The Ancient Christian Religion

SECT. I.

TO know the Lord Jesus Christ aright, in order to Life Eternal, consideration must first be had of the wretched Estate of Mankind, by reason of Sin entering into the World; and that he is unable, of his own strength, to recover his Fall; so that of necessity he must seek an Helper, and one that is able to save to the uttermost, or else be lost eternally. For, that Mankind is designed to an Eternal Estate, may be understood; From his Creation, being made the Image of God, after his Likeness; and not the least intimation of Mortality attending him, in case he persevered in his Integrity; Mortality being threatened upon Disobedience, and not otherwise as we read of.

Secondly, The Redemption of Mankind speaks forth this Truth; for that clearly respects a State of Eternity; and therefore presupposes that the State he lost was such: and as Sin put him out of his former Happiness, so Sin may prevent his attaining the Eternal Happiness held forth by the Redeemer, who hath brought Life and Immortality to light by the Gospel. Not but that God had designed his creature Man to an Eternal Estate before the Gospel was preached; Hence I suppose it is called the Mystery, which from the beginning of the World was hid in God, who created all things by Jesus Christ. So that whether we rightly consider the Creation or Redemption of Mankind, from thence it will appear, that God designed him for a State of Eternity, and put him into a present capacity to enjoy it: But he falling from that Glory wherein he was stated, God, who is rich in Mercy, provided for his recovery a more fixed state of Eternity; And by the Gospel doth now let all Men see what is the fellowship of this Mystery which was hid in God, &c. — To the intent that now unto Principalities and Powers in Heavenly Places, might be made known by the Church, the manifold Wisdom of God, according to the Eternal Purpose, which he purposed in Christ Jesus our Lord, Ephes. 3. 9, 10.

Thirdly, This very thing, that God designed Mankind to an eternal State, is perceivable from the Light which universally Men are endued with: still are they thirsting after something more durable and fixed, than what they have here; and therefore generally they labor for Immortality, though under great mistakes as to the Way by which it's most certainly attained. This is confirmed by the experience of Men generally, and might be evidenced by sundry Testimonies from Heathen Authors, who have excellently discoursed thereof: One Instance shall serve for many.

Hydaspes (agreeing also with Hermes, and Sybilla ) saith, That Godly Righteous Men being delivered and severed from the Unrighteous, shall with tears and groans lift up their hands to Heaven, imploring the help of Jupiter, and thereupon Jupiter shall regard the Earth, hear their Prayers, and destroy the Wicked. Which (saith Lactantius ) is all true, save one Passage, viz. He ascribes that to Jupiter, which only God shall do.

Again, This may be understood from the attempt of the Devil upon Mankind: for we do not find that he much envies our Mortal Life; And had Adams been such only, what great Conquest had he obtained? For what great matter is it for those that lived an hundred Years ago, whether some died aged Twenty, or others Forty Years, they are all now in the Dust? No, no, it was a better Estate wherein Man was created; which Satan envied; and therefore by Subtilty, prevailed to bring him out of the Favor and Enjoyment of that God, in and with whom he was now capable to live forever, and to turn his happy Eternity to an unhappy Eternity, like his own: Here he is found a Murderer from the Beginning, John 8. 44.

The same may be somewhat felt from the temper of wicked Men. As the thoughts of Eternity torments them, whilst wicked; so they hate above all things, that any Body should labor after it, in the way wherein it's to be found. Now if God had not designed Mankind to a state of Eternity, the Wicked are the most illuminated, which God forbid.

Lastly, It appears from the temper of good Men; for generally such as are truly Virtuous, are bending their desires to an Eternal State, restless till there. This is certainly true by experience of such as not have, as well as those that have the Sacred Scripture, which seems to inform us, that Man's Original estate, was a state capable of Eternity; and therefore that way he hath a kind of Motion, unless he suppress it by Corruption, and Worldly-mindedness.

By this time we may perceive, that the Fall of Man was no such small thing in the Damage brought upon us; as some conceive; for seeing that the Life fallen from, or lost, was in itself Eternal: Who may not think, but the Penalty for such a fault may justly be Commensurable, or of the same latitude? However, it was a fair Introduction to it, and had not Grace prevented, might have been sadly experienced. But now hath Grace prevailed, and Life and Immortality is brought to light by the Gospel, through the Knowledge of Christ, whom to know is our Way to Life; the Knowledge of whom to make manifest, is our present Business, so far as we have attained.

SECT. II. Showeth that God hath made known his Grace in Christ from the Beginning.

Although God did not speak to the Fathers in times past by his Son, as now he doth in these last Days to us, who have his Sacred Doctrine to contemplate at all times, and in all cases, yet was he made known to such as inquired after him; as it is written, 1 Pet. 1. 10, 11, 12. Of which Salvation the Prophets have diligently inquired, who prophesied of the Grace that should come unto you; searching what, and what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the Sufferings of Christ, and the Glory that should follow. And unto Adam was a gracious Promise made of the overthrow of the Serpent, whose Head (or Power) God declared should be broken, i. e. His Victory made null and void, and the Conquest given to the Woman's Seed; which is most fitly refer'd to Christ, who was manifested to destroy the works of the Devil. And as in the beginning of the Old World, God thus provided that Men might have hope of Salvation; so he left not himself without Witness, as Abel, Enoch, &c. Yea, in the very end of that World, we know Noah was a Preacher of Righteousness. And Christ is said to preach by his Spirit, to them. And thus was the Gospel preached to them that are Dead, that they might be judged according to Men in the Flesh, but live according to God in the Spirit.

As Noah was Christ's Witness to the Old World, so he was to the Beginning of the New, with whom God made a Covenant of Mercy and Justice for all Generations, Gen. 9. 1. to 18. Giving the Rain-Bow for a Token of his merciful Remembrance, even then when Judgment should be impending; and by this preaches that he is a Merciful God to this Day.

When Men had in a manner totally forsaken the Lord again, then God chose Abraham, and delivered to him the Knowledge of his Mercy in Christ, Gen. 12. and declared, the extent of that Blessing should be for all Nations. Thus Abraham saw Christ's Day, and rejoiced, John 8. 56. who doubtless would not fail to reveal it to others; for therefore did God reveal his Will to him, because he knew he would teach others, Gen. 18. 17, 18. After which time, more plenty of Testimonies are found in the Scriptures; as in Deut. 18. 15. A Prophet shall the Lord your God raise up unto you of your Brethren, Him shall ye hear, &c. And to omit the Quotations that might be brought, our Savior's Method for Instruction of his Disciples, may serve for all; concerning which 'tis said, Luke 24. 27. And beginning at Moses and all the Prophets, he Expounded to them in all the Scriptures, the things concerning himself. It seems then, that in all the Prophets, and in all the Scriptures, God, took special care that the Knowledge of his Son, might be Communicated to the Children of Men.

And though all Nations had not at all times the Law and Prophets to read, and to inform them in the Knowledge of Christ, yet it is to admiration what Discoveries were made to many concerning him, and more particularly to the Sybils, whose words as set down by August. de Civit. Dei, I will set down for a Testimony; only first I will set down Augustine's opinion of these Sybils, Lib. 18. cap. 23.

In those Days (saith he) Sybilla Erithrea (some say) prophesied. There were many Sybils (saith Varro ) but this Sybilla wrote some evident Prophesies of Christ. — Flavianus, a Learned and Eloquent Man, (one that had been a Consuls Deputy) shown us a Greek Book, saying they were this Sybils Verses; where in one plaee, he shown us a sort of Verses so composed, that the first Letter of every Verse being taken, they all made these words.

Moreover, Augustine observes out of the works of Lactantius, many Passages of a certain Sybil, which he inserts together thus: Afterward he shall be taken by the ungodly, and they shall strike God with wicked hands, and spit their venomous spirits in his Face. He shall yield his holy Back to their strokes, and take their blows with silence, lest they should know that he is the Word, or whence he came to speak to Mortals: They shall crown him with Thorns, they gave him Gall instead of Vinegar to eat; this Table of Hospitality they shall afford. Thou foolish Nation, that knewest not thy God, but crownedst him with Thorn, and feastedst him with bitterness. The Vail of the Temple shall rend in two, and it shall be Dark three hours at Noon-day; then shall he Die, and sleep three Days, and then shall he arise again from Death, and show the First-fruits of the Resurrection, to them that are called. All this out of Lactantius, as quoted by Augustine.

And because the Verses you heard of before, are very considerable, I shall here Insert them also.

More I find of this nature from the Sybils, but this shall serve. One Passage worth noting, we have in Ludovic. Vives, who gives us an account of the Answer of Serapis to Thules, King of Egypt, in the Wars of Troy; who enquiring of him, Who was most Blessed? Received this answer,

From whence it is remarkable, that the Knowledge of Christ was not hid from the Heathen, but by Acts of God's Providence they knew much concerning him. There is no doubt, but much more was done on God's part, than either Sacred Writers, or others, give us an account of, under this very Consideration: God did not delight to satisfy the Curious, but to edify the serious Enquirer. It is certain, we have but an Abridgment of the Doctrine and Works of Christ, no account at all of the Labors of divers of the Apostles; yet here is all the reason in the World, to believe they were mindful of the Trust committed to them. Paul tells us, That the Gospel was Preached to every Creature under Heaven, Col. 1. 23. He doth not tell us in what Manner, or by what Instruments; it's meet we should herein be ignorant in many things: We may adventure to leave the World to God's Mercy, he will not reap where he hath not sown, nor gather where he hath not strowed. And let us beware, lest whilst we consult the Case of many Nations not known to us, we neglect not the Grace held forth to ourselves. As some I fear, because they cannot see how all Men have means afforded to know Christ, they will needs suppose they have none; and then conclude, the knowledge of him is not material; or else, that God hath utterly cast away such Nations. Strange Conclusions, from as strange Premises. Let us remember, Secret things belong to the Lord our God; but things revealed, to us, and to our Children forever, that we may keep all the words of his Law. Deut. 29. 29.

SECT. III. Of the Method wherein we intend to treat of the Knowledge of Christ; chiefly concerning his Humanity, and what he did for Mankind in that capacity.

It is very sadly to be considered, how all the parts of Christian Knowledge hath been defaced with Error, and scarce anything more than this which respects the Knowledge of Christ's Incarnation. Which as it is a great Mystery, 1 Tim. 3. 16. and hard to be explicated in the full Glory thereof; yet it must be acknowledged also, to be intelligible to very low Capacities, because every Christian is particularly concerned in the knowledge and belief thereof, as ever they look for eternal Life. Waving therefore the Curiosities of old or later Times, judging it better to suppress in silence Men's various Apprehensions, than to puzzle the Reader with them; we shall content ourselves with what is plainly propounded in the Holy Scripture, and generally acknowledged by sober Christians, (with little variation) saving that of late, not above thirty years since, some have espoused dangerous Opinions, so dissonant to the common Faith of Christians, ever since the establishing thereof in the World, that where their Notions are admitted, it is certain the Truth concerning Christ's Incarnation and Resurrection, with the Glory then to follow, will be rejected.

Nor are we here immediately concerned to treat of the wonderful Union between the Divine and Human Natures, in that Heavenly Man the Lord Jesus, whose Name Immanuel, God with us, doth undoubtedly signify, the uniting of these two Natures, as they never were before that wonderful Conception and Birth of our Savior, Matth. 2. And therefore must not only signify God with us, or with our Nature, by the communication of his Spirit; For so he had often been with the Prophets and other Holy Men from the beginning of the World; yea, and by very remarkable signs of his presence, to Abraham and his Seed, who had God nigh unto them, in all they called upon him for: yea, they heard God speak, with audible Voice, out of the Fire, and yet did live. They had also his Presence by special manifestations in his Temple, which sometimes was filled with the Glory of the God of Israel. Yet none of these might be called God with us, in that excellent way wherein Christ is said to be God with us. And let it be remembered, that this Name Immanuel, as it signifies the Strong God, so it arises from that miraculous Conception and Birth of the Lord Christ, Isa. 9. 6. Mat. 1. 18, &c. Not to his being filled with the Holy Ghost from the Womb, for so was John the Baptist. Nor to his being sanctified from the Womb, as Jeremiah. Nor from any other manner of the Presence of God in a way of Grace or favor only. Nor yet by miraculous operation, enabling him to the Work of his Ministry among Men; For so God had often been with Moses, as when he smote the Egyptians with so many Plagues, Exod. 9. and divided the Red Sea, and gave Water out of the Rock, and Manna from Heaven in the Wilderness. And such a Presence and Union with God, as to be a fellow-worker together with him could not be all; for so God was with the Apostles themselves, 2 Cor. 6. 1.

Nor can we think, from good grounds, That this Immanuel should signify any Created Substance united to us; for the word us, referring to his Humanity, the word God must refer to an higher Nature, than any that was created or made, be it Angel or Spirit, and therefore must needs be real or very God; as it is also written, 1 John 5. 20. And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true; and we are in him that is true, even in his Son Jesus Christ. This is very God, and eternal Life.

And for the more familiar discovery of what is needful to be known of him, specially with respect to his Humanity, we shall observe this order; to show,

1. That the Christ, the Savior of the World, did really take a Body of Flesh, and was truly Man by Nature.

2. That according to the Will of God, and his Eternal Wisdom, Christ did, in the place and stead of Man-kind, fulfil that Law by which the whole World stood guilty before God.

3. That he really suffered Death, in that Body of Flesh, for the Sins of the World, out of the free Grace and Love he bore unto the World.

4. That the Righteousness performed by Christ is imputed unto Men, and made theirs through Faith, which worketh by Charity; and this Faith is counted to Men for Righteousness.

5. By the Power of his Godhead he rose from the Dead bodily, and became Victor over all the Power of Death, &c.

6. That this Jesus is invested with all Power in Heaven, and in Earth, and become the Universal Lord of Mankind, and Head over his Church in all things.

7. That Christ shall descend from the Created Heavens, whither he is ascended, in the same Body which was raised from the Dead; to judge and determine the final Estate of all Men and Angels to Eternity, at his Appearing and Kingdom.

8. That in the interim Christ dwells in his Church, by his Holy Spirit, whose Office it is to lead into all Truth; not to abbrogate what Christ hath taught his Church to observe, nor to introduce a Ministration distinct from that established by the Lord Jesus.

SECT. IV. That the Christ, the Savior of the World, did really take a Body of Flesh, and was Man by Nature.

The truth of this Proposition is evident; 1. From the Prophecies which went before of him, Gen. 3. 15. He is called the Seed of the Woman; and nothing can be so called which is not of Human Nature, unless in an allegorical or figurative sense; which here must not be admitted, because it would certainly expose us to great uncertainty in the most important business of our Salvation; and no Man shall be able to determine securely what is the undoubted meaning thereof.

2. When God promised, Gen. 12. That in the Seed of Abraham all Nations should be blessed; it cannot with any fairness be denied, but that it is plainly interpreted of his Seed according to the Flesh, and refer'd to the Lord Jesus; Gal. 3. 16. Now to Abraham and his Seed were the Promises made. He saith not, And to Seeds, as of many, but as of One, and to Thy Seed, which is Christ. And again, Heb. 2. 16. For verily he took not on him the Nature of Angels, but he took on him the Seed of Abraham.

3. When God promised to raise up unto Israel a Prophet like unto Moses, Deut. 18. 18. of their Brethren, he plainly intends it of their Essence and Nature; Rom. 9. 5. Whose are the Fathers, and of whom as concerning the flesh Christ came, who is God over all, blessed forever. For otherwise it could not be of them, if of a distinct Nature from them.

4. When the Prophet saith, Behold, a Virgin shall conceive, and bring forth a Son: the words are not delusory, as if it should only seem to be a Conception, but was really so; and how that should be, without a real participation of her Substance, the Holy Scripture doth not, neither can Philosophy determine: And if here we admit of a Trope or Figure only, we are still exposed to such uncertainty as will undermine the Faith of Christianity.

5. The reality of the accomplishment of these Prophecies, doth confirm our Interpretation of them; for as it is said, the Power of the Highest should overshadow the Holy Virgin, and the Holy Ghost should come upon her; so she did Conceive in her Womb, went her months with Child, and had a Son born of Her, who is also called the Fruit of her Womb: which could not truly and properly be said, but as the Lord Jesus was made of her Substance; as it is said Gal. 4. 4. But when the fullness of time was come, God sent forth his Son, made of a Woman, made under the Law.

6. Christ's receiving Nutriment from her Breasts, as other Children from their Mothers; his growing from an Infant-state to Manhood; his being subject to his Parents; his frequent Eating, Drinking, Sleeping, and wearisomeness in Labor and Travail; are all evidences of the reality of his Manhood. And last of all;

7. His Death doth most plainly show that he was really Man, mortal, i. e. subject to death even as we. Heb. 2. 9. We see Jesus made a little lower than the Angels for the suffering of Death. Acts 2. 23. Him being delivered by the determinate Counsel and fore-knowledge of God, ye have taken, and by wicked hands have crucified and slain. John 19. 33. — They came to Jesus, and saw that he was dead already; — Then took they the Body of Jesus, and wound it in Linnen Clothes. — There laid they Jesus, to wit, in a new Sepulcher. Rev. 1. 18. I am he that liveth, and was dead. Now then considering that the Angelical Nature was too sublime to taste of Death, which was the Punishment due for our Sin, with the condemning Power and Curse of the Law: then a Nature more sublime could not die for us; though the Divine Nature might sympathize with the Human Nature in his Sufferings for us: so then there is no other Nature, but that which is Human (except brute Animals) whereof he could partake, and it was Man whom God designed to redeem. And as by Man came Death, by Man also came the Resurrection from the Dead. Or, if there be any other Nature than these mentioned, whereof Christ may be supposed to partake, yet that is wholly unknown to all Men; and to say he did partake of it, is nothing else but to say we know not what.

We conclude therefore, That it is the security of God's People, to rest in these Testimonies before recited, with other such; as, Remember that Jesus Christ is of the Seed of David, &c. 2. Tim. 2. And knowing that God had sworn with an Oath to him, That of the Fruit of his Loins, according to the flesh, he would raise up Christ to sit on his Throne, Acts 2. 30. Concerning his Son, Jesus Christ our Lord, who was made of the Seed of David according to the flesh, Rom. 1. 3. Taking them also in the most proper and open signification, or otherwise, we are inevitably entangled in such Difficulties as no Man can assoyl, how-ever things may be coloured with flourishes and subtleties.

SECT. V. According to the Will of God, and his Eternal Wisdom, Christ did, in the place and stead of Mankind, fulfil that Law, by which the whole World stood guilty before God.

How deeply Mankind stood indebted to the Righteous God of Heaven and Earth, and how unable he was to pay that score; and how consequently he must inevitably undergo the eternal displeasure of God, with the malediction of his Righteous Law, is excellently set forth, Rom. 3. 9, &c. Are we better than they? No in no wise: for we have before charged both Jews and Gentiles, that they are all under sin; As it is written, There is none Righteous, no not one. — They are all gone out of the way, they are altogether unprofitable, there is none that doth good, no not one. — Now we know, that what things soever the Law saith, it saith to them that are under the Law; that every Mouth may be stopped, and all the World may become subject to the Judgment of God. Therefore by the Deeds of the Law shall no Flesh be justified in the sight of God; for by the Law, is the knowledge of Sin. So then, we see there is a Law, by which the whole World stands Guilty; and upon that account, subject to the Judgment of God. It matters not then for the Mode, or Circumstances, under which the Law is given, they both fall short before God. He hath therefore shut up all in Unbelief, or concluded all under Sin; and surely we may conclude, it is, that he may magnify his Mercy unto all, even to the whole World in this case, as well as to the Jews, Rom. 11. 32.

And as he, even so we, have reason to ascribe Wisdom to God, for it hath appeared Wonderfully; he having designed to magnify his Mercy in Christ, as the only Physician to Cure the Malady of Mankind, would certainly provide a Plaister commensurable with the Sore, that none may cry out and say, I am undone, I am wounded with the unavoidable wound of Mankind: And there is no Balm for me, the Physician hath made the Plaister so narrow, that Thousands, and ten Thousands, cannot possibly have Healing by it; nay, he hath determined to see us perish without any Remedy. Alas! there is none to save us, neither could we come whole and sound into the World; we are born to be destroyed, and destroyed we must be. To quell which hideous (and indeed most just) complaint (if indeed God had not in his Wisdom provided Relief for them): Behold, thus saith the Lord, Isa. 45. 22. Look unto me, and be ye saved all the ends of the Earth: for I am God, and there is none else. Therefore seek to me, and none but me, and ye shall be saved: for I am God; even such a God as delight to save, but not to destroy. Ezek. 18. 23. Have I any pleasure at all in the death of the Wicked? This is good and acceptable in the sight of God our Savior; who will have all Men to be saved, and come to the knowledge of the Truth, 1 Tim. 2. 3, 4.

When we are bid to behold the Lamb of God, which taketh away the Sins of the World, John 1. 29. are we to except any Person in the World, or the greatest part of the World? God forbid. Are they all become guilty per force (except Adam ) and have none to justify them? Where is then the Lamb? Behold, here is Fire, the Wood, and the Knife, but where is the Sacrifice, may many say, if indeed the Lamb of God died not for them? But the Holy Ghost resolves the Query to the full, 1 John 2. 2. He is the Propitiation for our Sins, and not for ours only, but also for the Sins of the whole World.

Acts 17. The Apostle speaking of Mankind, indefinitely declares that they are all the Off-spring of God. And can we think that he will harden himself (like the Estridg ) against his Off-spring, as though they were not his? We which are evil by Nature, would not so deal with our Off-spring; and surely God transcends us in all Goodness whatsoever.

Under the Parable of the Creditor, and the two Debtors, Luke 7. 40. may fitly be understood Jew and Gentile, even whole Mankind; and some Expositors do take it so. Now they were both in one Predicament in this; they had nothing to Pay, though the Debt was not equal. Now the Kingdom of Heaven is compared to him that takes an account of Persons thus engaged, Mat. 18. 21. to 28. Now, saith our Savior, when they had nothing Pay, he frankly forgave them both, viz. caused the Bond to be cancel'd by which they stood obliged, nailing it to his Cross; requiring them in their Capacity, to do likewise one unto another, and to love him.

And from hence, that all Men are bound to love Christ, as their indispensable duty, under pain of Anathema, or Execration; Maran-atha, till the Lord come (or, as some) even forever, 1 Cor. 16. 22. Hence we justly infer, that God in Love gave Christ for all Men, even to bless them, in turning everyone of them away from their Iniquities, Acts 3. ult. And show me the Man which ought not to love Christ, and then I will show the Man whom Christ did not love. But if all Men are bound to love him, then it's certain the Will of God was, that his Love should extend to them: For we love him, because he first loved us. And herein is Love, not that we loved God, but God loved us, and sent his Son to be a Propitiation for our Sins, 1 John 4. 10, 19. And again, herein perceive we the Love of God, because he laid down his Life for us. The result is this, whom God loved, them Christ died for. All that Christ died for, ought to love him; but all Men ought to love him. Ergo, God loved, and Christ died for all Men, who hath therefore obliterated the condemning power of the Law, by which they were indebted to him; so that according to the Will of God, and his Eternal Wisdom, the Door of Salvation is opened to them, and they exhorted to enter therein with thanksgiving, Psal. 100. 1, 2, 3, 4.

SECT. VI. That Christ did really (not phantastically) suffer Death in his own Body, for the Sins of the World, &c.

That the Death of Christ was real, and accomplished in his own Specifical Body, attended with anguish of Soul, under the burden of the Sins of Men, and the Wrath of God, is that we have need to remember, and hold fast; when we consider how many there be, who labor to divert Men from the true understanding of, and due affiance in the Death and Bloodshed of Christ, which he accomplished at Jerusalem, as if it were not that Death and Bloodshed which brings Life unto the World: They boldly saying, That Blood which cleanseth from Sin, was never seen with mortal eyes; yea, and that nothing which was Mortal, was called Christ. And so would make the Death of Christ, by which he ransomed the World, and the Blood which was shed for Remission of Sins not a real and bodily Death; not real and properly Blood, but a Metaphorical Death and Bloodshed, viz. The suffering of the Spirit, when its motions are not obeyed, &c.

But this cannot be the mind of the Scripture, in which the Spirit of God informs us, 1 Cor. 15. That Christ Died, was Buried, and Rose again the third Day, according to the Scriptures. For after that manner (I mean his being oppressed because of Sin) he may be said to have Died (if yet it be fit so to speak) ever since Sin was committed, and so daily Dieth still.

Wherefore by our asserting the reality of Christ's Death, we design to give testimony to his Death upon the Cross, Mat. 27. and only that, as being that, and only that, wherein the price of our Redemption is concerned; as it is written: Christ hath redeemed us from the Curse of the Law, being made a Curse for us; as it is written, Cursed is everyone that hangeth on a Tree, Gal. 3. 13. And again, In that he died, he died unto sin once, Rom. 6. 10. And again, Once in the end of the World hath he Appeared, to take away sin by the Sacrifice of Himself, Heb. 9. 26. Not that he often suffered; yea, that we might especially remark the Reality of his Dying for us, the Holy Ghost hath set a special remark upon the reality of the effusion of his precious Blood, John 19. 33, 34, 35. But when they came to Jesus, and saw that he was Dead, they brake not his Legs, but one of the Soldiers with a Spear pierced his side, and forthwith came there-out Blood and Water. And he that saw it bare Record, and his Record is true; and he knoweth that he saith true, that ye might believe. Surely, the Lord foresaw that some would hesitate about the reality of this Bloodshed for Remission of Sin, and therefore hath made as strong provision against that Error, as can be delivered in Sacred Scripture. It is needless to multiply Scriptures to prove this thing further; yet may it not be altogether unuseful to note, how certainly this thing was known to the World, even among the Enemies of Christ, who therefore contemned him, as the Pharisees did before them, Mat. 27. 41, 42. who were so sensible of the reality of his Death, that they exulted over him, saying, He saved others, himself he could not save: let him come down from the Cross, &c.

Thus the preaching of the Cross (to wit, Christ Crucified upon the Cross) was foolishness in the judgment of the Wise and Noble: But God forbid that we should glory in anything save in the Cross ( i. e. the Sufferings) of our Lord Jesus Christ, by which through Faith, we are reconciled to God.

Certainly, there is no other Death of Christ to be named, than that which he suffered upon the Cross, he being no way subject to Death, but as he was the Man Christ. It is therefore great Vanity, to talk of Christ being dead in Men (as some do speak in our days); for having once died, he dieth no more, Death hath no more dominion over him. Besides, should we allow a little this groundless Notion, to see what the end thereof will be; yet how should such a Death (I mean Men's opposing the Spirit of Christ) be the Redemption of the World? is the World Redeemed by the Spirits being opposed? Sure, this is the Death that cries for Vengeance, if anything do, Acts 7. 51. Or, how are Men said to be reconciled to God by such a supposed Death; for so we are said to be by the Death of his Son. Surely, such a Death ever did, and ever will produce another Effect, even a separation between God and Men, Isa. 59. 2.

Avoiding therefore these Vanities, let us rejoice in the Loving-Kindness of God, who spared not his own Son, but delivered him to Death for us all; so being justified by his Death, we shall be saved by his Life. Rom. 5. 10. For if when we were Enemies, we were reconciled to God by the Death of his Son; much more being reconciled, we shall be saved by his Life.

SECT. VII. That the Righteousness of Christ, is imputed to Men, and made theirs through Faith which worketh by Love, and this Faith is accounted unto Men for Righteousness.

How it cometh to pass, that any should take the Righteousness of Christ's Performances, or actual Obedience, to be designed by God only as an excellent Pattern, or Examble to Men, is not easy to conceive. When we consider, 1. That we had very excellent Presidents before his coming, such as is hard for us to imitate; whose Examples also even to this Day, remain Patterns to us, James 5. 10. Yea, and since his Ascension, his Apostles are very excellent Presidents, even such as few (if any) can fairly pretend to follow. Surely Christ did nothing in vain, or without great need on our part; and yet so eminent was the Pattern of the first Witnesses of Christ, in the Ministration of the Gospel, that they even seem to have followed Christ 〈 in non-Latin alphabet 〉 , or step by step, both in active and passive Obedience; at least so far, as that it may seem sufficient for our Example. Now if Christ should be called our Righteousness, only because he is our Pattern, he alone could not be called our Pattern; and consequently, he alone would not be called our Righteousness. But seeing Christ, and Christ alone, may truly be said to be our Righteousness, Jer. 23. 6. we must therefore look upon his Righteousness to be of far greater Concernment to us, than the Righteousness of the most holy Saint that ever yet lived; nor will it be easy to do this, unless we hold to that Article, The imputation of Christ's Righteousness to Men. And in this case, it's easy to demonstrate the Transcendent Advantages that accrue to us from his Righteousness, and from his only: For where are we bid to look to the Saints for Righteousness? Or where are they said to be made of God unto us Righteousness? Or where are they called our Righteousness? But unto Christ we are thus directed, Isa. 46. 12, 13. Hearken unto me ye stout-hearted, that are far from Righteousness. I bring near my Righteousness, it shall not be far off; and my Salvation shall not tarry. Isa. 45. 24, 25. I have sworn by my Self, the word is gone out of my Mouth, — every Knee shall how, &c. Surely, shall one say, In the Lord have I righteousness and strength; even to him shall Men come. — In the Lord shall all the Seed of Israel be justified, and shall glory. This place is applied to Christ, Phil. 3. who is also said to be made of God unto us Righteousness (as well as) Redemption, &c. 1 Cor. 1. 30, 31. That according as it is written, Let him that glorieth, glory in the Lord.

Righteousness is twofold, our own Righteousness, (or the Righteousness of the Law) and that which is called the Righteousness of God, Phil. 3. 9. — And be found in him, not having on my own Righteousness which is of the Law, but that which is through the Faith of Christ, the Righteousness which is of God by Faith. Again, The Righteousness of God without the Law, is manifested, being witnessed by the Law and the Prophets, Rom. 3. 21. That is, God hath now, in respect of us, cancelled the Law, which stood as an hand-writing against us, and was contrary to us, nailing it to the Cross of Christ. And hath manifested, or shown forth a way to be made Righteous without the Law; yea, by which we may be justified from all things, from which we could not be justified by the Law, Acts 13. 39. Of this Righteousness, Paul saith, the Jews were ignorant; and going about to establish their own Righteousness, have not submitted themselves to the Righteousness of God, Rom. 10. By submission, in this place, we may not well understand a conforming of ourselves to the Precepts of God, (though such submission must be found in us); but this place may be well expounded by Gal. 2. 17. If while we look to be justified by Faith, we ourselves are found Sinners. And again, Even we have believed in Christ, that we might be justified by the Faith of Christ; and not by the Works of the Law, for by the Works of the Law shall no Flesh be justified. Thus then the whole World being found guilty before God, could not, by any Righteousness which they have done, lift themselves out of that state of Sin and Misery; wherefore God, in the greatness of his love to Mankind, hath laid help upon One that is mighty to save; who brings near his Righteousness, to those that were far from Righteousness, that in him they might have Righteousness through Faith; though in themselves there is too much demerit, to bear the Appellation of Righteousness.

That God imputes Righteousness to Men without Works, is so plain, that it can never be denied. What is thus imputed, is not acted by us, but expressly reckoned as a matter of free Gift, or Grace; and this can be the Righteousness of none but Christ, as it concerns the Gentiles, who have believed through Grace, because no other way can the Righteousness of God be made ours. And this Righteousness of Christ must needs be that which he wrought in the days of his Pilgrimage: for if we take Righteousness as it is essential to the Godhead, it cannot be imputed to Men; For who is Holy as the Lord? 1 Sam. 2. 2. The very Heavens are not clean in his sight, Job 15. 15. And he is more just than to impute us Righteous, if indeed there were no Righteousness to be imputed to us; and there is none Righteous, no not one. Except therefore the Righteousness of Christ be laid hold on, there is no Righteousness to be imputed to Sinners.

Now whether the Passive Righteousness of Christ only, or his Active Righteousness also, be that which is imputed to Sinners, is doubtful to some; but for my part I take it to be both. This is that fine Linnen, white and clean, which arrayeth the Church of God, Rev. 19. 7. And the best Robe which God puts upon returning Sinners, Luke 15. Nor can I see to what end Christ did so exactly fulfil the Law, if he did it not for us, or in our stead: and so is the end of the Law for Righteousness to everyone that believeth, Rom. 10. For though it is true, he was born under the Law, and so stood bound to keep the Law, yet for our sakes he was so born; and consequently all that he did in that capacity, was on our account also, as well as his Sufferings: For the Transgressions committed against the Law, was he crucified in our place and stead, and so it follows, that the whole Righteousness of Christ, Active and Passive, is reckoned as ours through believing. And how it can truly be said, that the Righteousness of the Law is fulfilled in us, unless it be by Christ's fulfilling it for us, I cannot at all conceive; since it is certain, That the Law was a Yoak, which neither we nor our Fathers were able to bear, Acts 15. And though it is true, that Practical Righteousness wrought by the People of God, is a comely, yea, and a necessary Ornament, and may lie within the verge of Rev. 19. 8. Yet this I further say, that it is not so immediately signified in that place, as Righteousness Imputative; because the Righteousness there mentioned, is said to be granted to the Saints, (whereas Practical Righteousness is acquired by Industry); For he hath made him to be Sin for us, who knew no Sin, that we might be made the Righteousness of God in him, 2 Cor. 5. 21. Now certain it is, Christ was made Sin for us only by imputation, for he had no Sin; and as he was made Sin, so are we made the Righteousness of God in him, which must needs be by the free Imputation of his Righteousness to us; for there is otherwise none Righteous, no not one.

SECT. VIII. By the Power of his Godhead he rose again from the Dead bodily, and became Victor over all the Power of Death, &c.

The Resurrection of Christ from the Dead, is that upon which the whole of Christianity depends, 1 Cor. 15. 1, 2, 3, 4, 5. And yet such is the Power of Darkness; that in the very days wherein the Apostles lived, the Faith of some was overthrown in this most important Article. Howbeit the truth of our Proposition is evident, Rom. 6. 4. Christ was raised from the Dead by the Glory of the Father. Destroy this Temple, and in three days I will raise it up, John 2. 19. I have Power to lay down my Life, and I have Power to take it again, John 1. 18. Which also was gloriously performed, Mat. 28. 2. For though his Adversaries covered his Sepulcher with a mighty Stone, and sealed it also, and set a Watch of Soldiers over it, yet by the Power of God the Earth was moved, the Soldiers fainted, and Christ was raised. Being attested first by the Angels, who said, Why seek ye the Living among the Dead? He is not here, he is risen; come see the place where the Lord lay, Luke 24. 6, 7. Remember how he spake unto you when he was in Galilee, saying, The Son of Man must be delivered into the hands of sinful Men, and be Crucified, and the third day he shall rise again. Which also came to pass, with this glorious Event, That many of the dead Bodies of the Saints arose after he was risen, and went into the Holy City, and appeared unto many, Mat. 27. 52.

The reality and certainty of the rising again of the same Body which was crucified, Christ himself confirms by many infallible proofs, Act. 1. 3. Being seen of his Disciples forty days, and speaking of the things pertaining to the Kingdom of God. And did eat and drink with them after he was risen from the Dead; for he shown himself alive, and that openly; not to all the People, but to Witnesses chosen before of God, Acts 10. 40. Yea, that they might be fully ascertained in this grand Point of the Christian Faith, he required them to handle him; to put the Hand into his Side, and the Finger into the print of the Nails; assuring them, that a Spirit hath not Flesh and Bone as they saw he had, Luke 24. 39.

Christ's Witnesses being thus amply assured of the truth of the Resurrection, did with great power give evidence thereof, as we read, Acts 4. 33. To this also Peter refers that passage in Psal. 16. 10. Thou wilt not leave my Soul in Hell, neither suffer thy Holy One to see corruption; and Acts 2. 32, 33. This Jesus hath God raised up, whereof we all are Witnesses. Wherefore having so sacred and so full an Evidence, I think it needless to enlarge, yet the Scriptures are very full to set forth the excellency of this Truth, and that mighty Power which was wrought in Christ when he was raised from the Dead, Ephes. 1. 19, 20.

And seeing the whole Gospel is but a trifle, yea, a false report, if this Truth fall to the Ground; we are therefore to beware of those, who under specious pretences world delude the Understanding about this Point; telling of Christ being risen in them, risen in Spirit, &c. Which is no way truly applied to the Resurrection of Christ; for Christ never died in respect of his Divine Part, and therefore cannot be said to rise again in that respect: but it was his Manhood only which was capable of such a change, as to die and live again, and that so he did, hear what himself saith, Rev. 1. 18. I am he that liveth, and was dead, and behold I am alive for evermore.

The veracity of Christ's Resurrection being maintained, the whole Gospel is confirmed; and that to be the most excellent Ministration in the World: for none hath had this Attestation, that the Author thereof was Victor over Death. I conceive, could the Jews believe that he did rise from the Dead, (though their great Objection was about his Godhead) they would soon forsake Moses, or rather be directed by Moses unto Christ. This Miracle of the Resurrection of Christ makes all alive, as it were: It was that which begat the Apostles themselves to a lively hope, 2 Pet. 1. 3. And if we believe that Jesus died and rose again; then they also that sleep in Jesus, shall God bring with him, 1 Thess. 4. 14, &c. This is that which groundedly makes any Man contemn Death, because he knows he is a conquered Enemy: To contemn it from any other Principle, as some Heathens and others have done, is but desperateness, falsely called Courage: but the Christian Man sees his Captain gone before him, and hath abolished Death, or made it void, and brought Life and Immortality to light by the Gospel. It is Christ only, who by Death, conquered him that had the Power of Death. It is he that brings to pass that saying; O Death, I will be thy Plagues; O Grave, I will be thy Destruction. Now let the faithful Christian always rejoice and give thanks to God, who giveth us the Victory through our Lord Jesus Christ.

SECT. IX. This Lord Jesus Christ is invested with all Power in Heaven and in Earth, and only Head to his Church in all things.

Christ's Investiture with all Power in Heaven and Earth, is asserted by himself, Mat. 28. 18. All Power is given to me in Heaven and in Earth; who therefore enters into the full exercise of his Authority, in establishing the Glorious Gospel as a Rule to all the World. Go ye therefore, teach all Nations. Preach the Gospel to every Creature, &c. The same is confirmed by the Apostle, Act. 2. 32. This Jesus hath God raised up. — Being by the right Hand of God exalted, — fulfilling that which was written. Psal. 110. 1. The Lord said unto my Lord, Sit thou on my right hand, until I make thy Foes thy Footstool. And again, Acts 4. 10, 11. Jesus of Nazareth, whom God raised from the Dead. — This is the Stone which was set at naught by you Builders, which is become the Head of the Corner. The Apostle Paul gives testimony; That God hath set this Lord Jesus at his right Hand, far above all Principalities and Powers, Might and Dominion, and every Name that is named, not only in this World, but also in that which is to come; and hath put all things under his Feet, and given him to be Head over all things to the Church, Ephes. 1. 20, 21, 22. And that the Church might have full evidence in this Case, Christ himself hath sent this Testimony from Heaven to his Churches, being ascended thither: And behold, I am alive for evermore, Amen; and have the Keys of Hell and Death, Rev. 1. 18. It is he that shuteth, and no Man openeth; and openeth, and no Man shutteth. Jesus Christ is that Universal King, highly exalted, according to God's most solemn Decree, Isa. 45. 23. To whom every Knee must bow, first or last; and every Tongue shall confess that Jesus Christ is Lord, to the glory of God the Father. Yea, it is ordained of God, that all Men should honor the Son, even as they honor the Father, John 5. And therefore saith the Spirit, Every Creature which is in Heaven and in Earth, &c. heard I saying, Blessing, and Honor, and Glory, and Power, be unto him that sitteth on the Throne, and to the Lamb forever and ever, Rev. 5. 13.

From this Sovereignty committed to the Lord Jesus, I observe, 1. The Wisdom of God, in advancing his Holy Child Jesus to this Universal Jurisdiction over the World, specially in things relating to the Souls of Men; and that therefore every Man must give an account to him; For, for this cause he both died, rose, and revived, that he might be Lord both of the Dead and Living: so that we must, everyone, give an account of ourselves unto God.

2. It's dangerous for any Man to arrogate to himself the Tittle of Spiritual Head in the Church; for this one Spiritual Body, hath one Spiritual Head, the Lord Jesus. Nor is it possible for any one Man to be constituted Head of the Church Universal, neither is it any way reasonable it should be so. Not possible, because such an Head is, or must be Elective, and the Church Universal can never make such an Election. Unreasonable, because all Churches have equal Power, which is made void by such a Constitution. But the greatest reason of all that lies against such an Headship, is, because no Man is fit for it, it's a Work befitting none but the Lord Jesus; He is the Master of the Family. Ministers are all Stewards of the Mysteries of God; Christ tells us he is our Master, but nowhere requires his Church to call any of his Stewards Masters: All that is required by the great Apostle of the Gentiles, is this, 1 Cor. 4. 1. Let a Man so account of us, as of the Ministers of Christ, and Stewards of the Mysteries of God.

3. To know Christ in his Exaltation, will teach Men to trust in him; for he can restrain the rage of Saul, and deliver Paul out of the Mouth of the Lion. He supports Steven in the hour of Death, and breaks open the Iron Gate to let Peter out of Prison: He is faithful, who will not suffer his People to be tempted above what they are able, but will, with the Temptation, make a way to escape, that they may be able to bear it.

4. The Knowledge of Christ, as exalted, teacheth subjection to his Will, and to be desirous to be under the Government of such a Prince: To be cautious how we prefer any Laws to his, but especially of conforming ourselves to any Laws against his. For though Christ's exaltation at the right Hand of God, to be a Prince and a Savior, to be Head over all things to the Church, does not prejudice the Government of the World in the Hand of Earthly Princes; yet is his Authority so far advanced above all Power, that he must be obeyed rather than Men, Acts 4. 19.

Christ being declared to be endowed with plenary Authority, and having settled the Affairs of his Kingdom, by giving Commandments to his Astostles, &c. He was pleased to enter into his Glory, to ascend the Heavens, and to take his Celestial Throne, according to the evidence of these Scriptures, Acts 9. 10. & 7. 55. 'It is said, He was taken up from his chosen Disciples into Heaven. The Angels avouch the same. Paul avers, That the same that descended into the lower parts of the Earth, did also ascend far above all Heavens. Ephes. 4. 9, 10. I leave the World, saith Christ, and go to my Father. The Heavens must retain Him, saith Peter, until the times of the restitution of all things, Acts 3. 21.

Now when Christ thus ascended, he received Gifts for Men, and sent down the Gifts which he received, to continue in the Church (being such as fit Men for the Work of the Ministry, Ephes. 4.) to the end of the World, or till the perfecting of the Saints, (which Gifts are mistaken by some for Christ himself); nay, worse than this, a false Gift, or a confident persuasion of anything, is too commonly thought, by deceived Souls, to be the Voice of Christ, whom they suppose dwelleth in them. This is doubtless a part of the fulfilling of Christ's Prediction, that many false Christ's shall arise and deceive many. Remember that Peter, that had received largely of Christ's Spiritual Gifts, yet teacheth no such thing to be the Ascension of Christ; as the receiving of Gifts and Graces, to give a raisedness of Soul to the Saints, which it may well be feared many suppose to have, which are really ignorant of them. However these Gifts are precious, but Christ the Giver, far more precious; who dwelleth in that Light whom no Man in his mortal state hath seen, nor can approach unto.

SECT. X. That Christ shall descend from the Created Heavens, whither he is ascended, in the same Body which was raised from the Dead, to judge and determine the final estate of all Men and Angels to Eternity, at his Appearing and Kingdom.

The second coming of Christ, or his coming to judge the World, is so express in the Holy Scriptures, that we may as groundedly look for that his Coming, as the Fathers might look for his coming in the Flesh. But as there was but few received him when he Came, so it may be feared, few wait for his second Appearance: However, our Lord hath assured us, that he will come again: John 14. 3. And if I go and prepare a place for you, I will come again and receive you to myself; that where I am, you may be also. And again, ver. 28. Ye have heard how I said unto you, I go away, and come again. He gave us further assurance hereof, after his Ascension, Rev. 22. Behold, I come quickly, &c. The same is asserted by the testimony of Angels, Acts 1. 11. The same Jesus — shall so come in like manner, as ye have seen him go into Heaven. Testified also by the Apostles, And he shall send Jesus, who before was Preached unto you, Acts 3. 20. St. Paul tells us, Christ shall come with all his Saints, 2 Thes. 4. 16. for saith he, The Lord shall descend from Heaven with a shout, with the voice of the Arch-Angel, and with the Trump of God, and the dead in Christ shall rise first. This is that glorious coming of Christ, which the Saints are taught to wait for, 1 Thes. 1. 10. Ye turned from Idols to serve the Living and True God, and to wait for his Son from Heaven, even Jesus who delivered us from Wrath to come.

When the Apostle remembers the People of God of this Doctrine, he certifies they had not delivered any cunningly devised Fables, when they made known the Coming▪ and Power of our Lord Jesus Christ. And though the Holy Ghost fore-saw, that this Truth would be contemned in the latter Days, with bold demands, Where is the Promise of his coming? Yet doth it encourage the Children of God, to rest in the assured expectation thereof, 2 Pet. 3. throughout. Now Christ had been come in Spirit long before this Epistle was written, so Peter himself had received him; therefore he can only be understood here, to respect his Personal Appearance, when he shall come to be glorified in his Saints, and to be admired in all them that believe: But to others in flaming Fire, taking Vengeance of them that know not God, nor obey the Gospel of our Lord Jesus Christ, 2 Thes. 1. 7, 8.

At this coming, he will determine the final state of Men and Angels: For he hath appointed a Day in which he will judge the secrets of Men by Jesus Christ, according to the Gospel, Rom. 2. 16. Yea, he shall judge both the quick and the dead, (as he is appointed) at his Appearing and Kingdom. The Sentence to be then given, is already foretold, Mat. 25. 41. And the Devils themselves believe this, and tremble, James 2. being reserved in Chains under darkness, unto the judgment of the great Day, 2 Pet. 2. 4.

Reason seems to approve this Verity; because otherwise, the greatest part of Iniquity would go unpunished, and the greatest part of Righteousness go without reward. But God is Righteous, and therefore he will render a reward to every Man, according as his work shall be, Rev. 22. Before Christ's glorious Tribunal must all Flesh appear, as before a most Righteous Judge, who will make manifest the hidden things of Darkness; and then shall we discern between them that serve God, and them that serve him not.

By Christ's designing, or determining Mans Estate eternally, we intend an endless State, to the Righteous and Wicked respectively. And should we otherwise take the word Eternal than the native force importeth, we cannot avoid making the felicity of the Good, as temporary as the misery of the Bad; which absurdity forbids such an Interpretation. Seeing, First, It cannot be denied that Eternal Life is set out to be perpetual, with as much amplitude of Speech as may be, 1 Pet. 5. 10. Who hath called us unto his Eternal Glory by Jesus Christ. 2 Tim. 2. 10. Therefore I endure all things for the Elects sake, that they may also obtain the Salvation which is in Jesus Christ, with Eternal Glory. As God's People shall ever be with the Lord after rhe Resurrection, 1 Thes. 4. 17. so their Kingdom is to be Everlasting, and their Habitation Eternal, 2 Cor. 5. 1. Those things we see not, but hope for, are Eternal, 2 Cor. 4. 18. Our Redemption and Salvation, are Eternal, Heb. 9. 12, 15. Our King is Eternal, 1 Tim. 1. 17. and our Life is Eternal: Fight therefore the good fight of Faith, lay hold of Eternal Life, 1 Tim. 6. 12.

On the other side, the Condemnation of wicked Men is Eternal, John 5. 24. for it is here put in direct opposition to Eternal Life, Mark 3. 29. It is expressly called Eternal Damnation, Mat. 3. 29. even such as hath no forgiveness in this World, nor in the World to come. The punishment of the Damned, is compared to a Worm that never dieth, and to Fire that never goeth out. The last Judgment is expressly called, the Eternal Judgment, Heb. 6. 2. and therefore must conclude the Parties concerned in it respectively, in an equal state with respect to duration, though their portion differ exceedingly; even as much as Light and Darkness differeth, or excelleth each other.

Nor need this seem Incredible, that God should cause Men to subsist in torment to Eternity; it's as easy for him to sit a Man to endure in Eternal Misery, as to fit a Man to endure to Eternity in Felicity. As we see an instance of his Power and Providence frequently in this World, where many live longer in great Affliction, than others that have what Felicity this World can afford. Surely, as his Providence rules in these Cases, his Power is able to dispose the after-states of Men, according to his Word. He that truly believes there is a God, that made all things of nothing, and by his Power hath caused them to continue in their present admirable Frame for so many thousands of Years, and may continue them if he please, many thousands more; he can never think it Incredible, that God can make Men subsist to Eternity, either in a state of Wrath, or Blessedness.

Let us therefore hear the conclusion of the whole Matter: Fear God (saith the Prophet) and keep his Commandments, — for God shall bring every Work unto Judgment, with every secret thing, whether it be good, or evil, Ecles. 12. ult. Because he hath appointed a Day, in the which he will judge the World in Righteousness, whereof he offereth Belief to all Men ( 〈 in non-Latin alphabet 〉 , fidem praebemus omnibus ) in that he hath raised up Christ from the Dead, Acts 17. 31. O, that therefore Men would believe this, that it may be well with them to Eternity!

SECT. XI. That in the interim, Christ dwells in his Church by the Holy Spirit, whose Office is to lead into all Truth, not to abbrogate what Christ taught his Church to observe, nor to introduce a Ministration distinct from that which was established by the Lord Jesus.

Nor doth our Lord Christ his personal absence from his People on Earth prejudice those whom they love, though they see Him not; and are made to rejoice with joy unspeakable, and full of Glory. Because, according to his Promise, he hath sent them a Comforter, even the Holy Ghost to reside with them forever, 〈 in non-Latin alphabet 〉 , Consummationem seculi, to the Consummation of the World, Mat. 28. 20. Who dwelleth by his operation in the hearts of the Faithful, for their particular Comfort, Gal. 4. 6. And in the Mystical Body of Christ, by the communication of Spiritual Gifts, Ephes. 4. 16. From whom the whole Body fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase in the Body, unto the edifying of itself in Love: And thus she is an Habitation of God through the Spirit. This Christ promised, John 14. I will give you another Comforter, that he may abide with you forever, even the Spirit of Truth. The Church is the Temple of the Holy Ghost, 1 Cor. 6. The Sons of God are led by the Spirit of God: and if any Man have not the Spirit of Christ, he is none of his, Rom. 8. 9.

This Promise therefore is Universal, made to as many as the Lord shall call, Acts 2. 39. Given to all that obey him; There is one Body and one Spirit, even as ye are called in one hope of your Calling, Ephes. 4.

There are certain rules by which this Holy Spirit may be known from the spirit of Error: 1. Its property is to lead unto all Truth. It doth not stumble at any part of Truth. Gal. 5. 7, 8. Who did hinder you that you should not obey the Truth? This persuasion cometh not of him that Calleth you. Christ said, this Spirit would bring all things to Remembrance. It does not lead the Saints to Forgetfulness. It teacheth to pray, Thy Will be done on Earth, as it is in Heaven; where sure the whole Will of God is obeyed. It breatheth forth such desires as these, Psal. 119. O that my ways were directed to keep thy Precepts! Then shall I not be ashamed, when I have respect to all thy Commandments.

2. This Spirit doth not speak of itself, John 16. 13. Howbeit, when the Spirit of Truth is come, he shall guide you unto all Truth: FOR HE SHALL NOT SPEAK OF HIMSELF: But whatsoever he shall hear, that shall he speak. He shall not pretend to give any new Ministration; for this would be to dishonor Christ, as not being Head over all things to his Church: But, saith Christ, he shall glorify Me. For he shall take of Mine, and show it unto you, ver. 14. The Spirit of Truth is certainly known by his adhering to, or leading Men to hearken unto the Doctrine which the Apostles received from Christ. 1 John 4. 6. Hereby know we the Spirit of Truth, and the Spirit of Error.

3. As the Spirit of Truth doth not institute anything in the Church of its own beside or contrary to the Doctrine of Christ, so neither doth it repeal any of his Laws. Gal. 3. 15. If it be a Mans Covenant, when it is confirmed, no Man disanulleth, or addeth ought thereto. This Spirit doth Anathematize an Apostle, if he make void the Doctrine which he preached by Christ's Authority; yea, it withstandeth an Angel from Heaven in like manner which shall attempt it, Gal. 1. 6, 8. And hereby are justly avoided as deceitful Spirits, 1. Those which have cumbered Christianity with such a multitude of Traditions, that it's not easy to recount them; as may be shown in due place. 2. All those Spirits which vainly pretend to lead Men into a more sublime, or spiritual path of Gospel Obedience, than Christ or his Apostles prescribed, and threwithal to neglect the Footsteps of that good Shepherd, and his faithful Ministers.

These Spirits do in effect deny the Messias: For it was understood even among the Samaritans, that when he came, he would teach them ALL THINGS: And indeed, otherwise we must look for another which were upon the matter to deny him. When the Spirit saith thus to the Churches in the Person of Christ, I will lay upon you no greater Burthen than that which you have already: hold fast till I come, Rev. 2. Doth he not plainly provide against any or other further Ministrations, and confirm to the coming of our Lord, what they had already? And this too, in opposition to the Doctrine of Balaam, Jezebel, and the Nicholaitans. And consequently the Doctrines, or Devices of any whatever.

Thus far touching the Knowledge of Jesus Christ, whom God hath sent to save Mankind, by his Death and Resurrection, to rule them by his Word and Spirit; and in case of Rejection, to punish them with Eternal Condemnation: This is that great Law-giver, who is able to Save and to Destroy. This is he that freed Man from the Yoke of Bondage, and hath established an easy Yoke, even the Law of Liberty; the Law of the Spirit of Life, to make Men free from the Law of Sin and Death. It now remaineth that we prosecute our designed Subject, namely, to describe Christianity, with respect to the Internal parts thereof, which yet remains to be considered. And the first Head which occurs is this:

• 1. Concerning the denial of ourselves in point of fleshly Vanities; or the true Nature of Christian Humility for Sin.
• 2. Concerning our Conformity to Christ in the Spirit of our Mind.
• 3. The Hope and expectation of a Christian, at the appearing of Jesus Christ; together with the comfortable parts of the Inheritance they here partake of by the way.

And this shall we do, if God permit; partly to help such Christians as are unmindful of that most necessary part of Religion; who as they are a reproach to the form of Godliness, so they profit nothing to themselves by their Profession. And partly to still the Adversaries of the Form of Godliness, under a specious (but most false) pretence to the Power; which operated in Christ and his Faithful Ones, directly opposite to these Men's doings.

SECT. I.

SElf-denial is one of the great things which our Lord Christ held forth to his Followers, both in Life and Doctrine; and that under such an absolute necessity, as that without it none could be his Disciples, Luke 9. 23. And knowing perfectly what was in Man in respect of this, as well as in other Enormities; he labors to free him from the captivity of this Corruption, as from that Root from whence his Misery had its Original, and which tends to make it perpetual.

Self, I take to be truly expressed, or described thus: The Will of Man corrupted, and as such, made the Rule of his Actions. Whereas God never ordained Man's Will to have such Dominion, but always to be in subordination to Reason, and his Will and Reason to be subordinate to the Will of God revealed to him. Jer. 10. 23. O Lord, I know that the way of Man is not in himself; it is not in Man that walketh to direct his steps. And therefore by how much Men are actuated by the impulse of their desires, without regard to the Will of God, or Rational Principles, as regulated by the Will of God; they are so far guilty of that Iniquity, which is censured by the Apostle, Ephes. 2. 3. Among whom also we all had our Conversation, in time past, in the Lusts of our Flesh, (or of the Mind) fulfilling the Wills, 〈 in non-Latin alphabet 〉 , desideriis, of the Flesh, and of the Mind. In which state a Man is compared very fitly to a Bullock unaccustomed to the Yoke, Jer. 31. To a wild Ass which useth to snuff up the Wind, Jer. 2. 24. To a swift Dromedary traversing her ways, Jer. 2. 23. as supposing themselves to be Masters of their own ways, saying in effect, Who is Lord over us? And while the Creature is held in this corruption or blindness of Understanding, he cannot serve God; For no Man can serve two Masters, Matth. 6. 24. A necessity therefore there is, that this Will of Man be subdued, because it produceth nothing to Godward; God's Children are not born of Flesh, neither of the Will of Man, John 1. But of the Will of God; Of his own Will begat he us, Jam. 1. 18.

Now the Design of Christ in establishing Christianity, being to destroy this corrupt Principle, the depraved Will of Man, and to advance the Will of God, to be done on Earth as it is in Heaven; we shall therefore endeavor to set forth the Work of Self-denial in its gradual and particular Operations:

• 1. Powerful conviction of Sin, and Man's wretchedness on that account.
• 2. An awful consideration of God's Majesty and Justice.
• 3. Due observation of the patience of God in waiting to be gracious.
• 4. True sense and sorrow of heart for Sin, as committed against a gracious God.
• 5. Hatred against Sin in the very first thoughts or motions of it.
• 6. Humble confession to God, and application to him for mercy.
• 7. Solemn resolutions henceforth to become subject to the Will of God.

The opening of which Particulars will (I conceive) comprehend, whatsoever is generally to be found in Christian Men, (when becoming such) with respect to the Internal, or inward part of Self-denial, which is our present undertaking; referring what is concomitant thereto, in point of further actual Obedience, to its proper place, when we come to speak of the External parts of Christian Religion.

SECT. II. Of the Powerful conviction of Sin, and a sense of the wretchedness of Sinners upon the account of Sin.

For the better attaining to a powerful conviction of Sin, and a sense of Man's wretchedness by reason of Sin, it is necessary to understand the general state of Transgression into which Mankind is involved; concerning which we find the Scripture giving this Testimony, That all have sinned, and come short of the Glory of God, Rom. 3. 23. And that by one Man Sin entered into the World, — for that all have sinned, Rom. 5. 12. And that the whole World lieth in Wickedness, 1 John 5. 19. Which is also evident by common experience, every Nation being greatly corrupted, through the abounding of Iniquity; and the universality of the ways of Sin doth evince the same, none being free from Mortality, and the Calamities of Mankind: so that the Apostle might well say, That both Jew and Gentile are proved to be under Sin.

The Sin of Mankind is either Original or Actual. The first is come upon all, even the very Infant State of Mankind lie under it; of whom that saying is true, Rom. 5. They have not sinned after the similitude of Adam 's Transgression. Yet Death reigning over them, proves the Transgression of Adam to be upon them. This is that Root Sin, called the Sin of the World, John 1. 29. whereof none are free. Nor is it convenient to extenuate or lessen this Sin, either in its nature, or the punishment it brings with it; It being indeed the filum certissimum, or leading Thred to all other Iniquities, Mankind being hereby corrupt, ob origin, and wholly deprived of the Glory of God, without the intervening Mercy of a Savior. And hence we find David, when complaining of his sinful State, looks back to his corrupt Original, Psal. 51. 5. Behold, I was shapen in Iniquity, and in Sin did my Mother conceive me. Knowing (as Job saith) none can bring a clean thing out of an unclean thing. So that they are not to be despised, who say, That in our humiliation for Sin, we ought to bewail this our sinful Original among the rest of our Iniquities; which hath been to Adam 's Posterity, like the Sin of Traitors, which bringeth with it corruption of Blood to their Off-spring, for which they must bear the shame of such Transgressions. How do we find that the Sin of Progenitors was wont to be lamented by their Off-spring among the Israelites, Lam. 5. 7. And is there not the same reason that Adam 's Children should do the like, as being sensible of the evil Consequences thereof? We also may say, Our Father hath sinned, and we have born his Iniquity.

2. To bring Men to a powerful Conviction, and so to Conversion, the knowledge of our Personal Offences is by all means especially necessary, which are aggravated according to the Circumstances we lie under, in respect of the means which we have to know and to avoid Sin; and therefore those who follow sinful Courses, where the Law of God or his Gospel is published, from time to time, and may be consulted with at their pleasure; who have the Records, or Holy Writings of God by them, must needs be very greatly guilty before God, not only for doing what he hath forbidden, and omitting what he hath commanded, but for that these Sins are committed with an high hand. John 9. 41. If ye were blind, ye should have no Sin; but now ye say ye see, therefore your Sin remaineth. John 15. 24. If I had not done among them the Works which none other Man did, they had not had Sin; but now have they both seen, and hated both me and my Father.

And though our Savior here, say the Jews, had not had Sin, &c. It is certainly to be understood, not in that respect in which now they were guilty. For when he else-where teacheth, that it shall be more tolerable for Sodom and Gomorrah, than for the Cities of Israel, where his mighty Works were done; yet he doth not thereby acquit Sodom, in the day of Judgment, from most just condemnation: For though they had not so great means as Chorazin and Bethsaida had, yet they had means sufficient to leave them without excuse; and among other helps, common to Mankind in general, as the mighty Works of Creation, common Providence, the Principles of Reason, or the Law of Conscience, &c. they had this additional advantage of Righteous Lot his living among them; who also shown them the way of Righteousness; all which must needs render them even self-condemned, when God shall judge Men in Righteousness. It is evident therefore, that as the plenitude of means to see and avoid Sin, doth greatly aggravate the Sins of those who abuse such favors: so neither shall those escape whose Advantages are less, because all have that which is this way sufficient; as is well observed by Mr. J. Calvin, according to Mr. J. Goodwin 's quotation of him, which I will here insert, and then proceed to show the nature of that powerful Conviction of Sin, which is attended with Conversion.

After that Adam was left in such confusion, he was fruitful in his cursed Seed, to bring forth a Generation like unto him; that is to say, vicious, perverse, corrupted; void and destitute of all Good, rich and abounding in Evil. Nevertheless the Lord of his Mercy, who doth not only love, but is himself Love and Charity, — giveth them time and leisure to return unto him, and set themselves to that Obedience from which they had strayed: And though — suffering them to go after the desires and wishes of their Lusts, without Laws, without Government, without any correction by his Word: yet he hath given them warnings enough, which might have incited them to seek, taste and find him, — and do him homage according to the dignity of a Lord so good, so powerful, so wise, and eternal.

SECT. III. Awful consideration of the Majesty, Justice, and Goodness of God.

Powerful Conviction of Sin, which leads to Salvation, takes its beginning, and is carried on by the help of due consideration, of the Majesty, Justice, and Goodness of God. To which purpose the Lord calleth upon the Wicked, Psal. 50. 22. after this majestic manner, Consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver you. The Prophet Habakkuk, upon contemplation of the Majesty of the Works of God, shows the Effect it produceth; Chap. 3. 16. When I heard, my Belly trembled; my Lips quivered at the Voice; rottenness entered into my Bones, and I trembled in myself, that I might rest in the day of trouble: When he cometh up unto the People, he will invade them with his Troops. Here we are moved to consider the Majesty and Justice of God, from the observation of what he did to his implacable Enemies of old time, and thence to learn, that he will certainly punish Iniquity: Yea, how often are the Children of Men stirred up to consider what God did to Pharaoh, Balaam, the Egyptians, and the Midianites, that so they might beware of provoking the Eyes of his Jealousy, by sinning against him. Yea, and from these his proceedings with Sinners, is his Righteousness understood, as we read, Micah 6. 5.

It is the Son that considereth, which turneth from the sinful way, Ezek. 18. 28. whilst the careless and forgetful Fools consider not that they do evil, Eccles. 5. 1. When God would convict Israel of Sin, he doth it by provoking them to consider their ways, and his Judgments that were upon them for Sin, Hag. 1. 5, &c. He that doth not consider that God, in whose Power is the Breath of his Nostrils, will never turn to him, but flatters himself with a persuasion, that God is such an one as himself, Psal. 50. 20. Or else, that their doings are not very ill, though never so wicked, Mal. 4. 13. What, have we spoken so much against thee? But contrariwise the considerate Soul crieth out, Against thee, thee only have I sinned, and done this evil in thy sight, Psal. 51. 4. Certainly, the want of Consideration staves off Conviction, and makes Men give their Souls wicked counsel; as may be seen, Luke 12. 19. Soul, take thine ease, eat, drink, and be merry: Which may provoke God in justice, even at that very time, to take away their Souls. Let Men therefore consider the severity of God, who (however they flatter themselves) hath said, I will reprove thee, and set thy Sins in order before thee. And again, God shall wound the Head of his Enemies, and the hairy scalp of such an one as goeth on still in his Trespasses, Psal. 68. 21. Let us therefore behold, and consider the goodness and severity of God; his severity to them that fell from him, his goodness to them that continue in his goodness; otherwise they must know a time of cutting off.

The consideration of the brevity of our Life, is a strong motive to Conviction; and hence God himself breatheth forth these Expressions, O that they were wise, that they would consider their latter end, Deut. 32. 29. That David might know how frail (infirm and weak) he was, prays that God would make him to know his end, and the measure of his days, Psal. 39. 4. It is in vain for any to hope for Remission of Sin, who have not been convicted of, and humbled for it in this World; for when our Savior saith, Except ye repent, ye shall all perish, Luke 13. 3. He points us to a Work which we must pass through before our end come.

The most important Motive to this powerful and effectual Conviction whereof we speak, is that unspeakable Goodness of God manifested in Christ. For how canst thou see the condescension of thy God to send his Son to die for thee, and thou not consider what manner of Love this is? Shall God stretch out his hand all the day long, and wilt thou not regard it? Doth he beseech thee to be reconciled to him, and wilt thou not observe him to comply with such tenders? 2 Cor. 5. 20. Wilt thou harden still thy impenitent Heart, and so treasure up to thyself Wrath against the Day of Wrath? Rom. 1. O foolish People and unwise, do ye thus requite the Lord? Is not He thy Father that hath bought thee? &c. Consider therefore how great things he hath done for you, Deut. 32. 6. 1 Sam. 12. 24.

SECT. IV. Of the great patience of God in waiting to be gracious to Sinners.

We are taught by the Apostle, Rom. 2. 4. that it is the Goodness and Forbearance, or Long-suffering of God, that leads Sinners to Repentance; that is, God designs to overcome them at the last this way. Thus he dealt with the old World, Gen. 6. 3. giving them time, or space of Repentance, but they abused his patience, and repented not. Thus he dealt with his Ancient People, suffering their manners in the Wilderness, Acts 13. 18. 〈 in non-Latin alphabet 〉 , as a Nurse her Children; yet they were overthrown in the Wilderness, 1 Cor. 10. But the Ninevites improved the Patience of God unto Repentance; and surely such as consider it, will do the same. For what can more oblige a Sinner, than to consider his manifold Provocations, wherewith he hath provoked the Lord the many Days, and Years, wherein he hath made himself obnoxious to the Wrath of God, and yet he is spared? and God is speaking still with this gracious Voice, Jer. 14. 27. Wilt thou not be made clean? when will it once be? A like heart-breaking passage we have, Jer. 2. 32. My People have forgotten me days without number. The Lord would hereby inform Sinners that he waits, and thinks the time long ere they return to him.

That Parable of our Savior, Mat. 2. 36, 37. sets forth to the Life, the Patience of the Almighty. He sends once, and again, but his Request is denied, and his Messengers beaten and slain; yet his Patience is extended: He will send his only Son, if peradventure Sinners will yet be entreated. What Patience like to this? The Majesty of God being considered on the one hand, and the vileness of the Sinner on the other. Our Blessed Savior, who is God over all, blessed forever hath shown forth such Patience in order to Sinners Conversion; that whoever contemplates it aright, will even be confounded, and broken as it were in pieces, to consider the Maledicta and Malefacta, the ill Words, and ill Deeds, which he bore on this account. Yea, even now he suffereth with great Patience, the Emnitious Sinner, who, like Saul, breaths forth Persecutions and Blasphemies against him; and whilst he might destroy them, gently bespeaks them thus: Saul, Saul, why persecutest thou me? This, this was that, which led one Sinner, a chief Sinner, unto Repentance; and doubtless, will effect the same blessed Work, where such his Gracious forbearance is considered, as the Apostle witnesseth, 1 Tim. 1. 16. Howbeit, for this cause I obtained Mercy, that in me Jesus Christ first might show forth all Long-suffering, for a Pattern to them which should hereafter believe to Life everlasting. True it is, incorrigible Sinners do abuse all the Patience of God, who though he waits that he may be Gracious, as Isa. 30. 18. yet do they wretchedly fulfil the saying, Isa. 26. 10. Let favor be shown to the Wicked, yet will he not learn Righteousness; in the Land of uprightness will he deal unjustly, and will not behold the Majesty of the Lord. And again, Eccles. 8. 11. Because Sentence against an evil work is not executed speedily, therefore the hearts of the Sons of Men are fully set in them to do evil. Thus, though it be most certain, that the Long-suffering of God to us-ward, is an evidence that he is not willing that any should perish, but that by this means they should come to Repentance, and to the knowledge of the Truth, and be saved, 2 Pet. 3. 9. Yet do they turn this Grace into wantonness, despising the riches of his Goodness, not considering that the forbearance of God should lead them to Repentance. Howbeit, this Grace is not in vain, but effectual upon the serious Soul: Psal. 86. 15. But thou, O Lord, art a God full of Compassion, and Gracious, Long-suffering, and plenteous in Mercy and Truth; O turn unto me, and have mercy upon me: Give thy strength unto thy Servant, and save the Son of thy Handmaid.

SECT. V. Of true sense and sorrow for Sin, as committed against a Gracious God.

To see Sin to be exceeding sinful, is an excellent Introduction to Christianity, and so necessary, that the Internal part thereof is not rightly founded without it. Hence, Rom. 7. 13. this we learn, That God's powerful manifestation of Himself to the Consciences of Men, when he reveals the dreadful Nature and Effects thereof, is, that Sin might appear working Death; that so by his Command, Sin might appear exceeding sinful, testifying that in the filthiness thereof there is lewdness, Ezek. 24. 13. yea, many aggravations, but above all that, it is committed against that God from whom we receive Life, and Breath, and all good things. The thoughts of this broke the Heart of David, more than all the aggravations of his sin, in the case of Uriah (which yet were very dreadful) Psal. 51. 4. Against Thee, Thee only have I sinned, and done this evil in thy sight. Hence he crieth out, Psal. 38. 5. My Wounds stink and are corrupt, because of my foolishness; there is no soundness in my flesh, because of my sin, — for my Loins are filled with a loathsome Disease, and there is no soundness in my Flesh. All which proceeded from the Arrows of the Almighty (as he speaks ver. 4.) which are those powerful Convictions that the Law worketh, when by it Sin is revived, or made to show its strength, Rom. 7. And herein is that saying verified, The Law worketh Wrath; and causeth the Sinner to cry out, O wretched Man that I am, who shall deliver me from the body of this Death, Rom. 7. 24. This sense of Sin is expressed by the pricking of the Heart, Acts 2. 38. which proceeds from that word, which is sharper than any two-edged Sword, because it is a Revealer of the thoughts and intents of the Heart, Heb. 4. 12. The very secret evils committed long ago and forgotten, are now set before the Sinner; as Job speaks, Job 13. 26. Thou makest me possess the sins of my youth: Yea, as witnesseth another, Psal. 90. 8. Men's secret sins are set in the light of his Countenance. Upon this followeth a Godly sorrow, Jer. 31. 19. After I was instructed, I repented ( saith Ephraim) I smote upon my Thigh, I was ashamed; yea, even confounded, &c. Of this Matter speaketh David most feelingly, Psal. 77. 2, 3, 4. In the day of my trouble, I sought the Lord; my Sore ran in the night, and ceased not, my Soul refused to be comforted. I remembered God, and was troubled, I complained and my Spirit was overwhelmed; thou holdest mine Eyes waking, I am so troubled I cannot speak. With which agrees the experience of the most inward Christian, in the time of his Conversion, who is rather struck with astonishment in the consideration of his Miserable Estate, than filled with Words: Whose way is now to mourn in secret, to search with all diligence into his ways and doings in Times past, and in the bitterness of his Soul to pour out his Complaints before the God of Heaven; watching as one that watcheth for the Morning Light, till the Lord have Mercy upon him, without which he apprehends he is forever lost, Psal. 130. 5, 6.

SECT. VI. Of hatred against Sin, in the very thought, or first motions to it.

When Godly Sorrow hath thus placed itself in the heart of a Sinner, Satan then enraged, would have him swallowed up, and to that purpose taking occasion by the Law, stirreth up all manner of concupiscence in his Soul, Rom. 7. 8. so that he might weary him of that Travel after the New Birth, and reduce him to his old repose in his Iniquities; but God who hath his Eye over his poor Creatures, turns this to Good, and makes the Soul by this fall into a great hatred of Sin, and an irreconcilable indignation against it; Rom. 7. 15. What I hate, that do I, is the sad complaint of such a Sinner. Of this holy indignation against Sin, we read, 2 Cor. 7. 11. For behold, this self same thing that ye sorrowed after a Godly sort, what carefulness it wrought in you; yea, what clearing of yourselves; yea, what indignation; yea, what zeal; yea, what revenge, &c. And now is that Counsel of the Lord, Psal. 97. 10. very acceptable; Ye that love the Lord, hate evil. And David's experience is now understood, who saith, I hate vain Thoughts, I hate and abhor Lying: I hate every false Way, Psal. 119. And this Christian Virtue is the most potent against the sins, wherein the Sinner hath the most offended, Psal. 101. 3. I will set no wicked thing before mine Eyes, I hate the sins of them that turn aside; there shall no such thing cleave to me. This had been his own great Trespass, who thus speaketh, in that dreadful case of Uriah; and is the great object of his dislike, it being ever before him; as he saith, Psal. 51. 3. So the sacred Apostle, more nauseates his Sin in persecuting the Church of God, than anything, 1 Cor. 15. 9.

This hatred of Sin standeth especially in two things. 1. In flying from it, as from the most dangerous thing in the World, 2 Tim. 2. 22. Flee youthful Lusts. 1 Cor. 6. 18. Flee Fornication. Every sin that a Man doth, is without the Body; he that committeth Fornication, sinneth against his own Body. 1 Pet. 3. 11. Eschew evil. Ephes. 5. 3, 4. But Fornication, and all Uncleanness, or Covetousness, let it not be named among you; neither Filthiness nor foolish Talking, nor Jesting, which are not convenient.

Secondly, In doing all we can to destroy Sin, both in ourselves and others. And here we must bear a free Testimony against it upon all due occasions, as our Place and Capacity repuires. For thus doth God himself show his hatred against Sin by detecting, or making discoveries of it. And this hath been the work of the Righteous, who as they reproved, so their righteous Souls were vexed from day today, with the unlawful deeds of evil Men, 2 Pet. 2. 7, 8. A true hatred of Sin, will especially lead us to mortify, crucify, or kill it; as Paul, 1 Cor. 9. I beat down my Body, I bring it in subjection. And as he did thus for himself, he endeavored to do the like, or at least to see the like done by others, laboring always to turn Men from Darkness to Light, and from the power of Satan unto God; Having in a readiness, to revenge all disobedience, 2 Cor. 10. 6. And to bring into subjection every thought, to the obedience of Christ, ver. 5.

SECT. VII. Of humble confession to God, and application to him for Mercy.

One of the most sure evidences of the reality of the Work of Grace, as it respects the internal part of Christianity, is the deportment of the Sinner between God and his own Soul, in point of Humiliation, Confession, and Supplication; and where it is so, there it is thus. All high thoughts of a Mans self are laid aside, he now consults not his Parentage, he glorieth not in the Honor of this World; his noble Extraction signifies little. If his Father was honorable in Virtue, he is ashamed he should have so vile a Son: If his Father was Vitious, he laments his Pedigree, and most of all, that he hath trodden the same vicious steps. When God would humble Israel, he tells them their Father was an Amorite, their Mother an Hittite, Ezek. 16. 3. When Israel would humble themselves, they say, We have sinned with our Fathers, we have committed Iniquity, we have done wickedly; our Fathers understood not, &c. Psal. 106. 6, 7. But most of all, he layeth himself in the Dust, as having the largest Bill against himself. Thus David, Psal. 32. 5. I acknowledge mine iniquity unto Thee, and my sin have I not hid; I said, I will confess my transgressions unto the Lord: And he forgave the iniquity of my sin. Here we find forgiveness of Sin, upon confession of Sin; an Evangelical Grace; 1 John 1. 9. If we confess our sins, he is faithful and just to forgive us our Sins, and to cleanse us from all Iniquity. Our Savior setteth forth the nature of a true Convert, in this point, Luke 15. in the Parable of the Prodigal, who upon his return to his Father, comes with this humble Confession: Father, I have sinned against Heaven and against thee, I am not worthy to be called thy Son, make me as one of thy hired Servants. Under this Speech is set forth the condition of every true Christian, whose Heart is rightly touched with the sense of his Iniquity. Yea, surely the Soul is ever thus humbling itself before God, it can hardly think it ever layeth itself low enough. The words of the Prophet, Prov. 30. 2. are considerable to this purpose: Surely, I am more brutish than any Man, and have not the understanding of a Man in me. It is doubtless the nature of true Grace, to abase the Sinner before the Lord exceedingly. Hence the Apostle cries out, Depart from me, for I am a sinful Man, O Lord, Luke 5. 8. As if he should say, Lord, I am not fit to come where thou art, I am so vile; and so the pious Centurion, I am not worthy thou shouldst come under my Roof. Nor is this the frame of a Christian only in the time of his Conversion, but it remains with him from time to time, finding still occasions of Humiliation; not only from the remembrance of former, but also from the experience of his daily Infirmities, to prostrate his Soul before the Lord, Lam. 3. 19, 20, 21. and Rom. 7. I find then a Law (saith the Apostle) that when I would do good, evil is present with me; for I delight in the Law of God after the inner Man, but I see another Law in my Members warring against the Law of my Mind.

As the truly regenerate Man is deeply humbled before God, and made to acknowledge his Deeds, Acts 19. 18. So he is exceeding much devoted to the Lord in Prayer, especially private Prayer, which he can better perform with sighs and groans, than with words; and yet sometimes finds enlargement to pour forth his Soul in fervent Expressions to his Heavenly Father; who hath great delight in the Prayer of the Upright. In the 88 Psalm, we have an abridgment of those sorrowful Complaints, and fervent Desires, which are wont to proceed from the Faithful Children of God, whose Cries go up to him night and day. As also testifieth our Savior, who informs us that the Elect do cry unto God day and night; And to encourage this Work so acceptable to God, puts forth a Parable, Luke 18. 1. teaching Men to pray always, and not to faint. In these Heart-Prayers, or secret Devotions (for as yet the New-born Christian can do little openly) great is the communion such Souls have with God in Spirit: great also is the submission of such Souls to God, for they being truly humbled, do bear the rebukes of the Almighty with great content; their uncircumcised Hearts being now humbled, they bear the punishment of their Iniquity, as we read Levite. 26. 41. Yea, they taste the words of the Prophet, Mich. 7. 9. I will bear the indignation of the Lord, because I have sinned against him, — He will bring me forth to the Light, I shall behold his Righteousness. These are the Souls who justify God in all Fatherly Corrections, as being merciful beyond their desert; who punisheth much less than our Iniquities deserve. If the Lord hide himself, they pursue him with Supplications; if he manifest himself to them, they pray for the continuation of such favors. Thus they continue in Prayer, and watch in the same with thanksgiving, Col. 4. 2.

SECT. VIII. Of the Resolves of duly-humbled Souls.

Holy and hearty Prayers to God, seldom go without some solemn Vows, or Expressions, of Holy Resolutions and Purposes, to be at the dispose of that God to whom such Prayer is only due. And because the sum of all we can purpose or resolve, is to cleave unto the Lord; so the regenerate Soul doth most ardently adhere to him, as Cant. 1. 4. Draw me, we will run after thee, — We will remember thy Love more than Wine; the Upright love thee. They are in relation to Christ, resolved as Ruth to Naomi, Ruth 1. 16, 17. even to follow him in life and death. And as for Sin, O how great is the purpose of their Hearts to have no more to do with it. Plal. 17. 3. Thou hast proved my heart, thou hast visited me in the night, thou hast tried me, and shalt find nothing; I have purposed my mouth shall not transgress. When David was in trouble, his Prayers and Promises went together, Psal. 66. 13, 14. And so they did in the case of Jacob, Gen. 28. 20, 21, 22. and like faithful Men they performed their Promises when their Prayer was answered. Surely when God healeth the backslidings of poor Creatures, and gives some taste of his Grace, then are they ready to say with Ephraim, What have I to do anymore with Idols? Ashur shall not save us, we will not ride upon Horses, neither will we say to the works of our hands, Ye are our God's; for in Thee the Fatherless findeth mercy, Hosea 14. 3, 8. And now the great desire of the Heart is, that the enlightened Soul may no longer live to himself, but to him that died for him, and rose again; and thus conforming themselves to the Exhortation, Acts 11. 23. With purpose of Heart to cleave unto the Lord: seriously recogitating the vanity of their former ways, they turn their feet unto the Testimonies of the Lord, Psal. 119. 59.

Now as in the former Chapters we have endeavored to set forth the Knowledge of God, and Jesus Christ whom he hath sent, and therewithal shown the nature of true Faith, as by it we are made partakers of the Righteousness of God, and justified from all things from which we could not be justified by the Law. So in this Chapter, the sum of what we have said, is to show the nature of true Repentance unto Life, which is one of the great Blessings of the Gospel of God, and was even so from the beginning. For the Law never did, neither ever could give such Repentance unto Men; but being not the ministration of Faith, it worketh Wrath, and leaves Men under condemnation, as we have shown: For if there had been a Law given which could have given Life, verily Righteousness should have been by the Law, Gal. 3. 21. Now, forasmuch as this Mercy of Repentance unto Life, hath in all Ages been granted unto Men: It is thence evident, that the blessed Effect of the Gospel hath been granted to Sinners in all Ages, but more clearly revealed to us in these last times; let us therefore give all diligence to bring forth Fruit meet for such Repentance; lest at the last it be such as ought to be repented of. It is Godly Sorrow that worketh Repentance unto Salvation. A truly contrite Heart becomes a Christian well, even in his progress in the ways of Christianity; because he hath need to pray daily for the forgiveness of those Trespasses, which by human frailty he falleth into. Gospel-Repentance being granted us as a state of Humiliation, admits of more exactness on our part, as well as other Graces; for who can say, There is nothing of Corruption yet unsubdued? And if not, Doth it not call for Humiliation, in order to its effectual purgation? certainly it doth.

SECT. I.

WHen once the Regenerate Man hath put off the Body of the Sins of the Flesh, by the Circumcision of Christ, made without hands, Col. 2. 11. Then followeth that great and glorious Work, of putting on the New Man, which after God is created in Righteousness and true Holiness, after the Image of him that created him. Which standeth chiefly in being renewed in the Spirit of our Mind, Ephes. 4. 22, 23, 24. which we shall endeavor to demonstrate, by considering;

• 1. The light esteem our Savior had of earthly Things; and how his People are therein to follow him.
• 2. What great esteem he had of Heavenly Things; and how we are to follow him therein.
• 3. His patience in all manner of Sufferings; and how therein we ought to follow his steps.

And first of the First.

It is most certain, that scarce anything is so great an Enemy to Religion, as the love of Earthly Things; against which our Savior bent himself, both by Example and Doctrine, that he might draw his Followers from that which is the bane of Religion.

1. By his Example: Though he was Lord of all, yet was he pleased to come into the World in as mean an equipage as the poorest (saving that he was born of a Kingly Stock) being brought forth in a Stable, and laid in a Manger. So greatly did he contemn the Glory and Riches of this World, that when he appeared in the World to propagate his Heavenly Doctrine, he consorted himself with the poorest of the People, taking his chief Servants out of them. Nor had he whereon to lay his Head, but was often relieved by the Alms of others; and this he did not of necessity, but willingly. And here must the Regenerate Man learn to follow Christ; that is, he must get above all Earthly Enjoyments; he must let this mind be in him, which was also in Christ Jesus, Ephes. 2. 5. who thus humbled himself for our Example.

2. The same we learn from his Blessed Doctrine, providing in his first Sermon against Earthly-mindedness, that being the thing which the Gentiles seek after; provoking his Followers to learn, by the common Acts of God's Providence, to be without carefulness, in respect of Food and Rayment; at least so as that our Cares that way, should not impede our seeking, above all things, the Kingdom of God and his Righteousness; pronouncing the state of them that not only trust in Riches, but such as have Riches, to be very dangerous, Mark 10. 20, &c. Christians are compared to Pilgrims and Strangers upon the Earth, on purpose to take them off from the love of present things, without which they can never be conformed to Christ; for if any Man love this World, the Love of God is not in him, 1 John 2. 15.

It is therefore a vain and foolish thing for Earthly-minded Men, in what Form of Religion soever, to flatter themselves that they are Christians, shall go to Heaven, &c. when our Savior makes it next to an impossibility. It is a remarkable passage, Luke 7. 22. And to the Poor the Gospel is preached: As if our Lord should say, My Business is very little with Rich Men, my Doctrine is little acceptable unto them, 'tis in a manner but lost labor to preach the Gospel to them; they have their Portion in this World, they will none of me. How dreadful is that Voice, Jam. 5. 1, 2, 3. Go to now ye Rich Men, weep and howl for your miseries that shall come upon you. Your Riches are corrupted, and your Garments Moth-eaten. Your Gold and Silver is cankered; and the rust of them shall be a Witness against you, and shall eat your Flesh as it were Fire; ye have heaped Treasure together for the last Days. Surely the thoughts of this might cause Men to tremble, who trust in uncertain Riches, and are not rich towards God. Let your conversation be without Covetousness, is a great Exhortation, Heb. 13. 5. and be content with such things as you have; and to enforce this, a Promise follows, for he hath said, I will never leave thee, nor forsake thee. The true Christian rests upon this, knowing, That they that will be Rich, fall into temptations and a snare, and into many foolish and hurtful Lusts, which drown Men in Perdition and Destruction, 1 Tim. 6. 9. Let the serious Christian consider, that in the Doctrine of Jesus, there is scarce anything more pressed than this, That Men beware of the things of this World, so as to set the Affection upon them, for a Man's Life consisteth not in the abundance of the things which he possesseth. The true Christian that is conformed to Christ in the Spirit of his Mind, prayeth on this wise, Give us this day our daily Bread; Or he is like Agur, Give me neither Poverty nor Riches, — feed me with Food convenient for me, Prov. 30. 8. In a word, He that will rightly put on the New Man, that will put on the Lord Jesus, must do it without making provision for the Flesh, to fulfil the Lusts thereof, Rom. 13. 14. I have read of one of the Ancients, who being asked, What Virtue makes a Man most acceptable to our Savior? He answered with much affection, That it is Poverty; and that Poverty is the way to Salvation, the Nurse of Humility, the Root of Perfection, and hath many hidden Fruits and Commodities known to very few. Now though this Passage may be something hyperbolical, yet much truth lieth in it: For what was, or what is the cause, why so few rich and noble Personages receive the Gospel, whilst many of the poorer sort did, and do still receive it? Is it not only this, The one is Rich, the other Poor? There can no other thing be assigned but merely this; for set aside this, and the advantage generally lieth on their part in many respects. Let therefore that Exhortation, Col. 3. 2. be acceptable to all Men, Set your Affections on things above, and not on things on the Earth. For it were better for thee to cast all thy Riches into the Sea, then that thou for thy love thereto shouldst be cast into Hell. Remember, it is our Savior that saith, no Man can serve two Masters, ye cannot serve God and Mammon, Mat. 6. 24. Let us therefore love the Lord our God, and him let us serve.

The Apostle informs us, That he that is joined to Christ, is one Spirit, 1 Cor. 6. 17. And where this Union is effectually made, it cannot be but the things of the World are contemned: Witness the same Apostle, Phil. 3. 7, 8. But what things were gain to me, them I counted but loss for Christ. Yea doubtless, and I count all things loss, for the excellency of the Knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them but dung, that I may win Christ. Sure, this is the Man, the Christian Man, whose Pattern we ought to follow, yea, must follow, if we intend to be accepted of Christ; who saith, He that loveth his own life more than Christ, is not worthy of him. St. Paul did not only contemn Riches, but the Honors of the World also, which is usually a companion with Riches: And here the true Christian must learn the Mind of Christ, to condescend to Men of low Estate, and not to mind high things. Here the Brother of high Degree is taught to rejoice that he is Abased, and the Brother of low Degree in that he is Exalted, James 1. 9, 10. The Law of Christianity making them equal as Christians, and yet preserves their different Qualities, or Degrees, as Men: 1 Cor. 7. 20. Let every Man abide in the same Calling, wherein he was called, walking with God.

SECT. II. What great esteem Christ had of Heavenly things, and how his People are to follow him therein.

Heavenly things admit of a twofold Consideration, either these that are Practical in this World; or those that respect the Inheritance of the Saints to all Eternity. The latter we shall have occasion to speak of in the next Chapter, the former now falls under our Consideration; concerning which, we find our Blessed Savior wholly devoted thereunto, according to the Prophesy which went before of him, Psal. 69. 9. The zeal of thine House hath eaten me up. And again, I delight to do thy Will, O God; yea, thy Law is within my Heart. I have preached Righteousness in the great Congregation: Lo, I have not refrained my Lips, O Lord, thou knowest. I have not hid thy Righteousness within my Heart, I have declared thy Faithfulness, and thy Salvation: I have not concealed thy loving Kindness, and thy Truth from the great Congregation, Psal. 4. 8, 9, 10. Thus we find the Lord Christ greatly affected with the Work of God, even consumed as it were to perform it, insomuch that he esteemed it more than his material Food, John 4. 34. My Meat and Drink (saith he) is to do the Will of Him that sent me, and to finish his Work. Another Instance we have of his great forwardness to fulfil the Will of God in the case of Baptism, travelling in order thereunto from Galilee to Jordan, which was a considerable Journey; and presseth to have it done speedily, with a suffer it to be so now; for thus it becometh us to fulfil all Righteousness, Mat. 3. 15. A most excellent Example he was in taking hold of Time to do his Fathers Will, John 9. 4. I must work the Work of Him that sent me, while it is Day, the Night cometh when no man can work. Now let us try, and we shall find that the truly Regenerate Man laboreth to follow Christ in these things, even step by step, as fast as may be; for now nothing is so delightful, as to be concerned in the Work of God. David saith, A Day in the Lord's Courts, is better than a thousand; to be a Doorkeeper there; is better than to dwell in the Tents of Wickedness. The blessed Mans delight is in the Law of the Lord, and in that Law doth he exercise himself Day and Night, Psal. 1. 1, 2. And David rejoiced at the Word of God, as one that findeth great spoils, Psal. 119. 16. Yea, he saith, My zeal hath consumed me, because mine Enemies have forgotten thy words, ver. 139. Expressing the greatness of his affection to the Law of God, Ver. 97. O how love I thy Law! it is my Meditation all the day. Yea, he had taken these Testimonies as an Heritage forever; and they were the rejoicing of his Heart. And what was David 's temper herein, ought to be, yea, and is doubtless in good measure the Temper and Spirit of all the Faithful Children of God: Who having seen the Beauty of the Lord in his Temple, desire to be often so in his Presence, Psal. 27. 4.

So greatly was the Apostles affected with the Work of God in the Gospel, that they desired to give themselves continually to the Ministry of the Word and Prayer, Acts 6. 4. And so delighted were the Christians generally in those Days, that they were wholly devoted to the Advancing of the Gospel of God, selling their Possessions to that very end, Acts 2. 45. and were continually praising God, and the Lord added to the Church daily such as should be saved. Whilst the Galatians continued in their pristine Christianity, such was their fervor, that they are declared to have a Blessedness among them towards Truths Advancement, Gal. 4. 15. The Church at Thessalonica is praised for their fervent Endeavors, to spread abroad the Gospel in every Place, as well as for the exceeding increase of Faith and Charity among themselves, 1 Thes. 1. 8. 2 Thes. 1. 3. The zeal of the Roman Church is commended, for that their Faith lay not dorment, but was Active; and so spoken of throughout the whole World, Rom. 1. 8. The Ephesian Church is praised for their Faith in the Lord Jesus, and love to all the Saints, and the Ministry also; for that they labored and had not fainted, Ephes. 1. 15. Rev. 2. 3.

And thus we find, that those Virtues which were so radiant in our Savior, upon the account of Zeal and Activity in the Work of God, did also shine in the Regenerate very excellently, by which we have occasion to try ourselves in respect of Conformity to Christ, whether our Conversation be in Heaven, or Heavenly things; or if otherwise, that we are minding Earthly things, we are far from Christianity, in respect of the Internal part, what profession thereof soever we pretend to. And such Formalists there were, even in the Apostle's time, whom he thus bewails: Many walk, of whom I have told you often, and now tell you even weeping, that they are enemies to the Cross of Christ; whose God is their Belly, whose end is Destruction, whose glory is their Shame, who mind Earthly things, Phil. 4. 18, 19. Wherefore let us not be conformed to this World; but let us be transformed by the renewing of our minds, Rom. 12. 2.

SECT. III. Of the Patience of Christ in all manner of Sufferings, and how therein we ought to conform our Minds to him.

As it is given to Christians, not only to believe on the Lord Jesus, but also to suffer for his sake, Phil. 1. 29. so they are most effectually encouraged thereunto by his famous Example, whereof we are now to treat, and wherewith we find him attended from his Birth to his Death. No sooner is he born, but Herod seeks his Life, Mat. 2. 13. No sooner doth he consecrate himself to God in sacred Baptism, Mat. 15. 16. and in Prayer receives the Holy Spirit, being now sealed therewith, and declared to be the Son of God by Voice from Heaven; but Satan sets upon him by subtlety, trying all sorts of Temptations: And first, such as might arise from necessity, or want of Food, (for Christ was touched with a feeling of our Infirmities, being now an hungered) Satan upon this tempts him to distrust his Sonship, or Relation to God, because exposed to these straits, Mat. 4. 3. If thou be the Son of God, &c. And under this Head, are contained all those Temptations which befall his People in the want of Earthly things, which want is supplied by the Word of God, which here Christ feeds upon; who also hath promised not to leave, or forsake his People. After this manner David supported himself, Psal. 119. Unless thy Word had been my delights, I should then have perished in mine Affliction. Satan knows that Disobedience is incident to human Frailty; and can he but cause Men to dispair of God's Providence, he works their Ruin: but in this attempt he is vanquished by our Savior.

The next Assault is, to try if he can draw our Savior to the sin of Presumption, as he did the first Adam: If thou be the Son of God, cast thyself down, &c. Christ conquers here also by the Word of God, which though it abound with Promises of great preservation to the Children of God, yet doth it also forbid them to presume upon unnecessary Dangers, and unwarrantable Undertakings; Thou shalt not tempt the Lord thy God. Now under this Head, are contained all those Transgressions, which come of presuming to go beyond the Word of the Lord; and here we see the way to avoid them.

Satan's last and most plausible Stratagem, is Flattery: He presents our Savior with the glory of the World, upon condition he would prevaricate in the matters of Religion. This our Savior repulses with greatest Indignation, Get thee behind me Satan; it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve. Under this Head are contained all those Flatteries, or alluring Temptations, which may attend God's People, to sway them in Religious Matters, upon hope of Worldly Advantages. In which case, we are instructed by our Savior's Example, to give no place to the Devil, Who did not forbid Christ to worship God, but to extend something of that nature to him, that so he might have a part with God at least. To this, our Savior gives a double Answer, 1. It is written, thou shalt worship the Lord thy God; 2. And Him only shalt thou serve. God will have no Competitor, he will have all in point of Worship, or nothing. Let no Man then think to unite false Worship with true, till he can united God with Satan; which will never be. The Temptations of Christ are reckoned among his Sufferings, and so may fitly be reckoned among the sufferings of his Servants; and they are happy that endure and overcome those Temptations, to which for the sake of Christ they are often exposed, who therefore will succor them: For in that he hath suffered being tempted, he is able to succor them that are tempted, Heb. 2. 18. Yea, those that continue with Christ in his Temptations, have a Kingdom appointed unto them, as Christ had a Kingdom appointed unto him, Luke 22. 28, 29.

Satan being thus vanquished, leaves Christ, and after this carries on his design by wicked Men, persecuting our Lord from place to place, exposing him to the contempt of the Proud, the reproach and scorn of the People; and finally, to be Imprisoned, Scourged, Buffetted, Arraigned, Condemned, and Executed, among Evil-doers: All which our Blessed Savior underwent with great Patience, Constancy, and Resolution; and thus being made perfect through Suffering, became Captain of our Salvation. In all which, we are to learn Conformity with Christ, to arm ourselves with the same, 1 Pet. 4. 1. Yea, to get this fortitude and noble frame of a Christian, because Christ our Captain hath gone before us, suffering for us in the Flesh, leaving us an Example, that we should follow his steps: And particularly in these, 1. Art thou contemned, or despised for Christ's sake, because thou art of mean Estate in this World? Even so was thy Lord, Mark 6. Is not this the Carpenter, the Son of Joseph? 2. Art thou reproached as one acted by a Fanatic, or Diabolical Spirit? So was thy Master, John 10. 20. He hath a Devil and is mad, why hear ye him? 3. Art thou accused falsely as one Factious, and Seditious? Even so was Christ, Luke 23. 5. And they were more fierce, saying, he stirreth up the People. If thou let this Man go, thou art not Caesars friend, John 19. 12. 4. Art thou Naked and Derided? So was our Redeemer: And the Men that held Jesus, mocked him and smote him, and when they had blindfolded him, they stroke him on the Face, and asked him, saying, Prophesy who is it that smote thee? And many other things blaspemously spake they against him, Luke 22. 63, 64. 5. Art thou Imprisoned and Arraigned as a Malefactor? So was this Prince of Peace, Isa. 55. 8. He was taken from Prison, and from Judgment. 6. Art thou spoiled of all thou hast? So was thy Savior, Mark 15. 24. They parted his Garments, casting Lots upon them what every Man should take. 7. Art thou condemned to Death, as, and amongst Evil-doers? Thy Lord was so, and put to a painful and shameful Death, Mark 15. 25, 27. And it was the third Hour, and they Crucified him — and two Thieves with him, the one on the Right hand, and the other on his Left.

Now as we are taught to suffer according to the Will of God, by this admirable Example; so we are to take special regard, that we suffer for the same cause, and with the same temper or frame of Spirit. Otherwise a Man may suffer in vain, yea, and be a Persecutor even then when he is a Sufferer; and he is so, when in his Heart he wisheth he had the opportunity to persecute his Adversary. Thus did not our Savior, he could have rescued himself, or had the Angels to have done it; but he more consults the Will of God, than any such thing. Even so should we patiently commit ourselves to God's pleasure in well-doing. But let none of you suffer as a Murderer, or as a Thief, or as an Evil doer, or as a Busiebody in other Men's Matters. But if any suffer as a Christian, let him not be ashamed, but let him glorify God on this behalf, 1 Pet. 4. 15, 16.

For further encouragement to follow Christ in this Path, with the Spirit of our Mind; let us behold some Worthies that have gone this way before us, and left the Trophies of Victory behind them. The Apostle Paul is herein inferior to none: He desired to know the fellowship of Christ's Sufferings, being made conformable unto his Death, Phil. 3. 10. And assures us, That if he should be offered upon the Service and Sacrifice of the Faith of his Brethren, he did therein joy and rejoice, Phil. 2. 17. The Apostles rejoiced that they were counted worthy to suffer shame for the Name of Christ. And Moses long ago had the same Spirit, and counted the Sufferings of Christ greater Riches than all the Treasures of Egypt, Heb. 11. 26. And how should they be otherwise esteemed, by such as know that these light Afflictions which are but for a moment, work for us an exceeding and an eternal weight of Glory. This Glory is so affixed to Christ's Sufferings, as that we are not secured of it without them. Rom. 8. 17. — if so be that we suffer with him, that we may also be glorified together. When the Word of God saith thus, If we suffer with him, we shall also reign with him. If we deny him, he will also deny us, 2 Tim. 2. 12. Me-thinks it should make the sufferings of Christ desirable, with submission to the Will of God; however it must needs take away the terror thereof.

The best way that I know how to make Christ's Sufferings acceptable to his People, is to consider,

1. That Sufferings cannot be avoided, whether we do well or ill; if well, then we suffer from evil Men; if ill, God himself will punish us. If we faithfully confess Christ, we suffer here; If we deny him, we suffer hereafter.

2. That Christ is more excellent than all things, and therefore to be prefer'd before all things.

3. That in all our sufferings for Righteousness-sake, he bears the greatest burden, or makes them easy to his People. God is faithful, who will not suffer you to be tempted above what ye are able; but will with the temptation make a way to escape, that ye may be able to bear it, 1 Cor. 10. 13.

And lastly, There is a Kingdom assured to faithful Sufferers, Luke 22. 28. That ye may be counted worthy of the Kingdom, for which ye also suffer, 2 Thess. 1. 5.

SECT. I.

THe hope of the Promise made to the Fathers, (which Paul expounds of the Effects of Christ's Resurrection, Acts 26. 6, 7, 8.) is said to be that unto which all the twelve Tribes instantly serving God hope to come; which Hope in the most glorious part we have also, as the Anchor of the Soul both sure and steadfast, against the winds of Error and human Fear: both which would rob us of the Inheritance of the Saints in Light; which in these days is not much set by, but seems to be an idle Tale to the Men of this World. In opposition to whom, we shall endeavor to set forth the blessed Inheritance of the Children of God, that all may know they are no such Bankrupts, as they are generally thought to be. Being indeed the richest for Inheritance of all others; and that whether we respect their present or future State, for that they are joint-Heirs with Christ, who is appointed Heir of all things, Heb. 1. 2. And because this Inheritance is made up of many Blessings, and is received by sundry gradations, we shall begin with that which is first, and so proceed to the last; if so we may any way affect our own Souls, or others, with the contemplation thereof, or with Christianity itself, the way wherein such great Blessings accrue unto us. And this we shall essay to do by a brief view of the ensuing Particulars, wherein this Inheritance consists, which are these; The Heirs of God do inherit,

• 1. His Righteousness.
• 2. His Name.
• 3. His Spirit.
• 4. All the Privileges of his House.
• 5. They are Heirs of this World.
• 6. Of that which is to come.

Of the first of these we have treated Chap. 3. Sect. 7. so that we shall say the less here. Yet because God's Righteousness is the first thing which his Children inherit from him, and that without which nothing else can be inherited, it is convenient we insist a little upon it here also. It is certain, that by Nature we were all the Children of Wrath, and fat from Righteousness. Our Inheritance was Corruption from Adam, (As it the Earthy, such are they that are Earthy); None are Heirs by that Birthright of Eternal Life, but must come to it by another Parentage, even by the Adoption of Grace, and so through Christ Heirs of God, Gal. 3. ult. and so Inheritors of his Righteousness. For this is that great Blessing which Noah received, who became Heir of the Righteousness which is by Faith; and consequently the rest of the Faithful were Heirs thereof as well as he, Heb. 11. 7. This is the Blessing which Abraham received, that Righteousness was imputed to him, which was written for us, to whom it shall be imputed also if we believe, &c. Rom. 4. 23, 24. To have Righteousness imputed without the Works of the Law, is the Blessed Man in David 's account, Rom. 4. 6. God's Righteousness to be manifested without the Law, is the great Gospel Grace in Paul 's account, Rom. 3. 21, 22. Yea, it is that to which both the Law and the Prophets bore witness. Our Savior is foreshewn to advance the knowledge of this Grace in the Church of God, Psal. 40. 10. I have not hid Thy Righteousness within my Heart, I have declared thy Faithfulness and thy Salvation; I have not concealed thy loving Kindness, and thy Truth from the great Congregation. Christ fulfilled this Prophecy, Mat. 6. 33. Seek ye first the Kingdom of God and his Righteousness, holding forth remission of Sins, through believing on the Name of the only begotten Son of God. This Righteousness being not acquired, but imputed, is said to be attained by them that followed not after Righteousness; whilst those that followed after Righteousness, attained not to Righteousness; and the Reason is given, because they sought it, not by Faith, but as it were by the Works of the Law, Rom. 9. 30, 31. The Jews are charged with being ignorant of God's Righteousness, but they were no more ignorant of Moral Righteousness than other Men; and very skillful they were in the Righteousness of the Law, so then God's Righteousness, or the Righteousness of Faith, according to which Men are Heirs of Eternal Life, is a Righteousness which may be distinguished, both from Moral and Legal Righteousness; not so much in respect of the Work wrought, as the Person by whom the Work is wrought, (for Christ obeyed his Father in all Righteousness) and in whose stead, and the manner of its being made ours, which is by Faith. Hence (I conceive) Christ is said to be the end of the Law for Righteousness to everyone that believeth, Rom. 10. 3. Yea, He is the Lord our Righteousness; He is made of God unto us Righteousness; in him we freely inherit what belongs to us as Heirs of God; therefore we are Heirs of Righteousness by him, even of that Righteousness which is by Faith.

SECT. II. The Children of God inherit their Fathers Name.

By Name here we do not intend so much any particular Epithite, as that blessed distinction in point of Quality, which God makes between his People and those that are without. Yet, Isaiah prophesies, That when the Gentiles should be called, his Servants should be called by a Name which the Mouth of the Lord should name, Chap. 62. 2. And it was God's way to put his Name upon his People in old Time. Hence they plead their right to Inheritance, Isa. 63. 19. We are thine, thou never barest rule over them, they were not called by thy Name. If we may refer the Appellation of God's People to any particular term, that of Christian may be chosen, as befitting their Gospel-State, Acts 11. 26. being a name of blessed import, both to distinguish them from the Jewish State, as also to set forth the Graces wherewith they are enriched in the Gospel; Christian being derived from that worthy Name 〈 in non-Latin alphabet 〉 , or Christ, and signifieth that Holy Unction or Anointing which they have with the Holy One, 1 John 2. 27. A Name of Consecration, importing the People so denominated, to be set apart to Holy Matters; which the Apostle seems so to interpret, 1 Pet. 2. 9, 10. But ye are a Chosen Generation, a Royal Priesthood, an Holy Nation, a Peculiar People; that ye should show forth the Praises of him, who hath called you out of Darkness into his marvelous Light: which in time past were not a People, but are now the People of God. Our Lord is said to have, by Inheritance, a more excellent Name than the Angels, Heb. 1. 4. Wherefore his People being joint-Heirs with him, have that honorable Appellation of the Sons of God, 1 John 3. 1, 2. which the Apostle admires, Behold, what manner of Love the Father hath bestowed upon us, that we should be called the Sons of God. Beloved, now are we the Sons of God.

It is a matter of weighty consideration, that in Christian Baptism, the Name of the Father, Son, and Holy Spirit, should be so solemnly named, or the Believer so solemnly baptized into that Name; as if God would hereby declare he owneth those for his Children: And thus he made public declaration from Heaven, that Christ was his Beloved Son at the time of his Baptism, Matth. 3. 15, 16, 17. Surely the Name of Christian, or Sons of God, is now made too common, and very unduly imposed upon Men generally; for it cannot be rightly affixed, where the Graces signified thereby are not in some measure antecedent: It is a Name of signification; and to affix it to a Blank, or improper Subject, is injurious; we must be Sons, before we can inherit the Name of Sons. If Children, then Heirs, Rom. 8. 17. Yea, Heirs of God, joint-Heirs with Christ. These Children are born, not of Flesh, or the Will of Man, but of the immortal Seed of God's Word: And this is the Word which by the Gospel is preached unto you, 1 Pet. 1. 25. John 1. 12.

SECT. III. The Children of God inherit the Spirit of God.

As the Earnest is a part of the whole Price, so the Gift of the Spirit is a part of the Inheritance of God's Children; Ephes. 1. 13, 14. After ye believed, ye were sealed with the Holy Spirit of Promise, which is the Earnest of your Inheritance, until the Redemption of the purchased Possession, unto the praise of his Glory. The Promise of the Spirit, received through Faith, is one great part of the Blessing of Abraham, which was to come upon the Gentiles through Jesus Christ, Gal. 3. 14. And is one of these great and precious Promises, by which we are made partakers of the Divine Nature, 2 Pet. 1. 4. That is, by its operation we taste the Heavenly Gifts whilst in this World, and are fitted for an inseparable union with Christ to Eternity. And thus the Powers of the World to come are felt in the Soul [ i. e. the powerful Ministry of the Gospel, called the World to come, as it was to succeed the Law, Heb. 2. 5.] And it is most evident, that without the influence of God's Spirit illuminating our Judgments, and heightening our Affections, and so evidencing with our Spirit that we are the Children of God, we may talk of much, but we truly inherit very little of those Virtues whereof we speak. This is that deceitful state which the Apostle compares to sounding Brass, and a tinkling Cymbal; namely, to have the Tongues of Men and Angels; as it were, and yet be a Stranger to the Fruits of the Spirit of Promise, which seals the Sons of God to the Day of Redemption, Ephes. 4. 30. When Paul saith, No Man can say that Jesus is Christ, but by the Spirit of God. Sure he means some such thing as this, that no Man can make this profession of Christ sincerely, heartily, and to his comfort here and hereafter, as God hath ordained, but by the Spirit of God; for unless a Man herein be led by the Spirit of God, he is no Child of God, and so no Heir of God. But more of this hereafter.

SECT. IV. The Children of God inherit all the Privileges of the House of God.

By the House of God here, we mean the Church of God, in her sojourning-state in this World. For to whom pertains the Adoption, or Sonship, to them pertains the Glory; namely, the most glorious of God's Ordinances, by which he presenceth himself in his Church. Thus was the Ark of the Covenant called the Glory of God, 1 Sam. 4. 21. Psal. 78. 60. Yea, to them pertains the Covenants, the giving of the Law, [which suits with the State of the Church] the Service of God, and the Promises, Rom. 9. 4. What is here said of the Israelites, is applicable to the Church of Christ, respect being had only to the different Ministrations under which they are constituted. Those only are to be, they only can be taught to observe, or put in practice whatsoever Christ commanded, who were first incorporated into Christ. They only could, and did, continue steadfastly in the Apostles Doctrine and Fellowship, who were first added to the Church, Acts 2. 42.

Whilst the Gentiles were not the Children of God, they were strangers to the Privileges of the Church of God; but being the Sons of God by Faith, they became Heirs of Eternal Life, Tit. 1. 2. And so fellow-Citizens with the Saints, and of the Household of God. More of this also, when we come to treat of the External part of Christianity.

SECT. V. God's People are Heirs of this World.

This may seem very improbable, that Christians should be Heirs of this World, or as such to have any part therein. But surely God hath not spoken anything in vain, his Promises are not yea and nay; but Yea and Amen. Now, whoever possesseth the Earth, it is most certain God's People have the clearest Interest in it, though it is made for the Universe; and being so, it must needs be made for God's People among the rest. And it is theirs by Promise, under a twofold Consideration; the first General, the second more Especial.

For the General Promises by which God's People have an Interest in present things, even the Christian Church, they are such as these, Mat. 6. 33. Seek the Kingdom of God and his Righteousness, and all these things shall be added unto you. He that observes the scope of our Savior in this part of his Sermon, will find that he labors to settle the Minds of Men about matters of Food and Raiment, who being by such cares overpowered, are unapt for the Kingdom of God. Wherefore, that the Heirs of Salvation might have some Consolation upon this account, our Savior makes them a sure Promise, that all these things shall be added as an overplus is added to the Bargain; For (saith he) your Heavenly Father knows ye have need of these things. And that we might the better conceive the certainty of Promises of this kind, he points us to the Care and Providence of God in matters of far less moment, viz. His feeding the Fowls of Heaven, who as David saith, Psal. 104. are satisfied with his Blessing, and what he gives them they gather. He wills us to consider how the Grass of the Field is clothed; that we might from thence understand he will not be unmindful of his People; who, could they live more by Faith in his Word, should less feel the evil of the Cares of this Life.

The holy Apostle, 2 Tim. 4. 8. delivers the same Doctrine, assuring us, that Godliness hath the promise of the Life that now is, as well as of that which is to come; and avers it to be the only profitable exercise which entitles us to all things. When David saith, They that seek the Lord, shall not want anything that is good, Psal. 34. 10. it is evident, he meaneth particularly common Sustenance; and shows that the way to live and see Good, is to avoid the way of Iniquity, and to do good: for the Eyes of the Lord are over the Righteous; meaning to preserve them, and protect them.

The holy Scriptures abound with Passages of this kind, and with Examples of not only common, but special Favors this way bestowed on the People of God: as in the case of Jacob, Gen. 48. 15. who was fed by the Providence of God all his life long; and he sent a Man (even Joseph ) beforehand into Egypt, to provide for his Servants in the time of Famine. It was God who fed his People in the Wilderness, in a Land that was not sown, Jer. 2. 2. It was God that turned the Hearts of those that led his People Captive, to show them Kindness according as they remembered Him, 1 Kings 8. 46, 47. &c. The same God hath preserved the followers of his dear Son, so that not any of them have been herein forsaken of God. The same Paul that knew what belonged to Straits at some turns, knew what belonged to Fulness at others, 2 Cor. 1. 8. Phil. 4. 18. And by this variety was he instructed in all things, and had learned in all Estates to be content. And hath left to Posterity, not only his experiments of God's Providence this way, but hath asserted the Saints Interest in all these, as well as in other things. 1 Cor. 3. 21, 22, 23. All things are yours, whether Paul, or Apollos, or Cephas, or the World, or Life, or Death, all are yours; and you are Christ's, and Christ is God's. Signifying hereby that, so far as these things may conduce to the well-being of the People of God, they have a sure Interest in them all. Only thus much we are to understand, that those general Promises, admit of intervening Immergencies, for the trial of the Faith and Patience of God's People, who must sometimes be spoiled of their Estates; partly to discover the wickedness of the Wicked, and partly to show the excellency of the Graces of his Children, in being willing to follow Christ in such Trials with joyfulness, Heb. 10. 32, 33, 34. Howbeit, in these very Trials God hath the sovereign dispose of things, and causeth them to work together for the good of them that fear God, Rom. 8, 28. As the Experience of many can, and will testify, who have had the honor in these Days, to try the nature and consequence of these light Afflictions, which are but for a moment, Rom. 8. 18. So that true forever is the saying of the Wiseman, Eccles. 8. 12, 13. Though a Sinner do evil an hundred times, and his life be prolonged, yet surely I know it shall be well with them that fear God, that fear before him: but it shall not be well with the Wicked, neither shall he prolong his days — because he feareth not before God.

Furthermore, Beside this Interest of God's People in things which pertain to this Life, there are very great and special Promises made to them, of far larger enjoyments even upon the Earth; which as the Prophets have foretold, so the same is confirmed by our Savior, Mat. 5. 5. Blessed are the meek, for they shall inherit the Earth. Doubtless the meek did then, and in former times also, inherit the Earth in a way of common Providence, being always generally the preserved of the Lord: Our Savior therefore in this Passage, seems to import some special Favor this way, which God had in store for his own People, even the advancement of that Kingdom whereof the Prophets had spoken, since the beginning of the World: And particularly Daniel, Dan. 7. 27. The Kingdom, and Dominion, and the greatness of the Kingdom under the whole Heaven, shall be given to the People of the Saints of the most High; whose Kingdom is an everlasting Kingdom, and all Dominions shall serve and obey Him. Either this Prophecy hath been already fulfilled, or is yet to be accomplished; and hitherto nothing has been alleged which answers to the Prophecy, the most glorious Estate of the Church hitherto, being no way answerable to the tenor of those words, whether we consider the Jewish Church, or the Christian; and therefore we must look for the fulfilling of these Sayings, which cannot fall to the ground without Accomplishment.

When the Apostles demanded, or inquired, whether Christ would at that time restore the Kingdom to Israel, Acts 1. 6. Our Savior denies not but that such a thing was to be expected, only opposeth their curiosity about the Time. But when he saith, The Father had put that in his own Power, he fairly grants the thing shall be; and having expounded before unto his Disciples all things in the Prophets, and in the Psalms, concerning himself, he had doubtless opened things which concerned his Kingdom, as prophesied of by David and the rest. And in the second Psalm, we have this very remarkable to the case in hand, That God would set his King upon his holy Hill of Zion; that this King is the Son of God; that the Heathen, and the uttermost parts of the Earth, should be made his Possession: That He should rule them with a Rod of Iron: That Kings are therefore to be Wise, and submit to Him: That all this is decreed and published for Instruction. Now though some Nations have been made to acknowledge Christ to be the Son of God, and many Kings the same, yet all comes short of the extent of these words abundantly; so that there is yet a Time for the fulfilling that which lieth in them.

The Apostle, Acts 3. 21. speaks of a Time of refreshing which shall come from the Presence of the Lord, wherein there shall be a Restitution of all things, spoken by all the holy Prophets since the World began. Now though the Conversion of Constantine, may seem to bid fair for the fulfilling of this Prophecy in the judgment of some, yet sure it falls abundantly short; for there was far more of the World opposite to, than any way disposed to Godward all his days, and ever since; so that we must conclude a greater Blessing is yet to be expected this way, than hath hitherto been received.

Rom. 8. 19. tells us, That the earnest expectation of the Creature, waiteth for the manifestation of the Sons of God: And that the whole Creation groans and travelleth in Pain: And that it shall be delivered from the Bondage of Corruption, into the glorious Liberty of the Sons of God. Doubtless this is a happier Time than hath yet been since the Curse entered upon the Creation, and therefore we may expect the Manifestation of the Sons of God in a state of glorious Liberty, and therewithal the Deliverance of the Creature, or the insensible part of the World, from the Bondage of Corruption.

And because the clearing this place Rom. 8. to stand for us in this matter, will be in effect to remove whatsoever can be objected against us; I shall therefore offer something to that purpose, which I take to be considerable. And though by Creature here, we understand the Insensible World, and the Dumb Creature; yet we are far from thinking, that they shall be joint-Heirs with God's Children of Eternal Blessedness. But as Chrysostom expounds the place, Into the Liberty of the Sons of God, is as much as to say, Together with the Liberty of the Sons of God, they shall be freed from the Bondage of Corruption under which they groaned. And Ambrose to the same effect, Habet enim in labor posita Creatura, &c. The Creature travelling in Pain, hath this Comfort, that it shall rest from Travel, when they shall all believe whom God knows are to believe. This I have from a learned Author, against whom many things are objected, but especially the Authority of Augustine, Theodoret, Origen, Anselm, Lira, Gregory; who, either take the place to be intricate as some, That by the Creature, is meant Angels: As others some again, take it to be the Natural Man: Others, the Regenerate Man; and some admit all three; and it's supposed that the meaning of the place is uncertain. To all which my Author answers to this effect:

1. That diversity of Interpretations, does not always infer the uncertainty of Sense.

2. That the Text itself, demonstratively controlleth all these Interpretations. Out of it I argue, and conclude;

1. Angels are not meant, for ( it can be ) neither the blessed Angels, nor the sinful. Not the Blessed, for they are not subject to Vanity and Corruption ( as the Creature here meant, is ); neither do they groan and travel to be freed from it, as the Creature is here said to do. Neither are the sinful Angels here meant; for they hope not for, but envy and grieve at the full Adoption of the Sons of God. Neither do they wait and groan for their own final Deliverance, but utterly dispair of it, as being certain of their everlasting Rejection.

2. Neither is Man meant ( by the Creature in this place ): for then it must be either the Regenerate, or Unregenerate. Not the Regenerate, for they are plainly distinguished from the Creature; where it is said, And not only they, but ourselves also, who have the First-fruits of the Spirit. Nor are the Unregenerate meant; for the Creature ( here meant ) is subject to Vanity, not of its own will; but evil Men do wittingly and willingly subject themselves thereunto. Again, the Creature longeth for Freedom, but these Unregenerate Men being without Faith, have no hope thereof, &c.

If neither Angels nor Men, then undoubtedly the Dumb Creature alone is meant; for there is no Third, yet neither the Imperial Heaven, nor Hell. Not that Heaven, for being the Throne of God, and Seat of Blessed Angels and Saints; not made for our use whilst we are here in Via, but reserved to be our Mansion when we shall dwell in Patria; it is neither defiled by Sin, nor subject to Vanity. Not Hell, because it is the place of endless Torment, — and may be said to groan for the actual Damnation of the Wicked, but never to wait for the Salvation of the Just. Thus, or to this effect, my Author; who also further shows what manner of Liberty the Creature shall partake of.

Not Beatifical, to behold the Face of God in the fullness of Wisdom, Righteousness, and Peace, that being not incident to any Creature beneath Man: But to be freed from Vanity, and to be restored to its Primitive, or better Perfection which the Creature is capable of, which is a glorious Liberty. Thus much on Rom. 8.

That the Church of God shall yet enjoy a greater Tranquillity than ever she yet attained, we must needs conclude from Rev. 5. 10. & 20. 4. Because no Man could yet with good Evidence, assign when these thousand Years began, or how it can be truly said that Christ and his Saints have reigned upon the Earth. True it is, Augustine (a Man once of our mind in this Matter) assigns this thousand Years to commence about the time that divers went on Pilgrimage to the Sepulchers of Martyrs. Mr. Fox takes it to be of a far later date. But sure a matter of this nature, when it shall indeed come to pass, shall be too evident to be conjectured at. The sum of all is this, That the People of God are a People preserved by the Lord, and shall be highly honored, even in this World: And yet behold, this is but a small thing, in comparison of the things which God hath further prepared for them that love him.

With one Caution I shall conclude this Section, and that is, That we be not too curious in searching into these Mysteries; neither meddle with that Spirit which is too impatient of the time when God shall do this: Let us beware of Carnal Thoughts, as if by human force these things should be effected. Christians are to keep the Word of God's Patience: Promises of this kind shall be fulfilled. We have no Precepts (that I know of) binding us to set up this Kingdom; I know we are required to be patient unto the coming of the Lord. Let us therefore follow Peace with all Men, and Holiness, so shall we see the Lord. And blessed are the Peace-makers, for they shall be called the Children of God, Mat. 5. 9.

SECT. VI. The Children of God shall inherit Eternal Glory in the World to come.

Here we may better admire, than discourse of the Eternal Inheritance of the Saints. However, this we shall say, That were all that we have said of the Inheritance of the Saints the whole of their Inheritance, it were but of mean consideration, although it far transcends the Glory of the greatest Monarch that ever yet possessed the Earth. And therefore we must look further than these things. What though Enoch was translated that he should not see Death, and hath now enjoyed the happiness of that translated Estate many thousands of years; yet should it now terminate, what would all that Blessedness amount to? it should even appear as if it had not been. Nothing therefore but a State of Eternity in Blessedness can make us truly happy; and such is the Inheritance of the Saints, avouched most plainly in the Scriptures of the New Testament, though not wholly obscured in the Old. Christ is said to bring Life and Immortality to light by the Gospel, 2 Tim. 1. 10. And hath assured his Followers of the possession of an Everlasting Life, and Kingdom, which shall have no end, Matth. 19. 29. Besides what they shall enjoy in this World for their faithfulness to him, he adds, and shall inhorit Everlasting Life: which according to the Prophet, Dan. 12. 2. shall be confer'd upon God's People at the Resurrection of the Dead. The same is testified Luke 18. 30. also John 3. 36. He that believeth on the Son▪ hath Everlasting Life. And again, John 6. 40. This is the Will of him that sent me, That everyone that seeth the Son, and believeth on him, may have Everlasting Life; and I will raise him up at the last day. And that the Kingdom they shall inherit is of like duration, appears Luke 22. 29. I appoint unto you a Kingdom, as my Father appointed me, whose Kingdom is Everlasting, 2 Pet. 1. 11. For so an entrance shall be ministered unto you abundantly, into the Everlasting Kingdom of our Lord and Savior Jesus Christ.

And when we say this Inheritance shall be received in the World to come, we intend that heavenly Mansion or dwelling-Place, where the most High God, with his Holy Angels, do most gloriously reside above the Starry Heavens. Psal. 103. 19. The Lord hath prepared his Throne in the Heavens. Psal. 115. 16. The Heaven, even the Heaven of Heavens are the Lord's. Mat. 18. 10. Angels do always behold the Face of my Father in Heaven. This is the Place prepared by God for the Eternal Rest of those that fear him. 2 Cor. 5. 1. For we know, if our Earthly House of this Tabernacle were dissolved, we have a Building of God, — eternal in the Heavens. What Heaven can the Apostle speak of here, but that which we intend, seeing it is not received by the most Spiritual Saint till after Death, or some change equivalent to it? The Grave puts a period to the days of Grace, in respect of the Dead, (though it is introductive to the Glory of Eternity) for the Dead know nothing, (we speak only of that part which dieth). Abraham is ignorant of his Children, and Jacob of his Off-spring, Isa. 63. 16. David is not yet ascended, but in his Sepulcher, Acts 2. Yet these (with many more) died in Faith, and in the expectation of a better Country, a City, or Kingdom, that cannot be moved, Heb. 11. Yea, a Kingdom more glorious and fixed than the Gospel Church; seeing the Apostle speaks this with respect to the future State of such as were already famous in the Gospel of God, Heb. 12. 22, to 29.

And most clearly the Apostle Peter, 1 Pet. 1. 4. evinceth, That those that had already attained to a State of Faith and Grace like himself, were born to an Inheritance incorruptible, undefiled, and that fadeth not away, reserved in Heaven. Now what Heaven can this be, but the same whereof Paul speaks, Col. 3. 1. where Christ sitteth on the right Hand of God? Which Stephen by a miraculous Operation was made to behold. Acts 7. 55, 56. But he being full of the Holy Ghost, looked steadfastly into Heaven, and saw the Glory of God, and Jesus standing on the right Hand of God: And said, Behold, I see the Heavens opened, and the Son of Man standing on the right Hand of God. This is that Heaven that must retain Christ until the times of the restitution of all things, Acts 3. Who therefore is expressly declared not to be on Earth, Heb. 8. 4.

A further evidence we have 1 Thess. 4. 17. where 'tis said, We shall be caught up, and meet the Lord in the Air; and so shall we ever be with the Lord. The possibility of which glorious Transition, or Ascension, we have evidenced, not only in our Savior's ascending bodily into Heaven, ( Acts 1.) but also in Elijah who was taken up bodily into Heaven: Sure 'tis as easy with God to cause our Bodies to ascend, as to walk upon the Water, which yet hath been done by Christ in our Nature, or human State; yea, Peter did it in part, and might have done it more had he believed. And to this, that in that day the Bodies of the Saints shall be freed from Corruption, and made like unto the glorious Body of Christ, Phil. 3. 21. and so as capable to ascend the Heavens, as his blessed Body. And indeed if any believe not the ascension of the Saints Bodies to Heaven, it is because they do not believe Christ's Body ascended thither. For if we believe that Jesus died and rose again, then they also that sleep in Jesus, shall God bring with him, 1 Thess. 4. 14. Neither can those that believe not the Resurrection and Ascension of the Body of Christ which died upon the Cross, and therewithal the dead Bodies of the Saints, ( Isa. 26. 19.) believe really any great Miracle recorded in the Scripture; seeing the grounds upon which they question the former, will lead them to question the latter, viz. The Translation of Enoch; the taking up of Elijah, (really and bodily); the reviving of the dead Man, upon his being made to touch the Bones of the Prophet: The raising of Lazarus, who came forth of the Grave bound hand and foot: The raising Dorcas and many others. All which are as so many pledges of the certainty of the Resurrection of all Men. For what Reason can any Man show, why these should all be true, and the other not so? May we not as rationally believe, that we which remain unto the coming of the Lord Jesus, shall be caught up and meet the Lord in the Air, as we do believe that the Prophet was so taken up in a Chariot of Horses and Fire? Is it not as easy to raise a dead Body that hath been dead 4000 years, as to raise one that hath been dead and buried four days? And if once the Resurrection be granted, the glorious Inheritance of the Saints, and the just condemnation of the Wicked cannot be doubted. Now the Resurrection of the Dead, and consequently the Glory to come, as the Inheritance of the Saints, is excellently proved by our Savior, Matth. 22. 30. where God acknowledging himself to be the God of Abraham, &c. though dead hundreds of years before that word was spoken, our Savior expounds it of the Life which Abraham shall receive; and therein he is said to live to God, who calleth things that are not, as though they were, Rom. 4. 17. Now we know that by Abraham, Isaac, and Jacob, are not meant so many Spirits only, but rather so many Bodies; for the Spirits are not called by those Appellations, but the Bodies are thus denominated: And it's plain, that Christ refers in these Appellations, to that part of those Holy Men which died. And did this reasoning of our Lord Christ convince the Sadducees? and dare any be so vile, as to revive that dangerous Error so powerfully overthrown? Surely such Men have their Consciences seared with an hot Iron.

The two great Ordinances of Christ, to wit, Baptism, and the Lord's Table, do excellently set forth the Resurrection of Christ, and his second coming to glorify his Church: For wherefore are they cleansed from Sin, if Death were the final end of Man? Let us Eat, and Drink, for tomorrow we shall die, is the result of Men's denying this great Truth, 1 Cor. 15. 32.

But now in Baptism we are interested in the Fruits of Christ's Death, and therefore said to be buried with him in Baptism, Rom. 6. 2, 3. and have the answer of a good Conscience, by the Resurrection of Christ from the Dead; who is evidently set forth, dead, buried, and risen again, for our Justification; and therefore are Men said to have their Sins washed away in, and to be saved by Baptism, namely, because it setteth forth Christ, with the Effects of his Death unto our Understanding; and we on our part by Faith receive, and put on Christ in Baptism, Gal. 3. 27.

Also the Lord's Supper (I mean, as celebrated in Bread and Wine, according to Christ's Commandment, Matth. 26.) gives evidence of the dying of the Lord Jesus, and of the coming again of the same Lord that died; and thus his Resurrection, or conquest over Death, is evidently set forth herein, and the appearing of our Savior, kept alive in the expectation of his People hereby; Who when he comes, brings his Reward with him. Rev. 22. 12. Behold, I come quickly, and my Reward is with me, to give to everyone according as his Work shall be. To them who by patient continuing in well-doing, seek for Glory, &c. Eternal Life. But to them that are contentious, &c. Indignation and Wrath, Rom. 2. 1, to 10. Then shall the Righteous shine forth as the Sun in the Kingdom of their Father. Yea, then shall they be free from mortal Delights, and be equal to the Angels of God in Heaven, Luke 20. 36.

SECT. I.

FOrasmuch as it may conduce much to our Comfort and Admonition, to contemplate this Subject touching the Angelical Powers, we shall not intermit in these our Discourses of the Internal part of Christianity to speak somewhat thereof, although an exact knowledge herein is undoubtedly reserved to Eternity; Howbeit, some things in this case are revealed in the Scriptures, as necessary to be known by the Christian Man, in via, whose duty it is to hold such of them in execration, as shall prove themselves inimical to the Gospel of God, Gal. 1. 4, 8. and whose honor it shall be to judge them, when God shall bring to Light all the hidden things of Darkness, 1 Cor. 6. 3. And that we may not wander into scrutinies which are unnecessary, we shall content ourselves with the brief consideration of these ensuing Particulars.

• 1. Of their Original.
• 2. Their Dignity, and great Number.
• 3. The Apostasy of some of them.
• 4. The envy of the Apostate against Man.
• 5. The Office and Care of the Good to such as fear God.
• 6. The final Estate of Angels both Good and Bad.

When Moses gives an account of the Creation, Gen. 2. 1. he tells us, Thus were the Heavens and the Earth finished, and all the Host of them: Which implies the Creation of the Angles, among the rest of the Creatures. For though the Sun, Moon, and Stars, are sometimes called the Host of Heaven; yet they are not all the Host of them, for we find the Angels are so called, Gen. 32. 2. And the Angels of God met him; and Jacob said, This is God's Host. And Luke 2. 13. There were with the Angels, ( viz. those that first appeared to the Shepherds) a multitude of the Heavenly Host, praising God. These are the Hosts, unto which the most High God doth so frequently entitle himself as their Lord in the Old Testament, though but once expressed in the New, Jam. 5. 4. for the word Sabbath and Hosts are of the same import. That these Glorious Saints are created Beings, is yet more evident, Psal. 147. where the Prophet having called upon the Angels, as well as other parts of the Creation, to praise the Lord, he gives this general Reason for it, For he commanded, and they were created. So that how excellent soever they are, yet were they not from Eternity, but took their Being in Time; and by the Word of God they were produced or brought forth in a creaturely capacity, and so to be looked upon, and not to be adored with Divine Honors, as many have vainly fancied, and for which they are reproved by the Apostle, Col. 2. 18. As the Error of Adoration of Angels is dangerous, in that it intrencheth upon the Right of him who made them, and hath ordained them to worship him and his Holy Child Jesus, Heb. 1. So it is a very gross Error, to deny that there are any Angels or Spirits Celestial, as the Sadducees did, because it also taketh away the Glory of the Creator, in that part of his handy-work, which hath gloriously appeared in the Creation and Exaltation of those Heavenly Powers which are modestly to be sought out among the great Works of God, by all such as have pleasure therein.

SECT. II. Of the Dignity and great number of Angels.

Here the nature of Angels is first to be considered, which is described to be Heavenly, or Spiritual, elevated above all Terrene, or Sublunary things, 1 Cor. 15. 40. For though the Sun, Moon, and Stars, be here more expressly noted for Celestial Bodies, yet I see no reason to exempt the Angels from that Appellation, because of the parity which the Saints shall hold with them, when they shall be endowed with Spiritual Bodies, ver. 44. compared with Mat. 22. 30. However, Heb. 2. 16. For verily, he took not on him the Nature of Angels, &c. And again, ver. 9. Made a little lower than the Angels, for the suffering of Death; plainly show, that the Angelical Nature, is Immortal, or such as cannot Die, and therefore dignified in Nature above Mankind, who though by the Power of God might have lived ever, and shall in the Resurrection be immortalized; yet, in respect of his natural Constitution, he is subject to Mortality ab origin.

When the Scripture saith of the Angels, that He (to wit God) maketh his Angels Spirits, his Ministers a flame of Fire, Psal. 104. 4. Hence the Apostle infers both, that they are created, or made, and that they are by nature Spirits, Heb. 1. 7. and thence infers the Godhead of Christ, because he is the Begotten Son of God, and as such in Nature above the Angels, yet admits that they are in a very high state for Creatures.

Again, their Capacity, to be either Visible, or Invisible, shows the sublimity of their Nature, Numb. 22. 22, to 34. For it appeareth not that the visive faculty of Balaam's Ass, was more quick than Balaam 's, but God would not give him the favor to see the Angel, till he had manifested his Folly. In this the Angels agree with Spirits, whose property is to appear to sight, or to vanish out of sight. What is the proper form of Angels, is hard to determine; yet it is said of them, Ezek. 1. 5. that they have the form of a Man. Although 'tis true, the description there given is full of variety, their appearance was in Human Form, both in the Old Testament, and the New: Nor have we any account of any Similitude more noble, either in Heaven, or in Earth. And to say they have no Form, is to make them (being Creatures) we know not what; nay, what every Man shall fancy. But certain it is, if we in the Resurrection shall bear the form of Men, as that is not to be doubted, and that we shall be like the Angels of God in Heaven, then they also must be like us, and consequently we shall bear much the same Similitude.

As the Angels are called Living Creatures, so a Query may be made, Whether they subsist by Nutriment, or without? I conceive they have a Nutriment fitted to their Heavenly State, not attended with Necessity; for when it is said, Man did eat Angels food, meaning Manna, which God rained down from Heaven, called also the Bread of the Mighty, Psal. 78. 25. what can we understand less, than that the glorious Angels have a nutriment of that kind? And here again, our parity with the Angels in the Resurrection, infers the truth of this, for then shall we have a capacity to eat and drink; for so had our Savior, though this Capacity shall be devoid of necessity, for we shall neither hunger nor thirst anymore.

The Dignity of Angels, appears in the Epithites given to them, viz. Thrones, Dominations, Powers, Principalities, &c. Which Titles must needs signify their great Dignities, as the greatness of their Power and Might, as the Apostle hath it, 2 Pet. 2. 11.

Not is it needful (as I suppose) to dispute about the Sovereignty of one of these Orders above another: The saying of Augustine is good in this place, Ego me ista ignorare confiteor: For though their Offices may differ, I rather think they are all immediately subject to one Lord, and not constituted Lord's one over another. And though Michael is called the Prince, yet he is Prince of the Children of God, Dan. 10. 21. Origen takes this Angel to be Christ himself; who is also supposed to be called an Angel, Rev. 8. 3, 4. because he only can offer up the Prayers of his People acceptably. But if we understand Michael here to be an Arch-Angel, yet will it not follow that he hath Power over the Angels, but some more especial Trust committed to him by God; who may prefer some of these glorious Creatures to attend more immediately upon his Majesty than others; for so it is said of the Angel Gabriel, That he stands in the presence of God, Luke 1. 19. and was sent upon the special occasion of the Conception of our Savior, and the Baptist his Messenger.

Again, the Dignity of Angels is very great, in that they are said to be the Chariots of God, Psal. 68. 17. The Chariots of God are twenty thousand, even thousands of Angels, the Lord is among them, &c. Hence we learn, that the most High God doth transact his great Affairs by them in the Regiment of the World, as pleaseth him. Thus he commissionates them to destroy the Assyrian Army, 2 Kings 19. 35. to correct the Sin of his own People, 2 Sam. 24. 16, 17. to defend them against their Enemies, Josh. 5. 13, 14. to minister to Christ, Matth. 4. 11. to comfort him in his Agony, Luke 22. 13, 14. to roll away the Stone from his Sepulcher, making the Earth to quake at his Resurrection, Matth. 28. 2. Yea, they are sent to and fro through the whole Earth, Zach. 1. 10. These are they who are said to excel in strength, doing the Pleasure of their Heavenly King, and are said to be great in Dignity, 2 Pet. 2. 11.

The number of Angels is very great, as our Savior informs us, when he tells us, he could have had more than twelve Legions of them to rescue him out of the Hands of Men, Matth. 26. 53. The same is held forth, Dan. 7. 10. Ten thousand ministered to him: Yea, they are expressly said to be innumerable, Heb. 12. 22. The innumerable company of Angels.

Thus was the most High God pleased to honor himself, by creating so mighty an Host, even from the beginning of the World, to be the Subjects of his Heavenly Seat, or Place of more especial Residence; who are therefore called the Angels of God in Heaven.

SECT. III. Of the dreadful Apostasy of some of the Angels.

The Apostasy of some (and that very many) of these glorious Creatures, is evidently set down in Sacred History; and most clearly in the New Testament. Our Savior, John 8. 44. informs us, That the Devil was a Murderer from the beginning, and abode not in the Truth; and saith; He is a liar, and the Father of it; alluding hereby to the first entrance of Sin into the World, through the Devil's instigation, when he contradicted God, Gen. 3. 4. Ye shall not surely die, though God had said they should surely die. This Moses leaveth, with the mention of the Serpent, not expressing anything of the Apostasy of the Angels in this place; which our Savior fully openeth, and the same doth the Apostle allude to, 2 Cor. 11. 3. which is yet further explained, Rev. 12. 9. & 20. 3. That old Serpent, called the Devil and Satan, which deceiveth the World.

Many and very strange are the Opinions of Learned Men, both Heathens, Jews, and Christians, touching this Matter, as Plato, Josephus; Cyrillus, whose Opinions are recounted by Dr. Willet in his Hexapla in Genesen; to which I refer the curious Reader, and do rest satisfied in this, that here we so plainly find the defection of the Angels, from that good Estate wherein they were created; for of them it's said, 2 Pet. 2. 4. God spared not the Angels that sinned. And as they at the first made use of the Serpent's Organ, from thence to reverberate Falsehood; so have they since spoken through Idols, but most of all through evil Men, to the seduction of the World, and the estranging them from the Obedience due to their Creator. Thus those wretched Spirits, by these wicked Engines, do even to this day militate, or fight, against the Fear of the Lord, and all Virtue, having a Prince or chief Devil among them called Beelzebub. Not that the other Infernal Spirits are subject to him to do his Will, for we read not any such Power or Authority given to one Devil over another: But most probably he was an Angel of an higher Order, and so became a Ring-leader out of the Truth, so that the whole is often denominated as from him. As when it is said, Job 1. 7. The Devil compassed the Earth, walking up and down in it: It is necessarily to be supposed, That the whole Fraternity of the Devils was Active in that mischievous Perambulation: for they have one mind, (as our Savior intimates, That Satan doth not cast out Satan) and manage one common design of mischief, as the unanswerableness of Men in their walkings towards God, gives them opportunity; Deut. 32. 17. They sacrificed to Devils, and not to God. And for this cause the Lord is said to send evil Angels among them, Psal. 78. 49. For when Men choose their own ways, then God doth in judgment choose their Delusions, and brings their fear upon them, Isa. 66. 3, 4.

This dreadful Apostasy of the Angels, caused a most sad change in the new-made World: and may strike with amazement the most considerate Christian; that he that is most Wise and Omnipotent, should suffer so great a change to befall so glorious a Work in so short a time, and that by his own Servants, or Creatures, whom he had set in a good Estate! But here we must stop our Imaginations, and know it is not of concernment to us to know the occasion of the fall of Angels, about which some have thought this, another that; but it's certainly the way to avoid Error herein, to content ourselves not to know it; whilst to assert anything this way, or that, is almost a sure way to err. God knew how much Wisdom and Strength was fit to be committed to his Creatures respectively, and was not bound to make them stand in that state of necessity; he may do what he pleaseth with his own. That the Sin of the Angels was very great, is evident, not only from our Savior's description of it, John 8. but also from the nature of their Punishment, God having shut them up in Chains under darkness to the Judgment of the great Day, without the least tender of Mercy; whilst Mankind (whose Sin was great) hath a Remedy offered. How their Sin was circumstanced, do not wish to know, since it is too well known, That what Sin Men do know, they are too apt to imitate, yea, too often study to find out more. If thou knew the Sin of Angels, how knowest thou but thou shouldst commit it, and then how couldst thou escape their Condemnation? It is then a great mercy, that of all mischief the Devils do, they are not permitted to divulge this their most black and dreadful Impiety to Men, who yet for all that find too many ways to sin themselves out of the reach of Pardon: for such Sins there are, and they that commit them, seem to vie with the Devils in their most rebellious Impieties. Great is the number of these Diabolical Spirits, Luke 8. 30. Our Name (say they) is Legion, for we are many. And since the whole world is said to be deceived by the Devil, it must needs be that the Multitude is very great; for we must not imagine that one created Spirit can infuse itself through the Universe at the same instant, that being only proper to the Godhead to fill all places at the same time with his presence: But all Creatures, even Angels themselves, are finite, and admit of motion from place to place, and cannot know things universally: So that the number of these Spirits supplies more than enough their other deficiences to do mischief.

SECT. IV. Of the Envy of the Apostate Angels against Mankind.

But more particularly to set forth the envy of these fallen Angels against Mankind, we shall do it briefly; in observing, 1. how he spoiled his happy created State. 2. In laboring to spoil his Redemption. And, 3. his depriving many of Salvation, to whom that Grace is offered. And of these briefly and in general.

We have seen his envious attempt against the first Adam: for being now exposed to the Wrath of God, for leaving his own Habitation, it could be nothing but mere malice which moved the Devil to supplant Innocent Adam, seeing he could not better his own estate by destroying him. Whose Fall is the more deplorable, for that he had a capacity to have withstood that Enemy; as appears by the opposition made for a time, Gen. 3. 2, 3. We may eat of the Fruit of the Trees of the Garden; but of the Fruit of the Tree, which is in the midst of the Garden, God hath said, Ye shall not eat of it, lest ye die, neither shall ye touch it, &c. And surely had our first Parents prosecuted this good Argument, it would have led them to enervate the most specious pretences of the Devil in his lying Reply; who knowing that flattery, with hopes of a better state than God thought fit for him, would be very taking, proceeds that way, persuading them they should be as God, &c. This was the poison of the Serpent by which Adam sell, and in him his Posterity, as the sequel shown: for the whole World as it grew, felt the malice of this Adversary, till at last we find all flesh to forsake God's way, and the whole Earth to be filled with violence, Gen. 6. 11, 12. Being full of envy, as the Apostle saith, Rom. 1. 29. the natural effect of Satan's Operation, Jam. 4. 5. Do ye think the Scripture saith invain, The Spirit which dwelleth in us lusteth to Envy? That is, Man's natural Spirit being influenced by Satan, bringeth forth those envious Qualities one against another: So that Men may read the envious Nature of the Devil in all Nations, whom he has greatly enthrall'd in the ways of Perdition and Destruction.

No less maliciously did he assault the Redeemer of the World, to make fruitless his coming to save the World, Mat. 4. 1, to 12. removing him from Place to Place, from Temptation to Temptation, from Argument to Argument, if by any means he might prevail; not to make his own case better, (for that was impossible) but to aggravate Man's misery, which was the greatest evidence of Envy imaginable; and the rather, because it heightens his own condemnation.

The nature of these Evil Angels, (as such) is best seen in the temper of Evil Men, as acted by them. Cain is said to be of the Evil One, and slew his Brother; But wherefore slew he him? Because his own Works were Wicked, and his Brothers Righteous. Here's the perfect Image of the Evil Angels, who influence Evil Men to destroy the Good, merely because they are Good; they are therefore called haters of those that are Good, 2 Tim. 3. 3. Through Envy the Son of God was put to death, under the notion of a Deceiver and Malefector. By which Artifice, the Devil cheated the Jewish Nation generally of Salvation by Christ: for seeing he must die for the Salvation of Men, the Devil could no way more hinder the Fruit of his Death, than to render him as one that died wickedly: And to do it to the life, the High Priest must be his Judge as touching his Doctrine, and he must be crucified among Thieves, and placed as if he were the chief Offender. But God, who foresaw all these Devices, did also pre-declare all this by his Prophets, that so the fulfilling thereof might become the very Argument to vanquish Incredulity, and to confirm the Faith of God's People, to the utter defeating the Devil; for in the thing wherein these Wicked Spirits and Evil Men dealt most proudly, the Lord was above them.

The Devil now seeing the Son of God thus caught up to the Throne of Glory, and that his Name must be exalted above every Name, Maugre his envy, he turns his malice against the Righteous Seed, which keep the Commands of God, and the Faith of Jesus, Rev. 12. ult. who is therefore called your Adversary the Devil, and prosecutes his devouring design against them, as the Lion doth his Prey, 1 Pet. 5. 8. And very desirous he is to have the most useful Instruments of God's Church, that he may sift or winnow them, or toss them in the Air, and so destroy both them, and the Fruit which might by them be brought forth in the Salvation of Sinners.

How Satan's Envy went out against Job, we know by the Scriptures; how he emulates our Souls, we cannot be ignorant, having daily experience of his Internal Allurements and Furies, as also his outward Baits, and manifold Snares. All which have this tendency to quench the Light, and take away the love of the Truth, which God hath shed abroad in our Hearts by the Holy Ghost, chiefly to prevent the exaltation of Christ, and to reign in our Hearts himself by the Spirit of Disobedience. And the better to effect their proud design against the exaltation of Christ, they get into high Places, Ephes. 6. 22. not the Air, (as some do interpret the place) but Seats of worldly Judicature: As he did at the Crucifiction of of our Lord, where doubtless he was present, if not President, in that erring Council: And the same he did in the Courts of the persecuting Emperors, and all Persecutors to this day. Nor may this seem strange, for his Pride and Envy prompts him to obtrude upon the Church of God, giving out of himself that he is God, 2 Thess. 2. 4. And thus having exalted himself above all that is worshipped; he frameth mischief by a Law; Psal. 94. 20. This done, he sets up a Ministry to preach Christ, of Envy and Strife, to make the Affliction of the Faithful Ministers of God more intolerable, and to turn Christianity in the Power of it, to a mere empty Name; and so doth his Envy prevail, that by this he so corrupts the Word, that Men may have a Zeal of God, and yet not be saved. For all which see Phil. 1. 15. 2 Cor. 2. 17. Rom. 10. 1, 2, 3, 4. Thus these wicked Spirits of Devils compared to Frogs, Rev. 16. 13, 14. seduce both high and low, infusing their poison of Envy into their Hearts, the effect whereof is hatred one against another. And this mischief they not only effect in the darker places of the Earth, which is said to be full of the Habitations of Cruelty, but even there also where Men have in some good measure known the Gospel of God, which is a matter of great lamentation; which as it timely shown itself among such, so it was early cried out against by many, and particularly by Clemens, in his Epistle to the Corinthians; who upon the occasion of the discords there found, saith, Envy, Contention, Sedition, Persecution, Trouble, War, and Captivity, hath thence proceeded. And then alludes to former times thus; See my Brethren, through Envy and Contention, the murder of a Brother by a Brothers hand. But what would he have said, had he lived to see or hear the unspeakable Cruelties, and malicious Contrivances, since his time, acted by Pretenders to Christianity? Against which we do hereby give our Testimony, acted by whom, or under what form of Profession soever, as being things no way suiting with Christianity, whose main Principles hingeth on this, to render to no Man evil for evil, but to overcome evil with good, Rom. 12. 21.

SECT. V. Of the Office and Care of Good Angels towards such as fear God.

How greatly the Lord delights in the Children of Men, such as fear him, is very apparent; as in many other, so in the case now to be considered. What is Man, that he should give his Angels charge concerning him? Psal. 91. 11. Man is made a little lower than the Angels, yet the Angels must serve him. Heb. 1. 14. Are they not all Ministring Spirits, sent forth to do his Will, for them that shall be Heirs of Salvation? Yea, they are said to encamp round about them that fear God, to deliver them. Indeed it may rationally be conceived, That the Evil Angels would certainly destroy the People of God, if not restrained: As is evident in the case of Job, who when God took away the Hedg which was about him, he soon felt the cruel hands of Satan. Now we know that the Lord is able to restrain the malice of the Devils, without Angels to assist; but since they are his Ministers, 'tis meet they do his Will, whose Will is, that they should guard his People in this evil World, as we shown from Heb. 1. 14. Psal. 34. 8. & 91. 11. And therefore the good Angels do doubtless withstand the evil Angels in their Attempts against God's People: An Instance of which we have in the case of Moses, when Michael the Arch-Angel contended with the Devil about his Body: Surely the Devil is emnitious enough against all Saints, and good Angels are not partial: So that we may safely conclude, they guard the Children of God in general, especially having those general Testimonies of the Holy Scripture to confirm us in so believing; besides many particular cases, both in the Old and New Testaments, showing the care God's Angels have always had of his faithful People.

But here it will admit of consideration, That seeing 'tis said the Angels are Ministring Spirits for them which shall be Heirs of Salvation; whether it follow not from hence, that they have only benefit by the good Angels, and the rest of Mankind left to the tutelage of the Apostate Angels?

To this difficulty I thus Answer: 1. That it seems from our Savior's words, Matth. 18. 10. Their Angels do always behold the Face of my Father in Heaven; That all the Children of Men are at the first under the care of the Good Angels, because what Christ here speaks, he speaks of Infants indefinitely, i. e. he speaks the same of all, that he speaks of any of them. 2. To say that some Infants have no benefit by any Angels at all, will make the business very weak; for so no Man can be assured he hath an interest in such a favor. 3. To say that any are left to the tutelage of the Apostate Angels, is the worst that can be said, and reflects great dishonor upon that God, whose tender mercy is over all his Works; because this is in effect to say, the greater part of Mankind are committed to the tutelage of the Devils, even from their Infancy; and then how should it be avoided, but that they must be wicked of necessity? But this will intrench upon the Attribute of God's Mercy, and his Faithfulness too, who hath said, yea sworn, That he hath no pleasure in the death of the Wicked, but rather that they turn and live: And therefore doubtless he hath committed them to better Guardians, even to the care of the Holy Angels; for seeing we are all the Off-spring of God, we cannot think but he tenders our happiness, unless we can be so proud to think, That we as Fathers are more benign to our Children, than God is to his Off-spring.

It is certain, God hath sent good Angels to wicked Men, to turn them from their folly; as in the case of Balaam, how faithfully did the Angel reprove him, and set the danger of his evil Enterprize before him: and though it is true, the Angel is said to have a Sword ready to kill him, yet this is no other thing than befell Moses himself, who was in the same danger for not doing his duty to God, Exod. 4. 24. Israel had the Angel of God's presence to guard them, and received the Law by the disposition of Angels; yet did their Carkasses fall in the Wilderness, for they were generally a sinful Generation, and vexed the Angel of God, who therefore became their Enemy.

Again, we may know God's way of sending Angels Good or Bad to Men, by his way of sending Prophets unto them; the true Prophets he sends first, and in his own Name, to show Men the way of Righteousness that they may be saved: But when these are rejected, then in judgment he sends them false Prophets, viz. permits them to publish their Delusions, for otherwise he sends them not, 1 Kings 22. 22. Thus God is said to send Men strong Delusions, that they should believe a Lye; namely, because they received not the love of the Truth, that they might be saved, 2 Thess. 2. 10, 11. And after this manner God doth use the Ministry of evil Angels, Psal. 109. 6. Set a wicked Man over him: and let Satan stand at his right hand. — As he loved cursing, so let it come unto him; as he delighted not in blessing, so let it be far from him.

As for the good Angels, they are serviceable to all Men by God's appointment for their good: They are sent to publish glad tidings of great joy for all People, Luke 2. 10, 11. The Heavenly Angels, and God's Faithful Ministers on Earth, do certainly correspond in their Commissions, Desires, and Endeavors. Now for the latter, we know they seek the good of all Men, pray for all Men, preach the Word of Life to all Men. And the Angels of Heaven do encourage them thereto, Acts 5. 20. saying, Go, stand and speak in the Temple, all the words of this Life.

If here it be said that the Good Angels destroyed Sodom, slew the Army of Sennacherib, &c. It is very true, and so 'tis said, That God hewed the People by the Prophets, and slew them by the words of their mouth. They are also said to be set over Kingdoms, to build and to plant, to root up and to pull down, and called Men of Contention to the whole Earth. And the same may be said of the Messengers or Ministers of the Gospel, who by preaching shall bring down Babylon; who sometimes smote particular Persons with great Judgments, as in the case of Ananias, Simon, and Elymas the Sorcerer. And yet who knows not that the first work of Ministers of the Gospel, is to speak peace to every City, House; every Creature, and to all Nations; in all which the Angels of God are their Comforters, as we shown. And though the Angel of God was Israel 's Conductor, yet when they obeyed not the Voice of God, he turned to be their Enemy. Yea, thus doth God himself, from whom Angels and all Ministers receive their Power; when Men walk contrary to him, he will walk contrary to them, and punish them yet seven times for their Iniquity. However, that saying, The Angels are Ministring Spirits, sent forth to do his Will, for them that shall be Heirs of Salvation, is a most comfortable word to the faithful; in whose good, the ministry of these Heavenly Guides results eternally.

And how exceeding useful the Angels of God are to his Children on Earth, may be understood from the use God formerly made of them: as first he gave the Law by the disposition of Angels, Acts 7. 33. Gal. 3. 19. And how they were concerned in the discovery of the Birth, Resurrection, Ascension, and second coming of Christ, is evident, Luk. 2. 10. Acts 1. 10, 11. They shall be concerned in the fall of Babylon, showing by the throwing a Mill-stone into the Sea, the manner of her Fall; and do rejoice thereat with the Holy Apostles and Prophets. They defend the Worship of God only, when his People step awry in that case, Rev. 19. 20. An Angel comforted Paul, and all that were with him, though many of them were ill Men, Acts 27. 24. And surely they that were so serviceable in times past, have not lost their good affection towards the Lord's People, but are the same now as afore-time. We know the Devils are as ready to hurt us as ever. And though it is true they do not now appear that we hear of (at least not so frequently) as in times past, yet it follows not that they are unmindful of us; for neither do the Devils appear as in times past, yet seek they with no less diligence to harm us than when they so appeared. We know the Spirit of Promise did appear, or give demonstration of his presence in the Church, by the sound (as it were) of a mighty rushing Wind, and cloven Tongues, as of Fire: And though he so appear not now, yet we know he is present with his Church, and find it so by some good experience. In a word, one great cause why we are so little acquainted with the presence of God's Spirit, or those Heavenly Spirits, is because we are so little devoted to God; for whatever Men think, there is a wonderful want of heavenly-mindedness, and a great appearance of earthly-mindedness in Professors generally; I am not ashamed to confess it, though I am greatly ashamed it should be so. O Let God arise, and let these Enemies (our carnal Affections) be scattered, Psal. 68. 1.

SECT. VI. Of the final Estate of Angels both Good and Bad.

After the Wise Creator of all things is pleased to permit wonderful Enormities and Revolutions in the World, through the malicious Enterprizes of the Devils or fallen Angels, yet he will certainly put a period to all these Impieties, (for Sin is not Eternal, only Righteousness endureth forever): In order whereunto, he hath ordained an eternal Judgment to pass upon these wicked Spirits; And in that respect they are said to be cast down to Hell, and to be delivered in Chains under darkness, to be reserved unto Judgment, 2 Pet. 2. 4. Yea, so certain is this determination, that the Devils themselves do fear and tremble in expection of it, Jam. 2. 19. because they shall not only have a privation of the liberty they now enjoy, but shall suffer the Terrors of the Almighty: a taste whereof they seem to have had, when they cried out, Mat. 8. 19. Art thou come to torment us before the time? For here they both acknowledge their present wretched Estate, and the certainty of their future Misery. And that which makes this Cup the more dreadful, is the eternal duration of it, denounced already by their Judge, Mat. 25. 41. Go ye Cursed into everlasting Fire, prepared for the Devil and his Angels. And again, Rev. 20. 9, 10. where, as a just recompense of the rage of wicked Men, it is said, Fire came down from Heaven and devoured them: So also, the Devil that deceived them, was cast into the Lake of Fire and Brimstone, where the Beast and the false Prophet are said to be tormented day and night, forever and ever. Thus shall the Omnipotent God subdue all the Powers of Wickedness, for he alone is God that made Heaven and Earth, the Seas and Fountains of Water; doing therefore in all places whatsoever he pleaseth; and shall now make his Saints to judge those Infernal Spirits, 1 Cor. 6. 3. by whose instigation they had been so often judged in this World. And that which must needs aggravate their misery, shall be the sense of their first Estate which they fell from: together with this, That they shall sustain this confusion