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 ...

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 * 1.1 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; * 1.2 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, * 1.3 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. * 1.4 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. * 1.5 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 * 1.6 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.

Notes

• * 1.1

  The Church is expresly cal∣led Christ, 1 Cor. 12. 12.
• * 1.2

  1 Cor. 13.
• * 1.3

  1 Cor. 12. 3.
• * 1.4

  Mat. 28. 19, 20.
• * 1.5

  Ephes. 2.
• * 1.6

  Hakewel.