The Penitent Pardoned, Sermon 2 (2 of 3)

The Penitent Pardoned · Sermon 2 (2 of 3)

p. 142Firſt, To all tempted and troubled by Satan: this is the time of accompliſhing that promiſe, Rom. 16. he ſhall tread Satan under your feet ſhortly.

Secondly, To all perſecuted and oppoſed by men, 2 Theſſ. 1. 6▪ 7. Seeing it is a righteous thing with God, to recompenſe tribulation to them which trouble you, and to you, who are troubled, reſt with us: When the Lord Jeſus ſhall be revealed from heaven with his mighty Angels.

Thirdly, to all mercifull ones, Mat. 25. 34, 35, 36. Then ſhall the King ſay to them on his right hand, Come yee bleſſed of my Father, inherit the Kingdome prepared for you from the foundation of the world. For I was an hungred, and yee gave mee meat; I was thirſty and yee gave mee drink; I was a ſtranger and yee tooke mee in, &c. 2 Tim. 1. 16, 18. The Lord give mercy unto the houſe Oneſiphorus, for hee oft refreſhed mee, and was not aſhamed of my chain. The Lord grant unto him, that he may find mercy of the Lord in that day.

Fourthly, to all that can lay a grounded claime of intereſt in Jeſus Chriſt: His coming againe will bee comfortable then, 1 Iohn 2. 28. And now little children abide in him, that when hee ſhall appeare, wee may have confidence, and not bee aſhamed before him at his coming.

Fifthly, Chriſts coming againe will be comfortable to all that judge themſelves, 1 Cor. 11. 31. For if wee would judge our ſelves, we ſhould not be judged.

Sixthly, to all them that watch and pray, Luke 21▪ 36. p. 143Watch yee therefore and pray alwaies, that yee may bee counted worthy to eſcape all theſe things that ſhall come to paſs, and to ſtand before the Son of man.

Seventhly, to all beleevers it will bee very comfortable, 1 Pet. 1. 7. That the tryall of your Faith, being much more pretio…s, then of Gold that periſheth, though it be tried with fire, might be found unto praiſe, and Honor and Glory, at the appearing of Jeſus Chriſt.

I now come to the Application of the point, by way of caution; there are four cautions that are to be noted.

1Firſt, though the Doctrine of Chriſts coming againe bee full of comfort, yet take this caution, that you are to looke on the Doctrine of Chriſts coming to judgement as a Doctrine to teach you duty, as well as to give you comfort: it is a great abuſe of your priviledges when you make any Goſpell-point to bee an inlet of comfort, and do not make that very comfort to bee a ſpurre to duties, and the Scripture putteth you upon this, 1 Cor. 1. 7. So that ye come behinde in no gift, waiting for the coming of our Lord Ieſus Chriſt, 2 Theſſ. 2. 1. Now wee beſeech you Brethren by the coming of our Lord Ieſus Chriſt, that yee bee not ſoon ſhaken in your minds. Hee preſſeth them to duty on this Doctrine by the coming of Jeſus Chriſt. Now to ſpeak diſtinctly to the caution, there are duties that the Doctrine of Chriſts coming is ſerviceable unto.

1Firſt, the Doctrine of Chriſts coming ſhould teach you the duty of patience under all your ſufferings in the world, Iam. 5. 8. Be ye all patient, ſtabliſh your hearts, for the coming of the Lord draweth nigh.

2Secondly, it ſhould ſerve to bee a ſpurre to the improving of your gifts under Ordinances, not onelyonly patient under afflictions, but it ſhould provoke you to improve your gifts under Ordinances, 1 Cor. 1. 7. So that yee come behinde in no gifts, waiting for the coming of our Lord Ieſus Chriſt. The waiting for the coming of our Lord Jeſus Chriſt, it ſhould provoke you to a holy improvement of growth under Ordinances, for Chriſt will call you to an account of your hearing, Revel. 22. 17. p. 144And the Spirit and the Bride ſay, come; and let him that heareth ſay come. Thou that art an unfaithfull hearer, an unprofitable hearer, thou dareſt not ſay as the ſpirit ſaith, Lord come, Lord come, but he that groweth better by hearing, hee will ſay, Lord come, Lord come, a notable Text, Mat. 25. 22. Hee alſo that had received two Talents, came and ſaid, Lord, thou deliveredſt unto mee two Talents, behold I have gained two other Talents beſides them, his Lord ſaid unto him, well done, good and faithfull ſervant, thou haſt been faithfull over a few things, I will make thee Ruler over many things▪ enter thou into joy of thy Lord. This is Chriſts Language as Divines interpret, that when hee will come to judge the world, he will call thee, well done thou good and faithfull ſervant, thou haſt improved thy gifts wel, thou haſt improved thy Talents well.

3Thirdly, this Doctrine, it ſhould provoke you to bee conſcionable in your outwards calling whether Religious, or whether civill. I wiſh, ſaith Auſtine, that when Chriſt ſhall come he might find mee either Preaching or Praying.Aut precantem aut predicantem. Labour then to bee about your worke when Chriſt comes, for Chriſt to come and find thee in the ſtews, and to finde thee working of wickedneſſe; O how unmeet art thou for Chriſts coming!

4Fourthly, this Doctrine it ſhould bee a ſpurre to you to moderate the the uſe of lawfull comforts, Phil. 4. 15. Let your moderation bee known unto all men. The Lord is at hand, Luk. 21. 34. And take heed to your ſelves, leſt at any time your hearts bee over-charged with ſurfetting and drunkenneſſe, and cares of this life, and ſo that day come upon you unawares. It was Chriſts counſell to his Apoſtles 1 Peter 4. 7. But the end of all things is at hand, bee yee therefore ſober and watch unto Prayer.

5Fifthly, it ſhould provoke you to repentance, Acts 17. 30, 31. And the times of this Ignorance God winked …, but now commandeth all Men every where to repent. Becauſe he hath appointed a day in the which hee will judge the world in righteouſneſſe, by that man whom hee hath or- p. 145The Doctrine of Gods appointing the day for the Man Chriſt to judge the world, it ſhould bee a ſpurre to the grace of Repentance, that now every man every where ſhould repent, Chriſts coming ſhould be a ſpur to repentance.

6Sixthly, Chriſts coming ſhould bee a ſpurre to provoke you to keepe a good conſcience towards God and Man in thy living here in this world, Acts 24. 15, 16. And hath hope towards God; which they themſelves alſo allow, that there ſhall be a reſurrection of the Death, both of the juſt and the unjuſt. And herein doe I exerciſe my ſelfe to have alwaies a conſcience void of offence towards God and towards men. The thoughts of Chriſts coming to judge the Quicke and the Dead ſhould make you have thoughts, to get a good conſcience void of offence towards God and Man, 2 Pet. 3. 11. Seeing then that all theſe things ſhall bee diſſolved, what manner of perſons ought ye to be in all holy converſation and godlineſſe? And thus much for the firſt caution, that you are to looke on the coming of Chriſt as a Doctrine ſerviceable as well for duty as comfort.

5The ſecond caution is this, take heed of peremptory concluſions about this dark and obſcure Doctrin of Chriſts coming to judge the world. There are many looſe and laviſh frolick wits that have bold and adventurous attempts touching the coming of the Lord in determining that, which the Scripture determineth not: it is not my intent to trouble you with ni…ties, but onelyonly to check the frollick and bold attempts of ſome, who goe about to determine that which the Scripture doth no way reveale, to which end take heed of theſe things.

1Firſt, 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 ſhew p. 146the place from whence hee comes; but as Chriſt ſhall come as Lightning, it notes the viſibility of Chriſts coming, and the celerity of Chriſts coming; Lightning it is viſible, and ſo ſhall Chriſts coming bee, all ſhall ſee him as yee 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 meerely from that ground of Chriſts coming from the Eaſt; the Scripture onelyonly ſaith, that hee ſhall come downe from Heaven, and the Lord ſhall come from Heaven, but from what part of the heaven the ſcripture ſpeaketh not.

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

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

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

3Thirdly, that it is impoſſible that the Valley of Iehoſhaphat ſhould containe all the men that ever were, that are, and that ſhall bee in the world to bee judged, therefore it is not profitable that this hath reference to the laſt Judgement.

p. 147Fourthly, the time that this judgement, here is ſpoken of, it is limited by the prophet himſelfe; for compare this verſe with the ſecond verſe; I will alſo gather all Nations, and will bring them downe into the Valley of Jehoſhaphat, and will plead with them there for my People, and for my heritage Iſrael, whom they have ſcattered among the Nations, and parted my Land. The time is ſpoken of when God ſhall turne againe the captivity of Iudah and Ieruſalem, then God ſhould judge the Babylonians, and thoſe heathen Nations that aſſiſted them for to undo the people of God; therfore it refers to ſome time after the captivity▪ & not to the general and laſt coming of the Sonne of God: and thus much for taking off that Text from yeelding patronage to that fond conceit of Chriſts coming to judge the world in the Valley of Iehoſhaphat, and the Scripture is farre from giving you the place where Chriſt ſhall come to judgement, either in the Valley of Iehoſhaphat or Mount Olivet, out only in the ayre. 1 Theſſ. 4. 7. Then wee which are alive, and remaine, ſhall bee caught up together with them in the clouds, to meet the Lord in the Aire, and ſo ſhall we ever be with the Lord. The Scripture doth make no mention of Chriſts coming upon the Earth at all. Take heed of bold attempts and conjectures about the place of Chriſts judgement.

3Thirdly, take heed of bold attempts about the time of Chriſts judgement, there have been them which have ſhewne abundance of wickedneſſe in this. Gerrard doth confute the folly of ſuch men that do gueſſe at the time when Chriſt ſhall come to judge the world. Auſtin doth make mention of ſome in his time, that held that Chriſt ſhould come to judge the world a thouſand years after his Death, but wee have 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. yeares 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 p. 148the yeare 1530 Chriſt ſhould come to judge the world but wee have ſeen their folly likewiſe, for there is more time paſt then then that. Napier, though a learned Nobleman in Scotland, hee was too frolick in this way, for he doth boldly ſay that Chriſt ſhall come to judge the world in the yeare 1688. But beloved, Chriſts coming to judge the world cannot be determined, for Chriſt would not gratifie his own Apoſtles to tell them the time when his coming ſhould bee, Mat. 24. Hee would not tell them when the end of the word ſhould bee; it ſhews then it is great pride of heart to paſſe peremptory conjectures upon the period of time, Chriſt did not thinke it meet for to tell his Apoſtles of the time of his coming, 1 Theſſ. 5. 1. But of the times and ſeaſons, Brethren, yee have no need that I write unto you, nay, Angels in heaven, and Chriſt himſelfe as hee was meere Man could not tell the time, Marke 13. 32. But of that day, and that houre, knoweth no man, no not the Angels which are in heaven, neither the Sonne but the Father. Mat. 24. 36. But of that day and houre knoweth no man, no not the Angels of Heaven, but my father onelyonly. I onelyonly mention it for this, to ſhew the vanity of our age, of thoſe who will undertake to ſhew the very day when Chriſt ſhould come; Likewiſe to condemne the former Ages, who run to things not revealed, I remember what a learned Man ſaith, one that commenteth upon my Text, ſaith hee, there is nothing that doth expoſe the Chriſtian Religion to more contempt, then that the Preachers, and the hearers of it will run into nice queſtions, and bee peremptory in their reſolves of that the Scripture ſpeakes not of; And Jews and Gentiles may ſuſpect the whole Goſpell, becauſe they ſee Men peremptory about things which are not revealed in the Goſpell, and ſhall ſee their falſe-hood appearing to all; bee not peremptory in your determinations about the time of Chriſts coming, nor about the place where, for neither is revealed in Scripture Chriſt did deny his Diſciples when they asked him where hee ſhould come▪ Luk. 17. 37. And they anſwered and p. 149ſaid, where Lord? And hee ſaid unto them, where the body is, thither will the Eagles bee gathered together. Chriſt told them of the deſtruction of Jeruſalem, and of the end of the Wo…ld; then ſaid the Diſciples, but where Lord wilt thou come? Chriſt onelyonly gives them this anſwer, that where the carcaſſe is, thither will the Eagles flee, that is where Chriſt is, all the Elect ſhall bee gathered, as Birds of prey flock together after a carcaſſet o feed upon; ſo that Chriſt would neither tell the place where, nor the time when, and this ſhould bee a check and a controle to mens curious pryings about that which the Scripture is ſilent in.

Laſtly, take heed of bold and adventurous conjectures, about the manner of Chriſts coming to judge the World by vaine and carnall corruptions of a temporall Kingdome of Chriſt. Many are very peremptory about it, and there bee ſtrange Books, at leaſt in their own expreſſions, that they can deſcry the very maner of his coming, that Chriſt ſhall come from heaven, and dwell a thouſand yeares upon the Earth, and the Dead ſhall riſe and live in the World, but theſe are ſuch things which the Scripture doth never take notice of. I am to handle on this promiſe of Chriſt, but I will come again, A perplexed Quere, which is this, whether Chriſt Jeſus in promiſing to his Diſciples to come again, did meane to come to Reigne upon the Earth here a thouſand years, or whether it bee to bee meant of Chriſts laſt coming to judge the world; this Scripture and others are made uſe of and brought to prove that Chriſt ſhall come from heaven in perſon and live upon the Earth, for a whole thouſand years, they fancy that Jeſus Chriſt when hee ſhall come to this perſonall Reigne, then hee ſhall raiſe all the Martyrs that have loſt their Lives in his cauſe, and the Divell ſhall bee bound up, that hee ſhall tempt Men to ſinne no more, and wicked Men ſhall be ty'd up that they ſhall not perſecute the Church of God, this is an Antient Opinion, and almoſt ſince the Apoſtles dayes. Before I ſhall come to give you my thoughts from the p. 150words touching Chriſts coming, as they pretend, to Reigne a thouſand years upon the Earth; I ſhall ſhew you the riſe of this Opinion.

1Firſt, from Euſebius and others, they give us the riſe of this Opinion from Cerinthus which had it, who lived in the time of John. This Cerinthus who was a peſti…ent Heretick in thoſe times, who held that Chriſt was borne by the conjunction of a man and a woman, Chriſtum ex congreſſu maritali genitum eſſe, and not born by a Virgin, and was borne as others are, and ſo muſt be a ſinner. Hee was the Man that was the firſt author from whom this Opinion had any life or being. Euſebius ſaith, Papias Biſhop of Hieropolis did alſo hold this Opinion, but not in ſo groſſe a way as Cerinthus did, but rather ſpiritually: and there was ſome ſpice of this in the Apoſtles, for they did dream of a temporal Kingdome; therfore they askt Chriſt when hee was going to Heaven, Lord, when wilt thou reſtore the Kingdome unto Iſrael? there was in the time of the Apoſtle a fancy that Chriſt muſt bee an Earthly Monarch, and deſtroy all the Kings of the Earth, and all the Enemies of the world, and muſt come here to Rule and Reigne a thouſand yeares upon the Earth; it was brought over into Germany, and there was taken hold on by John of Leydon, in weſtphalia, and handed over to us in England by men of late, Now for the confutation.

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

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

3Thirdly, I ſhall ſhew you ſome abſurdities and incongruities that would follow if Chriſt ſhould come to Reign a thouſand yeares upon the Earth.

Firſt, for expreſſe Scriptures which are four, the firſt ſcripture Act. 3. 21. Whom the Heavens muſt receive, untill the p. 151times of reſtitution of all things, which God hath ſpoken by the mouth of all his holy Prophets ſince the world began. There the Apoſtle telleth you directly, that the Heaven muſt receive and keep Jeſus Chriſt; how long? till the reſtitution of all things. The Millenaries hold that the reſtitution of all things may be at the time of Chriſt Perſonall Reigne; but I ſhall ſhew you that this reſtitution of all things cannot be til Chriſts judging the world. Firſt, there cannot be a totall abolition of ſin in the world, at the thouſand yeares end there ſhall bee a number of men, and wicked, during the thouſand yeares, all things cannot bee reſtored, for ſinne bringeth the creature under a curſe, it is apparent that it cannot bee till Chriſts laſt coming to judge the world, becauſe other Scriptures tell you that the time of reſtitution cannot bee till our bodies bee raiſed from the Dead, Rom. 8. 23. And not onelyonly they, but our ſelves alſo which have the fruits of the ſpirit, even wee our ſelves groane within our ſelves, waiting for the Adoption, to wit, the redemption of our body; That is, the creatures doe as it were groane, being uſed by man as an inſtrument to Gods diſhonour, ſo that till the bodies of all the Elect bee redeemed and glorified, till that time the creature lies under a curſe by reaſon of mans ſinnes and mans abuſe. And they themſelves that plead f…r Chriſts perſonal reigne a thouſand yeares upon the Earth, though they doe hold that the martyrs ſhall bee raiſed at at that time; yet doe not hold that all the Elect ſhall bee raiſed at that time, therefore the Apoſtle ſaith expreſly, that the Heavens muſt keepe the perſon of Chriſt till the reſtitution of all things, … the bodies of the Elect come to bee raiſed from the Dead. Again, it is apparant from the context in Acts 3. That the reſtitution of all things can intend no other time then the time of Chriſts coming to judgement.

1Firſt, becauſe it is ſaid that the time here ſpoken of, is when the Jewes were to bee refreſhed from the Lords preſence, verſ. 19, 20, 21. Repent yee therefore, and bee converted, that your ſinnes may bee bloted out when the p. 152times of refreſhing ſhall come from the preſence of the Lord. And hee ſhall ſend Jeſus Chriſt, which before was preached unto you. Whom the Heaven muſt receive, untill the times of reſtitution of all things, which God hath ſpoken by the mouth of all his holy Prophets ſince the world began. And they cannot bee refreſhed by the Lords preſence till Chriſts coming to Judgement and their reſurrection.

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

3Thirdly, it is ſaid, of which all the Prophets doe beare witneſſe, thoſe that doe plead for Chriſts perſonall Reigne a thouſand yeares upon the Earth, they cannot ſay that all the Prophets did ſpeake this; for Moſes, Daniel and others, nay, none of the Prophets ſpeake of Chriſts Reigne a thouſand yeares upon the Earth, therefore▪ this cannot have a reference to Chriſts Reigne for a thouſand yeares upon the Earth. A ſecond Scripture is in Pſal. 110. 1. The Lord ſaid unto my Lord, ſit thou at my right Hand, untill I make thine Enemies thy Foot-ſtoole. That Scripture tells you, that Jeſus Chriſt who is aſcended into Heaven and ſits at Gods right Hand there, ſhall ſo ſit, till hee hath made all his Enemies his Foote-ſtoole. That the Apoſtles tells you that all Chriſts Enemies are to be made his Foot-ſtoole, cannot bee till Chriſt coming at the laſt time. will you marke that Scripture, where the Apoſtle telleth you directly, 1 Cor. 15. 23, 24, 25, 26. But every man in his owne Order, Chriſt the firſt Fruits, afterwards they that are Chriſts at his coming. Then cometh the end, when hee ſhall have delivered up the Kingdome to God even the Father, when hee ſhall put down all rule, and all authority, and all power. For hee muſt reigne till he hath put all his enemies under his Feet. The laſt enemie that ſhall bee deſtroyed is Death. Here is the coming of Chriſt that hath reference to all the Juſt and Unjuſt. Marke now, Chriſt therefore muſt reigne in Heaven till all enemies bee under his Feet, now theſe thouſand p. 153years all enemies are not under his Feet, why? becauſe death will bee then, death is not to be deſtroyed then, when the end comes hee muſt give up his Kingdome to his Father: what is more clear then this, that the Heavens muſt keep Chriſt till all things be reſtored? and that cannot be till the day of Judgement.

Againe, Chriſt muſt reigne ſo long till the end of the world. The third Scripture is in the 1 Cor. 15. 23, 24. But every Man in his own Order, Christ the firſt fruits, afterwards they that are Chriſts at his coming. Then cometh the end, when hee ſhall have delivered up the Kingdome to God even the Father, when hee ſhall have put down all rule, and all authority, and all power. This Scripture telleth you that when Chriſt cometh out of Heaven, upon Chriſts coming, three things muſt bee done.

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

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

Thirdly, hee delivers his Kingdome up to his Father, whereas if Chriſt ſhould reigne a thouſand years here, it could not bee ſaid to bee the giving up of a Kingdome, but the taking of a Kingdome into poſſeſſion, hee muſt reſigne all to God the Father. When the Scripture is ſo expreſſe, it is a wonder that men can receive ſuch fantaſticall thoughts that Chriſt muſt come as an Earthly Monarch to reign here a thouſand yeares. A fourth Scripture is in Heb. 9. 28. So Chriſt was once offered to beare the ſ…nt of many, and unto them that looke for him ſhall be appeare the ſecond time without ſin unto Salvation. From that Scripture I will argue againſt Chriſts coming to reign upon the Earth for a thouſand yeares.

p. 154Firſt, it is expreſly in the Scripture that Chriſts coming there ſpoken of, referres to the day of Judgement in v. 27. And as it is appointed unto all men once to dye, but after this the judgement. There Chriſts ſecond coming, it doth 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 reigne upon the Earth, for if hee ſhould come to reigne upon the Earth, then the Apoſtle muſt call that his third coming; there hath been but one coming, which was from Heaven to the wombe of the Virgin, and there is no other coming to follow but a ſecond coming, that is, to judgement.

2Secondly, it is ſaid, Chriſt ſhall come the ſecond time to our Salvation, it cannot bee ſaid to our Salvation, if his coming were to reigne a thouſand yeares upon the Earth, that were onelyonly ſome temporall good; but Chriſts coming muſt referre to the laſt and great coming, wherein the world ſhall bee judged and the ſoules of the Elect ſhall bee ſaved; Beloved, theſe Scriptures are very clear unto mee. The reaſons are two; that Chriſt ſhall not come perſonally out of Heaven to reigne upon the Earth for a thouſand yeares. Firſt, becauſe the Scripture doth manifeſt that when Chriſt comes perſonally out of Heaven, there are ſuch Concomitants of his coming, that can bee referred to no other time then his laſt coming to judge the world.

Firſt, when Chriſt is ſaid to come out of Heaven, the Scripture telleth you this concomitant, that the Saints ſhall come along with him, Jude 14. And Enoch alſo the ſeventh from Adam, Propheſied of theſe, ſaying, Behold, the Lord cometh with ten thouſand of his Saints: So that when Chriſt comes from Heaven he muſt come with his Saints with him, nay, he muſt come with his Angels, 2 Theſſ. 1. 7. And to you who are troubled, rest with us, when the Lord Jeſus Chriſt ſhall bee revealed from Heaven, with his mighty Angels▪ Put theſe two Scriptures together, Chriſt muſt come with his Saints and Angels. p. 155But thoſe that fancy Chriſts coming a thouſand yeares, they cannot prove that Chriſt ſhall come with his Saints and Angels, for the ſcripture that ſeemes to carry it that way; doth not ſpeak of Angels & Saints coming.

2Secondly, it is ſaid when Chriſts comes from Heaven that good and bad ſhall bee gathered together, and all ſhall bee judged by Jeſus Chriſt; now this cannot bee of Chriſts perſonall reigne on the Earth; this you have in 2 Theſſ. 2. 9. Now wee beſeech you Brethren, by the coming of our Lord Jeſus Chriſt, and by our gathering together unto him. So that the coming of our Lord, and our gathering together to bee judged by Chriſt, they are both coupled together; becauſe when the Lords coming is, then is our gathering time, Mat. 25. 31. 32. When the Son of Man ſhall come in his glory, and all the holy Angels with him, then ſhall hee ſit upon the Throne of his glory. And before him ſhall bee gathered all Nations, and hee ſhall ſeparate them one from another, as a Shepheard divideth his ſheepe from the Goats. And in 2 Tim. 4. 1. I charge thee therfore before God, and the Lord Jeſus Chriſt, who ſhall judge the Quick and the Dead at his appearing, and his Kingdome. The Scripture telleth you that when Chriſt appeares to judge the world, hee ſhall have this concomitant of his coming, he ſhal gather all together, to judge both the good and the bad. Thoſe that pretend that Chriſt ſhall come to reigne a thouſand yeares upon the Earth, they cannot prove that then all ſhall bee gathered together, they onelyonly plead for the Matryrs, and none elſe, therefore it cannot be referred to his coming to reigne a thouſand yeares.

3Thirdly, when Chriſt comes, then the end of the world is, a period is put to this world, 1 Cor. 15. 24. Then cometh the end, when he ſhall have delivered up the Kingdome to God, even the Father, &c. When Chriſt comes, then comes the end; now thoſe who hold for Chriſts perſonall reign, they hold that the end of the world ſhal not be till a thouſand yeares after, becauſe Chriſt muſt Reigne a thouſand yeares.

p. 1564Fourthly, the reſurrection both of the juſt and the unjuſt is a concomitant of Chriſts coming, 1 Cor. 15. 23. But every man in his owne Order, Chriſt the firſt fruits, afterwards they that are Christs at his coming. So that at Chriſts coming the generall reſurrection of the juſt and unjuſt is to be.

Laſtly, there is to bee the Salvation of the Soules of all the Elect, that is a fifth concomitant of Chriſts coming, Heb. 9. 28. Chriſt was once offered to beare the ſinnes of many, and unto them that looke for him, ſhall hee appeare the ſecond time without ſinne unto Salvation. This cannot be referred to Chriſts Perſonal coming upon the earth to reign a thouſand years, becauſe he doth not come then to ſave the ſoules of all the Elect; that is the firſt reaſon why Chriſt cannot come to reigne upon the Earth, becauſe when the Scripture ſpeaks of Chriſts coming out of heaven, it doth annex five concomitants with it, which belong not to any coming of Chriſt upon the Earth, but to come to judge the world. A ſecond reaſon is this, that Chriſt cannot come to reigne upon the Earth, becauſe if it ſhould bee ſo, it would bee worſe for Chriſt, and it would bee worſe for us then now it is, it would be worſe for Chriſt, for to leave Heaven and come to the Earth, for Chriſt to leave Saints and Angels and Heaven, for to live upon the Earth among the wicked and the good, for they themſelves confeſſe that wicked men ſhall live upon the Earth then. Then beſides, they fancy Earthly delights, that the fruit of the Vineyard ſhall not fade, as now it doth, yet they would leſſen Chriſts Glory, becauſe hee ſits this day at his Fathers right Hand: againe, for to fancy this, that Chriſt muſt come to reigne upon the Earth, it would bee a great loſſe to all the Elect, for wee have the benefit of Chriſts everlaſting Interceſſion; and were Chriſt upon the Earth, wee ſhould loſe that benefit, Heb. 8. 4. For if hee were on the Earth, hee ſhould not bee a Prieſt, ſeeing that there are Prieſts that offer gifts according to the Law. So that if hee were upon the Earth, wee ſhould loſe the benefit p. 157of his Prieſt-hood; therefore it would it bee a great wrong to us, to have Chriſt here on the Earth, becauſe the benefit of his Prieſtly Office would not bee ſo availeable to us as it is in Heaven. Thus I have laid down ſcripture and given you reaſons, why Chriſt cannot come, before his laſt coming.

Now there be eight Incongruities, and Abſurdities that would follow in caſe you ſhould grant that Chriſt ſhould come to Reigne a thouſand yeares upon the Earth.

1Firſt, by thoſe mens Principles, this inconvenience will follow, that people may exactly know the punctuall time of Chriſts laſt coming to judge the world; for thoſe who hold Chriſts perſonall Reigne, they doe as well hold the time as the thing, they doe as well maintaine when this Reigne ſhall begin; Therefore ſome have maintained that Chriſt ſhould come to Reigne on the Earth in the year 1650. One ſaith, if it ſhall not be in the yeare 1650, it ſhall bee in the yeare 1694. They that go furtheſt gueſs at that time, if ſo bee they hold the thing, and maintaine the time alſo when it ſhall begin, then of neceſſity, wee muſt know exactly when the day ſhal be that Chriſt ſhall come to judge the world, for they grant it ſhall be immediately after the thouſand yeares. Now beloved, that Opinion that carries this abſurdity, to know the day of Chriſts coming to judge the world, which Chriſt ſaith, none in the world can tell, of that houre and day knoweth no man, Mark. 13. 32. But of that day and houre knoweth no man, no not the Angells which are in heaven, neither the Son, but the Father, is a falſe Opinion.

2Secondly, this incongruity will alſo follow, that it will bee a great diſadvantage to Chriſt, in coming to reigne a thouſand yeares on the Earth, to leave his Father, and Heaven, and come, and onelyonly poſſeſſe Earth. Now Chriſt hath more happineſſe in the immediate enjoyment of his Father in Heaven, then hee can have here upon the Earth; Then it will bee a loſſe to us, that wee ſhould loſe the benefit of his Prieſtly Office, but p. 158Chriſt the Sonne of righteouſneſſe being in Heaven, is more available to Beleevers, then if he were upon the Earth.

3Thirdly, obſerve this, that if Chriſt ſhould come on the Earth for a thouſand yeares, then Chriſt would leave the Church after that thouſand yeares for a while, in a worſe condition, then hee found it▪ and I draw it from that Text which they pretend to bee the ſtrength of their Argument, Revel. 20. 5, 7, 8. But the reſt of the Dead lived not again untill the thouſand years were finiſhed This is the firſt reſurrection, and when the thouſand yeares are expired, Satan ſhall bee looſed out of his Priſon; And ſhall go out to deceive the Nations which are in the four quarters of the Earth, G…g and Magog, to gather them together to Battell, the number of whom is as the Sand of the ſea. So that after the thouſand yeares, the Devill ſhall bee let looſe again, and there ſhall bee an innumerable company of enemies, and they ſhall deſtroy multitudes of the godly; Therefore Chriſt would leave his Church in a worſe condition then hee found them, if this were true that Chriſt ſhould reigne a thouſand yeares upon the Earth.

4Fourthly, if Chriſt ſhould come to reigne a thouſand yeares upon the Earth, then this incongruity will follow, that there muſt bee three perſonall comings of Jeſus Chriſt; for his firſt coming was his Incarnation. Second coming, to theſe thouſand yeares. And his third coming muſt bee to judge the world, that is, the laſt coming, but the Scripture makes but two comings of Chriſt; Firſt, his coming from heaven, when hee was borne; his ſecond coming when he comes to judge the world again.

5Fifthly, if Chriſt comes perſonally out of Heaven, to reigne a thouſand yeares, this incongruity will follow, that either the Saints and Angels muſt come, or not come with Chriſt; if they muſt come with Chriſt, then it is a loſſe to them, for them to leave the immediate preſence of God, and come upon the Earth where wicked men ſhall bee amongſt them: or if they muſt not come with p. 159Jeſus Chriſt, yet it is a loſs to them to remaine there, they ſhall loſe for a thouſand yeares the bodily preſence of Chriſt; if Chriſt bee on the Earth, …ee cannot bee in Heaven the ſame time; Therefore it would be a loſſe to the Saints and Angels for them to bee a thouſand yeares in Heaven without the company of Jeſus Chriſt, not to have the perſon of Jeſus Chriſt with them.

6A Sixth Incongruity will follow, that if Chriſt ſhall come to reigne upon the Earth, then Chriſts Kingdome muſt bee a worldly and terrene Kingdome, then it will bee againſt the word of God, hee muſt be a viſible King to the Jewes, and a viſible King to all the world; beſides this would follow then that Chriſts Kingdom muſt not be aſpirituall Kingdome, but a Terrene, a worldly pompous Kingdome, John 18. 36. Jeſus anſwered, My Kingdome is not of this world, if my Kingdome were of this world, then would my Servants fight, that I ſhould not bee delivered to the Jews, but now is my Kingdome not from hence, Luke 17. 20. And when hee was demanded of the Phariſees when the Kingdome of God ſhould come, hee anſwered them and ſaid, the Kingdome of God cometh not with Obſervation. Would not all the world obſerve this, for Chriſt to come bodily from Heaven, and in the Majeſty of a Monarch? Now Chriſts Kingdome doth not come with Obſervation. When the Diſciples looked after an Earthly Kingdome, No, ſaith Chriſt, my Kingdome is for to Rule and Reigne in your hearts, you ſhall never ſee me for to be an outward Pompous King in the world, for Chriſts Kingdome, it is a ſpiritual Kingdome.

7Seventhly, that if Jeſus Chriſt ſhall come to take a Kingdome on the Earth for a thouſand yeares, then this would intimate, as if Jeſus Chriſt had not a Kingdome, and were not a King on Earth all this while hee is in Heaven; they deny that place in Daniel, and all thoſe phraſes in the new Teſtament, that the Kingdome of the world is become the Kingdome of the Lord, they deny that Chriſt is a King in Heaven. When hee was in the Cratch and borne in the Stable, he was a King at that very hour, p. 160Pſalme 2. The Apoſtle referres it to Chriſts Birth and Chriſts Reſurrection. Chriſt when hee aroſe from the Dead, hee was a King then, and the Goſpell under Chriſts time is called a Kingdome. It is remarkable, in John 18. 37. Pilate therefore ſaid unto him, Art thou a King then? Jeſus anſwered, thou ſayeſt that I am a King. Chriſt was a King, though hee would not bee an Earthly King to deſtroy Earthly Governments, therefore when the people in a tumult would have made him a King, yet hee would not Zech. 9. 9. Rejoyce greatly, O Daughter of Zion, ſhout O Daughter of Jeruſalem, behold thy King cometh unto thee, hee is juſt, and having Salvation, lowly, and riding upon an Aſſe, and upon a Colt, the fole of an Aſſe. Hee was King, when hee was on that ſlow contemptible creature, ſo that now to ſay Chriſt ſhall come to reigne as King, it is to intimate to the world, as if Chriſt were not a King at this day, and whereas he is King of Kings, and Lord of Lords in Heaven, therefore he cannot come a thouſand years to reigne upon the Earth.

Now I will deale fairely to ſhew you the ſtrongeſt Scripture that hath moſt ſhew of reaſon, for the maintaining of this Opinion; and ſhall labour to take them off and cleare it to you. There are multitudes of quotations that varieties of mens thoughts faſten upon to prove this poynt, yet thoſe they moſt ſtand to, I ſhall faſten upon; their chiefe Pillar is in Revel. 20. 2, 3, 5, 6. And hee laid hold on the Dragon, that old Serpent, which is the Devill and Satan, and bound him a thouſand yeares. And I ſaw thrones, and they ſate upon them, and judgement was given uuto them, and I ſaw the Soules of them that were beheaded for the witneſſe of Jeſus, and for the word God, and which had not worſhipped the Beaſt, neither his Image, neither had received his marke upon their foreheads, or in their hands, and they lived and reigned with Chriſt a thouſand yeares; But the reſt of the Dead lived not again untill the thouſand yeares were finiſhed. This is the firſt Reſurrection, bleſſed, and holy is hee that hath p. 161part in the firſt Reſurrection, on ſuch the ſecond death hath no power, but they ſhall bee Prieſts of God, and of Chriſt, and ſhall reign with him a thouſand yeares. Now from this Text which is the chiefeſt in the Scripture they ſeeme to build theſe two things upon.

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

2Secondly, Thoſe that were Martyrs by Antichriſt ſhall riſe from the Dead, and come upon the Earth, theſe thouſand yeares to continue with Jeſus Chriſt. This they build much upon, That Chriſt ſhall come to reign a thouſand yeares upon the Earth. But I ſhall ſhew you this cannot bee the ſenſe of it, and I ſhall give you Six Anſwers.

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

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

3Thirdly, that though it bee ſaid that the Saints ſhall live, and reigne with Chriſt a thouſand yeares, yet living and reigning with Chriſt doth not neceſſarily imply to bee in the ſame place where Jeſus Chriſt is, for then you would pervert many Scriptures: For loe, ſaith Chriſt, I am with you to the end of the World; it doth not therfore follow, from that time hee will bee upon the Earth to the end of the world, but Chriſt being with us, or wee with him, it is by his ſpirit, Romans 8. 17. And if Children, then Heires of God, and joynt Heires with Chriſt: if ſo bee that wee ſuffer with him, that wee may bee alſo glorified together. The Text it doth not denote the ſameneſs of place, and the oneneſs of ſcituation, I give this to take off that which is made of this Text.

4Fourthly, it is evident that this Scripture cannot bee a Foundation to build on, that Chriſt ſhall come to reign p. 162a thouſand yeares upon the Earth; becauſe then it will not onelyonly follow that men ſhall live ſo long, but ſhall reigne with Chriſt ſo long on the Earth. Methuſelah lived but nine hundred ſixty and nine yeares, and David ſaith, the life of man is cut ſhorter, The Text ſaith, they ſhall live and reigne with Chriſt; in that ſenſe taking living properly, and all the phraſes properly, they muſt neceſſarily ſay that men ſhall live when that time comes, a thouſand yeares together. Againe, it cannot bee the ſenſe of this Scripture, becauſe that cannot bee the ſenſe of this Scripture which croſſeth the ſenſe of other Scriptures, to make this Scripture to affirme that Chriſt. ſhall reigne on the Earth a thouſand yeares, and other Scriptures tell you that Chriſt ſhall ſtay in Heaven in perſon, till all men ſhall riſe from the Dead, every man ſhall riſe, then cometh the end, 1 Cor. 15. 23, 24. But every man in his owne order, Chriſt the firſt fruits, afterwards they that are Chriſts, at his coming. Then cometh the end, &c. 2 Theſſ. 2. 1. Now wee beſeech you Brethren, by the coming of our Lord Jeſus Chriſt, and by our gathering together unto him. Then beſides it doth croſſe the Scripture to ſay that at Chriſts coming, onelyonly ſome men ſhal riſe but not all, Job 14, 10, 11, 12. But man dieth and waſteth away, yea, man giveth up the ghoſt, and where is hee? As the waters faile from the Sea, and the Flood decayeth and dryeth up; So man lieth down, and riſeth not, till the Heavens bee no more, they ſhall not awake, nor bee raiſed out of their ſleepe. Job telleth you expreſly, That the Dead ſhall not bee raiſed till the Heavens bee no more, and that cannot bee the thouſand yeares, for there will bee a Earth, and a Heaven then; and in Peters phraſe, The Heavens ſhall melt away like a ſcrowle. &c. Now to make a Reſurrection, before a Reſurrection, it is that which the Scripture doth no where mention, John 5. 28, 29. Marvell not at this, for the houre is coming, in the which all that are in the Graves ſhall heare his Voyce, and ſhall come forth; they that have done good, unto the Reſurrection of life, and they that have done evill unto the Reſurrection p. 163of damnation. The judging of the juſt and unjuſt ſhall bee the ſame houre, and upon Chriſts coming all men ſhall bee judged, 2 Tim. 4, 1. I charge thee therefore before God and the Lord Ieſus Chriſt, who ſhall judge the quicke and the dead, at his appearing, and his Kingdome. So that Chriſts appearing, and Chriſts coming is a judging of the quick and the dead. Now beloved, then to make this Scripture to ſay that Chriſt ſhall come on the Earth before his laſt coming, this is to croſſe other Scriptures, then of neceſſity therefore it cannot bee the ſcope of th…s, for there is no jarring between one phraſe of the Scripture and another.

5Fifthly, when the ſcripture ſaith here, That they live and reigne with Chriſt a thouſand yeares, it is not ſpoken whether it bee a reigning with Chriſt in Heaven or on Earth, ſo the phraſe neither carrieth it one way or another.

6Sixthly, John doth not ſay, that hee ſaw the bodies of men that were beheaded, and they reigned with Chriſt, but he d…d in a viſion ſee the Souls of them that were beheaded; now to ſay they muſt come to reigne on the Earth for a thouſand yeares, it were a great inconveniency to them; it is ſaid, I ſaw the ſoules of them; The thouſand yeares cannot bee applied to Chriſts Perſonall Reigne. For ſo Jeſus Chriſt hath an eternall Kingdome, he doth not reigne a thouſand yeares on Earth or in Heaven, but everlaſtingly, Kingdomes and States of this world have laſted a thouſand yeares, and to make Chriſts Kingdome to laſt no longer, it is to give Chriſts Kingdome too narrow a confine. I have conſulted with many Authors, and I finde the current of Interpreters generally runne this way, though ſome doe fancy that Text ſpeakes of the binding of the Devill for a thouſand years, and during this time, the Saints ſhould live and reigne with Chriſt a thouſand yeares. The ſenſe and ſcope of this place is this.

The period of time, when this time began that the Devill was bound; Interpreters doe unanimouſly give this Opinion, that it began in the reigne of Conſtantine p. 164the Great, hee being the firſt Chriſtian Emperour in the World, hee coming after 300 yeares Perſecution by the Roman Emperours, who made great maſſacre and havock in the Church of God; in ſo much that in the booke of Martyrs wee reade, that there may bee for every day in the yeare five thouſand Chriſtians ſlaine, this is a dreadfull Perſecution, and the Devill raged and ſtirred much. Now upon▪ Conſtantines reigne the Devill was bound up, that is, the Roman Emperours, who were acted by the Devill to all this cruelty, when Conſtantine a Chriſtian Emperour came to reigne, hee gvae out imperiall Edicts and Lawes for eſtabliſhment of the Chriſtian Religion, and that put an end to the Perſecution of the Roman Emperours, and to this Opinion many Interpreters give in their conſent, Brightman, Napier, Gerard, and theſe thouſand yeares when the Devill was bound did end 300 yeares ago and more, and this is given to be the ſcope and ſenſe of the Scripture.

Object. I, but then you will ſay, though the Devill was bound, how comes the Devill to be looſe againe?

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

Two Objections by thoſe, who plead for a thouſand yeares.

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

Anſwer, that when it is ſaid the Devil is bound up, it p. 165is not meant ſimply, that there ſhould bee no temptation to ſinne, for that there ſhould bee; Valens the Emperour did eſtabliſh Arrianiſme and troubled the Church of God. One anſwereth, it was nothing like the perſecution of the Roman Emperours, it was nothing ſo long nor ſo tedious as the perſecution under the Roman Emperours, for, for every day in the year, 5000 Chriſtians were put to death; In Diocleſians reigne there were 17000 Chriſtians killed in one MonethMonth, there was ſome ſprinkling perſecution in the time of Valens and Iulian the Apoſtate, but it was nothing to that of the Roman Emperours.

Object. Another Objection is this, I, but the Scripture ſaith, that this is the firſt Reſurrection, that the Saints living and reigning with Chriſt a thouſand yeares, this is the firſt Reſurrection; how can it bee ſaid that after the time that the Roman perſecution was curbed by Conſtantine, that was a Reſurrection, and that they reigned with Chriſt at that time?

Anſw. For Anſwer, firſt in Scripture phraſe, the word riſing doth not carry a reference to the body riſing from the Grave onelyonly, but of a man riſing from a ſtate of affliction and of ſinne, they are expreſſed in Scripture by a Reſurrection. Roman 10. 10, 11. Let their Eyes be darkned, that they may not ſee, and bow down their back alway. I ſay then, have they ſtumbled that they ſhould fall? God forbid, but rather through their fall, Salvation is come unto the Gentiles, for to provoke them to jealouſie, Iſaiah 22. 19. And I will drive thee from thy Station, and from thy ſtate ſhall hee pull thee down. The men that are as it were low men in captivity in Babylon, they ſhall riſe, it doth not referre to the reſurrection from the Dead at the laſt day: ſo a riſing from ſinne, Coloſſ. 2. 12. Buried with him in Baptiſme, wherein alſo you are riſen with him through the Faith of the operation of God, who hath raiſed him from the Dead. Wee are riſen with Chriſt, not bodily, but out of our ſinnes, Coloſſ. 3. 1. If yee th…n bee riſen with Chriſt, ſeeke thoſe things which are above, p. 166where 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 Conſtantines daies, and did all the while of the former Perſecutions, keep themſelves from the Idolatry of the Heathens, and Corruptions of Antichriſt, they are ſaid to have the firſt Reſurrection: bleſſed are they that were raiſed up by Chriſt, from the ſinnes, and from the Errours▪ Superſtition and Idolatry both of Antichriſt and the Heathens.

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

Beloved, that Phraſe, living and reigning with Chriſt, though ſome Interpreters re…erre it to Heaven, yet with Brightman and others, I concurre, and al…o Bernard, that it 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 Chriſts Power from the Idolatry of the times, and from Antichriſt, they were ſaid to live with Chriſt a thouſand yeares, for they lived to him, and depended on him, and were not plunged into the wickedneſſe of the times: and thus with conſulting of many Authors I finde this to bee the trueſt account, in a few words in defending this Text from giving any foundation to Chriſts perſonall reigne for a thouſand yeares upon the Earth.

2The ſecond Scripture that they doe urge for Chriſts perſonall reign upon the earth for a thouſand years, is the 2 Peter 3. 7, 10, 11, 12, 13. But the Heavens and the Earth which are now by the ſame word are kept in ſtore, reſerved unto fire untill the day of judgement, and …erdition of ungodly men. But the day of the Lord will come, as a Theefe in the Night, in the which the Heavens ſhall paſſe away with a great noyſe, and the Elements ſhall melt with fervent heate, the Earth alſo and the workes that are therein ſhall bee burnt up. Seeing then that all theſe things p. 167ſhall bee diſſolved, what manner of perſons ought yee to bee in all holy converſation and godlineſſe, Looking for, and haſting unto the coming of the day of God, wherein the Heavens being on fire ſhall bee diſſolved, and the Elements ſhall melt with fervent heat? Nevertheleſſe, wee, according to his promiſe, looke for new Heavens and a new Earth, wherein dwelleth righteouſneſſe. Here is mention of a coming of Chriſt, wee looke for and haſten to his coming, at Chriſts coming wee looke for a new Earth; Now ſay they, to what purpoſe were there to bee a new Earth, if Chriſt were not to come down on this Earth, and the Saints with him for a thouſand yeares, as the Scripture doth ſeeme to give warrant for a thouſand yeares reigne; this Scripture ſeemes to give warrant that hee ſhall be on the Earth, they ſay that the righteous ſhall onelyonly have benefit of Chriſts perſonall reign upon the Earth.

To take off this. 1Firſt, marke the ſcope and the context how this Scripture is brought in, and it will ſomething cleare the Text. it is brought in againſt ſome Epicurean Principles that ſome ſcoffers had taken up in thoſe times, ver. 3, 4. Knowing this firſt, that there ſhall come in the laſt daies ſcoffers, walking after their own luſts, and ſaying, where is the promiſe of his coming? For ſince the Eathers …ell aſleepe, all things continue as they were from the beginning of the Creation. Wee ſee no change in providence, therefore where is the promiſe of Chriſts coming? they ſcoffed at Chriſt, that Chriſt was a contemptible man in this world; this is the anſwer in the 7 verſ. But the heavens and the earth which are now, by the ſame word are kept in ſtore reſerved unto fire againſt the day of judgement and Perdition of ungodly men. Peter ſpeakes directly that the time of Chriſts coming (which they ſcoffed at) was not the time of the thouſand yeares, but of the day of judgment; therefore this coming here that Peter ſpeaks of cannot be meant of a thouſand years before the day of judgement.

2Secondly, obſerve that the day of Perdition of ungodly p. 168men, they ſay themſelves that Chriſt doth ſuffer the wicked of the world to live in the world the thouſand yeares, though not to rule as they had done.

3Thirdly, obſerve, that it is ſaid here that before this new Earth is, the world ſhall bee burnt with Fire, the Heavens ſhall paſſe away with a noyſe, &c. Now before a thouſand yeares there is no ſuch thing, as it is before the day of Judgement. The burning of that world is reſerved againſt the day of Judgement; therefore this coming cannot be referred to Chriſts perſonall coming on the earth to reign a thouſand years.

4Fourthly, it is ſaid here, that Chriſt ſhould come as a Thiefe, But the day of the Lord will …ome as a Thiefe in the Night, in the which the Heavens ſhall paſſe away with a great noyſe, &c. That Epithet is referred to his coming to judge the world, to his laſt coming, and not to any other coming, 1 Theſſ. 5. 2. For your ſelves know perfectly that the day of the Lord cometh as a Thiefe in the Night. But if Chriſt ſhould come to reigne upon the Earth, then he cometh viſible, and obſervable, Mat. 33. 44. But know this, that if the good man of the houſe had knowne in what watch the Thiefe would come, hee would have watched and would not have ſuffered his houſe to bee broken up. Therefore be ye alſo ready, for in ſuch an houre, as you thinke not, the Sonne of man cometh, Rovel. 16. 15. Behold, I come as a Thiefe: Bleſſed is hee that watcheth, and keepeth his garments, leſt he walke naked, and they ſee his ſhame.

5Fifthly, and this Divines ſtand much upon: it is ſaid, wee according to his promiſe looke for new Heavens, and a new Earth, wherein dwels righteouſneſſe. That the dwelling of a righteouſneſſe here, doth not imply that ſuch a thing ſhall bee on the new Earth, but the dwelling of righteouſneſſe referres to righteous men, not to heaven or earth, the Greeke word cleares it plainely, it is a word in the Plurall Number. Therefore it is referred to the Earth, which is in the Singular Number; Therefore Divines ſay, from the Originall, 2 Peter 3. 13. foreign. p. 169…e in whom …wels righteouſneſſe, look for a new Heaven, and a new Earth. So that the dwelling of righteouſneſſe, it is not to be interpreted as referring to the Earth, but that righteouſneſſe ſhould dwell in men; wee read of none being on the Earth, wherein dwells righteouſneſſe. Thus much for that other Scripture, Wee looke for new Heavens and a new Earth.

A third Scripture, and that they deeme to have ſome ſtrength in too; In Daniel 2. 44. And in the daies of theſe Kings ſhall the God of Heaven ſet up a Kingdome, which ſhall never bee deſtroyed, and the Kingdome ſhall not bee left to other People, but it ſhall breake in pieces, and conſume all theſe Kingdoms, and it ſhall ſtand for ever.

Now beloved, to give you the ſcope of the Text, take theſe anſwers.

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

2Secondly, it is ſaid here, that this Kingdome it was begun in the daies of thoſe Kings. Now whoſe daies doth this Text ſpeake of? It ſpeakes of thoſe that divided Alexanders Kingdome, who overcame the Medes and Perſians, it was divided betweene Ptolomy Lagides King of Egypt, Zeleuchus King of Aſſyria; In that time Jeſus Chriſt did ſet up a Kingdome, for he was born King of the Jewes.

Thirdly, it is apparent that this cannot bee referred to Chriſts Kingdom in this world for a thouſand yeares. Becauſe it cannot bee ſaid that it ſhould bee a Kingdome for p. 170ever and ever, for a Kingdome for a thouſand yeares cannot bee ſaid to bee a Kingdome for ever and ever, but it is ſaid in Daniel, It ſhall bee for ever and ever.

A fourth Scripture, is in Eph. 5. 5. For this yee know, that no Whoremonger, nor Uncleane perſon, nor Covetous Man, who is an Idolater, hath any inheritance in the Kingdome of Chriſt, and of God. And this Text Gerrard quotes and doth well reſolve it, they ſay there is not only a Kingdome of God that is Heaven, but the Scripture doth make mention of a Kingdome of Chriſt, as a Kingdome of God; Therefore they build on this Chriſts reigne, and of having a Kingdome here upon earth.

1Firſt, I anſwer, it is true, Chriſt hath a Kingdome, but hee ſaith expreſly, that his Kingdome is not of this world, John 18. 36. Jeſus anſwered, my Kingdom is not of this world. &c.

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

3Thirdly, this Kingdome of Chriſt Interpreters refer it to the ſame with the Kingdome of God, and to bee meant exegetically.

5A fifth Text they have, is in Mat. 26. 29. But I ſay unto you, I will not drinke henceforth of this fruit of the Vine, untill that day when I drinke it new with you in my Fathers Kingdome. Alſted quotes, from thence they gather, it cannot bee meant of Heaven, why? becauſe there is no eating and drinking there; here is a promiſe by Jeſus Chriſt, to come to them no more, till he would drinke with them Wine in his Fathers Kingdome, and it cannot bee unleſſe Chriſt doth come in perſon amongſt his people; and have a Kingdome to eat and drinke with his people in this World. This they ſtand much upon.

Take theſe clear anſwers to theſe Quotations.

1Firſt, this cannot be meant of a Kingdome in this world for a thouſand yeares, my reaſon is this, becauſe the p. 171Kingdome which is Chriſts perſonall reigne, ſhould bee called Chriſts Kingdome, and not his Fathers Kingdom, it ſhould have been called my Kingdome, and not my Fathers Kingdome, that is one Anſwer that Divines give.

2Secondly, obſerve this, that this may referre to that time between Chriſts Reſurrection and Aſcenſion, for after Chriſt did riſe from the dead, you know hee did continue forty daies upon the Earth, and the Scripture telleth you, in Luke 24. 42. And they gave him a piece of broyled Fiſh, and of a hony-combe, and hee tooke it and did eat before them. So he may as well drinke and eate, but that to me is ſomewhat uncertaine.

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

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

Uſe. Is it ſo, that the Scripture doth not determine of any p. 172coming of Chriſt out of Heaven till his laſt, and great coming to judge the world? O then labour to make it your worke to have Jeſus Chriſt as King to reign in your hearts by mortification, to rule in thy Heart by his Spirit, to mortifie thy head-ſtrong luſts that are in thee.

2Secondly, 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.

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

4Fourthly, if Chriſt ſhould come to reigne upon the Earth (which the Scripture no waies ſpeakes of) then certainely the Saints of theſe times do make but a bad preparative for Chriſts reigne, that doe impale Saintſhip, and monopolize Saint-ſhip unto themſelves, and ſay they are the people of God, the church of Chriſt, and the Saints of Chriſt, and they make but a bad preparation for Chriſts coming, to live in ſenſuality as they doe, and commit ſuch wickedneſſes as they do upon the Earth.

This is but a bad preparation, and but poor encouragement to Jeſus Chriſt to come and reigne amongſt ſuch Saints as theſe are, which indeed are a ſcandall to Saints, a ſcandall to Religion, and would bee a ſcandall to that thouſand yeares of Chriſt, if he ſhould come to reigne, but Chriſt will have better Saints then theſe are to reigne with him.

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

Now in the reſolving of this queſtion, I ſhal confine my anſwers to theſe ſix particulars.

p. 1731Firſt, he ſhall come certainly.

2Secondly, he ſhall come perſonally.

3Thirdly, he ſhall come viſibly.

4Fourthly, he ſhall come gloriouſly.

5Fifthly, he ſhall come terribly.

6And ſixthly, he ſhall come unexpectedly.

Theſe wayes the Scripture doth furniſh you with ſeverall hints touching his coming.

1Firſt, the Lord Jeſus ſhall come certainly, Chriſts coming is to bee numbred among poeticall Fictions, or with the deluſion of Mahomet, the certainty of Chriſts coming againe is built on theſe three foundations.

1Firſt, it is built on the immutability of Gods decree Acts 17. 31. Becauſe hee hath appointed a day, in the which hee will judge the World in righteouſneſſe, by that man whom he hath ordained, wherof he hath given aſſurance unto all men, in that hee hath raiſed him from the Dead. The immutability of Gods decree doth prove the certainty of Chriſts coming, God hath appointed a day in which he will judge the world.

2Secondly, the certainty doth ſtand upon the infallibility of Chriſts promiſe, Mat. 26. 64. Jeſus ſaith unto him, Thou haſt ſaid, nevertheleſſe I ſay unto you, Hereafter ſhall yee ſee the Sonne of man ſitting on the right hand of power, and coming in the clouds of Heaven, there is Chriſts promiſe, to which three of the Evangeliſts doe concurre.

3Thirdly, the certainty of his coming is grounded upon the impartiality of his Juſtice, here every man hath not right, and in Solomons, phraſe, a juſt man periſheth in his uprightneſſe, and a wicked man prolongeth his dayes in wickedneſſe; therefore to ſhew Gods impartiality; there muſt bee a coming of the Sonne of man to judge the world righteouſly. The Doctrine of Chriſts coming is impugned by Atheiſts, therefore you read what Peter tells you, 2 Peter 3. 3, 4. Knowing this firſt, that there ſhall come in the laſt days ſcoffers, walking after their own lusts and ſaying, where is the promiſe of his coming? For ſince p. 174the Fathers fell aſleepe, all things continue as they were from the beginning of the Creation. And wee read of the men of Athens, they queſtioned this, and would not beleeve this, For Chriſt coming to judge the world, Acts 17. 32. And when they heard of the Reſurrection of the dead, ſome mocked, and others ſaid, wee will heare thee againe of this matter. Of old time, in the times of Jeſus Chriſt or ſoone after, men did mocke at this Doctrine, that the dead ſhall riſe, and Chriſt ſhould come to judge both the quick and the dead; Herein Gerrard, reckons up abundance of Sects, as the Floriani, the Doſithiani, the Symmachiani, and many others: Indeed there is one Scripture that theſe Atheiſts do abuſe in making it to deny the coming of Chriſt to judgement, Joh. 8. 15. Ye judge after the fleſh, I judge no man.

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

2Secondly, Chriſt doth here ſpeake, what was not the end of his firſt coming in the fleſh, but the end of his ſecond coming was to judge all men, but I judge no man, that is, it was not the intent or the end of my firſt coming in the fleſh to judge men, John 3. When God ſent his Sonne to bee borne of a Virgin, hee did not ſend him to judge the world, but to ſave the world, hee reſerved his judging of the world till his laſt coming. John 12. 47, 48. And if any man heare my words, and beleeve not, I judge him not, for I come not to judge the world, but to ſave the world. Hee that rejecteth mee, and receiveth not my words, hath one that judgeth him, the words that I p. 175have ſpoken, the ſame ſhall judge him in the laſt day. The end of my firſt coming was not to judge, it was to bee judged; and to be condemned by Pontius Pilate, and to dye the curſed death. And that is the end of Chriſts firſt coming, that is the firſt particular, hee ſhall come certainly.

Secondly, Chriſt ſhal not only come certainly, but he ſhal come perſonally; It was the great miſtake of Origen, though hee holds for the coming of Chriſt againe, that hee pleades for the coming of Chriſt in ſpirit, therefore that Text where it is ſaid, you shall ſee the Sonne of Man coming in the Clouds of Heaven, Origen underſtands by the Cloudes, to bee the Saints, becauſe it is mentioned in Scripture, that the Beleevers are called a cloud of witneſſes. Now this is to pervert the whole letter of the Bible, and turne all the Scripture into an Allegory and Metaphoricall ſenſe; Now in oppoſition of that, I lay downe a ſecond property, that Chriſts coming ſhall bee a perſonall coming out of Heaven, but the Scripture doth not ſpeake of Chriſts coming on the Earth, but no further then the Aire, Chriſt in his Body ſhall come perſonally out of Heaven. Now to prove this ſecond property, or ſecond manner or way of Chriſts coming, there are two Texts of Scripture to confirme it. 1 Theſſ. 4. 17. Then wee which are alive, and remaine, ſhall bee caught up together with them in the clouds, to meete the Lord in the Aire, and ſo ſhall wee ever bee with the Lord, verſ. 16. For the Lord himſelfe ſhall deſcend with a ſhout from Heaven, &c. If it had been Chriſt in his ſpirit, then it would have been ſaid, the Lord by his ſpirit ſhall deſcend, But the Lord himſelfe ſhall deſcend from Heaven with a ſhout, it notes his perſonall coming out of Heaven, that whereas Jeſus Chriſt had a perſonall tranſlation, and as Chriſt had a viſible Elevation, he was in the eyes of his Diſciples lifted up, ſo Chriſt ſhall bodily deſcend and come out from Heaven, the Lord himſelfe, &c. Therefore it cannot bee the Lord by his ſpirit, Acts 1. 11. Which alſo ſaid, p. 176yee men of Galilee, why ſtand yee gazing up into Heaven? This ſame Jeſus which is taken up from you into Heaven, ſhall ſo come in like manner, as yee have ſeen him goe into Heaven. The ſame Jeſus that you ſaw Aſcend, ſhall deſcend, ſo that it cannot bee Chriſt in his ſpirit, but in his perſon. I onelyonly mention this to confute thoſe that follow the conceit of Origen, meerly to make Chriſts coming to be but a ſpiritual coming, a coming in the hearts of Saints.

3Thirdly, his coming it ſhall be viſibly, Acts 1. 11. This ſame Jeſus which is taken up from you into Heaven ſhall ſo come in like manner, as ye have ſeen him go into Heaven. That as Chriſts going up to Heaven bodily was viſible, ſo Chriſts coming out of Heaven ſhall be viſible Mat. 26. 64. Hereafter ſhall yee ſee the Sonne of man ſitting on the right hand of power, and coming in the clouds. Indeed Chriſt did riſe inviſibly, for no man ſaw Chriſt riſe from the dead, but Chriſt ſhall deſcend viſibly, you shall ſee the Sonne of man, &c. Mat. 24. 30. And then shall appeare the ſigne of the Sonne of man in Heaven, and then shall all the Tribes of the Earth mourne, and they shall ſee the Sonne of man coming in the clouds of Heaven with power and great glory. All men ſhall ſee the glory of Jeſus Chriſt, the wicked ſhall ſee him to their Amazement and conſternation, and the godly ſhall ſee him to their joy and conſolation,

4Fourthly, Chriſts coming ſhall bee gloriouſly, and there ſhall bee many things that ſhall make the coming of Chriſt to bee a glorious coming, hee ſhall come in the clouds, theſe glorious bodies ſhall bee the triumphant and ſwift Chariots of the ſonne of God, wherein hee will come to judge the world; and his Atendance ſhall make him glorious, Daniel 7. 10. A fiery ſtreame iſſued, and came forth from before him, thouſand thouſands miniſtred unto him; and ten thouſand times ten thouſand ſtood before him, the judgement was ſet, and the bookes where opened, Jude 14. and Enoch alſo the ſeventh from Adam, propheſied of theſe, ſaying, Behold, the Lord cometh with ten p. 177thouſand of his Saints. And in 2 Theſſ. 1. 7. And to you who are troubled, reſt with us, when the Lord Jeſus ſhall bee revealed from Heaven, with his mighty Angels. O then behold the clouds to be the Triumphant Chariots of Chriſt, the Innumerable company of Saints and Angels to bee attendants on the perſon of Chriſt to come to judge the world, and that is the reaſon that hee is called ſo glorious, Mat. 24. 30. And they ſhall ſee the Sonne of man coming in the clouds of Heaven, with power and great glory. Mat. 16. 27. For the Sonne of man ſhall come in the glory of his Father with his Angels. Luk. 9. 26. For whoſoever ſhall be aſhamed of me, and of my words, of him ſhall the Sonne of man bee aſhamed, when hee ſhall come in his own glory, & in his Fathers, and of the Holy Angels. And that is the reaſon of that Epithet given to Chriſts coming Titus 2. 13. Looking for that bleſſed hope, and the glorious appearing of the great God, and our Saviour Jeſus Chriſt. Now beloved, Chriſts coming to have this property or this manner, the reaſon muſt bee to diſtinguiſh his ſecond coming from his firſt coming; to take off the contempt and reproach that was on Jeſus Chriſt in his firſt coming, and he ſhall come in glory in the ſecond coming.

1Firſt, wee read in Scripture, that Chriſts firſt coming it was in the forme of a ſervant, Phil. 2. 7. But made himſelfe of no reputation, and tooke upon him the forme of a ſervant, and was made in the likeneſſe of men. Now in the ſecond coming, hee comes with that glory and Majeſty of a King. In the firſt coming, hee had no reaſonable creature to attend him, at the ſecond coming hee ſhall have all the Saints and Angels in Heaven to attend him. At his firſt coming hee was ſwadled with ſwadling bands, but at this ſecond coming he ſhall be as it were cloathed with the Clouds of Heaven.

Againe, his firſt coming it was in diſhonour and contempt, every Traveller had more honour then Jeſus Chriſt, for the Inne was for every Traveller, but there was no roome for Chriſt there, hee was borne in an outhouſe; p. 178but his ſecond coming ſhall bee in great glory.

Againe, in his firſt coming, Chriſt repreſenting the perſons of the Elect came with ſin imputed to him, and was the greateſt Beggar in the world, as Luther ſaith and the greateſt ſinner in the world, not by way of inherence but by way of imputation; therefore Luther calleth him Peccator maximus, the greateſt ſinner: Chriſt incoming into the the world, had all the ſinnes of the Elect of God imputed to him; ſo hee came as a ſinner, as an evill perſon, though hee was not ſo, yet hee was looked upon as ſo; But the ſecond time, hee ſhall come without ſinne, hee ſhall not have our ſinnes by imputation caſt on him, becauſe when hee comes againe hee ſhall make a totall Abolition of ſinne; Therefore, there needs no impution of our ſinnes upon Jeſus Chriſt. Thus you have a fourth way of his coming, he ſhall come Gloriouſly.

5A fifth way of Chriſts coming againe, is this, he ſhall come terribly; In Iſaiah 13. 9. Behold the day of the Lord cometh, cruell both with wrath and fierce Anger, to lay the Land deſolate, and hee ſhall deſtroy the ſinners thereof out of it. Revel. 6. 17. For the great day of his wrath is come, and who ſhall bee able to ſtand? the coming of Jeſus Chriſt, it is a terrible coming, that is a fifth way of his coming.

6Sixthly and laſtly, Chriſt ſhall come unexpectedly; though it is true, there ſhall be immediate warnings of his coming, as the powers of Heaven ſhall be ſhaken, the Sun, Moon, and Starrs ſhall bee darkned, but that ſhall bee but a little before his coming: but beloved, the coming of Chriſt ſhall bee when men are not aware of it, as in the dayes of Noah, men were eating and drinking, and marrying and giving in marriage when the flood come and deſtoyed them, ſo ſhall the Sonne of man come. Chriſts coming ſhall then bee to burne all with fire, when men ſhall bee eating and drinking, poſſeſſing, and adding muck to muck, when men are ſecure and never thinke of Chriſts coming to burn all with fire; then the p. 179powers of Heaven ſhall be ſhaken, and the world be ſet on fire. Hence it is that you read in Scripture in five or ſix places, Chriſts coming it ſhall be as a Thiefe in the night; a Thiefe will come in the dead time of the Night, as Chriſt ſaid to his Diſciples, in Luke 21. 34. The coming of Chriſt it is an unexpected coming, thus you have ſix Particulars of Chriſts coming.

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

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

To all wicked men Chriſts coming again it is a terrible Doctrine, becauſe firſt al the ſecretſt ſins that ever a wicked man hath committed in this world, they ſhal be made manifeſt to all. I confeſſe it is a conteſt among learned men, whether the ſinnes of good men as well as bad ſhall not be known, and there are ſtrong arguments that all ſhall be made known, but the Scripture is full in this, that at the day of Judgement, the ſinnes that a wicked man hath done in this world, ſhall bee publiſhed to all the Saints and Angels in Heaven, and all the men that were on Earth. It may bee thou goeſt for an honeſt man amongſt thy Neighbours, yet thou loveſt thy Neighbours wife, and goeſt in unto her; if thou haſt been ſo, or thou haſt deceived in thy Trade, why for all thy ſecreſie here, yet then all the world ſhall know thy deceit and uncleannes; it is built upon that Text, Luk. 8. 17. For nothing is ſecret, that ſhall not bee made manifeſt, neither any thing hid, that ſhall not be knowne, and p. 180come 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 dreadfull.