A Cure for the Cankering Error of the New Eutychians, Chapter 10

A Cure for the Cankering Error of the New Eutychians · Chapter 10

p. 150CHAP. X. Containing the uſe of the whole Treatiſe.

NOw, as aforeſaid, I will further add, to that that I have ſaid, ſomething by way of Ʋſe and Application, and ſo leave the whole to the bleſſing of God, and your ſerious Conſideration.

Ʋſe. 1. Concerning the Incarnation of the Son of God,1 Tim. 3.16.1 Tim 3:16 we muſt know that it is a great Myſtery, and therefore here obſerve;

Firſt, Who is Incarnate? The ſecond Perſon in Trinity: Firſt, for that God by him created Man, and therefore by him muſt we be recreated and redeemed: Secondly, for that he is the Eſſential Image of God, to reſtore the Image of God loſt in Adam. So this I believe the whole Godhead is not incarnate,Joh. 1.14. Luk. 1.35.John 1:14Luke 1:35 nor any Perſon but the Son; the Perſon of the Son (I ſay) ſubſiſting in the Godhead.

Secondly, This I muſt ſay and believe, that he was a perfect Man in every reſpect p. 151like to Adam, ſin only excepted, ſubject to all unblameable and general infirmities which appertain to the whole Nature of Man, as Paſſions of Body and Mind.

Thirdly, This I muſt believe and avouch, that it was neceſſary that he ſhould become Man: firſt to ſatisfie God in that Nature we offend: Secondly, for that not one elſe could fulfil Righteouſneſs which the Law required of us, but he: Thirdly, for that our Redeemer muſt die for our ſins: Fourthly, He muſt be a Mediator, and make Requeſts, and ſpeak to God and Man for Reconciliation; Man before the Fall could ſpeak to God face to face, but now he cannot, nor may not come neer, but in the face and favour of Chriſt, whoſe face is to be found in the Goſpel.

Duties which follow this Faith,

Firſt, Draw near to Chriſt and cleave unto him, for we ſee he is come near us, and become our Emmanuel. Iſa. 7. Secondly, Here is a Patern and Preſident for us of unſpeakable Humility,Pſal. 22. Iſa. 53.Ps 22Isa 53 Phil. 2.6, 7. There is a ſecret Pride in all the Sons of Adam, till God change their hearts, and this Pride, the leſs we diſcern it, the more p. 152it is; and the more we diſcern it, the leſs it is.

This I obſerve touching this Incarnation of Chriſt, That his Conception by the work of the Holy Ghoſt was wonderful: for it was done in the Womb of the Virgin, that albeit he took of her very fleſh, which came of ſinful Adam, yet was the fleſh of Chriſt, I mean his Humane Nature, Body and Soul, without ſin. To prevent that original corruption which comes to Mankind by natural Propagation, the great Wiſdom of God provided, That his Incarnation ſhould be by the immediate work of the Holy Ghoſt, without any natural Generation, or Means of Man on Earth, or Angels in Heaven or Earth, Heb. 2.14.

I proceed on to ſpeak of the Birth of Chriſt: He was born of the Virgin Mary, and of the Union of Natures Divine and Humane in this one Perſon. This I believe indeed, for ſo did the Patriarchs and Prophets of old, becauſe of the Divine Oracles which God gave them concerning the Incarnation of the Son of God, Gen. 3.18. & 12.3, 4. & 21. Iſa. 7.14. and therefore much more ought we, ſeeing we have in the Goſpel the Complement of all p. 153thoſe Propheſies, Luk. 2.7. Matth. 1.25. to believe in Jeſus Chriſt born of the Virgin, but alſo in time, and according to the courſe of Nature born of the ſaid Virgin, and brought forth into the World by her.

Firſt, a Duty following this Faith is this; Thankſgiving for the Incarnation of the Son of God, as we ſee by the Examples of the Angels praiſing God for this benefit, Luk. 2.14. The Virgin praiſing God for this benefit, Luk. 1.46. And the holy Prieſt Zachary praiſing God for this benefit, Luk. 1.68.

Secondly, A Conſolation following this Faith is Preached unto us by the Angels, Luk. 2.10. when he ſaith, Behold, I bring you tydings of great joy that ſhall be to all People: Hence comes, Firſt, Peace with God: Secondly, Peace with our own Conſcience: Thirdly, with the Holy Angels: Fourthly, with all the Creatures of God in the frame of Heaven and Earth. The proper Name of Chriſt's Mother was Mary, this is teſtified often in the New Teſtament, Luk. 2.5, &c. This Name is added for a more certain and ſpecial deſcription of his Mother, that my Faith may be the better certified of the truth of all Divine Oracles and Propheſies concerning him: p. 154for this holy Woman being (as Matthew and Luke teſtifie) of the noble Race of the Kings of Judah, it is clear that our Lord and Saviour Jeſus Chriſt came of the Seed of David, and ſo of Abraham according to the Promiſe. Gen. 12. & 49. Luk. 2.

Again, ſhe is called A Virgin, both to let us ſee the accompliſhment of the Propheſie, Iſa. 7.14, 21. and to aſſure us of that as aforeſaid, that is, That he is the only begotten Son of God, conceived by the Holy Ghoſt, and not by the ordinary courſe of Nature.

And this bleſſed Mother of Chriſt a holy Propheteſs, Luk. 1.48. We do willingly honour her three wayes, Firſt, by thankſgiving to God for her: Secondly, by a reverent eſtimation of her: Thirdly, by imitation of her excellent Vertues.

And thus having ſeen by clear evidence from the Word of the Lord, that our bleſſed Lord and Saviour, as touching his Natures, is very God and very Man: it reſteth only that we learn alſo by Divine demonſtration, that theſe two Natures are united in one Perſon.

Ʋſe 2. Firſt, here then we muſt be advertiſed that there be two kinds of Unions: Union in Nature, and Union in p. 155Perſon. Union in Nature is when two or more things are joyned or united into one Nature, as the Father, the Son, and the Holy Ghoſt, being and remaining three diſtinct Perſons, are one and the ſame in Nature, or Godhead. Union in Perſon is when two things are in that manner united, that they make but one Perſon or Subſtance: as the Body and Soul of Man meeting together make one Man.

Secondly, This Union of Natures then here is this; The ſecond Perſon in the Trinity, or the Son of God doth aſſume to it a Manhood in ſuch order that the ſame being void of all Perſonal being in it ſelf, doth wholly and only ſubſiſt in the ſecond Perſon in the Trinity, or depends wholly on the Perſon of the Son: So that now it is a Nature only, and not a Perſon; becauſe it doth not ſubſiſt alone as in other men.

Thirdly, This then I underſtand and believe here, that the everlaſting Son of God, without any putting off of his Divine Nature, without any commixtion or converſion, was made that which before his Incarnation he was not, to wit, very Man. By taking fleſh by the Power of the Holy Ghoſt from the Virgin, and an p. 156Humane Soul created of nothing, both which Natures being united together in a moſt admirable Perſonal union, make one moſt bleſſed Perſon, even the moſt ſacred Perſon of our only Lord and Saviour Jeſus Chriſt.

Fourthly, And our Lord Jeſus Chriſt hath in his Humanity ſo aſſumed all the Properties of Man's Nature, that he became in all things like unto us (Heb. 2.17.) ſin only excepted: for he hath ſo Perſonally united unto himſelf our Nature, that we cannot ſay properly of his Paſſion, that only the bare Humanity ſuffered (which yet is only paſſible) but this we are to ſay, that the Perſon which is very God hath ſuffered in our Nature.

Fifthly, and laſtly, We muſt not believe that the Lord Chriſt aſſumed our Nature (as he did ſometimes under the Law, before his Incarnation, take to him the form of Man and Angel for a time) but retains ſtill and for ever, the very body and Soul of Man, howbeit now glorified: For the Apoſtle ſaith, Our Mediator hot only [was] but alſo [is] the Man Chriſt Jeſus, 1 Tim. 2.5. living for ever to make interceſſion for us, Heb. 7.25. Rom. 8.34.

p. 157Conſolations following this Faith concerning Chriſt's pure Conception, Incarnation, and this unſpeakable union of Natures in this one ſacred Perſon, are theſe;

Firſt, I underſtand and conceive he is a moſt fit Advocate to his Father being very God, and a moſt comfortable Mediator for me, being very Man, well-acquainted with all my grievances, and one I may boldly draw near unto, Heb. 2.16, 17, 18. & 4.16.

Secondly, I conceive alſo that he hath been ſo acquainted in our fleſh, with our temptations, that he hath a ſpecial experience of our infirmities in his own ſacred Perſon: not that the Son of God hath need of our Afflictions and Temptations to make him Merciful unto us, but for that we can beſt perſwade our ſelves of his Mercy, when we learn that he hath been acquainted with our Paſſions.

And now I will tell you briefly, what I mean by the Properties of the Humane and Divine Nature: And by the Communication or Conjunction of Properties, as I ſaid before.

When I ſay and believe, that Chriſt did aſſume all the Eſſential Properties of Man's Nature, I mean he took not only the Soul p. 158and Body of Man, but alſo every quality and adjunct thereunto appertaining (excepting ſin) for he had the Underſtanding, the Reaſon, the Will, and all the Affections of Man (without ſin) being made like his brethren in all things, Heb. 2.17.

Again, when I believe and ſay, That Chriſt did retain in his Perſonal Union of both Natures, all the Properties of his Divine Nature, I mean theſe and the like, that he was, this very Perſon now God and Man, Eternal, Almighty, Incomprehenſible, Immutable, moſt Perfect; for theſe and the like be the Properties of the Divine Nature.

Thirdly, The Communication of theſe Properties (as the learned ſpeak, for the better underſtanding of ſome Scriptures uttered concerning this ſacred Perſon) is this, when we aſcribe that which is proper unto one Nature. unto the other becauſe of the aforeſaid Perſonal Union of both Natures: as when the Apoſtle ſaith, God hath purchaſed the Church with his own blood. Acts. 20.28.Acts 20:28This manner of ſpeaking is with reſpect to this Union, and herein that which is proper to the Humane Nature is aſcribed unto the Divine: for that p. 159this ſacred Perſon which did this great Work with his own blood is very God. But here we be alſo to obſerve, that there is no Communication of the Eſſential Properties of theſe Natures; but in the concrete only (as Logicians ſpeak) not in the abſtract; as we may ſay truly, and according to the Doctrine of Godlineſs, that God died for us; but we may not ſay therefore, the Deity died for us.

And here beloved, I will ſhew you once more, why our Mediator muſt be very God and very Man, and that theſe two Natures muſt thus admirably be united together, and his Conception ſo pure.

Firſt, briefly for the firſt; He muſt be very God. Firſt, becauſe he hath received a Charge from his Father (which did require an infinite Power) to wit, by his Merits and Vertue to ſave the Elect or Believers, for it was needful that his Price ſhould over-prize our ſins. Secondly, If he had not been very God, he could not have overcome death, Rom. 1.3, 4. Thirdly, for that it behoved him alſo to overcome and kill ſin and death in us, even in our Conſciences. Joh. 5.24, 25. and to quicken us, Rom. 8.11. by giving us the Spirit of Faith to apprehend all his Merits, p. 160and to apply the ſame unto our ſelves. Now who can give the Holy Ghoſt but God himſelf? Luk. 11.13. Joh. 3.7, 8. Laſtly, He was to looſen and deſtroy all the accurſed works of Satan in us.

Secondly, And for the ſecond Point, He muſt be very Man. Firſt, that God might declare his unchangeable Juſtice, and hatred of ſin, and his unſpeakable Love and Mercy to the Elect: the firſt he ſheweth in puniſhing ſin in his own Son: the ſecond he declareth in that he puniſheth not our ſins in out ſelves, but in another. Secondly, That we might conceive rightly of the Brotherly Affection of our Mediator towards us: and how that he which ſanctifieth, and they that are ſanctified, are all of one. Thirdly, For that God had confirmed it with an Oath, that the Meſſias ſhould come of the loins of David, Pſal. 133. & 89. and of the Seed of the Woman according to the Goſpel preached in the beginning in Paradiſe, Gen. 3.15.

Thirdly, For the third Point, This I believe and avouch briefly, That Salvation could not have been obtained for Man, unleſs the Nature of God and Man were united together in one Perſon. Firſt, Becauſe otherwiſe this work had not been performed by p. 161blood of the Son of God, and ſo it had been inſufficient for us. Secondly, Becauſe the Humanity of Chriſt could never have born that puniſhment for ſin. Thirdly, Salvation thus obtained could never have been maintained, but that theſe Natures be thus knit together: for that Chriſt is and muſt be the pledge of our Reconciliation for ever, Pſal. 110.1. Matth. 22.44. Fourthly, By this means we have as it were kindred with God in Jeſus Chriſt, who is become our Emmanuel, God with us, or God manifeſt in our fleſh. Matth. 1.1. Tim. 3.16.

Fourthly, For the fourth and laſt branch of the Queſtion; I ſay, and believe, that it was neceſſary our Lord and Saviour ſhould be pure, without the ſtain of ſin in his Conception, and that the Holy Ghoſt in this great Work did ſo provide. Firſt, For that the moſt glorious and Divine Nature of God could never elſe be united unto the Humane. Secondly, For that a ſinner could never have been accepted to make this Atonement, or to offer up any Sacrifice for ſin. Thirdly, For that he could not have Sanctified others, unleſs he were the moſt Pure, and the moſt Holy One of God in himſelf. Heb. 2.11. & 10.9, 10.

p. 162Thus then the Lord Jeſus Chriſt, our moſt bleſſed Saviour and Redeemer, hath taken to himſelf of the whole maſs of mankind; he took, I ſay, one Portion thereof and did perfectly ſanctifie it, by the power of the Holy Ghoſt, and out of it derives perfect Holineſs and Sanctification upon all his Elect, by imputation of his Merits for their Juſtification, and by his Holy Spirit working, in them inherent Righteouſneſs and Sanctification, that ſo they may ſerve him continually in this life, and for ever.

And here I will alſo ſhew you the uſe of this Article which we reaſon'd ſo much on in our Church-meetings, when we were upon the Creed, viz. I believe that he was crucified, dead and buried. All the Evangeliſts teſtifie with one accord, that this was the form of his Execution, he was crucified on a Croſs; and to fill him with pain, his hands and feet were faſtened with nayls unto the Croſs.Acts 3.18. Gal. 3.1. Phil. 2.8.Acts 3:18Gal 3:1Phil 2:8 And all this was done to accompliſh God's Eternal Decree manifeſted before by the Prophets. The brazen Serpent was a picture of this, Numb. 21 Joh. 3. For ſo he ſaith himſelf, As Moſes lifted up the Serpent in the Wilderneſs, ſo muſt the Son of Man be lifted up, p. 163that all that believe in him periſh not, but may have life everlaſting. And again, Joh. 12.32. And when I ſhall be lifted up from the Earth, I will draw all men unto my ſelf: Of this the Pſalmist Propheſied, ſaying, They pierced my hands and my feet.

Secondly, That we might in Conſcience be reſolved that Chriſt came under the Law,Gal. 3.13.Gal 3:13 and ſuffered the Curſe thereof for us, and bare in his own Body and Soul the extremity of the Wrath of God for us. And albeit other puniſhments were notes of God's Curſe, yet was the death of the Croſs in a ſpecial manner above the reſt accurſed by vertue of a particular Commandment, and ſpecial Word pronounced by God himſelf, fore-ſeeing and fore-ſhewing what manner of Death Chriſt our Lord ſhould die.

Thirdly, The Apoſtle aſſureth us, that in this form of Execution, we may behold how Chriſt did undertake all the Malediction due unto all the Elect or Mankind himſelf: for he ſaith, Gal. 3 13. That he was made a Curſe for us: And again, in the like prhraſe, 2 Cor 5.…1. He was made ſin for us. By which manner or ſpeaking we may not fear that any manner of reproach is offered the Son of God: For both p. 164Sin and the Curſe following, are his by imputation. Though in regard of himſelf he was no ſinner, yet as he was our Surety, he became ſin for us, and conſequently the curſe of the Law for us, in that the Curſe every way due unto us, by imputation and application were made his.

Inſtructions and Conſolations which follow this Faith.

Firſt We learn here with bitterneſs to bewail our ſins; for Chriſt ſuffered here the Wrath of God, not for any offence that ever he committed, but all for us; and therefore juſt cauſe have we to mourn for our own ſins, which brought our Saviour to this low and baſe eſtate. If a man ſhould be ſo far in debt that he could not be freed, unleſs the Surety ſhould be caſt into Priſon for his ſake; nay, which is more, be cruelly put to death for his debt, it would make him at his wits end, (if there were left but natural and civil humanity in him) and his very heart would bleed. And this is the caſe with us; by reaſon of our ſins, we are God's debtors, yea, bankrupts before him; yet have we gotten a good Surety, even the Son of God p. 165himſelf, who to recover us to our former liberty, was crucified and died for the diſcharge of out debt. And therefore, as the Prophet ſaith, We ſhould look upon him whom we have pierced, and lament for him. Look as the blood followed the nayls that were ſtricken through the bleſſed hands and feet of Chriſt; ſo ſhould the meditation of Chriſt's Paſſion be as nayles and ſpeares to draw blood from our hands and hearts for our ſins.

Secondly, If thou doubteſt where to ſee and find Chriſt crucified, becauſe the Prophet Zachary bids thee look on him: Be advertiſed, That he is ſet before thy face as nailed and faſtened on a Croſs, whereſoever his Goſpel is truly Preached in thine hearing; for ſo the Apoſtle teacheth us, Gal. 3.1. Oh fooliſh Galatians, who hath bewitched you, that you ſhould not obey the Truth, before whoſe eyes Jeſus Chriſt was diſcribed in your ſight, and among you crucified? We muſt ſeek God's face in Chriſt, who is the living form or moſt bright glory, wherein we behold God himſelf: and we muſt ever ſeek Chriſt's face in the Goſpel: if we find it not there, we periſh everlaſtingly, 2 Cor. 4.3, 4. We need not go to Croſſes, nay, we muſt not go, but p. 166to the Glaſs he hath himſelf appointed for us.Note this word [till] And remember it, that till ſuch time as we come thus by Faith and Meditation of the Goſpel, we lie continually as poyſoned by Satan, that old Serpent, and as ſtung to death.

Thirdly, We learn to follow Chriſt in the purſuit and crucifying of our ſins, for ſo we are taught, Gal, 5.24. They that are Chriſt's, have crucified the fleſh with the affections and luſts thereof: That is, they endeavour to kill the Power of Sin in themſelves by Repentance, Prayer, Faſting, Meditation, conference with the Saints, and by avoiding all occaſions of offence.

Fourthly, we here learn in this preſident, that ſeeing the Son of God was not only thus racked and crucified by men, but alſo bare the Wrath of God in his Soul; that therefore we muſt learn not to make ſo little account of ſin, as commonly we do.

Fifthly, Whereas the Perſon crucified was the very Son of God, it is manifeſt that the Love of God unto us in our Redemption, is endleſs; like the deep Sea without bank or bottom: as it is teſtified, Joh. 3.16. And if we ſhall not acknowledge this to be ſo, our condemnation will be the greater.

p. 167Sixthly, The Curſe of God being here once and fully born of the Son of God, not for himſelf, but for his Elect: It ſtandeth not with God's Juſtice to lay any Curſe on them (they continuing in the Faith) any more: wherefore when they be afflicted, their puniſhments are but temporary, and not Curſes, but Croſſes, Chaſtiſements which proceed not from Anger, as it is to the wicked, Iſa. 27.9. but from a moſt loving Father, and ſo ever to be accounted, Pſal. 103. Heb. 12.5, 6, 7, 8.

Now I will here declare what his enemies did againſt him, both Jews and Gentiles, and of his Paſſions on the Croſs; what herein we be ſpecially to obſerve: Firſt, They ſtone him bot, (as many Malefactors were executed) as Achan, Joſh. 7. and Naboth, 1 King. 21.13. but for a greater reproach, they Crucifie him, and this was the moſt ſhameful death among the Jews. Secondly, They Crucifie him after much beating, bleeding, and fainting; and ſo make his green-wounds again to lie open, even before the Sun, to his greater grief and pain. If the Son of God is Crucified for us, we muſt be content in like manner to part with all for his ſake, that we may poſſeſs him, and follow his p. 168Example. Thirdly, They pierced his hands and feet, according to the Propheſie of the Pſalmiſt, Pſal. 22.16. in thoſe parts which are moſt lively and ſenſible, and ſo the weight of his body was born up by hands and feet faſtened to the Croſs; but not in that groſs manner that blind Papiſts have imagined; but the feet nailed aſſunder with two diſtinct nailes (as Godly Antients have delivered,) Fourthly, They gave him Vinegar and Gall to drink, tempered with Myrrh, Matth. 27.34. Some think to take away his ſenſes and memory intoxicating (as it were) his brain. Thus they haſtened his death,See Med. Joſ. Hall pag. 501. not having any reſpect at all of his Soul, whether he died in peace and favour with God, yea or nay. Others think it was to haſten his death. Howſoever it was, every ſinner here is to be advertiſed, That it was and is he, as well as the Jews tempers, who hath tempered ſuch a Cup of Poyſon for Jeſus Chriſt. Fifthly, They Crucifie him between two Thieves, Matth. 27.38. for his greater ſhame, whereby they teſtifie that they eſteemed him no common ſinner,Iſa. 53.6.Isa 53:6 but the Captain of all Thieves and Malefactors. So think thou thy ſelf with Paul, 1 Tim. 1.15.1 Tim 1:15that thou art the greateſt of all ſinners. Sixthly, p. 169They all mocked him, both Jews and Gentiles, wagging their heads, and ſpeaking ſpiteful words againſt him. Mat. 27.39, 45. Thou that deſtroyeſt the Temple, and buildeſt it up in three dayes, ſave thy ſelf. And again, He ſaved others, let him ſave himſelf. The Jews paid dearly for this mocking and for crying, His blood be upon us and our Children: For their Children abide under the heavy wrath of Almighty God for it unto this day. Seventhly, and laſtly, When the Lord Chriſt had made an end of all things, and had given full ſatisfaction to his Father's Juſtice, after all his wreſtling with Satan and Sinners, and after many Paſſions in Soul and Body: He concludes all his weariſom fight with this Prayer immediately before his death: Father, into thy hands I commend my Spirit, Luk 23.46. By his example he teacheth us to recommend our Spirits to the Father of Spirits. Who can preſerve any work ſo well as the crafts-maſter? And ſhall not the faithful Creator of Souls do this more carefully than man? In great dangers we commit our Jewels to our beſt Friends: ſo do thou thy Soul unto Jeſus Chriſt, that thou mayeſt ſay with St. Paul, 2 Tim. 1.12. I. know whom I p. 170have believed, and I am perſwaded that he is able to keep that which I have committed to him againſt that day.

The Paſſion of Chriſt is a mirrour of all Vertues, which are the more excellent for that they be ſet before us not in Rules and Doctrine, but in his own holy Practice; I ſhall name ſome of them in order.

The Prophet Iſaiah names ſix Vertues or ſpecial Graces proper to Chriſt and communicates by him in ſome meaſure to all his Members, Chap. 11.2. Firſt, The Spirit of Wiſdom: Secondly, Of Judgment: Thirdly, of Counſel: Fourthly, of Fortitude: Fifthly, of Knowledge: and Sixthly, of the Fear of the Lord.

Firſt, For Wiſdom and Judgment they be two ſpecial Graces; differing, as I take it, in men on this manner. The former is the general comprehenſion or knowledge of things: The later is the experience of that knowledge in particular actions. Experience in other things will clear this diſtinction. We ſee in Phyſick, and other Arts, many by much reading, to have obtained ſingular knowledge, ſo that they think with themſelves they could do great matters, yet when they come to have the uſe of their knowledge in ſome particular p. 171matters, they are ſometimes, nay, oftentimes to ſeek, & their knowledge for want of experience doth ſoon fail them. Now for the Son of God, he was ful of Wiſdom and Spiritual Underſtanding, and yet reſpecting his Humanity, it is teſtified of him, Luk. 2.52. that he increaſed in Wiſdom. His Wiſdom did appear in the whole work of our Redemption; in fore-ſeeing and fore-ſhewing to his Apoſtles all things which ſhould happen and be done to him by the Jews; aſſuring them that this was his Fathers Will, manifeſted by the Prophets: his ſingular Judgment is to be ſeen in his preparation to that Conflict with Satan and Sinners, by Meditation and Prayer, in chuſing ſo fitly the time and place for his apprehenſion; and in all this moſt apt and fit Anſwers to all Queſtions and Demands made unto him.

Secondly, For Counſel: The Lord Chriſt was full of the Spirit of Counſel; for he was able to withſtand and to Anſwer all the Counſel of Hell & Satan, of Annas & Caiaphas, of Pilate and Herod againſt him. He was ready in all temptations to Anſwer all Doubts which the Prince of Darkneſs was able to object againſt him: He was not doubtful, nor to ſeek for counſel in the p. 172whole work, nor in any part of the work of our Redemption. The Spirit of Counſel did appear notably in him in all his Arraigmnent and Paſſion.

Thirdly, The Spirit of Fortitude was in him in a moſt rich meaſure: For he wreſtled not in this action with fleſh and blood, but incountered with ſpiritual Powers and Principalities, even with all the power of Hell. This is the ſtrong Lion of the Tribe of Judah; and the Seed of the Woman, which in his great ſtrength breaks the Serpents head, Gen. 3.15. He was ſo full of Might, that with one word ſpeaking he caſt down all that came to take him, even to the ground.

Fourthly, He was full of the Spirit of Knowledge to diſcern all his Enemies, and to diſcern what was in them; for ſo it is teſtified of him, Joh. 18.14. Jeſus knowing all things that ſhould come unto him, &c. He knew all their purpoſes, deſires, pretences, and all their deſignments.

Fifthly, The Spirit of the Fear of the Lord he was alſo repleniſhed with; as appeareth in all his ſervice and obedience to his Heavenly Father; for he honoureth him in all his work, and faithfully performs all that ſervice in all reſpects for the which p. 173he had ſent him, ever ſeeking his glory. Joh. 13.31. Now the Son of Man is glorified, and God is glorified in him.

Sixthly, For Humility, He is the only Patern that ever was on Earth; for this cauſe the Apoſtle willeth us to caray within us the ſame mind that was in Chriſt Jeſus; that is, the ſame Spirit of Humility: For ſaith he, He being in the form of God, and thinking it no robbery to be equal with God; yet he made himſelf of no reputation, and took on him the form of Servant, and was made like unto Men, and was found in ſhape as a Man: he humbled himſelf and became obedient unto the death, even the death of the Croſſ.

Seventhly, For the Spirit of Meekneſſ: He was full of Mildneſs and Meekneſs in the whole courſe of his life, as himſelf truly teſtified of himſelf: Matth. 11.28, 29. Come unto me all that are heavy laden, and I will eaſe you: Take my yoke on you, and learn of me, for I am meek and lowly of heart; and ye ſhall find reſt unto your Souls. This vertue did notably appear in his Paſſion: For the Propheſie of Iſaiah was accompliſhed in him: He was oppreſſed and afflicted, yet did he not open bis mouth. For ſo we ſind it teſtified; for when falſe witneſſes p. 174urged him, and Caiaphas, yet he was ſilent, becauſe he was willing to die, and there was no place to ſpeak, either for the**When to ſpeak. Glory of God, or the good of Men.

Eighthly, As St. James commends Job for Patience; ſo much more may the Son of God be recommended as a Mirrour of Patience to all the World: for he was ſoft in his Anſwers, & calm in his Speeches to all his moſt bloody Enemies; to Judas betraying him with a kiſs, he ſaid, Matth. 26.50. Friend, wherefore art thou come? And to the High Prieſts Officers which ſmote him, Joh. 18.23. If I have evil ſpoken, bear witneſs of the evil, but if I have well ſpoken, why ſmiteſt thou me? Herod thought him a Fool for his Silence and Patience; whereby we be taught in all unjuſt Railings and Injuries not to give rebuke, but either to keep ſilence, or elſe to ſpeak ſo much as ſhall be for our juſt defence.

Ninthly, He was full of Love, Mercy, and Compaſſion, in the midſt of his Paſſions, even to his Enemies: He cured Malchus's ear, which Peter had cut off with his Sword. And when they were practiſing againſt him all treachery, even then he performed the work of a Mediator, praying p. 175for them unto his Father, ſaying, Father, forgive them, for they know not what they do: For his Friends, he is moſt mindful of them, and loving unto them, even in his greateſt Paſſions: In his Apprehenſion, he deſireth his Diſciples might be let go freely; Joh. 18.8. If ye ſeek me, let theſe go their way. As for Peter, after he had renounced lam with bitter execrations, he turned back, and looked graciouſly on him, and quickened him again, Luk. 22.61. He ſhewed mercy on the Thief which did hang by him on the Croſs; comforting him in theſe words, Verily I ſay unto thee, To day thou ſhalt be with me in Paradiſe, verſ. 43.

Laſtly, He recommends his Mother to the cuſtody of John, Joh. 19.26, 27. where he teacheth Children to give all Honour, and to perform all duties of Love, Care, and Reverence to their Parents.

Finally, We find in Chriſt's Paſſion, a notable preſident for Perſeverence: For he wades through all the Sea of his temptations, he never ſlinks back, nor turns aſide to reſt him, till he comes to the very end of all his weariſom race; notwithſtanding all the torments and tears he had within and without, yet he reſted not till p. 176he came to the mark he ſet before him, then he cryed, It is finiſhed; all my work is accompliſhed; and ſo he departed from evil Men and evil Angels unto God, and unto the Spirits of Righteous Men, and Holy Angels.

Thus then we ſee in his Paſſion the practice of many moſt excellent vertues; whereby he did not only gain Merits to ſave us, but alſo gave ſpecial Inſtructions to guide and direct us in the whole courſe of our life.

Thus far I have declared my Faith concerning the Paſſion of Chriſt under Pontius Pilate; and now I will ſhew you what I believe concerning his Death.

I do believe that he died; I believe his death was not a fiction or imaginary death, but a true death indeed, according to the Propheſies which were before delivered concerning him. Iſa. 53. He was cut off from the Land of the living. Dan. 9. The Meſſiah ſhall be cut off. The Types and Sacrifices of Lambs daily in the Temple, did fore-ſhew and preach the death of the Lamb of God. The accompliſhment and truth of the Types and Propheſies are recorded faithfully, Joh. 1.29. & ch. 19. Mat. 26 & 27 Chapters, Mark 15. Luk. 23.26.

p. 177Firſt, He died to ſatisfie the Juſtice of God for the Elect, that he might free them from death, and from the fear of death, as it is written, Heb. 2.14. Foraſmuch as the Children were partakers of fleſh and blood, he alſo himſelf likewiſe took part with them, that he might deſtroy through death him that had Power over death, that is the Devil; and that he might deliver all them, which for fear of death were all their life time ſubject to bondage.

Secondly, He died to fulfil all the Promiſes of God from the beginning, Gen. 3.15.

Thirdly, I ſay, his death was voluntary and an accurſed death: Firſt, voluntary, for ſo he ſpeaketh, Joh. 10.18. No man taketh my life from me, but I lay it down of my ſelf. Secondly, It was an accurſed death: for ſo it is written, Gal. 3.13. Chriſt was made a curſe for us: and how? He ſheweth it in the words following, Curſed is every one that hangeth on a tree: As if he ſhould avouch in effect, that Chriſt's death was accurſed; that is, that it contained in it the firſt death; that is, the ſeparation of Body and Soul; for that for a time he did apprehend and undergo the wrath of God due to Man for ſin, yet p. 178was he never out of God's favour; for, in the midſt of his loud cryes, he calls God his God, Matth. 27.46. He was never ſo oppreſſed of death as the damned are: For, as he ſuffered the bodily death without any corruption of body, ſo be ſuffered the extream pangs of the Soul; but not as forſaken of God, more than in his own apprehenſion and feeling.

Fourthly, The Comfort and Uſe we have of this Faith; or, the Bleſſings we reap by the death of Chriſt are many, and very precious, never to be forgotten of true-hearted Believers.

1. This voluntary and true obedience of Chriſt unto death, even this accurſed death, is our Righteouſneſs before God, as it is written, Rom. 5.19. As by the diſobedience of one man many were made ſinners, ſo by the obedience of one Righteous, many are made Righteous. In this Righteouſneſs of Chriſt's Death lyeth the chief matter of all our felicity and rejoycing, as the Apoſtle ſpeaketh, Gal. 6.14. God forbid that I ſhould rejoyce in any thing▪ but in the Croſs of Chriſt. There is no one thing more recommended in ſo many and ſo evident Propheſies than this: So by the Death of Chriſt, I am freed from the ſecond Death.

p. 1792. By this Faith in Chriſt crucified and dead for us, I behold to my exceeding comfort, a divine proportion between the infinite debt of God's Elect, and the ſatisfaction done by the death of Chriſt unto God's Juſtice for the ſame, as infinite as the debt.

3. I ſee the unſpeakable love of God to his Elect, continually preached unto me, and manifeſted as before mine eyes, Joh. 3.16.

4. I ſee that God's Divine Juſtice is ſatisfied by Chriſt's Death, in the ſame Nature which offended him, Gen. 3.15. Heb. 2.14. to mine exceeding great conſolation.

5. My trembling Conſcience by this Faith is quiet and pacified, for I feel hereby that the pollution of my Conſcience is done away, becauſe my heart is ſprinkled with the blood of Chriſt, Heb. 9.14. and the ſcorching heat of it is abated by this Water of Life, which ſtreams unto my heart from the ſide and heart of Jeſus Chriſt; Zach. 12.10, 11. & 13.1.

6. The firſt Death by Chriſt is turned into a bleſſing, and made unto me a gate of Life: So that now I may truly ſay, That the day of Death is better unto me, p. 180(I being in Chriſt) than the day wherein I was born.

7. The Death of Chriſt doth ratifie his laſt Will and Teſtament unto me. Thus it pleaſed the Father to make authentical and to ſeal unto me the Covenant of Grace, Heb. 9.16.

8. By his Death he hath not only taken away the condemnation of ſin (Rom. 8.1.) for us, but alſo hath broken the power and infection of it in us. The act of Chriſt's Death is paſt, but the vertue and powet thereof endures forever: When we have Grace to deny our ſelves, and to put our truſt in Chriſt, and by Faith hold him faſt in our hearts: then as Chriſt himſelf by the Power of his Godhead overcame Death, Hell, and Damnation in himſelf for us, ſo ſhall we by the ſame Power of his Godhead and Grace dwelling in us; Eph. 3.20. Gal. 2.21. 2 Cor. 13.5. crucifie the fleſh with the affections and luſts thereof, Gal. 5.25, 26.

9. The Death of Chriſt ought to be to all impenitent Sinners, the greateſt Motive to move them, and turn them unto Chriſt, and to humble them, becauſe they have pierced him by their ſins: This I ſay ought to cauſe them to mourn for him (as p. 181the Prophet Zechary ſpeaketh, Ch. 2.10.) whom even they themſelves, and not the Jews only, have wounded, Iſa. 53. wherefore if this move them not, their caſe is dangerous.

10. Be ready, if thou beeſt a Believer, to lay down thy life for Chriſt, (if need ſo require) as he hath done for thee, and to die rather than to do any thing which thou knoweſt manifeſtly to be contrary to his Will: Of this mind were all the Martyrs and Faithful People of God in all Ages.

11. To give ſome ſpecial Inſtructions: if it be doubted, what the Altar was whereon Chriſt offered his Sacrifice, becauſe the Papiſts avouch it to be the Croſs: I believe rather, that Chriſt himſelf was the Prieſt, the Sacrifice, and the Altar, as I ſaid before: the Sacrifice, as he is Man; the Prieſt, as he is both God and Man; the Altar, as he is God: For the property of an Altar is to ſanctifie the Sacrifice, as Chriſt ſaith, Matth. 25.9. Now Chriſt as he was God, ſanctifieth himſelf as he was Man: Joh. 17.19. For their ſakes ſanctifie I my ſelf: And this he did, Firſt, By ſetting apart his Manhood to be a Sacrifice unto his Father for our ſins: Secondly, p. 182By giving unto his Sacrifice merit and efficacy to be a meritorious Sacrifice: wherefore the Wooden-Croſs was not his Altar, as Papiſts have imagined.

12. The Prophet Haggai ſaith, that the ſecond Temple built by Zerubbabel, was nothing in beauty unto the firſt which was built by Solomon: For it wanted five things which the firſt Temple had: Firſt, The Appearing and Preſence of God at the Mercy-Seat between the two Cherubims: Secondly, the Ʋrim and Thummim on the Breſt-plate of the High Prieſt: Thirdly, The Inſpiration of the Holy Ghoſt upon extraordinary Prophets: Fourthly, The Ark of the Covenant which was loſt in the Captivity: Fifthly, Fire from Heaven to burn their Sacrifices. And yet notwithſtanding all this loſs, the ſame Prophet, in the ſame Chapt. the 10th verſ. following, aſſureth, That the Glory of the laſt Houſe ſhould be greater than the firſt: Becauſe the Sacrifice of Chriſt at his coming ſhould give Glory and Dignity to it: And for that his Preſence, Preaching, and Teaching in it, gave it more Glory than the former five ſpecial Graces and Gifts of God did or could give unto the firſt Temple. So I believe that Chriſt died p. 183and was buried, and roſe again the third day, according to the Scriptures, Rom. 4.25. He died for our ſins, and roſe again for our Juſtification, 1 Cor. 15.3, 4, 14.

Now I will ſpeak of the manner of his Reſurrection, and the Uſe of it.

Firſt, The Lord Jeſus being truly dead and buried, roſe again by his own Almighty Power; as is often teſtified, Joh. 18. No man taketh my life from me, but I lay it down of my ſelf; I have power to lay it down, and have power to take, it again. And ſo his Apoſtles, Paul and Peter, aſſure us, he quickned himſelf by his own Spirit, Rom. 1.11. 1 Pet. 3.18. whereby he doth approve himſelf comfortable unto us to be the very Son of God, as St. Paul noteth, Rom. 8.4. ſaying, He was declared mightily to be the Son of God, touching the Spirit of Sanctification, by the reſurrection from the dead.

Secondly, As touching the form he roſe in, or how his body was qualified. I Anſwer, Thar after his Reſurrection his body was glorified richly, yea, moſt gloriouſly qualified with ſupernatural Graces: His body was incorruptible, and it was made a ſhining body, a reſemblance whereof ſome of his Diſciples ſaw in the Mount: p. 184and it was indued with Agility to move as well upward as downward, as may appear by the Aſcention of his Body to Heaven, which was not cauſed by conſtraint, or by any violent Motive, but by a property agreeing to all bodies glorified.

Yet, in the exaltation of Chriſt's Manhood, we muſt remember two Caveats; Firſt, he did never lay aſide the Eſſential Properties of a true Body, as length, breadth, thickneſs, viſibility, locality, or to be in one place at once, and no more, but keeping all this ſtill, becauſe they ſerve for the Being of his Body. Secondly, We muſt remember, that the gifts of Glory in Chriſt's Body are not infinite, but finite: for his Humane Nature being but a Creature, and therefore finite, could not receive infinite Graces, &c. Chriſt's Body is not Omnipotent and Infinite: for this is to affirm he had no Humane Body, and to make the Creature the Creator. That it might appear unto his Diſciples he had a glorious Body and was changed: he was not alwayes in their preſence, but came often ſuddenly into their preſence: and once the doors being ſhut, the doors giving place, and being opened, as ſaith**See Mr. Perkins upon the Creed. pag. 275. Mr. Perkins, they knew not how: He p. 185that thickned the Water to walk on, can cauſe Doors and Locks to give way unto his coming, without any piercing or paſſing through them, as Papiſts have imagined.

Finally, That he had a true Body, a real Body, the very ſame wherein he ſuffered, and not a feigned body (as Hereticks have avouched) is teſtified by many Arguments unto us; he ſhewed ſome ſcars, wounds, and blemiſhes of his Paſſion, in his Body now glorified, as then remaining for the confirmation of men: and to this end he converſed with men: He did eat and drink often in the preſence of his Apoſtles after his Reſurrection.

The Uſe of this Article concerning Chriſt's Reſurrection, and of this Faith, is this; Firſt, The Reſurrection of Chriſt is a publick teſtimony, that he hath perfect Righteouſneſs for all ſuch as truſt in him: and if there had remained but one of our ſins either unperfectly puniſhed in him, or not fully ſatisfied by him, he could not aſſuredly then have riſen from the death; for where but one ſin is, there muſt be death, Rom. 6.23. as God hath decreed. Like as then the Father by delivering Chriſt to death, hath indeed condemned p. 186our ſins in Chriſt, Rom. 8.3. ſo by raiſing him from death, he hath abſolved Chriſt from our ſins, and us in Chriſt, 1 Cor. 15.17. Rom. 4.25. As our ſins are condemned and puniſhed in the death of Chriſt: ſo our abſolution and diſcharge is in his Reſurrection: Chriſt was given to death for our ſins, and raiſed again for our Juſtification.

Secondly, The Believer is truly ſaid to be dead to ſin; or to be dead with Chriſt: becauſe the vertue of Chriſt's death works effectually in his heart the death or ſin: and next to be buried with Chriſt into his death;Rom. 6.2, 3, 4.Rom 6:2Rom 6:3Rom 6:4 becauſe of the vertue which proceeds from Chriſt's burial to cauſe him ſo to bury ſin, that it never can riſe up any more to be ſo ſtirring in him, as it was before he came co Chriſt. And laſtly, The Believer is as truly ſaid to be riſen with Chriſt, Col. 3.1. becauſe a ſpecial Vertue and Grace proceeds alſo from Chriſt's Reſurrection to the believing heart, to quicken it unto newneſs of life. And this is that Grace which the Apoſtle deſires more and more to feel and find to abound in himſelf, when he deſires to know Chriſt better, and the vertue of his Reſurrection, Phil. 3.10. wherefore we muſt imbrace p. 187Chriſt riſen in the arms of our precious Faith, and ſo apply him unto our hearts, that we may ſenſibly feel vertue to come from him, not only to crucifie our old Affections, but alſo to ſtir up daily, new, holy, and heavenly Affections in our hearts: Col. 3. If ye be riſen with Chriſt, ſeek thoſe things which are above, &c. 1 Pet. 1.3. We art regenerate to a lively hope, by the Reſurrection of Jeſus Chriſt from the dead. As it was in the cure of the Woman that had the Bloody Iſſue: ſo it is in the curing and quickning of ſinners, which are full of Bloody Iſſues; all which muſt be ſtanched and cured by a certain vertue derived from Chriſt into them, Mark. 5.29, 30. This is the Prayer, Eph. 3.19.

Thirdly, The third fruit which is joyned with the ſecond, is the aſſurance of our perſeverance in Grace, and of our full victory againſt Sin and Death; for they that are ingraſted into Chriſt by Faith, and continuing therein unto death, draw from him ſuch a ſpiritual Life and Power, as they ſhall never loſe, no not in the parting aſunder of Soul and Body. Rom. 8.38. Joh. 8.51. If any Man keep my Woad, he ſhall never ſee death.

p. 188Fourthly, The laſt benefit of his Reſurrection, is the reſurrection of our bodies. The truth is this; That good and bad ſhall riſe again, yet there is a great difference in the riſing of the one and the other; for the Godly ſhall riſe by vertue of Chriſt's Reſurrection, and that to Eternal Glory: But the Ungodly riſe by the Power of Chriſt as he is a terrible Judge, and to execute Juſtice on them. Now to the Faithful, Chriſt is ſaid to be the firſt fruits of them that ſleep, 1 Cor. 15.16. Becauſe as in the firſt Fruits of Corn being offered unto God, the owner had an aſſurance of God's bleſſing on the reſt: So here by Chriſt's Reſurrection the Believers have a Pledge of their own reſurrection.

Now of his Aſcention into Heaven: Luke ſaith, Acts 1.9. That he was taken up: the meaning is, this was done principally by the mighty Power of his Godhead, and partly by the ſupernatural property of a glorified Body, which is to move as well upward as downward without conſtraint or violence. And thus Chriſt aſcended into Heaven really and actually, and not in appearance only. And he went alſo locally by changing his place, and going from Earth to Heaven, ſo as he p. 189is no more on Earth bodily, as we are now on Earth.

And whereas it may be doubted, If he be ſo departed from us, at touching hit bodily Preſence how that may be true, that he ſaid he would be with us unto the end of the World? Matth. 28.20.

The Anſwer is; He ſaid alſo, That he would leave the Word to go to the Father Joh. 16.28. wherefore he muſt be underſtood to ſpeak by a diſtinction. True it is, he was before Abraham, Joh. 8.85. and ſo is he with the Church to the Worlds end, according to his Divine Nature, in Majeſty, Grace, Vertue, Power, and Effectual working of his Holy Spirit, Joh. 17.11. & 14.16, 17. & 16.13. But his bodily Preſence is in Heaven.

Secondly, If any doubt further, Whether the Natures be not thus ſevered, if where the one it, the other is not alwayes?

I Anſwer, No: For the Divinity which cannot be comprehended, muſt of neceſſity out-reach, and yet comprehend the Humanity, and thereunto be perſonally united. It is not alwayes that of two things conjoyned, where the one is, there muſt be the other alſo. For the Sun and his beams are both joyned together, yet they p. 190are not both in all places together; for the body of the Sun is ſeated and carried only in his Celeſtial Orbe in the Heavens, but his beames are here beneath on the Earth. In thoſe Holy Phraſes then we muſt remember that (as Learned Men ſpeak) the Properties of both Natures muſt be diſtinguiſhed in Chriſt, for in ſuch places, properties belonging to one Nature, are aſcribed unto the other, becauſe of the Hypoſtatical Union of both Natures in one Perſon. — And thus far for the ſenſe of the words of this Article; where we ſee briefly that Chriſt's Aſcention is an Exaltation, or a receiving up of his Humanity to fit in the higheſt Heavens, till the glorious day of his Appearance in Judgment, Heb. 1.3.

Now I come to the uſe of this Faith.

Firſt, When I do thus believe the Aſcenſion of Chriſt, I do believe alſo all the Effects thereof, and all the Holy Adjuncts appertaining thereunto: namely, theſe two principal, which the Apoſtle ſpecially mentioneth, Eph. 4.8, 12. Firſt, that when he aſcended up on high, he led captivity captive. By Captivity, I underſtand a multitude of Captives, as the Pſalmiſt doth, Pſal. 68.19. By Captives here are meant the World, p. 191the Fleſh, Sin, Satan, and Death it ſelf: and whatſoever Engins and Confederates theſe had againſt Chriſt in his Humiliation, and his Members all their dayes on Earth; He ſo triumphed over them all on his Croſs;, Col. 1.12. but eſpecially in his Aſcenſion, that howſoever they may fear us otherwhile, and ſcar us to waken us from Security; yet they ſhall never hurt us, for Chriſt hath taken away their ſting, 1 Cor. 15.55. and hath pinioned their hands behind them as Captives and ſet us Free, if we will come unto him when he calls us by his Goſpel. Wherefore if we refuſe now his Call, our ſtate is the more dangerous.See Mr Perkins upon the Creed. pag. 285. A man lies bound hand and foot in a dark Dungeon, and the Keeper ſets open the Priſon door, takes off his Irons, and bids him come forth: If he refuſe, and ſay he is well, may it not be ſaid he is mad, and who will pity him in that caſe. This is the ſtate of all impenitents, and contemners of the Goſpel.

Secondly, It is ſaid alſo. That then he gave gifts to his Church, as Kings do in their triumph; and his gifts were thoſe, Apoſtles, Prophets, Evangeliſts, Paſtors, and Teachers, for the planting of the Church, and the Propagation of the ſame, p. 192and for the gathering of his Elect to the Worlds end. If theſe were Chriſt's principal bleſſings which Chriſt gave his Church in his Aſcenſion, and ſo richly and highly to be accounted, as being deſtinate and ſent for ſo great a Work as the building of the Body of Chriſt, which is his Church on Earth, Eph. 4.12. Then they do not believe rightly and truly the Aſcenſion of Chriſt, that ſo baſely and vilely eſteem the ſacred Miniſtry and Preaching of the Goſpel of Chriſt, and the Adminiſtration of his Sacraments, as Atheiſts and Papiſts, and all carnal Goſpellers do.

Thirdly, Like as our Juſtification is aſcribed unto his Reſurrection and Merit of the ſame: So our proceeding in Grace and Perſeverance may truly be attributed to his Aſcenſion to Heaven, and Interceſſion there for us, Joh. 17. And like as he could never have riſen in that Body wherein he was accurſed for us, unleſs he had been acquitted, and juſtified from all our ſins: ſo much leſs could he have Aſcended into the higheſt Heavens, if he had not been pure from all our ſpots imputed unto him: His Aſcenſion is a clear evidence of his Righteouſneſs, Joh. 16.9 10. p. 193and conſequently, of our Righteouſneſs in him, and by him; for which theſe Articles are ſweetly knit together for the confirmation of our Faith, touching our free Juſtification by Chriſt, Rom. 8.33, 34. Who ſhall lay any thing to the charge of Gods Elect? Is God that juſtifieth: who ſhall condemn? It is Chriſt which died, yea, or rather which is riſen again, who is alſo at the right-hand of God, and maketh requeſt for us. Wherefore ever remember to reject the Doctrine of Antichriſt, who teacheth that Chriſt by his Death did merit our Juſtification, but we once Juſtified, do further merit our Salvation. Whereas thou feeſt here, not only the beginning, but alſo the continuance, yea, the accompliſhment of the whole Work of our Salvation, in our Vocation, Juſtification, Sanctification, and Glorification, is wholly and only to be aſcribed to the merit of Chriſt.

Fourthly, We receive alſo by his Aſcenſion, a confirmation touching our Aſcenſion into Heaven; for in believing the one, we believe the other: for the Head and Members muſt go together. We be not now coldly to look for Heaven, but by lively Hope to poſſeſs it: for that we p. 194poſſeſs it in our Head already. For this cauſe it is written, Eph. 2.6. That God hath made us to ſit together in Heavenly places in Chriſt. He hath there a Pledge for us, even our fleſh, and we again by his Aſcenſion have received from him an heavenly Pledge, even his Spirit: Joh. 6.7. 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. 2 Cor. 1.22. He hath ſealed us, and given us the earneſt of the Spirit in our hearts.

DƲTIES.

Firſt, That our Converſation be in Heaven where Chriſt is. Our Hearts, our Thoughts, our Words, our Works, our whole Converſation muſt be ſuch, as if we converſed already with the Angels in the higheſt Heavens.

Secondly, If we believe we be poſſeſt of Heaven in Chriſt; we muſt ſtrive to enter into him with holy Contention of Spirit, uſing the means he hath appointed, that we may come unto him with all the good-ſpeed we can. If we be aſſured of his Purchaſe made for us by his Blood, we muſt paſs through all dangers to come unto him, and unto it; and not only contend to get in our ſelves, but alſo endeavour to p. 195bring with us all we can, ſpecially all ſuch as God by near bands of Love hath knit unto us; as our Wives and Children, &c. providing as much as in us lyeth, that they may be with us, Heirs together of the ſame Grace of life, 1 Pet. 3.7.

Thirdly, In all grievances of Body and Mind, ſeek to no means for eaſe, but only to the Comforter, and the means he hath appointed and ordained in the Word. If thou believeſt the Aſcenſion of Chriſt, remember this was one end of his Aſcenſion, to ſend down the Holy Ghoſt to work more effectually, and comfortably in the hearts of his Children. And therefore endeavour in and by the Word and Sacraments to be comforted by him, in all affliction of this life.

I believe that Chriſt sitteth at the right hand of God, &c. Here two things muſt be underſtood: Firſt,Note. That this bleſſed Perſon of the Son hath the ſame equality of Majeſty and Glory with the Father: Secondly, By this phraſe is alſo underſtood that the Humane Nature of Chriſt is exalted to a moſt high excellency of Glory, even to execute Judgment as he is the Son of Man, Joh. 5.27.— And it may not be here ſaid, is in the Reſurrection; That p. 196like as Chriſt roſe only in reſpect of his Humane Nature, ſo alſo he ſits at Gods right hand in reſpect of the ſame Nature: for the ſeſſion an God's right hand is not a property of Nature, but ſignifieth the ſtate of the Perſon of Chriſt, reſting now in the execution of his Offices, as being King, Prieſt, and Mediator between God and his People.

The Benefits which follow this Exaltation and Seſſion of Chriſt, at the right hand of God, are either in reſpect of his Prieſthood, or of his Kingdom.

The Believer gains theſe benefits by his Prieſthood.

Firſt, He is now, and may be truly perſwaded, that as the Covenant of Grace and Prieſthood of Chriſt have no end;Heb. 8.6. 1 Tim. 2.5. 1 Joh▪ 2.1. Joh. 17.Heb 8:61 Tim 2:51 John 2 ſo his Interceſſion for him, and for all and every Believer, ſhall never ceaſe to the end of the World, for all. Rom. 8.34. Chriſt is riſen again, and ſitttth at the right hand of God, and maketh requeſt for us, and for every one. I have prayed for thee, Peter, that they Faith fail not. The manner of this is thus: He appears in Heaven as a publick Perſon in our ſtead: He appears in the ſight of God for us, Heb. 9.24. and makes the ſame Requeſts he made on Earth, Joh. p. 19717. The difference between Chriſt's Paſſion and Interceſſion is this: The Paſſion is a ſatisfaction to God's Juſtice for us, &c. and as it were the tempering of a Plaiſter: but Interceſſion applyes it to the very ſore. So then the Believer is hereby ſweetly comforted in heart, being perſwaded that Chriſt Jeſus, God and Man, (now ſitting in great Majeſty and Glory in Heaven) Firſt, hears his Prayers in Heaven: And Secondly, accepts and ſanctifies all his Sacrifice and Service, which the Believer offers to the Father by his hand, Heb. 13.15. Pſal. 119.106. for all our Service is imperfect, yet for his Interceſſion ſake it is accepted as perfect.

A ſecond Conſolation here ariſes to the believing heart: he may now with boldneſs go to the Throne of Grace, Heb. 4.16. becauſe we have there an High Prieſt that ſitteth at the Throne of the Majeſty in the Heavens, Heb. 8.1. And for this cauſe the ſame Apoſtle in the ſame Epiſtle, Chap. 10.19, 20. biddeth us draw near, with a true heart, and with an undoubted perſwaſion of Faith. And again moſt ſweetly, Phil 4.6. Be careful for nothing, but in all things let your requeſts be ſhewed unto God in Prayer.

p. 198A third Conſolation is this: His Interceſſion preſerves every Repenting Sinner in the ſtate of Grace: that being once Juſtified and Sanctified, they may ſo continue unto the end.

Fourthly, A moſt ſweet Conſolation in this: The Interceſſion of Chriſt in Heaven caſteth down ſuch beams of Grace into the Believers heart on Earth, that it cauſeth another Interceſſion of the Spirit in him; or cauſeth the Spirit of Prayer to be effectual and working in him: Zach. 12.10, 11.Rom. 8.26. He giveth us his Spirit, which helpeth our infirmities, and maketh Requeſt for us, with ſighs and groans that cannot be expreſſed; but he which ſearcheth the heart knoweth what is the meaning of the Spirit, for he maketh Requeſt for the Saints according to the Will of God. The Holy Ghoſt makes Requeſt by ſtirring every repenting heart to pray with groans and ſighs, which the mouth cannot expreſs: and this is a ſpecial fruit of the Interceſſion of Chriſt in Heaven. So that a Man may ſoon know by the Spirit of Prayer in his own heart, how Chriſt prayeth for him in Heaven. A Man may ſoon find it by his own coldneſs, or fervency in Prayer; or by the inward p. 199groans of his heart, when he cannot ſo well expreſs his grief in words before God.

Here I renounce the Opinion of Papiſts touching Interceſſion, as being Heretical, uncomfortable, and condemned of God: Firſt, For that the Saints departed (who be their Mediators with Angels) know not our particular wants and griefs. Secondly, For that he that makes this Interceſſion, muſt bring ſomething of his own, of price and value, unto God, to procure the grant of his Requeſt. Thirdly, It is a Prerogative belonging only to Chriſt, to make Requeſt in his own Name, and for his own Merits. Fourthly, Scriptures never mention any other, but contrarily. Fifthly, We muſt Pray to him in whom we believe, Rom. 10.14. We believe only in one God, &c. therefore we pray only to one God.

Furthermore, As touching his Kingdom, we are well to conſider what Kingdom he hath; next, what the adminiſtration of his Kingdom is, and how comfortable to the Believers.

Firſt, That he is Lord and King over all in reſpect of Creation, as alſo of Preſervation and Providence, it is manifeſt; Col. 1.16, 17. For by him were all things p. 200created in Heaven and Earthy, &c. and in him all things conſiſt: He is the ſame alſo much more by right of Redemption. And his Kingdom is Eternal and Spiritual, reſpecting the very Conſcience, having that only abſolute Power to Command and Forbid, to Condemn and to Abſolve the Soul and Conſcience. This is teſtified, Acts 2.36. Let all Iſrael know for a ſurety, that God hath made him both Lord and Chriſt, this Jeſus (I ſay) whom ye have crucified. And to teſtifie this his Excellency; when Chriſt went up to ſit on his Throne for the Government of his Church, it is ſaid, He gave great gifts to his Church, far excelling the gifts of Earthly Princes in their Coronations: for (it is ſaid) He gave his Church Apoſties, Prophets, Paſtors and Teachers, Eph. 4.11, 12. Now the End and Uſe of theſe Gifts and Benefits given by this Great King is comfortable: for there it is ſaid, That theſe were given for the Collecting of his Church, and the Building of it:Luk. 11.13 Acts 16.6, 9. Iſa. 11.2, 3, 4, 5. Acts 2.32, 33.Luke 11:13Acts 16:6Acts 16:9Isa 11:2Isa 11:3Isa 11:4Isa 11:5Acts 2:32Acts 2:33 This Collection is a ſeparation of the Precious from the Vile, Jer. 15.19. and a tranſlation of Men from the kingdom of Darkneſs into the Kingdom of Light, 1 Pet. 2.9, 10,11. Eph. 2.2, 3. by the Miniſtry and Diſpenſation of the Word p. 201of Reconciliation, 2 Cor. 5.18. outwardly, and the working of the Holy Ghoſt inwardly. And this is the firſt part of Chriſt's Office in his Kingdom.

Secondly, Chriſt leads his precious People as a great General doth his Army, through the Wilderneſs of this World, into his everlaſting Canaan. And this he doth alſo by the ſame means, whereby he called them by his Word and Sacraments outwardly, the mighty operation of his Spirit inwardly. And in this Travel, he doth Exerciſe them (as in Canaan) with manifold Afflictions and Temptations in this life, Pſal. 23. and yet defends them againſt the rage of all Enemies: Firſt giving them in their life-time ſtrength to ſuffer, and to fight againſt all his Enemies moſt mightily. Phil. 1.24. Unto you it is given for Chriſt, that not only ye ſhould believe in him, but alſo ſuffer for his ſake. Chap. 4.13. I am able to do all things through him which ſtrengthneth me. Rom. 8.36, 37. For thy ſake we are killed all the day long, we are counted at Sheep for the ſlaughter; Nevertheleſs, in all theſe things we are more than Conquerors, through him that loved us. And in death it ſelf, he never forſakes them, Rom. 8.38, 39. but then p. 202makes an everlaſting Separation between them and all their Enemies, Zech. 13. Luk. 16.

Now I ſhall ſpeak ſomething to the laſt Article concerning Chriſt, which is this: From thence he ſhall come to judge the quick and the dead.

Firſt, I ſay, this Article follows fitly after the former for confirmation of it: For the excellency of his Kingdom ſhall mightily and wonderfully appear in the execution of Juſtice, in the great day of the general Judgment which ſhall be in the laſt day of the World. Firſt, to Judge, or to give Judgment is the proper Action and Function of a Judge, in Condemning, or Juſtifying of any Man. In Condemning, by pronouncing him guilty of Sin; and therefore adjudging him to ſome puniſhment for his Sin. In Juſtifying, by pronouncing him juſt, or acquitting him of Sin, and ſo freeing him from the puniſhment of Sin. I ſay then the meaning of this Article is this: I believe that Jeſus Chriſt doth not only now exerciſe his Kingly Office in Heaven (as is afore-ſhewed) but ſhall alſo triumphantly deſcend from the right-hand of his Father p. 203in a viſible form, and corporal Preſence, to judge all men that ſhall be found at his coming alive or dead.

Now to proceed in order to ſpeak of this great Judgment, theſe Points muſt be conſidered: Firſt, By what Arguments it may appear that there ſhall be a general Judgement. Secondly, What the form and manner thereof ſhall be. Thirdly, How this Argument ſerves to comfort us, and to humble us.

Firſt, That there ſhall be an Univerſal Judgement, may appear thus, againſt cavillers that deny it.

Firſt,Luk. 8.17. Joh. 12.48 Jud. 14.15 2 Tim. 4.1, 7, 8. Joh. 5.22, 27.Luke 8:17John 12:48Judg 14:152 Tim 4:12 Tim 4:72 Tim 4:8John 5:22John 5:27 The Scriptures are moſt evident for this, Pſal. 50.1. The God of Gods hath ſpoken, and called all the Earth from the riſing of the Sun to the ſetting of the ſame: our God ſhall come and ſhall not keep ſilence. Heb. 9.27. It is appointed unto Men that they ſhall once die, and after that cometh the Judgement.

Secondly, Chriſt promiſeth his coming to Judgment by himſelf, Matth. 25.31. and by his Apoſtles, 1 Theſſ. 4.16.

Thirdly, For that he hath charged us to wait for his Coming,Rom. 8.23 Eph. 1.14.Rom 8:23Eph 1:14 Luk. 21.28. and for the Redemption of our bodies, Luke 21.28.

p. 204Fourthly, For that the Juſtice and Mercy of God requires this, to puniſh the Wicked, and to crown the Godly, which we ſee is not in this preſent life, therefore there is a ſpecial day and time appointed with God for it.

Fifthly, For that the Lord hath often forewarned the World of this. Firſt, By pronouncing the ſentence of death againſt ſin, even before the Fall, Gen. 2.17. Secondly, By repeating the ſame ſentence in his Law, Deut. 27.26. Thirdly, By the evidence of Conſcience, citing, as it were, Men to appear at a time appointed before the great Judge, Rom. 2.15, 16. Fourthly, By his Judgments particularly on Sodom and Gomorah, on Egypt, on Jeruſalem, and all the Jews, and generally on the World in the deluge.

Firſt, The preparation unto Judgement. Firſt, Before his Coming, preparation ſhall be made by fire. Pſal. 50.3. A fire ſhall devour before him, (as we heard before out of St. Peter, 2 Pet. 3.7, 10, 11, 12.) for Heaven and Earth muſt paſs through a fire; not to conſume them to nothing (for then where ſhould Chriſt appear in Judgment, and Sinners muſt be Judged on the Earth, and in the place where they have p. 205ſinned) but to conſume their Leproſie and Corruption, wherewith the ſin of Man hath infected Heaven and Earth, and ſo being as Gold purified in fire, they may ſhine bright and glorious, and may be fit to entertain the Majeſty of this great King at his glorious Coming to Judgement: for as the Apoſtle ſaith, 1 Cor. 7.31. It is the figure or form, not the Nature or Subſtance of the World that paſſeth away. The ſame is teſtified, Rom. 8.21. The Creature alſo ſhall be delivered from the bondage of corruption into the glorious liberty of the of the Sons of God. So Acts 1. and Pſal. 102.27, 28. The Heavens ſhall wax old, &c. and ſhall be changed, meaning into a better ſtate: as other Scriptures alſo teſtifie; Rev. 21.1. Iſa. 65.17. & 66.22. Tit. 2.14.

Secondly, Then ſhall be the appearing of the Glory of the Mighty God, and of our Saviour Jeſus Chriſt, who ſhall come from the higheſt Heavens, accompanied with an exceeding great Hoſt of mighty Angels, and Souls of righteous men. Heb. 12.22. 1 Cor. 6.1, 2.

Thirdly, Then ſhall be heard the ſound of a Trumpet, a wonderful piercing and long continuing ſound, ſummoning all Men and Angels unto Judgment.

p. 206Fourthly, The good Angels ſhall gather all Nations, and bring all unto the place of Judgement; all (I ſay) the living and the dead, for the very dead ſhall firſt be called out of their Graves, and they ſhall come cloathed with their own bodies. 1 Theſſ. 4.16. 2 Theſſ. 4.16. 2 Tim. 4.10. And with them ſhall appear all that be alive, changed in a moment in the twinckling of an eye: and corruptible bodies ſhall become incorruptible, natural ſhall be turned into ſpiritual, living immediately by the vertue and Power of God. And the bodies of the Saints ſhall be like the glorious Body of Chriſt, ſhining as the Sun, Matth. 13.43. And the Wicked ſhall be full of ſhame and diſhonour. Dan. 12.2. The evil Angels alſo, they are reſerved for the Judgement of the great day, Jude 6. And then Antichriſt, the Son of Perdition, ſhall appear in his colours, who ſhall be conſumed and waſted continually by the Spirit of Chriſt, preaching in the Goſpel, but his final aboliſhing and perdition ſhall be at the glorious Coming of Chriſt. 2 Theſſ. 7.8.

Fifthly, Then ſhall Chriſt ſit in his Throne of Judgement:Note. as the Evangeliſts ſpeak, Then ſhall he ſit upon the Throne of p. 207his Glory, Matth. 25.31. and this Throne ſhall be like a flame of fire, Dan. 7.9. So that the Wicked ſhall deſire the Mountains to cover them from the ſight of it.

Sixthly, This done, the Lord wall make ſeparation between the Elect and the Reprobate: as he doth here on Earth in the Church make ſeparation between the Precious and the Vile, by the fame of his Goſpel preached:Confer Mat. 3. & Jer. 15.Matt 3Jer 15 So will he by his own immediate Voice and Miniſtry of his Angels, make a final ſeparation in that day between the one and the other. The Sheep which heard his Voice and teſtified their Faith by their innocency, like Lambs, they ſhall ſtand on his right hand: They which contrarily teſtifie their Unbelief by their laſciviouſneſs and luſts like Goates,Ezek. 34.18.Ezek 34:18 ſhall be ſet on his left hand.

Seventhly, Every man's particular cauſe ſhall be tryed before this Judge by the Evidence which his Works ſhall give with him, or againſt him; 2 Cor. 5.10. We muſt all appear before the Judgment-Seat of Chriſt, that every man may receive the things which are done in his body, according to that he hath done, whether it be good or evil.

p. 208Here, the better to aſſure us of the truth and certainty of the Lord's proceeding and of his particularizing of all things in this action; the Holy Ghoſt tells us, that the Lord hath, as it were, Books of Record to manifeſt all and every Work of Man; and his Books be Three in Number:

Firſt, His Book of Providence, which is the knowledge of all particular things, paſt, preſent, and to come, Pſal. 136.16.

Secondly, His Book of Judgement, which is divided, as it were into two parts: Firſt, His Preſcience, or knowing every thing far more evidently than we know any thing recorded ii a Book before our eyes. Secondly, The ſecond part of the Book of Judgement, is the Conſcience of every man ſtanding before him, which ſhall then be ſo qualified by the great Power of God, that it ſhall be able to record and teſtifie ſo much of all his particulars as ſhall ſerve to teſtifie his Faith and Juſtification by Chriſt, or his moſt juſt Condemnation without Chriſt.

The third Book is The Book of Life, which is the Eternal Decree of God concerning p. 209the Salvation of all Believers by Chriſt; whoſe Names be written in this Book, that they (being as God's precious Pearls) of this Book, Iſa. 4.3. & Exod. 32.32. and of this diſtinction of Books; Rev. 20.12. And I ſaw the dead both great and ſmall ſtand before God, and the Books were opened: and another Book was opened which is the Book of Life, and the dead were judged of thoſe things which were written in the Books, according to their Works. And after that men's Works are made manifeſt by theſe Books, then muſt they be tryed whether they be good or evil; the Gentiles and Jews that never heard of Chriſt, by the Law of Nature, which ſhall prove them inexcuſeable, Rom. 2.12, 16. The reſt that have heard, ſhall be tryed by the Law and Goſpel, verſ. 16. The Word of God ſhall ſerve as a Bill of Indictment for the juſt Condemnation of all ſuch as have contemned the Law and Goſpel of Jeſus Chriſt.Joh. 12.48John 12:48 For the Sentence of the Judge in the laſt day of general Judgment ſhall be nothing elſe but a manifeſtation and declaration of the Sentence pronounced and publiſhed before by the Miniſtry and Preaching p. 210of the Goſpel touching the Juſtification and Condemnation of every particular Perſon. Now after the manifeſtation of all things, and that every particular Conſcience ſees his bleſſed Juſtification by Chriſt, or his juſt Condemnation by Unbelief and for his Works; then the Judge ſhall proceed to his definitive Sentence: and this is two-fold.

The firſt is pronounced to the Elect in theſe words, Matth. 25.34. Come, ye bleſſed of my Father, inherit the Kingdom prepared for you before the beginning of the World: This Sentence is full of affection and love, moſt ſweet and moſt comfortable, recommending the free Grace of God, their Election, their Adoption, and Bleſſedneſs in Chriſt, and not their Works, for the cauſe of their Salvation: and then he addeth the Evidence of their Faith, by the works of Mercy which they have done to his Members here on Earth; I was hungery, and you gave me to eat, &c. The Anſwer of the Saints, ſaying, When ſaw we thee an hungry, &c. argues that they are far from vain glory in their Works, or ſeeking any Juſtification by them, and Chriſt's laſt words to them, p. 211Inaſmuch as you did it to the leaſt of theſe my Brethren, &c. gives us an infailable Argument of God's Child, which is, not to love becauſe we arc loved again, but to love for Chriſt's ſake, and the living Members of Chriſt, becauſe we ſee his Picture and Image in them renewed, this is a ſpecial Grace of God: and of this love ſpeaks David, Pſal. 16. All my delight is in his Saints which are in the Earth.1 Joh 3.1 John 3

The ſecond Sentence pronounced againſt the Reprobates is, Go ye Curſed into Hell fire, prepared for the Devil and his Angels; for I was hungry, and you gave me no meat, &c. In which Sentence are contained a heap of woes, preſent, and to come: for the preſent, what can be more woful than to ſee ſo many admitted into the Kingdom of God, and yet themſelves ſhut out and excluded; yea, peradventure to ſee them that they have hated, and diſdained, and refuſed to give any honour unto; as when the Rich man ſhall ſee Lazarus received by God into the Kingdom of Heaven, whom he vouchſafed not to ſet among his Servants; and that which is more, to ſee themſelves ſeparated, hated, p. 212and tugged by an innumerable ſort of ugly Devils, out of the preſence not only of God, but their Fathers, Mothers, Wives, Husbands, Children, Friends, Lovers, and Acquaintance, who ſhall deride and laugh at them, forgetting all bonds and obligations of Nature, and rejoycing at the execution of God's Juſtice in their Condemnation; ſo that no eye either of God or Man ſhall pity them, nor no tears, prayers, ſuits, cryes, yellings, or mourning can be heard, or prevail with him who is their Judge, nor one to mediate or ſpeak for them to reverſe or ſtay Judgment, but needs without mercy, without ſtay, without any farewel, they ſhall preſently be caſt even to the endleſs, eaſeleſs, and remedileſs torments of Hell. Never was there poor wretch that was condemned at the Tribunal of mortal Judgment, to be compared to this eſtate; for there the concluſion of the Judges Sentence is, Lord have mercy upon thy Soul: but here, the Lord himſelf ſhall not only not ſhew any token of Mercy and loving Countenance, but alſo with a Voyce ſurpaſſing any Thunder-clap to be heard in all Heaven, Earth, and Hell, Curſe them Body and p. 213Soul to the Pit of Hell for evermore. And if this were all the preſent woe, yet were not the caſe ſo heavy, for beſides this, what guilt of Conſcience, what biting envy, what horrour of mind, what diſtraction, what murmuring againſt the Lord, what curſing of themſelves, their day of birth, and Father and Mother, what remembrance of their former lives miſpent; and to conclude, what doth not the fear of Hell work upon them: ſurely my heart dreadeth, my mind faileth to think upon, to hear, to ſee, to conſider their wringing of hands, their knocking of breaſts, their cryes as it were filling of Heaven, and Earth, and Hell, and my Tongue and Pen cannot expreſs it, but muſt reſt with that ſaying, There is no peace to the wicked ſaith the Lord, Iſa. 57.21.

Now, Beloved, a few words by way of Comfort, and ſo I ſhall conclude. Firſt, What can be more comfortable to good men than to conſider and remember that the Lord hath appointed a day to Judge the World in Righteouſneſs, by the Man Chriſt Jeſus, which was dead and buried, and raiſed and aſcended, and ſitteth at p. 214the right hand of God, which alſo is ordained Judge of quick and dead, againſt whom and for whoſe ſake the Wicked rage, and the Godly indure; and therefore it is ſaid, He ſhall come, (viz. in the Clouds) which was interred in the Earth: the ſorrows of the Grave cannot hold him, no nor the Heavens when the latter day cometh, but he maketh his Clouds his Charriots, his Meſſengers flames of fire, burning up the World, and rideth upon the wings of the Wind, and cometh with the voices of Archangels Trumpets; Ariſe O you dead, and let all men come to Judgment. O, how happy ſhall it be that day with them, which have ſerved and kiſſed the Son, and that can ſay, For thy ſake we have been killed all the day long! How ſhall he recompence them, that have fed him? How ſhall he pay them, that by Almes-deeds and holy Works, have lent unto him? How ſhall he honour them, that have honoured him? How ſhall he revive and comfort them, that have died or mourned for him?* See Mr. Perkins upon the Creed. And to conclude, Shall he not give them ten thouſand times more than all their evils amounted unto in this preſent World? Well! p. 215O Chriſt, we believe that thou ſhalt come to be our Judge: we therefore pray thee help thy Servants, whom thou haſt redeemed with thy precious blood; Come, Lord Jeſus, come quickly, and make them to be numbred with thy Saints in glory everlaſting.

Now beloved, I ſhall ſpeak one word to the Place of Glory, and ſo I ſhall conclude this matter.

Luke 12.32.

Fear not, little Flock, its your Fathers good pleaſure to give you the Kingdom.

Matth. 25.34.

Come, ye bleſſed of my Father, receive the Kingdom prepared for you from before the Foundation of the World.

Joh. 3.4.

Except a man be born of Water and of the Holy Ghoſt, he cannot enter into the Kingdom of God.

1 Pet. 1.3.

Bleſſed be God, even the Father of our Lord Jeſus Chriſt, which according to his abundant Mercy, who hath p. 216begotten us again to a lively Hope, by the Reſurrection of Chriſt from the dead, verſ.4. To an Inheritance immortal and undefiled, which fadeth not away, reſerved in the Heavens for us.

Joh. 17.24.

Father, I will that thoſe that thou haſt given me, be with me where I am, that they may behold my Glory which thou haſt given me.

By all which it is manifeſt that the Place is Heaven where God and Chriſt is, where is fulneſs of Joy, and at his right hand are Pleaſures for evermore. As it is written, Eye hath not ſeen, nor Ear heard, neither hath it entered into the Heart of Man, the things which God hath prepared for them that love him. He that overcometh ſhall inherit all things, and I will be his God, and he ſhall be my Son.

And becauſe I cannot ſpeak of the Excellency of this Place, and the Glory that is therein, but I ſhall darken it through my ignorance thereof: therefore I will conclude with theſe words, Rev. 22.14. Bleſſed are they which do his Commandment, p. 217that they may have right to the Tree of Life: and may enter in through the Gates into the City. Verſ. 17. And the Spirit and the Bride ſay, Come; and let him that heareth ſay, Come; and let him that is athirſt, Come; and whoſoever will, let him take of the Water of Life freely. Amen, even ſo, come, Lord Jeſus.