Christianismus primitivus, or, The ancient Christian religion, in its nature, certainty, excellency, and beauty, (internal and external) particularly considered, asserted, and vindicated from the many abuses which have invaded that sacred profession, by humane innovation, or pretended revelation comprehending likewise the general duties of mankind, in their respective relations : and particularly the obedience of all Christians to magistrates, and the necessity of Christian-moderation about things dispensible in matters of religion : with divers cases of conscience discussed and resolved / by Thomas Grantham ...

Of the Internal part of the Chri∣stian Religion.

CHAP. I. Of the Definition of the Christian Religion.

SECT. I.

IT is a good Rule left us by the Ancients, to regulate our Discourses, specially in things disputable, viz. That the beginning of any thing is the definition thereof. Which in the Case proposed, I take to be fitly made in these words; Religion is a holy resignation of the creature Man to the Will and Service of his Creator, the Omnipotent Commander, and the sole Disposer of the Universe.

Some derive the word Religion from Relego, to read again; thereby in∣timating, that those only are Religious, who diligently consider and ob∣serve what they read. Augustine derives it from the Verb Religo, to bind; and hence Aquinus teacheth, That all Men being Originally in God, and by Creation set, as it were, a-loof from him by the Bond of Religion, are fastned to him. And indeed we find when God had created Adam, lest now he should forget God, he had a just Law given him to oblige him to his Crea∣tor, in dutiful Obedience. Howbeit, the general Definition of Religion followed by Christian Writers, is this; To worship God duly, as his infinite Majesty doth deserve, in regard of his Excellency and Preheminency above all things; and for the great Benefits which we have received, and do daily receive at his hand. But yet in mine Opinion, we have a more compleat definition of Religion (especially as it concerns Christianity, the Reli∣gion now to be considered) by the Apostle Paul himself, Tit. 2. 11, 12,

13, 14. The Grace of God which brings Salvation, hath appeared to all Men, teaching us, that denying Ungodliness and worldly Lusts, we should live Soberly, Righteously, and Godlily in this present Life; looking for that blessed Hope, the glorious Appearing of the great God, and our Saviour Je∣sus Christ: who gave himself for us, that he might redeem us from all Ini∣quity, and purifie to himself a peculiar People, zealous of good Works. In this Definition (so I call it) the Apostle layeth the Foundation of a Re∣ligious Life, and the Glory consequent to it, upon the Free Grace of God manifest to all Men, and makes Religion it self to consist, 1. In denying all Ungodliness, which comprehends all negative Sanctity. 2. In a Sober, Righteous, and Godly Life, which contains all that lies within the verge of positive Sanctity. 3. It taketh in the great duty of perseve∣rance in Faith, and a zealous performance of Good Works till the con∣summation of the World. Wherefore from this Definition, I shall pro∣ceed to my proposed Subject, i. e. To shew the Nature of the Christian Religion; first, in respect of the Internal part thereof; and secondly, in respect of the External.

SECT. II.

How eminently necessary it is to regard the Internal Part of Religion, is apprent from Rom. 2. 28, 29. He is not a Jew that is one outwardly, nei∣ther is that Circumcision which is outward in the Flesh; But he is a Jew that is one inwardly, and Circumcision is that of the Heart in the Spirit, whose praise is not of Men, but of God. Not that the Holy Apostle, in this or any other place, either slights or rejects the External part of Religion: for, Rom. 3. 1, 2. having occasion to answer an Objection, which some perhaps would make from his former words, gives even Circumcision it self, among the Jews, its due honour. What advantage then hath the Jew, or what profit is there of Circumcision? He answers, Much every way, chiefly because unto them were committed the Oracles of God: Plainly shew∣ing, That the regular way to claim the Priviledges contained in God's Oracles, is, for Men to be imbodied as his Church and Family, by the just observation of his Ordinances. Only this is most evident from the place, that where the Internal part of God's Worship is wanting, the Externals in Religion avail nothing; For the Holy Spirit makes be∣lieving with the Heart necessary unto Righteousness, as well as he makes confession with the Mouth necessary unto Salvation, Rom. 10. 10. And because we thus find that the Internal part, or belief of the Heart, hath justly the precedency in Christian Religion, I shall propose this method for the more convenient demonstration thereof; discoursing,

• 1. Concerning the Knowledg of God, and Jesus Christ whom he hath sent.
• 2. Concerning the denyal of our selves, in point of fleshly Vanities; or, the true Nature of Christian Humility for Sin.
• 3. Concerning our conformity to Christ in the Spirit of our Minds.
• 4. Concerning a Christians Hope and Expectation at the appearing of Jesus Christ.

These Particulars I suppose to be comprehensive enough to give us oc∣casion to discourse all those things which relate to the Internal part of Christianity; to which we shall (God willing) now apply our selves. And first to the first Particular.

CHAP. II. Of the Knowledg of God, and Jesus Christ whom he hath sent.

SECT. I.

ALthough this present Subject be of the greatest sublimity; Yet sith it is undeniable, that the Salvation of Man dependeth greatly up∣on the Knowledg thereof, John 17. 3. It is therefore necessary that we labour, above all things, to make our discovery with all the clearness we can attain unto in this Particular. And truly such is the Nature of Chri∣stianity, that can we but avoid Curiosity, this almost inaccessible Myste∣ry will unvail it self sufficiently, by the Word of Truth, to Christians of the meanest capacity, and yet remain a great Mystery to the most eminent Apostle, 1 Tim. 3. 16.

Nor shall I (if I could) affect loftiness of Stile, or curious Phrases, in the handling this Mystery, lest whilest I should explain it, I make it more obscure. Neither shall I incumber the Reader with a multitude of Opinions, whether of the Heathens, or Apostates: the last having, in the close of all their curious search, resolved upon this dreadful conclusion, That there is no God at all; of whom, or of such-like Atheists, this Age affords too many. Yea, of the Heathens, Plinius Secundus, reputed one of the wisest Philosophers, could arrive but to this, (as his most fixed Opinion) * 1.1 That there is no God, but the World it self, (though he doubted whether there were any God at all). The natural result of which con∣ceit is this, Let us eat and drink, for to morrow we shall die. That we may therefore miss these Rocks, and find the Path of Christian Knowledg concerning God, &c. We shall first consider, in what respect we ought to be ignorant of him. And though this may seem a new Method, yet surely upon consideration it will be found profitable to lead us to the end designed, even to know God aright. For undeniable it is, that God hath reserved the discovery of himself in a great measure, (if I may so speak); Witness that case of Moses, who desired to see the Glory of God, Exod. 33. 1. But the Lord refused, saying, Thou canst not see my Face, for there is no Man shall see my Face and live. Job 11. 7, 8, 9. Canst thou by searching find out God? Canst thou find out the Almighty unto Perfection? It is as high as Heaven, what canst thou do? Deeper than Hell, what canst thou know? John 1. 18. No Man hath seen God at any time. And again, 1 Tim. 6. 16. Who only hath immortality dwelling in the Light which no Man can approach unto, whom no Man hath seen, nor can see. Hence it's evident, that the full knowledg of God is not attainable in

this World; but the most illuminate Christian, must and doth confess he knows but in part, sees but darkly as through a Glass, 1 Cor. 13. 9, 12. Yea, it is but a little Portion that we hear of him, Job 26. 14. and therefore must acknowledg we are far from a plenary Knowledg of him. When we consider 1 Cor. 1. 21. That the World through Wisdom knew not God: And how we are exhorted, that in things relating to God, We be not wise in our own conceit, Rom. 12. 16. with Prov. 3. 6. It should teach us to be humbly content with that measure of the Knowledg of God, which his Word accommodates us with, admiring the Wisdom of God, in reserving a more excellent discovery of himself unto that blessed Day of the Appearing of the Great God, and our Saviour Jesus Christ. And thus shall we truly account our selves▪ absent from the Lord, whilest we are at home in the Body: And in the mean time avoid all unnecessary Questions, either concerning God, his Shape, and manner of residence in Heaven; or concerning his Works, as what he did before he created the Worlds: knowing that he is not bound to give account of any of these Matters, further than it pleaseth him. And it is just with him to catch the Wise in their own craftiness, by entangling them in such their Enquiries, whilest he giveth Grace to the humble.

Nor is this the only case, wherein we ought to content our selves with humble ignorance, in many Particulars; for in other cases of importance we only have a brief discovery, as it were, in generals: For Example; Touching the Angels, we know indeed that they are ministring Spirits, sent forth to do the Will if God, for them that shall be Heirs of Salvation. But if we curiously enquire when they were created? What is their proper Form? How they recide, and what their Employment is in the Heavens, &c? The result of such Inquisition, is most likely to be that of the Sadduces, who denied that there is any Angel or Spirit. Again, to come home to our selves: If the Question should be about the Soul of Man, What it is? * 1.2 Who can infallibly and fully resolve it? Do not the greatest Disputers about it, conclude at last, That it is hard to say what it is? Yet that Man consists of Soul and Body, is so evident, from the Word of God, and particularly from the Words of Christ, Mat. 10. 28. that nothing but Infidelity it self can question it. Shall we then, nay, must we not content our selves to be ignorant of many Particulars in these lower cases, whilest we know them in general? And shall we not thankfully accept of what it hath pleased God to reveal of himself, al∣beit he greatly exceed such Discoveries? Let us remember, that a desire to know what God would conceal from Adam, was the cause of his over∣throw; and let us, the weak Sons of Adam, beware of ambition of that kind, lest we incur greater condemnation, having so fair a warning in his fatal case before us.

SECT. II.

Thus then we approach to consider, what may be known of God, ac∣cording to that Revelation which it hath pleased him to give us of him∣self, either by his Holy Writings, or by his Works, and continual Pro∣vidence. All which we are under strict obligation to take notice of, that

we may know him, Isa. 40. 26. Lift up your eyes on high, and behold who hath created these things. For as it is said in David, Psal. 19. The Hea∣vens declare the Glory of God, and the Firmament sheweth his Handy-work. And the Apostle, Rom. 1. 20. For the Invisible things of him from the Creation of the World are clearly seen, being understood by the things that are made, even his eternal Power and Godhead, so that they are without ex∣cuse. So that we shall rather shun, as an idle vanity, this Question, i. e. Whether there be any God? than vouchsafe to answer it, sith they that make such Demands, fight against Heaven and Earth; yea, the worst of Men, and Devils themselves, are constrained to believe and acknowledg that there is a God, and tremble for fear of him, Jam. 2. 19. But our Business is to set forth the Knowledg of the only true God, to which pur∣pose we descend to these Particulars.

• 1. That God is One, or there is One only true God; best known to Man∣kind now, by the Appellation of Father, Son, and Holy Spirit.
• 2. His Essence, or Being, is Spiritual, or Incorporeal.
• 3. That he is Eternal, without Beginning, without End.
• 4. He is Omnipotent, He doth whatsoever he pleaseth.
• 5. He is Omniscient, nothing can be hid from him.
• 6. He is Just, there is no Unrighteousness in him.
• 7. He is Good and Holy, there is nothing corrupt in him.
• 8. He is very Gracious, full of Mercy, no Cruelty is in him.
• 9. He only is Perfect, so as no Imperfection is in him.
• 10. His place of residence is in Heaven, yet not confin'd to place.
• 11. Nothing can be done without his Providence, though contrary to his Will.
• 12. It is unlawful for Men to form any Shape or Image of him, so much as in our thoughts.

* 1.3 Touching the first Particular, That God is One, &c. It is considera∣ble which is said by some, That Infinity admits not of Plurality, sith on∣ly one thing can truly be said to be Infinite. Wherefore the Holy Scripture doth with great perspicuity set forth this Truth, that God is One: for if a plurality of Gods be admitted, the number of them cannot be determined; for why there may not be two thousand as well as two, no reason can be shewed: and the experience of those that have been desti∣tute of the knowledg of the One God, in multiplying their * 1.4 Gods, from time to time, (of which we read at large in Aug. de Civit. Dei.) suffici∣ently shews, there is (in a manner) no end of their number; and conse∣quently no certainty whom to worship, or which to give a precedency unto in adoration. Whether the Sun, Moon, Stars, Angels, Men, four-footed Beasts or creeping things, all which have been adored by de∣luded Men, Rom. 1. 25. Who changed the Truth of God into a Lye, and worshipped and served the Creature more than the Creator, who is God blessed for ever. To divert us from which gross darkness, thus saith the Lord, Isa. 45. 22. I am God, and there is none else: And this he speaks to con∣troul the vanity of worshipping or depending upon Idols, or any created

thing, vers. 20, 21. How strictly God by Moses recommended this Ve∣rity to Israel, we may not be ignorant, Deut. 6. 4. Hear, O Israel, the Lord thy God is one Lord. Exod. 20. 3. Thou shalt have no other Gods be∣fore me. To which agreeth that of the Apostle, 1 Cor. 8. 4, 5, 6. We know — that there is no other God but One. For though there be that are called Gods, whether in Heaven or in Earth, (as there be Gods many, and Lords many); But to us there is but one God, the Father of whom are all things, and we in him; and one Lord Jesus, by whom are all things, and we by him. Now if these words, There be Gods many, &c. be taken in a good sense, yet the Phrase is used figuratively, not properly, and they are so called, upon the account of some Power or Office committed to them, as we find it Exod. 22. 28. & 4. 16. & 7. 1. So that they are only (as the Apostle saith) called Gods. But if we take the words on the worst part, as that is the most agreeable to the scope of the place, sith Idolatry is there the thing opposed, then its evident that these words, There are Gods many, &c. are spoken after the manner of Men only, or according to the foolish conceits of Men. Our Lord Christ, the great Apostle of Christianity, delivers this truth very clearly, when he calls his Father, John 17. 3. The only true God. And confirms the Doctrine of Moses in that behalf, Mark 12. 29. Hear, O Israel, the Lord thy God is one Lord; making it a part of that greatest and first Commandment, that we hear∣ken diligently to that particular.

SECT. III. The Unity of the Godhead proved, from the Unity of the Nature and Essence of the Father, Son, and Holy Spirit.

As Christian Doctrine knoweth but one only true God, so it recom∣mendeth us for the most ample discovery (attainable in this World) of this One and Eternal Godhead, unto the Name of Father, Son, and Holy Spirit, which some call the Trinity, a Phrase no way offensive to Christianity; yet, as some of the * 1.5 Ancients, well observe. It is not necessary to impose words upon any Man which God himself hath not used, by which to make known himself. Yet truly this term, The Tri∣nity, hath very near affinity with the Language of the Holy Ghost. 1 John 5. 7. There are three which bear Record in Heaven, the Father, the Word, and the Holy Ghost; these three are One. We shall therefore briefly speak of the Unity of these Three, in respect of their Nature or Essence; which must either be the same, or else we endanger to rush up∣on that great Error, viz. to hold two Principles, Beginnings, or first Causes, in distinct Natures; and if we admit two, we may admit twenty, yea, ad infinitum; or if this be avoided, we must deny the Eternity of the Son and Holy Spirit, which is contrary to the Word of God, and the best Antiquity next that of the Holy Scriptures. But that the Son (I speak now in respect of his Divine Essence only) and the Holy Spirit are Eternal, as the Father is Eternal, or consequently of the same Nature or Essence, may be gathered from these Testimonies, Col. 1. 16, 17.

For by him were all things created that are in Heaven, and that are in Earth, Visible and Invisible, whether they be Thrones, or Dominions, or Principali∣ties, or Powers; all things were created by him, and for him: And he is be∣fore all things, and by him all things consist. These things are spoken of the Son of God, as appeareth vers. 15. who is expresly said, not only to be before all things, but him also by whom all things were created; and therefore himself was not created, and consequently he is Eternal. For two things only come under consideration in this case; Either he had his beginning in Time, or else is Eternal: That he had not his beginning in time, hear what himself saith Rev. 1. 8. compared with vers. 17, 18. I am Alpha and Omega, the beginning and the ending, which is, and which was, and which is to come, the Almighty. The very same words which are used by the Father himself, to demonstrate his Eternity, Isa. 41. 4. I the Lord First, and with the Last I am he. Again, Isa. 44. 6. I am the First, and I am the Last, and beside me there is no God. Thus we have the same Testimony, or manner of Speech to reveal to us, the Eternity of Christ as that of the Father. We have yet a further Evidence, John 1. 1, &c. In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God; All things were made by him, and without him was not any thing made that was made. The things to be noted here (as to the Point in hand) are still, that Christ is the Maker of all things, therefore himself was not made; he was with God in the beginning, even as God was in the beginning; yea, he was God in the beginning, and is openly called the Beginning it self; even as God is said to be the First, as before is shewed.

Again, Heb. 1. 2, 8. Christ is called the express Image of his Fathers Person, or rather the express Character of his Substance, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Character substantia, * 1.6 as Montanus. Whence his Godhead is truly inferred, sith neither of the Angels, or any Created thing, may it be said, that it is the express Character of his Substance. For that he is of a more sublime Essence, than to be compared with any Created thing; For unto what shall we liken God, or where-with shall he be com∣pared? But of the Son 'tis said, Who being in the form of God, thought it not Robbery to be like, or equal with God; and hence his Godhead is fur∣ther declared, and therefore his Eternity, is justly inferred; for as those Testimonies which prove his Eternity, do also prove his Godhead, so the Testimonies which prove his Godhead, do prove his Eternity; and thence is concluded, that he is of one Essence with the God and Father of our Lord Jesus Christ. When therefore it is said, ver. 8. Thy Throne, O God, is for ever and ever: There is both his Godhead and Eternity asserted, with as much clearness, as the Eternity of the Father is asser∣ted, Psal. 90. 1. From everlasting to everlasting, thou art God. And the like followeth of these words, Thou Lord, in the beginning laid the founda∣tion of the Earth, and the Heavens are the Works of thy Hands, Heb. 1. 10. with as much truth and clearness, as if we should prove the Eter∣nity and Godhead of the Father, by Gen. 1. 1. In the beginning God crea∣ted Heaven and Earth; which I suppose is allowed a cogent Evidence in that respect.

See a full place to this purpose, Mat. 5. 2. His going forth hath been of old from everlasting.

SECT. IV. Of the Essence of the Holy Ghost.

That the Holy Ghost is Eternal, and consequently of the Essence of the Father, and so God by Nature, is evident from Heb. 9. 14. Who through the Eternal Spirit, offered himself, &c, Here the Holy Spirit is openly said to be Eternal, and though this word Eternal (I acknowledg) is often used to express the Duration of that which once had a Begin∣ning, yet being referred to the Godhead, it must also respect from Eternity to Eternity; or, as the Psalmist hath it, from everlasting to ever∣lasting, Psal. 90. 1. And that in this sense, it agrees to the Holy Spirit, may be gathered from these Grounds: 1. Because he is expresly called God, Acts 5. 3, 4, 9. where the false dealing of Ananias is said to be a tempting of the Holy Ghost, or a lying unto God, and not to Men. 2. The work of Creation is ascribed to the Holy Ghost, Gen. 1. 1, 2, 3. And the Spirit of God moved upon the face of the Waters. And God said, Let there be Light, and there was Light. Psal. 104. 30. Thou sendest forth thy Spirit, and they are created. And hence we gather the Eternity of the Godhead of the Holy Spirit, because God is no where said to create the World, or any part thereof by Angels, or any other created Thing. 3. Because the Holy Ghost is said to proceed, and come forth from the Father, John 15. 26. Not by Order, or Designation only, for so the Angels, or Men, may be said to proceed and come forth from God; but here the procession of the Holy Ghost, is evidently distinguished from his send∣ing: But when the Comforter is come, whom I will send unto you, from the Father; even the Spirit of Truth, which proceedeth and cometh forth from the Father. And therefore can have no meaning so fitly as this, viz. To proceed and come forth of the same Essence, or Substance, of the Father. A like passage we have, concerning Christ's coming forth from the Father, John 16. 28, 30. I came forth from the Father, and am come into the World; again, I leave the World, and go to my Father. Upon this the Disciples reply, Now are we sure thou knowest all things, and needest not that any Man should ask thee; by this we believe, that thou camest forth from God. The Disciples here cannot intend only this, that they believed Christ was sent from God, for seeing this their Belief is grounded upon the Omniscience of Christ, it must needs follow that they there acknowledg him to be of the very Nature and Essence of God; and so they seem to take our Saviours words to signifie, in ver. 28. which now they profess to receive believingly. In like manner, the proceeding of the Holy Ghost from the Father, John 15. 26. is better understood of the Na∣ture whereof he is, than of the Commission by which he comes unto us; otherwise, it were not a matter of such special remark. For either Christ, or the Holy Spirit, to come forth from God by Legation, or Ap∣pointment only, sith both Angels and Men have frequently received such

Authority, and accordingly are said to come from God: For instance, of John the Baptist, it is said, There was a Man sent from God, whose name was John. 4. Because the Holy Ghost is one with the Father, as the Son is one with the Father, 1 John 5. These three are one. If therefore the Son be of the Nature of the Father, and so one with him (as that we have proved) then it followeth, from the like Unity between the Fa∣ther and the Holy Spirit, that he is of the same Essence, and so God Eternal. 5. The Holy Ghost is called the Finger of God, Luke 11. 20. Mat. 12. 28. Not as an Instrumental Cause may be termed so, for so this should be no special Prerogative, seeing even wicked Men are said to be the Hand of God in such a sense as that, Psal. 17. 14. but as the Power, or Strength of God, by which his Works are wrought; and so it is taken, Exod. 8. 19. We may therefore conceive by this Phrase, the Finger of God, that the Holy Spirit is of the Essence, Nature, or Sub∣stance of God, even as the finger of a Man, is of the substance and na∣ture of his Body; which is the Metaphor here used, to set forth the Unity between the Father and the Holy Spirit. 6. And lastly, Either me must hold, that the Holy Ghost is Eternally God, or else a Created Being: but of the latter, there is not the least intimation in the Word of God, and therefore no way safe to espouse such an Opinion.

Now whether these three, the Father, Son, and Holy Spirit, thus one God, as hath been shewed, may fitly be called three Persons, I shall not determine; only this, I say, I see no inconveniency that can attend it, for sith the Father is openly called a Person, Heb. 1. and the Son, the express Character of his Person, or Substance; it may seem no way inconvenient to allow the same to the Son, and to the Holy Spirit. But for as much as we may, perhaps, have further occasion to touch these things, when we come to the defence of Christianity in the parts opposed, we shall now proceed to speak of the Essence of this One God, who is Blessed for ever. Amen.

SECT. V. Of the Nature and Essence of God.

* 1.7 That the Nature, or Essence of God, is Spiritual, not Corporeal, is the subject of our present Discourse; yet certain it is, God hath spoken very briefly in his Word, concerning his Nature, or Essence. And we shall therefore as briefly as we may, note these two things, 1. That he is not Corporeal. 2. That he is a Spiritual Being. 1. Not Corporeal, because all things properly Corporeal, or which hath a Body, are Circumscrip∣tible, or may be contained in some Place; but the Heaven of Heavens, cannot contain God, 2 Chron. 6. 18. But will God in very deed, dwell with Men upon the Earth? Behold, Heaven, and the Heaven of Heavens cannot contain thee, how much less this House which I have Built, Jer. 23. 24. Can any hide himself in secret places that I cannot see him? Do not I fill Heaven and Earth, saith the Lord? 2. The Nature, or Essence of God, is Spiritual. Here we have our Blessed Saviour's Testimony,

John 4. 24. God is a Spirit: To which, agrees that of the Apostle, 2 Cor. 3. 17. Now the Lord is that Spirit. By this Immensity of God, and the Testimony of our Saviour, and of the holy Apostle, we are taught to think, or conceive of God, contrary to all Bodily Composi∣tion, (because no Body is capable of such Immensity) and after a very Spiritual manner; and yet when all is done that can be done, to demon∣strate this Divine Being, we shall find more room to admire with Humi∣lity, than to discourse with the greatest Subtilty, for he dwelleth in that Light which no Man can approach unto. * 1.8 So that Augustin might well say (as he is quoted by Mr. Monk) No where throughout the revealed Will of God, is the Truth sought out with greater Labour; no where is our finding out of the Truth fruitfuller; no where do we err with greater danger. 1 Cor. 15. 34. Some have not the knowledg of God. I speak this to your shame. For though we cannot know him now perfectly, yet may we in no case be wholly ignorant of him.

SECT. VI.

* 1.9 That this God is Eternal, without Beginning, and without End. This Proposition is warranted by the holy Apostle, Rom. 1. 20. from what may be seen of God, by the Things he hath made, even his Eternal Power and Godhead. And indeed, if his Eternity be not maintained, we shall soon impeach his Godhead, and Atheism will obtrude upon us. The Psalmist doth fully declare this Truth, Psal. 90. 2. Before the Moun∣tains were brought forth, or ever thou hadst formed the Earth, or the World, from everlasting to everlasting, thou art God. And the same in Moses, Deut. 33. 27. The Eternal God is thy Refuge. Isa. 57. 15. He is called the High and Lofty One, that inhabiteth Eternity. And again, Isa. 63. 16. Thy Name is from everlasting. Psal. 93. 2. Thou art from everlasting. Hab. 1. 12. Art not thou from Everlasting, O Lord, my God. So that we may say, all the Gods whose beginning is known, are Vanity; but this God is our God, for ever and ever. Nor need we add much in this place, partly, for that we are only giving a plain Description of Christianity, as it respects the Knowledg of God; and partly, for that we have already in some measure Evinced the Eternity of the Godhead, when we discour∣sed of the Unity of the Essence and Nature of the Father, Son, and Holy Ghost; otherwise we might by sundry Arguments illustrate this Truth, which yet is best defended, by the Evidence of the Scriptures alledged.

SECT. VII. Of the Omnipotency of God.

That God is Omnipotent, he doth whatsoever he pleaseth. God hath spo∣ken once, yea, twice have I heard this, saith David, That Power belong∣eth to God, Psal. 62. 11. God was known to the Fathers, more especi∣ally by his Name, Almighty, Exod. 6. 3. I appeared unto Abraham, unto Isaac, and unto Jacob, by the Name of God Almighty. And with

great frequency the Holy Scripture gives that Title unto God; from whence we understand that God is in no wise to be opposed by any Power, there is nothing too hard for God; by his Power he made the World, Jer. 10. 12. and by his Power he ruleth for ever, Psal. 66. 35. He hath power to cast into Hell, Luke 12. 5. and by his Power he is able to subdue all things to himself; And saith the Prophet, our God is in Heaven; he hath done whatsoever he pleaseth, in Heaven, in Earth, and in all Places. This is that mighty One who challengeth the most Just in Acts of Power, Job, Chap. 38, 39, 40, 41. This is he who out∣vieth the greatest Tyrants; raising up Pharaoh, that he might shew on him his Power, Exod. 9. This is he to whom the Righteous ascribe Power and Dominion, Rule and Government; His Kingdom ruleth over all, Psal. 103. 19. This is he, who though he delegates Power as it pleaseth him, yet shall have all Power delivered up to him, and be all in all: Therefore let us say as we are taught by Christ, Thine (O God) is the Kingdom, the Power, and the Glory, for ever. Amen.

SECT. VIII. God is Omniscient, nothing can be hid from him.

When we say God is Omniscient, we intend both his Prescience, and immediate observation of all things, whether projected or done. As to God's fore-knowledg, thus saith God by the Prophet, Isa. 44. 7. Who, as I, shall call, and declare it, and set it in order for me, since I appointed the Ancient People? and the things that are coming, let them shew unto them. By this Speech God proves himself to be the only true God, declaring hereby that no other could know these things as He, they being the things determined by his own Will, and wholly inscrutable as to any created being. To the same purpose is that passage, Isa. 45. 21. Tell ye, and bring them near, let them take counsel together; who hath declared this from ancient time? who hath told it from that time? Have not I the Lord? and there is no God else beside me; a just God and Saviour, there is none be∣side me. David setteth forth the Omniscience and Prescience of God very fully, Psal. 139 throughout; O Lord, thou hast searched me, and known me; thou knowest my down sitting and up-rising; thou understandest my thoughts afar off. — For there is not a word in my Tongue, but loe, thou know∣est it altogether. And excludes all created Beings in respect of this Know∣ledg; Such Knowledg (saith he) is too wonderful for me; it is high, I can∣not attain unto it. — Yea, the Darkness hideth not from thee, but the Night shineth as the Day; the Darkness and the Light are both alike to thee. Herein is the Wonderful Wisdom of God held forth, in that he knoweth our Thoughts before they be ours, yea, hundred of years before the Creature hath any being at all; Thine Eyes did see my Substance, yet be∣ing unperfect, and in thy Book all were written, which in continuance were fashioned, when yet there was none of them, vers. 16.

As to his present observation of all things, we do not suppose that God knoweth things gradually, or by degrees, for that would argue im∣perfection

in God: But when we find things spoken to us, sounding that way, as in Gen. 18. 21. I will go down now, and see now whether they have done altogether according to the cry of it, which is come up un∣to me; and if not, I will know. For these words are fitted to our capa∣city, and do teach us that God is slow to anger; and therefore seems to take no notice of many things; not that he is in any-wise ignorant, for it is written, Heb. 4. 12. All things are naked and open before him with whom we have to do. And Prov. 15. 11. Hell and Destruction are before him, i. e. he knows whatsoever is there. How much more the Hearts of the Children of Men. And what can be supposed more occult or hidden than Hell, Destruction, and the Hearts of Men? and if all things be na∣ked and open before him, then nothing can be hid from him. And the same is confirmed by rational demonstration; He that made the Ear, shall not he hear? He that gives Man Understanding, shall not he know? And he that made the Eye, shall not he see? It is therefore irrational to think, that any Ignorance is incident to the most High; wherefore he is Omnis∣cient.

SECT. IX. God is Just, there is no Unrighteousness in him.

It is a very important Question of the Apostle; Is there Unrighteous∣ness with God? how then should he judg the World? Shewing the dreadful absurdity of not believing God to be Righteous altogether, an Opinion too common among Men.

1. This Justice or Righteousness whereof we now speak, must not be taken as a thing only attributed unto God, but as that which is essential to him, and without which he would cease to be God. Dan. 9. 7. O Lord, Righteousness belongeth unto thee. — Ascribe ye Righteousness unto our God. Our Blessed Saviour gives this Appellation to his Father with great solem∣nity, John 17. 25. O Righteous Father. And so do the Holy An∣gels, Rev. 16. 5. Thou art Righteous, O Lord, which art, and wast, and shalt be.

2. His Righteousness is and shall be best known by his Judgments; For whilst he suffereth long, Evil Men say in their Heart, the Lord will not do Good, neither will he do Evil: And God knowing their Thought, detects them, Psal. 50. These things hast thou done, and I kept silent; thou thoughtest that I was altogether such an one as thy self; but I will reprove thee, and set thy sins in order before thine eyes. Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver. And thus is the Lord known by the Judgment which he executeth. Yea, the Heavens shall declare his Righteousness, for God is Judg himself, Psalm. 50. 6.

3. In that we say there is nothing Unrighteous in him, we hold that Unrighteousness had no being from God, being indeed a privation, as the shutting out of Light causeth Darkness; but there is no privation in God, he is the same yesterday, to day, and for ever. The Righteousness of Men is mutable, it being no part of their Essence or Being; but in God,

to be Righteous, is the same as to be God, and therefore he is called Righteousness it self, the Lord our Righteousness. Like as it is said, God dwelleth in the Light, so it is as truly said, That God is Light, and in him is no Darkness at all, 1 John 1. 5.

SECT. X. God is very gracious, full of Mercy, no Cruelty in him.

The Knowledg of God, as he is merciful, is the ground of all Hope to poor Sinners; without this there is no coming to God. Psal. 130. 3, 4, 7, 8. If thou, Lord, shouldst mark Iniquity; O Lord, who shall stand? But there is forgiveness with thee, that thou mayest be feared. Let Israel hope in the Lord, for with the Lord there is Mercy; and with him plenteous Redemption: and he shall redeem Israel from all his Iniquities.

As we have shewed that Righteousness belongeth to God, so 'tis said that Mercy belongeth to him also, Dan. 9. 9. Which glorious Attribute he hath always displayed to the Children of Men, though not always in the same manner. To Adam, Gen. 3. 15. yea, to Gain himself, Gen. 4. 7. If thou dost well, shalt thou not be accepted? This Negative Interrogative concludes in the Affirmative, viz. Thou shalt be accepted if thou dost well. Thus timely did God lay a Foundation, whereon to build a sure belief, that he is gracious to all Men, even so as to accept their Sacrifice if they do well.

It was the Grace of God that moved him to warn, and wait upon the Old. World so many years as the Ark was a preparing, and therefore cal∣led the Long-suffering of God, 1 Pet. 3. 20.

The Covenant made with Noah, is full of God's Grace, and establish∣ed as a Merciful Covenant for ever, Gen. 9. and no part of it annulled to this day, but confirmed rather by the Covenants delivered since. When Men had greatly Corrupted themselves, and Darkness had spread it self over the Earth, God sets up the Light of his Grace in the Cove∣nant made with Abraham, for the Comfort of all Nations. Gen. 12. 3. I will bless them that bless thee, and Curse them that curse thee, and in thee shall all Families of the Earth be blessed.

When the Lord brought Israel out of Egypt, then again he proclaimed his Name to be the Lord: The Lord God, Merciful, Gracious, abundant in Goodness and Truth, Exod. 34. 6. David sets forth this Gracious At∣tribute, to be from Everlasting to Everlasting, Psal. 103. And his ten∣der Mercies to be over all his Works, Psal. 145. 9. His Works and good Providence shew forth the same, insomuch that all Nations are with∣out Excuse, Acts 14. 17. Yea, his making of one Blood all Nations, to dwell upon the face of the Earth; his appointing the bounds of their Habitations, is, that they might seek the Lord and find him, Acts 17 26, 27.

But the most ample Demonstration of the Grace and Mercy of God, is that which hath appeared in the Lord Jesus Christ, full of Grace and Truth, Joh. 1. 12. And as it is written, When we were without Strength, in

due time Christ died for the ungodly, Rom. 5. 6. And again, God com∣mended his Love unto us, in that whilst we were Enemies, Christ died for us.

This is the Root-Grace, from whence all our Graces spring, 1 John 4. 10. Herein is Love, not that we loved God, but that he loved us, and sent his Son into the World, to be a Propitiation for our Sins. And again, We love him, because he first loved us, 1 John 4. 19.

This Grace, Favour, and Love of God, is of large Extent, every Man hath an Interest in it, Heb. 2. 9. And truly, should any Man be born into the World, since Sin entered into the World, it had been hap∣py for that Man he had never been Born, rather than to have no share in God as he is Gracious; the vilest Creature on Earth, would be more engaged to God than such a Man. But to divert all Conceits of that kind, viz. That there is no Grace extended to some Men. Let us hear what the Record of Truth saith: The Grace of God which brings Salva∣tion, hath appeared to all Men, Tit. 2. 11. But after what manner, or measure, we need not much enquire (but rather to mind what it teach∣eth us, ver. 12.) However, so Gracious was God to the whole World, as that the Propitiation, or Atonement in the Blood of Christ, is for them all, 1 John 2. 2.

The Method in which God will judg the World, shews his Mercy, Grace, and Goodness to the whole World: For such as had not the Law, shall be judged without the Law; and they that sinned in the Law, shall be judged by the Law. See the Graciousness of God in this: He will not exact that of Men, they never had from him; he will not enter into Judgment with the Gentiles, on the same Terms that he will judg the Jews, they had five Talents to the Gentiles one; the Improvement is not expected to be equal, but the Non-improvement according to each Mans proportion, shall justly incur the Censure of the Judg. Yet nei∣ther doth he in Judgment exact the utmost Mite; for if so, where were his Mercy? he remembreth that we are but Dust, Psal. 103. 14.

Excellently doth the Apostle set out the Grace of God, in the Nature and Extent of it, Rom. 5. 20, 21. where, having shewn how much, how greatly the Gift by the Second Adam, outvies the Loss we had by the First Adam; he then shews the use of the Law, That it entred, that Sin might abound, or appear exceeding Sinful (for by the Law is the know∣ledg of Sin). At length he displays the Mercy of God, saying, But where Sin did abound, Grace did much more abound: That as Sin had raign∣ed unto Death, (which sure is general enough) even s•…•…ight Grace raign through Righteousness unto everlasting Life, through Jesus Christ our Lord.

Whereas, we say, there is no Cruelty in God; hereby we do exclude in our Thoughts and Belief in God, all such Notions as tend to impeach the great Attribute of his Mercy and Grace, viz. As to think that he made any Men, or Angels, with purpose or design to cast them into Hell. Such Cruelty is so contrary to the Nature of God, that he doth not only dis∣claim it as a thing not in him, Isa. 27. 4. but holds it in Execration by his Word, where ever it is found: Gen. 49. 7. Cursed be their Anger, for it was fierce, and their Wrath, for it was Cruel: Proclaiming the sentence of

Death against such as exercise Cruelty, Ezek. 18. 18. As for his Father, because he cruelly oppressed, — he shall die in his Iniquity. He that thus severely condemns Cruelty in his Creature, must not be supposed to be cruel to him himself; for all the Vertues that are found in us, are origi∣nally in God. But more of these things in due place.

SECT. XI. God only is Perfect, so as no Imperfection is in him.

All created Beings are dependent upon their respective Causes, and therefore the most Perfect of them have their Imperfections, and yet all have Dependence upon God, Acts 17. In him we live, move, and have our being. It is he that bears up the Universe, Psal. 75. 3. The Earth, and the Inhabitants thereof are dissolved; I hear up the Pillars of the Earth. We have shewed before, that the Perfection of the Almighty, cannot by searching be found out, whereas the perfection of Created Things is comprehensible and finite: Psal. 119. 69. I have seen an end of all Perfe∣ction, (saith David) but thy Commandment is exceeding broad. God and his Word, have a Perfection beyond the reach of David. Because therefore we cannot find out the Perfection of God, (though we know he is Perfect) we are referr'd for a competent Discovery thereof, to his Way and Word, Psal. 18. 30. As for God, his Way is Perfect, the Word of the Lord is Tried. Psal. 19. 7, 8. The Law of the Lord is Perfect, con∣verting the Soul: The Statutes of the Lord are pure, making Wise the Sim∣ple. And to his Works, Deut. 32. He is a Rock, his Work is Perfect, for all his Ways are Judgment; a God of Truth, and without Iniquity, Just and Right is he.

And indeed, who can contemplate the mighty of Works of God, but must ascribe Perfection to him? whether we consider his Works of Crea∣tion, or Providence, the great and wonderful Frabrick of Heaven and Earth; the deep and wide Sea, with innumerable Creatures therein found, do abundantly set forth the Infinite Wisdom and Power of the great Architect, or Builder, of this admirable Frame.

We are referr'd also to his Will, according to the Counsel whereof all Things shall stand, and he will do all his Pleasure, Rom. 12. 2. Be not conformed to this World, but be ye transformed by the renewing of your Minds; that you may prove what is that good, and acceptable, and perfect Will of God: And so to acquiese therein, because it is Perfect. Thy Will be done on Earth, as it is in Heaven, Mat. 6. 10.

We are also referr'd to the Gifts of the Spirit of God: for every good and perfect Gift is from him, James 1. 17. And as the things of a Man are not known to any Man, but the Spirit of Man which is in Man; so the things of God knoweth none, but the Spirit of God, which search∣eth into the deep things of God.

Which Spirit the Servants of God have received, that by it they may know the things that are freely given them of God, and so know more of the Perfection that is in God: Who is absolute in all the Perfections

of Wisdom, Power, Mercy, Justice, &c. and none beside him; for there is none Perfect save the Lord.

SECT. XII. His place of Residence is in Heaven, yet not confin'd to Place.

1. Did not the prodigious Opinions of some, give occasion to insist upon this Particular, yet were it necessary to understand somewhat here∣in; for it must needs be a great stay to the Soul, to know where to find his God. God therefore, by his Holy Child Jesus, hath fully set forth the verity of our Proposition, when he teacheth us to pray after this man∣ner: Our Father which art in Heaven, &c. And by his own Example, who in Prayer, did frequently lift up his Eyes to Heaven, John 17. 1. And by his Ascension declared the same, when a Cloud received him out of the sight of his Disciples, Acts 1. 9. whereby he fulfilled the Word which he spake, saying, I ascend to your God, and my God, to your Father, and my Father. By Heaven, in the words of our Saviour, we must necessa∣rily understand the Created Heaven, that which he made in the Begin∣ning of the World, Gen. 1. 1. sith the Circumstance of the Place, and the equity of the Words, will not bear a Figurative Interpretation; in which sense sometimes the word Heaven is used. For had our Saviour intended the Church, or the Heavenly Vertues in himself, he needed not have lift up his Eyes. But I am not now to dispute Opinions, but to prove the Proposition: And thus saith the Lord by the Prophet, Isa. 66. 1. The Heaven is my Throne, and the Earth is my Footstool. So Acts 7. 49. Our Blessed Saviour informs us, that there is joy in Heaven over one Sinner which repenteth, Luke 25. 7. which he interprets himself, to be in the presence of the Angels of God, ver. 10. And when Stephen, lifting up his eyes stedfastly into Heaven, and saw Jesus Christ sitting on the Right-Hand of God; doubtless the Apparition was according to the common acceptation of such Expressions, God Almighty by these Passages giving us to understand, where his Glorious Presence is more especially resident. According to that in David, Psal. 123. 1. Unto thee lift I up mine eyes, O thou that dwellest in the Heavens. And when Solomon had built an House for the Name of the Lord, he makes his prayer of Dedication to God in the Heavens, as his proper Dwelling-Place, 1 Kings 8. 39. — Then hear thou in Heaven, thy Dwelling-Place, and forgive, &c.

2. God is not Confin'd to place. Although the most High God hath chosen Heaven for the Place of his Glorious Presence and Residence, yet doth not that holy Habitation so contain him, but that according to his Pleasure, he is present in every Place, as David witnesseth, Psal. 139. 8, 9, 10. Whither shall I go from thy Spirit? And whither shall I flee from thy Presence? If I ascend to Heaven, thou art there; if I take the Wings of the Morning, and dwell in the uttermost parts of the Sea, even there shall thy Hand lead me, and thy Right-Hand hold me. And truly, when we consider the Sun in the Firmament of Heaven, which is but a

Created Body, yet presents it self by his radiant Beams to the Universe in so little time as we know; it cannot be incredible that he that made it, should and doth present Himself more universally. And this Solo∣mon well understood, and therefore saith, 1 Kings 8. 27. The Heavens, even the Heaven of Heavens cannot contain thee. And though it is most true, that the High and lofty One inhabiteth Eternity, and dwelleth in the High and Holy Place, yet with him also that is of a humble and con∣trite Spirit, Isa. 57. 15. In the first, he dwelleth by his Glorious Pre∣sence; in the latter, by the Spirit of Grace. Ephes. 2. 22. Ye are built up an Habitation of God through the Spirit. After this manner his Church is his Rest, and there will he dwell for ever, Psal. 68. 16.

SECT. XIII. Nothing can be done without God's Providence, though contrary to his Will.

How much the Holy Will of God is contradicted, by the Instigation and Actions of Devils and Wicked Men, is so notorious throughout the Word of God, and the whole World, that it needs no demonstration, seeing it is impossible for him that is perfectly good to will any wicked thing. Jer. 2. 5. What Iniquity have your Fathers found in me? Jam. 1. 13, 14. God tempteth not any Man, but every Man is tempted, when he is drawn away of his own Lust, and enticed. It is granted, by those that hold the Secret Will of God dissonant from us, (which because Secret we shall not dispute) 1. That the revealed Will is good, because it com∣mands Good only, and makes us good, and leads us to the Everlasting Good, even Heavenly Blessedness. 2. It is acceptable, because nothing is pleasing to God, which is not agreeable to his Will; and that doth highly please him, which accordeth with his Law and Gospel. 3. Perfect, because it containeth all things belonging to Perfection, &c. To all this we willingly subscribe. But to call God's Permission, his Will, we suppose to be dangerous; for though he permit or suffer men to do evil, yet he in no wise willeth it, but willeth the direct contrary; as appears in his severe threatning of Adam, and in him all Mankind, with Death, if he did contrary to his Will, Gen. 2. 17. The like to Noah and his Sons, Gen. 9. and in them all Generations of Men that were to succeed them. How frequently doth he rebuke his Ancient People the Jews for this, and would divert them from that which is contrary to his Will (which yet he permitted) with great intreaty, Jer. 44. 4. O do not this abominable thing, which I hate. To which agrees the consent of all Holy Writers resulting in this, That this is the Will of God, even your Sanctification; and that you abstain from Fornication, 1 Thess. 4. 3.

2. When we say, that nothing comes to pass without God's Providence, * 1.10 We do not mean (as some) That God hath eternally determined, and that unalterably, all things to be that have been, and that all things are deter∣mined by him which are; and that all things shall be, which shall be. For who dare once imagine that God should unchangeably decree, or decree at all? The manifold Acts of Villany that have been, are, and will yet

be done in the World: this must unavoidly make him the Author of Sin, and Men, and Devils, the Executors only of his Decrees, which God forbid.

And though it is true, that a Sparrow falls not to the Ground without his Providence, i. e. not without his Permission; yet hath he not decreed eternally that it shall be at such or such a time, or in any cruel way, as it often falleth out directly contrary to his Will, Deut. 22. 6. It hath pleased God so to constitute the Creation, especially Mankind, as that he is capable of doing well or ill, and hath left him to a certain kind of Liberty and Power in his Actions: and how he will exercise the same, is not unknown to God; yet Man is not inevitably compelled (ordinarily) to do this, or forceably restrained from doing that.

We therefore say, That the Providence of God, without which no∣thing is done, is only his fore-knowledg and permission, in respect of all the wickedness which is done; and after that manner may he only be said to determine in cases of that Nature; that is, he determines not to hinder by his restraining such Iniquity, knowing how to advance his Glo∣ry another way, even by punishing the disobedient. Levit. 26. 23, 24. And if ye will not be reformed by me, by these things, but will walk contra∣ry unto me; then will I also walk contrary unto you, and punish you yet se∣ven times for your sins.

But in all good Actions the case is far otherwise: for he doth not only will and command them to be done, but also co-operates to the doing thereof. It is he that worketh in you, both to will and to do of his good plea∣sure. Isa. 26. 12. O Lord, thou wilt ordain Peace for us, for thou hast wrought all our works in us.

I can do all things through Christ strengthening me. Heb. 12. 1, 2. He is the Author and Finisher of our Faith. John 15. For without me ye can do nothing. And therefore to him alone is the Glory due of all that is done well. But on the contrary, the dishonour of all evil Actions is due to Satan, and Wicked Men, the Authors and Actors thereof. 1 Sam. 24. 13. Wickedness proceedeth and cometh forth from the Wicked, as saith the Proverb of the Ancients. John 8. 44. You are of your Father the Devil; and the Lusts of your Father ye will do. He was a Murtherer from the be∣ginning, and abode not in the Truth, because there is no Truth in him. When he speaketh a Lye, he speaketh it of his own, for he is a Lyer, and the Fa∣ther of it.

SECT. XIV. It is unlawful to form any shape or image of God, so much as in our minds.

What Shape or Form the Invisible God possesseth, in respect of his Existence, is a thing which we ought to be ignorant of, he having not revealed it. And though Moses is said to see his back-parts, Exod. 33. 23. yet neither is the Form thereof declared by Moses, or any other Mor∣tal beside him.

How severely God warned Israel, to remember that they saw no simi∣litude in Horeb, and that they should therefore never attempt to make

any similitude of it is evident, Deut. 4. 12, 15, 16, 17, 18, 19. Take ye therefore good heed unto your selves, for you saw no manner of Similitude on the day that the Lord spake unto you in Horeb, out of the midst of the Fire; Lest you corrupt your selves, and make you a graven Image, the similitude of any Figure, the likeness of Male or Female, the likeness of any Beast that is on the Earth, &c. And lest thou lift up thine Eyes to Heaven, and when thou seest the Sun, and the Moon, and the Stars, even all the Host of Hea∣ven, shouldst be driven to worship them, and serve them, which the Lord thy God hath divided unto all Nations under Heaven.

Notwithstanding this, great hath been the vanity of Israel, and all Na∣tions in this very Evil, wretchedly faining divers Shapes and Forms of God. Psal. 106. 20. They made a Calf in Horeb, and worshipped the Gol∣den Image. Thus they changed their Glory into the similitude of an Ox that eateth Grass. It were too tedious here to insert the prodigious Shapes of the Gods of many Nations, as set down by Austin de Civit. Dei. In∣deed it is better to suppress the memory of them, than to name them; Remembring also how it is written, Acts 17. 29. Forasmuch then as we are the Off-spring of God, we ought not to think that the God head is like to Silver or Gold, or the works of Mens hands, &c.

Sith therefore no Man can describe the Form of God, respecting still his Essence, for otherwise he hath given a gracious description of him∣self, (as we have seen above) it followeth that we ought not to form in our Minds any similitude of him, (we ought not so to think, saith the Apo∣stle) Isa. 40. 15, 16, 17. All Nations before him are as nothing — as the Dust upon the Ballance, — the drop of a Bucket. To whom then will ye liken God? or what Likeness will ye compare unto him?

To conclude; It speaks much of the Wisdom and Mercy of God, in that he hath kept secret his Glorious Presence from us, in this mortal state partly, for that it would certainly be prophaned many ways; as we see by experience, in respect of those who are on the one hand superstitiously disposed in making Images to Christ, &c. and on the other hand by cursed Oaths, wherein the Eternity, Life, Soul, precious Blood, his Holy Heart, and dreadful Wounds, are abused and blasphemed from day to day, by pseudo Christians. But forasmuch as we know we shall shortly see Face to Face, know as we are known, and be with the Father and the Son where he is, that we may behold his Glory; our present non-enjoyment thereof, may be an occasion of great force, to give all dili∣gence to those Vertues which give entrance into that everlasting Kingdom and Glory, 2 Pet. 1. 11. And in the mean time to be content to be ig∣norant of Him in the things we ought not to know. We read of one caught up into Paradise, who heard things not lawful to be uttered. There are therefore things of an Heavenly Nature, not fit to be known here. Let us strive to be religiously inquisitive after what is knowable only, and then to glorifie God according to what we know of him, and be thank∣ful Rom. 1. lest otherwise he give us up to vile Affections, and strong Delusions, as he did some in days past, Rom. 1. 24. And the same Judg∣ments are extant in our days, for many have changed their Glory for that which is their shame; and as they liked not to retain God in their know∣ledg,

as his Word directs them, hence they justly seem deprived of the knowledg of God, and of Jesus Christ whom he hath sent; attributing the things that are spoken of God, and the Lord Jesus Christ, to some∣thing in themselves, which is the ready way to deny that there is any God at all.

Having thus endeavoured to set forth, in a familiar and plain man∣ner, the knowledg of the Godhead, in respect of the Divine Essence of the Father, Son, and Holy Spirit, and the Attributes by which they make known the Godhead to Men. We shall now, God willing, say some∣what of the Lord Jesus, with respect to his Manhood, and the gracious Offices which therein he performed for the Children of Men. For it is in him only that we are compleat, who is the Head of all Principality and Power, Col. 2. 10. And given to be Head over all things to the Church, the fulness of him that filleth all in all, Ephes. 1. 22, 23.

CHAP. III. Of the Knowledg of Jesus Christ, whom God hath sent to be the Saviour of the World.

SECT. I.

TO know the Lord Jesus Christ aright, in order to Life Eternal, con∣sideration must first be had of the wretched Estate of Mankind, by reason of Sin entring 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 design'd 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 per∣severed in his Integrity; Mortality being threatned 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 Happi∣ness, 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 Eter∣nal 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 design'd 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 sta∣ted, God, who is rich in Mercy, provided for his recovery a more fix∣ed 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 Eter∣nal 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 labour 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.

* 1.11 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. * 1.12 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, whe∣ther 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 Favour and Enjoyment of that God, in and with whom he was now capable to live for ever, and to turn his happy Eternity to an unhappy Eternity, like his own: Here he is found a Murtherer 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 labour after it, in the way where∣in 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 Vertuous, 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 there∣fore that way he hath a kind of Motion, unless he suppress it by Cor∣ruption, 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 fall'n from, or lost, was in it self 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 prevail'd, and Life and Immortality is brought to light by the Go∣spel, through the Knowledg 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. Sheweth that God hath made known his Grace in Christ from the Be∣ginning.

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 enquired after him; as it is written, 1 Pet. 1. 10, 11, 12. Of which Salvation the Prophets have diligently enquired, 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 signifie, 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 Ser∣pent, whose Head (or Power) God declared should be broken, i. e. His Victory made null and void, and the Conquest given to the Womans Seed; which is most fitly referr'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 Righte∣ousness. * 1.13 And Christ is said to preach by his Spirit, to them. * 1.14 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 Be∣ginning 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 Knowledg 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 rejoyced, 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 Saviour's Method for In∣struction of his Disciples, may serve for all; concerning which 'tis said, Luke 24. 27. And beginning at Moses and all the Prophets, he Ex∣pounded

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 Knowledg of his Son, might be Communicated to the Chil∣dren of Men.

And though all Nations had not at all times the Law and Prophets to read, and to inform them in the Knowledg of Christ, yet it is to admi∣ration what Discoveries were made to many concerning him, and more particularly to the Sybils, * 1.15 whose words as set down by August. de Civit. Dei, I will set down for a Testimony; only first I will set down Augustines 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 evi∣dent Prophesies of Christ. — * 1.16 Flavianus, a Learned and Eloquent Man, (one that had been a Consuls Deputy) shewed us a Greek Book, saying they were this Sybils Verses; where in one plaee, he shewed us a sort of Verses so composed, that the first Letter of every Verse being taken, they all made these words.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Jesus Christus, Dei Filius, Salvator.

Jesus Christ, Son of God, the Saviour.

Moreover, * 1.17 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 venemous 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 shew 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.

J In sign of Dooms-Day, the whole Earth shall sweat, E Ever to Raign a King in Heavenly Seat. S Shall come to Judg all Flesh, the Faithful and U Unfaithful too, before this God shall stand, S Seeing him high with Saints, in Times last end.

C Corporeal shall he sit; and thence extend H His Doom on Souls: The Earth shall quite lie waste, R Ruin'd, or'e grown with Thorns, and Men shall cast I Idols away, and Treasure searching Fire, S Shall burn the Ground, and thence it shall enquire T Through Seas and Skies, and break Hells blackest Gates:

S So shall free Light salute the blessed states O Of Saints; the Guilty lasting flames shall burn, N No Act so hid, but then to Light shall turn. N No Breast so close, but God shall open wide, E Each where shall Crys be heard, and Noise beside.

O Of gnashing Teeth, the Sun shall from the Skie F Flie forth, and Stars no more move orderly.

G Great Heav'n shall be dissolv'd, the Moon depriv'd O Of all her Light; Places at height arriv'd, D Deprest; and Valleys raised to their seat:

T There shall be nought to Mortals, high or great. H Hills shall lie level with the Plains, the Sea, E Endure no Burthen, and the Earth as they

S Shall perish, cleft with Lightning. Every Spring A And River burn, the fatal Trump shall Ring V Unto the World from Heav'n, a dismal blast, I Including Plagues to come for ill Deeds past. O Old Chaos through the cleft Mass shall be seen; U Unto this Bar shall all Earths Kings convene; R Rivers of Fire and Brimstone, flowing from Heav'n.

More I find of this nature from the Sybils, but this shall serve. One Passage worth noting, * 2.1 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,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

First God, and then the Son, and next the Spirit, All Coeternal one in Act and Merit.

From whence it is remarkable, that the Knowledg 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 satisfie the Curious, but to edifie the serious Enquirer. It is certain, we have but an Abridgment of the Doctrine and Works of Christ, no account at all of the Labours 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 our selves. 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 con∣clude, the knowledg of him is not material; or else, that God hath ut∣terly 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 for ever, 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 Knowledg 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 Know∣ledg hath been defaced with Error, and scarce any thing more than this which respects the Knowledg 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 concern'd in the knowledg and belief thereof, as ever they look for eternal Life. Wa∣ving therefore the Curiosities of old or later Times, judging it better to suppress in silence Mens various Apprehensions, than to puzzle the Rea∣der with them; we shall content our selves with what is plainly propoun∣ded in the Holy Scripture, and generally acknowledged by sober Christi∣ans, (with little variation) saving that of late, not above thirty years since, some have espoused dangerous Opinions, so dissonant to the com∣mon 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 concern'd to treat of the wonderful Uni∣on between the Divine and Humane Natures, in that Heavenly Man the Lord Jesus, whose Name Immanuel, God with us, doth undoubtedly signifie, the uniting of these two Natures, as they never were before that wonderful Conception and Birth of our Saviour, Matth. 2. And therefore must not only signifie God with us, or with our Nature, by the communication of his Spirit; For so he had often been with the Pro∣phets 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 remembred, that this Name * 2.2 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 be∣ing 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 favour 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 sig∣nifie 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 Je∣sus 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 or∣der; to shew,

1. That the Christ, the Saviour 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 be∣came 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 judg and determine the final Estate of all Men and Angels to Eternity, at his Appear∣ing 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 Saviour 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 Humane Nature, unless in an allegorical or figurative sense; which here must not be admitted, be∣cause it would certainly expose us to great uncertainty in the most im∣portant 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 referr'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 Abra∣ham.

3. When God promised to raise up unto Israel a Prophet like unto Mo∣ses, Deut. 18. 18. of their Brethren, he plainly intends it of their Es∣sence and Nature; Rom. 9. 5. Whose are the Fathers, and of whom as con∣cerning the flesh Christ came, who is God over all, blessed for ever. 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 fulness 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 wearisomness in Labour and Travail; are all evidences of the reali∣ty of his Manhood. And last of all;

7. His Death doth most plainly shew 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-knowledg of God, ye have ta∣ken, 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 Sepulchre. 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 Humane Nature in his Sufferings for us: so then there is no other Nature, but that which is Humane (except bruit Animals) whereof he could partake, and it was Man whom God design'd 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 par∣take 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, ac∣cording 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 Da∣vid according to the flesh, Rom. 1. 3. Taking them also in the most pro∣per 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 subtilties.

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 conse∣quently 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 un∣der 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 knowledg 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 magnifie 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 magnifie 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, can∣not 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 Saviour; who will have all Men to be saved, and come to the knowledg 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 justifie 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, indefinitly declares that they are all the Off-spring of God. And can we think that he will har∣den 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 Predica∣ment 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 Saviour, when they had nothing Pay, he frankly forgave them both, viz. cau∣sed

the Bond to be cancell'd by which they stood obliged, nailing it to his Cross; requiring them in their Capacity, to do likewise one unto an∣other, and to love him.

And from hence, that all Men are bound to love Christ, as their indi∣spensable duty, under pain of Anathema, or Execration; Maran-atha, till the Lord come (or, as some) even for ever, 1 Cor. 16. 22. Hence we justly infer, that God in Love gave Christ for all Men, even to bless them, in turning every one of them away from their Iniquities, Acts 3. ult. And shew me the Man which ought not to love Christ, and then I will shew 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 there∣in 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 Spe∣cifical Body, attended with anguish of Soul, under the burthen of the Sins of Men, and the Wrath of God, is that we have need to re∣member, and hold fast; when we consider how many there be, who labour 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 ransom∣ed 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 Metaphori∣cal Death and Bloodshed, viz. The suffering of the Spirit, when its mo∣tions 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 man∣ner (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 con∣cern'd; 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 every one 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 Souldiers 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 provi∣sion 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.

* 2.3 That Christ was put to an Ignomious Death (saith Hugo Grotius) is no uncertain Report, but so manifest, as that the Enemies of Chri∣stians will avouch the same. The memory of it was so fresh among the Infidels for 300 Years after, as the Queen-Mother to Constantine, hear∣ing of her Son's conversion to the Christian Faith, sent him her Letter, wherein she laid great folly upon him, in that he would place his con∣fidence in such a Man as suffered himself to be nailed to a Cross of Wood.

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 any thing 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 Mens 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 crys for Vengeance, if any thing 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 rejoyce in the Loving-Kind∣ness 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 un∣to 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 on∣ly as an excellent Pattern, or Examble to Men, is not easie 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 As∣cension, 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 Go∣spel, that they even seem to have followed Christ 〈 in non-Latin alphabet 〉〈 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 cal∣led 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 Righte∣ousness of the most holy Saint that ever yet lived; nor will it be easie to do this, unless we hold to that Article, The imputation of Christ's Righte∣ousness to Men. And in this case, it's easie to demonstrate the Trans∣cendent 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. Sure∣ly, 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 two-fold, our own Righteousness, (or the Righte∣ousness of the Law) and that which is called the Righteousness of * 2.4 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 Righteous∣ness 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, nail∣ing it to the Cross of Christ. And hath manifested, or shewed 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 igno∣rant; and going about to establish their own Righteousness, have not submit∣ted themselves to the Righteousness of God, Rom. 10. By submission, in this place, we may not well understand a conforming of our selves 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 our selves are found Sinners. And again, Even we have be∣lieved 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 justi∣fied. 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 Righteous∣ness, that in him they might have Righteousness through Faith; though in themselves there is too much demerit, to bear the Appellation of Righ∣teousness.

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 expresly 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 Righteous∣ness 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 im∣pute 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 every one 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 com∣mitted 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 ful∣filling it for us, I cannot at all conceive; sith 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 Peo∣ple 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 be∣came 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 li∣ved, 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 Sepulchre with a mighty Stone, and sealed it also, and set a Watch of Souldiers over it, yet by the Power of God the Earth was moved, the Souldiers fainted, and Christ was raised. Being attested first by the An∣gels, 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. Remem∣ber 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 shewed 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 Resur∣rection, 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 un∣der 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 there∣of was Victor over Death. I conceive, could the Jews believe that he did rise from the Dead, (though their great Objection was about his God∣head) they would soon forsake Moses, or rather be directed by Moses un∣to 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 Prin∣ciple, as some Heathens and others have done, is but desperateness, fals∣ly 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; * 2.5 O Death, I will be thy Plagues; O Grave, I will be thy De∣struction. Now let the faithful Christian alwayes rejoyce 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 establish∣ing 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 Naza∣reth, 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 Apo∣stle 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 Testi∣mony from Heaven to his Churches, being ascended thither: And be∣hold, 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 ex∣alted, 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 ordain∣ed of God, that all Men should honour the Son, even as they honour the Father, John 5. And therefore saith the Spirit, Every Creature which is in Heaven and in Earth, &c. heard I saying, Blessing, and Honour, and Glory, and Power, be unto him that sitteth on the Throne, and to the Lamb for ever 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, every one, give an account of our selves 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 rea∣sonable 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. Mi∣nisters are all Stewards of the Mysteries of God; Christ tells us he is our Master, but no where 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 Knowledg 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 con∣forming our selves to any Laws against his. For though Christ's exalta∣tion at the right Hand of God, to be a Prince and a Saviour, 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 ad∣vanced above all Power, that he must be obeyed rather than Men, Acts 4. 19.

Christ being declared to be endowed with plenary Authority, and ha∣ving 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. 'Tis 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, untill 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 confi∣dent perswasion of any thing, 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 Christs shall arise and deceive many. Remember that Peter, that had received largely of Christs 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 ma∣ny suppose to have, which are really ignorant of them. However these Gifts are precious, but Christ the Giver, far more precious; who dwel∣leth 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 as∣cended, in the same Body which was raised from the Dead, to judg and determine the final estate of all Men and Angels to Eternity, at his Ap∣pearing and Kingdom.

The second coming of Christ, or his coming to judg 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 fear'd, 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 my self; 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 Ascensi∣on, 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 man∣ner, 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 deli∣vered 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 lat∣ter Days, with bold demands, Where is the Promise of his coming? Yet doth it encourage the Children of God, to rest in the assured expectati∣on thereof, 2 Pet. 3. throughout. Now Christ had been come in Spi∣rit 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 judg the secrets of Men by Jesus Christ, according to the Gospel, Rom. 2. 16. Yea, he shall judg 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 Righte∣ousness 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 Judg, who will make manifest the hidden things of Dark∣ness; 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 impor∣teth, 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 per∣petual, 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 Peo∣ple 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 expresly 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 expresly called, the Eternal Judg∣ment, Heb. 6. 2. and therefore must conclude the Parties concern'd 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 easie 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 con∣tinue 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 judg the World in Righteousness, * 2.6 whereof he offereth Belief to all Men (〈 in non-Latin alphabet 〉〈 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 rejoyce 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 for ever, * 2.7 〈 in non-Latin alphabet 〉〈 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 Spiri∣tual Gifts, Ephes. 4. 16. From whom the whole Body fitly joyned together, and compacted by that which every joynt supplieth, according to the effectual working in the measure of every part, maketh increase in the Body, unto the edifying of it self in Love: And thus she is an Habitation of God through the Spirit. This Christ promised, John 14. I will give you another Com∣forter, that he may abide with you for ever, 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 perswasion 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 it self, 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 Mi∣nistration; for this would be to dishonour Christ, as not being Head over all things to his Church: But, saith Christ, he shall glorifie Me. For he shall take of Mine, and shew 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 any thing 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 preach∣ed 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 cumbred Chri∣stianity with such a multitude of Traditions, that it's not easie to recount them; as may be shewed in due place. 2. All those Spirits which vainly pretend to lead Men into a more sublime, or spiritual path of Gospel Obe∣dience, than Christ or his Apostles prescribed, and threwithal to neg∣lect 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 co∣ming of our Lord, what they had already? And this too, in opposition to the Doctrine of Balaam, Jezebel, and the Nicholaitans. And conse∣quently the Doctrines, or Devices of any whatever.

Thus far touching the Knowledg 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 Bon∣dage, and hath established an easie 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, name∣ly, 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 our selves 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 Mens doings.

CHAP. IV. Concerning the denial of our selves in point of fleshly Vanities; or the Nature of Christian Humility for Sin.

SECT. I.

SElf-denyal 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 labours 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 ne∣ver ordain'd Man's Will to have such Dominion, but alway to be in sub∣ordination 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 Princi∣ples, 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 al∣so 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 〉〈 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, say∣ing 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 endeavour to set forth the Work of Self-denial in its gradual and particu∣lar 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 gra∣cious 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 ge∣neral 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 entred 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 Gen∣tile 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 Trans∣gression 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 origine, and wholly deprived of the Glory of God, without the intervening Mercy of a Sa∣viour. 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 Pro∣genitors was wont to be lamented by their Off-spring among the Isra∣elites, Lam. 5. 7. And is there not the same reason that Adam's Chil∣dren 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 knowledg of our Personal Offences is by all means especially necessary, which are aggravated according to the Circumstances we lie under, in re∣spect of the means which we have to know and to avoid Sin; and there∣fore those who follow sinful Courses, where the Law of God or his Go∣spel 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 re∣maineth. 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 Saviour 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 tollerable 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 Man∣kind 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 shewed them the way of Righteousness; all which must needs render them even self-condemned, when God shall judg 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 favours: 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, ac∣cording to Mr. J. Goodwin's quotation of him, which I will here insert, and then proceed to shew 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, per∣verse, 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 leasure 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 be∣ginning, and is carried on by the help of due consideration, of the Ma∣jesty, Justice, and Goodness of God. To which purpose the Lord cal∣leth upon the Wicked, Psal. 50. 22. after this majestick manner, Consi∣der this, ye that forget God, lest I tear you in pieces, and there be none to de∣liver you. The Prophet Habakkuk, upon contemplation of the Majesty of the Works of God, shews 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 my self, 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 Phara∣oh, Baalam, the Egyptians, and the Midianites, that so they might be∣ware of provoking the Eyes of his Jealousie, 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 perswasion, 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 con∣trariwise the considerate Soul cryeth 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 se∣verity 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 Savi∣our 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 thy self 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 Re∣pentance, 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 〉〈 in non-Latin alphabet 〉, as a Nurse her Children; yet they were over∣thrown

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 Saviour, Mat. 2. 36, 37. sets forth to the Life, the Patience of the Almighty. He sends once, and again, but his Re∣quest 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 intreated. 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 Saviour, who is God over all, blessed for ever hath shewed forth such Patience in order to Sinners Conversion; that who ever con∣templates 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 Per∣secutions 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 Graci∣ous 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 shew 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 favour be shewed 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 knowledg of the Truth, and be saved, 2 Pet. 3. 9. Yet do they turn this Grace into wantonness, dispising the riches of his Goodness, not considering that the forbearance of God should lead them to Repen∣tance. Howbeit, this Grace is not in vain, but effectual upon the seri∣ous 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 un∣to me, and have mercy upon me: Give thy strength unto thy Servant, and save the Son of thy Handmaid.

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

To see Sin to be exceeding sinful, is an excellent Introduction to Christi∣anity, and so necessary, that the Internal part thereof is not rightly found∣ed without it. Hence, Rom. 7. 13. this we learn, That God's power∣ful manifestation of Himself to the Consciences of Men, when he reveals the dreadful Nature and Effects thereof, is, that Sin might appear work∣ing 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 aggravati∣ons 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 Loyns are filled with a loathsome Disease, and there is no soundness in my Flesh. All which proceeded from the Arrows of the Al∣mighty (as he speaks ver. 4.) which are those powerful Convictions that the Law worketh, when by it Sin is revived, or made to shew 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. Mens secret sins are set in the light of his Countenance. Upon this followeth a Godly sor∣row, 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 remembred God, and was troubled, I com∣plained 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 bitter∣ness 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 for ever 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 it self in the heart of a Sinner, Satan then enraged, would have him swallowed up, and to that purpose ta∣king 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 irreconci∣lable 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 your selves; 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 Davids experience is now under∣stood, who saith, I hate vain Thoughts, I hate and abhor Lying: I hate every false Way, Psal. 119. And this Christian Vertue is the most po∣tent 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 persecu∣ting the Church of God, than any thing, 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 Forni∣cation, 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 our selves 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 him∣self shew 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 to day, with the unlawful deeds of evil Men, 2 Pet. 2. 7, 8. A true hatred of Sin, will especially lead us to mortifie, crucifie, 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 endea∣voured to do the like, or at least to see the like done by others, labouring 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, Con∣fession, 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 Honour of this World; his noble Extraction sig∣nifies little. If his Father was honourable in Vertue, 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 troden the same vitious steps. When God would humble Israel, he tells them their Father was an Amo∣rite, their Mother an Hittite, Ezek. 16. 3. When Israel would humble themselves, they say, We have sinned with our Fathers, we have commit∣ted 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 acknowledg 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 Saviour 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. Un∣der 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 it self before God, it can hardly think it ever layeth it self 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 na∣ture of true Grace, to abase the Sinner before the Lord exceedingly. Hence the Apostle crys 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 pro∣strate 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 ano∣ther Law in my Members warring against the Law of my Mind.

As the truly regenerate Man is deeply humbled before God, and made to acknowledg his Deeds, Acts 19. 18. So he is exceeding much devo∣ted 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 Heaven∣ly 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 Chil∣dren of God, whose Cries go up to him night and day. As also testifieth our Saviour, 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 be∣ing truly humbled, do bear the rebukes of the Almighty with great con∣tent; their uncircumcised Hearts being now humbled, they bear the punish∣ment of their Iniquity, as we read Levit. 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 justifie God in all Fatherly Corrections, as being merciful beyond their desert; who pu∣nisheth 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 favours. 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 Pro∣mises 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 Pro∣mises 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 any more 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 Gods; for in Thee the Fatherless findeth mercy, Hosea 14. 3, 8. And now the great desire of the Heart is, that the enlightned Soul may no longer live to himself, but to him that died for him, and rose again; and thus conforming themselves to the Exhor∣tation, Acts 11. 23. With purpose of Heart to cleave unto the Lord: seri∣ously 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 endeavoured to set forth the Knowledg of God, and Jesus Christ whom he hath sent, and therewithal shewed 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 shew 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 shewed: 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 Salva∣tion. A truly contrite Heart becomes a Christian well, even in his pro∣gress in the ways of Christianity; because he hath need to pray daily for the forgiveness of those Trespasses, which by humane frailty he falleth into. Gospel-Repentance being granted us as a state of Hu∣miliation, admits of more exactness on our part, as well as other Gra∣ces; 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.

CHAP. V. Treateth of a Christian Man's Conformity to Christ, in the Spirit of his Mind.

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 endeavour to demonstrate, by considering;

• 1. The light esteem our Saviour 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 any thing is so great an Enemy to Reli∣gion, as the love of Earthly Things; against which our Saviour bent himself, both by Example and Doctrine, that he might draw his Follow∣ers 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 ne∣cessity, but willingly. And here must the Regenerate Man learn to fol∣low 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 Gen∣tiles 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; pro∣nouncing 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 Saviour makes it next to an impossi∣bility. It is a remarkable passage, Luke 7. 22. And to the Poor the Go∣spel is preached: As if our Lord should say, My Business is very lit∣tle with Rich Men, my Doctrine is little acceptable unto them, 'tis in a manner but lost labour 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 Gar∣ments Moth-eaten. Your Gold and Silver is cankred; 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 inforce this, a Promise follows, for he hath said, I will ne∣ver leave thee, nor forsake thee. The true Christian rests upon this, know∣ing, 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 Destru∣ction, 1 Tim. 6. 9. Let the serious Christian consider, that in the Do∣ctrine of Jesus, there is scarce any thing 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. * 2.8 The true Christian that is conformed to Christ in the Spi∣rit 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 with∣out 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 Vertue makes a Man most acceptable to our Saviour? He answered with much af∣fection, 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 as∣signed but meerly this; for set aside this, and the advantage generally ly∣eth 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 Saviour that saith, no Man can serve two Ma∣sters, 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 joyned 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 Know∣ledg 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 fol∣low, 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 Honours 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 rejoyce 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 Saviour wholly devoted thereunto, according to the Prophesie 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 Kind∣ness, 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 In∣stance 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 laboureth to follow Christ in these things, even step by step, as fast as may be; for now no∣thing is so delightful, as to be concern'd in the Work of God. David saith, A Day in the Lord's Courts, is better than a thousand; to be a Door∣keeper 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 rejoyced 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 for ever; and they were the rejoycing 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 Go∣spel, 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 Advan∣cing 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 fervour, that they are decla∣red to have a Blessedness among them towards Truths Advancement, Gal. 4. 15. The Church at Thessalonica is praised for their fervent En∣deavours, to spread abroad the Gospel in every Place, as well as for the exceeding encrease 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 prai∣sed for their Faith in the Lord Jesus, and love to all the Saints, and the Ministry also; for that they laboured and had not fainted, Ephes. 1. 15. Rev. 2. 3.

And thus we find, that those Vertues which were so radiant in our Saviour, upon the account of Zeal and Activity in the Work of God, did also shine in the Regenerate very excellently, by which we have occa∣sion to try our selves 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 encou∣raged 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 decla∣red to be the Son of God by Voice from Heaven; but Satan sets upon him by subtilty, 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 hungred) Satan upon this tempts him to distrust his Sonship, or Relation to God, because ex∣posed to these straits, Mat. 4. 3. If thou be the Son of God, &c. And under this Head, are contained all those Temptations which befal 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 support∣ed himself, Psal. 119. Unless thy Word had been my delights, I should then have perished in mine Affliction. Satan knows that Disobedience is inci∣dent to humane Frailty; and can he but cause Men to dispair of Gods Providence, he works their Ruine: but in this attempt he is vanquished by our Saviour.

The next Assault is, to try if he can draw our Saviour to the sin of Pre∣sumption, as he did the first Adam: If thou be the Son of God, cast thy self 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 Saviour with the glory of the World, upon condition he would prevari∣cate in the matters of Religion. This our Saviour 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 at∣tend God's People, to sway them in Religious Matters, upon hope of Worldly Advantages. In which case, we are instructed by our Saviour'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 Saviour gives a dou∣ble 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 succour them: For in that he hath suffered being tempted, he is able to succour 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, Ar∣raigned, Condemned, and Executed, among Evil-doers: All which our Blessed Saviour underwent with great Patience, Constancy, and Reso∣lution; and thus being made perfect through Suffering, became Captain of our Salvation. In all which, we are to learn Conformity with Christ, to arm our selves 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 dispised 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 Phanatick, 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 falsly 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 Cesars 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 ask∣ed him, saying, Prophesie who is it that smote thee? And many other things blaspemously spake they against him, Luke 22. 63, 64. 5. Art thou Impri∣soned 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 spoil∣ed of all thou hast? So was thy Saviour, 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 oppor∣tunity to persecute his Adversary. Thus did not our Saviour, 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 pati∣ently commit our selves to God's pleasure in well-doing. But let none of you suffer as a Murtherer, or as a Thief, or as an Evil doer, or as a Busie∣body in other Mens Matters. But if any suffer as a Christian, let him not be ashamed, but let him glorifie God on this behalf, 1 Pet. 4. 15, 16.

For further encouragement to follow Christ in this Path, with the Spi∣rit 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 Sacri∣fice of the Faith of his Brethren, he did therein joy and rejoyce, Phil. 2. 17. The Apostles rejoyced that they were counted worthy to suffer shame for the Name of Christ. And Moses long ago had the same Spi∣rit, 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 suf∣fer hereafter.

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

3. That in all our sufferings for Righteousness-sake, he bears the greatest burthen, or makes them easie 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 suf∣fer, 2 Thess. 1. 5.

CHAP. VI. Wherein is considered the Hope, or thing hoped for, at the glorious appearing of Jesus Christ: Together with the comfortable parts of the Inheritance they here partake of by the way.

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 An∣chor of the Soul both sure and stedfast, against the winds of Error and humane 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 en∣deavour 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 re∣ceived 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 it self, 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 Priviledges 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 Birth∣right 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 Bles∣sing 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 Bles∣sed Man in David's account, Rom. 4. 6. God's Righteousness to be ma∣nifested 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 Pro∣phets bore witness. Our Saviour is foreshewn to advance the knowledg 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 yee 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 at∣tained by them that followed not after Righteousness; whilst those that fol∣lowed 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 Righte∣ousness than other Men; and very skilful 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 Righteous∣ness) 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 every one 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 Christi∣an 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 〉〈 in non-Latin alphabet 〉, or * 2.9 Christ, and sig∣nifieth 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 shew forth the Praises of him, who hath called you out of Darkness into his marvel∣lous 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 honourable Appellation of the Sons of God, 1 John 3. 1, 2. which the Apostle admires, Behold, what manner of Love the Fa∣ther hath bestowed upon us, that we should be called the Sons of God. Belo∣ved, 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 pub∣lick 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 there∣by 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, joynt-Heirs with Christ. These Chil∣dren 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 Di∣vine 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 heightning 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 Vertues whereof we speak. This is that deceitful state which the Apostle compares to sounding Brass, and a tinkling Cymbal; * 2.10 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, * 2.11 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 Priviledges of the House of God.

By the House of God here, we mean the Church of God, in her so∣journing-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 Ministra∣tions under which they are constituted. * 2.12 Those only are to be, they only can be taught to observe, or put in practice whatsoever Christ com∣manded, who were first incorporated into Christ. They only could, and did, continue stedfastly 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 Priviledges of the Church of God; but being the Sons of God by Faith, they became Heirs of Eternal Life, Tit. 1. 2. * 2.13 And so fellow-Citizens with the Saints, and of the Houshold 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 any thing 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 two-fold Consideration; the first Ge∣neral, 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 Saviour in this part of his Sermon, will find that he labours to settle the Minds of Men about matters of Food and Raiment, who being by such cares overpow∣red, are unapt for the Kingdom of God. Wherefore, that the Heirs of Sal∣vation might have some Consolation upon this account, our Saviour makes them a sure Promise, that all these things shall be added as an over∣plus 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 Provi∣dence 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 cloathed; that we might from thence under∣stand 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 enti∣tles us to all things. When David saith, They that seek the Lord, shall not want any thing that is good, Psal. 34. 10. it is evident, he meaneth particularly common Sustenance; and shews 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 Ex∣amples of not only common, but special Favours 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 shew them Kindness according as they remembred 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 Christs, and Christ is Gods. Signifying hereby that, so far as these things may con∣duce 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 spoyled of their Estates; partly to discover the wickedness of the Wicked, and partly to shew 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 soveraign 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 testifie, who have had the honour 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 for ever is the saying of the Wise-man, 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 Pro∣phets have foretold, so the same is confirmed by our Saviour, 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 Sa∣viour therefore in this Passage, seems to import some special Favour 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 alledged 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 Say∣ings, which cannot fall to the ground without Accomplishment.

When the Apostles demanded, or enquired, whether Christ would at that time restore the Kingdom to Israel, Acts 1. 6. Our Saviour 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 Hea∣then, 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 In∣struction. Now though some Nations have been made to acknowledg 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 God-ward all his days, and ever since; so that we must conclude a grea∣ter Blessing is yet to be expected this way, than hath hitherto been re∣ceived.

Rom. 8. 19. tells us, That the earnest expectation of the Creature, wait∣eth 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 Bon∣dage of Corruption, into the glorious Liberty of the Sons of God. Doubtless this is a happier Time than hath yet been since the Curse entred 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 mat∣ter, 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 consi∣derable. And though by Creature here, we understand the Insensible World, and the Dumb Creature; yet we are far from thinking, that they shall be joynt-Heirs with God's Children of Eternal Blessedness. But as Chrysostome 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 labore 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 * 2.14 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 uncer∣tainty of Sense.

2. That the Text it self, demonstratively controlleth all these Inter∣pretations. 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 our selves 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 actu∣al Damnation of the Wicked, but never to wait for the Salvation of the Just. Thus, or to this effect, my Author; who also further shews what manner of Liberty the Creature shall partake of.

Not Beatifical, to behold the Face of God in the fulness of Wisdom, Righteousness, and Peace, that being not incident to any Creature be∣neath Man: But to be freed from Vanity, and to be restored to its Pri∣mitive, 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 Sepulchres 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 honoured, even in this World: And yet be∣hold, 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 humane 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 Inheri∣tance 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 Inhe∣ritance, 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 Eter∣nity in Blessedness can make us truly happy; and such is the Inheri∣tance 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 King∣dom, 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 inho∣rit Everlasting Life: which according to the Prophet, Dan. 12. 2. shall be conferr'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 every one 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 ministred unto you abundantly, into the Everlasting Kingdom of our Lord and Saviour 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 Lords. 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 Sepulchre, Acts 2. Yet these (with many more) died in Faith, and in the expectation of a better Country, a City, or Kingdom, that can∣not be moved, Heb. 11. Yea, a Kingdom more glorious and fixed than the Gospel Church; seeing the Apostle speaks this with respect to the fu∣ture 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 attain'd to a State of Faith and Grace like himself, were born to an Inheritance incorruptible, undefiled, and that fadeth not away, re∣served 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 stedfastly 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 un∣til the times of the restitution of all things, Acts 3. Who therefore is ex∣presly 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 Saviour's ascending bodily into Hea∣ven, (Acts 1.) but also in Elijah who was taken up bodily into Heaven: Sure 'tis as easie 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 humane State; yea, Peter did it in part, and might have done it more had he be∣lieved. 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 Hea∣ven, 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 shew, 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 Pro∣phet was so taken up in a Chariot of Horses and Fire? Is it not as easie 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 condemna∣tion 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 Saviour, 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 Saviour 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 Sadduces? 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 glorifie his Church: For wherefore are they cleansed from Sin, if Death were the final end of Man? Let us Eat, and Drink, for to mor∣row we shall die, is the result of Mens 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 wash∣ed 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 Saviour, kept alive in the ex∣pectation of his People hereby; Who when he comes, brings his Re∣ward with him. Rev. 22. 12. Behold, I come quickly, and my Reward is with me, to give to every one 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.

CHAP. VII. Treateth of Angels both Good and Bad; and of the Service of the first, and Disservice of the Last to Mankind.

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 knowledg herein is un∣doubtedly reserved to Eternity; Howbeit, some things in this case are re∣vealed 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 ho∣nour it shall be to judg them, when God shall bring to Light all the hid∣den things of Darkness, 1 Cor. 6. 3. And that we may not wander in∣to scrutinies which are unnecessary, we shall content our selves with the brief consideration of these ensuing Particulars.

• 1. Of their Original.
• 2. Their Dignity, and great Number.
• 3. The Apostasie 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 Crea∣tures. 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 intitle himself as their Lord in the Old Testament, though but once expressed in the New, Jam. 5. 4. for the word Sabbaoth and Hosts are of the same import. That these Glori∣ous 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 capaci∣ty, and so to be looked upon, and not to be adored with Divine Honours, as many have vainly fancied, and for which they are reproved by the Apo∣stle, 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 or∣dained 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 Sadduces did, because it also taketh away the Glory of the Creator, in that part of his handy-work, which hath gloriously appeared in the Crea∣tion and Exaltation of those Heavenly Powers which are modestly to be sought out among the great Works of God, by all such as have plea∣sure 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 expresly 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 veri∣ly, 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 shew, that the Angelical Nature, is Immortal, or such as cannot Die, and therefore dignified in Nature above Mankind, who though by the Pow∣er of God might have lived ever, and shall in the Resurrection be immor∣talized; yet, in respect of his natural Constitution, he is subject to Mor∣tality ab origine.

When the Scripture saith of the Angels, that He (to wit God) ma∣keth 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, shews the sublimity of their Nature, Numb. 22. 22, to 34. For it appeareth not that the visive faculty of Balaams Ass, was more quick than Balaam's, but God would not give him the favour to see the Angel, till he had ma∣nifested his Folly. In this the Angels agree with Spirits, whose pro∣perty is to appear to sight, or to vanish out of sight. What is the pro∣per 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 descrip∣tion there given is full of variety, their appearance was in Humane 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 Simi∣litude.

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 An∣gels in the Resurrection, infers the truth of this, for then shall we have a capacity to eat and drink; for so had our Saviour, though this Ca∣pacity shall be devoid of necessity, for we shall neither hunger nor thirst any more.

The Dignity of Angels, appears in the Epithites given to them, viz. Thrones, Dominations, Powers, Principalities, &c. Which Titles must needs signifie 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 Lords 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 oc∣casion of the Conception of our Saviour, and the Baptist his Messen∣ger.

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 Ene∣mies, 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 Se∣pulchre, 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 Hea∣venly King, and are said to be great in Dignity, 2 Pet. 2. 11.

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

Thus was the most High God pleased to honour himself, by creating so mighty an Host, even from the beginning of the World, to be the Sub∣jects 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 Apostacy of some of the Angels.

The Apostacy of some (and that very many) of these glorious Crea∣tures, is evidently set down in Sacred History; and most clearly in the New Testament. Our Saviour, John 8. 44. informs us, That the Devil was a Murtherer from the beginning, and abode not in the Truth; and saith; He is a lyer, and the Father of it; alluding hereby to the first entrance of Sin into the World, through the Devil's instigation, when he contradi∣cted 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 any thing of the Apostacy of the Angels in this place; which our Saviour 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 Hea∣thens, 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 Falshood; 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 Obe∣dience due to their Creator. Thus those wretched Spirits, by these wick∣ed Engines, do even to this day militate, or fight, against the Fear of the Lord, and all Vertue, having a Prince or chief Devil among them cal∣led 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 De∣vil over another: But most probably he was an Angel of an higher Or∣der, 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 Savi∣our 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 sa∣crificed 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 chuse their own ways, then God doth in judgment chuse their Delusions, and brings their fear upon them, Isa. 66. 3, 4.

This dreadful Apostacy of the Angels, caused a most sad change in the new-made World: and may strike with amazement the most conside∣rate Christian; that he that is most Wise and Omnipotent, should suffer so great a change to befal 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 our selves not to know it; whilst to assert any thing this way, or that, is almost a sure way to err. God knew how much Wis∣dom 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 Saviour'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, sith 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 sith 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 it self 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 uni∣versally: 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 hap∣py created State. 2. In labouring 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 meer malice which mov'd the Devil to supplant In∣nocent 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 Re∣ply; who knowing that flattery, with hopes of a better state than God thought fit for him, would be very taking, proceeds that way, perswading them they should be as God, &c. This was the poyson of the Serpent by which Adam sell, and in him his Posterity, as the sequel shewed: 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 en∣thrall'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, meerly be∣cause 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, un∣der 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 wick∣edly: And to do it to the life, the High Priest must be his Judg as touch∣ing 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 con∣firm 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 proud∣ly, 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 there∣fore 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 experi∣ence 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 ex∣alted 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 En∣vy and Strife, to make the Affliction of the Faithful Ministers of God more intollerable, and to turn Christianity in the Power of it, to a meer 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 poyson 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 Ha∣bitations of Cruelty, but even there also where Men have in some good mea∣sure known the Gospel of God, which is a matter of great lamentation; which as it timely shewed it self among such, so it was early cryed out against by many, * 2.15 and particularly by Clemens, in his Epistle to the Corin∣thians; 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 murther of a Brother by a Brothers hand. But what would he have said, had he lived to see or hear the unspeakable Cru∣elties, 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 de∣stroy 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 re∣strain the malice of the Devils, without Angels to assist; but sith 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 shewed 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 em∣nitious 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 con∣firm us in so believing; besides many particular cases, both in the Old and New Testaments, shewing 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; whe∣ther 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 Saviour's words, Matth. 18. 10. Their Angels do always behold the Face of my Fa∣ther 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 favour. 3. To say that any are left to the tutelage of the Apostate Angels, is the worst that can be said, and reflects great dishonour upon that God, whose tender mercy is over all his Works; because this is in effect to say, the greater part of Man∣kind are committed to the tutelage of the Devils, even from their Infan∣cy; 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 plea∣sure 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 befel Moses himself, who was in the same dan∣ger 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 ge∣nerally 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 shew 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 Delusi∣ons, 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 ap∣pointment 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 Faith∣ful Ministers on Earth, do certainly correspond in their Commissions, Desires, and Endeavours. 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 Senacherib, &c. * 2.16 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. * 2.17 And yet who knows not that the first work of Mi∣nisters 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 shewed. 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 Iniqui∣ty. 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 comforta∣ble 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 concern'd in the discovery of the Birth, Re∣surrection, Ascension, and second coming of Christ, is evident, Luk. 2. 10. Acts 1. 10, 11. They shall be concern'd in the fall of Babylon, shewing by the throwing a Mill-stone into the Sea, the manner of her Fall; and do re∣joyce thereat with the Holy Apostles and Prophets. They defend the Wor∣ship 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 service∣able

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 ap∣pear 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 ap∣pear 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: * 2.18 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 Hea∣venly Spirits, is because we are so little devoted to God; for what-ever 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 Enter∣prizes of the Devils or fallen Angels, yet he will certainly put a period to all these Impieties, (for Sin is not Eternal, only Righteousness en∣dureth for ever): In order whereunto, he hath ordained an eternal Judg∣ment 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 determina∣tion, 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 cryed out, Mat. 8. 19. Art thou come to torment us before the time? For here they both acknowledg 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 Judg, Mat. 25. 41. Go ye Cursed into ever∣lasting Fire, prepared for the Devil and his Angels. And again, Rev. 20. 9, 10. where, as a just recompence 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, for ever and ever. * 2.19 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 judg 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 sence of their first Estate which they fell from: together with this, That they shall sustain this confusion in the presence of the Holy Angels, and of the Lamb, Rev. 14. 10, 11. who now shall have them in derision, by filling their Cup of the Wine of the Wrath of God, by the eternity of their Misery; for the smoke of their torment ascended up for ever and ever. Lo here is the final state of Apostate Angels.

But on the other hand, The Glory of the Holy Angels shall be so great, as it is not easie to conceive it: Howbeit this we know, That as they have desired to look into the great Mysteries of the Gospel, 1 Pet. 1. 12. and have held with the Saints in those things which are written in the Scrip∣tures of Truth, Dan. 10. 21. so they shall not partake of the fruition or fulness of their Joy, till they gather in the great Harvest of the Saints, whom they have ministred to in this World: for seeing they so greatly rejoyce in the conversion of one Sinner now, what will their rejoycing be when they meet all these Converted Ones in the heavenly Dwelling-pla∣ces? Seeing now they shall no more be provoked by the sins, either of Sodomites, Gen. 19. 9, to 15. nor with the weaknesses of those who were put under their Guardian-ship, to be Heirs of Salvation, Heb. 1. ult. Nor need we be curious in searching out what this Glory shall be, so much as how to get a clear Interest therein; being abundantly ascertained, that then we shall find, Fulness of Joy and Pleasures for ever more, Psal. 16. 11. And though it do not appear what we shall be, yet we are assured we shall be like Christ, for we shall see him as he is: And in that glorious Estate 'tis also said, We shall be as the Angels of God in Heaven. And thence it follows, that the Glory of the Holy Saints and Angels shall be won∣derful. Let us wait and pray for the manifestation of this Glory.

Notes

• * 1.1

  Plin. Nat. Hist. l. 1.
• * 1.2

  See a Book In∣tituled, Of Wisdom.
• * 1.3

  That God is One.
• * 1.4

  They are no∣ted by some to be about 12000.
• * 1.5

  Calvin. In∣stitut. l. 1. c. 13. fol. 29.
• * 1.6

  Montanus.
• * 1.7

  The Essence of God is spi∣ritual and Incorporeal.
• * 1.8

  Augustin.
• * 1.9

  That God is Eternal.
• * 1.10

  See Wilson's Dictionary of the last Edit. in the Word Providence.
• * 1.11

  Hydaspes. Sybilla. Hermes.
• * 1.12

  Lactantius.
• * 1.13

  1 Pet. 3.
• * 1.14

  1 Pet. 4.
• * 1.15

  Aug.
• * 1.16

  Flavian.
• * 1.17

  Lactant.
• * 2.1

  Lud. Viv.
• * 2.2

  Immanuel, The strong God with us, or God made Flesh, Isa. 7. 14. Mat. 1. 23. John 1. 14. The Ʋnion of two Natures in one Person of our Redeemer, is noted in this word Immanuel. Also his Office as Mediator, &c. Wils. Christ. Dict. Let. I.
• * 2.3

  Grot.
• * 2.4

  Some do add a third, which they call Civil Righteousness, but I think the Law includes this.
• * 2.5

  Hos. 13. 14.
• * 2.6

  Montanus.
• * 2.7

  Montan.
• * 2.8

  Jerom. Plat. Necess. Relig. State.
• * 2.9

  The Church is expresly cal∣led Christ, 1 Cor. 12. 12.
• * 2.10

  1 Cor. 13.
• * 2.11

  1 Cor. 12. 3.
• * 2.12

  Mat. 28. 19, 20.
• * 2.13

  Ephes. 2.
• * 2.14

  Hakewel.
• * 2.15

  Clemens.
• * 2.16

  Gen. 19. 13. 2 Kings 19. 35.
• * 2.17

  Acts 5. 5. & 13. 8.
• * 2.18

  Act. 2. 2. 3.
• * 2.19

  Rev. 20. 10.