefully, as on a displeased Father; to confess sin to God as an angry Judge, is to make you but condemned Malefactors in your confessions; therefore make confession to God only as a displeased Father: converted men do confess sin to God as a Father: whilst you have an eye of sorrow upon sin, you are to have an eye of hope upon pardon, thus God's people did in their confessions. To confess sin to God as a Judge, is to howl like dogs because you shall be beaten: but to confess sin to God as an angry Father, is childlike with a fiducial confidence of pardon. 
Dan. 9 9  Dan. 9 9 To the Lord our God belong mercies and forgivenesses, though we have rebelled against him. And thus Shechaniah confesseth sin unto God, Ezra 10. 2. And Shechaniah the Son of Jehiel, 
Ezra 10. 2.  one of the Sons of Ellam, answered and said unto Ezra, We have trespassed against our God, etc.  
And thus the Prodigal in Luke 18. 18. I will arise and go to my Father, 
Luke 18. 18.  and will say unto him, Father, I have sinned against heaven and before thee.  
Though he was a Prodigal, yet he would go to God as to a father. In confession you are to go to God hopefully, as to a displeased father: confessions when they come to God as a Judge, create fear, horror, and amazement on the conscience, but when confessions are mingled with hope, and come to God as a Father, they work a holy brokenness of heart, a holy tenderness and remorse on the conscience. We should confess our sins to God as a Patient confesseth his disease and bodily distemper to his Physician in hope of Cure.  
Rule 5 A fifth Rule in confession of sin unto God is this, Content not yourselves with slight and superficial confessions of sin unto God, but leave not confession till you find sorrow for sin. 
Psal. 38. 18.  Psal. 38. 18. For I will declare mine iniquity, I will be sorry for my sin. Dan. 9 8. O Lord to us belongeth confusion of face, to our Kings, to our Princes, and to our fathers, because we have sinned against thee: we blush and are ashamed to look up.  
Leave not confessing of sin, until shame hath filled your face, and sorrow hath filled your heart: it is a great fault in many people, if they confess their sin, in crying God mercy in a general way, they think they have made God a compensation for all the injuries they have done him, though they never have any godly sorrow for their sins: but beloved you are not to content yourselves with such confession. We should in this part of prayer imitate that holy Martyr Bradford who never gave over praying till his heart was somewhat affected and warmed in the duty.  
Rule 6 A sixth Rule in confession of sin is this, If thou findest thy heart straitened in confessing present guilt and present sins upon thee, then labour to review & recollect ancient guilt and ancient sins: This is a very useful thing in a man's Christian course. It may be a man or woman professing Christianity, may not know the sins he, or she hath done this last week; for want of heedfulness and observation of their ways: in that case let them recollect what they have done many years ago, recollect old sins, when new sins do not come to remembrance, and be humbled for them: thus David did, in Psal. 51. 3. For I acknowledge my transgressions, 
Psal. 51. 3.  and my sin is ever before me. It was meant his old sin of adultery, that was his sin that he would now call to remembrance: so when he found his heart dead, he saith, Lord, remember not the sins of my youth; he would go so far back as his youth. I prescribe this rule, not that a godly man, who is under trouble of mind should take this course to collect old sins, this may lead him to despair; but in case of barrenness, if any man wants matter in respect of present sins, and finds his heart hard and very insensible in secret prayer unto God, in that case he is bound to let conscience recoil upon himself, and recollect sins of past years; go back as far as his youth and see what conscience will bring in to provoke him to make humble confession unto God in his secret retirements.  
Rule 7 Lastly take this Rule, take more freedom in confession of sin in secret before God, then in public before men; To provoke you to practise this Rule, consider two things.  
1. First, it is not fit to confess all the evils you have done before men, and if there were no argument to prove secret prayer this were enough, that it is not fit for a man to confess all the sins of his life before men. Zach. 12. 12. And the Land shall mourn every family apart, 
Zach. 12. 12.  the family of the house of David apart, and their wives apart, the family of the house of Nathan apart, and their wives apart, etc. They are to go to God and confess their sins apart. Thou art a poor professor, that dost confess what thou confessest in public only, and never in private, thou art but a barren professor.  
2. Again consider this, that though we read of wicked men that have made great confession of sin unto God, yet we never read in the Scripture that wicked men ever made conscience to confess sin to God in secret. Pharaoh (you know the story) confessed his sin unto Moses and unto Aaron, but we never read that Pharaoh confessed his sin unto God. 
Exod. 9 27.  Exod. 9 27. And Pharaoh sent and called for Moses and Aaron, and said unto them, I have sinned this time, etc.  
Saul confessed his sin unto Samuel, but we never read of his confessing sin unto god. 1 Sam. 15. 24. And Saul said unto Samuel, 
1 Sam. 15. 24. 30.  I have sinned, for I have transgressed the Commandment of the Lord, etc. Verse 30. Then he said, I have sinned, etc.  
Judas confessed his sin, but to whom was it? to the High Priest and to the Pharisees, but Judas never went into a corner and in secret to bewail bloodshed: wicked men have made public confessions of sin, but in secret between God and their own souls they never made acknowledgement, and confession of their evils unto God: thus much for the third Quere.  
The fourth Quere is this, Wherein appears the difference of a gody man's making confession of sin unto God, and between those confessions of sin in wicked men: and there are these eight differences.  
First, Holy confession in godly men, makes the soul to be more active and inquisitive after cure, remedy, and pardon for sin: holy confession makes the soul industrious. I confess sin, but how shall I subdue sin? I acknowledge sin; but how shall I get pardon for sin? It makes it inquire how to get cure and remedy for the evils which before were confessed. Job. 7. 20. I have sinned, What shall I do unto thee, 
Job 7. 20.  O thou preserver of men? etc. I have sinned, there is his confession: Lord what shall I do? there is his industry. Thus the Jews they were convinced by Peter of their great sin, insomuch as they cried out, 
Acts 2. 37.  What shall we do to be saved? But false confession leaves men idle, and careless: confess they do, but they are not inquisitive how to get pardon for those sins they do confess.  
Secondly, Holy confession of sin unto God in godly men, is attended with remorse of conscience, and with grief of heart. Psal. 38. 18. For I will declare mine iniquity, I will be sorry for my sin: there is confession and sorrow joined together. 
Hos. 12. 4.  Hos. 12. 4. Yea he had power over the Angel, and prevailed, he wept and made supplication unto him. Whilst confessions are in the mouth, there will be either tears in the eye, or sorrow in the heart, if confession be true.  
The wicked confess sin, but tey never grieve for the sins they have committed, they are not ashamed, neither can they blush, in the Prophet's language.  
Thirdly, A godly man in confession of sin, hath more freedom of spirit to confess his particular sins in secret, than he hath in public: I have poured out my soul before God, saith the Psalmist: confession of sin is a pouring out of the soul before God; he that can pour forth complaints against sin in secret more than in public, is a grecious man  
The wicked are only for confession of sin before men, and not before God.  
4. Fourthly, Godly men confess sin freely, out of a willingness they have to be rid of sin: wicked men confess sin, with confessions extorted and drawn from them as men on a rack whether they will or no. Godly men confess sin freely, they are freely willing to part with their lusts, 
Job 32. 18, 19, 20.  therefore they confess them to God, Job. 32. 18. For I am full of matter, the spirit within me constraineth me. Verse 19 Behold my belly is as wine that hath no vent, it is ready to burst like new bottles. Verse 20. I will speak that I may be refreshed, I will open my lips, and answer. Thus a godly man in confessing sin his belly is as ready to burst with new wine, he must needs have vent, else he is broken, he must needs confess sin, his sin drives him to God. But confession is extorted and wrested from wicked men. It was the plagues of Egypt upon Pharaoh, 
Exod. 9 1.  that wrung confession from him: before these he would say, Who is the Lord? 
Matth. 27. 3.  It was pangs and horror of conscience in Judas, that forced him to acknowledge he had sinned in betraying innocent blood. Mariners cast over their goods, not that they hate them, but as they are forced to do it to escape drowning; when there is a storm and a tempest in their consciences, than men are forced to confess sin, it is by compulsion, it is not voluntary.  
Fifthly, A godly man is conscious to confess secret and small sins, as well as gross wickedness. David confessed his pride and carnal confidence in numbering the people, as well as his adultery with Bathsheba: David confessed the cutting off the lap of Saul's garment, as well as spilling the blood of Vriah. But hypocrites confess their gross sins, but not their small sins. Cain confessed his murder, but not his bad offering: they confess their gross sins but not their smaller. Pharaoh confessed his oppression of the children of Israel, but he did not confess the hardness of his heart. But godly men though they have not so many gross and open evils, yet small and secret evils pinch their consciences, and trouble their spirit. Those evils which will not break a wicked man's sleep, will break their hearts: what though they have not uncleanness in the flesh? what though they have escaped the pollutions of the world? yet they know they have secret and inward defilements on the spirit: and these they bewail, and these they acknowledge to God.  
A sixth difference is this, that godly men are distinct and clear to confess their particular special evils that have most predominancy over them. Beloved, observe this; Wicked men in their confessions are confused, and only run in general that they are sinners; Just like Ahimaaz when he would bring tidings to David, touching the issue of the battle with Joab and Absalon, saith he, I saw a tumult, 
2 Sam. 18. 29.  and I heard a noise, but I know nothing. Wicked men will tell you that their sins do make a noise within them, but they can tell you nothing distinctly, and nothing particularly, but only go at random. Wicked men in confessing sin are like Nabuchadnezzar, Dan. 2. 
Dan. 2.  He dreamt something but he could not tell what it was: Wicked men dream of sins and think of them as confusedly as a man in a dream; but when, how, and where, and with what aggravating circumstances they know not: they have not a distinct and clear view of their corruptions. The people of God do in their confessions single out their special lusts and say thus did the people of Israel. 
Judg. 10. 10.  Judg. 10. 10. Thus Belarmine did show his wickedness in saying he was not wicked; when he was on his deathbed, and his Confessor came to him to have him confess his sin to him, saith Bellarmine, I do not know any sin in myself to confess. This was not the holiness of the man, but the heedlessness, that he did not observe his ways. Donatus the great ringleader of the Donatists, saith, O Lord I have nothing that thou shouldst pardon me. Beloved, this doth arise from stupidity that men see not sin; it doth not arise from holiness, but from heedlessness and carelesseness. It is an observation that one hath on job, saith job, I have sinned, and cause me know wine iniquity, and my transgression, and my sin. Whilst job made this complaint that he had sinned, God saith, in all this Job sinned not: that is, not absolutely, but meaning comparatively. Beloved, to be free in complaints, and to be full in confession of sins, doth not argue that you have more sin than other men have; but it argues that you have more sight than other men have, and the less sin you have in you.  
Seventhly, Godly men confess sin out of a sight and sense of sin, as it is dishonourable to God, rather than as it is a shame and reproach unto themselves. Confess thy sin rather for the foul nature of it, that it doth dishonour God, then for the evil consequence of it, that it deserves damnation to the sinner. In Psal. 51. saith David, Against thee, thee only have I sinned: it was not against Vriah that he had sinned; but against thee, thee only have I sinned, for thou wast dishonoured by my sin. When the Apostle speaks of repentance, he calls it repentance towards God, Acts 20. 21. Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord jesus Christ. To note, That where sorrow and confession of sin is true, it is more out of a sense of sin, as it is against God, then as it is against self. But wicked men never confess sin as it is a dishonour to God, but as it contracts a guilt and a shame on themselves.  
Lastly, Holy confession of sin in godly men, leaves a holy awe, and a dread upon the heart, making them afraid to commit the sin after they have confessed it; making them afraid to come into the occasion of that sin which they have confessed; thus you read, Acts 19 18. And many that believed came, and confessed and showed their deeds. Verse 19 Many also of them which used curious Arts, brought their books together, and burned them before all men, etc. He speaks of their sorcery and witchcraft; they would burn their books, that there should not be an occasion of committing again that sin which they confessed unto God. Beloved, this is holy confession; when thou shalt come to God on thy knees in secret, and there bewail a lust: and thy confession leaves a holy awe and dread on thy soul to take heed on that sin thou hast confessed.  
A godly man may commit a sin which he hath confessed, but yet he retains a fear and awe upon his heart, that it shall not prevail over him in his practice.  
Wicked men confess sin they have committed, yet they are bold and adventurous to commit the same sin again which they have confessed.  
And thus the Harlot did, Prov. 7. 14. I have peace-offerings with me, this day I have paid my vows. Paying the vow, is a confession that I am in debt to God for my sin; and I owe God homage and service▪ yet she made the confession of sin to be a means to provoke her to be more bold and adventurous in her wickedness. To confess drunkenness, and afterwards to be drunk; to confess profaneness, and afterwards to be profane; this is the bold adventurousness of wicked men: Thus Pharaoh in Exod. 9 confessed his sin, and afterwards when the plagues were over, runs into the same sin he did confess: and this is the badge and portraiture of a wicked man. And thus I have done with this fourth particular.  
I now come to the use.  
Use. First by way of reproof, there are three sorts of persons in whose breasts the arrow and dart of reproof must justly stick. If so be justified persons are bound to make confession of sin unto God; than it reproves,  
Sort 1 First, The Antinomists, who account it a legal and a servile work, for believers to be bemoaning themselves unto God, and confessing sin unto God. And therefore in their prayers (when you may be cast to hear them in public) all their expressions in prayer, are either extolling the Majesty of God, the excellency of Christ, the glory of Heaven, the riches of Grace, but not a word of laying low the creature in prayer; but raptures in prayer, and the extolling of divine Majesty: these are all the dials of expressions which they use in prayer.  
Now to overthrow this vain conceit of the Antinomians, consider,  
First, Confession of sin to God hath been practised by all the godly under the Old Testament; and therefore why should it not be used under the New?  
Dan. 9 He made a praher to God, and it consisted of 16. verses, and 14. of them verses were spent in confessing of sin.  
And thus the godly in Nehemiah ' s day's made a prayer to God, and the whole prayer consisted of 32. verses, and 31. of them verses were spent in confession of sin. Nehem. 16. Let thine ear be attentive, and thine eyes open, that thou mayst hear the prayer of thy servant, which I pray before thee day and night, for the Children of Israel thy servants, and confess the sins of the children of Israel, which we have sinued against thee, both I and my Father's house have sinned.  
Thus David, 2 Sam. 24. 10. And David's heart smote him, after that he had numbered the people: and David said unto the Lord, I have sinned greatly in that I have done: and now, I beseech thee, O Lord, take away the iniquity of thy servant, for I have done very foolishly. That is one thing to confute this practice.  
Secondly, Not only Believers under the Old Testament, but also Converts under the New Testament, did make conscience of confessing of sins unto God, John 3▪ 6. And they were baptised of him in Jordan, confessing their sins, Acts 19 18. And many that believed came, and confessed, and showed their deeds. Luke 15. 17. And when he said, How many hired servants of my Father have bread evough, and to spare, and I perish with hunger? Verse 18. I will arise, and go to my Father, and will say unto him, Father I have sinned against heaven, and before thee. It is an Emblem of a Convert, if so be it be a Parable: In the instance of the Publican, that Christ declares was uniustified rather than the Pharisee, And the Publican standing afar off, 
Luke 18. 13.  would not lift up so much as his eyes to Heaven, but smote upon his breast, saying, God be merciful to me a sinner. Verse 14. I tell you, this man went down to his house justified rather than the other, etc.  
Now (beloved) when you have instances in the Old Testament, and many examples in the New, why then should we blot out so useful a part of God's worship as this, of confession to God in secret?  
Thirdly, God doth command confession of sin unto him. Jer. 3. 12, 13. Go and proclaim these words towards the North, and say, Return thou back-sliding Israel, saith the Lord, and I will not cause mine anger to fall upon you, for I am merciful saith the Lord, and I will not keep anger for ever. Only acknowledge thine iniquity, that thou hast transgressed against the Lord thy God, etc.  
Fourthly, God both in the Old Testament and in the New, hath annexed many gracious promises to a sincere confession of sin unto him: in the Old Testament, Leu. 26. 40. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me. Vers. 41. And that I also have walked contrary unto them, and have brought them into the land of their enemies: if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity, Then will I remember my Covenant with Jacob, etc. If they confess their iniquity, I will remember them. And there are gracious promises made to such as confess their sins; and it is certain that a man cannot have a promise to any thing which is a duty. Prov. 22. 13. He that covereth his sins shall not prosper, but whoso confesseth and forsaketh them shall have mercy. job 33. 27. He looketh upon men, and if any say I have sinned, and perverted that which was right, and it profited me not, etc. And in the New Testament, in 1 john 1. 9 If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all vurighteousness. Now beloved, put all these four together; the godly have practised this under the Old Testament, and converts under the New, God hath commanded it, and he hath recompensed it; therefore those that account confession of sin to be but a legal and servile work deserve reproof.  
A second reproof, is to those of the Popish Religion, who in stead of secret confession of sin to God in prayer, do press vehemently Auricular confession in the ear of the Priest. Touching this Auricular confession, they spend many volumes to make good the divine right of it; the Council of Trent do lay an Anathema on any that shall not count Auricular confession to be necessary to salvation. There are these several mistakes and errors in the Popish Doctrine of Auricular confession.  
First, They urge the necessity of it, that you must not expect salvation without it.  
Secondly, Confession against whom, and when you did it, all the circumstances of your sins you must acknowledge to the Priest.  
Thirdly, That the Priest upon your confession, hath power from Christ to give you pardon, and to give you absolution; these go currant with them about Auricular confession.  
That you might see this is blame-worthy, and worthy of reproof; I shall confute it by these Considerations.  
First Consideration of the time when Auricular Confession came first in use in the Church: For 800. years after Christ there was no such practice in the Church of God: and that the Law of Auricular Confession was not enacted until Pope Innocent the Third, 
Dr. Usher.  which was about 1200. years after Christ: and the first Council that did establish Auricular Confession, was the Lateran Council, and after that the Council of Trent. The Church of God in the Primitive times having no such practice, it may be exploded from being now in the Church of God.  
Secondly, Why did the Popes invent Auricular confession? One doth demonstrate this;  
First there is this Reason: It is a notable invention to discover the secrets of men's thoughts, and intentions, and designs, both in Church and State  
Secondly, It is a means to get money for the Pope: for according as the sin confessed, is more capital and notorious, so the more money must be given for indulgence and pardon; thus a reverend Divine calls it, the pick lock of Sacramental confession: this being enacted merely out of State policy to know men's secret thoughts and temper; and likewise to bring in profit and revenues to the See of Rome, which doth show the practice to be unjustifiable.  
Thirdly, Consider what the Scripture doth press concerning confession unto men, mark the Text, Jam. 5. 16 Confess your faults one to another, and pray one for another, that you may be healed. The Scripture doth not tie us to a Priest as the Popish Religion ties them: but it ties us, that in anguish of conscience and trouble of mind we confess to any who are abce to give us wholesome counsel from the Lord. We are to confess our sin to any Christian friend or member of the Church whom we judge fittest to advise us for their wisdom, faithfulness, compassion and experience.  
A good note our Protestant Interpreters have against the Papists: the Apostle bids, if a man be sick, call for the Elders of the Church, and they were to pray for him; but he doth not bid them confess sin to the Elders, but confess sin one to another; which doth no way tie to confess sin to a Priest. But this is a point of controversy, and blessed be God this Church is not tainted with this erour; therefore I shall leave it: this is the second sort that is to be reproved; to wit, those of the Popish, Religion, who instead of confession of sin unto God bring in auricular Confession to the Priest.  
Thirdly, This Doctrine reproves those who to avoid the Popish Auricular Confession unto the Priest, deny all kind of confession of sin unto men: there are many faulty, many who keep the Devil's counsel, who groan under strong corruptions, yet will never open their minds to have counsel and prayer from other men. There are some peculiar and select cases wherein we are not only bound to confess sin unto God, but to confess sin unto men: but before I handle this, take these two Cautions.  
Caut. 1 First Caution is this, That you are not to confess sin needlessly to men, but when there is a great and an urgent necessity, when you are exceedingly troubled in conscience, and cannot be comforted; in such a case you may go to men to acknowledge what sins trouble your consciences: but to confess sin needlessly to men, you are not called. God doth not love, saith Chrysostom, that we should not go to men to reveal our shame, but go to God; unless the case be very urgent, that by all the means ye can use, ye cannot ease yourselves, then are ye to confess sin in that case.  
Caut. 2 Secondly, That when ye are to confess sin to men, you are not to confess sin to every one; you are to confess sin to those that are compassionate, that are of ability to pray for you, to those who have wisdom and can counsel you, to those who have pity that can compassionate you, to those who have experience that can advise you, to those that can give counsel and keep counsel: you are not to confess your faults to any but to those you think are tender hearted, to be able to pray for you. Beloved, if a man should be in discredit and lavish in confession, and confess his sin to every body, it may be some would jeer and reproach him: Chrysostom in his Homily on Dives and Lazarus, hath this expression, If thou confess thy sin in some men's ears, they will cast thy sins in thy face in a way of scorn: Some men would deal with you as the Pharisees did with Judas; Judas when he was smitten in conscience for sin, came to the Pharisees, and said unto them, Here is your money again, for I have sinned in betraying innocent blood: say they, What is that to us? look you to it, for what you have done: so men will express no pity, and will give no counsel; therefore there must be wisdom in revealing of your sins to other men. Thus you have the Cautions prescribed unto you Now in what cases is it meet that men should confess their sins to men as well as unto God? I shall resolve this to you in four Cases.  
Case 1 First, In case of public scandal given to the Church, whereof thou art a member, by falling into some notorious and known sin, when thy sin becomes scandalous and known to all that live about thee, and the Congregation where thou dost communicate is blemished by thy fall; in that case thou art bound to make a confession, to confess thy sin to the Church. David fell into the sin of Adultery, and the sin was known among all the Gentiles, insomuch that the enemies of God spoke ill of Religion, and spoke ill of God: what doth David do to recompense the wrong done to the Church? he makes the 51. Psalms, which was not for his private use only but for public use; mark the Title of it. To the chief Musician, A Psalm of David, when Nathan the Prophet, came unto him, after he had gone in to Bathsheba. This Psalm was permitted to be sung in the Sanctuary, and in the Temple, that so the Church of God being scandalised by David's sin, should be satisfied by David's public confession and repentance: Beloved, this is equitable, because the Communicants of a Congregation, of a Church, are offended by thy scandal, and whilst thy sin is notorious they are scrupled: therefore there must be a public repentance. And besides, public scandal given by any member of the Church may bring God's wrath on the Congregation, 
Compare Josh. 7. 19 with Josh. 22. 20.  if the offender doth not confess his sin. Josh. 22. 20. Did not Achan the son of Zerah commit a trespass in the accursed thing, and wrath fell on all the congregation of Israel? and that man perished not alone in his iniquity. Achan sinned alone, but did not perish alone, the wrath of God fell upon all the Congregation. Therefore for the good of the Congregation and Church, whereof thou art a member; if thy sin becomes notorious and known, thou art bound to confess it; not that every private sin must be confessed to the Church, but in case of public scandal, thou art then to compensate the congregation by manifesting thy confession.  
A second Case wherein you are to confess sin to men, is, in Case of private injury done to thy neighbour, in case of wrong, personal injury done to thy neighbour, thou art to confess sin unto him. Mat. 5. 23, 24. Therefore if thou bring thy gift to the Altar, and there remember'st that thy brother hath aught against thee: leave there thy gift before the Altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift. If thy brother can say thou hast done him wrong, then go first to thy brother and be reconciled to him. Christ directs that in case of private and personal wrongs I am bound to make confession, and give all just satisfaction to the man whom I have wronged. And this Christ adviseth further, in Luke 17. 3, 4. Take heed to yourselves: if thy brother trespass against thee, rebuke him, and if he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him. Christ doth here intimate, that we are to confess sin to our brother whom we have wronged; to private men, against whom we have done private injuries; not only to God, but to them. That is a second Case wherein confession of sin is required to men as well as to God.  
Case 3 Thirdly, You are to confess sin to men as well as to God, in case of extreme trouble of conscience for some particular sin which you have done against God; when conscience flies in thy face, thou canst neither eat, nor drink, nor sleep, nor be quiet; thy conscience doth so pursue thee with terror; if thou canst not by any help of thine own get a quiet and a calm conscience, in such a case thou mayest go to a godly and experienced friend, (make thy own choice) to reveal thy case: this is the intent of the Apostles expression, Jam. 5. 16. Confess your faults one to another, and pray one for another, that ye may be healed. That is, when you are in extreme anguish and perplexity of conscience, thou art troubled for sin, then confess thy sin to other men and desire them to pray for thee. And in confessing to men, you are not to confess all your sins, but only that particular sin that most troubles conscience: when you go to a Physician, you will discover no more to him then where the sore lies; you are to confess no more to men then that particular evil that conscience troubles you most for.  
The fourth and last case is this, to confess sin to those that have been companions and copartners with you in sin; in that case you are to go to men to confess sin as well as to God. There are some Interpreters that do expound that place in Jam. 5. 16. Confess your faults one to another, that is, that those that have been partners together in sin, they should go one to another to confess their sins: if you have been a drunkard, go to thy companion, and tell him thy conscience smiteth thee for thy sin; you that have been unclean together, if God hath troubled thy conscience for thy uncleanness, why go to thy partner in sin, and tell her God hath troubled thy conscience for thy lust, and it may be this may awaken her conscience too.  
Eusebius relates, that John the Evangelist in his journey, returning from Patmos to Ephesus after the death of Domitian was met by a company of thiefs; amongst whom was a young man their Captain, whom John did convert, and the story saith, that this young man now converted by John's wholesome counsel, went to all his fellow thiefs, and advised them in the name of Jesus Christ, that they would not walk in that way of wickedness; he was troubled in conscience, and therefore gave them earnest counsel, that as they loved their souls, they would not walk in that way of wickedness; and by that means many of these great robbers became great Converts. In like manner do ye to those that know of your drunkenness, of your adultery, etc. confess your sins, as Demosthenes said to the Harlot, I am not the same man I was: and it may be, that so their consciences may be awakened, and they startled for it, and bethink themselves of their wicked courses, and God may work a change in them, as he hath done in you.  
There is one Use more of this Point, and that is for lamentation and humiliation; to humble you in the presence of God, that seeing God calls you to confess sin to him, you have so many palpable and manifest defects in secret confessing of your sins to God.  

10 Defects.  Now beloved, there are ten usual defects, to which not only the wicked but the godly are liable in their confession of their sin unto God.  
Defect 1 The first Defect in confession of sin unso God is this, that when men come to confess sin to God, they have such a barrenness and confusion on their spirits, that they cannot call to remembrance their particular sins to confess them. 
Hildersham on Psal. 51.  Mr. Hildersham hath a good note descanting on them words in 1. John 1. 8. If we say we have no sin we deceive ourselves, and the truth is not in us. Saith he, if we say that we have no sin, there is no man so gross, to say that he hath no sin, for his own practice will give the lie to his tongue; but it is when we come to God, we do as in effect say so, when we do not know what sin to confess to God; we are so confused and heedless in observing our own ways, that we do not know what to confess in prayer unto God, and that the Apostle condemns. It is storied of Donatus the father of those Heretics that Augustine did write against, that he said to God, Non habeo Dominae quod ignoscas, I am guilty Lord of nothing for thee to pardon.  
This was the fault of Bellarmine, when his Confessor came unto him on his deathbed, Bellarmine did protest unto him, that he did not know one sin that he was guilty of to confess unto the Priest: this was heedlessness in him, for if he had observed his own ways, he would have found sins enough to have confessed: many are heedless that they do not take notice of their own evils, this is a common and an ordinary Defect; there are many when they come to prayer though they have manifold sins in them, yet they are so confused, so indistinct in the knowledge of their own ways, that they have only general confessions, Lord we have sinned, Lord we have done evil in thy sight, but cannot call to mind any particular sin they have done; Was it never thus with you, that ye did not know what to bewail to God, and what to lament of in his presence? this is a Defect that godly men are often guilty of.  
Defect 2 A second Defect in the confession of sin to God is this, when men in prayer do confess many sins to God, yet do leave out their master and predominant sins: many men are large in confession, yet do leave out their master sins. Moses, though a good man, yet was faulty in this regard; God commanded him to go to Egypt to deliver his people, but saith Moses, I am not eloquent, I am of a slow speech; he did complain of a natural defect, but he did not complain of a spiritual defect, but God did answer all his pleas in Exod. 4. 19 And the Lord said unto Moses in Midian, Go, return into Egypt: for all the men are dead that sought thy life. Vers. 20. And Moses took his wife, and his sons, and set them upon an ass, and he returned to the land of Egypt. So that God here put his finger upon the sore: Moses complained of the people's incredulity, of his own natural infirmity, but Moses did not complain of his slavish fear, that if he should go to Egypt there were men that would kill him; till God did assure Moses that those men that sought to kill him were dead, Moses would not go: here a good man would not confess his slavish fear, that he did fear death; therefore he would not go on God's command. Beloved, this is a Defect that doth many times cleave to godly men to leave out their predominant sins, and to confess only those sins which are sins of infirmity; and herein men do but dissemble with God, and like the lapwing cry loudest when farthest from the nest.  
Defect 3 A third Defect in confession of sin to God is this, to have the heart to hanker after the committing of those sins you do confess. Austin doth ingenuously acknowledge this of himself, saith he, I did often beg strength of God against the sin of incontinency, yet had often an unwillingness in my heart that God should hear my prayers, lest I should leave my sins. Indeed conviction of conscience doth force to a confession of sin, yet the strength of thy depraved affection doth make thee hanker after the sin, and cause a loathness to leave it.  
Defect 4 A fourth Defect in confession of sin to God is this, to confess to God the sins of your life, but not the sins of your nature: many men will be large in confessing the sins of their life, but seldom or never bewail the sins of nature, that vicious inclination in the heart to sin; very few but David in the Old Testament, and Paul in the New, who did sufficiently confess original sin, David in the Old Testament, 
Psal. 51. 5.  Psal. 51. there he begins to bewail the root of those sins which he was guilty of. So Paul in Rom. 7. bewails the body of sin: 
Rom. 7. 24.  many men bewail actual sin, but not habitual sin, but not original sin: many men bewail bad actions, but never confess unto God their vicious inclination. This Defect good men many times are guilty of.  
Defect 5 A fifth defect is this, to confess gross and open sins, but not to confess small and secret evils: we are commanded to keep the Law as the apple of our eye, Prov. 7. 2. Keep my commandments and live, and my Law as the apple of thine eye. Now you know, a man that keeps his eye will not only keep his eye from great blows, but from small motes, which may put out the eye as well as a great blow; men should not only take heed of great blows, great transgressions, but they should take heed of lesser motes, small sins. Now beloved, good men many times commit those sins that are infamous, that the natural light of conscience can control them for, why those evils are complained of, and confessed; but secret evils, wand'ring thoughts in duties, vanity of mind, the deadness of the heart, emptiness of spiritual meditations, inward distrust; these evils are seldom bewailed and confessed: this is many times a Defect found in good men, good men are not so apt to confess omission of good, as commission of evil:  
Defect 6 A sixth Defect in confession of sin to God, is this, to confess sin more because of its guilt, then of its spot: my meaning is, more because sin hath a damning power, than a defiling nature; more because sin damns thy soul, then defiles thy conscience. A child would touch a coal though it be smutty and soily, but he forbears to touch it merely because it is a burning coal: we forbear sin because sin is a burning coal, but we do not forbear to touch it because it is a defiling coal: that is a defect in many godly men to be found. But we should confess sin and bewail it, not because it will damn us, but because it doth dishonour God.  
Defect 7 A seventh defect in confession of sins to God, is this, to confess those sins to God, which if mwn should charge us with, we should deny and be angry. This holy Greenham doth take notice of in men's confession of sin; thou wilt confess thy pride to God: but if a man should say that thou art proud, thou wouldst be angry with him; thou wilt confess thy ways to God, but if men should tell thee of thy sins, thou wouldst be angry with them: this shows there is much defect in your confession.  
Defect 8 The eighth defect in confession of sin unto God is this, not to have the heart sensibly affected with those sins that are confessed to God; many confess as if they were telling stories rather what other men did, than what themselves did: there are few that confess sin as the Prodigal did, that he was ashamed to be called the son of his father. We should confess sin as Daniel did, Dan. 9 and as David did, Psa. 51. But many confess sin like Pharaoh, Exod. 9 27. And Pharaoh sent and called for Moses and Aaron, and said unto them, I have sinned this time, the Lord is righteous, and I and my people are wicked. Vers. 34. And when Pharaoh saw that the rain and the hail, and the thunder were ceased, he s●nned yet more, and hardened his heart 〈…〉.  
Defect 9 The ninth defect in confession of sin to God is this, to content yourselves with slight, ordinary, and general confessions of sins, to come into God's presence and say you are sinners just as 〈◊〉 the eleventh king of France, who when he had blasphemed would take his Crucifix and kiss, and cry, God forgive me, and then swear again: this is the fault which Christians many times are guilty of, many men rest contented with a confused and a general confession of sin when they do not come to any distinct view of their particular sins, there is a tumult in the conscience some noise they make in prayer, but they know nothing distinctly, but like Nabuchadnezzar in a dream, he knew he dreamt, but he forgot what his dream was: many men do confess sin, but they know not what they do confess. You are to be humbled for these defects that may be found in you● in your confessing sin to God.  
Defect 10 A tenth defect in confession of sin to God is this, that they are bold to commit the sin again which they have confessed: they confess passion, and afterward are bold and adventurous to run into a rage and fury. When a man shall confess on his knees he hath done thus and thus, and hath been thus and thus; yet afterwards all the impressions of these confessions are defaced, and he is bold to adventure on the commission of the sin again; This is also a defect that may be found amongst good men in their confession of sin unto God.  
Me thinks I hear you ask me, But seeing these defects are found amongst us, in confession of sin unto God, what should we do to be helped against these defects? For answer, that ye may not be guilty of these defects in confession of sin,  
Rule 1 First, Get a clear insight into God's Law, that it may discover sin to you, by the Law is the knowledge of sin, Rom. 3. 20. Therefore by the deeds of the Law, there shall no flesh be justified in his sight: for by the Law is the knowledge of sin. Jam. 1. 23. For if any be a hearer of the Word, and not a doer, he is like unto a man beholding his natural face in a glass. Vers. 24. For he beholdeth himse; lf, and goeth his way, and strait way forgetteth what manner of man he was. The lookingglass will show you the blemishes in the face, which the eye cannot else discern: beloved, get a knowledge of the spiritualness of God's Law, of the extent of God's Law, that the Law doth reach the inward man, that God's law reacheth to those very first motions of the soul, those very inclinations to sin that are in thine heart, be acquainted with the Law, and by that thou wilt come to the knowledge of sin. Physicians have used this remedy to their Patients: In a Convulsion Fit, they would wish them at that time, to look their face in a glass, that when the Patient doth see what an ugly countenance he hath, and what an ugly posture he is in at that time, he might strive the more against it: So do you▪ look your face in a lookingglass to see those deformities that are within you, this will make you confess, and this will bring you on your knees.  
Secondly, If you would confess sin aright, observe diligently your own ways and hearts. 
Lam. 8. 40.  Prov. 4. 25. Let thine eyes look right on, 
Jer. 8. 6.  and let thine eyelid look strait before thee. Vers. 26. Ponder the path of thy feet, and let all thy ways be established. Look right before you and ponder the ways of your feet, and that is the way to have the heart so affected with the evil of your ways as you will particularly confess your sins.  
Thirdly, Keep fresh in your remembrance some particular sin or other, when you come to prayer it will help you in confession; it is barrenness as I told you that you do not see what matter you have to confess, that makes you so scanted in you confession; would you but present some particular sin when you come to God, you would be in better plight to confess sin to God; this the Psalmist doth, 51. vers. 3. For I acknowledge my transgessions, and my sin is ever before me. He means the sin of Adultetery. When David came to prayer, he would put before his eyes the sin of adultery: now set thy sin before thee, Art thou a drunkard? set they drunkenness before thee: art thou an adulterer? set thy uncleanness before thee: art thou an extortioner? then set thy oppression before thee; 
Thus did Paul 2 Tim. 1. 14. 15.  set sin before thine eyes when thou comest to prayer, and that is the way to feed thy spirits with confessions to God in a prayer.  
Fourthly, Call to remembrance some old transgression of many years passed before thy conversion, and muster up these sins together, that so thou mightest have matter of complaint and confession before God. Suppose present guilt doth not come up before thee; then recollect and review old transgressions, sins of an old date; this▪ David did when he found his heart dull and sluggish, he would call to mind the sins of his youth, Psal. 35. 9 When you see that your hearts grow barren of spiritual matter through heedlessness, go then and ransack your old ways what did you 20 years ago, let conscience gall you for that, that so you may have matter enough to confess unto God. This rule doth not appertain to Christians under trouble of conscience, but only to those Christians that are sluggish and barren of any spiritual complaints and confessions in God's presence.  
A word of Use further for direction.  
If it be so, that Justified persons are bound to make secret confessions unto God: then,  
First, Christians keep a heedfulness over your hearts, that you may not let sin go unconfessed; make conscience and be heedful that sin committed by you may not be unconfessed: a sin unconfest as to the apprehension may be unpardoned; a sin unconfessed cannot be mourned for, cannot be actually repent of. Observe, that a less sin unrepented of, may damn a man, when a greater sin that is confessed to God may be pardoned: if you compare Saul and David together, 1 Sam. 15. 9 But Saul and the people spared Agag, and the best of the sheep and of the oxen, and of the fall, and of the lambs, and all that was good, and would not utterly destroy them: but every thing that was vile, and refuse, that they destroyed utterly. Saul did there commit a far less sin than david's was, to wit, adultery, Saul did only for his private use spare the fattest of his sheep and oxen▪ it was little or nothing in comparison of David's sin, yet behold David was pardoned and Saul damned, David had his sin pardoned and Saul not: why? David did confess sin, and Saul not: Saul did delude the reproof of Samuel, and told him the people did it, and not I; Saul's sin unconfest ruined him: therefore take heed of letting sin go unconfessed, a less sin unconfessed may damn a man, when a greater sin that is confessed may not damn him.  
A second Direction is this, Depend not upon the most enlarged and the most sensible confessions that ever you have made to God, suppose thou hast poured out thy soul to God, thou art never the better: thou O man when thou dost confess sin, thou dost but like a beggar show God thy sores, thy botches, and scabs, do not depend upon your confessions; as you must not depend upon your righteousness, so not upon confession of your sinfulness. It is worth your observation, Saul pursuing David like a Partridge over the mountains, David cut off the lap of his garment; saith David, well, I have sinned; and Saul, thou art more righteous than I: when Nathan came to David, David said, I have sinned, and Nathan told him, the Lord hath taken away thy iniquity. Saul said, I have sinned, yet the Prophet Samuel told him, the Lord hath taken away thy Kingdom: here is not the same result, for David had his sin taken away, and Saul had his Kingdom taken away, therefore do not depend on your confessions.  
Thirdly, Take this Direction, that when you confess sin to God and are the most vile in your own eyes, you are then most amiable in God's eye: Cant. 1. 6. Look not upon me because I am black, because the sun hath looked upon me. The Church there confessed to Christ I am black and not comely, she was sunburnt as she thought. ay, but in verse 8. My Love my Dove, thou art the fairest among women: Christ looked on her as the fairest among women: so likewise in Cant. 2. 14. O my Dove, thou art in the clefts of the rock, in the secret places of the stairs: let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely. When the poor Dove, the Church, lay in a hole under the stairs, bewailing and mourning like a Dove for her sinfulness, O saith Christ to her, let me see thy face, and let me hear thy voice. Christ doth love to hear the moan-making of his people, Jer. 31. 18. I have surely heard Ephraim, be moaning himself thus, Thou hast chastised me, and I was chastised, as a Bullock unaccustomed to the yoke: turn thou me, and I shall be turned; thou art the Lord my God. It is worth your notice, Job when he was afflicted by God in having botches and boyles all over his body, it is said, Job made his complaint to God, Chap. 7. vers. 20. I have sinned, what shall I do unto thee, O thou preserver of men? I have sinned saith Job, but what doth God say of Job? in all this Job sinned not, Job. 1. 22. In all this Job sinned not, nor charged God foolishly. It was not spoken absolutely he sinned not, but the meaning is, he sinned not so as other men sinned. The more you bewail, condole, & confess sin to God, & are by reason thereof vile in your own eyes, the more amiable you are in God's eyes. And thus I have done with the first part of the Text, I said I will confess my trangression unto the Lord.  
I have been all this while in these Sermons on David's Act, I said I will confess my transgression unto the Lord. I am now come to God's Act, and thou forgavest the iniquity of my sin. Thou forgavest, etc. that is, not only my sin, but the malignity of it, with all its agravations, all its heinous circumstances: Now here touching God's Act, two things are to be observed,  
First the manner of bringing in this Act of God, the Psalmist doth not bring it in thus with an Ergo, I said I will confess my transgression to the Lord, therefore he forgave the iniquity of my sin, but it is with an et, a conjunctive particle, and not a causal, I confess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thou forgavest.  
Secondly, Observe this further, the manner of the expression, the confession was in purpose and intention, but the forgiveness is actual: observe from hence this note, That God doth recompense the very gracious purposes as well as performances of his own servants; God forgave, but David did but purpose to confess; I said I will confess, and thou forgavest. O beloved what a God do ye serve! your masters are not pleased with your purposes to work, if you do no labour with your hands; you serve a God which takes will for work; God takes purposes if they be real, for performances. The Lord doth recompense not only gracious performances, but also gracious purposes in his own servants.  
The Use or corollary from hence is this:  
That wicked men look to it, God will not only punish their wicked practices, but their wicked purposes: Didst thou ever purpose to be unclean, or to deceive, and it may be thou wast interrupted, that thou couldst not have secrecy & opportunity? Why, God will punish thee for thy purpose, though thou never dost act it. Beloved, it is not only what evil thou hast done, but what evil thou wouldst have done: Wouldst not thou have been an oppressor, if the World would not have cried shame on thee? wouldst not thou have been a drunkard, if the world would not brand thee with infamy? God will punish wicked men for evil purposes.  
Further to godly men, Thou canst not mourn, but wouldst thou mourn? thou canst not confess sin, but wouldst thou confess sin? thou canst not break thy heart, but wouldst thou break thy heart? God looks on your purposes with approbation, as well as your practices. As here David, I said I will confess my sin & thou forgavest.  
Thirdly, God doth not only look on wicked men's purposes, to punish them for them, and good men's purposes to reward them for them; but God doth look on the purposes of devils to do hurt, for to prevent them: A notable passage, Luk. 21. Peter, Peter, saith Christ, Satan hath desired to winnow thee like Wheat. I have (actually) prayed: the hurt was only the devil's purpose, and the devils desire; but when the temptation was but in the desire, then saith Christ, I have actually prayed for thee. O fall down and admire the condescension of Christ, he doth crown your purposes and endeavours, and desires: I said I will confess my transgression, and thou hast forgiven the iniquity of my sin.  
From the connexion of confession and forgiveness of sin, And thou forgavest, which is by way of connextion not causation, with an et not an ergo. The Doctrine I hence observe is this, That there is a necessary connexion between a penitential confession of sin, and forgiveness of sin. I confessed, and God forgave. You have frequent testimonies that inculcate this on your thoughts, Prov. 28. 13. He that covereth his sins, shall not prosper; but whoso confesseth and forsaketh them shall have mercy. Job, 33. 27. He looketh upon men, and if any said, I have sinned, and perverted that which was right, & it profited me not. Vers. 28. He will deliver his soul from going into the pit, and his life shall see the light.  
In the handling of this point, there are these particulars which I shall dispatch.  
Part. 1 First, What is meant by forgiving sin; To explicate this, there are three things which are needful to be spoken to.  
First for the varieties of names and expressions of forgiveness.  
First pardon of sin is a casting of sin behind the back, Isaiah. 38. 17. Behold for Peace I had great bitterness, but thou hast in love to my soul, delivered it from the pit of corruption, 
Psal. 50. 17.  for thou hast cast all my sins behind thy back. In Scripture to cast a thing behind the back, 
Mehem. 9 17.  signifies to forget and disregard it; so wicked men cast God's Covenant behind their backs; that is, they do not mind it, they will not obey it: so when God is said to cast sin behind his back, he will take no notice of it so as to punish it.  
A second expression that illustrates pardon of sin, is this, it is called a casting of sin into the bottom of the Sea, Micah. 7. 29. He will turn again, he will have compassion upon us, he will subdue our iniquities, and will cast all our sins into the depths of the Sea. It is an allusion unto God's great Judgement on Pharaoh and the Egyptian Host; when they pursued the Israelites, they came to the Red Sea, and thinking to go through as the Israelites did, the Sea fell in upon them, and they were drowned in the bottom of the sea, so saith God, I will deal with sin as I dealt with Pharaoh, you shall never be troubled more with them, not unto condemnation, you need not fear the rising of sin again, against you; sin is not like unto light weeds in the Sea, that will swim of themselves, but Led that is cast into the Sea, the allusion holds here, 
Revel. 18. 21.  Exod. 15. 10. Thou didst blow with the wind, the Sea covered them, they sank as lead in the mighty waters. 
Job. 7. 21.  God when he pardons sins and casts them into the bottom of the Sea, sin lies like lead, it can never rise of itself in a way of condemnation to a justified man, to a pardoned sinner.  
Thirdly, pardon of sin is expressed in Scripture, by blotting out, Act. 3. 19 Repent ye therefore, and be converted, that your sins may be blotted out, etc. Isa. 43. 25. I even I am he, that blotteth out thy transgressions for mine own sake. This is a metaphor taken from men, when a man is not able to pay his debt, the Creditor doth cancel the Bond, blots out the writing and breaks the Seal, that nothing shall prevail in Law against this poor man. So the Lord doth cancel the bond, and blots out the writing, that neither sin, nor the Devil shall have any process against him in a way of condemnation.  
Fourthly, Pardon of sin is expressed in Scripture by acquitting of a man from his iniquity, Job. 10. 14. If I sin, thou markest me, and thou wilt not, or, acquit me then (not set me free) from mine iniquity. Acquitting is a term of Law, giving you a discharge and dismission of the Court; the Lord in pardoning of sin, gives a man a Legal discharge, that no proceedings of Heaven shall go against him.  
Fifthly, Pardon of sin is called in Scripture a covering of sin, Psal. 32. 1. Blessed is he whose transgression is forgiven, and whose sin is covered. Beloved, if pardon of sin had consisted in the removing of sin, we had been undone, pardon of sin doth not consist in the removal of all sin out of a man, but in the covering of sin; God will hide sin, that the fierceness of his wrath, and the Eye of his indignation shall not look on it to condemnation, It is the same word that refers to garments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Gen. 3. 21.  If a man hath a Mole or Wen on his body which his garment covers, 
Revel. 3. 18.  these infirmities are not seen by men. Beloved, God covers sin as with a garment, to wit, with the long robe of Christ's Righteousness, sin is covered in thee by the Righteousness of Jesus Christ.  
Sixtly, Pardon of sin is expressed in Scripture, by washing and purging away of sin, Psalm. 51. 2. Wash me throughly from mine iniquity, and cleanse me from my sin; he means there in reference to justification; That pardon of sin presents a man to God without spot or wrinkle, or blemish, or any such thing, that though you have many spots in regard of your sanctification, yet you have no spot in regard of your justification.  
Seventhly, pardon of sin is expressed in Scripture, by not remembering of sin; Jer. 31. 34. For I will forgive their iniquity; and I will remember their sin no more. It is an allusion to the Scape-goat, which was to bear the sins of the people on his head, to carry them into the land of forgetfulness; Thus the Lord that remembers all things, that God is said graciously not to remember the sins of his people, not to remember them so, as to damn them for them; he will forget your iniquities and remember them no more.  
Lastly, Pardon of sin, is expressed in Scripture, by not imputing of sin, Rom. 4. 8 Blessed is the man to whom the Lord will not impute sin? It is a word drawn from Merchants, when they have a friend that owes them money that they care not whether they receive or no, they do not put it down in their Book. God will not impute sin, he will not set sin on the score, he will not put sin to thine account, though sin be in thee, yet it is not imputed to thee. Thus these names or expressions do something Illustrate the nature of forgiveness.  
In the next place, to inquire how many ways a sin may be said to be forgiven.  
First in regard of God's decree, and so sin is forgiven before all Worlds, because God intended to deliver the Elect, that such a remnant and number of men should have sin pardoned. Thus Christ is the Lamb slain from the beginning of the World.  
Secondly, Sin is said to be forgiven when the Lord doth manifest forgiveness of sin.  
Thirdly and chiefly, Sin is said to be forgiven, when the eternal guilt and condemnation due for that sin is taken away, when God doth expiate or take off the guilt of sin, in that properly lies the nature of forgiveness.  
In the third place what is considered in sin, when God is said to forgive it; this is worth your understanding.  
Three things are to be considered in sin.  
First the blot and pollution of sin; and this cannot be taken away by pardon, the sin is a sin though it be pardoned, the pollution of sin is not taken away by pardon, the blot remains.  
Secondly, There is considered the desert of sin, it deserves damnation, and the wrath of God; though it be pardoned, this is not taken away.  
A Third thing considered is this, the Ordination or appointment of a sinner to eternal punishment; and this is fully taken away by pardon, when God doth give remission of sin, he doth take away all obligation to wrath, death, hell, and damnation; and this is properly the nature of forgiveness of sin, it is a gracious and a free act of God, whereby he acquits a sinner from eternal guilt and eternal punishment, that is due to all his sin in an eternal punishment, God doth not acquit a pardoned man from external punishments, God may pardon thy sin, yet he may punish thee externally for thy sins, but not eternally; and thus much for the first particular.  
Part. 2 The second particular is, What kind of confession of sin is it that hath such a necessary connexion with forgiveness of sin, I confessed and thou forgavest.  
For answer in the general, it is not every kind of confession that carries a connexion of pardon, Saul confessed his sin, but God did not take away his sin, but took away his Kingdom. It is not every kind of confession that hath a connexion with forgiveness of sin, but that confession which hath connexion with pardon of sin, it hath six concomitants joined with it.  
First it is a free and ingenuous confession, not extorted by force, not with sinful reserves, but a free, a full and ingenuous confession, that is the meaning of that Phrase, Psal. 32. 21. Blessed is the man to whom the Lord imputeth not iniquity, and in whose spirit is no guile; Guile is not there taken largely in opposition to Hypocrisy, but for a sinful reserve of sin, when a man will not be free and open in confessing his sin unto God; David would freely and fully open himself and confess his evils unto God; that confession that is a free and ingenuous confession, it hath pardon of sin annexed to it; the confessions of them that roll sin under the tongue, as a sweet morsel that they would not part with, have not justification entailed on them; those confessions only are connected with forgiveness that are ingenuous and free.  
Secondly, that confession which hath pardon annexed to it is a penitential confession, a confession that hath sorrow of heart mixed with it, Ps. 38. 18. For I will declare mine iniquity, I will be sorry for my sin. True confession of sin is rather a voice of mourning, than a voice of words, it hath ever a sorrow and grief of heart joined with it; That prescription, that God gave to the Leper in the Law, that he should be cleansed from his leprosy and in Levit. 13. 45. And the Leper in whom the plague is, his clothes shall be rend, and his head bare, and he shall put a covering upon his upper lip, and shall cry unclean, unclean, is worth your notice, he was to cry twice, I am unclean, Lam unclean; there was this confession, but what was joined with his confession before he could be cleansed? Two things he must do, First, he must rend his clothes; to note, that there must be brokenness of heart, and sorrow of heart joined with confession of sin. Secondly, he must cover his lip, to note shame that must be mingled with his sorrow, to show, that to us that have an unclean leprosy of sin in us, the crying I am unclean, unclean, is not enough; but there must be the renting of the heart, and shame of face; these must be mingled with those confessions that have a connexion with forgiveness.  
Third Concomitant of confession that hath pardon annexed to it, is this, That there must be a voluntary and a free leaving of those sins which we do confess. To confess sin, yet to have a loathness in the spirit to part with it, is no real confessing of sin. Prov. 28. 13. He that covereth. his sin shall not prosper, but whoso confesseth and forsaketh them shall have mercy. Confession is there joined to be with a forsaking of sin, 
Esta spiritualis vomitns. Bern.  in case mercy be to be obtained. One ●cals confession a spiritual vomit; you know a man that is burdened in the stomach, would be willingly rid of that load on his stomach that doth oppress nature; a man that doth confess sin truly would as willing be rid of sin on his Conscience, as a man that is sick at his Stomach would be rid of that burden which doth oppress it, such a confession hath pardon annexed with it.  
Fourthly that confession that hath pardon annexed to it, is joined with a holy awe and fear of running into the commission of those sins that we do confess to God, Psal. 38. 18. compared with Psal. 39 1. For I will declare mine iniquity, I will be sorry for my sin, I said I will take heed to my ways that I sin not with my tongue. David's confessing sin did work in him a holy awe, and a holy care to take heed of those sins he had confessed, to confess sin and to be bold and adventurous to run into sin, hath not such a connexion, with pardon.  
Fifthly, That confession that hath pardon annexed to it, doth quicken the soul to strong & earnest supplication, to prayer. David confessed sin & his confession quickened Prayer, Daniel confessed sin, and confession quickened supplication; Daniel 9 20. And while I was speaking, and praying, and confessing my sin, and the sin of my people Israel, etc. (Beloved,) when confessions of sin are to prayer as the whetstone to the knife; when you sharpen your affections and put a keen edge on your hearts in prayer: this is an evident token that such confession hath a connexion with forgiveness of sin. So much for the second particular.  
Part. 3 The third particular is to show you, how doth this connexion between confession of sin and forgiveness of sin consist with the feernesse of God's grace in pardoning of sin, in placing a connexion between pardon and confession? How doth this consist with the freeness of of God's grace in pardoning of sin? For answer;  
Ans. 1 First if we should place a causality or a merit in confession of sin to procure pardon, as the Papists do, this would overthrow the free Grace of God in forgiving sin: though we do place a connexion between confessing sin, and pardon of sin; yet we do not place any merit in those confessions, we do not place any worth, any causality in those confessions: that is my first answer.  
Ans. 2 Secondly, The Scripture makes a fair consistency between man's confessing sin, and Gods free Grace in forgiving sin: the Scripture makes a double consistency. First in regard of the Precept that doth enjoin and command confession. 2. In regard of the means that this is a way to procure pardon.  
First, In regard of the command, God doth command us to confess sin; Now no command of God that he would have us do, can derogate from his free grace, therefore surely this command can no way eclipse the freeness of grace in what he will do.  
Secondly, In regard of means as a way to get pardon: God is the efficient cause, and Christ is the meritorious cause of pardon; but yet confession of sin is that cause which Logicians call (causa sine quâ non) without which pardon of sin shall never be obtained, 
Causa sine quâ non.  I confessed and thou forgavest.  
Answ. 3 A third answer, Though no man can be pardoned for his confession, yet no man shall have pardon without confession: Repent that your sins may be blotted out, Act. 3. 19 No blotting out of sin without repentance; there must be a sorrow & bewailing of sin before it can be pardoned; and that Christ was broken for sin, it will no ways exempt you from being broken for sin; though Christ was a man of sorrow, & all in a way of satisfaction, yet you must shed tears for sin in a way of contrition and humiliation.  
Answ. 4 Lastly, This connexion between confessing sin and God's forgiving sin, is not as if our confession did bear any proportion in a way of satisfaction to God's forgiving of sin; though God doth forgive sin upon confession, yet it is not for confession; there is more evil in thy sin that is an offence to God, then there can be good in thy confession; And thus much for the third particular, that there is a connexion between God's act of forgiving sin and our confessing sin.  
I now come to answer the Objections.  
Object. 1 The first Objection is this, Why but you will say, what need all this pressing of confession of sin, urging, that there is a necessary connexion between man's confession of sin and God's forgiving sin? what needs confession? doth not God's eyes run to and fro the earth? doth not God behold the evil and the good, and fully knoweth all the evils under the Sun? what we tell God when he knoweth all things? This Objection the Anabaptists make against confession of sin. For answer.  
Answ. First, Negatively, we do not confess sin because only of God's Sovereignty, because God will have us to confess sin, God's Sovereignty may command us and say, You shall come with ropes about your Necks, and I will make you lie in the dust.  
Secondly, We do not confess sin, to inform God of our sins, for God knoweth all things.  
Thirdly we do not confess sin by way of satisfaction, as if your confession could satisfy God's justice for the wrong we have done him.  
But Positively, though God doth know our sins, yet we are bound to confess our sins for many solid reasons; Asdruball;  
First, Though God doth see our sins, yet we are bound to confess our sins that we may see them ourselves, that we may put memory & conscience and heart a work, in the review, & in the remembrance of our evils, we do not confess sin to inform God, but ourselves, that we might see sin more distinctly, and so set conscience a work.  
Secondly, We do confess sin, to stir up more sorrow for sin, Psalm. 38. verse. 18.  
Thirdly, We confess sin on this ground, that by confessing sin to God we might see sin to become exceeding sinful. Confession of sin saith Bernard, is enjoined by God for this reason, that thou mightest magnify the greatness of grace, and see the greatness of sin; if a man should never see his sin, he could never magnify God's grace and pardoning mercy.  
Fourthly, That you might more prise the merits of Christ. Should a man never confess sin to God, he would never see of what value Christ's blood is of. A Surgeon's skill is not seen in healing a slight green wound; but in the healing a man of a deadly disease: Beloved, an ordinary plaster can cure a green wound: if you look on your sins as green wounds, you will never prise Christ, nor put an estimate on his merits and blood, when a man can confess his sin, withal its heinous circumstances, this doth greaten the merits of Christ.  
Fifthly, You are to confess sin, because the confession of sin doth give glory to the attributes of God; it gives glory to his Omnisciency, you do by your confessions acknowledge that God seeth your sins: it gives glory to his Patience that he would spare you in the act of sin, that he would not throw you to hell in the very act of sin: it gives glory to his Justice, Psalm 51. 4. Against thee, thee only have I sinned, and done this evil in thy s●ght, that thou mightest be justified when thou speakest, & be clear when thou judgest: it confesseth God's Mercy, and this Paul doth, 1 Tim. 1. 13. Who was before a Blasphemer, and a persecutor, and injurious; but I obtained mercy, etc. He confessed his sin that so he might the abundance of God's grace and Love.  
Again, Of confession of sin there is great use, because it doth ease the mind, it gives vent to a troubled mind, concealed guilt breeds horror and hell in the conscience; it is an ingenuous clearness when a man can open himself to God in free confession, which doth allay the anguish and trouble of mind, Job. 32. 18. For I am full of matter, the spirit within me constraineth me, vers. 19 Behold, my Belly is as Wine which hath no vent, it is ready to burst like new bottles: vers. 20. I will speak that I may be refreshed, I will open my lips and answer. A godly man is full of matter, of confession to God, and like a vessel ready to burst, till he can vent himself by confession in God's presence; this is the answer to the first Objection.  
Object. 2 A second Objection is this, but you will say, what need such pressing of confessing of sin, as having a connection with pardon? for as God is never the better by my grace; so God is never the worse by my sin: as my grace adds nothing to God's holiness, so my sin can detract nothing from God's glory; for God is nevertheless Glorious though I be never so much sinful: One might urge as Elihu did in Job. 5. 37. If thou be righteous, what givest thou him? or what receiveth he of thine hand? vers. 8. Thy wickedness may hurt a man as thou art, and thy righteousness may profit the son of man. Therefore if God receives no injury by my sin, what need I confess sin to God? This is an objection that the Antinomians make. For answer,  
Ans. 1 First, It is true, God is not the worse, and hath not the less glory, though thou hast the more sin; yet this is no thanks to a sinner, for a sinner doth what in him lies to take all glory from God, to pull God out of Heaven, it is no thanks to thee that God is never the worse for thy sin.  
Secondly, In a sense God doth receive injury by a man's sin; as first, if you consider the eternal attributes of God in themselves, his Justice, his Goodness, his Wisdom, so God is unchangeably, and immutably blessed: and as our graces can give no additions to his Holiness; so our sin can give no diminution to his glory; but secondly, sin is an injury to God, because God hath less external glory. God by the sin of man is not wronged in his essential Glory, but he is injured in his manifestative Glory.  
Thirdly, Though our sins can do no injury to God, to make God unholy, or to make God unhappy; yet sin doth great injury to yourselves; if thou be'st sinful, what wilt thou do against God? why, thou canst not bring God out of Heaven, though thou mayst cast thyself into hell, God receives no diminution of his Holiness, of his Wisdom, of his Glory, by thy sinfulness, yet thou shalt not have Glory, Holiness, Happiness, Heaven, nor eternal life, thou shalt receive miseries by thine own sins; And thus I have done with the Doctrinal part of this point; to wit, that there is a necessary connection, between men's confessing sin and God's act in forgiving of sin.  
I now come to the Use, which is for trial, to put you on a diligent enquiry, how you may know whether God hath brought you into a pardoned estate, and hath forgiven the iniquity of your sin; how may 〈◊〉 known whether God hath forgiven you your iniquities? There are ten ways to discover this; I shall divide them into this order: there are six Concomitants, that do attend a person in a pardoned estate, and four characters laid down in Scripture of a man whose sin is forgiven him. First the Concomitants or those things in the Scripture which do attend or accompany a person whose sin is forgiven,  
First, In Scripture we find that remission of sin is accompanied with renovation of the heart, if sin be remitted the heart is renewed; they are both joined together, Rev. 2. 17. To him that overcometh will I give to eat of the hidden Manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it.  
Interpreters do give this sense of that promise: you read of two things, a white Stone, and a new name written in that stone; the white stone it is an expression borrowed from the practice of the Gentiles, who in their Judicature did use a white stone: If a malefactor was condemned, and had the sentence of death passed upon him, there was given him a black stone in token of condemnation; 
Ovid Metamorph. lib. 15.  but if a man had a white stone given him it was a token of absolution or pardon. Hence the Heathens named these stones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acquitting or condemning stones. And so the Poet, 
In ancient times with stones they did,  
In judgement seat proceed.  
By black the guilty were condemned,  
The just by white were freed.   
In allusion to this, 
Mos erat antiquus inveis atrisque labellis. His damnare nos illis absolvere culpa.  Christ doth here promise pardon of sin, which is meant by the stone; but what must be written on this white stone? there must be written on this white stone, a new Name, that is a renovation, the renewing of the heart: so that if so be the nature of a man be not renewed, the sin of a man is not pardoned; therefore ●oe not boast of having your white stone, if there be● blank on that stone, if there be nothing written on that stone, if holiness be not written on that stone, pardon of sin hath renewing of nature to attend it.  
A second Concomitant is this, Remission and forgiveness of sin is accompanied with endearednesse of love to Jesus Christ: this is laid down in Luk. 7. 47. Wherefore I say unto thee, her sins which are many are forgiven, for she loved much. It is a Concomitant that did attend her pardon, much was forgiven her, therefore she loved much. For not a cause, but consequence of pardon.  
Thirdly, forgiveness of sin is accompanied in Scripture, with a cordial confession of sin unto God: I acknowledged my transgressions unto the Lord▪ and thou forgavest the iniquity of my sin. 1 Job. 1. 9 If we confess our sins, he is faithful and Just to forgive us our sins, and to cleanse us from all unrighteousness.  
Fourthly, forgiveness of sin, is accompanied in Scripture, with a cordial forgiving other men all the personal wrongs and injuries that they have done you. Mat. 18. 35. So likewise shall my heavenly Father do unto you, if ye from your heart forgive not every one his brother their trespasses: It is in the Lord's prayer annexed, forgive us our trespasses, Mat. 6. So that forgiving of other men is in Scripture as an Attendant or Concomitant of God's forgiving us. Put on as the Elect of God, saith the Apostle, bowels of mercy, forbearing and forgiving one another.  
A fifth Concomitant that attends forgiveness of sin, is repentance from dead works: repentance for sin is a Concomitant that is ever joined with the forgiveness of sin: 
Luke 4. 19  Act 5. 31. Him hath God exalted with his Right hand to be a Prince and a Saviour, 
Luke. 24. 45. 46. 47.  for to give repentance to Israel, and forgiveness of sins. There they are linked together to give repentance & remission of sin. It is a Question among the Schoolmen, Whether God by his absolute power can forgive a man his sin, if a man doth not repent him of sin. There are few of them that do incline to the affirmative, because God hath expressly tied himself in the Word, that pardon must have repentance for sin. We are commanded to repent that we may have pardon. 
Act. 8. 22.   
Sixtly, 
Act. 2. 38.  Forgiveness of sin, is accompanied with holy endeavours for the mortification of sin: he that hath the guilt of sin pardoned, labours to have the power of sin destroyed; therefore in Scripture pardoning mercy and subduing grace, they are both joined together, Mic. 7. 19 He wi● turn again, he will have compassion upon us, he will subdue our iniquities, and thou wilt cast all their sins into the depths of the Sea: there is subduing grace, as well as pardoning mercy. Beloved if God pardon sin there are real endeavours in a soul to have the power of sin taken away. Indeed many men in the world do lay claim to pardon, who never have endeavours, and holy pursuits after mortification: many have counterfeit mortification, who playwith their sins like Fencers; which it may be given them a touch, a slight blow, but do not fight like warriors, either to kill or to be killed: but godly men do not play with their sins, but do with their lusts as a warrior, they do conflict with lusts on these terms, that either we must kill them, or they will kill us. Many counterfeit Christians who do lay claim to real pardon, have but counterfeit mortifications; I may fitly resemble such men as these to the Persians, who had one Festival annually where in they used this custom, that they laboured to find out all their venomous creatures, as Snakes, Serpents and the like: and one day in the year they would kill all which they found, but afterwards they let them increase. Many men in some solemn performances to God, will make great ado of killing their lusts, but afterwards they let them increase and live again. And thus much for the six-Concomitants that do attend a person in a pardoned state.  
The next is, the Characters to be given of a pardoned man, of a man whose sin is forgiven; I will name but four Characters of a pardoned sinner.  
Char. 1 First, this, He who is brought into a pardoned estate, doth greatly admire God, and abase himself: this is laid down in the 7. of Micah, 
Micah 7. 19  the Prophet brings in the Churches crying out in the extolling of God, Who is a God like unto thee, pardoning iniquity, transgression & sin! a pardoned man admires God, because his grace is free, & his bounty is great: and a pardoned man abaseth himself, because he seeth sin exceeding sinful, see Ezra, 9 6.  
Char. 2 Secondly, A pardoned man doth maintain a holy dread in his heart from committing that sin that he knoweth to be pardoned; a pardoned sinner knoweth this, that before a sin can be pardoned, it did cost Christ much, and will cost himself much; it did cost Christ much blood to expiate the guilt of that sin; it will cost the sinner many tears to destroy the power of that sin; now that sin which he hath smarted for, and Christ hath suffered for, he will not easily commit. Psal. 38. when the Psalmist said, he would declare his iniquity: 
Psalm. 38. 18.  then in Psal. 39 he saith, I will take heed to my ways; as if he should have said, 
compared with Psalm. 39 1.  I am sorry for my sin, and the Lord hath forgiven me mine iniquity: but here is the result of it, I will take heed to my ways, and of my sinning another time: there is no man that knoweth his sin to be pardoned, that can easily run into the commission of it again, 
Job 10. 14.  it is an exeellent expression in the book of Job. If I sin then thou markest me, and thou wilt not acquit me from mine iniquity. If I sin, it is not here spoken absolutely and simply; for what man is he that lives and sinneth not? but if I sin as I am charged, that I should sin murmuring and maliciously against God, and persist in my sin, saith Job, If I sin as ye charge me, what follows? then God will not take away mine iniquity, he will not pardon my sin; as Job said of himself, you may say of yourselves: if I sin obstinately, and pertinaciously, God will not pardon; thou hast been wicked, & thou wilt be so; thou hast been profane and, thou wilt be so; This is inconsistent with a pardoned state.  
Char. 3 A third Character of a person whose sin is forgiven is this, to have unfeigned sorrow and remorse of heart for the commission of sin; sins forgiven are steeped in blood, and soaked in tears: sorrow before pardon is servile and legal; none can sorrow in an Evangelical manner, but he who is brought into a pardoned estate. Indeed there may be a forced, and a constrained sorrow which may come from the eyes of unpardoned men: there is this difference between the one and the other. Tears in an unpardoned sinner come from him like water in a Still; but Tears in a pardoned sinner come from him like water from the clouds: water will drop from the Still, but it is forced by keeping close the Still, and by the heat of the fire? the fire of hell may make a wicked man aghast: but sorrow for sin in a pardoned man, is like water from the clouds that is not forced but doth naturally drop down.  
Char. 4 A fourth Character, He in whom sin is pardoned, is a man in whom is no guile, 
Psalm. 32. 1. 2.  Psal. 32. some do take guile in a particular sense, others extend it more largely, as a comprehensive word opposed to sincerity; he is a man in whose spirit is no guile, that is an upright man. Thus much for the use of Trial.  
I now come to answer the Objections.  
Object. 1 The first Objection, me thinks I hear a doubting Christian say, Woe and alas, what state am I in! I have misgiving thoughts that God hath not pardoned mine iniquities, because I cannot find that I have a heart to mourn for my iniquity. And is it imaginabl● that Christ should shed blood for those sins, which I never shed a tear for? I can mourn for outward small crosses, but I cannot mourn for great inward corruptions: this makes me doubt whether ever God hath pardoned my sin.  
I shall resolve this Objection in these four particulars.  
Ans. 1 First of all consider, that all men have not a like natural tenderness and softness of disposition; many are of soft dispositions, are naturally inclined to tears; this is not grace, but the ingenuousness and softness of Nature; all cannot sorrow a like▪ there may be grace in a man, if his disposition be hard and rugged, yet he cannot shed tears as those that have a tender disposition.  
Ans. 2 Secondly, You that make this Objection know this, that there may be greater sorrow for sin in the heart, when there is no tears for sin flowing from the eye; tears from the eye doth ease and lighten the mind, there may be the greatest sorrow when it can have no vent from the eye.  
Thirdly, You that make this Objection know, you must distinguish of a twofold sorrow for sin. First, there is a judicious sorrow: and secondly, a sensitive sorrow.  
First, There is a judicious sorrow, and this consists in an apprehension in the judgement, that sin is the greatest evil in the world, and most to be lamented, branded, opposed, and resisted: Divines do place more strength and height of grace in having an indignation stirred up in the understanding against sin, touching the evil of sin; this is more than to shed a few tears for sin. Now if thou hast a judicious sorrow to apprehend sin to be a great evil, though it hath not vent at the eye, yet this is godly sorrow for sin. A man that hath the toothache, he will cry out and complain more, and shed more tears happily for the exquisite pain of the toothache, than he will do in the burning Fever; yet ask him which he had rather have, he will tell you the toothache: the reason is, because the pestilential Fever is more hazardous to life: so bade you rather lose your children, then lose the sense of God's favour. Which had you rather have, afflictions in the world, or willingly commit sin against God?  
The judgement of a man, if he be a regenerate man, tells him he had rather a thousand times lose the dearest relation, than the manifestation of God's love unto his soul, he had rather endure the greatest affliction, then to venture willingly on the least sin.  
Ans. 4 Fourthly, Consider, that Gods own people have oftentimes expressed more sorrow for outward afflictions, than they have done for inward corruptions; there is great reason for it, because things of sense do more affect us, than things of faith do; lay a man upon the Rack, and he shall more roar and cry then any man in the world shall do in the sense of sin, because the pain is sensitive, and it will have more sense of sorrow: it was thus with good men in Scripture. We read much of David's sorrow, he had no rest in his bones by reason of his sin, yet mark, when David lost Absolom, O what a fit of sorrow was he in, crying out, O my son Absolom, my son, my son Absolom, would God I had died for thee, O Absolom, my son, my son. We do not read of such cries, O my soul, my soul, O what shall I do for thee my soul! because the sorrow was sensitive, the loss was sensitive.  
Now beloved, God's people do express more sensitive sorrow for outward crosses then for inward corruptions. A late Author doth quote an instance out of Jerome, a godly woman lost her children, & she wept even to death, yet she could not weep so for her sin: the reason is, because things of sense do more affect a man then things of faith; though there be more evil in one sin then in a thousand afflictions.  
And thus much for the relief of a troubled sinner in answer to the first Objection.  
Object. 2 The second Objection is this, Methinks I hear another man say, how can I be persuaded that God hath pardoned, and forgiven me my sin, when I see that I cannot mortify my sin surely an unmortified sin must needs be an unpardoned sin, surely the guilt of sin must remain where the power of sin remains: I cannot find that my sin is fully mortified, therefore I question whether my sin be pardoned. I shall answer this in four particulars; to take off the trouble of a perplexed mind.  
Answ. 1 First, Know and consider that mortifying grace is a consequent of pardon of sin, and therefore doth not go before it: Micah ●. 18. He will turn again he will have compassion upon us, he will subdue our iniquities etc. the promises follows, I will subdue thine iniquity, saith God, be not troubled, I have pardoned thee.  
Answ. 2 Secondly, Thou that makest this Objection against thyself, it may be thou mistakest the nature of mortification, and takest mortification to be that which it is not: as first, it may be a godly Christian doth extend mortification beyond its bounds, as thus, it may be thou dost extend mortification not to a gracious suppression of sin, but to a total extirpation of sin, and thinkest that because sin is not removed, it is not subdued. Now this is a mistake: mortification doth not extend so far, but it extends to an abolition of the dominion of sin; not of the being of sin: before we die we shall never be absolutely rid of the being of sin; sin will be in the heart. As the tree in Dan. 4. 14. He cried aloud, and said thus: Hue down the tree, and cut off his branches, shake off his leaves, and scatter his fruit; let the beasts get away from under it, and the fowls from his branches; nevertheless leave the stump of his roots in the earth: So sin in the heart, the branches are cut off by mortification, the luxuriant buddings, and blossomings, and break forth of sin, they are cut off; but the stump, the root of original sin, from which all sin flows and grows that remains Dan. 7. 12. As concerning the rest of the beasts, they had their dominion taken away; yet their lives were prolonged for a season, and time; Though thou be'st a mortified man, yet mortification doth only take away the dominion of sin, and not the life of it; for it is prolonged for a season.  
Answ. 2 Again, thou dost mistake the nature of mortification, when thou dost account, that because of the irritations of sin, therefore thou hast not the mortifications of sin. Beloved, lusts may be irritated and stirred up in a mortified heart. Nay sin may most strive while it is mortifying.  
Answ. 3 Thirdly, You that plead that sin is not pardoned because it is not mortified, consider for your comfort, that a sin may be fully pardoned, when it is not fully mortified: there is this reason to be given for this, because mortification is not so complete and perfect as remission of sin is; remission of sin is a perfect act, and all men, though their graces be inequal, yet their forgiveness and pardon is equal, and alike; because God doth not pardon one sin and not another: but in the work of mortification, it is partly done, partly not done; it is a work begun: therefore a sin may be fully pardoned, when it is not fully subdued, because sanctification and mortification cannot hold equipage and proportion with remission of sin.  
Answ. 4 Fourthly, You that plead that you are not pardoned, & the guilt of sin flies in your faces because it is not subdued.  
I answer, That it is an evident token that Christ hath dispossessed the soul of the power of sin, or taken away the power of sin, seeing the Devil doth labour to possess you so often with the guilt of sin in a way of temptation. Observe if a man did lie under the power of sin, the Devil would not suggest to that man the guilt of sin; because than it would awaken a man's conscience, and make a poor sinner look after Jesus Christ, and after heaven, and pardon. Pharah doth not trouble Israel till he be gone forth of Egypt. Therefore a sinner under the power and dominion of sin, shall not be troubled under the Devil about the guilt of sin. The Devil had rather play at small game than not to game: if he cannot damn a man by keeping him under the power of sin, he will terrify him by troubling him with the guilt of sin.  
Answ. 5 Lastly, Consider this, that the confessing & contesting with corruptions, is in the account of God looked upon as the mortification, Deut. 22. 23. If a Damsel that is a virgin be betrothed unto a husband, & a man find her in the City & lie with her, Vers. 24. Then ye shall bring them both out unto the gate of the City: and ye shall stone them with stones that they die: the Damsel because she cried not being in the City; and the man, because he hath humbled his neighbour's wife: so shalt thou put a way evil from among you. Vers. 25. But if a man find a betrothed damosel in the field, & a man force her, & lie with her: then the man only that lay with her shall die. All the prevalency of sin over thee which is unwilling, God will charge that on the Devil, and account thee guiltless, when it hath not thy consent; when thou labourest to suppress vicious corruptions of the heart, God doth hold thee guiltless, though the Devil may labour to commit a spiritual rape upon thee. It is a text that I have often made use of in the 11. chapter of Leviticus, Divines make great use of it for the comforting of troubled consciences, in the 33. vers. 
Levit. 11. 36.  And every earthen vessel, whereinto any of them falleth, whatsoever is in it shall be unclean: and ye shall break it. Vers. 36. Nevertheless, a fountain or pit wherein there is plenty of water, shall be clean: but that which toucheth their carcase shall be unclean. The significancy of this Law was this, that if filth do fall upon a pit of water, into a standing pool, because it hath no motion, it cannot purge itself from the filth cast into it, that is unclean: but if an unclean thing be cast into a fountain of water, that cannot be unclean, for it hath a principle in it to purge and free itself from these unclean, things that are cast into it; to show, if sin be in your heart as an unclean thing in a fountain of water, that by reason of your continual motion unto God, your running unto God, you have a principle in you to empty yourselves. and to purge yourselves and clear yourselves from those things which the Devil doth defile you with, now your are not unclean, & this should greatly comfort you.  
Object. 3 A third Objection is this, Surely I have misgiving thoughts that God hath not forgiven me my sin, because after I have committed sin, I do not discern that my conscience checks me for my sin, therefore I may fear, if there be no remorse after the commission of sin, I may fear that there is no remission. This is the strongest Objection to make a man ●●ar his pardon; As I would say nothing to make a deluded wretch to presume, so I would keep back nothing that might any way establish a troubled mind: thou sayest thou dost fall into sin, yet thou hast no check & remorse of conscience for sin, therefore thou fearest if sin hath no remorse on thy part, it hath no remission on God's part.  
For answer, First in the general, know your case is dangerous, but yet it is not desperate.  
Answ. 1 First it is possible the conscience of a good man may be so disordered through the impetuousness of passion and lust, that he may think he doth well when he doth ill, therefore his conscience never smites him. As it was with Paul, Act. 26. 9 I verily thought with myself, that I ought to do many things contrary to the Name of Jesus of Nazareth. Paul sinned & he had his doubts before conversion, even as after conversion; yet this sin troubled him not, he thought he was bound to do many things, etc. so may thy conscience be so far disordered, as to think that thou dost well when thou dost ill, Jonah 4. 9 And God said to Jonah, dost thou well to be angry for the gourd, & he said I do well to be angry even unto the death. Could Jonahs' conscience smite him for his anger when he said he did well? Lord how far will a godly man go, to the very suburbs of hell if God shall let him alone! I do well, saith Jonah, to be angry, even unto death.  
Answ. 2 Secondly, Thou that makest this Objection, take this for thy comfort, consider that many pardoned sinners through heedlessness and in-observancy have not their judgements enlightened to discern sin; and if the judgement hath not an eye to see sin, the conscience will never have an hand to smite for sin: it is a Proverb, What the eye sees not, the heart rues not: nothing that is unknown, can be the object of desire, neither can any thing that is unknown be the object of sorrow; unknown miseries we weep not for, but miseries we know, those we mourn for: if a man's judgement be not enlightened to see sin, he can never mourn for it; he may live and die in a sin that his judgement is not convinced of to be a sin: thus the godly in the Old Testament lived in the sin of Polygamy, marrying of many wives, they knew not it was a sin, but they took liberty to take as many wives as they would.  
A godly man that holds an error, conscience may never smite him for it, because his judgement is mistaken his judgement thinks he holds the truth, and therefore conscience cannot smite him for holding an error  
Answ. 3 Thirdly, take this by way of answer, that the conscience of a pardoned sinner, may be so far benumbed, that a man may continue under the guilt of known sins, and conscience never check him for it for a long time; this is a further gradation, that when he knoweth he sins, against God, yet I say conscience may be so far benumbed that, for a season not be tortured and smitten in conscience for his sin: David could not be so ignorant of God's Law that lying with another man's wife was a sin, yet David did continue nine months at least without remorse for it; when Nathan came and reproved him, than said he, I have sinned, I have sinned. O beloved, if God doth but let a sinner's conscience alone, though he be a good man, yet he may continue for a long time under a known sin, and conscience not work remorse or trouble in him. And the like instance we have in the sons of Jacob, who were not sensible of their sin in selling Joseph, until 20. years after they fell into trouble for it in Egypt.  
Answ. 4 Fourthly, take this for comfort, that there is nogodly man's conscience in the world, that is always alike in office; but sometimes it may be in office, sometimes out of office; sometimes a roaring, gawling, awakening conscience; and sometimes a stupefied, a benumbed, and a ●eared conscience: no man's conscience is always alike in office, it is sensible at one time, and ●eared up another time. Pregnant instances: David, at one time his heart smote him for but the appearance of an evil, viz. Cutting off Saul's lap, yet at another time his conscience did not smite him for murdering Vriah. Again, at another time David's conscience smote him but for vainglory, in numbering the people: it was only vainglory that he would please himself in a mustered Army; yet at another time David's conscience did not smite him for adultery. O beloved, how will a man's conscience lie asleep, & not trouble him, for an evil if God lets him alone.  
Answ. 5 Fifthly, a step further, It is possible that the conscience of a pardoned sinner may be in so deep a sleep, and so much out of office for a while, that he may rather put his wits a work to hide his sin, than his conscience on work to check him for sin; to give you an instance for this, plain in the case of David, David committed adultery with Bathsheba, but he did not put his conscience on work to check him for his sin, but he did put his wits on work to hide the sin. Four projects David had to hide the sin:  
First, He sent for Vriah Bathsheba's husband, that so Vriah might come and lie with his wife, that so he might hide David's uncleanness, 2. Sam. 11.  
Secondly, He made Vriah drunk, and so thought that surely when he was drunk, that drunkenness would provoke him with a desire to go to his own house.  
Thirdly, He did plot Vriah's death, that so there might be no clamour on his part for the defilement of his wife.  
Lastly, David would have fathered his plot on providence, for David himself had plotted the death of Vriah; mark David's project: a good man did put his wits on work and made shifts to hide his sin; yet all this while did not put conscience on work to check him for his sin. O how near the suburbs of hell may a godly man go, and yet go to heaven!  
Sixthly, This is the furthest step of all, take this for thy comfort, it is possible that the conscience of a pardoned sinner may not smite him for those very sins that a Heathen man by the light of a natural conscience may be ashamed of, and this is clear in the case of Abraham, Gen. 20. 9 Then Abimelech called Abraham, and said unto him, What hast thou done unto us, and what have Loffended thee, that thou hast brought on me, & on my kingdom a great sin? thou hast done deeds unto me, that ought not to be done. For this falsehood Ahrahams' conscience never smote him, yet a Heathen by the light of a natural conscience rebuked Abraham for it. Abimelech, a Heathen, did tell Abraham, Thou hast done deeds that ought not to be done.  
And thus I have gone very far in answering this Objection. I have done it for to stay the troubles of a perplexed conscience; not to make any man presumptuous: these six steps near going down to the Chambers of death, yet it is possible that a pardoned sinner may have his conscience thus deluded and out of office,  
Me thinks I hear many a presumptuous heart allege, if this be true, that you say a pardoned sinner may go thus near hell, and yet come to heaven: if good men may sin a sin, and yet conscience never trouble them, than I hope that I may have my sin pardoned as well as the best.  
Now lest this Objection might lurk in the heart of any man that hears me, I will turn the 〈◊〉 And that no man might be presumptuous and entertain false persuasions touching pardon; I shall show you, that though a godly man may have his conscience out of office to smite him for sin; yet in that case there is great difference between a pardoned sinner and an unpardoned, there are these five particular differences.  
First, Though a pardoned man may have sometimes conscience asleep, yet that pardoned man dares not be so bold and adventurous to sin against conscience as wicked men do: you have this fully laid down in Scripture, though but darkly. Leu. 13. 10. And the Priest shall see him, and behold, if the rising be white in the skin, and it have turned the hair white, and there be quick ●●w flesh in the rising, etc. Here were two symptoms of the Plague of Leprosy, the growing of white hair in the so●e, then raw flesh in the rising: the Hebrew Rabbins do understand two things by this Law,  
First, The turning of the hair white in the sore, they note to be continuance in sin, living from youth to old age in sin, till the hair be white and grey.  
Secondly, There was to be quick and raw flesh in the rising, they understand it to be adventurousnesse in a sinner to commit sin against a raw, and a gawled, and a rebuked conscience. Another man might have scabs all over his flesh, yet he was not to be unclean. Vers. 13. Then the Priest shall consider: and behold, it the leprosy have covered all his flesh, he shall pronounce him clean that hath the plague, it is all turned white, he is clean. Yet if a man had rawness in the sore, he was to be unclean: to note, that a man may have many sins, yet not be unclean in God's sight; but if he sin against the very dictates of conscience, and be bold and adventurous against the gawling of a perplexed conscience, he shall be unclean.  
Secondly, Take this for a difference, though the conscience of a pardoned man may not for a time smite him for sin committed, yet he doth not take that course to stifle the cheques, and to still the voice of conscience as reprobates do: wicked men take sensual delights to still the checks and voice of conscience, so Saul did, 1 Sam. 16. 14. But the spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him, Vers. 17. And Saul said unto his servants, Provide now a man that can play well, and bring him to me. When an evil spirit troubled him, that was his conscience, Saul called for music to still the voice of conscience.  
Thirdly, Good men care not for jocund company, Mar. 16. 18. For John had said unto Herod, It is not lawful for thee to have thy ●rothers wife. Vers. 21. And when a convenient day was come, that Herod on his birthday made a supper to his lords, high Captains, & chiefest States of Galilee, etc. Good men dare not avoid a reproving, a searching ministry: as Felix did, Act. 24. 25. And as he reasoned of righteousness, temperance, and judgement to come, Felix trembled, and answered, Go thy way for this time, when I have convenient season I will call for thee.  
He could not endure to lie under a conscience gawling Ministry, godly men do not thus; if a man be pardoned, though he hath sin, yet he is glad when the Ministry doth rouse and awaken his conscience.  
Fhurthly, A pardoned sinner dares not content himself under a daubing and flattering Ministry, that will sew pillars under his elbows, and say peace when there is none, Jer. 23. 13. And I have seen folly in the Prophets of Samaria, they prophesied in Baal, and caused my people Israel to err, Vers. 14. I have seen also in the Prophets of Jerusalem, and horrible thing; they commit adultery, and walk in lies; they strengthen also the hands of evil doers, that none doth return from his wickedness: they are all of them unto me as Sodom, and the inhabitants of them as Gomorrah, Chap. 8. 11. For they have healed the hurt of the Daughter of my people slightly, saying, Peace, peace, when there is no peace.  
Fifthly, They dare not run into the crowd of employments, that so they might forget the gawling, of conscience, as Cain did, Gen. 4. Cain to put off the troubles of his conscience, would fall to buying, building, and drowning himself in the world, that so he might hear no more. A pardoned sinner doth not thus, but if conscience suggests guilt, he prays to God that conscience might speak throughly and to the heart.  
Sixthly, A godly man doth not wallow and continue in a custom of sin, that so custom in his sin, might take away conscience of his sin. Ephes. 4. 19 Who being past feeling, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  have given themselves over to lasciviousness, to work all uncleanness with greediness. Wicked men give themselves over to a custom in sin, that so they might not have conscience to smite them for sin. They are like a Smith's dog, a strange dog that comes to a Smith's forge cannot abide to have the sparkles of fire fly about him; 
Simile.  but that dog that hath always been accustomed to the shop, can sleep still on, and it never troubles him: wicked men are like Smith's dogs used to the shop, though flashes of hell fire are cast about them, yet they sleep still and are not awakened; but godly men do not make use of custom in sin to lull them asleep in their sweet lusts.  
A 7. difference, That though the conscience of apardoned sinner doth not smite him for sin, yet is it sooner and easier awakened and raised out of a dead sleep, than the conscience of a wicked man; a look from Jesus eye, and the Cock crowing made Peter weep, he went out and wept bitterly; a rebuke to David from the Prophet, made him cry out, Lord I have sinned. A reprobate conscience is not so easily put into office, it doth not reprove him, there must be much ado and great labour taken before his dead conscience will hear the rebukes of the Word, there is more ado with a wicked man to have his conscience in office then with a godly man.  
Eightly, There is this difference, though the conscience of a good man be asleep for a time, and doth not smite him for sin, yet some time before he dies, his conscience shall smite him for sin; there is no godly man in the world but under known sins, if his conscience hath not smitten him, his conscience shall smite him before he dies; but wicked men live & die in sin & never have the control or rebuke of conscience: Ahaz was troubled by affliction from God, yet conscience never troubled him, for he did yet more wickedly against God.  
Ninthly, Though the conscience of a pardoned sinner may be asleep for a time, and may not reprove him for sin committed; yet a good man's conscience when it doth reprove him, it doth check him more out of a sense of sin and the dishonour done to God, then out of fear of hell or any outward judgements; but wicked men are asleep in their consciences, and if conscience doth ever awake, it is not because sin is sin, and because God is dishonoured; but because there is hell for sin, & because there are outward grievous judgements▪ when God breaks men by his judgements, than they will put conscience on work, but never do it out of sense of sin; Take this comparison of Ducks in a pond of water, cast but a little pebble stone into the water, and it will make them dive, but let it rattle and thunde●●n the heavens, the Ducks fear not; a Divine makes this a fit emblem of a wicked man's conscience, cast but a little pebble stone, some present affliction near a wicked man, and that will make him dive, that will trouble conscience and perplex the man; but let God thunder from heaven, let the Lord declare all the threatenings of his spiritual judgements against sin, how evil sin is, how God is dishonoured by sin, and how the soul is endangered, all these thunderings from heaven cannot make him startle.  
And thus I have run hastily over the answering of this third Objection, I have done it merely for the relief of a perplexed Conscience; thus I have done with this doctrine, I confessed, & thou forgavest. Thou forgavest, to forgive; saith Musculus, is a word of favour, or grace, not merit. Thou forgavest; It notes, pardon of sin is not vouchsafed to men by way of debt, but of gift; I confessed, and thou forgavest; thou forgavest what? Thou forgavest the iniquity of my sin, the sin of my sin. Interpreters have various apprehensions touching the meaning of these words, what it is for God to forgive the iniquity of my sin. I will bring it to a two fold channel: Some there are that by iniquity, understand the punishment of sin; I acknowledged my sin, and thou forgavest the iniquity of my sin; That is, thou forgavest the punishment of my sin; the reason of that interpretation is, because in the Hebrew language the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies iniquity, signifies punishment, and therefore they understand the iniquity of sin, the punishment of sin; but Interpreters generally go against this interpretation, for usually the word is taken for sin itself; Again the whole scope of the Psalm is not in seeking the outward punishment to be forgiven; but the forgiveness of sin is referred to eternal guilt.  
Thirdly, Here is in the Text a 〈◊〉, which is a note of admiration annexed to his expression; Thou hast forgiven, etc. surely that would be no wonder to God to pass by an external punishment, for that he might do to men whose sins were never pardoned: What is it for God to forgive the iniquity of sin? I answer, the iniquity of sin is meant, that God out of his free grace doth not only simply forgive a sin committed, but he forgives the iniquity of that sin, all the malignity of that sin, all the heinous aggravated circumstances that may any ways make it great. A Learned Author having a whole Tract upon this Psalm, hath these words, the Psalmist useth this kind of speech, To forgive the iniquity of sin, that he might touch us, that it was no light fault that was pardoned, it was sin, and it was the iniquity of sin, sin upon sin, and sin greatned by many heinous circumstances. Yet, Behold! the great mercy of God, Thou forgavest the Iniquity of my sin; thus much for the explaining of the words.  
Doct. The Observation is this; That such are the riches of Gods pardoning grace, that he forgives his people not only sin in the general, but their great sins, such as are clothed with many aggravated and heinous crying circumstances. Thou forgavest the iniquity of my sin.  
In the handling of this point I shall proceed in this method.  
First, To prove the point to you by an Induction of particular instances; then the application of it by several uses. It is a pointfull of comfort, and indeed I know not such a Text in all the Bible that speaks of God's grace in pardoning aggravated sins, more clearly than this Text doth.  
First of all, I shall give you an induction of instances, that God doth not only forgive his people a bare sin committed, but God doth out of the riches of his Grace forgive his people those sins that you may call the iniquity of sin, sins clothed with many heinous aggravated circumstances, to prove this take the instance of David, that speaks the words; an instance of Peter, another of Paul, many men that have sinned against light & love, sinned against checks of conscience, and against mercies, are these sins forgiven? Yes, that is my work to prove, that God's grace doth forgive sins that are clothed with many heinous and aggravated circumstances, to make them great.  
First, I begin with David, because it is the instance in hand; will you consider David's sin, the sin of Adultery, and ransack the bowels of it? you shall find David's sin clothed with great, heinous, and aggravated circumstances to make it great and grievous; and yet for all this that sin forgiven him.  
First Circumstance to aggravate David's sin, if you consider the quality of it, the kind of it. What sin was it? it was the sin of Adultery; now of all sins the sin of Adultery is an aggravated sin; there are five circumstances.  
1. He that commits adultery, he sins against his own body.  
2. He sins against the body of the woman he is unclean with.  
3. It is a wrong to his own Wife.  
4. It is a wrong to the Adulteresses Husband.  
5. It is a wrong to the child that is illegitimately begotten in adultery, that an ignominy should be on him when he is borne: and therefore that David should fall to that sin, it was one great sin to aggravate David's sin.  
Secondly, If you consider the dignity and quality of David's person that did commit this sin, 
Omne animi vitium tantò conspectius in se Crimen habet quantò major qui peccat habetur.  He was King; Now the greater the person is that sins, the sin is the greater, 2 Sam. 12. 8, 9  
A Third Circumstance to aggravate his sin, it was that he did commit the sin after God had given him manifold mercies, so Nathan telleth him, 2 Sam. 12. 8.  
Fourthly, Consider this, that David had a Wife of his own, nay many wives of his own, that did greaten David's sin, and so Nathan told him; for (saith Nathan) There was a poor man who had but▪ one Lamb, and a rich man that had many Lambs, which killed the poor man's Lamb; his meaning was, that David should commit adultery with the wife of that man that had but one wife, when he had many of his own.  
Fifth Circumstance, if you consider the time when David committed this sin, it was when David's Armies were lying in the fields, this was done then, which was enough to provoke God to make them turn their backs upon their enemies.  
Sixth Circumstance, It was a great injury to a faithful Commander in his Army as to Vriah.  
Seventhly, Which is the chiefest Circumstance of all, that David should commit many sins to hide that one sin, that was an aggraving Circumstance, David did commit six-sins to hide that one sin of Adultery.  
1. He sent for Vriah Bathsheba's husband to leave the Army, when they were storming a place, this might have endangered the whole Army.  
2. The Text saith that David made Vriah drunk, thinking thereby to make him go in to his Wife.  
3. He used a means for Vriah to father his bastard that he had gotten in uncleanness.  
4. When that Plot would not take, David did conspire, and consult how to kill Vriah.  
5. David sent a letter by Vriah, wherein Vriah was a messenger of his own death, unknown to him.  
6. When Vriah was dead, the Text saith, that David said, The sword makes no difference, for the sword destroyeth one man as well as another; he laid Vriahs' death on God's providence only, when it was he himself did plot how he should be slain: O where was David's conscience all this while, where was David's conscience, that should thus fall to commit those sins to hide one sin▪ you account that a heinous aggravation of sin, when servants have done an ill turn, if they shall do many ill turns to hide one: this iniquity was found in David, to hide one sin, he fell to commit many.  
Eighth Aggravation, which greatens David's sin, was this, that David should marry Vriahs' wife, first killed the husband, than married the wife.  
Ninthly and lastly, To make his sin out of measure sinful, David continued under this sin with all these aggravations for nine months together without repentance or remorse of conscience. I do not name this to bolster any man in sin; I only mention this for a distressed conscience, that though thy sin be an aggravated and a great sin, clothed with many hideous and heinous circumstances; yet God did forgive such a sin as that, and therefore well may David say, The Lord forgave the iniquity of my sin, not only sin, but the iniquity of sin.  
Inst. A second Instance is of Peter, you all know the story, but it may be you have not looked narrowly into the circumstances that made Peter's sin to be great: In Peter's sin.  
First, Consider, that Peter should deny Christ, when he did make more confident professions that he would cleave to Christ, than all the other eleven Disciples: when Christ told them, You shall be offended because of me this night, saith Peter, Though all men should forsake thee, yet will not I, yet none forsaked Christ but Judas and he, in so shameful a manner as they; this was a great aggravation.  
Secondly, It is observable that Peter did deny himself to be Peter, Joh. 18. 25. And Simon Peter stood and warmed himself, they said therefore unto him, Art not thou also one of his Disciples? He denied, and said, I am not.  
Thirdly, He said he did not know Jesus Christ; what a horrible fault was that, that he said he did not know Jesus Christ? Luke 22. 57 And he denied him, saying, Woman I know him not.  
Fourthly, He did not only deny Christ to a single Maid, but the Text saith, he denied Christ to the Maid, and before all the people, there was an open denial of Christ. Matth. 26. 69. Now Peter sat without in the Palace, and a Damosel came unto him, saying, thou also w●st with Jesus of Galilee, vers. 70. But he denied before them all, saying, I know not what thou sayest.  
Fifthly, When another Damosel came, and she said, Verily thou art one of them, and a follower of Jesus Christ, be said a second time, Woman I do not know the man, Luke. 22.  
Sixthly, He did not only deny, but Matthew saith he denied with an Oath, Matth. 26. 72. And again he denied with an oath, I do not know the man; to swear to a lie is abominable.  
Seventhly, It is observable, It is said that a third time there came a man to Peter about an hour after, and saith, Of a truth thou art Peter, and to the man saith he, I do not know him.  
Eighthly, This is not all, that Peter did not only speak a falsehood, not only swear a lie, but Peter did curse himself if so be he knew Jesus Christ, the Text saith he began to curse as well as to swear, Mark 14. 71. But he began to curse and to swear, saying, I know not this man of whom ye speak; he wished some direful judgement to befall him if he knew Jesus Christ: Some Interpreters think that he did not only curse himself, but he cursed Jesus Christ, to make the people think that he did not care for Jesus Christ, therefore did use some execration to curse Jesus Christ. And O that pardoning grace should reach such a heinous sinner as this was!  
A third Instance was in Paul; you shall see many circumstances to aggravate and greaten Paul's sin, Acts 9 10, 11. I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth. Which thing I also did in Jerusalem, and many of the 〈◊〉 did I shut up in Prison, having received authority from the chief Priests, and when they were put to death, I gave my voice against them. And I punished them oft in every Synagogue, and compelled them to blaspheme, and being exceedingly and against them, I persecuted them even unto strange Cities. There are no less than ten aggravating circumstances to greaten Paul's sin.  
First, It was one circumstance to greaten his sin, if you consider the quality of the persons that he did injure, they were not ordinary men, but they were the Saints of Christ, he put the Saints of Christ into prison  
Secondly, If you consider the number that he wronged, they were many of the Saints.  
Thirdly, If you consider the kind of wrong he did them, he put them into prison.  
Fourthly, If you consider his severity towards them, he did shut them into prison.  
Fifthly, If you consider the place where this was, at Jerusalem, it was where Paul should have learned to know better things, for there the Apostles were, and taught the Doctrine of Christ and of Christianity.  
Sixthly, If you consider the extent of Paul's malice, saith he, When they were put to death, I gave my voice against them, Paul's vote was against the Christians to put them to death.  
Seventhly, Paul's rage did go against their souls as well as their bodies, for saith he, I did compel them to blaspheme Christ, he laboured to damn their souls, as well as destroy their bodies.  
Eighthly, saith he, I was exceeding mad against them, he was even mad with rage, and exceeding mad with rage.  
Ninthly, He drove them from house to house, I drove them into strange Cities.  
And then Tenthly, which was worst of all, he did through their sides strike at the honour of Jesus Christ; for why did Paul do this to the Saints? saith he, I thought with myself to do many things contrary to the name of Jesus of Nazareth, there was the person he aimed at; yet Paul, a man forgiven for all this; for he saith, when he aggravates his sin, in 1 Tim. 1. 11, 12, 13. According to the glorious Gospel of the blessed God which was committed to my trust. And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful putting me into the Ministry, who was before a blasphemer, and a persecuter, and injurious. But I obtained mercy, because I did it ignorantly its unbelief. Thus I have done with the Doctrinal part of my Text, laying down to you an induction of instances; I am the larger in this, because I know perplexed consciences in trouble of mind are apt but to greaten their own sins, but can you aggravate it worse than David, Paul, or Peter could do? yet behold those sins, and those aggravated sins were forgiven by Jesus Christ.  
I have four words to say in this Sermon by way of Application; there may be in such an Assembly as this is, whom God might suffer either before conversion or after conversion, to be unclean with David, to deny Christ with Peter, it may be to swear to a lie, to swear to a falsehood, nay, (it may be to engage to a lie, to a falsehood, O take heed of false Oaths,) it may be to persecute the Saints of Christ with Paul.  
Four Consolations.  
First, O know it for thy comfort O thou disconsolate heart, let thy sin be never so great, yet the mercies of God are greater. A learned Interpreter gives to my hand which is his instance, Lord my fault is great, but thy mercies are greater, Beloved, I may say to you, though thy sin be great, yet the mercy of God is greater than thy sin, and thou canst not have so many circumstances to greaten thy sin, as can be produced in God to greaten his own mercy: you shall read what he saith himself in Isa. 44. 22. I have blotted ou● as a thick cloud thy transgressions, and as a cloud, thy sins, return unto me, for I have redeemed thee. Suppose thy sin be not only a little cloud; but suppose it be a great cloud, a thick cloud, saith God, I do not only blot sins out like a little cloud; but I will blot ou● transgressions that are like a thick cloud: great sins as well as small doth the mercies of God cover. The Sea can as well cover great rocks as little pebble stones, high mountains as well as molehills: God's mercy is an Ocean that can cover great enormities as well as lesser infirmities. The glorious body of the Sun in the Heavens, can scatter the greatest mist as well as the thinnest vapours great sins as well as small are pardoned by infinite mercy. It is worthy your notice what Moses speaks of the Mercy-seat, It covered the whole Ark wherein the Law was kept. To note (saith a Divine) though thou art a man or a woman guilty of all the Law's breach; not only of one command, but of all the commands, yet the Mercy-Seat covered all the commands; to teach you this, that the mercy of God can pardon the greatest violation of the Law, therefore that wherein the Law was kept was all covered by the Mercy-Seat.  
2. Take this for thy comfort, O thou perplexed Conscience; it may be when thou art in a corner, none but God and thine own soul together, thou dost aggravate thy sin, and thinkest no man's sin so grievous as thine; then take this for thy comfort, let thy sin be never so great, yet the satisfaction and sufferings of Christ are far greater, The blood of Christ (saith the Apostle) cleanseth us from all sin; the Red Sea did with as much ease drown Pharaoh and all his host, as it could do a single man; the red Sea of Christ's blood can drown a whole host and a huge multitude of sins, as well as a small lust: Though thou hast need to shed more tears for sin in a way of contrition; yet Christ need not shed more blood for sin in a way of redemption, for he hath saved them to the utmost that come unto God by him: the Apostle triumphing in the 5. of the Romans, 
Rom. 5. 15, 16, 17.  he means there, that there is not so much evil in sin to damn us, as there is good in the gift, in Christ, for to save, because thy sin is he guilt of a creature, and Christ's satisfaction is the satisfaction of a God; thy sin, the sin of a finite creature, and his sufferings, the sufferings of an infinite Mediator.  
Third Consolation is this, to you that are perplexed in conscience, that you have committed heinous and aggravated sinfulness, yet that Jesus Christ doth wipe away the infamy and the ignominy of thy most horrid and scandalous sins, committed before conversion. Suppose thou hast been a notorious infamous creature; yet Christ takes off the ignominy and the infamy of thy sin, when he justifies thy person and doth sanctify thy nature. It is observable of Mary Magdalen, as is conceived she was a notorious whore, every one that saw her knew she was a common harlot; there was a woman that was a sinner, the meaning was, she was an infamous notorious harlot; What is done when Christ converted this woman? Luk. 7. 47. Wherefore I say unto thee, her sins which are many are forgiven, for she loved much. Christ did delight to wipe away the ignominy of her harlotry in her afterlife. It is worthy observation, that four women are reckoned in the Genealogy of Christ; what women were they? they were women that were infamous, the best of them did fill into much scandal, and gave much offence: there you find mention of Thamar, Rachab, Ruth, and Bathsheba, no more in the Genealogy but these; what were all these women? Begin with Thamar, she committed uncleanness with her Father in Law, an infamous woman, as you have the story in Gen. 38. 18. And he said, What pledge shall I give thee? and she said, thy Signet, and the Bracelets and thy Staff that is in thine hand; and be gave it her, and came in unto her, and she conceived by him. Then you read of Rachab, a common harlot, in Heb. 11. 31. By faith the Harlot Rachab perished not with them that believed not when she had received the spies with peace, Matth. 1. 5. And Salmon begat Boaz of Rachab, etc. A third woman mentioned in the Genealogy is Ruth, what was she? she was not so infamous as the rest were, yet she ran into a grievous scandal, Ruth came of Moab, whom Lot begat of his own daughter, you have the story in the Book of Genesis 19 36. Thus were both the daughters of Lot with child by their Father. vers. 37. And the first borne bare a Son, and called his name Moab: What was she? for her person she was a good woman; but as all Divines observe of her, she did an action that had appearance of evil, what did she? read the story in the third of Ruth, beginning at verse 5. etc. the story saith, that she came alone at midnight to Boaz, there was an action full of infamy, which was a shameful thing that a woman should come to a man lying alone. Secondly, she came and lay by him in the night season, but it is true, the Scripture c●ears her for any thing following, vers. 14. And she lay at his feet until morning, and she rose up before one could know another: there was no vanity, no folly and no evil, yet it was a grievous scandal for a woman to be with a man, and Boaz did fear the scandal of it too; yet this woman is reckoned in the Genealogy of Christ. The fourth woman is Bathsheba, she was unclean with David. What is the Mystery of this? truly all Interpreters give this; There are but four women named in the genealogy, all of them blame-worthy, some in a higher and some in a lower degree; and it is recorded that Christ came from these four, to take off the ignominy and infamy of your sins that you have fallen into before conversion: suppose God should suffer thee to fall into execrable villainies, real and sound conversion to God takes off the reproach and ignominy; therefore Christ to take off the ignominy and reproach from these women would honour them so far, as to reckon them in his own Genealogy.  
The point was this, That such are the riches of Gods pardoning grace, that he forgives his people the great sins that are clothed with many heinous and aggravated circumstances. Now lest any might abuse this Doctrine, and suck poison from these flowers that are m●st sweetly scattered up and down the Scripture, I shall labour so to handle the matter, as to keep off presumptuous men that they be not emboldened in a wicked course of sin. Therefore my use shall be to two sorts of men,  
Use. 1 First of all, it shall be directed to moral and civil honest men: if God doth forgive men great sins▪ clothed with many heinous and aggravated circumstances, 
Five considerations concerning lesser sins  as David's sin was, as Peter's sin was, and Paul sins were, than I have great hopes of pardon; mine are but sins of an ordinary incursion, therefore I have hopes my sins are pardoned, because they have not been crying great sins.  
First of all consider, That God hath shown as much displeasure against small and little sins, as against greater and grosser enormities: I will give you some instances.  
First of the neglect of Moses to circumcise his son; one would think that for forbearing the circumcising of a child when a man was in a journey and had urgent business lying upon him, his business should have been a plea to excuse him: yet for the bare omission of that on the eight day, the Lord met him, and would have killed him, Exod 4. 24. And it came to pass by the way in the jone, that the Lord met him, and sought to kill him. Another time th● Psalmist tells us of Moses sin in the wilderness, Moses spoke unadvisedly with his lips, only a rash word: and what was the issue of that sin? the Lord would never suffer Moses to enter into the land of Canaan.  
Another instance of Uxzah, one would think it but smail thing for Vzzah to put his hand to uphold the falling Ark, it was out of a good intention, that the Ark should not fall; yet, you know how the hand of God smote Uzzah for it.  
So likewise of David, you would think it but a small matter for a King to number his people; yet you know how many thousands in Israel God did take away by the Plague for that very sin: so that beloved, suppose thou hast not fallen into hideous and heinous wickednesses, yet thou seest little sins displease God as well as great; because sin, though little, yet is against a great God, and little sins displease as well as great.  
Secondly, 
Pecc●ta minor is infaminae possunt esse major is culpae & reatus.  That though gross sins may carry a greater infamy, yet little secret sins may carry a greater guilt in them to God. Beloved, the sin of Angels, it was but a small sin, a spiritual sin, only one sin, and a sin in thought too, not of act; yet you know that for that sin God did tumble the Angels out of heaven. Indeed gross sins carry a greater infamy, but little small sins may carry as great a guilt.  
Third Consideration is this, That small and little sins may be aggravated and clothed with such cricumstances, as may make them great, two instances in Adam's sin, and David's sin.  
First, Adam's sin, you would account it a small matter to eat an apple or some other fruit; but yet that small fact of eating the forbidden fruit, was so clothed with many circumstances, which made it a great and grievous sin: for,  
First, if you consider the state of Adam, he was not as we are; but Adam was a perfect and an innocent creature: and it is a greater evil for a perfect creature to sin, then for us that are imperfect.  
Secondly, Consider the place where Adam was, it was in Paradise, and yet there to sin.  
Thirdly, Consider the publicness of his person, he did not sin for himself; but in his sin we all sinned: for a private man to sin is an evil, but for a public person representing other men, his sin is other men's sin.  
Fourthly, How many aggravations were in the bowels of Adam's sin: there are six:  
First, There was unbliefe in his sin, God did not tell them with an if, or a and, but told them peremptorily they should die.  
Secondly, There was this aggravation, that Adam did believe the Devil, before God.  
Thirdly, there was pride in this sin; for saith the Devil, Ye shall be as Gods, and that pleased them; it was not enough to be man and woman, but they must be gods.  
Fourthly, There was curiosity in that sin. You shall be as gods knowing good and evil; now out of mere curiosity to know more than they did know, though they knew enough to make them happy and blessed, did they plunge themselves into this sin.  
Fifthly, They were not contented with their condition.  
Sixthly and lastly, There was murder in this sin, for Adam killed himself and all his posterity; For by one man sin entered into the World and death by sin, 
Rom. 5. 12.  so that in him all have sinned, and so all died: therefore Adam's sin was so clothed with heinous aggravations, that made it very great.  
Look on David's sin in numbering the people, it was a very small sin, and indeed interpreters justify the fact, in itself it was no sin for a King to number his Army; yet there were some circumstances with which this fact was clothed, that made David's fact very sinful: there were six heinous aggravations in that fact of David's numbering the people.  
First of all, there was pride and vain glory; this Tostatus saith, that pride and vain glory was David's sin.  
Secondly, There was carnal dependence in his sin, he would number his people, that seeing how strong he was he might depend on the multitude, this saith Zanchius was David's sin too.  
Thirdly, There was covetousness in the sin too. Zanchius saith this was David's sin. It is observable, that when in Israel the soldiers were mustered, and the subjects numbered, there was a tax by pole, that every one should pay, this was David's sin that he would needlessly number the people for covetousness sake.  
Fourthly, There was curiosity, for David did a needless act; for what need David know every particular man in his kingdom. joab said to David, 1 Chron. 21. 4. Why doth my Lord require this thing? why wilt thou muster up thy forces in a time of peace? we are all true and loyal to thee: yet vain curiosity made David do it.  
Fifthly, there was the sin of sacrilege, this Zanchius notes: for when the people were numbered, there was to be given for the use of the Sanctuary, half a shekel, as you have the story, Exod. 30. 12. When thou takest the sum of the children of Israel, after their number, then shall they give every man a ransom for his soul unto the Lord, when thou numbrest them, that there be no plague amongst them, when thou numbrest them, Vers. 13. This they shall give, every one that passeth among them that are numbered, half a shekel after the shekel of the Sanctuary: compare this with Exod. 38. 25. And the silver of the that were numbered of the Congregation, was an hundred talents, and a thousand seven hundred and threescore and fifteen shekels after the shekel of the Sanctuary, etc. David, some suppose, did defraud the Sanctuary of that money.  
Sixthly, In this sin, there was an express breach of God's Law: this Deodat saith: for his Law was, the people should not be numbered that were under 20 years, but only those above 20 years, now David did number those that were under 20 year. Exo. 30, 14 Every one that passeth among them that are numbered, from 20 years old and above, shall give an offering unto the Lord▪ Numb. 1. 3. From 20 years old and upward, all that are able to go forth to war in Israel: Now David numbering those that were under those years, did transgress the command of God. That is a third consideration to you that say you never run into scandalous sins: yet consider, that little sins may be so aggravated by circumstances, as that they become grievous: suppose thy sin be secret lust, and passion, and secret pride: thy sins may have such circumstances, as to make them great: suppose thy sins be against checks of conscience they are great sins, because they are against God's officer in man; Conscience is God's officer in thee, and God's Register, and Vicegerent in man; and for thee to control thine own conscience against the accusations and against the convictions and checks of thy conscience, though the sin be but a small trifie, yet it is very great; He that doubteth is damned, if he eats. The Apostle saith, it is no sin to eat meat, but if thou thinkest it is a sin to eat meat, and dost it, thou sinnest against conscience. If thy conscience telleth thee that it is unlawful to do this or that, and yet thou wilt venture on it, the Apostle saith, He that doubteth is damned, if he eats. If thou dost any any thing against the rebukes of conscience, it is a great crime; because conscience is God's Officer in thee: to eat meat, is but a trifle; the Question was, whether they might eat meat offered to an idol, the Apostle saith they might do it, I, but suppose conscience in a man might say, I am persuaded that if I should eat this meat that was offered to an Idol, I should approve of Idolatary, then saith the Apostle, thou art damned if thou eat: to show that if in so small a thing as eating flesh, then in other matters also; if thy conscience telleth thee, that thou sinnest if dost it and yet dost it, thy little sin is become a great sin.  
Secondly, the smallest sin may be aggravated, if there be a complacency in thy heart to a small sin. A small sin that is indulged, is a more aggravating sin then a greater sin thou dost fall into with resistance. It is very observable in Leu. 13. 12. And if a leprosy break out abroad in the skin and the leprosy cover all the skin of him that hath the plague, from his head even unto his foot, wheresoever the Priest looketh. Ainsworth admires and wonders what God intends by this Law: the meaning is, the leprosy betokens sin. Now if the leprosy, or the plague, or the small pox; if it comes out into a scab, and comes into the flesh, and strikes outward, there is no disease within; but then there is danger when sores strike inward, and do not come out in the flesh: this Law hath this use in it, if the leprosy were only on the skin, the man was not unclean, though there was sin in his life, yet sin was not in his heart: I, but saith God, if the scab be in sight deeper than the skin, then pronounce him unclean; to show, if sin be in thy heart and in thy life too, though it be but a small sin, yet it is a sin that will damn thee: If I regard iniquity in my heart, Psal 66. 18. the Lord will not hear me. Therefore you that are moral men, that say, you thank God, that you have not broke out into gross sins: consider, though sin be small, yet your small sins may have such circumstances, as may make them very great, sinning against your consciences, or else sin seizing upon the heart.  
Fourthly, to moral men, that a great and gross sinner may be pardoned, when moral men who never broke out into such gross wickedness, may live and die in an unpardoned estate. I will give you tow instances, the one of the Pharisee, and the other of the young man in the the Gospel.  
First of the Pharisee, in Luk. 18. I thank God, saith he, I am no extortioner, no drunkard, no adulterer; I am not this nor that: the Pharisee▪ was a man that never broke out into scandalous sins; what was the conclusion? saith Christ, that he that justified himself was not justified; but the Publican was justified rather than the Pharisee: the Publican that had fallen into extortion, by his office he was tempted unto much extortion, he was a wicked liver, and yet went away justified. O! a civil honest Pharisee▪ a Pharisee that never broke out into scandal, yet was not justified: a Pulican that was a known and infamous sinner, went away justified.  
2 The progidal son that ran away from his father, spent all his substance, and went to live among hogs and swine, in this world, that is wicked men, yet this man a pardoned man. The young man who told Christ that he kept all God's commands from his youth was an unjustified man, yet the prodigal that was riotous from his, youth & confessed his sin, became a justified man, I am persuaded the very intent of these Scriptures, is for this end; that civil moral men should not presume on pardon, merely on their civil morality.  
Fifthly consider, That what your sins do want in regard of others men's in bulk and magnitude, you may make up in number. Suppose thou hast not been a drunkard, an adulterer, an oppressor, yet thou hast many small sins, thou hast many secret and small failings: now remember, many small sins may sooner damn thee, than a few greater sins, I may make use of that pertinent Scripture, in Jer. 5. 6. Wherefore a Lion out of the forest shall slay them, and a Wolf of the evenings shall spoil them; a Leopard shall watch over their cities, every one that goeth out hence shall be torn in pieces, because their transgressions are many, and their back-slidings are increased, Vers. 7. How shall I pardon thee for this? etc. Because their transgressions were many, therefore God comes with a question, How shall I pardon? Beloved, Suppose thy sins be not great, yet if they be many small sins, God may put this question to you, How shall I pardon you? Let me tell a paradox, that small sins are as hardly yea more hardly pardoned, than greater sins are. And the reason is, because a man is not so apt to repent for small sins, as he will be for great, because they are not so visible, and therefore conscience not so apt to do its office to put a man upon repentance; that is the reason of Christ's speech, Verily I say unto you, that Publicans and harlots shall go to heaven before them, why? because the Pharisees did depend upon their righteousness, and did not see their little small sins: a Publican, a harlot, that could not but by the light of nature see their extortion, their wickedness, and harlotry, they should go to heaven before them, Christ told them of their sins and they repent of them. Therefore though your sins be but small, yet they may be many, and that will greaten your sins: a many small sins may run thee into deeper arrearages unto God, than a few grosser evils. As in Arithmetic many small sigurs put together amount to agreater sum than a few great ones; So it is in respect of little sins. O then let me persuade you, that none of you would presume on pardon, because you have not fallen into greater and grosser evils. Thus much for first branch of the Use.  
Use. 2 The second follows, and that is this. To those that can say of their sins as David did, Thou forgavest the iniquity of my sin, 
Considerations concerning gross sins.  sins clothed with many hideous and heinous circumstances.  
First, something by way of admonishment.  
First consider, though your gross sins cannot bring your persons into a state of damnation, yet they will bring you into a state of sequestration; though they cannot keep thee from heaven, yet will they keep thee from comfort: God will suspend and withdraw the manifestations of his grace; he will turn his smiles into frowns upon thee. Beloved this is sad, a gross sin will keep thee from the comforts and joys of heaven, though it cannot keep thee from the possession of heaven.  
A child of God that sins though he be not under ejection but of his heritage, yet he is under an interdiction thou mayest have a right to heaven, a right to salvation, yet God hath shut thee up that thou mayest not have the manifestations of a reconciled God towards thee; this is astonishment to thee.  
Secondly, to admonish thee, though thou be'st pardoned; yet such woeful commotions, such dismal fears, will arise in thy conscience, that will make thee verily think thou art not pardoned. Beloved, if you fall into gross sins, and repel the sanctifying work of the Spirit, God will withdraw the comforting Work of the Spirit. The spirit of God is compared to a Dove; the Dove loves to be in clean places, but if the house be nasty, the Dove goeth away, and will not stay there: God's Spirit is like a Dove, it loves to have the house of thy soul kept clean; but if thy soul be filled with noisome and nasty lusts, the Spirit of God will not descend on thee; the greater thy sins are, the greater thy sorrows, anguish and tortures of thy conscience will be. Philosophers say, the more vapours are drawn from the earth, the more the light and lustre of the Sun is eclipsed: the more sin doth arise from thy heart to thy life, the more thou darkenest the rising of the Sun of righteousness, that glorious beams shall not reflect on thee: thy falling into gross sins, may cause woeful commotions, & dismal horrors in thy conscience; Consider, is not this grievous, thou pardoned sinner, to think though this gross sin may not damn my soul, yet before I die it will torture my conscience? If I do speak to a troubled conscience there is none in the world will say, that the sweetness and pleasure of sin, can compensate the anguish and torture of conscience which smarteth for sin.  
Thirdly, Consider, thou that fallest into a gross sin, though a justified person; yet it will be a harder work and a longer time for thee to attain assurance of pardon then for other men: the deeper a wound is, and the longer it is festering and rankling, the harder and longer it will be before it be healed again. David did pour out a river of tears before God did pour in a drop of the oil of joy and gladness into his heart; David broke God's Law, God broke his bones; therefore he prayed, Lord restore to me the joy of thy salvation, that the bones which thou hast broken may rejoice. It is worthy observation of what you read of Mary Magdalen a notorious sinner, there was a woman which was a sinner, that is, as some expound it, a knwn harlot, a known strumpet, saith Christ, her sins which are many are forgiven her: but did Christ tell these words to Mary? no, Christ spoke these words to Simon, in whose house Christ was at supper: mark the method, Divines make much use of this. Marry fell into a gross sin, but Mary must not first know her own pardon; Mary was weeping for her sin, and it was first revealed unto another that she was pardoned; to show, that when men fall into gross sins, God doth many times hide comforts from them, other men shall have good hope of their pardon, more than they have of themselves; let this be admonishment and a check to you to take heed of falling into gross evils; for God may keep you long without manifestation of pardon.  
Fourthly, to admonish thee, consider, that thou dost run a very dangerous and desperate hazard to venture upon the commission of sin upon presumption of pardon: Wilt thou sin, that may be as painful to thy conscience as the breaking of thy bones, because Christ can set thee in joint again? Wilt thou sin and cut gashes in thine own flesh, because thou knowest the Blood of Christ to be a sovereign balsam to cure thy wounds? for by his stripes we are healed. 
Direction to. great sinners   
I now come to give you something by way of direction: Hast thou been a man that God hath left to thine own hearts lust? thou hast not only sin, but the iniquity of sin, sin aggravated; then,  
First take this rule, Labour in the residue of thy days to be as eminent in grace, as thou hast been formerly notorious in sin: have thy lusts been strong? labour now, that thy affections may be strong God-ward and Heaven-ward: has thy sin been clothed with many heinous circumstances to make it great? let thy graces be clothed with many holy circumstances to make them great: though this cannot make a compensation to the most High (for nothing thou hast or dost can recompense God for the wrong sin doth him) yet is this something by way of a Holy revenge on thyself; the more thou hast been notorious in evil, thou shouldest labour now to be more eminent in good.  
Secondly, Hast thou fallen into any gross and aggravated guilt? follow this Rule, Labour that the greater thy sin and thy unkindness hath been to God, thou express now the greater love to Jesus Christ for pardoning mercy: O labour thou that hast great sins pardoned, that thou mayest have great love issued out to Jesus Christ; Christ did not simply ask Peter, Simon Peter lovest thou me? out goeth higher, Peter dost thou love me more than these? there was this reason why Christ should ask him this Question, because Peter had sinned against Christ more than all the disciples had, therefore Peter must love Christ more.  
Do I speak to any that have been taler by the head in sin, than any of their neighbours have been? O! if thou hast sinned much, love much; the greater the sin, the greater the pardon must be, and therefore on thy part the greater must thy love be to Jesus Christ; this is held out plain in that familiar parable that Christ useth, Luk. 7. 41. There was a certain creditor, Which had two debtors, the one ought five hundred pence, and the other fifty. Vers. 42. And when they had nothing to pay, he frankly forgave them both; Tell me therefore, which of them will love him most, Vers. 43. Simon answered and said, I suppose that he to whom he forgave most: and he said unto him, thou hast rightly judged. The meaning of this is, the two debtors are two sorts of sinners, he that owed a little sum he could not pay his debt: though thou hast but few little sins, yet thou canst not satisfy for it. He that owned much was a great sinner, as Mary Magdalen: It may be God hath forgiven thee thy hundred of sins, & thy five hundred of sins: O make good this Parable that he that hath most forgiven him, love most, the greater thy sin hath been, the greater thy love most be. It is thus with Mary Magdalen, Luk 7. 47. wherefore I say unto thee, Her sins which are many are forgiven her, for she loved much. Her love doth hold proportion to her pardon; much pardon on Christ's part, and much love on her part. O beloved let me here inculcate this on your thoughts: have any of you been great sinners? have you been guilty of aggravated and heinous circumstances? now find that your love doth carry some proportion to your pardon.  
Thirdly hath God suffered thee to fall into the iniquity of sin? observe this direction, the greater thy sin hath been to God, labour that thy humiliation may be greater, that it may carry some proportion to the greatness of thy transgression. It is observable of what you read of three men in Scripture, of David, Manasses, and Peter, these all sinned greatly; and their sorrow and lamentation did carry proportion to their sin, in some measure; Manasses sinned greatly, and the Scripture saith of him, That he humbled himself greuly before the Lord. Peter did deny Christ shamfuly, and Peter went out and wept bitterly. You know David sinned notoriously▪ and he mourned exceedingly, rivers of tears ran from his eyes, he watered his couch with tears: all this teacheth you, that the greater thy sin hath been, the greater thy humiliation should be. An observable Law you read of in Leu. 11. 24, 25. And for these you shall be unclean, whosoever toucheth the carcase of them shall be unclean until the Even. And whosoever beareth aught of the carcase of them shall wash his clothes and be unclean until the Even, touching an unclean thing, a man was unclean; but if a man carried an unclean thing any length of time, then saith God he shall be unclean till Even, and he shall wash his clothes. This law shows, that touching an unclean sin, requires an humiliation; but if thou hast born a sin, and hugged a sin in thy arms, than there is greater work required of thee, he was to wash his clothes, He that hath continued in sin must wash his heart by humiliation and must take more pains with his heart that hath fallen into a gross evil, than those who have not fallen so foully and frequently.  
Fourth Direction; In case thou expectest to have a high esteem of pardoning grace, labour thou to find out all the aggravated and heinous circumstances in thy sin. Do not fear that the seeing of the sinfulness of sin will do you hurt: first look on pardon, and then look on the aggravation of thy sin; this is the way to heighten Christ merits, and greaten God's mercy, and extol Gods pardoning grace. It is notably mentioned of two men that were famous this way. It is reported of Eusebius, when he came to confess sin, he used these words, Lord there is none have sinned, as I have sinned, the Devil sinned, Judas sinned grievously, but none sinned as I: The Devil indeed sinned, but Christ never died for the Devil as he died for me, therefore my sin is a greater sin than the Devils: Judas sinned greatly, but Judas never had the pardon I had; Achan sinned too, but I sinned further than he▪ O labour to find out what aggravations there are that thy evils are capable of, that so thou mightst come to magnify and greaten the grace of God in thy esteem. A famous story of Austin, when God converted him, and smote his conscience for the vanity of his youth; 
Aug. in his confession.  how doth he aggravate his sin when he was a boy for robbing of an Orchard, he doth aggravate that sin with many circumstances. First, I rob an Orchard merely out of vanity, not out of need, to steal for need is more tolerable, though not justifiable; but when he had enough, that was vanity; than it was not for the goodness of the fruit, but merely for the lust of the eye: then I did not rob the Orchard alone, but I got others with me; then, it was an unseasonable time of night; then, he went to rob the Orchard after he had spent all the day in vain sport, then, what they could not eat they gave to the hogs; then, saith he, I wronged and injured an honest neighbour that never did me wrong; O see how he clothed that sin with many heinous crimes and circumstances, canst not thou clothe thy uncleanness, thy oppression, thy extortion, thy unjust dealing, with heinous circumstances? let me direct you a little in this rule.  
First, To aggravate thy sin, consider all sins against the manifestation of God's love are great, when God speaks peace to thee, if thou shouldst then return to foolishness, Psal. 85. 8. this greatness sin: it was an aggravation of Solomon's sin, that he sinned against the Lord after God had revealed himself twice to him, 1 King 11. 9 And the Lord was angry with Solomon, because his heart was turned from the Lord God of Israel, which had appeared to him twice.  
Secondly, It aggravates sin, when you commit a sin upon a slight temptation, for a man to sin when he hath little or no provocation, that greatens sin; What made the sin of the Devil so great? it was this, that those Angels had none to tempt them: for thee to follow the stews, for thee to follow thy lusts? when the Devil doth not tempt thee to do it, when the provocation is merely from thine own heart, this greatens a man's sin; and thus in the Prophet Micah, that men should sell the righteous for silver, and the needy for a pair of shoes. O when thou shalt recollect and say, how have I dishonoured God, how have I run the hazard of an immortal soul? when the Devil hath laid no temptation to me, this greatens sins exceedingly.  
A third thing to greaten sin by is, when a man doth sin against the checks and rebukes of his own conscience; Conscience saith, do not sin, do not wickedly, and the man saith, I must, I must, I shall lose all else. When Conscience shall arrest thee, and accuse thee of sin, and thou shalt stifle and put by all: this aggravates thy sin.  
Fourthly, The frequency of the acts of sin, to commit a sin once is not so much, but to fall often into the same sin, this greatens sin.  
Fifthly, Complacency of heart in sin, when sin is not only the sin of thy practice, and of thy life, but thou delightest in sin; if sin be riveted and rooted in thy heart, thou art unclean: canst thou go to God, & say, Lord what grace is here land what mercy is here! that thou hast pardoned great transgressions, and those sins that I can aggravate by many heinous circumstances; I have read my pardon, and yet I have now blotted my pardon: canst thou say, I have sinned, and upon a very trivial occasion and on a small temptation, I am a drudge to the Devil on an easy temptation; when the Devil can draw thee by a silken thread to a sin; O it is a great aggravation, when Conscience arrests thee for sin, and thou wilt still be stifling the cries of conscience: would you greaten sin, you are in a ready way to greaten mercy, & pardoning grace, that is a 4th direction.  
Fifthly, If God doth out of the riches of his grace pardon aggravated sins, take you heed, that when you have obtained great and gracious pardons for great and grievous sins, you do not extenuate your sins, do not say of your sins as Lot of Zoar, Is not this a little one? do not say of wilful enormities as Jacob did. Peradventure it was an oversight, do not mince the matter, and do not lessen sin, but greaten sin. The reason why thou shouldst not do it, consider first by extenuating sin and making it small and little in your eye, you will lessen the greatness of Gods pardoning grace: who will value the skill and Physic of a kitchen woman? That Physician is valued that can cure a deadly and dangerous disease: when a man's spirits are gone, and strength is consumed, the Physician is prized: thou by lessening thy sin dost lessen pardoning grace.  
2. By the extenuating thy sin, thou dost lessen the value of Christ's blood.  
3. Thou wilt lessen thine own repentance and humiliation: for what man will labour after great humiliation for small transgessions? therefore there is a world of wrong done to thy own soul, when God hath pardoned great transgressions, if thou shouldst extenuate and lessen the greatness of thy evils,  
Sixthly, Content not yourselves with slight and superciall repentance so falling into great and gross evils, be not like Lewis the eleventh King of France, when he did an evil against his conscience, he pulled off his hat and took his Crucifix and cried God mercy for what he had done; so many men, if they can but cry God mercy in ordinary and general terms, they think they have made a Compensation to Divine Justice. And thus have I done with the second branch of the use in these six particulars.  
The third and the last branch shall be by way of Consolation, 
Use 3.  to troubled and perplexed Consciences, 
Consolations against great sins.  that by reason of their falling into aggravated and heinous sins, do entertain doubtful thoughts of their own pardon: five Consolations I shall lay down to you from the scripture, who have repent of great and many sins.  
First, Consider for thy comfort, that conversion and repentance for sin before God, wipes off the ignominy and the infamy of thy former miscarriages; suppose thou hast been an ignominious notorious soul creature; yet repentance puts a vail over thy ignominious lusts.  
Secondly, Take this for thy comfort, that Jesus Christ, doth manifest more love to those men who have fallen into gross sin, after repentance and humiliation, than he did to any other sorts of men in the world; It is observable of Peter. Peter did sin more than all the Disciples unless Judas that was the castaway; after Peter did humble himself and repent of his denial, Christ did show more love to Peter then to all the other Disciples.  
First, Christ appeared to Peter after his Resurrection, before he appeared to any other, so Paul tells you in 1 Cor. 15. 5. And that he was scen of Cephas, and then of the twelve, there was love in Christ, Peter did deny but three days before, and Peter must first see him.  
Again, When Christ was risen from the dead, he sent a messenger to Peter particularly by name, Go tell my Disciples in general, and tell Peter that I am risen, Mark. 16. 7. But go your ways, tell his Disciples and Peter. Peter was crying, weeping and be wailing that he should deny his Master, and saith Christ, Go tell Peter that I am risen.  
3. Christ doth single out Peter after he rose from the dead, Christ hath more discourse with Peter then he hath all with his Disciples else, Joh. 21. Thus you see that Jesus Christ manifests love to those sinners that sinned foully, after they have repent and are sufficiently humbled for their sin. Thus it is with Mary Magdalen after she repented, what expressions of love doth Christ to her? First, we read that he cast out of her seven Devils, Luk. 8. 2. Then he appeared first to Mary, she was the first that saw him when he was risen: Mark. 16. 9 Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalen. Again, Christ commanded, that where ever the Gospel came to be preached, the fame of Mary should be made known, Matth. 26. 1, 3. Verily I say unto you, wheresoever this Gospel shall be preached in the whole world, there shall also this that this woman hath done, be told for a memorial of her; what a great honour was this to Mary Magdalen? Thus it appears that God doth manifest to those persons that have sinned the grossest sins, if afterward they shall have the more serious, and through humiliation, the clearest evidences, and the strongest comforts.  
Thirdly, Take this for your comfort; It is not the greatness of that sin thou committest, but only the hardness and impenitency of thy own heart that can exempt thee from pardon. Divines do generally say, that the reason of that saying in Scripture, All sin and blasphemy shall be forgiven, but the blasphemy against the Holy Ghost shall not be forgiven, neither in this world nor in the world to come; It is not that there is not more merit in Christ to save then there is guilt in that sin; but it is because that man cannot, will not, repent of the sin; Therefore that sin cannot be forgiven, because he cannot repent. Suppose thy sin be blasphemy, this doth not exempt from pardon. It is not the greatness of thy sin, but the Judicial hardness and final impenitency of thy heart, that can exempt thee from pardon. when Peter preached to the Jews that had a hand in crucifying the Son of God; yet saith he, repent and your sins shall be blotted out, O what sin could be greater than their embrewing their hands in the blood of Christ? yet do but repent and your sins shall be blotted out. It is not for want of great mercy on God's part, and great merits on Christ's part that men are unpardoned; but it is want of repentance on thine own part.  
Fourthly, That no gross sin committed by a justified person can make void his former pardon; A rule among the Shoolemen: the work of God cannot be made void or frustrated by the work of man, Election is a work of God, Redemption the work of God, Justification the work of God, which cannot be made void by the work of man; therefore if God hath elected thee, redeemed thee, justified and pardoned thee, the incursion of gross evils cannot restrain thee of former pardon; It is true, sin may make void thy former comforts, thy former evidences; gross sins may lay waste thy conscience; but they cannot lay waste the grace, and the mercies of God; herein you may be greatly comforted and established.  
Fifthly, Take this for thy comfort, though thou dost fall into gross and aggravated guilt, yet such is the goodness and mercy of God; that he order thy very falling into sin to turn to thy good: I do not mention this to any that they should be emboldened to fall into sin because it may turn to good; O it is God that order a man's fall for his good: A threefold good that God doth to his people out of their very sins, God doth not only do good to his people by their afflictions, but he doth good to his people by their very sins.  
First, Sometimes God doth so order that the falling of a godly man into sin, shall abate pride in his heart; men of great parts are apt to be proud, God many times will let strong lusts attend strong gifts, the more to abate and keep under the exaltation of spirit, therefore saith Paul, I have the messengers of Satan to buffet me, that I might not be exalted above measure; God doth many times to keep under pride, let a temptation loose on a man, & so God doth him good that way. Austin saith, I am not afraid to say, that it is profitable sometimes for good men to fall into sin.  
Secondly, It will prevent many other sins; here is God's great mercy, the putting of a man to pain takes away pain; God sometimes suffers a man to sin, that sin might keep out another sin; one sin may be so ordered by God to keep out another sin.  
Thirdy, Falling into sin sometimes doth renew the work of repentance, the Lord sometimes lets them sleep that so he might awaken them by a greater humiliation, and to taste the more of the bitterness and fruit of sin, here then is God's goodness to a sinner, that by letting him fall into a sin he doth thee good, and makes thee to renew repentance, and greatens humiliation in thy heart.  
Now for the finishing of this subject, 
Cases of Conscience  there are seven Cases of conscience that in this Doctrine are needful to be resolved.  
First, Whether God may forgive a man his sin, and yet the man himself not know it: here David had sin forgiven him, and David did know it, I acknowledge, and thou forgavest: but whether may a man have sin forgiven him, and yet not know he is pardoned? I answer, in the affirmative, that a man may have sin forgiven him, and yet not know that his sin is pardoned; though David did know his pardon at this time, yet he did not know his pardon at other times, Psal. 51. Restore unto me the joy of thy Salvation. God broke David's bones for his Adultery, and David was driven to shed a River of tears before God did pour in one drop of joy, Job 33. 10. Behold he findeth occasions against me, he counteth me for his enemy. Job thought that God was an enemy unto him: and you have not only the confession of one man, but the doubts and fears of the Church in general, Lament. 3. 42. We have transgressed and have rebelled, thou hast not pardoned, we have rebelled, etc. Yet God had pardoned, and God had forgiven them; yet here was their fear and their doubt, they lay under suspense of pardon; God may pardon a sin unto the Elect, and yet they not know that they are pardoned, and in the manifold Wisdom of God there are divers reasons for it; first by keeping them under a suspense of pardon, they may sympathise with and carry more tenderness of compassion towards them that are troubled in mind; it was one end of Christ's sufferings, his soul was in an agony and under a desertion, crying, My God, my God, why hast thou forsaken me? what was the end of it? it was for this, that Christ might carry more compassion, and more bowels of tenderness towards persons that are under deep desertions; Let a scholar that studies many things, read in a Book, of the storms and distresses that seamen are subject unto; yet by all he reads he cannot pity men in a storm, if he have never been in a storm himself; let one read what the scripture mentions of the pangs of a woman in travel, she cannot so compassionate a woman in travel, unless she hath had the pangs herself; so in Divine things, it is experience that makes men have compassion.  
Secondly, It is for this reason, to raise up in men's hearts a higher esteem of pardoning grace; things hardly come by, are highly set by; what is the reason that birds do chirp and sing more sweetly in the spring then in any other part of the year? it is for this, because after the vanishing away of a long and tedious winter the refreshing Spring comes in: Beloved, The Lord makes his people chirp and sing in the sense of pardoning grace, rejoicing in that the more, the longer the winter of desertion hath been: when God lets them have long desertion, than they do the more rejoice and sing when pardons are attained: Men do then prise the shore, when they have been tossed by a tempest on the sea. Those that have been tossed on the waves of spiritual trouble, that have had a storm and tempest in their conscience, they will prise pardoning grace most.  
Thirdly, God doth sometimes pardon a man's sin, yet not tell him of it; and it is for rebuke to him, because he hath not lived in the exercise of grace: thou keepest back obedience from God, and God keeps back comfort from thee: this is a main reason why sometimes God pardons a sinner, and yet doth not tell him of it in his own conscience. It is done in heaven, the pardon is written there; but it is not done in the conscience, it is not written here: It is to give thee a rebuke, a check in thine own heart; surely I have not exercised grace, therefore surely God will not give me the comforting work of his Spirit: when thou art not much in grace, than thou shalt be but little in peace, it is just with God so to do.  
Fourthly, the Lord pardons a sin when he doth not tell that it is pardoned; it is to make the repentance of men more visible and satisfactory to the world that hath been offended by their sin. The Lord will make the world see that if men will sin notoriously they shall smart bitterly; to make the world see that repentance is no slight work, and to make peace with God, is not easy.  
Fifthly, to make men to taste the evils and bitterness of sin; should a man that is notoriously wicked, presently attain the sense of pardon, it may be he would not taste the bitterness of sin.  
6. Another reason is this, to teach doubting Christians that assurance is not essential to pardon, it is separable from pardon, it is separable from faith, therefore from pardon. A man may believe, yet know not that he doth believe: The Lord doth it for that end, to teach doubting Christians that though they have not assurance, yet they may have faith; though they want the sense of pardon, they may be pardoned: there cannot be fruit, but there must be a tree; yet there may be a tree, when there is no fruit; there may be grace in the heart, when there is no peace in the conscience; to have peace is additional to grace: now the Lord for these holy ends doth sometimes pardon a sin in heaven, when the pardon is not sealed to the conscience. Thus much for the first case.  
A second Case of conscience is this, if God pardons a sin, whether or no doth he afflict and punish men for it after it is forgiven? this is an useful question: and the reason is, because there are errors and mistakes about it; mistakes on the right hand and on the left. The Antinomians say that a pardoned sinner is never afflicted for sin; and say they, to say that a man whose sin is forgiven is afflicted for sin, doth derogate from the satisfaction and sufferings of Christ. Then the Papists say, that men are afflicted and punished for sin, and that these punishments are for satisfaction to divine Justice, and they are meritorious: and on this ground they bottom Purgatory, that after a man is dead, he must for some years lie in Purgatory, to satisfy for some notorious gross sin done in his life.  
Now Beloved to keep you from swerving either way, I shall lay down the true genuine state of this Question, and resolve it to you.  
First consider this, That God doth not afflict any man but where sin is, that is my first position. God doth not cruciate an innocent creature: indeed the Schoolmen have a question, whether God by his sovereignty may torment an innocent creature; but that is but a nicety; but this is most certain, that God in the dispensation of his Judgements doth punish no man, but where sin is, sin entered into the world, and death by sin.  
Secondly, though God afflicts none sinless, yet sometimes it may be for trial and not for any particular sin; so was Jobs affliction, it was not for sin, but for trial, to try jobs grace.  
Thirdly and chiefly, it is apparent from the Scriptures, that pardoned sinners may be punished for their sins. Would not this be partial for a father to beat the servant for a fault, yet not beat the child for a worse fault? Now the Lord will not leave such a plea as this in any wicked man's heart. In all the Kingdoms of the world, where sword, where pestilence, where famine, and where plagues have been, the good have fallen with the bad; the righteous have fallen by the sword, as well as the wicked: the reason is, that the world should not say that he is a partial God. Now to satisfy and to establish your thoughts in this point, I shall give you two express testimonies in the Scripture, that God doth punish his people for sin, though their sins be pardoned. The one is of David, 2 Sam. 12. 14. Howbeit, because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme, the child also that is born unto thee, shall surely die. I will punish thee in thy child, I will pardon thy sin, yet I will punish thy sin; so likewise in 2 Sam. 7. 14. 15. I will be his father, and he shall be my son: If he commit iniquity I will chasten him with the rod of men, and with the stripes of the children of men, but my mercy shall not depart away from him, etc. A promise to Solomon, I will be his father, and he shall be my son: but if he commit iniquity, I will chasten him with rods. And the Psalmist, when he quotes this expression, refers it to all the godly, Psal. 89. 31, 32. If they break my Statutes, and keep not my commandments; then will I visit their transgression with the rod, and their iniquity with stripes. It was not only true of Solomon, but it is spoken of all the Church, If they commit iniquity, I will chastise them with rods. See, here a Solomon may be chastened with rods if he commits iniquity: nay, not only one man, but all the Church, 3. 2. You only have I known of all the families of the earth, therefore I will punish you for all your iniquities. If God be severe, it is with his own people to make them smart for sin: he may spare wicked men, and not punish them here, because he hath his hell for them hereafter: but this shall be all the hell of a godly man, and all their punishment. ay, but this is Old Testament, and thus the Antinomians take off, and evade this Scripture: but doth God so in the New Testament? Yes, in the New Testament, Rom. 8. 20, And if Christ be in you, the body is dead because of sin. He speaks of the believing Romans that death on their bodies was because of sin. And then the Apostle speaks to the godly Corinthians, 1 Cor. 11. 29, 30. For he that eateth and drinketh unworthily, eateth and drinketh damnation or judgement to himself, not discerning the Lords body. For this cause many are weak and sickly amongst you, and many sleep. Many godly men were sick and weak for their profaning the Lord's Supper: and this is under the New Testament, that the Apostle saith, as approving the righteous judgement of God, let not us commit fornication, as some of them committed, 1 Cor. 10. Let not us fall as they fell, and many of them it is probable among the 23 thousand were good men: The Apostle approves of God's Judgement to be righteous in that Act.  
Only one objection against this.  
Doth not the Scripture say, in Isa. 53. That the chastisement of our peace was laid on Christ? now if all those chastisements that were due to us for sin, were laid on Christ, doth not this derogate from Christ's sufferings that he must suffer too? doth not this intimate that Christ's sufferings were not satisfactory?  
The Answer is easy.  
That when we say, we suffer for sin, and are punished for sin, understand it thus, there is a great deal of difference between our suffering for sin and Christ's suffering for sin; we do not suffer for sin as Christ did, because our punishments for sin are not by way of satisfaction to Divine Justice, but only by way of castigation from Divine Justice: when God doth punish a pardoned man with some outward Judgement for sin, it is no satisfaction, no compensation: when the text saith, that our chastisements are laid upon Christ: the meaning is, Christ suffers for sin by way of satisfaction, he appealeth God's wrath, he satisfies God's Justice for the sins that we have done: should we lose our blood for a sin, should we give the fruit of our body for the sins of our soul, yet this cannot make a compensation for sin: therefore it may well consist that God punished Christ for our sins by way of satisfaction to his Justice, and may punish us by way of castigation, as a father his children.  
Now to ratify and satisfy your thoughts the more in this: that though God doth pardon a sin, yet he will punish for a sin: take some reasons for it.  
First, Because wicked men that are punished for sin, would accuse God of partiality and injustice, should he punish them and not his own people for the same sin: wicked men would account God partial: but the wicked shall say, I see Gods own people are punished in this life, more severely than I am: the Lord doth it to vindicate the impartiality of his Justice, that he will not spare sin where ever finds it.  
A second Reason is, Because God doth command Magistrates to execute punishments in this life for sin even upon good men; therefore if he commands a Magistrate to punish a good man for his sin, surely he doth approve of their punishment. Suppose a good man should commit adultery, he was to die for it: suppose he should commit murder, he was to die for it; if God did command that pownall punishment should be inflicted on good men in this life, then surely he might do it much more himself.  
Case. 3 The third Case of Conscience is this, Whether doth pardon of sin, go before faith and repentance, or else follow after? I do not speak now of the priority of nature, but of the priority of time. This is a useful question.  
There are many Books in Print, made by several Antinomians that plead for this, and they say that repentance is not a condition to qualify the subject to obtain forgiveness, but only a sign to manifest that sin is forgiven, and that a man is pardoned from all eternity, that before a man believes and reputes, he is pardoned: which is a falsehood, for to a believer the Apostle doth confine pardon. Rom. 3. 25. Whom God hath set forth to be a propitiation, through faith in his blood, to declare his righteousness, for the remission of sins that are past, through the forbearance of God. For sins that are past, those sins you have committed and have repent of, he gives you pardon for all them. He that confesseth and forsaketh his sin, shall fiade mercy, and he that doth not so, shall not find mercy. He that hideth his sin shall not prosper.  
I answer to this query, that God doth pardon sin after a man reputes and believes, not before: and to give you a proof for this: First, I shall give you the grounds from the Scripture: then absurdities that would follow if this were not so.  
First from the Scripture, Observe, that the Scripture doth limit and confine pardon to a repenting state. Act. 3. 19 Repent ye therefore and be converted, that your sin may be blotted out. No blotting out of sin without repentance, Repent that your sin may be blotted out. Act. 26. 18. To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and an inheritance among them that are sanctified by faith that is in me. So that till thou be'st turned from darkness to light, until thou be'st turned from Satan to God, thou hast not received forgiveness of sins: mark the antecedent word, he opens their eyes, etc. therefore God expressly doth tie forgiveness of sin to repentance: and so in Joh. 1. 9 If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. There is first a confession, this is a part of repentance, and then forgiveness.  
Secondly, there is no promise in all Scripture, that God will pardon a sin before repentance for sin: but there are many promises that God will pardon when they do repent, Jer. 23. 8. And I will cleanse them from all their iniquity whereby they have sinned against me, and I will pardon all their iniquities whereby they have sinned, and whereby they have transgressed against me. Many promises, that when men repent of sin they shall have ●in pardoned: but there is never a promise that hath any show, that before a man reputes he shall have pardon.  
Thirdly, the Scripture doth lay all men under a state of wrath and condemnation, till they believe and repent unless ye repent ye shall all likewise perish, Luk. 13. 5. I tell you, Nay: but except ye repent, ye shall all likewise perish. Ephes. 2. 3. Among whom also we had our conversation in times passed in the lusts of our flesh, fullfilling the desires of the flesh, and of the mind, and were by nature the children of wrath, even as others, Vers. 12. that at that time ye were without Christ, being aliens from the Commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world. No hope of heaven, no hope of pardon in an unconverted state. Now by the sufferings of Christ, we receive pardon; a man unrepenting, is a man without Christ, therefore surely without pardon. Therefore the Antinomians doctrine doth bolster men in profaneness: saying (in a manner) to a drunkard, go on in drunkenness, for God hath pardoned thee from all eternity: but I say, Repent therefore, that your sins may be blotted out. There are not only these express testimonies in Scripture, and reasons grounded thereupon; but manifold and gross absurdities that would follow if you should deny this truth. This would follow then, that there is no difference between a converted man, and a man unconverted: and is not this gross to say that there is as much comfort to a man before he is converted, as to one after he is converted?  
Secondly, if a man is pardoned before he believes and reputes, than this destroys Justification by faith, being justified by faith we have peace with God. Now justification is a pardoning of sin, is God's gracious act, and not imputing sin unto you; when the Scripture saith, I am justified by faith, and the Antinomian saith, I am justified without faith, where lies the error? Now then to say that a man is pardoned before he believes and reputes, is in express terms to contradict the Scripture, when the Scripture saith, he is justified by faith.  
The Antinomians have this evasion, say they, a man is pardoned before he believes, he is actually pardoned; but when he believes, than he hath manifestation of pardon. On this evasion, another gross error will follow; for by this reason faith is no more instrumental to justification, then as it is declarative to a man that he is justified: whereas the Scripture saith there is more use of faith, for faith is an instrument actually to lay hold on Christ for pardon; the grace of love to Christ, the grace of humility, the grace of selfe-deniall, and the grace of mortification; these do evidence and declare a pardoned state as well as faith: this is to destroy the main use of faith, and makes faith of little or no use in Justification.  
Again, another absurdity will follow, to say that a man before he reputes is pardoned, it is as much as to say, before a man be in Christ, he is pardoned: this is false, for without Christ there is no pardon. I might run over many absurdities that would follow in denying this orthodox point.  
Object. 1 There is one strong Objection, which is this.  
Answ. 1 Doth not God love a man from all eternity? and doth not the Scripture say, that we were chosen in Christ before the foundations of the world were laid? Now God electing of us, or loving of us, is Gods pardoning of us; if God doth love a man before he was born, then sure God doth pardon a man from eternity. To argue from God's love to actual pardon, is as great an absurdity as to argue, that because God did purpose from all eternity to create the world, therefore the world was created from eternity. God decrees to pardon from all eternity, God executes this decree when thou art converted, God doth manifest this, that he hath pardoned thee, when he doth give thee the assurance of his love. Antinomians make only the decree and the manifestation, and leave out the execution of it.  
Secondly, observe this, That when we say that God doth love a man from all eternity, you must not understand it, that it is a love in purpose: and Divines do give this solid and useful distinction in it, that there is a twofold love in God, there is a love of purpose▪ and a love of complacency or delight: the love of purpose is in God towards elect men from all eternity, that is, a love where God hath a purpose in time to do a soul good: but a love of complacency and delight in God, is not in God till he be converted: before conversion, God hath not a love of delight, for there is nothing in thee that God should take delight in: At that time ye were children of wrath: God doth not love an elect man with the love of complacency, till he be converted, until he doth repent and believe.  
Object. Another objection is this.  
Doth not God pardon a man before he believes, and reputes, then what say ye of young Infants which cannot actually believe or repent, you will not be so cruel to say that all Infants go to hell.  
Answ. 1 I answer, I am far from thinking that all Infants go to hell: 
This cavil is brought by the Papists against justification by faith.  I believe that Heaven is as full of Infants as any other rank of years in the world; yet this plea will make nothing for those that plead for justification before repenting and believing, this is only spoken of justificacation and salvation of Infants without actual believing.  
Thirdly consider, that there is a great difference between the state of an Infant, and of men grown to years: the scripture tells you, 
Rom. 10. 15.  that faith comes by hearing, that is in men grown in years they must get their faith in an ordinary way by hearing the Word preached: but this rule holds not for young Infants, because they are not capable of understanding, they wanting the use of reason, and God expects no more from them than he gives ability: faith comes by hearing, faith the scripture: but saith the Antinomian, what need I hear, what need I pray, for a man may have pardon without all? But consider, that though children cannot exercise faith, yet children may have habitual faith, as Divines say, children may have grace seminally, though they cannot have the exercise of grace. Thou canst not tell, saith Solomon, how the bones of a child grow in the womb, therefore much more how God by a strange and a powerful manner can implant and impress grace in the heart of a sucking babe; yet there is grace in elect children: in an elect child there is seminal grace, and habitual grace. As there is sin seminal in a child's nature, that before a child can act sin, it hath sin; so by the same reason, they are capable of grace, you that will deny grace to children, will fall into the Pelagian error, that a child hath no sin: but a child hath a depraved nature, a nature inclining to sin; therefore when it comes to years, though it should never see a sin committed, yet would it sin: a child cannot act grace cannot act faith & repentance, that is true, but a child may have grace habitual; 
Mat. 10. 16.  therefore Christ took children in his arms and blest them, surely they must be gracious children; such children are pardoned: we know not how to express their faith, but they have an habitual faith. And thus much for the answering of that third case of conscience.  
The fourth Case to be handled, is this, Whether it be consistent with the state of pardon to commit often the same gross sin over and over again? It is needful to touch upon this case, because it perplexeth troubled minds. I shall speak to this point two ways.  
First, by way of comfort.  
Secondly, by way of Caution,  
First, by way of Comfort.  
The first answer is this, That it is clear by an induction of particular instances in Scripture, that pardoned men have fallen often into the same sin, this is most clear.  
First, if you refer it to spiritual sins, to evils that are of daily incursion, evils that are inward and spiritual, spiritual pride, distempered passion, omission in duties; a pardoned man may many times fall in such sins as these.  
Further, it is clear by induction of instances in Scripture that a pardoned man may fall into gross sins, oftentimes into the same sin: some instances, one is of joseph, it was a gross sin for Joseph to swear an heathenish Oath, by the life of Pharaoh, Gen. 42. 15. Hereby ye shall be proved, by the life of Pharaoh ye shall not go forth hence except your youngest brother come hither. Send one of you and let him fetch your brother, and ye shall be kept in prison that your words may be proved, whether there be any truth in you: or else by the life of Pharaoh surely ye are spies. Yet the Jews were so well instructed, and had such prohibitions against swearing, one should think that they should not be guilty of so gross an evil; yet Joseph being in Pharoahs' court among heathens, he swore twice by the life of Pharaoh. And thus you read of Jehosaphat, he fell twice into the same sin, he made a league with Ahaziah King of Israel, he loved them that were enemies to God, 2. Chron. 20 35, 36, 37. And after this did Jehosaphat King of Judah join himself with Ahaziah King of Israel, who did very wickedly: And he joined himself with him to makships to go to Tarshish: and they made the ships in Ezion Geber. Then Eliezer the son of Dodanah of Mareshah prophesied against Jehosaphat, saying, because thou hast joined thyself with Ahaziah, the Lord hath broken thy works: and the ships were broken, that they were not able to go to Tarshish. Twice he ran into the same sin. If there were no more spoken of Samson in the New Testament, then in the Old, it were questionable whether he was a good man or no: but what read you of Samson? You read of him first of all, that he married a heathenish woman, which was against God's command. Nay, he fell to the same sin when the Philistims killed her, than he married a whore, chap. 16, 1. then went Samson to Gaza, 
Jud. 15. 6.  and saw there an harlot, and went in unto her. Nay again, you shall find him fall three times into the same sin. He did three times tell a lie, one after another; when Daliah came to inveigle him on the instigation of the Philistims that she should learn where Sampsons' strength lay: first saith Samson, If they bind me with seven green with'hs, that were never dried; then shall I be weak, and be as another man. But when he was bound, he broke the with'hs as one would break the thread in two when it toucheth the fire: then saith she, why hast thou deceived me and told me a lie? then he told her again, If thou wilt bind me with new ropes that were never used, than I shall be weak like another man: but he broke the ropes. Nay, he tells her a third lie, he said unto her, If thou weavest the seven locks of my head with the web, than my strength will go from me, and this she did also, and his strength remained. But the fourth time he told her truth, saith he, If I be shaved, than my strength will go from me, and I shall become weak, and be like another man: and she caused the seven locks upon his head to be shaved off, and his strength went from him. I speak this to a perplexed conscience; 
Heb. 11. 32.  that good men may be so overborne, that they may frequently act over the same sin again and again.  
Then Peter that did lie thrice as Samson did, Peter did deny Christ three times with an oath and a cursing.  
Therefore this should be something to stay the doubting and desponding heart, that not only sins of an unavoidable infirmity, secret spiritual sins, but also sins that are more obnoxious to infamy and scandal, good men have fallen into, and yet have been pardoned.  
Another answer, that Jesus Christ Christ bids us to forgive our brother that sins against us in one day seventy times seven; 
Luk. 17. 4.  if Jesus Christ calls for this at our hands, who have hardly a drop of bowels, surely God that hath a sea and a vast Ocean of mercies, can forgive a sin, and will forgive a sin, though it be often reiterated.  
Thus much for the answer to that question, as to the comfort of troubled souls.  
Now by way of Caution, that this comfort the scripture gives be not abused.  
The first Caution is this, That though it be possible a man may fall often into the same sin; yet it is not usual so to do; it is a note that Mr Hildersham hath on Ps. 51. touching David's foul sin. I do not read of any express example in all the Scriptures of a godly man falling oft into the same gross sins after repentance, and after humiliation for that sin. Observe this further, that though it be possible, yet it is but very rare, and though there be instances that some men have done so, yet there are not more plentiful instances that good men have not done so, I will give you a few instances. Jehosaphat entered into a sinful league with Ahaziah as he had done before with his father, but when the Prophet rebuked him; read the story, 1 King. 22. He had sinned a once with his father, but he would not sin a second time with his Son, so that, here you see a good man would not second time join with an Ahaziah; So likewise you have the instance in Judah, that was in father in law to Thamar, Gen. 28. 26. And Judah acknowlegded them and said; she hath been more righteous than I, because that I gave her not to Shelah may son: and he knew her again no more. It was not again done, he knew her again no more, so as Divines do usually urge it; Noah was drunk, but never but once, and that before he knew the strength of the grape. David was adulterous, but never but once: This therefore shall be one caution.  
Secondly, Take this caution, that you might not be emboldened to run often into the same sin; if a man doth often commit the same gross sin, it argues a greater strength and prevalency that sin hath over him then all other sins. Physicians say, that a disease that a man doth often relaspe into, argues the strength of these peccant humours that feed the disease; if thou often fallest into lusts, it argues the prevalency of a lustful temper.  
In the third place, Relapses into the same gross sin, are very dangerous and deadly symptoms of a man in a lost condition, I do not say, they are such symptoms that infallibly conclude a man to be an unpardonable man; I may say as Physicians say of a relapse into the same disease; the second time is more dangerous than the first; the reason is, because the first sickness feeds on the ill humours, but relapse into the same sickness feeds on the vital spirits: Beloved, the falling and relapsing into the same sin is a dangerous symptom, it is a clear symptom of the prevalency of that sin. It is worth your notice what symptoms, the Lord doth give of the plague of leprosy for the Priest to judge that disease by, Levit. 13. the first symptom was when the hair was turned white in the fore; Divines accommodate that to a continuance in sin to old age, that argues you are unclean Lepers. Another symptom was, when there was raw flesh in the scab; Divines accommodate that unto a man being adventurous to sin against a raw, a troubled and a wounded Conscience. A third sign of the plague of leprosy was, when after the sore was healed, there should a new scab arise in the place thereof: thus when after thou hast healeda sin, by vows, by fasting and prayer, by holy purposes in Christ's strength, and after the healing the same sore breaks out, and the same lust breaks in upon thee, this is a dangerous symptom.  
Fourthly, that you might not be adventurous on sin, and so accuse this comfort: consider, that falling often into the same sin, doth more harden the heart than any thing in the world, habituating and indulging a man's self into the same road of wickedness; there is nothing in the world doth more harden the heart, then when the same sin hath an usual inroad into thy conscience & life, than all tenderness and remorse of conscience will be taken away; I speak merely on this ground, that seeing you have instances that men may often fall into the same gross evils, yet let these four considerations keep you from abusing this comfortable point. ay, but you will say, if I do fall often into the same sin, what may be to stay my heart up that I may be in a pardoned state for all this? I say this to you, though thou dost fall often into the same sin; yet if thy conscience bears thee witness thou dost exercise the same grace often in opposition to the same sin, thou mayest have a great deal of comfort that thou art in a state of pardon.  
Case. 5 The fifth case follows.  
But whether may a godly man that is pardoned pray for pardon of sin? Antinomians account this to be needless; they account all prayer for pardon to be only in this sense; to wit, of pardon, and a manifestation of pardon.  
Answ. First, though it be true, that God doth not call a man to pray for those things that are perfectly done so as never to be done again, as election and creation; yet God doth command us to pray for those things that are still a doing, I am not to pray to God to create the world, it is perfectly done, I am not to pray for Election, it is so done as never to be done more. I am not to pray for the incarnation of Christ, Christ is come into the flesh, but though I am not to pray for these things that are so fully and perfectly done; yet I am to pray for those things that are still adoing, pardon of sin is an act of God that is still in doing, therefore the Apostle refers pardon, Rome, 3. 24, 25. Being justified freely by his grace, through the redemption that is in Jesus Christ, whom God hath set forth to be a propitiation, through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God. And as sin is remitted and repent of, it is pardoned; therefore that reason is not valid to take off men from praying for pardon of sin, the Scripture doth express it, I acknowledged my transgression and thou forgavest. Math. 6. 12. and forgive us our debts as we forgive our debtors. That Platform according to which we are to model our prayers, the Antinomians would evade the Text and pretend, that in that Text and such Scriptures we only pray for a sense and manifestation of pardon in the conscience, and not for actual exhibition of pardon in regard of God.  
To take off this, first, the next words in the Petition, are to be taken for a real forgiveness, not a forgiveness in sense and feeling; for consider the whole Petition, Forgive us our trespasses, as we forgive them that trespass against us; there can be no reason shown why the first part of the Petition should be taken for sense and feeling of forgiveness, and the other should not be taken so.  
Secondly consider this, that in the same sense you must understand a sin to be forgiven, as in Scripture language it is spoken not to be forgiven; a sin is said not to be forgiven when there is an actual guilt lies upon a man; a guilt abiding upon the person of a wicked man that is not taken away, Mat. 12. 32. And whosoever speaketh a word against the son of man, it shall be forgiven him, but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come. They that understand forgiving only in sense and feeling, must understand this clause, not forgiving only in sense and feeling, and so no real guilt to lie upon the man: so that,  
It is against the nature of forgiveness to be only forgiving sin in a man's own conscience.  
Case. 6 A sixth case is this, Whether when a man in suing for pardon, aught to make any difference between great sins and small sins. The Stoics say all sins are alike, and there is no difference; It is true, in regard of the object, all sins are against God; yet when you come to beg pardon for sin, according as your sins are greatned, you are accordingly to behave yourselves in seeking for pardon: God can pardon great sins as well as small, in regard of God there is no difference, nor in regard of the merits of Christ; but yet in your behaviour in seeking for pardon of sin you are to make a great difference between the greatness and the smallness of your evils: For consider, the scripture makes a difference between sins; therefore we must do so; The Scripture compares some sin to Camels, and some to Gnats; The Scripture compares some sin to beams, and some to motes, some sins as talents, and others but as pence, and in Amos there is mention made of mighty sins Amos 5. in John of greater sins, Joh. 19 11. Jesus answered, Thou couldst have no power at all against me, except it were given thee from above; therefore he that delivered me unto thee, hath the greater sin. It is true, every sin deserves hell, yet there is more of the punishment of hell inflicted on some sinners than others, the reason why I speak of this case, is to let you know, that as God hath suffered any of you to fall into aggravated and heinous evils, so he requires more of you then of other men. Consider, That God requires of you more humiliation than he requires of other men: In the Law you read that if a man touched the unclean thing, he was unclean till evening, but if a man bore an unclean thing he was to wash his clothes, to show that the touch of sin requires humiliation; but the bearing of a sin in thy bosom, thy continuing in sin requires more work then merely the touch of sin; Peter wept bitterly for his denial, he did more for that sin then for an ordinary sin. So that you are to consider, that though in regard of Christ there is no difference between a great sin and a small; as the red Sea could drown Pharaoh and his host as well as a single man; so Christ's blood can drown a huge host of sins; but yet you must increase your humiliation on the aggravation of your guilt; thus much for the sixth case of Conscience.  
Case. 7 The seventh is this;  
What are those great and heinous circumstances that do greaten sin; that so I may see whether I have aggravated my sin or not; here are these circumstances which do aggravate and greaten sin.  
Ans. 1 First, Sinning against the frequent manifestation of God's love to thy soul, this greatly aggravates sin; this did aggravate Solomon's sin, 
1 Kin. 11. 9  1 King. 11. Solomon was the beloved of the Lord, yet he provoked him to anger, after he had appeared to him twice.  
Secondly, To sin against the rebukes and checks of thine own Conscience, doth greaten sin, Jam. 4. 17. Therefore to him that knoweth to do good, and doth it not, to him it is sin. It is sin to another man that doth not know it; but to him that knoweth it, it is a greater sin; this Christ refers to and speaks of Judas that would betray him; and yet knew that he was the Son of God: What, my Disciples to betray me! his sin was the greater, Conscience is God's Officer in man; it is a greater fault to strike a Constable then an ordinary man out of Office; for thee to sin against the rebukes and checks of Conscience, aggravates sin.  
Thirdly, To sin against God's judgements upon other men, is an aggravated evil; for thee to sin when God hath given thee warning of sin from other men's blood; this did aggravate Belshazzars sin, Dan. 5. 22. 23. And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this; But hast lifted up thyself against the Lord of heaven, etc. Thou that knowest how a man is plagued for his uncleanness; thou that knowest how a man is plagued for riotous living, yet thou wilt live riotous, and thou wilt live adulterous, that thy sin is the greater, thou sinnest against the monument of the eye, as well as against the warning of the ear.  
Fourthly, Sin against God's judgements upon ourselves, doth weighten sin; this did aggravate Abaz sin, 2 Chron. 28. 22. And in the time of his distress, he did trespass yet more against the Lord.  
Fifthly, To sin against mercies is an aggravation of sin, 2 Sam. 12. I delivered thee out of Saul's hand, I gave thee thy Master's house, I gave thee the house of Israel, and if all this had been too little for thee, I would have moreover given thee such and such things; Wherefore hast thou despised? etc. What thou sin David, and hast been loaden with a heap of mercies? this greatens thy sin.  
Sixthly, It greatens sin, when the sin is immediately against God, 1 Sam. 2. 25. If one man sin against another, the Judge shall judge him; but if a man sin against the Lord, who shall entreat for him? If a man sins against God, O who shall plead for him?  
Seventhly, To sin against the motions of God's spirit, aggravates sin, when the spirit of God shall in thy Conscience persuade thee that thou wouldst not follow such wicked ways as thou art walking in; when the Spirit of God shall come and woo thee to be reconciled, to alter thy course, and to walk in better paths; when not only the voice of conscience, but the motions of God's Spirit shall be stifled, this aggravates sin: Hence it is that Scripture in setting out the wronging and withstanding the spirits motion, whether to good, or from evil, doth ascend by gradations: sometimes it is called quenching the spirit; 
1 Thes. 5. 19  Quench not the Spirit; a higher degree, there is a grieving the Spirit, 
Eph. 4. 30.  when there are frequent acts to withstand divine motions, that is a grieving the Spirit. And then there is an higher aggravation than this, that is, resisting the Spirit, Act. 7. 51. Ye stiff necked, and uncircumcised in heart and ears, ye do always resist the Holy Ghost, as your Fathers did, so do ye: This is caused by pertinaciousness in withstanding the spirits motion. And then the scripture speaks of vexing the spirit, Isa. 63. 10. But they rebelled and vexed his holy spirit, therefore he was turned to be their enemy, and fought against them: This is not only by one single act; but when continually throughout thy course, thou hast a wilful and a gainsaying heart against all the motions of God's spirit within thee: Must not this be a great evil in thee, when thou dost quench, grieve, resist, and vex the spirit? all these circumstances must needs aggravate and greaten thy sin.  
Eightly, Sin is aggravated when thou dost frequently fall into the same sin.  
Ninthly, Sin is aggravated when it is done in a way of complacency, that it is not only acted by thee, but loved by thee, the acting of a sin, is not so much as a loving of sin.  
Tenthly, Sin is aggravated when it is done by eminent and public persons, whose example draw other men to sin, and this did aggravate Jeroboams sin, 2 Kin. 17. 21. For he rend Israel from the house of David, and they made Jeroboam the son of Nebat King, and Jeroboam drove Israel from following the Lord, and made them sin a great sin. Thou that hast sinned a sin, and art a public person, thy sins are other men's sins, thine is a greater sin than another man's sin is; for every act that thou hast done, will be an imboldning and encouragement of others to do the like.  
It aggravates sin, when God doth punish other men for thy sin, this makes the sins of Rulers to be great sins, because for their sins God may punish the people, as for David's sin in numbering the people, there did thousands of Israel die of the plague; when thou sinnest in thy family, God may punish all the house for that sin, this you shall find an aggravation of Abraham's sin, Gen. 20. 9 Then Abimelech called Abraham, and said unto him, What hast thou done unto us, and what have I offended thee, that thou hast brought on me and on my Kingdom a great sin? thou hast done deeds unto me that ought not to be done.  
Sin is an aggravated sin when it is done by a man that lives under much means of grace; where the Gospel is preached, where sin is reproved, there to live in a way of wickedness, 
Mat. 11. 31.  greatens thy sin: that made a woe to be pronounced by Christ, against Chorazin and Bethsaida, because they had the Gospel, it should be worse with them then with Sodom and Gomorrah.  
Sin is aggravated, when they are against many vows, purposes, and prayers, and many holy resolutions, thou addest perjury to thine iniquity, and that aggravates thy sin.  
Oh then admire the riches of Gods pardoning grace, that he forgives sins clothed with many aggravated circumstances; O then what remains? there are two things to be done by you:  
First, If at any time you find that you are under these aggravations, that you can call your sins the iniquity of sin; O than you should admire and magnify the multitude of God's mercy, that great sins cannot outvie God's mercy, but God's mercy outvies thy great sins, Magnify pardoning grace the more; Paul saith, 1 Tim. 1. 13. I was before a blasphemer, and a persecutor, and injurious, but I obtained mercy, etc. O do thou say so, I have been thus vile and thus wicked, I have thus abounded in sin, yet through the abundance of grace and love, I have obtained mercy. O let this enhance the value of Christ's blood.  
Secondly, Labour to greaten thine own graces; hast thou been notorious in sin? why shouldst not thou be great in humiliation, great in repentance.  
And thus I have by the good hand of God in these Sermons, handled two Doctrines to you, the one touching david's penitential act confessing sin, and the other of God's gracious act, The Lord forgave him the iniquity of his sin.  
FINIS.   
JOHN 14. 3. And if I go and prepare a place for you. I will come again and receive you unto myself, that where I am, there ye 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 Will and Testament of Christ's, 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 sorrows, upon this consideration, that Christ was shortly to leave this world, and Christ doth 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 doth encourage them therefore by these Arguments.  
First, He saith, I am but going to my Father's house, and the 28. verse of this Chapter, he saith, ye have heard how I said unto you, I go away, and come again unto you, If ye loved me, ye would rejoice, because I said, I go unto the Father, for my Father is greater than I  
Again secondly, he would not have them troubled because of his departure; because saith he, I do not intend to go to my Father alone, but intent 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 Father's 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 believer in the world. Heaven first is a Mansion, a place which notes a duration of Saints in Heaven, Heaven is not a movable place, but a Mansion, an abiding place.  
Again, there are many Mansions in Heaven, there is room enough for Christ, for his eleven Apostles, and room enough for all the Believers in the world, it notes the largeness 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 sky 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 poetical fiction; these are no hyperbolical expressions, as it follows in the Text, If it were not so, I would have told you. Christ doth not speak more than 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 Devil deals by his, whom he brings into a fools paradise.  
Fourthly, from the end: Say the Disciples, but Lord, thou art going to thy Father's house, and what shall become of us? therefore Christ comforts them and saith, 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 Inn, 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 coming again, verse 3. And if I go and prepare a place for you, I will come again.  
Sixthly, By this, that he will receive us to himself, verse 3. And receive you unto myself, that where I am, there ye may be also, and we shall ever be with the Lord.  
I shall explain the Phrases when I come to handle them as they lie in order.  
This Text contains in it, the most material and fundamental points of all the Doctrine of Christianity, as,  
Doct. 1 First, the great doctrine of Christ's bodily ascension into Heaven, If I go.  
Doct. 2 Secondly, the fruit and benefit of Christ's going into Heaven, I go to prepare a place for you.  
Doct. 3 Thirdly, here is the great Doctrine of Christ's second coming to judge the quick and the dead, but I come again.  
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 shall have with Christ in Heaven, that where I am, there ye may be also.  
The first clause, If I go, it's a good note that Calvin hath on these words, this conditional 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 doth 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 unto me. This he spoke of what death he should die, if he be lifted on the Cross, he should save many by his death. The word if, doth not note a dubitation or a supposition, it may be, or it may not be, but it notes an 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 again, and receive you unto myself, that where I am, there ye 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 Christ's 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 Christ's going bodily to Heaven, is to prepare Heaven for all the Elect.  
Doct. 1 The first Doctrine, That Christ's Ascension or going up to Heaven, is a ground of comfort and great advantage to all God's people whilst 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. Gen. 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 pass, 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 whirlwind into Heaven. So Christ makes a third under the Gospel, taken up to Heaven also.  
Second Argument to prove this Doctrine, is by Prophecies in the old Testament, that Jesus Christ was to be taken up into Heaven bodily, three prophecies, one in the 68 Psalms, there David prophesied of Christ in the 18. verse, Thou hast ascended on high, etc. Now we should not have known so full that this had reference to Jesus Christ's 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 Prophecies 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 he shall drink of the brook by the way, he shall cry, I thirst upon the Cross, he shall die and be crucified, then afterwards he shall lift up his head, he shall rise again and ascend up into Heaven, a full Prophecy 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 days, and they brought him near before him. And there was given him dominion and glory and a Kingdom, that all people, Nations and Languages should serve him. His dominion is an everlasting dominion, which shall not pass away, and his Kingdom, that which shall not be destroyed. This cannot be spoken of Christ's coming to judgement, but then the Text saith, he shall deliver them to his Father, 1 Cor. 15. But the coming of Christ in the clouds here, is Christ's 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 Prophecies confirmed.  
Thirdly, the Doctrine of Christ's going up to Heaven, is confirmed to you by Christ's promises; Christ upon the earth did promise that he would go up to Heaven, John 6. 62. What and if ye shall see the Son of man ascend up where he was before? In John 20. 17. Jesus saith unto her, Touch me not, for I am not yet ascended to my Father, but go to my brethren and say unto them, I ascend unto my Father; and to your Father, and to my God, and your God. Christ did promise that 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 thou? Nevertheless, I tell you the truth, it is expedient for you that I go away, for if I go not away, the Comforter will not come unto you, but if I depart, I will send him unto you. John 16. 16. A little while, and ye shall not see me, and again a little while, and ye 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 Christ's going up to heaven, is confirmed by the Testimony of the Apostles, who were eie-witnesses of Christ's Ascension. Gerrard notes, saying, Jesus Christ did rise invisible, none saw him Rise, the Scripture telleth you that the Soldiers that watched were asleep, yet Christ gathereth all his eleven Apostles that they might be eie-witnesses of his ascension, that they saw him ascend to Heaven, Acts 1. 9, 10. And when he had spoken these things, while they beheld he was taken up, and a Cloud received him out of their sight. And while they looked steadfastly towards heaven, as he went up, behold, two men stood by them in white apparel; and so the Apostle Peter, in 1 Pet. 3. 22. Who is gone into Heaven, and is on the right hand of God, Angels and Authorities, and Powers, being subject unto him. So Paul tells 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 Hebrews 9 the Author of that book tells you, that Jesus Christ is not gone into the holy place, but is gone into Heaven itself, In verse 24. For Christ is not entered into the holy places made with hands, which are the figures of the true; but into Heaven itself, now to appear in the presence of God for us. 1 Tim. 3. 16. And without controversy great is the mystery of Godliness, God was manifest in the flesh, justified in the spirit, seen of Angels, preached unto the Gentiles, believed on in the world, received up into glory. And in Mark 16. 19 So then after the Lord had spoken unto them, he was received up into Heaven, and sat 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 doctrine of Christ's 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 steadfastly toward heaven, as he went up, behold, two men stood by them in white apparel. 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 again. Beloved, I know not any one point in all the Bible, that is so proved and strengthened, as Christ's personal and bodily going up to Heaven: and thus much for the strengthening of you in the proof of the point. I lay that for the foundation, because if the proof of it be not well grounded, than 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 bodily 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 thou restore the Kingdom to Israel? They expected that Christ would take away the Roman Emperor which was a heathen, and expected that he would be King himself, Acts 1. 6. When they therefore were come together, they asked of him saying, Lord, wilt thou at this time restore again the Kingdom 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 temporal King, and look on him for a temporal Kingdom, but that they might look after the Kingdom where he is, therefore Paul hath a passage in 2 Cor. 5. 16. Wherefore henceforth know we no man after the flesh, yea, though we have known Christ after the flesh, yet now henceforth, know we him no more. As if he should say, it may be those that lived in Christ's time, that knew him according to the flesh as a lovely person; but saith Paul, we know him in a spiritual 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 recompense to himself, for his sufferings in his body, Phil. 2. 8, 9 And being found in fashion as a Man, he humbled himself, and became obedient unto death, even the death of the Cross. Wherefore God also hath highly exalted him, and given him a Name which is above every Name. Therefore God did exalt Christ and raise him from the dead, and bring him to Heaven, because he obeyed to the death of the Cross, and took on him the form of a servant, Psal. 110. last verse, He shall drink of the brook in the way, thersfore shall he lift up the Head. Because thou diedst and suffered'st, therefore thou shalt lift up thy head, therefore thou shalt ascend up to Heaven, Heb. 2. 9 But we see Jesus, who was made a little lower than the Angels, for the suffering of death, crowned with glory and honour, that he by the grace of God should taste death for every man. For suffering of death he 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 Godhead of Jesus Christ, therefore taken up bodily to heaven, Eph. 4. 9, 10. Now that he ascended, what is it, but that he also descended first into the lower parts of the earth? He that descended, is the same also that ascended up far above all Heavens, that he might fill all things. There the Apostle proves that Christ going up to Heaven, it was an Argument that Christ came down from heaven; So in John 6. 62. What and if ye shall see the Son of man ascend up where he was before? That shows that Christ was in Heaven before, therefore must he be God Coequal and coeternal with God the Father, and thus you have the second point dispatched to you, showing the reasons why Jesus Christ must go bodily into Heaven.  
The third point is, I, but what benefit and comfort is that to us, that Jesus Christ is now bodily in Heaven? what comfort was this to the Disciples, that Jesus Christ should leave them, that he must go from them, unto his Father's 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, Christ's going to heaven bodily, it assures you of Christ's full Triumph and complete conquest over all your spiritual Enemies; This the Apostle lays down as a ground of comfort upon Christ Ascension, Eph. 4. 8. Wherefore he saith, when he ascended up on high he led captivity captive, and gave gifts unto men. That is, the Devil and sin that carried you captive; Christ by his going up to heaven hath led them captive, that is, hath led your spiritual enemies that carried you captive: Christ alluded to the custom among the Romans, when the Roman Conqueror road to the Capitol of Rome to rejoice in his victory over his enemies, the Conqueror did use to tie his Captives to the Chariot's wheels; So Christ did carry his captives by his wheels as it were, he led captivity captive; Colos. 2. 15. And having spoilt Principalities and powers, he made a show of them openly, Triumphing over them in it. So that beloved here is one great comfort, that Christ by going up to heaven doth manifest and declare to all the world that he hath overcome the Grave, Death, Devil, and Sinne.  
Secondly, Christ's going bodily to heaven, It is a pledge to you that Christ will one day bring your bodies to heaven I go to heaven that I may receive you to myself, that you may be bodily in heaven where Christ is. In Joh. 14. 19 Yet a little while, & the world seeth me no more, but ye see me, because I live, ye shall live also. As if he should say, well, I must leave you, and I must go to Heaven before you, but because I live in heaven, and live there bodily you shall also live with me in heaven with your bodies, Tertullian doth make this use of it to comfort the Christians in his days, saith he, Jesus Christ did carry our flesh into heaven with him, and he is of our flesh and of our bone; Now saith Tertullian, Jesus Christ hath carried flesh into heaven, and this is a good pledge unto us that our flesh shall be in heaven where Christ is also. Therefore O flesh and blood do thou rejoice, that hast possessed heaven in Christ already. And Christ would be imperfect in heaven, should not the bodies of believers come there also, because he lives in heaven, you shall live there also.  
Thirdly, Christ's going bodily to heaven, it is a ground of comfort to you in this, because Christ is gone bodily into heaven, to perform and accomplish his Sacerdotal Office, that is as a high Priest, he is now in heaven to perform the Office of a high Priest to make intercession to God his Father in your behalf, that your sins might be pardoned, that your souls might be saved, that your bodies might he raised, and received into heaven with him in Glory, Heb. 9 24. For Christ is not entered into the Holy places made with hands which are the Figures of the true, but into heaven itself now to appear in the presence of God for us. Christ is entered into the very heavens, that he might appear before God for us, so in Heb. 7. 26. For such an high Priest became us who is holy, harmless, undefiled separate from sinners, and made higher than 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 Christ's bodily presence▪ yet Jesus Christ could never have fulfilled the office of the Priesthood 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 he should not be a priest, seeing there are Priests that offer gifts according to the Law. Christ must go to heaven and there he is a Priest; now if he were upon the earth he could not be a Priest for us, therefore we have great advantage by CHRIST'S going into heaven. O beloved, then look on this as a great comfort, that our Lord Jesus Christ is now in heaven in his body, flesh and blood, appearing before God, making Intercession for all his people; this was typified out under the Law, Exod. 28. 9, 10, 11, and 12. verses. And thou shalt take two Onyx 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 engravings of a signet shalt thou engrave the two stones, with the names of the children of Israel, thou shalt make them to be set in Ouches of Gold. And thou shalt put the two stones upon the shoulders of the Ephod, for stones of memorial unto the children of Israel: And Aaron shall bear their names before the Lord, upon his two shoulders for a memorial. This is a type of Jesus Christ our high Priest, who is gone into that which is so in itself, the Holy of Holiest and there he hath not only the names of all the elect of God throughout the world on his breast, but hath them in his heart, and there he makes intercession for them to his father. This is a third ground of comfort that they have of Christ's going bodily into heaven.  
A Fourth ground of comfort you have by Christ's 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 whilst he was upon the Earth, Ephes. 4 ver. 8. Wherefore he saith, when he ascended up on high, he led captivity captive, and gave gifts unto men. It is an allusion to the Roman custom, that when the conqueror road in Triumph towards the Capitol; he did not only lead the Prisoners, by the Chariot wheels, but likewise scattered money to the Spectators that saw him ride along in triumph: so the Lord Jesus Christ having by his Ascension spoiled death and the Devil; thus Jesus Christ doth cast his gifts unto men, dispenseth his graces in a greater measure into the hearts of his people; not that we are to run into the Soci●ian error, because of this text they gather that before Christ's Ascension into heaven there was no saving gift of the spirit, and they ground it on that text, joh. 7. ver. 38, 39 He that believeth on me as the Scripture hath said, out of his belly shall flow rivers of living water. But this spoke he of the spirit, which they that believe on him should receive, For the Holy Ghost was not yet given, because that Jesus was not yet glorified. The Holy Ghost was not yet given, because that Jesus Christ was not yet glorified, but this Text is not to be taken simply, than it will follow that Abraham, Isaac and Jacob had not the spirit, and then they could not be 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 until he was glorified; therefore the Apostles soon after his ascension received the Holy Ghost in a greater measure than was given to the people of old: and beloved, not only gifts, to bring you to Heaven, but also Ministerial gifts, to qualify men fit for the Ministry, you are to look 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 Ministry, for the edifying of the body of Christ. So that you are to look upon not only your own Christian gifts, whereby God brings you to Heaven, but all Ministerial gifts are the fruits of Christ's 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 thee holy and bold and fiducially confident when ever thou comest to God in prayer, when thou dost come to God in prayer, come to him as one that hath Jesus Christ at his Right hand in Heaven presenting thy prayers to God for thee, observeth 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 unto the Throne of Grace, that we may obtain mercy and find grace to help in time of need. Jesus Christ being in Heaven it should work a holy boldness in us to keep out fear and distrust when thou prayest; because we have an high Priest that is passed into the highest Heavens, Jesus the Son of God. Who would not come boldly to the Court when he knows that the King's 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 hath the same relation towards a Believer, which he had to them whilst he was upon the Earth. When he 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 calls them his brethren. Heb. 2. 11. For both he that sanctifieth, 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 believers brethren; Now in Heaven Christ is thy God there, and Christ is thy Father there, Christ is thy Prince there, and Christ is thy friend there, and this may administer much comfort to thee that Jesus Christ retains the same relation now he is in Heaven, that he had with thee in the world; therefore job could speak in a vision, I know that my redeemer liveth, I know my Kinsman liveth, (for so the word signifieth) I know my kinsman liveth. Christ did call his Disciples Brothers when he was in the flesh, and so he calleth them brothers now he is in heaven. Suppose thou 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 thee that thou who wast but a beggar art now become a King's wife; so though thou art mean, in the world yet Jesus Christ doth prefer thee 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 thee; I go to prepare a place for you Heb. 6, 20. Whither the foreruner is for us entered, 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 only die for us, but Christ did go to heaven for us, Heb. 10. 19, 20. Having therefore brethren, boldness to enter into the hol●est by the blood of jesus; By a new and living way which he hath consecrated for us, through the veil, that is to say, his flesh; That is, having hopes to come to enter into Heaven by the blood of Christ, through Christ's flesh as dying on the Cross. And thus much be spoken for the Doctrinal part of this point, the point was this, That Christ's Ascensionor going up bodily to Heaven is a ground of great comfort to God's people whilst they live here upon the Earth.  
I shall now draw out some instructions from some circumstances in Christ's 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 goeth up to Heaven. Learn thus much from thence, that if Christ would leave the world in the flower of his Age, a young man, than 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 thee away now in the flower of thy age, be willing and submissive, for God took Christ away so.  
Secondly, you may learn some what from the place whence Christ did ascend, it is very observable: It was Mount Olivet, Acts 1. 12. Then returned they unto jerusalem from the mount called Olivet, which is from jerusalem a Sabbath days journey. Luke saith, 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 pass while he blessed them, he was parted from them, and carried up into heaven. It was all one, but there is much of God's mind in this, of all places in the world Christ did make choice 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 choice of that place from whence he would take his rise to go up to Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 thence to note, that God doth oftentimes make our sufferings to be Inlets to our glory. So it was with Christ, from Bethany he was taken a Prisoner, and from that place he would ascend up into Heaven, so if you suffer with him, you shall also be glorified with him, you may be carried to Heaven sometime in ways of sharp afflictions, therefore be not daunted at persecution, for the Lord makes Bethanics, the houses of our afflictions to have a trap-door in them to let us into our Father Mansion.  
Thirdly, from the circumstance in Christ's ascension, that just as Christ did ascend, he was speaking to his Disciples things that did appertain to the Kingdom 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; Whilst he was blessing of his Disciples, and whilst he was speaking to them things appertaining to the Kingdom of God, he was taken away. I would give you this note from thence, that when you come towards the time of your departure out of this world, make Christ your example; Christ as he was going away, he spoke of things appertaining to the Kingdom of God; so let your hearts be full fraught with Divine contemplation, do you leave good counsel behind you when you come to die, that so some body may say, these are the last words of a dying Friend. I might extend this example of Christ before his departure out of the world, unto 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 be settled before, but leave good counsel with your children. Jacob when he was to die, he called all his children about him & gave good counsel unto them & blessed them. Likewise David 1 Chron. 28. 9 And thou Solomon my Son, know thou the God of thy Father, & serve him with a perfect heart, and with a willing mind; for the Lord searcheth all Hearts, and understandeth all the imaginations of the thoughts, if thou seek him, he will be found of thee, but if thou forsake him, he will cast thee off for ever. And thus we see in the instances of Isaac, and many other Servants of God, Moses to Joshua when he was to die, I, but especially take Christ's example, that when you are to leave the world, you may have your minds possessed with nothing else but with things appertaining to the Kingdom of God, as Christ was.  
Fourthly, there is instruction to be gathered from the manner of Christ's leaving the world, the manner was in Act. 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, they saw him by degrees ascend into Heaven, this must not pass our Meditation, that a cloud should take Jesus Christ out of our sight, it is for a relief to your Meditations, that when you see the clouds, to think that these clouds that I see hover in the Heaven, they are Christ's Chariot that did once carry him to Heaven, and they are the chariots that shall carry Jesus Christ to judge the world; O labour to have your Meditations on Divine things, he went up in a cloud, therefore the clouds are called Gods Chariots.  
Fifthly, note that circumstance in Christ's ascension, that he would call all his Friends about him, it is expressly said all the eleven Apostles were with him, Acts 1. And an Interpreter doth think that there was an hundred and twenty with Jesus Christ, when he ascended up into Heaven, 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 do think 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 he was to leave the world, I gather thence, that when you are drawing towards your end and departing out of the world; Labour to have your friends about you that you might give them the advice of a dying friend, and it is a great blessing for to die amongst your friends; Christ before that he would go up to Heaven and leave the world, he would have his friends about him, and then he was taken up from them.  
I now come to draw out more practical application of this point. If it be so that Christ's going up bodily into Heaven be a ground of such great comfort unto the people of God upon Earth, the use that I shall draw, it shall be to deduce four doctrinal and four practical inferences from this point.  
First, this point confuteth the opinion of the Selucians' and Hermianis that hold that Christ's Body is not in heaven, but that it is in the beautiful and splendent body of the Sun, and they say, that is the reason the Sun doth cast such a glorious light, o'er that the Moon doth; and truly this old Heresy is again revived amongst us, and I have seen it in a book called Divine Light, when indeed it is nothing but darkness; 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 Christ's Body be gone into Heaven, they are in an error.  
Secondly, this point will confute those who hold that Christ's Body hath 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 he was the Christ, and his side was pierced and there was the print of Nails seen in his hand, etc. ay, 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 Christ's Body is now in heaven, it overthrows the Doctrine of the Popish Religion touching Transubstantiation, or the real presence, that Jesus Christ is bodily present at the Sacrament, say the Papists, we bodily eat Christ's flesh and drink Christ's blood, that Christ is as bodily present at the Sacrament as he was on the Cross; If there were no other argument to overthrow this opinion but this, that the body of Christ is now in Heaven, it were enough, than that opinion of Transubstatiation is hereby confuted, Christ's body cannot be in Heaven, and on the earth both at one time.  
Fourthly, the ascension of Christ, it overthrows the opinion of the Carpacratiami that hold, that only 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 be 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 Heretics that do oppugn this Doctrine of CHRIST'S Ascension. I now come to give you three or four practical deductions.  
First, is Christ's body now in heaven? then I infer; O thou that canst lay a well-grounded claim for an interest in Jesus Christ: O be not thou afraid to die, because thy Christ is in heaven, and when thou diest, death is but a Trap-door to let thee into endless joy where Christ is, why should we be as children to look on death as a Bugheare, but look upon death as being a passage unto thy father's house, as being a Trap-door to let thee in where Jesus Christ is, Gen. 45. 25▪ 27. And they went up out of Egypt, and came into the Land of Canaan, unto Jacob their father, and they told him all the words of Joseph which he had said unto them, and when he saw the wagons which Joseph had sent to carry him, the spirit of Jacob their father revived. Did Jacob rejoice to see a waggon or a chariot that would carry him into Egypt to see his Son joseph, and wilt not thou rejoice to think that death is a chariot to carry thee to Jesus Christ, to carry thee to heaven? O therefore let not thy heart be troubled to die, because death is but a chariot to carry thee to heaven? Is Christ gone into heaven?  
Then secondly, labour thou whilst thou livest on the earth to ascend to Christ in divine and holy Ejaculations and Meditations. Is Christ in heaven? then why should not thy heart be where thy head is, why shouldest thou be grovelling on the earth seeing thy Christ is now in heaven? It is a speech of Christ, Canticles 3. 6. Who is this that cometh out of the wilderness like Pillars of smoke perfumed with Myrrh and Frankincense, with all powders of the Merchant? Thou shouldest ascend up to Christ though thou be'st in trouble in the Wilderness of this world; O ascend up to Christ in Holy Meditations; this use the Apostle makes of it, Colos. 3. 1. If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right Hand of God. The argument is, where Christ sits at the right Hand of God, set your affections there: and so in Phil. 3. 20. For our conversation is in heaven, from whence also we look for the Saviour, the Lord jesus Christ. Christ is in heaven, therefore our conversation must be where our head is. It is a notable Text, Mat. 24. 28. For wheresoever the Carcase 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 carcase to be the Jews, and the Eagles to be the Romans, because the Romans did use the Eagle in their Banner and Ensign of War, therefore they say, where the Jews were the Romans should come▪ though this was a truth, yet not the scope of the Text, it is generally overthrown by most Interpreters; but Gerrard doth chiefly refer these words to the day of judgement, where the carcase is thither will the Eagles resort, that is, where Jesus Christ is in heaven, as the Eagles do follow after the carcase to feed upon that, so the people of God shall be gathered about Jesus Christ, and this I do confess is the chief scope of the place, and do believe it is the chief intendment of the holy Ghost: but Gerrard he makes another use of it too, and refers it to the power and efficacy of the Gospel in this life; Christ is now in heaven, saith Gerrard▪ and the Gospel shall be so powerful on men in the world, that it shall make men as eager to come after Christ into heaven as the Eagle is after the prey.  
Thirdly, I infer hence, that before you presume to apply the benefits and the comforts of Christ's ascension into heaven: labour to feel in your own hearts the efficacy of Christ's Death and ascension, every man applies the benefit of Christ's Death and Resurrection, and Christ's ascension before they find the efficacy of his Death, & the efficacy of his resurrection. It is the Apostles word, saith he, I labour to find the power of his resurrection; so do you labour to find the power of his Death and the power of his ascension, before you find the comfort of it; It is to make thee less Earthly-minded, more passionately eager, and importunately earnest after the Lord jesus Christ: dost thou feel the power of the ascension to make thee more heavenly minded, and less earthly minded; O labour to feel the efficacy and power of it, else I might say to you as jacob said to his mother in Genesis 28. 12. My father peradveuture will feel me, and I shall seem to him as a deceiver, and I shall bring a curse and not a blessing. Nay, without peradventure God will feel and try whether you are the men or no that have right to the blessing; that shall have any real advantage and benefit by Christ's Death, by Christ's ascension. God will try whether you do not seek to deceive your Souls and deceive God himself; if so, you will rather have a curse then a blessing, if you seek to apply the comfort of Christ's ascension, before you feel 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 steadfastly beheld Jesus Christ, they saw him when he went away. Again,  
Secondly, Christ went to heaven bodily: therefore those do err that hold that only his soul did go to heaven, and his body perished as other do.  
Thirdly, he went to heaven locally, he ascended locally, there are some men that hold, that every place is heaven where God is, that is a truth; but heaven is a distinct place from the Earth and Hell, Christ had a mutation of place from the Earth to the third Heaven, therefore saith he, the earth shall hold me no more.  
Fourthly, he 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 body of Enoch, the body of Elias, and the body of Christ, all else in heaven are only Saints and Angels; Enoch went to heaven bodily as a type of Christ's ascension before the Law, and Elias unde the Law and Christ under the Gospel. Divines say, that this shows there was salvation by Christ before the Law▪ and salvation by Christ under the Law, and salvation by Christ in the time of the Gospel, 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 died, and then Christ was raised out of the Grave, and then within forty days he did ascend into heaven, there was one difference. Again, they did not ascend to heaven by their own strength, but by the power of God, they did ascend into heaven, but we have got no good by their ascension, no benefit nor merit accrues unto us by their being in heaven, but there is great benefit redounding to us by Christ's being in heaven, for saith 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 he could not give the spirit; I, but our Lord jesus Christ he is gone bodily into heaven, he hath ascended up on high, and hath given gifts unto men.  
Again, they went to heaven, saith Polanus, only 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 Christ's 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 Christ's 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 shall show you in what sense Christ's going bodily into heaven prepares heaven for believers,  
Secondly, I shall show you how can this scripture say, that by Christ's 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 Patriarches and righteous holy men of God, that lived before Christ's ascension go into heaven, whither went they when they died; 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 be 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 public person; Christ is gone up to heaven with flesh and blood, and with our natures he is gone to heaven, and he is gone there as a Representer of all the Elect; Jesus Christ is gone to heaven representing the persons of the Elect of God upon the earth. Hence it is that you have a passage, Eph. 2. 6. And hath raised us up together in heavenly places into Jesus Christ. We are not in heavenly places, we are in earthly places, but we do sit in heaven; because Christ is now in heaven, he being gone to heaven as a common and a public person, a Representer of all the elect, Heb. 6. 20. Whither the forerunner is for us entered, even Jesus, made an high Priest for ever after the order of Melchesodec. He did not go there for himself, but for us. Christ did die as a public person representing all the elect of God, and Christ did go to heaven as a public person, and hath taken possession of heaven in our stead; Christ keeps our inheritance there, saith Grotius, Christ is said to prepare a place for us in heaven, just as a company of Travellers, when they are going a journey; they send one man before to be their harbinger to take up lodging in the Inn, and make provision for them against they come to the Inn, 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 entered into the holy places made with hands, which are the Figures of the true, but into heaven itself, now to appear in the presence of God for us. That as the Priest under the Law, when he went to the holy places he had the names of all the Tribes on his breast, so the Lord Jesus Christ our great high Priest, having the Names of all the elect not only on his breast but in his heart, prayeth to his Father that we might come there, and this Intercession is another way that heaven is prepared for the elect.  
Thirdly, Christ is said to prepare heaven for us by way of Operation in us, he prepares heaven for us by preparing us for heaven, and this is the sense that Austin gives of these words. Jesus Christ prepares a Mansion for us in heaven, when he prepares us the Inhababitants for heaven, here is the great evidence for heaven: are your hearts prepared? then you may be assured that heaven is prepared for you, Col. 1. 12, 13, 14. Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the Saints in Light; who hath delivered us from the power of darkness and translated us into the Kingdom of his dear Son. In whom we 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, he than prepares a place for thee, 1 Peter 1. 3, 4, 5. Blessed be the God and Father of our Lord jesus Christ, which according to his abundant mercy, hath begotten us again unto a lively hope, by the Resurrection of jesus from the Dead, to an Inheritance, incorruptible and undefiled, and that fadeth not away, reserved in heaven for you▪ Who are kept by the power of God through Faith unto Salvation, ready to be revealed in the last time. So that beloved if you be kept for heaven, and made meet for heaven, that is a demonstration that heaven is prepared for you.  
I now come to the second Quere, which is this: how can this scripture say that by Christ's ascension Heaven is prepared for us, when other Scriptures say that heaven was prepared for us from the beginning of the world? Mat. 25. 34. Then shall the King say unto them on his right hand; Come ye blessed of my father, inherit the Kingdom prepared for you from the foundation of the world: Now if a Kingdom was prepared for them from the beginning of the world, how doth this Scripture appropriate a preparing of the Kingdom of Heaven only 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, than the Scripture is true, that the Kingdom 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, than it was not till Jesus Christ Ascended, and the distinction this Scripture allows of, especially in the point of Justification, in this point the Scripture doth clear this distinction, Heb. 9 8. The Holy Ghost this signifying, that the way into the holiest of all was 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 Jews whilst their Tabernacle stood, that is, whilst their levitical Ceremonies were in use, the way to heaven was not manifest, the godly went to heaven before Christ's time, but it was not manifested, for the common sort of the Jews did not understand that by Jesus Christ's Passion and Ascension they must come to heaven; therefore the Apostle saith, the way to the holiest of all was not yet manifested whilst their first Tabernacle stood; So my Text is true that heaven was prepared for believers by the Lord Jesus Christ his ascension.  
The third Quere is this, but you will say, if Christ by his ascension into heaven did prepare heaven for believers; then what became of all the people of God and holy men of God under the old Testament? whither went they?  
The Jesuits raise the difficulty from the Text. They say that before Christ ascended none did go to heaven, therefore they make Abraham, Isaac, and jacob, with all the patriarchs and all the holy men of God, to be in the place called Limbus Patrum, which was for the good men till Christ's ascension; Then there is Limbus Infantum, a place of receipt of Infants. Then there is Purgatory for men guilty of gross sins, heaven and hell they concur in to be a truth; Limbus Patrum, say they, was the place to receive all the good men till Christ's ascension, and then Christ took them all into heaven; Protestant Divines do take a deal of pains to vindicate this Text.  
If you will ask me what is become of the patriarchs and all good men of old before Christ's going into heaven, how can they come to heaven if heaven be prepared by Christ's ascension?  
First, I may say that of Christ's ascension, as Gerrard doth of Christ's Passion; 
Beneficia Christi valent non solum antrorsum sed retrorsum. Ger. loc. come.  the Death of Christ it was available before it was in being, so I may say of Christ's Ascension, that it was available before it was in being. Gerrard he hath another passage, that the benefits we have by Christ, they are not only to be restrained to ages that are to come after Christ, but to look backward to all ages before Christ. Revel. 5. 9 And they sung a new Song, saying; Thou art worthy to take the Book and to open the Seals thereof, for thou wast slain, and hast redeemed us to God by thy Blood, out of every Kindred, and Tongue, and People, and Nation. Not only the Lamb slain decretively in God's decree, nor only is the Lamb slain Typically in the ceremonial Sacrifices, but also virtually, that there was virtue in Jesus Christ, that all the Godly Jews had virtue by CHRIST'S death; there is my first Answer.  
Secondly, observe this; that the Scripture doth not say that Christ by going up to heaven did open heaven for us, he being our Mediator sitting at God's right hand in heaven, heaven was opened before, but not so fully adorned as it was by Christ's ascension, Heb. 9 8. The holy Ghosts this signifying, that the way into the holiest of all, was not yet made manifest, whilst the Tabernacle was yet standing. The Grecians do observe, that Christ doth not use a word that signifies to open a thing that is shut, but to open clear, and manifest a thing that is obscure, it was open before.  
Thirdly, against the Jesuits conceit of Limbus Patrum there are clear passages in the Scripture and undeniable reasons drawn from the Scripture that doth prove believers under the old Testament went to heaven before CHRIST'S ascension; As in Luke 16. 22. And it came to pass that the beggar died, and was carried by the Angels into Abraham's Bosom: the Rich man also died, and was buried. He lived two thousand years and more before Christ was borne, heaven is called Abraham's Bosom, and the elect that died are said to go into Abraham's Bosom, 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 Country, that is heavenly, wherefore God is not ashamed to be called their God, for he hath prepared for them a City. He is ashamed to be their God, therefore they have a City prepared for them by God, that likewise, Lazarus was said to be carried by Angels into Abraham's Bosom, this was before Christ died: then frequent Scriptures there are, touching Christ's transfiguration, that when Christ was taken up, that he saw Moses and Elias, from thence Divines gather that they must be in Heaven. There are four undeniable Reasons will prove that the godly before Christ's 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 Abraham's Bosom; now certainly Angels are not in Limbus Partum, Luk. 16. 22. Again if the Believers of old should not go into Heaven, the Death and Merits of Christ would be extenuated Heb. 13. 8. Jesus Christ the same yesterday, and to day and for ever. He was the same yesterday, that is, before he was borne he was of use then, as well as to after time.  
Again, if the Souls of wicked men be in Hell before Christ's time, than the Souls of Godly men must be in Heaven before Christ's time, that must clearly follow by the Rule of contraries; now that wicked men went to Hell is clear, Judas 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 eternal Fire. They went to Hell before Christ's time, therefore it must follow clearly that the elect must go to Heaven before Christ's time.  
Fourthly, there is the very same reason why Believers should go to Heaven before Christ's Ascension, as there is why they should go to heaven after Christ's Ascension, because Believers under the old Testament, they had the same Gospel preached to them as now we have, and they had the same Spirit, the same Faith, and under the same Covenant, and therefore why must not they go to the same place? I shall clearly prove this unto you. First▪ they had the same Spirit and the same Faith that we have, and this is laid down by the Apostle, in 2 Cor. 4. 13. We having the same Spirit of Faith, according as it is written, I believed and therefore have I spoken, we also believe and therefore speak; and they with us had the same justifying Faith. Their circumcision was a sign of righteousness by Faith. And then again, they had the same Gospel that we have, Heb. 4. 2. For unto us was the same Gospel Preached, as well as unto them: but the word Preached did not profit them, not being mixed with Faith in them that heard it. The same Gospel, only theirs is dark, for the ceremonial Law was Gospel, merely Types and Shadows of Christ to come, Shadows of Salvation by Christ's Blood; Nay, they had the same Christ as we have, 1 Cor. 104. And did all drink the same spiritual drink, for they drank of that spiritual Rock that followed them, and that Rock was Christ. And in the Wilderness it is said, let not us tempt Christ as they also tempted him, they sinned against Christ in the Wilderness, and they enjoyed Christ in the Wilderness: so that they had the same Christ as we have; Again, they are under the same covenant that we are, Jeremiah 31. It is the same covenant with ours in Hebrews 8. Is there not then the same reason why Believers under the old Testament should go to the same place as Believers under the new? for they had the same Spirit, the same Faith, the same Gospel, the same Christ, and under the same covenant, therefore they must needs go to the same place, though heaven be prepared by Christ's Ascension, yet heaven was opened before, yet not so manifested before, as since Christ died, rose and went up to Heaven.  
Use. I now come to the Application, the use is to draw out a few practical inferences from this Doctrine, which are four. If it be so, that Jesus Christ by his going into Heaven hath prepared a place for the elect there, then learn by way of recompense, by way of compensation and gratification to Jesus Christ; O prepare thou a heart for Christ who hath prepared a heaven for thee. Shall Christ go to heaven to prepare a place for thee, and wilt thou afford Christ no corner in thy heart? thou lettest thy lusts sit on the Throne of thy heart, yet you do not give Christ any room there. We read in Revel. 19 7. Let us be glad and rejoice, and give honour to him, for the Marriage of the Lamb is come, and his wife hath made herself ready. O be thou as the Bride, make thyself ready for the Marriage day, the betrothing day was when Christ went up to heaven, thy Marriage day is thy dying day; O against the Marriage day of the Lamb, do thou who art his Bride make thyself ready, do thou prepare a heart for Christ, who hath prepared heaven for thee. Origen hath a good passage on Luke 22. 12. And he shall show you a large upper room furnished, there make ready, though he doth much abuse the scope of the Scripture. There were three properties of the Room wherein Christ are the possover, a large, upper, and a furnished Room, he makes this Allegory of it; I do not give it to you as the sense of it, but take his gloss, that if thou wilt come to sup with Christ, thou must make thy heart as the upper Room, a heart raised in Divine contemplation, and not only an upper Room, but a large Room, a large Heart, a furnished Room, a Heart adorned with grace; O do thou prepare a large Room, an upper Room and a furnished Room for Christ.  
Secondly, if Christ be gone into heaven to prepare a place for the Elect, than we are rather gainers than losers by the want of Christ's bodily presence, we should be less happy to have Christ upon the Earth, than now Christ is in heaven; for we are greater gainers by Christ's now being in heaven, than if he were in person with us upon the Earth; Divines illustrate this: say they, the body of the Sun is fixed in the Firmament, and giveth light over all the world, now should the body of the Sun be taken from the Firmament and be upon the Earth amongst us, it would not be of that avail to us as now it is, the Sun of Righteousness now he is in the heavens, he is of greater avail to us, then if he were upon the Earth; for if he were on the Earth, all the World could not see him at once, so that we are greater gainers by Christ's going up to Heaven, then if he were in person here amongst us, as God saith in John 14. 28. Ye have heard how I said unto you, I go away, and come again unto you: If ye loved me, ye would rejoice, because I saed, I go unto the Father, for my Father is greater than I Truly▪ it was matter of joy and not of grief that Christ left this world and went to heaven, because he went there to prepare a place for us. I would fain know whether Jacob would have been troubled for his Son Joseph, if Jacob had known this, that his Son was gone into Egypt to prepare a place for him and all his brethren, against the famine: surely it would never have troubled him. Truly your Joseph, your Jesus, he is gone to Heaven, to prepare a place for you there; therefore let it not trouble you, seeing you are more happy by Christ's presence in heaven, than if you had his bodily presence upon the earth.  
Thirdly, if Christ be gone Bodily into Heaven, it is a ground of comfort to thee that though thou hast no place to put thy head here in this world, yet remember Christ is gone to prepare Heaven for thee. It may be many of you have poor cottages, smoky houses; why for all that, lift up thy heart with joy, that Christ is gone to prepare a large place in heaven for thee. Valens the Arian Emperor, when he did threaten Basill, and said, that neither by Sea nor Land he should be safe from his power, yet saith Basil for all the Emperor's rage, I shall be either in Heaven or under Heaven. Why so, though thou mayest be driven to and fro, by Sea and Land, and having no abiding place of safety to put thy head in, yet maugre the malice of Men and Devils, thou shalt be either in Heaven or under Heaven. A Cardinal threatened Luther with this, that there should not be a place left for Luther in all the empire; O saith Luther smilingly. if Earth cannot keep me, yet Heaven shall. Beloved, bear up your hearts, that though thou mayest not have an abiding place on Earth, yet thou hast one prepared for thee in Heaven.  
Fourthly, is Christ gone into Heaven to prepare a place for Believers? then all Christlesse and graceless men have no benefit by the passion or Ascension of our Lord Jesus Christ▪ Christ died, but not for thee; Christ rose again, but not for thee; Christ is gone up to Heaven but not for thee; he will prepare no place in Heaven for thee, therefore thy case is, as was spoken of Judas, Acts 1. 25. That he may take part of this Ministry and Apostleship, from which Judas by transgression fell, that he might go to his own place. It was to no place of Christ's preparing, it was to a place prepared of old for condemnation; In the phrase of Judas, Tophet is prepared of old, it is a place prepared of an angry God, and not a place prepared by a Mediator. This therefore should be matter of astonishment to all Christlesse and Graceless men: what though Christ be gone into Heaven? yet thou shalt never follow after him. What though Christ prepareth a place for all his Elect? yet he prepareth none for thee, thy place is prepared by an angry God, thou goest to Hell, and not to a place prepared by Jesus Christ. And thus I have done with the second Doctrine, to wit, that the fruit and benefit that all the Elect of God hath by Christ's 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 Christ's coming again, I go and prepare a place for you, but I will come again. Christ may stay long, but he will not stay ever, but Christ that said he would go away, also said, he would come again. To explicate the phrase. I will come again, what is meant by Christ's coming again? Beloved, there are four sorts of Interpretations of these words, neither of which are true but the last.  
First by coming again some understand Christ's first coming, so the Jews understand it, (for some of them do study the Evangelists, though they study to confute it, they do not believe that Christ is come) they make it of his coming in the flesh, John 4. it was the woman's sense of the coming of Christ in the 25. verse. The woman saith unto him, I know that Messias cometh, which is called Christ, when he is come, he will tell us all things: why, he was come, but she thought that he had not been come; O saith Jesus Christ, I am he, I am come already, so that the Jews and the Samaritans did ever take the phrase of Christ's 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 do understand the words, but I will come again, by my Spirit, and they make it agreeable to that phrase, lo I go away, but I will be with you to the end of the world? but Calvin rejects it, because the next words say, I will come again, to receive you to myself.  
Thirdly, it cannot be meant as the Millenaries understand it of Christ's coming again to remain a thousand years upon the Earth, and for that I shall give you several demonstrations from Scripture when I come to handle it.  
Fourthly, by Christ's coming again it is to be understood as Calvin and most Interpreters take it, of Christ's coming to Judge the world, as if he should say, I go to prepare Heaven for you, and I promise you to come again, that though your bodies die and rot in the Graves, yet I will come again and raise you up another day, and receive you unto myself; It is to be understood of his last coming. And thus much for the explication of the phrase.  
Obser. 3 Christ doth here give them a promise of his coming to comfort their troubled hearts. From thence observe, that Christ's coming again to judge the world is a Doctrine full of comfort to every Believer whilst they are here upon the earth; for the proof of this see 1 Thess. 4. 15. To the end, For this we say unto you by the Word of the Lord, that we which are alive, and remain unto the coming of the Lord shall not prevent them which are asleep. For the Lord himself shall descend from Heaven with a shout, with the voice of the Archangel, and with the Trump of God, and the dead in Christ shall rise first. Then we which are alive, and remain, shall be caught up together with them in the clouds, to meet the Lord in the Air, and so shall we ever be with the Lord; Wherefore comfort one another with these words. In the handling of this there are four Queries to be answered.  
The first is by way of Objection, what comfort is this to us, that Christ should bid them they should not be troubled, that he might come again, when between the making of this promise and this time promised it hath run above 1600 hundred years already.  
Answer. First that Tract of time can neither interrupt the accomplishment of a promise, nor the comfort of a promise, it is comfortable that what is promised shall sooner or later come to pass, Daniel 10. 1. In the third year of Cyrus' King of Persia, a thing was revealed unto Daniel, whose Name was called Belteshazzar, and the thing was true, but the time appointed was long, and he 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, he will come again, and though the time be long ere he doth come, yet the time appointed will be true, it is certain, though it be long.  
Secondly, that the godly in ages before us could rejoice in promises being made to them, though the accomplishment thereof was not fulfiled till many years after; and why should not the Disciples do so then, and why should not we do so now? I will give you two or three instances, John 8. 56. Your Father Abraham rejoiced to see my day, and he 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 died in Faith, not having received the promises, but having seen them afar off, and were persuaded of them and embraced them. They did embrace the promises, though they were far off in their accomplishment. An excellent Text you have in Isaiah 9 6. For unto us a child is borne, unto us a Son is given, and the government shall be upon his shoulders, etc. Behold, this is matter of joy, for to us a child is borne, and unto us a Son is given, they might have said, Lord what is that to us? we hear of garments rolled in blood, and of the confused noise of Warriors, and dost thou tell us of that which shall not be till many years after? and yet the Prophet doth think no fitter a promise to give them, than the the promise that a Virgin should conceive a Son. I mention it for this, that though promises were made long since, yet bear up your hearts, for that it will be sure and certain though it be long: and so much for the first particular.  
The next particular is, I, but how doth it appear that Christ's coming to judge the world is a Doctrine so full of comfort to believers?  
First, it appears by the believers longing and looking for Christ's coming to judge the world, it is the people of God's 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 Believer, 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 shows that to the People of God there is no Doctrine so comfortable as the Doctrine of Christ's coming to judge the world, Titus 1. 13. Looking for that blessed hope and the glorious appearing of the great God, and our Saviour Jesus Christ. 2 Peter 3. 12. Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire, shall be dissolved, and the Elements shall melt with fervent heat, 2 Tim 4. 8. Henceforth there is laid up for me a Crown of righteousness, which the Lord the righteous judge shall give me at that day, and not to me only, but unto them all that love his appearing. A crown is laid up for me, and not for me only, but for all them that love his appearing. This shows that surely it must be a Doctrine of great comfort to the elect of God, because they so long and look for, and love the coming of Jesus Christ.  
Secondly, it is a Doctrine of great comfort, because Jesus Christ hath reserved the full glorification of the Elect for that time, though Christ brings souls to heaven before his coming, yet he doth not completely glorify any of his servants till his coming again to Judge the world, 1 john 3. 2. Beloved, now are we the Sons of God, and it doth not yet appear what we shall be, but We know that when he shall appear, we shall be like him, for we shall see him as he is: and in Colos. 3. 4. When Christ, who is our Life, shall appear, then shall ye also appear with him in glory. God hath reserved the full glorification of the Elect against the time of his coming, 1 Peter 5. 4. And when the chief Shepherd shall appear, ye shall receive a Crown of Glory that fades not away. Frequent Texts of Scripture there are, to prove, that the reserve that Christ hath of the full glorifying of the Elect, it is at the time of his coming to judge the world.  
The third particular is, but wherein is the Doctrine of Christ's coming again, so comfortable to Believers? there are these four particulars more especially wherein the Doctrine of Christ's coming again to judge the world is a Doctrine full of comfort to Believers.  
First, in case of any scandalous aspersion, or any unjust imputation which is laid upon them, it may serve for great comfort to thee in this case. The Apostle gives it you 1 Cor. 4. 3, 4, But with with me it is a very small thing that I should be judged of you, or of man's judgements, yea, I judge not my own self. For I know nothing by myself, yet am I not hereby justified, but he that judgeth me, is the Lord. Censure me what you will, and judge of me what you please, for he that judgeth me shall be the Lord, therefore it is a small matter that I am judged of you. Suppose thou art judged, thou art scandalised, and thou art aspersed in the world, appeal to Jesus Christ in Heaven, for he that judgeth thee is the Lord, and this we find Christ did, 1 Peter 2. 23. who when he was reviled, reviled not again, when he suffered, he threatened not, but committed himself to him that judgeth righteously. When thou art reviled, and aspersed, and censured, do not revile again, do not censure again, but do as Christ did, commit thy cause to Christ that judgeth all things righteously. Christ will come to over-judge all things that have been judged amiss, Judas, 5. To execute Judgement upon all, and to convince all that are ungodly amongst them, of all their ungodly deeds, which they have ungodly committed; and of all their hard speeches, which ungodly sinners have spoken against him. Men have hard speeches against many, who are upright in the Land; it is a comfort then that of Christ's coming again, one end is, to convince men of all their hard speeches and scandalous aspersions.  
Secondly, Christ's coming again is a Doctrine of comfort, in case of all persecution thou undergoest from men, for Christ, for the Gospel, 1 Thess. 1. 6, 7. Seeing it is a righteous thing with God, to recompense tribulation to them that trouble you: And to you who are troubled, rest with us, when the Lord jesus shall be revealed from Heaven, with his mighty Angels. As if he should have said, you are troubled and persecuted about the Gospel, for Christ's sake, why, be not troubled, for Christ is coming from Heaven, 1 Peter 4. 13. But rejoice, in as much as ye are partakers of Christ's sufferings, that when his Glory shall be revealed, ye may be 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 be of comfort.  
Thirdly, this Doctrine may serve for comfort, in case of any inward accusation of conscience from the apprehension of thine own guiltiness: it may be thou judgest thyself that thou art a damned undone Creature▪ remember, that there is a Judgement to pass on thee besides thy own mistake and misapprehension, Christ's coming to Judgement should be a comfort to thee against thine own inward accusation, because he that is thy Jesus, is thy Judge, he is thy Advocate to plead thy cause, and thy Judge to judge thy cause; Suppose thy conscience doth accuse thee, and thou judgest thyself to Hell, yet comfort thyself with this, that thy Jesus will afterwards come to judge thee.  
Fourthly, Christ's coming again to judge the would it is a Doctrine of comfort in case of oppression in Courts of Judicature. What though Might overcometh Right? and the usurping hand useth ways of oppression and violence towards you? it matters not. For Christ's coming to judgement shall be of great comfort to you. Jerome saith, that Christ shall come to judge things that are not judged in the world, and Christ shall come to judge things that are judged amiss in the world; Christ shall judge all oppressions and violence which is done by an usurping hand; here is matter of comfort that Christ cometh to judge them all over again; an excellent passage which Solomon hath, Eccle. 3. 16, 17. And moreover I saw under the Sun the place of judgement, that wickedness 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 there, for every purpose, & for every work. That is, I saw into Courts of Judicature, and I saw wickedness was there, and I looked into the place of righteousness, 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 Christ's coming again, this argument it will evince that Christ shall come to judge the world, there must be a judging over again; there shall be a general Judgement, because there is so much perverting of judgement here below: and thus you have wherein, or in what cases the Doctrine of Christ's coming may serve for comfort.  
Fourthly, To whom will Christ's 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 merciful ones, Mat. 25. 34, 35, 36. Then shall the King say to them on his right hand, Come ye blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world. For I was an hungered, and ye gave me meat; I was thirsty and ye gave me drink; I was a stranger and ye took me in, etc. 2 Tim. 1. 16, 18. The Lord give mercy unto the house Onesiphorus, for he oft refreshed me, and was not ashamed of my chain. The Lord grant unto him, that he may find mercy of the Lord in that day.  
Fourthly, to all that can lay a grounded claim of interest in Jesus Christ: His coming again will be comfortable then, 1 john 2. 28. And now little children abide in him, that when he shall appear, we may have confidence, and not be ashamed before him at his coming.  
Fifthly, Christ's coming again will be comfortable to all that judge themselves, 1 Cor. 11. 31. For if we would judge ourselves, we should not be judged.  
Sixthly, to all them that watch and pray, Luke 21▪ 36. Watch ye therefore and pray always, that ye may be counted worthy to escape all these things that shall come to pass, and to stand before the Son of man.  
Seventhly, to all believers it will be very comfortable, 1 Pet. 1. 7. That the trial of your Faith, being much more precious, then of Gold that perisheth, though it be tried with fire, might be found unto praise, and Honour 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 Christ's coming again be full of comfort, yet take this caution, that you are to look on the Doctrine of Christ's coming to judgement as a Doctrine to teach you duty, as well as to give you comfort: it is a great abuse of your privileges when you make any Gospell-point to be an inlet of comfort, and do not make that very comfort to be a spur to duties, and the Scripture putteth you upon this, 1 Cor. 1. 7. So that ye come behind in no gift, waiting for the coming of our Lord jesus Christ, 2 Thess. 2. 1. Now we beseech you Brethren by the coming of our Lord jesus Christ, that ye be not soon shaken in your minds. He presseth them to duty on this Doctrine by the coming of Jesus Christ. Now to speak distinctly to the caution, there are duties that the Doctrine of Christ's coming is serviceable unto.  
First, the Doctrine of Christ's coming should teach you the duty of patience under all your sufferings in the world, jam. 5. 8. Be ye all patient, establish your hearts, for the coming of the Lord draweth nigh.  
Secondly, it should serve to be a spur to the improving of your gifts under Ordinances, not only patient under afflictions, but it should provoke you to improve your gifts under Ordinances, 1 Cor. 1. 7. So that ye come behind in no gifts, waiting for the coming of our Lord jesus Christ. The waiting for the coming of our Lord Jesus Christ, it should provoke you to a holy improvement of growth under Ordinances, for Christ will call you to an account of your hearing, Revel. 22. 17. And the Spirit and the Bride say, come; and let him that heareth say come. Thou that art an unfaithful hearer, an unprofitable hearer, thou darest not say as the spirit saith, Lord come, Lord come, but he that groweth better by hearing, he will say, Lord come, Lord come, a notable Text, Mat. 25. 22. He also that had received two Talents, came and said, Lord, thou deliveredst unto me two Talents, behold I have gained two other Talents besides them, his Lord said unto him, well done, good and faithful servant, thou hast been faithful over a few things, I will make thee Ruler over many things▪ enter thou into joy of thy Lord. This is Christ's Language as Divines interpret, that when he will come to judge the world, he will call thee, well done thou good and faithful servant, thou hast improved thy gifts well, thou hast improved thy Talents well.  
Thirdly, this Doctrine, it should provoke you to be conscionable in your outwards calling whether Religious, or whether civil. I wish, saith Austin, that when Christ shall come he might find me either Preaching or Praying. 
Aut precantem aut predicantem.  Labour then to be about your work when Christ comes, for Christ to come and find thee in the stews, and to find thee working of wickedness; O how unmeet art thou for Christ's coming!  
Fourthly, this Doctrine it should be a spur to you to moderate the the use of lawful comforts, Phil. 4. 15. Let your moderation be known unto all men. The Lord is at hand, Luk. 21. 34. And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life, and so that day come upon you unawares. It was Christ's counsel to his Apostles 1 Peter 4. 7. But the end of all things is at hand, be ye therefore sober and watch unto Prayer.  
Fifthly, it should provoke you to repentance, Acts 17. 30, 31. And the times of this Ignorance God winked 〈◊〉, but now commandeth all Men every where to repent. Because he hath appointed a day in the which he will judge the world in righteousness, by that man whom he hath or- The Doctrine of Gods appointing the day for the Man Christ to judge the world, it should be a spur to the grace of Repentance, that now every man every where should repent, Christ's coming should be a spur to repentance.  
Sixthly, Christ's coming should be a spur to provoke you to keep a good conscience towards God and Man in thy living here in this world, Acts 24. 15, 16. And hath hope towards God; which they themselves also allow, that there shall be a resurrection of the Death, both of the just and the unjust. And herein do I exercise myself to have always a conscience void of offence towards God and towards men. The thoughts of Christ's coming to judge the Quick 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 be dissolved, what manner of persons ought ye to be in all holy conversation and godliness? And thus much for the first caution, that you are to look on the coming of Christ as a Doctrine serviceable as well for duty as comfort.  
The second caution is this, take heed of peremptory conclusions about this dark and obscure Doctrine of Christ's coming to judge the world. There are many loose and lavish frolic wits that have bold and adventurous attempts touching the coming of the Lord in determining that, which the Scripture determineth not: it is not my intent to trouble you with ni●●ties, but only to check the frolic and bold attempts of some, who go about to determine that which the Scripture doth no way reveal, to which end take heed of these things.  
First, take heed of determining the place from whence 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 saith that Christ shall come as lightning from the East, but that doth not show the place from whence he comes; but as Christ shall come as Lightning, it notes the visibility of Christ's coming, and the celerity of Christ's coming; Lightning it is visible, and so shall Christ's coming bee, all shall see him as ye see Lightning; Now this bold attempt hath been the foundation to many Superstitions Opinions; it is the reason of bowing and c●inging towards the East. All rose merely from that ground of Christ's coming from the East; the Scripture only saith, that he shall come down from Heaven, and the Lord shall come from Heaven, but from what part of the heaven the scripture speaketh not.  
Again, pass not bold conjectures in determining the place where Christ shall come to judge the world: many men where the Scripture is silent do run into many strong conceits to determine that which the Scripture doth not, many Books do determine the place where Christ shall come to judge the world, and that is in the Valley of jehoshaphat, and there is one Text which seems to carry it that way; which is in joel 3. 12. Let the Heathen be awaked, and come up to the Valley of jehoshaphat, for there will I sit to judge all the Heathen round about. Here they do conjecture that Christ shall come to the Valley of jehoshaphat, and there he shall judge all the world, and I shall, to show the vanity and wickedness of these, give these five demonstrations.  
First, it is not spoken of God the Son, but of God the father, to be thy judge, therefore it cannot have a reference to the last Judgement, for Christ judgeth then.  
Secondly, their Judgement here, only refers to the Judging of the Heathen round about; Now the general judgement is for the judging of the righteous and the unrighteous.  
Thirdly, that it is impossible that the Valley of jehoshaphat should contain all the men that ever were, that are, and that shall be in the world to be judged, therefore it is not profitable that this hath reference to the last Judgement.  
Fourthly, the time that this judgement, here is spoken of, it is limited by the prophet himself; for compare this verse with the second verse; I will also gather all Nations, and will bring them down 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 turn again the captivity of judah and jerusalem, than God should judge the Babylonians, and those heathen Nations that assisted them for to undo the people of God; therefore it refers to some time after the captivity▪ & not to the general and last coming of the Son of God: and thus much for taking off that Text from yielding patronage to that fond conceit of Christ's coming to judge the world in the Valley of jehoshaphat, and the Scripture is far from giving you the place where Christ shall come to judgement, either in the Valley of jehoshaphat or Mount Olivet, out only in the air. 1 Thess. 4. 7. Then we which are alive, and remain, shall be caught up together with them in the clouds, to meet the Lord in the Air, and so shall we ever be with the Lord. The Scripture doth make no mention of Christ's coming upon the Earth at all. Take heed of bold attempts and conjectures about the place of Christ's judgement.  
Thirdly, take heed of bold attempts about the time of Christ's judgement, there have been them which have shown abundance of wickedness in this. Gerrard doth confute the folly of such men that do guess at the time when Christ shall come to judge the world. Austin doth make mention of some in his time, that held that Christ should come to judge the world a thousand years after his Death, but we have seen their folly and shame, for there is more time expired then that. Another saith, that some held in his time that Christ should come to judge the world 365. years after his Death, that is a folly likewise, for there is more time past then that. Luther saith, that there were Anabapists which held that in the year 1530 Christ should come to judge the world but we have seen their folly likewise, for there is more time past then then that. Napier, though a learned Nobleman in Scotland, he was too frolic in this way, for he doth boldly say that Christ shall come to judge the world in the year 1688. But beloved, Christ's coming to judge the world cannot be determined, for Christ would not gratify his own Apostles to tell them the time when his coming should be, Mat. 24. He would not tell them when the end of the word should be; it shows than it is great pride of heart to pass peremptory conjectures upon the period of time, Christ did not think it meet for to tell his Apostles of the time of his coming, 1 Thess. 5. 1. But of the times and seasons, Brethren, ye have no need that I write unto you, nay, Angels in heaven, and Christ himself as he was mere Man could not tell the time, Mark 13. 32. But of that day, and that hour, knoweth no man, no not the Angels which are in heaven, neither the Son but the Father. Mat. 24. 36. But of that day and hour knoweth no man, no not the Angels of Heaven, but my father only. I only mention it for this, to show the vanity of our age, of those who will undertake to show the very day when Christ should come; Likewise to condemn the former Ages, who run to things not revealed, I remember what a learned Man saith, one that commenteth upon my Text, saith he, there is nothing that doth expose the Christian Religion to more contempt, then that the Preachers, and the hearers of it will run into nice questions, and be peremptory in their resolves of that the Scripture speaks not of; And Jews and Gentiles may suspect the whole Gospel, because they see Men peremptory about things which are not revealed in the Gospel, and shall see their falsehood appearing to all; be not peremptory in your determinations about the time of Christ's coming, nor about the place where, for neither is revealed in Scripture Christ did deny his Disciples when they asked him where he should come▪ Luk. 17. 37. And they answered and said, where Lord? And he said unto them, where the body is, thither will the Eagles be gathered together. Christ told them of the destruction of Jerusalem, and of the end of the Wo●ld; then said the Disciples, but where Lord wilt thou come? Christ only gives them this answer, that where the carcase is, thither will the Eagles flee, that is where Christ is, all the Elect shall be 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 be a check and a control to men's curious pryings about that which the Scripture is silent in.  
Lastly, take heed of bold and adventurous conjectures, about the manner of Christ's coming to judge the World by vain and carnal corruptions of a temporal Kingdom of Christ. Many are very peremptory about it, and there be strange Books, at least in their own expressions, that they can descry the very manner of his coming, that Christ shall come from heaven, and dwell a thousand years upon the Earth, and the Dead shall rise and live in the World, but these are such things which the Scripture doth never take notice of. I am to handle on this promise of Christ, but I will come again, A perplexed Quere, which is this, whether Christ Jesus in promising to his Disciples to come again, did mean to come to Reign upon the Earth here a thousand years, or whether it be to be meant of Christ's 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 he shall come to this personal Reign, than he shall raise all the Martyrs that have lost their Lives in his cause, and the Devil shall be bound up, that he shall tempt Men to sin no more, and wicked Men shall be tied up that they shall not persecute the Church of God, this is an Ancient Opinion, and almost since the Apostles days. Before I shall come to give you my thoughts from the words touching Christ's coming, as they pretend, to Reign a thousand years upon the Earth; I shall show 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 pestilent Heretic 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. He was the Man that was the first author from whom this Opinion had any life or being. Eusebius saith, Papias Bishop of Hieropolis did also hold this Opinion, but not in so gross 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 Kingdom; therefore they asked Christ when he was going to Heaven, Lord, when wilt thou restore the Kingdom unto Israel? there was in the time of the Apostle a fancy that Christ must be an Earthly Monarch, and destroy all the Kings of the Earth, and all the Enemies of the world, and must come here to Rule and Reign a thousand years 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 express 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 Reign a thousand years upon the Earth.  
Thirdly, I shall show you some absurdities and incongruities that would follow if Christ should come to Reign a thousand years upon the Earth.  
First, for express Scriptures which are four, the first scripture Act. 3. 21. Whom the Heavens must receive, until the times of restitution of all things, which God hath spoken by the mouth of all his holy Prophets since the world began. There the Apostle telleth you directly, that the Heaven must receive and keep Jesus Christ; how long? till the restitution of all things. The Millenaries hold that the restitution of all things may be at the time of Christ Personal Reign; but I shall show you that this restitution of all things cannot be till Christ's judging the world. First, there cannot be a total abolition of sin in the world, at the thousand years' end there shall be a number of men, and wicked, during the thousand years, all things cannot be restored, for sin bringeth the creature under a curse, it is apparent that it cannot be till Christ's last coming to judge the world, because other Scriptures tell you that the time of restitution cannot be till our bodies be raised from the Dead, Rom. 8. 23. And not only they, but ourselves also which have the fruits of the spirit, even we ourselves groan within ourselves, waiting for the Adoption, to wit, the redemption of our body; That is, the creatures do as it were groan, being used by man as an instrument to God's dishonour, so that till the bodies of all the Elect be redeemed and glorified, till that time the creature lies under a curse by reason of man's sins and man's abuse. And they themselves that plead f●r Christ's personal reign a thousand years upon the Earth, though they do hold that the martyrs shall be raised at at that time; yet do not hold that all the Elect shall be raised at that time, therefore the Apostle saith expressly, that the Heavens must keep the person of Christ till the restitution of all things, 〈◊〉 the bodies of the Elect come to be raised from the Dead. Again, it is apparent from the context in Acts 3. That the restitution of all things can intend no other time than the time of Christ's coming to judgement.  
First, because it is said that the time here spoken of, is when the Jews were to be refreshed from the Lords presence, vers. 19, 20, 21. Repent ye therefore, and be converted, that your sins may be bloated out when the times of refreshing shall come from the presence of the Lord. And he shall send Jesus Christ, which before was preached unto you. Whom the Heaven must receive, until the times of restitution of all things, which God hath spoken by the mouth of all his holy Prophets since the world began. And they cannot be refreshed by the Lord's presence till Christ's coming to Judgement and their resurrection.  
Secondly, it was the time that God did solemnly declare pardon of sin for all the elect, Repent ye therefore and be converted, that your Sins may be blotted out.  
Thirdly, it is said, of which all the Prophets do bear witness, those that do plead for Christ's personal Reign a thousand years upon the Earth, they cannot say that all the Prophets did speak this; for Moses, Daniel and others, nay, none of the Prophets speak of Christ's Reign a thousand years upon the Earth, therefore▪ this cannot have a reference to Christ's Reign for a thousand years upon the Earth. A second Scripture is in Psal. 110. 1. The Lord said unto my Lord, sit thou at my right Hand, until I make thine Enemies thy Footstool. That Scripture tells you, that Jesus Christ who is ascended into Heaven and sits at God's right Hand there, shall so sit, till he hath made all his Enemies his Footstool. That the Apostles tells you that all Christ's Enemies are to be made his Footstool, cannot be till Christ coming at the last time. will you mark that Scripture, where the Apostle telleth you directly, 1 Cor. 15. 23, 24, 25, 26. But every man in his own Order, Christ the first Fruits, afterwards they that are Christ's at his coming. Then cometh the end, when he shall have delivered up the Kingdom to God even the Father, when he shall put down all rule, and all authority, and all power. For he must reign till he hath put all his enemies under his Feet. The last enemy that shall be destroyed is Death. Here is the coming of Christ that hath reference to all the Just and Unjust. Mark now, Christ therefore must reign in Heaven till all enemies be under his Feet, now these thousand years all enemies are not under his Feet, why? because death will be then, death is not to be destroyed then, when the end comes he must give up his Kingdom to his Father: what is more clear than this, that the Heavens must keep Christ till all things be restored? and that cannot be till the day of Judgement.  
Again, Christ must reign 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 Christ's at his coming. Then cometh the end, when he shall have delivered up the Kingdom to God even the Father, when he shall have put down all rule, and all authority, and all power. This Scripture telleth you that when Christ cometh out of Heaven, upon Christ's coming, three things must be done.  
First, every man must rise, vers. 23. Now that cannot be at the thousand years, because they themselves hold this, that there shall only be a Resurrection of the Martyrs, and here the Scripture saith, that every man shall rise, which cannot be 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 Christ's coming and the end of the world shall be together.  
Thirdly, he delivers his Kingdom up to his Father, whereas if Christ should reign a thousand years here, it could not be said to be the giving up of a Kingdom, but the taking of a Kingdom into possession, he must resign all to God the Father. When the Scripture is so express, it is a wonder that men can receive such fantastical thoughts that Christ must come as an Earthly Monarch to reign here a thousand years. A fourth Scripture is in Heb. 9 28. So Christ was once offered to bear the s●nt of many, and unto them that look for him shall be appear the second time without sin unto Salvation. From that Scripture I will argue against Christ's coming to reign upon the Earth for a thousand years.  
First, it is expressly in the Scripture that Christ's coming there spoken of, refers to the day of Judgement in v. 27. And as it is appointed unto all men once to die, but after this the judgement. There Christ's second coming, it doth refer●e unto the day of Judgement; Now if the Scripture doth 〈◊〉 that the second coming which is his coming to judgement? Then Christ cannot come before that time to reign upon the Earth, for if he should come to reign upon the Earth, than the Apostle must call that his third coming; there hath been but one coming, which was from Heaven to the womb 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 be said to our Salvation, if his coming were to reign a thousand years upon the Earth, that were only some temporal good; but Christ's coming must refer to the last and great coming, wherein the world shall be judged and the souls of the Elect shall be saved; Beloved, these Scriptures are very clear unto me. The reasons are two; that Christ shall not come personally out of Heaven to reign upon the Earth for a thousand years. First, because the Scripture doth manifest that when Christ comes personally out of Heaven, there are such Concomitants of his coming, that can be referred to no other time than his last coming to judge the world.  
First, when Christ is said to come out of Heaven, the Scripture telleth you this concomitant, that the Saints shall come along with him, Judas 14. And Enoch also the seventh from Adam, Prophesied of these, saying, Behold, the Lord cometh with ten thousand of his Saints: So that when Christ comes from Heaven he must come with his Saints with him, nay, he must come with his Angels, 2 Thess. 1. 7. And to you who are troubled, rest with us, when the Lord Jesus Christ shall be revealed from Heaven, with his mighty Angels▪ Put these two Scriptures together, Christ must come with his Saints and Angels. But those that fancy Christ's coming a thousand years, they cannot prove that Christ shall come with his Saints and Angels, for the scripture that seems to carry it that way; doth not speak of Angels & Saints coming.  
Secondly, it is said when Christ's comes from Heaven that good and bad shall be gathered together, and all shall be judged by Jesus Christ; now this cannot be of Christ's personal reign on the Earth; this you have in 2 Thess. 2. 9 Now we beseech you Brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him. So that the coming of our Lord, and our gathering together to be judged by Christ, they are both coupled together; because when the Lords coming is, then is our gathering time, Mat. 25. 31. 32. When the Son of Man shall come in his glory, and all the holy Angels with him, then shall he sit upon the Throne of his glory. And before him shall be gathered all Nations, and he shall separate them one from another, as a Shepherd divideth his sheep from the Goats. And in 2 Tim. 4. 1. I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the Quick and the Dead at his appearing, and his Kingdom. The Scripture telleth you that when Christ appears to judge the world, he shall have this concomitant of his coming, he shall gather all together, to judge both the good and the bad. Those that pretend that Christ shall come to reign a thousand years upon the Earth, they cannot prove that then all shall be gathered together, they only plead for the Matryrs, and none else, therefore it cannot be referred to his coming to reign a thousand years.  
Thirdly, when Christ comes, than the end of the world is, a period is put to this world, 1 Cor. 15. 24. Then cometh the end, when he shall have delivered up the Kingdom to God, even the Father, etc. When Christ comes, then comes the end; now those who hold for Christ's personal reign, they hold that the end of the world shall not be till a thousand years after, because Christ must Reign a thousand years.  
Fourthly, the resurrection both of the just and the unjust is a concomitant of Christ's coming, 1 Cor. 15. 23. But every man in his own Order, Christ the first fruits, afterwards they that are Christ's at his coming. So that at Christ's coming the general resurrection of the just and unjust is to be.  
Lastly, there is to be the Salvation of the Souls of all the Elect, that is a fifth concomitant of Christ's coming, Heb. 9 28. Christ was once offered to bear the sins of many, and unto them that look for him, shall he appear the second time without sin unto Salvation. This cannot be referred to Christ's Personal coming upon the earth to reign a thousand years, because he doth not come then to save the souls of all the Elect; that is the first reason why Christ cannot come to reign upon the Earth, because when the Scripture speaks of Christ's coming out of heaven, it doth annex five concomitants with it, which belong not to any coming of Christ upon the Earth, but to come to judge the world. A second reason is this, that Christ cannot come to reign upon the Earth, because if it should be so, it would be worse for Christ, and it would be worse for us then now it is, it would be worse for Christ, for to leave Heaven and come to the Earth, 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 doth, yet they would lessen Christ's Glory, because he sits this day at his Father's right Hand: again, for to fancy this, that Christ must come to reign upon the Earth, it would be a great loss to all the Elect, for we have the benefit of Christ's everlasting Intercession; and were Christ upon the Earth, we should lose that benefit, Heb. 8. 4. For if he were on the Earth, he should not be a Priest, seeing that there are Priests that offer gifts according to the Law. So that if he were upon the Earth, we should lose the benefit of his Priesthood; therefore it would it be a great wrong to us, to have Christ here on the Earth, because the benefit of his Priestly Office would not be so available 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 Reign a thousand years upon the Earth.  
First, by those men's Principles, this inconvenience will follow, that people may exactly know the punctual time of Christ's last coming to judge the world; for those who hold Christ's personal Reign, they do as well hold the time as the thing, they do as well maintain when this Reign shall begin; Therefore some have maintained that Christ should come to Reign on the Earth in the year 1650. One saith, if it shall not be in the year 1650, it shall be in the year 1694. They that go furthest guess at that time, if so be they hold the thing, and maintain the time also when it shall begin, then of necessity, we must know exactly when the day shall be that Christ shall come to judge the world, for they grant it shall be immediately after the thousand years. Now beloved, that Opinion that carries this absurdity, to know the day of Christ's coming to judge the world, which Christ saith, none in the world can tell, of that hour and day knoweth no man, Mark. 13. 32. But of that day and hour knoweth no man, no not the Angels which are in heaven, neither the Son, but the Father, is a false Opinion.  
Secondly, this incongruity will also follow, that it will be a great disadvantage to Christ, in coming to reign a thousand years on the Earth, to leave his Father, and Heaven, and come, and only possess Earth. Now Christ hath more happiness in the immediate enjoyment of his Father in Heaven, than he can have here upon the Earth; Then it will be a loss to us, that we should lose the benefit of his Priestly Office, but Christ the Son of righteousness being in Heaven, is more available to Believers, then if he were upon the Earth.  
Thirdly, observe this, that if Christ should come on the Earth for a thousand years, than Christ would leave the Church after that thousand years for a while, in a worse condition, than he found it▪ and I draw it from that Text which they pretend to be the strength of their Argument, Revel. 20. 5, 7, 8. But the rest of the Dead lived not again until the thousand years were finished This is the first resurrection, and when the thousand years are expired, Satan shall be 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 Battle, the number of whom is as the Sand of the sea. So that after the thousand years, the Devil shall be let loose again, and there shall be an innumerable company of enemies, and they shall destroy multitudes of the godly; Therefore Christ would leave his Church in a worse condition than he found them, if this were true that Christ should reign a thousand years upon the Earth.  
Fourthly, if Christ should come to reign a thousand years upon the Earth, than this incongruity will follow, that there must be three personal come of Jesus Christ; for his first coming was his Incarnation. Second coming, to these thousand years. And his third coming must be to judge the world, that is, the last coming, but the Scripture makes but two come of Christ; First, his coming from heaven, when he was borne; his second coming when he comes to judge the world again.  
Fifthly, if Christ comes personally out of Heaven, to reign a thousand years, this incongruity will follow, that either the Saints and Angels must come, or not come with Christ; if they must come with Christ, than it is a loss to them, for them to leave the immediate presence of God, and come upon the Earth where wicked men shall be amongst them: or if they must not come with Jesus Christ, yet it is a loss to them to remain there, they shall lose for a thousand years the bodily presence of Christ; if Christ be on the Earth, ●ee cannot be in Heaven the same time; Therefore it would be a loss to the Saints and Angels for them to be a thousand years 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 reign upon the Earth, than Christ's Kingdom must be a worldly and terrene Kingdom, than it will be against the word of God, he must be a visible King to the Jews, and a visible King to all the world; besides this would follow then that Christ's Kingdom must not be aspirituall Kingdom, but a Terrene, a worldly pompous Kingdom, John 18. 36. Jesus answered, My Kingdom is not of this world, if my Kingdom were of this world, then would my Servants fight, that I should not be delivered to the Jews, but now is my Kingdom not from hence, Luke 17. 20. And when he was demanded of the Pharisees when the Kingdom of God should come, he answered them and said, the Kingdom of God cometh not with Observation. Would not all the world observe this, for Christ to come bodily from Heaven, and in the Majesty of a Monarch? Now Christ's Kingdom doth not come with Observation. When the Disciples looked after an Earthly Kingdom, No, saith Christ, my Kingdom is for to Rule and Reign in your hearts, you shall never see me for to be an outward Pompous King in the world, for Christ's Kingdom, it is a spiritual Kingdom.  
Seventhly, that if Jesus Christ shall come to take a Kingdom on the Earth for a thousand years, than this would intimate, as if Jesus Christ had not a Kingdom, and were not a King on Earth all this while he is in Heaven; they deny that place in Daniel, and all those phrases in the new Testament, that the Kingdom of the world is become the Kingdom of the Lord, they deny that Christ is a King in Heaven. When he was in the Cratch and borne in the Stable, he was a King at that very hour, Psalm 2. The Apostle refers it to Christ's Birth and Christ's Resurrection. Christ when he arose from the Dead, he was a King then, and the Gospel under Christ's time is called a Kingdom. It is remarkable, in John 18. 37. Pilate therefore said unto him, Art thou a King then? Jesus answered, thou sayest that I am a King. Christ was a King, though he would not be an Earthly King to destroy Earthly Governments, therefore when the people in a tumult would have made him a King, yet he would not Zech. 9 9 Rejoice greatly, O Daughter of Zion, shout O Daughter of Jerusalem, behold thy King cometh unto thee, he is just, and having Salvation, lowly, and riding upon an Ass, and upon a Colt, the foal of an Ass. He was King, when he was on that slow contemptible creature, so that now to say Christ shall come to reign 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 reign upon the Earth.  
Now I will deal fairly to show you the strongest Scripture that hath most show of reason, for the maintaining of this Opinion; and shall labour to take them off and clear it to you. There are multitudes of quotations that varieties of men's thoughts fasten upon to prove this point, yet those they most stand to, I shall fasten upon; their chief Pillar is in Revel. 20. 2, 3, 5, 6. And he laid hold on the Dragon, that old Serpent, which is the Devil and Satan, and bound him a thousand years. And I saw thrones, and they sat upon them, and judgement was given vuto them, and I saw the Souls 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 mark upon their foreheads, or in their hands, and they lived and reigned with Christ a thousand years; But the rest of the Dead lived not again until the thousand years were finished. This is the first Resurrection, blessed, and holy is he that hath part in the first Resurrection, on such the second death hath no power, but they shall be Priests of God, and of Christ, and shall reign with him a thousand years. Now from this Text which is the chiefest in the Scripture they seem to build these two things upon.  
First, That Jesus Christ shall live upon the Earth, and the Saints reign with him for a thousand years.  
Secondly, Those that were Martyrs by Antichrist shall rise from the Dead, and come upon the Earth, these thousand years to continue with Jesus Christ. This they build much upon, That Christ shall come to reign a thousand years upon the Earth. But I shall show you this cannot be the sense of it, and I shall give you Six Answers.  
First, that though the Scripture doth say that the Saints that were beheaded, should live with Christ a thousand years, yet the Text doth not say that Christ shall come to reign with them a thousand years.  
Secondly, though the Text saith, that they should live and reign with Christ a thousand years, yet the Text doth not say▪ that they shall reign with him here upon the Earth.  
Thirdly, that though it be said that the Saints shall live, and reign with Christ a thousand years, yet living and reigning with Christ doth not necessarily imply to be in the same place where Jesus Christ is, for than you would pervert many Scriptures: For lo, saith Christ, I am with you to the end of the World; it doth not therefore follow, from that time he will be upon the Earth to the end of the world, but Christ being with us, or we with him, it is by his spirit, Romans 8. 17. And if Children, than Heirs of God, and joint Heirs with Christ: if so be that we suffer with him, that we may be also glorified together. The Text it doth not denote the sameness of place, and the oneness of situation, I give this to take off that which is made of this Text.  
Fourthly, it is evident that this Scripture cannot be a Foundation to build on, that Christ shall come to reign a thousand years upon the Earth; because than it will not only follow that men shall live so long, but shall reign with Christ so long on the Earth. Methuselah lived but nine hundred sixty and nine years, and David saith, the life of man is cut shorter, The Text saith, they shall live and reign 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 years together. Again, it cannot be the sense of this Scripture, because that cannot be the sense of this Scripture which crosseth the sense of other Scriptures, to make this Scripture to affirm that Christ. shall reign on the Earth a thousand years, and other Scriptures tell you that Christ shall stay in Heaven in person, till all men shall rise from the Dead, every man shall rise, then cometh the end, 1 Cor. 15. 23, 24. But every man in his own order, Christ the first fruits, afterwards they that are Christ's, at his coming. Then cometh the end, etc. 2 Thess. 2. 1. Now we beseech you Brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him. Then besides it doth cross the Scripture to say that at Christ's coming, only some men shall rise but not all, Job 14, 10, 11, 12. But man dieth and wasteth away, yea, man giveth up the ghost, and where is he? As the waters fail from the Sea, and the Flood decayeth and drieth up; So man lieth down, and riseth not, till the Heavens be no more, they shall not awake, nor be raised out of their sleep. Job telleth you expressly, That the Dead shall not be raised till the Heavens be no more, and that cannot be the thousand years, for there will be a Earth, and a Heaven then; and in Peter's phrase, The Heavens shall melt away like a scroll. etc. Now to make a Resurrection, before a Resurrection, it is that which the Scripture doth no where mention, John 5. 28, 29. Marvel not at this, for the hour is coming, in the which all that are in the Graves shall hear his Voice, and shall come forth; they that have done good, unto the Resurrection of life, and they that have done evil unto the Resurrection of damnation. The judging of the just and unjust shall be the same hour, and upon Christ's coming all men shall be judged, 2 Tim. 4, 1. I charge thee therefore before God and the Lord jesus Christ, who shall judge the quick and the dead, at his appearing, and his Kingdom. So that Christ's appearing, and Christ's 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 cross other Scriptures, then of necessity therefore it cannot be the scope of th●s, for there is no jarring between one phrase of the Scripture and another.  
Fifthly, when the scripture saith here, That they live and reign with Christ a thousand years, it is not spoken whether it be a reigning with Christ in Heaven or on Earth, so the phrase neither carrieth it one way or another.  
Sixthly, John doth not say, that he 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 reign on the Earth for a thousand years, it were a great inconveniency to them; it is said, I saw the souls of them; The thousand years cannot be applied to Christ's Personal Reign. For so Jesus Christ hath an eternal Kingdom, he doth not reign a thousand years on Earth or in Heaven, but everlastingly, Kingdoms and States of this world have lasted a thousand years, and to make Christ's Kingdom to last no longer, it is to give Christ's Kingdom too narrow a confine. I have consulted with many Authors, and I find the current of Interpreters generally run this way, though some do fancy that Text speaks of the binding of the Devil for a thousand years, and during this time, the Saints should live and reign with Christ a thousand years. The sense and scope of this place is this.  
The period of time, when this time began that the Devil was bound; Interpreters do unanimously give this Opinion, that it began in the reign of Constantine the Great, he being the first Christian Emperor in the World, he coming after 300 years' Persecution by the Roman Emperors, who made great massacre and havoc in the Church of God; in so much that in the book of Martyrs we read, that there may be for every day in the year five thousand Christians slain, this is a dreadful Persecution, and the Devil raged and stirred much. Now upon▪ Constantine's reign the Devil was bound up, that is, the Roman Emperors, who were acted by the Devil to all this cruelty, when Constantine a Christian Emperor came to reign, he gvae out imperial Edicts and Laws for establishment of the Christian Religion, and that put an end to the Persecution of the Roman Emperors, and to this Opinion many Interpreters give in their consent, Brightman, Napier, Gerard, and these thousand years when the Devil was bound did end 300 years ago and more, and this is given to be the scope and sense of the Scripture.  
Object. ay, but than you will say, though the Devil was bound, how comes the Devil to be loose again?  
Answ. They answered this, that in the year 1300 the Turkish Emperor began to bear sway, Gog and Magog, called the Turk prevailed, and hath gotten the greatest part of the world within his power, and he 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 seems to be the nearest and the truest sense of this place, and this interpreters do generally concur in.  
Two Objections by those, who plead for a thousand years.  
First, is this, we read in the Century of the Church, that the Church of God was pestered by Valens the Emperor after these 300 years, 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 be no temptation to sin, for that there should be; Valens the Emperor did establish arianism and troubled the Church of God. One answereth, it was nothing like the persecution of the Roman Emperors, it was nothing so long nor so tedious as the persecution under the Roman Emperors, for, for every day in the year, 5000 Christians were put to death; In Dioclesian's reign there were 17000 Christians killed in one Month, there was some sprinkling persecution in the time of Valens and julian the Apostate, but it was nothing to that of the Roman Emperors.  
Object. Another Objection is this, I, but the Scripture saith, that this is the first Resurrection, that the Saints living and reigning with Christ a thousand years, this is the first Resurrection; how can it be said that after the time that the Roman persecution was kerbed 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 doth not carry a reference to the body rising from the Grave only, but of a man rising from a state of affliction and of sin, they are expressed in Scripture by a Resurrection. Roman 10. 10, 11. Let their Eyes be darkened, that they may not see, and bow down their back always. I say then, have they stumbled that they should fall? God forbid, but rather through their fall, Salvation is come unto the Gentiles, for to provoke them to jealousy, Isaiah 22. 19 And I will drive thee from thy Station, and from thy state shall he pull thee down. The men that are as it were low men in captivity in Babylon, they shall rise, it doth not refer to the resurrection from the Dead at the last day: so a rising from sin, Coloss. 2. 12. Buried with him in Baptism, wherein also you are risen with him through the Faith of the operation of God, who hath raised him from the Dead. We are risen with Christ, not bodily, but out of our sins, Coloss. 3. 1. If ye th●n be risen with Christ, seek those things which are above, where Christ sitteth 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 Constantine's days, 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 sins, and from the Errors▪ Superstition and Idolatry both of Antichrist and the Heathens.  
ay, but than it is said, they live and reign with Christ a thousand years.  
Beloved, that Phrase, living and reigning with Christ, though some Interpreters refer it to Heaven, yet with Brightman and others, I concur, and al●o Bernard, that it doth denote thus much, that those in Successive Ages, who enjoyed Liberty in the Christian Religion under Constantine the great, who lived to a thousand years, and were delivered from former afflictions, that kept by Christ's Power from the Idolatry of the times, and from Antichrist, they were said to live with Christ a thousand years, for they lived to him, and depended on him, and were not plunged into the wickedness of the times: and thus with consulting of many Authors I find this to be the truest account, in a few words in defending this Text from giving any foundation to Christ's personal reign for a thousand years upon the Earth.  
The second Scripture that they do urge for Christ's personal 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 unto fire until the day of judgement, and perdition of ungodly men. But the day of the Lord will come, as a Thief in the Night, in the which the Heavens shall pass away with a great noise, and the Elements shall melt with fervent heat, the Earth also and the works that are therein shall be burnt up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, Looking for, and hasting unto the coming of the day of God, wherein the Heavens being on fire shall be dissolved, and the Elements shall melt with fervent heat? Nevertheless, we, according to his promise, look for new Heavens and a new Earth, wherein dwelleth righteousness. Here is mention of a coming of Christ, we look for and hasten to his coming, at Christ's coming we look for a new Earth; Now say they, to what purpose were there to be a new Earth, if Christ were not to come down on this Earth, and the Saints with him for a thousand years, as the Scripture doth seem to give warrant for a thousand years' reign; this Scripture seems to give warrant that he shall be on the Earth, they say that the righteous shall only have benefit of Christ's personal reign upon the Earth.  
To take off this. First, mark the scope and the context how this Scripture is brought in, and it will something clear 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 day's scoffers, walking after their own lusts, and saying, where is the promise of his coming? For since the Eathers ●ell asleep, all things continue as they were from the beginning of the Creation. We see no change in providence, therefore where is the promise of Christ's 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 unto fire against the day of judgement and Perdition of ungodly men. Peter speaks directly that the time of Christ's coming (which they scoffed at) was not the time of the thousand years, but of the day of judgement; 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 doth suffer the wicked of the world to live in the world the thousand years, though not to rule as they had done.  
Thirdly, observe, that it is said here that before this new Earth is, the world shall be burnt with Fire, the Heavens shall pass away with a noise, etc. Now before a thousand years 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 Christ's personal coming on the earth to reign a thousand years.  
Fourthly, it is said here, that Christ should come as a Thief, But the day of the Lord will ●ome as a Thief in the Night, in the which the Heavens shall pass away with a great noise, etc. 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 yourselves know perfectly that the day of the Lord cometh as a Thief in the Night. But if Christ should come to reign upon the Earth, than he cometh visible, and observable, Mat. 33. 44. But know this, that if the good man of the house had known in what watch the Thief would come, he would have watched and would not have suffered his house to be broken up. Therefore be ye also ready, for in such an hour, as you think not, the Son of man cometh, Rovel. 16. 15. Behold, I come as a Thief: Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.  
Fifthly, and this Divines stand much upon: it is said, we according to his promise look for new Heavens, and a new Earth, wherein dwells righteousness. That the dwelling of a righteousness here, doth not imply that such a thing shall be on the new Earth, but the dwelling of righteousness refers to righteous men, not to heaven or earth, the Greek word clears it plainly, it is a word in the Plural Number. Therefore it is referred to the Earth, which is in the Singular Number; Therefore Divines say, from the Original, 2 Peter 3. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ●e in whom dwells righteousness, look for a new Heaven, and a new Earth. So that the dwelling of righteousness, it is not to be interpreted as referring to the Earth, but that righteousness should dwell in men; we read of none being on the Earth, wherein dwells righteousness. Thus much for that other Scripture, We look for new Heavens and a new Earth.  
A third Scripture, and that they deem to have some strength in too; In Daniel 2. 44. And in the days of these Kings shall the God of Heaven set up a Kingdom, which shall never be destroyed, and the Kingdom shall not be left to other People, but it shall break 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 Kingdom is given by God to Jesus Christ, and that Kingdom was given by God to Christ while he was here upon the Earth in the form of a servant, and this Luke tells you, Chap. 1. vers. 32, 33. He shall be great, and shall be called the Son of the highest, and the Lord God shall give unto him the Throne of his Father David, and he shall reign over the house of Jacob for ever, and of his Kingdom 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 Kingdom it was begun in the days of those Kings. Now whose days doth this Text speak of? It speaks of those that divided Alexander's Kingdom, who overcame the Medes and Persians, it was divided between Ptolemy Lagides King of Egypt, Zeleuchus King of Assyria; In that time Jesus Christ did set up a Kingdom, for he was born King of the Jews.  
Thirdly, it is apparent that this cannot be referred to Christ's Kingdom in this world for a thousand years. Because it cannot be said that it should be a Kingdom for ever and ever, for a Kingdom for a thousand years cannot be said to be a Kingdom for ever and ever, but it is said in Daniel, It shall be for ever and ever.  
A fourth Scripture, is in Eph. 5. 5. For this ye know, that no Whoremonger, nor Unclean person, nor Covetous Man, who is an Idolater, hath any inheritance in the Kingdom of Christ, and of God. And this Text Gerrard quotes and doth well resolve it, they say there is not only a Kingdom of God that is Heaven, but the Scripture doth make mention of a Kingdom of Christ, as a Kingdom of God; Therefore they build on this Christ's reign, and of having a Kingdom here upon earth.  
First, I answer, it is true, Christ hath a Kingdom, but he saith expressly, that his Kingdom is not of this world, John 18. 36. Jesus answered, my Kingdom is not of this world. etc.  
Secondly, though it be said here that there is a Kingdom of Christ, yet it is not expressed to be upon the Earth, for a 1000 years.  
Thirdly, this Kingdom of Christ Interpreters refer it to the same with the Kingdom of God, and to be meant exegetically.  
A fifth Text they have, is in Mat. 26. 29. But I say unto you, I will not drink henceforth of this fruit of the Vine, until that day when I drink it new with you in my Father's Kingdom. Alsted quotes, from thence they gather, it cannot be 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 drink with them Wine in his Father's Kingdom, and it cannot be unless Christ doth come in person amongst his people; and have a Kingdom to eat and drink 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 Kingdom in this world for a thousand years, my reason is this, because the Kingdom which is Christ's personal reign, should be called Christ's Kingdom, and not his Father's Kingdom, it should have been called my Kingdom, and not my Father's Kingdom, that is one Answer that Divines give.  
Secondly, observe this, that this may refer to that time between Christ's Resurrection and Ascension, for after Christ did rise from the dead, you know he did continue forty days upon the Earth, and the Scripture telleth you, in Luke 24. 42. And they gave him a piece of broiled Fish, and of a honeycomb, and he took it and did eat before them. So he may as well drink and eat, but that to me is somewhat uncertain.  
Thirdly, which is the true scope of this place; I will not drink henceforth of this fruit of the Vine, until that day when I drink it with you in my Father's K●ngdome: he was taking the Lords Supper, and was drinking the cup of Wine, saith he, I am going away and will drink no more till we meet in Heaven, not that there should be Eating and Drinking in Heaven, but when you and I meet, we 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 drink it new, not new Wine, nor eat new Bread, but after a new manner of Love and communion, they should express Love each to other, and have everlasting communion one with another.  
They say likewise that there shall be no sin in the world, and that the Earth shall be restored to its primitive fruitfulness as it were before the fall, but I shall not middle with these. And thus according unto my poor measure I have laboured to lay down the grounds from Scripture, why Christ cannot come to reign personally upon the Earth a thousand years, and have vindicated those Scriptures that seem to patronise that Opinion.  
Use. Is it so, that the Scripture doth not determine of any coming of Christ out of Heaven till his last, and great coming to judge the world? O than labour to make it your work to have Jesus Christ as King to reign in your hearts by mortification, to rule in thy Heart by his Spirit, to mortify thy headstrong lusts that are in thee.  
Secondly, Seeing there is no coming of Christ as King in this world, then labour to have Christ to reign in his Church by a well-ordered Discipline, that the Government of Christ may be established in the places where you dwell.  
Thirdly, Seeing there is no coming of Christ as King in this world; then do not trouble yourselves with Niceties, and Obscurities about his coming upon the Earth, but labour to be fitted and prepared for his last and great coming.  
Fourthly, if Christ should come to reign upon the Earth (which the Scripture no ways speaks of) then certainly the Saints of these times do make but a bad preparative for Christ's reign, that do impale Saintship, and monopolise Saint-ship unto themselves, and say they are the people of God, the church of Christ, and the Saints of Christ, and they make but a bad preparation for Christ's coming, to live in sensuality as they do, 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 reign amongst such Saints as these are, which indeed are a scandal to Saints, a scandal to Religion, and would be a scandal to that thousand years of Christ, if he should come to reign, but Christ will have better Saints than these are to reign with him.  
In treating of the Doctrine of Christ's coming again, the other Quere is this, how or after what manner shall this coming of Christ be? But I will come again.  
Now in the resolving of this question, I shall 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 ways the Scripture doth furnish you with several hints touching his coming.  
First, the Lord Jesus shall come certainly, Christ's coming is to be numbered among poetical Fictions, or with the delusion of Mahomet, the certainty of Christ's coming again is built on these three foundations.  
First, it is built on the immutability of God's decree Acts 17. 31. Because he hath appointed a day, in the which he will judge the World in righteousness, by that man whom he hath ordained, whereof he hath given assurance unto all men, in that he hath raised him from the Dead. The immutability of God's decree doth prove the certainty of Christ's coming, God hath appointed a day in which he will judge the world.  
Secondly, the certainty doth stand upon the infallibility of Christ's promise, Mat. 26. 64. Jesus saith unto him, Thou hast said, nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of Heaven, there is Christ's promise, to which three of the Evangelists do concur.  
Thirdly, the certainty of his coming is grounded upon the impartiality of his Justice, here every man hath not right, and in solomon's, phrase, a just man perisheth in his uprightness, and a wicked man prolongeth his days in wickedness; therefore to show God's impartiality; there must be a coming of the Son of man to judge the world righteously. The Doctrine of Christ's 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 asleep, all things continue as they were from the beginning of the Creation. And we read of the men of Athens, they questioned this, and would not believe 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, we will hear thee again of this matter. Of old time, in the times of Jesus Christ or soon after, men did mock at this Doctrine, that the dead shall rise, and Christ should come to judge both the quick and the dead; Herein Gerrard, reckons up abundance of Sects, as the Floriani, the Dosithiani, the Symmachiani, and many others: Indeed there is one Scripture that these Atheists do abuse in making it to deny the coming of Christ to judgement, Joh. 8. 15. Ye judge after the flesh, I judge no man.  
But Beloved, to this Text that they make use of, to to shake this great Pillar of our hopes, the coming of Christ again, take these two Answers, when Christ saith, I judge no man, that is, I judge no man with a rash and heady judgement, as you judge men that are not of your Opinion, you judge things rashly and inconsiderately, but I judge no man as you do, so Austin, in his 36. Tract on John, gives it to be the sense of the place, it doth not exclude Christ from judging the world at the last day, but from judging of men as the Pharisees, to wit, rashly and inconsiderately.  
Secondly, Christ doth 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 Son to be borne of a Virgin, he did not send him to judge the world, but to save the world, he reserved his judging of the world till his last coming. John 12. 47, 48. And if any man hear my words, and believe not, I judge him not, for I come not to judge the world, but to save the world. He that rejecteth me, and receiveth not my words, hath one that judgeth him, the words that I have spoken, the same shall judge him in the last day. The end of my first coming was not to judge, it was to be judged; and to be condemned by Pontius Pilate, and to die the cursed death. And that is the end of Christ's first coming, that is the first particular, he shall come certainly.  
Secondly, Christ shall not only come certainly, but he shall come personally; It was the great mistake of Origen, though he holds for the coming of Christ again, that he pleads for the coming of Christ in spirit, therefore that Text where it is said, you shall see the Son of Man coming in the Clouds of Heaven, Origen understands by the Clouds, to be the Saints, because it is mentioned in Scripture, that the Believers are called a cloud of witnesses. Now this is to pervert the whole letter of the Bible, and turn all the Scripture into an Allegory and Metaphorical sense; Now in opposition of that, I lay down a second property, that Christ's coming shall be a personal coming out of Heaven, but the Scripture doth not speak of Christ's coming on the Earth, but no further than the Air, Christ in his Body shall come personally out of Heaven. Now to prove this second property, or second manner or way of Christ's coming, there are two Texts of Scripture to confirm it. 1 Thess. 4. 17. Then we which are alive, and remain, shall be caught up together with them in the clouds, to meet the Lord in the Air, and so shall we ever be with the Lord, vers. 16. For the Lord himself shall descend with a shout from Heaven, etc. If it had been Christ in his spirit, than it would have been said, the Lord by his spirit shall descend, But the Lord himself shall descend from Heaven with a shout, it notes his personal coming out of Heaven, that whereas Jesus Christ had a personal 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 himself, etc. Therefore it cannot be the Lord by his spirit, Acts 1. 11. Which also said, ye men of Galilee, why stand ye gazing up into Heaven? This same Jesus which is taken up from you into Heaven, shall so come in like manner, as ye have seen him go into Heaven. The same Jesus that you saw Ascend, shall descend, so that it cannot be Christ in his spirit, but in his person. I only mention this to confute those that follow the conceit of Origen, merely to make Christ's coming to be but a spiritual coming, a coming in the hearts of Saints.  
Thirdly, his coming it shall be visibly, Acts 1. 11. This same Jesus which is taken up from you into Heaven shall so come in like manner, as ye have seen him go into Heaven. That as Christ's going up to Heaven bodily was visible, so Christ's coming out of Heaven shall be visible Mat. 26. 64. Hereafter shall ye see the Son 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 Son of man, etc. Mat. 24. 30. And then shall appear the sign of the Son of man in Heaven, and then shall all the Tribes of the Earth mourn, and they shall see the Son 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, Christ's coming shall be gloriously, and there shall be many things that shall make the coming of Christ to be a glorious coming, he shall come in the clouds, these glorious bodies shall be the triumphant and swift Chariots of the son of God, wherein he will come to judge the world; and his Attendance shall make him glorious, Daniel 7. 10. A fiery stream issued, and came forth from before him, thousand thousands ministered unto him; and ten thousand times ten thousand stood before him, the judgement was set, and the books where opened, Judas 14. and Enoch also the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousand of his Saints. And in 2 Thess. 1. 7. And to you who are troubled, rest with us, when the Lord Jesus shall be revealed from Heaven, with his mighty Angels. O then behold the clouds to be the Triumphant Chariots of Christ, the Innumerable company of Saints and Angels to be attendants on the person of Christ to come to judge the world, and that is the reason that he is called so glorious, Mat. 24. 30. And they shall see the Son of man coming in the clouds of Heaven, with power and great glory. Mat. 16. 27. For the Son of man shall come in the glory of his Father with his Angels. Luk. 9 26. For whosoever shall be ashamed of me, and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, & in his Fathers, and of the Holy Angels. And that is the reason of that Epithet given to Christ's coming Titus 2. 13. Looking for that blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ. Now beloved, Christ's coming to have this property or this manner, the reason must be 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, we read in Scripture, that Christ's first coming it was in the form of a servant, Phil. 2. 7. But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men. Now in the second coming, he comes with that glory and Majesty of a King. In the first coming, he had no reasonable creature to attend him, at the second coming he shall have all the Saints and Angels in Heaven to attend him. At his first coming he was swaddled with swaddling bands, but at this second coming he shall be as it were clothed with the Clouds of Heaven.  
Again, his first coming it was in dishonour and contempt, every Traveller had more honour than Jesus Christ, for the Inn was for every Traveller, but there was no room for Christ there, he was borne in an outhouse; but his second coming shall be in great glory.  
Again, in his first coming, Christ representing the persons of the Elect came with sin imputed to him, and was the greatest Beggar in the world, as Luther saith and the greatest sinner in the world, not by way of inherence but by way of imputation; therefore Luther calleth him Peccator maximus, the greatest sinner: Christ incoming into the the world, had all the sins of the Elect of God imputed to him; so he came as a sinner, as an evil person, though he was not so, yet he was looked upon as so; But the second time, he shall come without sin, he shall not have our sins by imputation cast on him, because when he comes again he shall make a total Abolition of sin; Therefore, there needs no impution of our sins upon Jesus Christ. Thus you have a fourth way of his coming, he shall come Gloriously.  
A fifth way of Christ's coming again, is this, he shall come terribly; In Isaiah 13. 9 Behold the day of the Lord cometh, cruel both with wrath and fierce Anger, to lay the Land desolate, and he shall destroy the sinners thereof out of it. Revel. 6. 17. For the great day of his wrath is come, and who shall be able to stand? the coming of Jesus Christ, it is a terrible coming, that is a fifth way of his coming.  
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 Stars shall be darkened, but that shall be but a little before his coming: but beloved, the coming of Christ shall be when men are not aware of it, as in the days of Noah, men were eating and drinking, and marrying and giving in marriage when the flood come and destroyed them, so shall the Son of man come. Christ's coming shall then be to burn all with fire, when men shall be eating and drinking, possessing, and adding muck to muck, when men are secure and never think of Christ's 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, Christ's coming it shall be as a Thief in the night; a Thief 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 Christ's coming.  
Use. Now a word of Application. Having showed you how this Doctrine of Christ's coming, it is a Doctrine of comfort, I shall finish this point in showing you how this Doctrine of Christ's coming, is a Doctrine of terror and of dread, and to whom. It is observable that the word is not compared only to Milk and Honey, but the word is compared also to Salt, which also hath an efficacy to make smart. Beloved, you have heard the Honey 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 terrify and fret the conscience.  
Now the Doctrine of Christ's coming, it is a terrible Doctrine in these four things.  
To all wicked men Christ's coming again it is a terrible Doctrine, because first all the secretest sins that ever a wicked man hath committed in this world, they shall be made manifest to all. I confess it is a contest among learned men, whether the sins 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 sins that a wicked man hath done in this world, shall be published to all the Saints and Angels in Heaven, and all the men that were on Earth. It may be thou goest for an honest man amongst thy Neighbours, yet thou lovest thy Neighbour's wife, and goest in unto her; if thou hast been so, or thou hast deceived in thy Trade, why for all thy secrecy here, yet then all the world shall know thy deceit and uncleanness; it is built upon that Text, Luk. 8. 17. For nothing is secret, that shall not be 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 thou carriest it fairly, and squarely in the world, that men cannot say, black is thine Eye; but then they may say shame to thy Face; this is dreadful.  
Secondly, Christ's coming it shall be dreadful in regard of thy Separation from all the Elect of God. In Mat. 25. 32. 33. And before him shall be gathered all Nations, and he shall separate them one from another, as a Shepherd divideth his sheep from the Goats. And he shall set the sheep on his right hand, but the Goats on the left. Here thou art mingled, it may be thou livest in the same house with a godly man, and liest in the same bed with a godly man, but remember a parting time is coming, that as the Shepherd parteth the Sheep from the Goats, so doth Christ part the wicked from the godly.  
Thirdly, Christ's coming again it is dreadful to wicked men, in regard it shall be the time of the promulgation of thy Sentence. A Thief in Newgate is a miserable creature, a Thief at Bar is in a sad condition, but a Thief when the Sentence of death is passed upon him, than he is in a hopeless condition. O thou wicked man, at thy dying day thou art a Malefactor, but at thy Sentence giving thou art an undone man, thou art in a hopeless condition.  
Fourthly, Christ's coming it is the time of the reuniting of thy body and soul together, and of thy taking possession of Hell: when thy body and soul that have been so many hundred years parted shall come to meet together, and your meeting to be but a going into Infernal torments, this makes the coming of Christ to be a dreadful coming.  
ay, but you will say, it is true indeed, A Felix may tremble when Paul shall Preach to him of Judgement to come, but have we Christians cause of fear? Yes, you that are Christians, in case you be found under these particulars, that I am now naming to you, the day of Judgement will be dreadful to you.  
Christ's coming again to judge the world is not only a dreadful Doctrine to a Felix, but may make thee a Christian to tremble in these cases.  
First, The Doctrine of Christ's 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 wickedness 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 work. That is, to judge every purpose and every work. When God shall come to places of Judgement and places of Judicature, and shall say, wickedness is there, and shall say bribery is there, and the deferring of the cause of the poor is there, woe be to all Oppressions of the poor, 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 Heresy, but God will judge them, Christ's coming is dreadful to all men that live by Oppression and Violence in Courts of judicature.  
Secondly, Christ's coming to judgement is dreadful to all them, who to save their worldly advantage, are ashamed to profess the Gospel of Christ. O! Christ's coming is a dreadful time to these. In Mark 8. 38. Whosoever therefore shall be ashamed of me and of my words, in this Adulterous and sinful Generation, of him also shall the Son of man be ashamed, when he cometh in the glory of his Father, with the Holy Angels. I pray you mark, here are two answers to an Objection in these words. First, men might say, why blessed Jesus, who would be ashamed of thee? if Christ were on the Earth we would never be ashamed of Christ; Therefore Christ adds, whosoever is ashamed of me and of my words: though you might not be ashamed of Christ's person, yet you might be ashamed of his words. Then men may Object and say, why truly if it were a peaceable time, a safe time to profess Christ; but what, when we 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, saith Christ, whosoever shall be ashamed of me and of my words in this Adulterous and sinful Generation, of him also shall the Son of man, etc. Let the place be never so bad, thou must not be ashamed of Jesus Christ, and his words: if thou be'st, the Son of man shall be ashamed of thee, when he comes with the glory of his father. Christ's coming is dreadful to all you, who are ashamed to profess jesus Christ in a sinful and Adulterous age and place, wherein you live, I shall leave it to you to make Application.  
Thirdly, Christ's coming to Judgement is dreadful to all those who spend their days in sensuality and riot, Christ's coming is terrible to them, Luke 21. 34. And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life, and so that day come upon you unawares. Men that live in riot and excess, and sensuality, they do but pamper their flesh and feed themselves, to make themselves a sweeter morsel both for worms and Devil, Christ's coming will be a dreadful time for them.  
Fourthly, Christ's coming will be dreadful to all those, who bear not a sincere love to jesus Christ. Wilt thou mark one scripture, 1 Cor. 16. 22. If any man love not the Lord jesus Christ, let him be Anathema Maranatha. There is much of God's mind in this dark expression, If any man love not the Lord jesus Christ, let him be 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 bears this sense, Maran signifies a Lord, and Atha signifies venit, he comes; so then when the Scripture saith, he that loves not the Lord Jesus Christ, let him be an accursed man; Let him be Maran Atha, when the Lord Jesus shall come to judge the word, let Christ then curse him that doth not love him. O than I beseech you think this with yourselves, that all you who do not bear a sincere love to Jesus Christ when he comes, his coming shall be with a curse, a curse to Hell and damnation to all such.  
Fifthly, Christ's coming will be dreadful to all them who do obstinately refuse subjection and obedience to the Gospel of Jesus Christ, 2 Thess. 1▪ 7, 8. And to you who are troubled, rest with us, when the Lord Jesus shall be revealed from Heaven with his mighty Angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ. Christ's coming it will be in flaming fire to take vengeance on all such.  
Sixthly, Christ's coming it will be dreadful to them that do live and die railers against Religion; those who scoff and jeer at godliness, Christ's coming will be a dreadful coming to all wicked men, Judas 15. To execute judgement upon all, and to convince all that are ungodly amongst them, of all their ungodly deeds, which they have ungodly committed, and of all their hard speeches, which ungodly sinners have spoken against him. I do wish it were engraven before the Eyes of all wicked railers. There is many a railing Rabshakeh, and many a cursing Shimei which hath uttered many a hard speech against the people of God; they accuse one man to be an hypocrite for carrying of a Bible under his Arm, another man to be an hypocrite for shedding a tear 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 unmerciful men Christ's coming is a dreadful time, james 2. 13. For he shall have judgement without mercy, that hath showed no mercy, Christ's coming to judgement shall be a time of thy having of judgement without mercy, that showest no mercy; In Mat. 25. 41, 42, 43. Then shall he say also unto them on the left hand, Depart from me ye cursed, into everlasting fire, prepared for the Devil and his Angels. For I was an hungered, and ye gave me no meat, I was Thirsty, and ye gave me no Drink; I was a stranger, and ye took me not in, naked and ye clothed me not, sick and in Prison, and ye visited me not. Austin hath a good gloss upon this Text, saith he, If that man shall go to Hell, that will not give another man Bread when he is an hungry! O then to what a hell shall that man go to which takes away Bread from the hungry man And if that man shall go to Hell that will not clothe the naked, O then to what a Hell shall that man go to that taketh clothes off the necessitous man's 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 be not men wanting bowels of mercy towards your distressed Brethren, you are to expect judgement without mercy, that show no mercy.  
Eightly, to those that live and die in their sin of uncleanness and lusts of the flesh, Christ's coming it will be a dreadful day to them; Therefore you read that God will judge Adulterers, he will judge a Drunkard, he will judge a swearer, he 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 terrify him. There is a strange Text, 2 Pet. 2. 9 The Lord knoweth how to deliver the godly, out of temptations, and to reserve the unjust unto the day of Judgement to he punished; But chiefly them that walk after the flesh in the lust of uncleanness. 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 uncleanness, etc. Do I speak to men that may have this chiefly applied to them? O take heed that thou dost not fall under the righteous judgement of God, that thou be'st not entangled in that sin, that will make the Lord judge thee chiefly.  
Ninthly and lastly, Christ's coming again is dreadful to all men, who strengthen themselves by popular tumults and insurrections; In opposing and destroying of a lawful Magistracy, that have destroyed Judges, Rulers, Governments, it will be a woeful time to them, 2 Pet. 2. 9, 10. The Lord knoweth how to deliver the godly out of Temptations, and to reserve the unjust to the day of judgement to be punished. But chiefly them that walk after the flesh in the lust of uncleanness, and despise Government, Presumptuous are they, self-willed, they are not afraid to speak evil of Dignities. Men that under pretence of power and the like, shall trample down Rule, Government, Authority, and Dignity; the Lord hath another day to judge them that will not be judged here, he will judge them with a chiefly. And thus I have done with the third Doctrine.  
I am now to make entrance into the fourth Fundamental Doctrine in these words, And receive you to myself.  
These words contain in them that great Fundamental point touching the Resurrection of man's Body, that not only the Soul shall go to Heaven, but also the bodies of the godly men shall go to Heaven, Christ shall come out of heaven for this end, to receive the bodies as well as the Souls unto himself. I will come again and receive you unto myself.  
There is some difference between a few Interpreters touching the sense of these words; one carrieth it this way; that here the promise of Christ's coming made a little before he was to die, referreth not to the last coming; but they refer it to that forty days that he 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 eat a broiled Fish with them, and stayed forty days with them. Why? what comfort would this be to the Disciples to think of Christ's going away and coming again, and stay but forty days, and then be seen no more? this would have made them the more sorrowful, that they should never have seen him more. Here are two or three reasons from the Text, why that cannot be the sense of the place, because here was a promise before that he was going to his Father's House to receive them there; Now that living upon the Earth forty days after his Resurrection, cannot be his Father's House; this cannot therefore be meant of Christ's coming again at that time to them. Again, that it is said, where he was to go; he was to prepare a place for them, now if his meaning had been that he would come again at forty days, it should have been an Earthly place that he had prepared for them: But the current of Interpreters, seeing the weakness of that, gives many consequent reasons why it must necessarily be referred to Christ's last coming, and everlasting receiving of them, when the Body shall be raised, and at that coming he hath promised the Elect, that he will receive them unto himself; as if he should have said, though I leave your bodies behind me in the world for a season, though they may be mangled and massacred by cruel persecutors, and though you may be without my bodily presence for a while, yet I do not go to Heaven to stay there for ever, but I promise you, I will come again, and then I will take you into Heaven with me. They would fain 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 Father's house, they were all on fire to go with Christ into Heaven: O no, saith Christ, I will come again to judge the world, and then I will receive your very bodies into Heaven with me, that as my body is in Heaven, so your bodies shall be there also with me.  
The Observation is this, that it is one great end of Christ's coming again for to receive the bodies of all the Elect unto himself into Heaven with him, I come again and receive you unto myself. I shall not follow the common place in handling the Resurrection of the body, I shall only handle this point practically, in showing you what the happiness of the Elect of God is in their bodies as well as their Souls; Now because this Text is made use of to pervert many Scriptures, I shall handle this practical Question before I come to handle the Doctrine.  
Quest. The Question is this, that seeing Jesus Christ doth only promise that he will receive the Elect unto himself at his coming again; Then what becomes of all the godly immediately after death, before Christ's coming again to judgement? Those that hold for the sleeping of the Soul, on this Text do 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 needful, that seeing Christ doth here speak of receiving them unto himself, not till his coming, to show 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 partial and incomplete receiving, and this is done immediately after death, that when the soul doth 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 Christ's coming, and this is called a partial and incomplete reception, it is only a receiving of the spirit and not of the body.  
Secondly, there is a total and complete reception both of the body and soul into glory, and it is this that the Text here speaks of: though it is true, there is not a total reception of a believer till Christ's coming to judgement, yet there is a partial reception; I do not now speak to those that say the soul is mortal, and that it shall never live after the death of the body, but to those that say the soul shall sleep and the soul doth perish with the body until the Resurrection. Now against these that plead for the sleeping of the soul till Christ's coming again, 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 general expressions in the Scripture, as well as particular instances to prove this.  
Thirdly, there are express passages in the Scripture to confirm 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 unto him, verily, I say unto thee. To day thou shall be with me in Paradise. That day Christ died, that day Christ went to Heaven, therefore that day the soul of that converted thief did go to Heaven.  
Now beloved; there are two Evasions that those, who plead for the soul's cessation, for the souls sleeping, make to avoid this Text, and take off this Instance.  
First, is, by altering the comma or stop in the Text, and read it thus, I say unto thee this day, thou shalt be with me in Paradise, that to day, they do not refer it that the Thief should be in Paradise. Peter Martyr doth give two answers to this Evasion.  
First, saith he, 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 commas in the translation.  
Another Answer, that it appears this cannot be the sense of it, to refer to day to the time that Christ spoke, and not the time that the thief should be in Heaven; for saith Gerrard, mark the thief's prayer in ver 42. And he said unto Jesus, Lord, remember me when thou comest into thy Kingdom. Mark, there is the thief's when, that when Christ should come to Heaven. Christ should remember him. Christ's Hodie must answer to his Quando, or else he did not answer his prayer. Christ's to day, must answer the thief's when, that when Christ came to Heaven▪ then to remember the thief. And Jesus said unto him, verily I say unto thee, to day shalt thou be with me in Paradise.  
Thirdly, it is needless for Christ to say to day, to tell him the time when he spoke, he knew Christ spoke to him then, but to speak of the time when the thief should be in Heaven, it was needful, I say to thee this day thou shalt be with me in Heaven.  
The second Evasion is this. It is true, Christ promised, thou shalt be with me in Paradise, but Christ doth not say, thou 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 doth expound it, 2 Cor. 12. 2, 4, I knew a man in Christ, above fourteen years ago, whether in the body I cannot tell, or whether out of the body, I cannot tell, God knoweth, such an one caught up to the third Heaven. How that he was caught up into Paradise, and beard unspeakable words, which it is not lawful for a man to utter. So that the Apostle by Paradise doth mean Heaven, Revel. 2. 7. He that hath an ear let him hear what the Spirit saith unto the Churches; To him that overcometh will I give to eat 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, therefore of necessity when Christ tells the thief, To day thou shalt be with me in Paradise, it must refer to the thief's going to Heaven at that day with Jesus Christ.  
A second instance it is in Luke 16. 22. And it came to pass that the Beggar died, and was carried by the Angels into Ahrahams' bosom; the rich man also died 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 Historical Narration.  
To this I answer, though some men do say it is a Parable, yet many say it is a History. Jerome and many following him doth give many arguments to prove, that it was a History, and not a parable. And Tertullian is confident that this is an exact History of what was really done; And Peter Martyr doth quote Tertullian; saith he, Tertullian is so confident that this is a History, that he undertakes to tell you who were the men, saith he, the Rich man was Herod, and the Beggar was John the Baptist. But Suppose it be a parable and not a History, yet parables do 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 Abraham's bosom; I answer, First, it is more than probable that Abraham's bosom is Heaven; now Abraham being in heaven all his children are in Heaven, that are in his bosom: that is the answer that Gerrard gives.  
Again, it is said, that they are carried by Angels into Abraham's bosom; therefore Abraham's 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 touching the Resurrection of the dead, have you not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob, God is not the God of the dead, but of the living. I argue from that instance that therefore Abraham, Isaac and Jacob were living at that time, though not in their bodies; if you mark 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 Angel nor Spirit, but the Pharisees confess both. Christ doth prove that there shall be a Resurrection of the body, and he likewises proves that the soul doth not die when the body dyeth. Indeed there is a quotation that I have read of a learned man that doth make use of this instance, Gen. 25. 8. Then Abraham gave up the ghost, and died in a good old age, an old man, and full of years, and was gathered to his people. Abraham was not gathered to his Fathers, nor to be gathered in the grave where his forefathers were, how then can this be true that the Scripture saith, Abraham was gathered unto his Fathers? Divines say, it must be in his soul, that Abraham went to heaven as his godly forefathers 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 forefathers 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 general expressions in Scripture. Two general passages, one is in Heb. 12. 23. To the general Assembly, and Church of the first borne, which are written in Heaven, and to God the judge of all, and to the Spirits of just men made perfect: thence I argue, that Apostle makes mention, and proves that there were the Spirits of just men made perfect; Now if their Souls did perish with their bodies, than 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 general expressions that just men have their Souls made perfect. And then in Eccle. 12. 7. Then shall the dust return to the Earth, as it was, and the Spirit shall return to God who gave it. Mark, 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 shall be is, when that man goeth to his long home, when the keepers of the house shall tremble, that is the hands, and arms; and the strong men shall bow themselves, that is, the feet and the thighs; and the grinders shall cease, that is, the teeth; and they that look out at the windows shall be darkened, that is, the eyes; when nature decays and the body perisheth by Diseases and dyes, then shall the body go to the dust, and the Spirit to God that gave it.  
Thirdly, I shall prove it to you from express passages in the Scripture that do confirm this, that the souls of the Elect after death before Christ's coming are received into heaven, for this I will give four or five express Scriptures.  
The first is in john 6. 40. And this is the will of him that sent me, that every one that seeth the Son, and believeth 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 unto you, make to yourselves friends of the Mammon of unrighteousness, that when ye fail, 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. Mark, make you friends of the Mammon of unrighteousness, 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 be received into everlasting habitations. It is questionable whether it be referred to Angels, or to the poor which shall pray for us that we be received into Heaven; but saith Chemnitius, use your wealth well, that you may be received into everlasting habitations, upon your failing, upon dying the Lord receives the Elect into everlasting habitations. This Chemnitius doth build on, that the soul doth go to Heaven immediately after Death.  
A third Scripture is in Phil. 3. 23. For I am in a straight betwixt two, having a desire to depart, and to be with Christ, which is far better. The Apostle doth Conjoin 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 we are always confident, knowing that whilst we are at home in the body, we are absent from the Lord. We are confident I say, and willing rather to be absent from the body, and to be present with the Lord; wherefore we labour, that whether present or absent, we may be accepted of him. Mark, the Apostle desires, to be absent from the body, and to be present with the Lord, so that the soul is present with the Lord, whilst absent from the body.  
Then again, 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 years before Christ should have received his soul, but he prayed, Lord Jesus Christ receive my soul, which he would not have done, if he had not believed that his soul would have been received by Jesus Christ immediately after death.  
And thus I leave those Scriptures to confirm you in this, that the soul doth not sleep in the body, but at the departure from the body it doth immediately go to Heaven.  
Fourthly, I prove it to you by showing those gross absurdities and inconveniencies that will arise, in case it should be denied that God doth not receive the soul of any Elect man, till he doth come to judge the world.  
First, it will follow that the godly will be in a worse condition after they are dead, than they were in when they were alive, for when they were alive, to live is Christ, Christ dwelled in their hearts by Faith; Now if the soul doth sleep with the body, and perish with the body, than Christ doth not live in them, Christ doth not dwell there by Faith, so that this would be uncomfortable that a believer after death should be in a worse condition then during this life, for here he lives in Christ by Faith.  
Secondly, than it will follow, that God the Father would be more cruel to his people, than he would have other men be to their servants which have done their work. Mark that Text, Levit. 19 13. Thou shalt not defraud thy Neighbour, neither rob him, the wages of him that is hired shall not abide with thee all night until 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 faithful service, any reward till his last coming? No, but when you have ended your life, and done your work; you receive your wages, when your work is done, you have your reward.  
Thirdly, observe this, if this should be true that the souls of the Elect men do not go to Heaven after death, than it will follow that the souls of wicked men do not go to Hell after death, and how repugnant this is to the Scripture you well know, when the Scripture saith in the Epistle of Judas, That the men of Sodom and Gomor●ha suffered the vengeance of eternal fire. And of Judas, Acts 25. That he may take part of this ministry, and Apostle-ship, from which Judas by transgression fell, that he might go to his own 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 unto the Spirits in Prison. Which sometimes were disobedient, when once the long suffering of God waiting in the days of Noah, while the Ark was a preparing, wherein few, that is, eight souls were saved by water. To say that a godly man doth not go to Heaven immediately after death, it will follow that a wicked man doth not go to Hell immediately after death.  
Fourthly, it would follow, that there should be only Angels in Heaven and no saints, whereas the scripture saith expressly, that Christ shall come from Heaven with his Saints; and we 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 be a great discomfort to a godly man on his deathbed, to think he should be so many hundred years' soul and body in the grave before Christ would bring him to Heaven; it would be a very uncomfortable Doctrine for a man to think on, that I shall die like a beast, that my soul after death shall not be 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 general expressions in the Scripture, and by those express passages in Scripture, and have given you those absurdities, that will arise in case it should be denied.  
A word now from what hath been spoken. If it be that Christ doth receive thee, O thou believer, to himself, before the total and complete reception, I would then give you this use for to comfort you.  
Use. First, fear not a dying time, let not death be dreadful and terrible to thee. Beloved, were this true indeed, that when thou diest thy soul should perish with thy body, than a Life is not worth the having, but when thou shalt think on thy deathbed, here now is a disease consuming thy body and sending of thee to thy grave, and now there is but a little time between thee and Heaven, that when I am a dying, I am in the very Suburbs of Heaven, a little breath between me and Heaven, O how should this comfort a dying man, when that he hath good evidences for Heaven! O this should greatly comfort thee against thou comest to die, to think that thy dead-bed is the very Suburbs of heaven. I have read what John said, that wrote the Revelarions, when he was ready to die, I do believe, saith he, that in this very day my soul shall be presented before the Lord Jesus Christ. O think, now thou art leaving thy friends, it will not be a day before Christ and I shall meet in heaven. As in the Book of Martyrs we read that in Queen Mary's time, two friends were put to death together. One of them was fearful to think that the flames should scorch his flesh. O saith the other, be of good comfort, for half an hour hence thou shalt be in Heaven! O think, though thou art weak and sick even unto death, yet that thou shalt shortly be 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 Christ's coming, and that is to raise your bodies from the dead and receive them to himself. This is the particular that I am now to insist upon, and receive you to myself.  
Obser. The Observation is this, that the main end of Christ's coming again, is for to raise the bodies of the Elect, and to receive them to himself, not only to save the Soul immediately after death, but to raise the body also. There are two Queries in the Doctrinal part of this point touching the end of Christ's coming, which is to raise the bodies of the Elect, and to receive them to himself.  
First, Why Jesus Christ must raise the bodies of the Elect, and receive them to himself, as well as the souls.  
Secondly, when Christ doth receive the body to himself, than what endowments doth the body, receive as now it hath not?  
First, why must Christ receive the body to himself, as well as the soul?  
There are four reasons.  
First, because of the Resurrection of his own body, Christ's own body is raised from the dead, and received up into heaven, and therefore the bodies of the Elect must be there also; where Christ is, there must his members be; Christ the head is raised from the dead, and received up into glory. The Apostle doth give this reason, 1 Cor. 15. 12. Now if Christ be preached, that he rose from the dead, etc. As if he should have said, Christ being risen from the dead, doth argue that our bodies must rise from the Grave, though they be dead there. In 1 Cor. 6. 14. And God hath both raised up the Lord, and will also raise up us by his own power, 1 Thess. 4. 14. For if we believe that Jesus died, and rose again, even so them also which sleep in Jesus, will God bring with him. So that because Jesus Christ's body is raised from the dead, and received up into Heaven, therefore our bodies must be raised up and received into glory with him.  
Secondly, the bodies of the Elect must be raised, because of the inhabitation of the Spirit; the Spirit doth sanctify the bodies of the Elect, as well as the souls, the very God of peace sanctify you throughout, and I pray God that your soul, Spirit and Body, be kept blameless unto the coming of the Lord Jesus Christ, 1 Cor. 6. 18, 19, 20. Flee Fornication, every sin that a man doth, is without the body, but he that committeth Fornication sinneth against his own body. What, know ye not that your body is the Temple of the holy Ghost which is in you, which ye have of God, and ye are not your own? for ye are bought with a price; Therefore glorify God in your body, and in your spirit, which are Gods. Now the spirit of God having a gracious work 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 jesus from the dead, dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies by his Spirit that dwelleth in you. So that spirit that raised up Christ from the dead, if that dwelleth in you, and the graces of the spirit, that spirit shall quicken your mortal bodies; therefore the bodies of the Elect shall be raised from the dead and received into glory with the soul.  
Thirdly, because the body hath a conjunction, and co-operation with the soul in all gracious working, the body shall be partner with the Soul, being received unto Jesus Christ, because the body doth cooperate with the Soul, Rom. 8. 13. For if ye live after the flesh ye shall die, but if ye through the spirit do mortify the deeds of the flesh, ye shall live, Now being that the godly do mortify the deeds of the body, and do expose their bodies to tortures and torments for Jesus Christ; now because the bodies of the Elect, do cooperate with the soul in good, therefore the body shall be copartner with the soul in good also.  
Fourthly, it proceeds from that near Union which is between a Believer and Jesus Christ; Christ is the head, and Believers are the members; now the members must be 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 general I shall say this to you, that the body shall receive more glorious endowments then ever it could be capable to receive, and enjoy here in this world; it may be thy body is endowed with a comely feature, yet when Christ comes to receive thy body, it shall be endowed better than now it is. chrysostom saith, take Wool, and let this Wool be died into a Scarlet, or purple colour, died in grain, yet the Wool is the same Wool as it was before, when it was white, but yet there is a more goodly lustre put upon it. Thy body shall be the same body, but thy body shall have more illustrious endowments, than now it hath.  
And thus much only in the general; 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 himself.  
First, from being a natural body as it is now it shall be made by Christ a spiritual body, that is the first endowment, thou shalt cast off thy old Apparel of corruptible flesh and blood, and shalt be clothed with robes of glory; it is no contradiction to say a spiritual body, because the Apostle useth the expression, 1 Cor. 15. 44. It is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body. The meaning is, the body as it lives here, is a natural body, needing natural refreshments; but saith the Apostle, is shall be raised a spiritual body, it shall have no more need of natural refreshments, which the natural body requireth when it is a spiritual body it stands in no more need of meat, no more need of drink nor sleep, and other natural refreshments, it shall be raised a spiritual body. Mat, 22. 30. For in the resurrection they neither Mary, 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 he that sitteth on the Throne shall dwell among them, They shall hunger no more, neither thirst any more, neither shall the Sun light on them, nor any heat. Therefore O believing soul, behold thy happiness of soul and body in glory; they shall be no more standing in need of natural refreshments than spirits do; when the Scripture saith that your bodies should be received by Christ. The Platonic Philosophers understand, the body shall be turned into a spirit, into a ghost, or into wind or air, but that is not the reason of it, it shall be of the same substance as it is upon the Earth, but it shall be refined.  
Secondly the bodies of the Elect when Christ receiveth them to himself, of vile bodies, they shall be made beautiful, it may be thou hast some deformity, but Christ shall refine that body, and new varnish and make it beautiful, Phil. 3. 21. Who shall change our vile body, that it may be fashioned like his glorious body, according to the working whereby he is able even to subdue all things unto himself. The body of Christ is a beautiful body, neither spot nor wrinkle, nor any such thing in it; thy body shall be like Christ's glorious Body, 1 Cor. 15. 43. It is sown in dishonour, it is raised in glory, it is sown in weakness, it is raised in power. Here thy body it is a vile body, El●phaz calls the body a house of clay, and Job calls it a house of Earth; It is the Opinion of Gerrard, and he gives strong reasons for it, that if there be any defects upon the body in this world, if any of the members of the body be wanting, it shall be restored to thee at the resurrection, and there are these reasons to be given for it.  
First, because our bodies are promised to be like Christ's Body; now Christ's Body hath no redundant and defective member, defect is but the product of sin and the result of sin, therefore our bodies being said to to be like Christ's Body, there shall be 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 be borne blind, or lost his eyes 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 be as Adam's body was in innocency; Adam's body was created perfect by God, when Christ raiseth thy body, it shall never want a member, nor abound in a member, thy vile body shall be beautiful: what though others be 〈◊〉 then thee, and clearer skinned then thee, what though others men's Earth be painted better than thine▪ yet when Christ receives thy body, it shall be a beautiful, a glorious body, therefore you have that phrase, Mat. 13. 43. Th●● shall the righteous shine forth as the Sun, in the Kingdom of their Father.  
Thirdly, from being a mortal body, it shall be by him an immortal body; the body as it is here, it is a mortal body dying and rotting in the grave, but it shall be made by Christ immortal, 1 Cor. 15. 52, 53. In a Moment, in the Twinkling of an eye, at the last trump; for the Trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed, For this corruptible must put on incorruption, and this mortal must put on immortality. Those mortal bodies that must die, must be made immortal, and those incorruptible bodies, made incorruptible and never die, this is the great happiness of the elect, that their bodies shall be made immortal bodies.  
Fourthly, the bodies of the elect from being liable to sorrows and sufferings in the world, shall be made impassive bodies, the body here is exposed to Diseases, Aches, Consumptions and what not? the body it is an Hospital of Diseases, a Magazine of all Infirmities, but the Lord shall make this body impassive; liable to no sufferings, God shall then wipe a way all tears from our eyes, no sorrows, no crying, nor no pain, there is the great happiness of the body, it shall be made impassive, not liable to hunger, thirst, pain, Diseases, and the like.  
Fifthly, thy body from being a heavy and lumpish body as now it is, shall be made an agile and swift body, the Eagle shall not flee so strongly, as the bodies of the Elect shall flee from place to place and it is grounded from that Scripture, 1 Thess. 4. 14. for if we believe that Jesus Christ died and rose again, even them also which sleep in jesus, will God bring with him. Which the body could not do, if the body did not lose its lumpishness and heaviness which it hath here Zanchy doth illustrate it by this comparison; ● saith he the body is like the Chick in the agge, the Bird in the egg strives not, but when it is flushed, than it can fly; so, when thou ar● raised, thou canst go from one part of the world to another in a moment; so was Christ's body when it was raised, Christ was taken immediately up into heaven, which is as Astronomers say; (if we may believe their guesses) above 40 Millions of Miles: now the soul hath a lumpish body that it cannot follow the soul, therefore the body shall be made conformable to the Soul; the body is now a tired Jade to the Soul, but than it shall not be so.  
Sixthly, from being a weak body it shall be made a strong body, 1 Cor. 15. 44. It is sown in dishonour, it is raised in glory, it is sown in weakness, it is raised in power. The body of man is a weak fleshly thing▪ Ansel●e is of this Opinion on this Text, 1 Cor. 15. saith he▪ man's body shall be so strong that he shall be able to toss a mountain, as a child would toss a tennis ball: this is the great glory that God puts on the body, that being a natural Body, it shall be made by Christ a spiritual Body; of being a vile Body, it shall made by Christ a beautiful Body, from being a mortal Body, it shall be made an immortal Body; from being liable to sorrows and sufferings in this world, it shall be made impassive, being a heavy lumpish Body, it shall be made an agile Body; and from being a weak Body, it shall be made a strong Body.  
Now before I come to the Application, there are two Objections which lie in the way. As in the primitive times there were the Sadduces that held there was no resurrection, and after Christ's time there was Hymeneus and Philetus, which said that the Resurrection was passed already, and the Church of Corinth was tainted with this Error, if Christ be risen from the dead, how say some amongst you, that there is no Resurrection of the dead? Now in the Primitive and Christ's time, there was this Opinion, that there was no Resurrection of the Body, and so made this merely but a poetical fiction, and to be no real and undoubted truth.  
The Scripture which they urge is this, you talk of the Body being raised by Christ, how can this be when the Apostle saith expressly, the Body is made of flesh and blood, 1 Cor. 15. 50. Now this I say Brethren, that flesh and blood cannot inherit the Kingdom of God, neither doth corruption inherit incorruption. Therefore if flesh and blood cannot come to God's Kingdom, how then can the Body come there.  
First, I answer, it cannot be the Apostles intent to impugn 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 affirm the same thing.  
Secondly, the Apostle doth understand by flesh and blood, the bodies of men as they have sinful infirmities, cleaving to them in this world, the body as it is now a sinful body, an infirm body, a weak mortal body as it is now shall never come to Heaven; the generality of Interpreters run this way, by flesh and blood is understood the bodies of men as liable to sin, as in this world they shall not be raised up they shall not come to Heaven but we shall be changed, we shall not all sleep but be changed, the Apostle proves this, 1 Cor. 15. 50, 51. Now this I say Brethren, that flesh and blood cannot inherit the Kingdom of God, neither doth corruption inherit incorruption, Behold, I show you a mystery, we shall not all sleep, but we shall all be 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 mortal, corruptible, and being weak and sinful, to be holy and Immortal, so that flesh and blood as now it is sinful, 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 be cut down, that it shall sprou● again, 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 dieth and wasteth away, yea, man giveth up the ghost, and where is hee●●. A Tree faith job, if that dies it may live again but if man dies, he vanisheth away, and where is man? on this they build that man shall never live again.  
To this, take this clear Answer, That when job speaks, Though a tree dies it lives again, but if man dies he lives not, job understands it by living again in this World, so there is more hope of a Tree then of a Man.  
But you will ask me, how do you prove this for to be jobs intent.  
I prove it to you from jobs words in the 12. vers. So man lieth down, and riseth not till the heavens be no more, they shall not awake nor be raised out of their sleep. So that here job speaks of a rising when the Heavens shall be no more, when the world shall be burnt with fire, than man shall be awakened; and in the 14. vers. If a man die, shall be live again? All the days of my appointed time will I wait till my change come. job speaks in this Chapter of the change of the Body and of the raising of the Body. Tertullian and Austin say well, that there is no Doctrine of Religion is more repugnant to sense and reason.  
There is this reason that may seem 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 be killed and devoured by a Wolf, a Lion eats that Wolf, suppose that the Lion dies, and the Fowls of the air eat that Lion, and men eat those Fowls; how can the bodies of Men be raised being thus confounded? Suppose a Man be drowned in the Sea, and the Fishes in the Sea eat that man, how can his substance be gathered together at the last Day?  
Answer, it is the answer of Perkins. First, much may be done by Nature, by art. First, an Illustration from a Refiner, put before Refiner a mass of mettle, and there shall be in that one Lump, a vein of Silver, a vein of Brass, of Gold, of Tyn, of Iron, and the like, and these Metals 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.  
Again, a Gardener, soweth variety of Seeds, yet do you come to the Garden, and let one ask you what seed lieth in that Bed, or in this Bed, as ro●ting in the ground, you cannot tell; But come to the Gardener and ask him what Seed is in that Bed, and he can tell you distinctly the Seed in every Bed; And cannot the the great God do this? he that made us knows our shape; we cannot tell what man's dust this is in the Grave, I, but God that laid it in the Grave, he knows, he knows which shall be my dust, and which shall be thy dust, and which every man's dust, he knows what body shall spring up thence; Therefore labour to exalt Faith in the great Mystery of raising, and glorifying your bodies.  
I have now a practical application to make of this.  
The Uses.  
First this, is it so that Jesus Christ shall raise your bodies, and receive them to himself at his second coming? Then let this comfort you against, your sufferings in the body. Suppose thou art exposed to violent Sufferings, to Torments, Tortures, to Racks, Fire, and Faggots; Suppose thy body undergoeth this for the sake of Jesus Christ, yet remember, thy body shall be raised and glorified by Jesus Christ.  
Let it not trouble thee then that thy body shall be a crucified body, because at Christ's second coming it shall be a glorious body.  
Again, it may be comfort to thee, by reason of thy natural infirmities. Suppose thy body be a sickly body, suppose thy body be full of A●hes, Agues, Consumptions, Diseases and the like, suppose thy body be maimed, Blind and Lame, yet remember thy body that is vile, deformed and sickly, it shall have fresh Robes of glory upon it, and be made like to the glorious Body of Jesus Christ.  
We read in the book of Martyrs, of two Martyrs that were to be burnt at Stratford Bow near Lordon, one Hugh Laborocke, and john Price the one blind, & the other lame, this Price being full of fear when the fire was about him, saith Hugh unto him, be not troubled, though thou blind and I lame, yet remember death will heal thee of thy Blindness and me of Lameness. Suppose thou art blind, lame and maimed, Christ's receiving of thy body will cure all, and truly there were comfort to a man under a bodily distemper▪ when a man should think that this body of mine should rot in the Grave, and never be raised from the dead.  
But thy deformed body it should be a beautiful body, that which is a sickly body shall be made a healthful body, and freed from all diseases.  
A second Inference is this, will Jesus Christ at his comign raise thy body, and receive thy whole man unto himself? Then learn to have a thirsting and longing soul after the second coming of Jesus Christ; do not desire to continue here upon Barth, but to be dissolved and to be with Jesus Christ. will any man be grieved for changing of an old suit for a new? Death doth this, thou hast here an old rotten rag of flesh about thee, Christ will put a new suit on thee; therefore the Apostle calls it the desire of the body to be clothed upon, we do not desire to be in Heaven without Bodies, but we desire to be clothed upon, with those glorious endowments, where with the elect shall be clad in glory▪ Therefore be not unwilling to die, do not be unwilling to leave an old rotten Carcase, a sickly Body, a Diseased Body. Put a Bird into a Cage, though the Cage be made of Silver, of Gold, yet the Bird had rather fly abroad, then be tied up in the Cage. Whilst in the Body thou art in a Cage, thou hadst better have thy Body in a glorified capacity then now it is.  
Thirdly, be not afraid nor unwilling to die, because thy Body shall be changed by Death, if thy Body should not die, it would never be a glorified Body; keep your Corn in your House, and you will never have a Crop▪ but cast your Corn into the ground and let it die there; saith the Apostle, that thou sowest is never quickened till it die, let your Body be 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 Corn in the Earth. As Corn doth rot in the ground to spring again, against the Harvest; So doth thy Body rot in the Grave, to spring again at the Resurrection.  
Fourthly, if this be true that Jesus Christ will raise thy Body unto glory, O then do not abuse these Bodies of yours; they are the Temples of the Holy Ghost, these Bodies of yours shall one day be raised, and received by Jesus Christ. It is an argument that the Apostle raiseth, 1 Cor. 6. 14, 15. vers. And God hath both raised up the Lord by his own Power; know ye 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 Uncleanness in the body, what argument doth he use? Know ye this, Christ will raise up our bodies, and shall we 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 do not abse your Bodies. He that keeps company with a Harlot, sinneth against his own Body, 1 Cor. 6. 18. Flee Fornication, every sin that a man doth, is without the Body, but he that committeth Fornication, sinneth against his own body. For a man to lie and swear, it is against his Soul, but for a man to be unclean, it is to sin against his Body; O do not die with an unclean Body, with an Adulterous Body, and do not abuse thy Body, do not abuse those Eyes of thine to be windows 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 be also.  
These words they note unto you the Event, or Consequent, what shall follow upon Christ's coming again, and receiving our bodies unto himself at the last day. The Event shall be this, an everlasting enjoyment of Christ, that is the result and consequent of Christ's coming, to be ever with him, that where I am, there you may be also.  
I shall open the words, for there is some difficulty in one Expression, where I am you see it is a word in the present sense, where I am, and though it be a word of the present Tense, it doth not denote thus much that that they should be at Jerusalem with Christ; for Christ was then at Jerusalem▪ but as Grotius saith, that here the word of the present Tense, is to be understood of the future Tense, that is, where I shall be shortly after I leave this world where I shall be there you shall be, and so he doth bring that Text to prove it. Joh. 7. 34. Ye shall seek me and shall not find me, and where I am, thither ye cannot come. It cannot be taken in the present Tense, for he was then 〈◊〉 Jerusalem, but it is to be understood in the future Tense, where I shall be, I go, but I come again, that where I shall be when I come to my Father's House in Heaven, I may have all your companies to be personally present with me in Heaven; that is the scope of the word.  
Obser. Observe, that when ever Christ speaks of being in Heaven, though he was on the Earth, yet he speaks in the present Tense, as if he were in Heaven already; John 3. 13, And no man hath ascended up to Heaven, but he that came down from Heaven, even the Son of man which is in Heaven. Christ was not in Heaven, he was speaking on Earth to them in his Person, in his Humane Nature, so likewise in John 17. 24. Father, I will that they also whom thou hast given Me, be with me where I am, that they may behold my Glory which then hast given me, for thou lovedst me before the Foundation of the World. Gerrard doth raise this Question here.  
Why doth Christ say that he is in Heaven, when yet he was in his body on the Earth?  
First, that Christ saith I am, denotes the certainty of Christ's going to Heaven, that he should be there as sure as if he were there. Babylon is fallen, why the the Popedom is not fallen, yet it shall be as sure as if it were fallen. It is to note Secondly, the suddenness of it, Christ was shortly to be in Heaven; there was but one day between Christ and his being in Heaven, things suddenly to be done, they are said to be done, things that are near a doing are said to be done.  
Thirdly, which is the reason the Gerrard gives; Christ doth express it in the present Tense, where I am, though he were on Earth, to show that Christ was truly God as well as man, and in regard of his Divine Nature he was truly in Heaven, as in regard of his Human Nature he was on Earth. Thus much for the manner of expression, that where I am, there you may be also; the latter part is this, that they might be with Christ where he is.  
One thing observe, that in Scripture Language, there is a great difference between Christ's being with us, and our being with Christ. That Christ is said to be with us, doth not denote a personal presence, but a presence by his Spirit, Mat. 28. last vers. Teaching them to observe all things whatsoever I shall command you, and lo, I am with you always, even unto the end of the World. It was not in person, for he left them, but I am with you in my blessings, in my Spirit, but when the Scripture speaketh of our being with Christ, it notes a personal presence, a being with Christ in person, Therefore Paul saith, I desire to be dissolved and to be with Christ. Christ was with Paul, because Christ converted him, but Paul was not with Christ, but desired to be dissolved and to be with Christ, our being with the Lord it notes a personal presence, an enjoying of the presence of the Lord.  
Obser. The Observation is this; That Christ at his second coming receives the Elect unto himself in body and soul, that they might be 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 be the consequent of Christ's great, and last coming to receive the Elect unto himself; that where Christ is, there ye may be also; I shall show 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; we should have thought ourselves happy, to be as Adam was, to have had the immediate presence of God, we should have thought this a very happy and glorious Estate. Indeed so it was, but now, to be present with Christ in Heaven, thou art more happy ten thousand times, then if thou hadst been made when Adam was made, to have lived with him in Innocency.  
First, Adam when he was made by God in Innocency, he was instated only into an earthly Paradise, but now, thou being with Christ art stated into an everlasting kingdom.  
Again, Adam was placed in Innocency; yet so as to be liable to lose that blessed and glorious condition he was in, and did lose it, though he were a perfect Creature, yet he lay under a capacity to lose all his excellency, but when God brings thee to be present with Jesus Christ, thou art instated into a Kingdom that cannot be shaken, into a happy condition that cannot be lost.  
Again, thirdly, when he was made by God Innocency, he enjoyed only the society of Beasts on the Earth, and Birds of the Air; but when God brings thee where Christ is, he doth instate thee into a condition where God the Father, God the Son, and all the Saints and Angels are thy companions.  
Secondly, here is another part of thy happiness by being where Christ is, that thou shalt enjoy the society of Christ in his Humane Nature; where Christ is thou shalt be, the meaning of that expression is, John 17. 24. Father, I will that they also whom thou hast given Me, be with Me, where I am, that they may behold my Glory. Beloved, this is the Beatifical vision, this refers to seeing the Glory of Christ's person in his Humane Nature, not the glory of his God head, but the Glory of his Man hood, that they may behold my glorified body, the Glory of my Humane Nature, that was so contemned, and so despised when I was on the Earth; I beseech thee let all the Elect that long for me, and for to be with me, I beseech thee that they may be with me where I am, to behold my glory; It was a solemn wish of Austin a little before his Death; he wished that he might see three things, and then if he might die, he did not care: I wish saith he, First, that I might see Rome in its beauty, and to see Paul in the Pulpit, and to see Christ in the flesh, every Believer shall see the Lord Jesus in the flesh. job tells you of his confidence long before Christ was borne, I know my Redeemer liveth, and with these eyes I shall see my Redeemer, here is thy happiness, that being where Jesus Christ is, thou hast a society with Christ in his humane Nature, 1 John 3. 2. Beloved, now we are the Sons of God, and it doth not yet appear what we shall be, but we know that when he shall appear, we shall be like him, for we shall see him as he is. We do not know what Christ is, we 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 thy being present with Jesus Christ, God gives thee more honour than ever thou couldst be capable of in former time, God gives thee Glory by virtue of thy being with Jesus Christ, a notable Text, Joh. 1. 26 verse, If any man serve me, let him follow me, and where I am, there shall also my servant be; If any man serve me, him will my Father honour. That is, where I shall be in Heaven. Beloved, the time is now of giving honour to God, and giving Glory to God, but thy being where Christ is, God then gives thee Glory and gives thee Honour.  
Fourthly, thy happiness in being present with Christ where he is, is that thou shalt stand in no need of Ordinances: beloved, here the highest grown Christian, and the strongest Believer in the World doth stand in more need of Ordinances than a lame man doth of Crutches to go by; but when thou comest to have this accomplishment, that thou shalt be where Christ is, thou than standest in no need of Ordinances, than what needs the Candlestick of Sermons; what needs the Candlestick of Preaching, and the Candlestick of Praying, when thou art present with Christ the Sun of righteousness; there is no need of conduit pipes, when thou art by the Fountain head, thou needst no Ordinances, the conduit pipes are the Ordinances, there is no need of Ordinances any longer than thou art absent from the Fountain, which is Jesus Christ, the ceremonial Law is all Gospel, it is a dark Gospel, the Evangelists are the explained Gospel the ceremonial Law is a dark Gospel, 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 Christ's Intercession, this was only in the holy place, but in the holy of holiest, there was no Candlestick, no Incense Dishes there, to show, that whilst 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 show that it was a Type of Heaven, and when Christ beings thee there, than thou art above Ordinances, and never till then; this is a Fourth particular.  
A Fifth Privilege, of thy being where Christ is, is this, that thou shalt have a full communion and fellowship with Jesus Christ in Person. Beloved, here we have our communion with Christ, but it is a communion far different from that which we shall have in Heaven.  
First, it shall be different in regard of the manner of its enjoyment; in this world, thou enjoyest Christ mediately by Ordinances, thou dost but see him (as in the Apostles phrase) in a glass darkly, but in Heaven thou shalt enjoy Christ personally, and have communion immediately with Christ in Heaven.  
Secondly, in regard of the measure of your enjoyment; here you enjoy but a parcel of Christ, you here enjoy Christ's spirit by drops, you shall then enjoy the fullness of the Ocean.  
Thirdly, it differs in regard of its time and duration; Here you do enjoy Christ, it is true, but it is by fits and starts, you enjoy him now in an Ordinance, but you have interrupted fellowship and communion with Christ; but when thou art with him in Heaven, there is no interruption in thy communion with Christ.  
Fourthly, it is different in regard of its expectation, herein Heaven thou enjoyest Christ by way of of possession.  
Fifthly, in regard of place, here there is a great distance of place between Christ and us, here we enjoy Christ, he in Heaven and we on Earth; but then we shall enjoy Christ in one place, he in Heaven and we in Heaven; here thou mayest think much of Christ, but if thou wert nearer Christ, thou shouldest see and know more of his glory.  
Sixtly, there shall be a difference in regard of thy companions, and those that are in fellowship with thee in Heaven, they are saints and Angels, but on Earth, though thou dost enjoy Christ, yet thou art enforced to discourse and commerce with wicked men.  
A sixth particular is this, thy being present with Jesus Christ, there is this to attend thee, there shall be gladness, and rejoicing among all the Angels in Heaven; If the Angels in Heaven shall rejoice at a sinner's conversion, they shall much rejoice at a sinner's inauguration in Heaven; they and we shall make but one fold to glorify the great Shepherd of our souls the Lord Jesus, what great joy shall there be among Angels, Archangels, Thrones, etc. 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 sin, here thy beautiful soul is bespoted with the spots of Leprosy; I mean with foul and deformed lusts, but when thou art with Jesus Christ, thou art exempted from sin, no more sin.  
Secondly, thou shalt be exempted from the causes of sin, the Devil shall deceive no more there, but here thou liest exposed to all temptations.  
Thirdly, there shall be no more punishments for sin; here thou art punished in thy body by Diseases, and the like, here punishments by trouble of Soul; but in Heaven thou art freed from internal punishments and external punishments; this was prefigured under the Law, 1 Kings 33. The Palmtree is an Emblem of victory; Therefore the victorious are said to wear Palms in their hands triumphing, Revelation 7. to show that you can never be complete Conquerors, 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 sin, and conquered over all punishments for sin. The Moral Philosophers say, that Rain, Hail, Storm and Tempests are engendered in the middle Region, but above the middle Region, there is no Wind, no storm or Tempest; whilst thou art here below, there are storms, Wind and blustering Temptations; but when God takes thee above this middle Region, there is no storm nor tempest to disturb thee, but thou shalt be quiet there.  
Eightly, in being present with Jesus Christ, those who have suffered most and do most for Jesus Christ, shall have most glory with Jesus Christ, all shall have glory enough, he that hath least in Heaven shall have enough, every vessel of glory shall be full, yet some shall contain more than others, as thou hast had more grace in this world, thou shalt have more glory. There are degrees of glory in Heaven, and there are degrees of torments in Hell, there are degrees and orders among the Angels in Heaven, not only Angels, but Archangels, not only 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 doth communicate his Graces in an unequal manner in this Life, so he shall crown them in an unequal manner in the Life to come: as thou hast gone beyond some men in graces, so thou shalt be beyond some men in glory, in enjoying the bodily presence of Jesus Christ, thou shalt know all the bodies of all thy wellbeloved friends that thou knowest here in the world, this most Divines do concur in. Bolton is very strong for it, all our Modern Authors are for it, and some of the Ancients too, I only 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 we read likewise in Luke 13. 28. There shall be weeping and gnashing of teeth, when ye shall see Abraham and Isaac and jacob, and all the Prophets in the Kingdom of God, and you yourselves thrust out. Now if the damned in Hell see Abraham, Isaac, and jacob, in the Kingdom of God, why shall not the Godly know one another there?  
Then again, Peter, James, and john, knew Moses in the transfiguration, Mat. 13. Then again the godly they knew the damned in Hell: Therefore certainly they may know one another in Heaven. It is said in Mat. 8. 11. And I say unto you▪ that many shall come from the East and West, and shall sit down with Abraham and Isaac, and jacob, in the Kingdom of Heaven. I do not give you this for certain, I am loath in things controversal, tossed to and fro by learned Men, rashly to determine; but there are strong Hints to build hopes on, that in thy knowing of Christ in Person, and when the bodies of the Elect shall be raised, thou shalt know the bodies of thy 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 adds 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 ye 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 ye shall be also: then I infer; take it well at Christ's hand whatsoever thou hast here below, suppose thou livest in a smoky Cottage; Suppose thou hast not a place to put thy head in; O think what a place Christ is gone to prepare for thee, he is gone to prepare no worse a place for thee then Heaven; Nay, be content with a Prison, be content with a Dungeon, The place in Heaven shall make a recompense for all the obscure places in the World; Suppose thou be'st as Christ was in the World, that the Foxes have holes, and the Birds of the Air have nests, but the Son of Man hath not whereon for to lay his Head, but he hath a house in Heaven, a House not made with hands, a building of God, he hath his Father's 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 Christ's coming again to take us to himself, to be in the same place where he is; Then take heed that thou be'st not foolish to lose a place in Heaven, for worldly profits and preferments; for Earth to lose Heaven, it is the great bait of these times, to have places, and preferments and Advantages, take heed they do not make you to lose the place in heaven where Christ is. Historians that write of T●iberius, stigmatize him for a very fool that would for a drop of drink ●ell his Kingdom, and so was called of Tiberius (Biberius) O there are many such Biberius' 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 than loaf their places, and possessions here upon Earth, venture to lose that place where Jesus Christ is. Thus I have in ten Sermons finished Five main Points of Religion. And if I go and prepare a place for you, I will come again, and receive you unto myself, that where I am, there ye may be also.  
FINIS.