A compleat history and mystery of the Old and New Testament logically discust and theologically improved : in four volumes ... the like undertaking (in such a manner and method) being never by any author attempted before : yet this is now approved and commended by grave divines, &c. / by Christopher Ness ...

CHAP. I. A Praeliminary Discourse upon the Life of Christ in General, whose Life is call'd the Light of Men, John 1.4. before we treat in particular upon his Conception, Birth, Circumcision, Private Life, &c.

MANY Learned Men (both Heathen and Christian) Have Undertaken to write the Lives of the great Heroes and Grand Worthies of the World in all Ages, Countries and Kingdoms. Among Heathen Authors Tacitus and Suetonius, &c. have written the Lives of the Roman Caesars: And others have given their Narratives of the Lives of other Grandees; But Brave Plutarch bears the Bell above All in that Heathen Academy, for writing the Lives of the Grecian and Roman Sages and Champions, in so copious a Volume, and in so elegant a style, making them Run in parallel lines of correspondency each to other, &c.

Among Christian Authors, Eusebius hath writ the Life of Constantine the Great, &c. And many more have done worthily at Ephrata, and been famous at Bethlehem, for writing the Lives of the Antient Fathers of the Church, &c. yet all These are but low Things to the Life of the Lord Jesus, the Redeemer of the World: The Lives of the Heathen Philosophers are below the Lives of the Christian Fathers; but even these and the best mens lives in the World, do fall Infinitely short of this Life of Christ, which transcends all other beyond a parallel.

No Christian Plutarch now can Tell Where to find out Christ's parallel.

The Life of Christ is a life of such transcendency, that though many Ʋndertook to write it, Luke 1.1. yet was it fit work for none but for the Four Evangelists, who were all extraordinarily qualified (by Divine Inspiration) for that High Enterprize; and were Eye-witnesses of those great Truths, which They do distinctly yet coherently Record concerning Christ. Hereupon, though others Attempted, yet none Effected it, save these Four, who [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Took it in hand: Matthew wrote his Gospel Eight years after Christ, Mark Ten, Luke Fifteen, and John forty two. According to the com∣mon opinion from the most Antient Copies. Whoever writes the Life of our Lord Jesus, must light their Lamp at this Golden Candlestick, having these four flaming Candles all lighted by Fire from Heaven. To fetch any feigned Stories of Christ (not founded upon Gospel-Evidence) from other fabulous Authors, is, but a speaking wick∣edly

for God, and talking deceitfully for Him, Job 13.7. As my Design is to Avoid this latter, so my Desire is to Observe the former. In this Essay I shall shift off and shun the cunningly Devised Fables, (Artificially compiled and composed, not without some shew of Wisdom and Truth) such as the Romanists lying Legends abound withal: It being but a laborious loss of Time to search into such Things, whereof we can have neither Proof, nor Profit, the Gains will not pay for the Pains: And the Task about Toys can never be worthy the Toil, 1 Tim. 4.7. 2 Tim. 4.4. Tit. 1.14. and 2 Pet. 1.16. I shall therefore keep close to the more sure word, ver. 19. Scripture Authority.

N. B. The Life of the Lord Jesus hath a manifold preheminency Col. 1.18. above the best Lives of the choicest and chiefest of all mortal men, in many respects:

As, First, The Life which Christ lived upon Earth, was not only a Godly Life, but it was a Life without the least praevarication from the Rule. This Immaculate Lamb did lead such an Immaculate Life, that he challeng'd his most Critical Adversa∣ries to convince him of any one sin, John 8.46. &c.

Secondly, The Life of Christ, was not only a Godly Life in compleat Universal Obe∣dience to the Commands of God, but it was the very Life of God: 'Tis said of some men, that they are Alienated from the Life of God, Eph. 4.18. that is, They cannot live a Godly Life, because they do not partake of the Divine Nature, 2 Pet. 1.4. not having the Image of God Imprinted on them, nor the Life of God Imparted to them: But 'tis said expresly that Christ's Life was [God manifested in the Flesh] 1 Tim. 3.16. and that Christ is the express Image of God's Person, and the Brightness of His Glory, Heb. 1.3: The Fa∣ther and the Son are called Equals in the Greek Plural, Phil. 2.6. that is, every way Equal, in Being, Life and Operation, Christ is Alius from the Father, not aliud, yet Co-essential and Co-equal, not a secondary Inferior God, as Arrius saith.

Thirdly, That Christ led not only the Godly Life of a mere Man, but also the Godly Life of [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] God-Man. So he had a Duplication of a Godly-Life, both that of an Holy God, and that also of an Holy Man, and both in purity and perfection.

Fourthly, Christ lived in his Humane Nature, not only a single Temporal, Godly Life upon Earth (like that of a Godly Man) to wit, from his Birth to his Burial; but even a Double one also, to wit, from his Resurrection to his Ascension, beside that of Eternal Life (in the same Nature in Heaven.

Fifthly, Over and Above all These, may be added, That the Godly Life which Christ led upon Earth (as the Son of Man) was the light of Men, John 1.4. His Life was a Lovely and Lively Looking Glass, for all men to Dress themselves by in their Genera∣tion-Work both of Doing God's Work, and of suffering God's Will. The Life of Christ is the most perfect pattern of all True Piety, for our Practice and Imitation. We must all learn of him, Mat. 11.29. and we should walk, as he walked, 1 John 2.6.

From hence naturally ariseth this great Fundamental, and most Evangelical Divine Truth. That

[The most Sanctimonious Life of our Lord Jesus Christ is the light, the Lanthorn and Law, whereby all Men, Women, and Children ought to be Directed in all parts both of Active and Passive obedience, while they live in this lower World. They must all live as their Lord lived.]

For the further and fuller Illustration of the light Hereof, let me call in (besides those two Texts aforementioned, to wit, Mat. 11.29. and 1 John 2.6. Hereafter Amplified) other corroborating Scriptures. As,

First, It is expresly asserted by the Apostle Peter, that the life of Christ was the leav∣ing us an Example, 1 Pet. 2.21. the word is, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,] which signifies a Copy to write after, A Samplar to work by, and the most perfect pattern to Regulate our steps in walking the good ways of God.

Secondly, The Apostle Paul affirmeth, that whom God doth foreknow, them he doth Praedestinate to be conformed to the Image of his Son, &c. Rom. 8.29. Now this Conformi∣ty to Christ is extensive; (1.) To his Holiness and Diligence in Doing his Father's work. He must be about it, Luke 2.49. and it was Meat and Drink to Him to be so employed, John 4.34. (2.) To his Humility and Patience in suffering his Father's Will, Mat. 26.39. and thus the same Apostle was Ambitious to become conformable to Christ's Death (as well as to his Life) Phil. 3.10. And, (3.) To his Happiness and Glory in Heaven as the Wages of that Double work on Earth, which also was the Top-branch of the same Apostle's Ambition, That His Body might be fashioned like the glorious body of Christ, (which is the principal Standard of Glory) Phil. 3.21. 1 Cor. 15.20, 49, &c.

Thirdly, Our Lord Jesus himself saith, That He hath given us an Example for doing as he hath done, &c. John 13.15. The Greek word is [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,] which signifies a point∣ing out our way to us, and therefore are we so oft bid to Follow Him, and if we be

Right Followers of Christ, we must Tread in the same Foot-steps of Christ; In so Do∣ing we shall find that his footsteps drop fatness (for us to gather up for the fatning of our Souls) Psal. 65.11. And if we be Disciples of Christ, we must learn of Him to be low∣ly and Meek, &c. Mat. 11.29. we must learn to be Holy as He was, 1 Pet. 1.15. and p••re as He, 1 John 3.3. and the same mind must be in us that was in Christ, Phil. 2.5. act as a Picture resembles a Man in outward Lineaments only, but as a Child his Father in Inward Dispositions also, for Christ is our Father, Isa. 9.6.

And thus are we bid to Preach forth the Praises, Vertues, and Graces of Christ, (as the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,] signifies, 1 Pet. 2.9. Our Lives should be as so many Sermons upon Christ's Life, while we strive to express Him to the World in all His Imitable Excel∣lencies. Our suitable Holy practice is the bese sort of Preaching forth Christ's praise: The Image of this our Dearest Friend, should not only be Hung up in the Private Closets of our Hearts, but also in the most Conspicuous places of our Lives. This is to walk in Christ, Col. 2.6. not daring to take so much as one step out of Him who is the way, (to walk in) the Truth, (to walk with) and the Life (to walk by) John 14.6. And this is to walk as he walked (treading in and following his Holy footsteps) If we abide in him, 1 John 2.6.

In this General Discourse upon the Life of Christ, there be three things next to be Dis∣cussed, The Caution, Counsel and Comfort hereof.

First, The Caution. It may not be Imagined unnecessary to build some Battlements about this lofty structure, to secure Children and Fools from Toppling and Tumbling over. Know then that the Actions of Christ's Life are of three sorts. 1. Miraculous. 2. Moral. And 3. Mediatory. As to the First which were Miraculous, They are not set down in Scripture as Actions Imitable by us poor Mortals, for some of them were personal as of the World's Redeemer, Thus was he born of a Virgin, which we cannot be, He suffered upon the Cross for the World's Ransom, and for Sin's Expiation▪ which we cannot Do. Nor can we Rise again the third Day, as He did for our Justification, and Ascended Triumphingly into Heaven, lead Captivity Captive, &c. wherein we cannot Immitate Christ. Those and such like were our Redeemer's Personal Actions, and pecu∣liar only to him as Incommunicable to any other. There be other Actions of Christ (be∣side those Personal) which are not only Praeter-natural, but also Supernatural; As were, His Fasting Forty Days, His Giving sight to the Blind, Life to the Dead, &c. Now for any Mortal to presume an Imitation of Christ in the Former of these, is no better than Blasphemy. These were the proper Prerogatives of Christ's Person. And for any man to strive as presuming to follow Him in the Latter (which were all Miraculous) is a mere Impossibility, Christ did such works as never any Man did, Joh. 9.32. Therefore we are no where bid, to make a new World, to walk on the Sea, &c. as he did.

Secondly, Next to Christ's Miraculous, (both Personal and Supernatural) are his Mo∣ral Actions to be considered. And these we are to Imitate our Lord in, He com∣mands us to learn from him the right Practice of those two Twin-Sister-Graces of Meekness and Lowliness, Mat. 11.29. and to follow his very footsteps in the practick part of his Holy Life: Christ is the Head of the Church, which is the Body, Eph. 1.22, 23. Now as the Body Natural follows the Head naturally, so ought the Body Mystical to follow Christ Spiritually in all his Morals, though not in any of his Miracles; especially in those two Moral Vertues, or rather Evangelical Graces [Meekness and Lowliness] which so walk hand in hand together, as they are there call'd Christ's Yoke. The Yokes that the Flesh, the World, and the Devil lay upon Mankind are manifold, but Christ's Yoke is but one, not many. All Gospel-Duties are reducible to one single Head, Rom. 10.9. that is, to Faith which worketh by Love, Gal. 5.6. There is but one main Duty, and this is the Whole Duty of Man, Eccles. 12.13. which hath Two Objects and Two Offices: The two Objects be God and Man. The Grace of Lowliness giveth to God his Due, and the Grace of Meekness giveth also to Man his Due. And the Two Offices do concern the Debt (as the two Objects do the Due) for Lowliness gives, and Meekness forgives the Debt: Both these in conjunction make up Christ's Yoke as one, which, while it is Green (and we be unaccustomed to the Yoke, Jer. 31.18.) seems Heavy; but when this Yoke of Christ comes to be Dryed, Tryed, and Worn a while, then it proves Easie (as Christ calls it. Mat. 11.30.) and very Light, after a Man is once used a little to it, (though perhaps He cannot fadge so well with it at the first) 'tis then no more a Burden than Wings are to a Bird wherewith she flies aloft when and whither she listeth: That which maketh this Yoke of Christ easie, is, that Christ beareth up the heaviest part of it upon his own Shoulders, as He did the cross-burdensome end of his own Cross, when Simon the Cyrenian bore only the Lower and Lighter end upon his Shoulders after Jesus, Luke 23.26. And Christ gives his Spirit to help our Infirmities, in all those Duties which

He Himself Acted in his own Person, for our Instruction and Imitation; Hereby come we up to Delight in doing the Will of God, Psal. 40.8. This main Duty of Man is yet a Yoke, lest any should Presume, but still 'tis a light and easie Yoke, lest any should Despair. This confuteth Carnal-Gospellers on the one Hand, and the Monkish Merit-Mongers on the other hand; assuredly our Lord Jesus, by passing through all the parts of Active and Passive Obedience, hath made all Gospel duties both easie Imitable and Delectable too, now no command of God is grievous, 1 John 5.3. &c.

N. B. Thus a serious Meditation upon the Meekness of Christ, did most powerfully con∣vert the Aethiopian Eunuch, Acts 8.32, 33, &c. And we read of an Earl call'd Eleazar, who being oft overcome with Immoderate Anger, was cured of that Head-strong Pas∣sion and Inordinate Affection, by his sedulous studying upon the Patience of Christ, which consideration He never suffer'd to pass out of his meditating and musing mind, before He found his Heart transformed into his Saviour's Similitude, as Surius (who writes this Earl's Lise) tells the Story of this Passionate Prince.

Thirdly, The Actions of Christ are not only Miraculous and Moral, but also Mediatory, as Christ's Dying, Rising again, and Ascending, &c. As we ought to Imitate Christ in his Moral Works by a Real Doing and Suffering as we have Him for Our Example. So must we imitate him in his Mediatory Works by way of Similitude, This is done by Translating that to our Spiritual Life, which He did as our Mediator. That is, we must Dye to Sin, Live to Righteousness, Ascend up to God with our Desires, and Sit down at his Right Hand with our Affections.

Besides this, There is a Conformity to him in the framing of our Inward and Spiri∣tual Life, which consists not in a doing what Christ did upon the Cross, &c. but in Do∣ing the like by a certain kind of imitation. As, (1.) As Christ resign'd up himself an offering with strong Prayer and Tears, &c. so should we give up our selves to God, as a Spiritual Oblation, and as a Reasonable Sacrifice, Ps. 40.8. and Rom. 12.1.

(2.) As He bare his own Cross, &c. so ought we to bear ours, Luke 9.24. If it lays 'twixt us and our Duty.

(3.) We must be like Him in Crucifying and Mortifying the Cursed Body of Sin, as was done by the Cursed Jews to his blessed Body) Gal. 5.24.

(4.) When we have wounded it by the Sword of the Spirit, even to Death, then must we bury it as he was.

(5.) We must rise again out of the Grave of Sin to serve God in Newness of Life, so get gradually out of the Dungeon, as Jeremy did. Jer. 38.12.

(6.) We must Ascend like him into Heaven in our Desires, &c. Phil. 3.20. Col. 3.1.

Nor is it the Pattern of Christ that doth effect this only (as the Socinians say) but 'tis also the Vertue and Power of Christ's Death and Resurrection &c. that works all these Things effectually in his Called and Chosen, not as an Exemplary Cause, or as a Moral Cause by way of Meditation, but as having a Force and Power Obtained by it, and Issuing out of it, Phil. 3.10. Even the Spirit, that killeth sin, and quickens the Soul to all Holy Practice.

N. B. To know Christ aright, is a most excellent work, and the worthiest part of Heaven∣ly Wisdom Yea satisfactory and salutiferous to the Soul of Man, Isa. 53.11. Joh. 17.3. 1 Cor. 2.2. Gal. 6.14. and Phil. 3 8. This Divine knowledge consists of lively Affecti∣on, as well as of particular Application, and a Notional Consideration. 'Tis the common Rule of expounding Scripture [that works of knowledge imply Affection.] 'Tis not enough to know Christ notionally. The Devils do so, nor must we barely know Him, either as God, or as Man, or as a Jew of Judah's Tribe, or as Judge of the World, but especially as a Redeemer, and as our Redeemer by whom all God's benefits (both Temporal and Spi∣ritual) are convey'd to us, and Received by us. The Three grand benefits by Christ, Are, 1. His Merits, Price and Ransom, whereby we are Reconciled to God, &c. 2. His Vertue, or Power of His Death and Resurrection, Phil. 3.8, 10. 3. His Example. To which we should conform Simply and Absolutely without exception, not so to that of the highest Saints, who had sinful frailty as well as holy Graces, &c.

The Second Thing (after this Caution) is the Counsel God's word gives us concern∣ing this imitation of Christ. N. B. In the daily Practice of true Piety, both as to Inward and Outward Life, all Christ's Actions are for our Instruction, not All for our Imitation: we may not Imitate the Works of Christ that were Miraculous, nor such as were Per∣sonal and Proper to Him as Mediator. The Ignorance of which hath carried some Im∣postors to Counterfeit themselves to be Christ. Nor need we Indeavour to imitate Him in his Natural (therefore unblamable) Infirmities (which had weakness in them, but not Sin) we are not to strive to be Hungry, Weary, Sleepy, &c. because He was

sometimes so. But we must imitate our Lord Jesus in all his imitable Graces and Actions, both walking in Christ, Col. 2.6. and walking as Christ, 1 John 2.6. and fol∣lowing his steps, preaching forth the praises of him that call'd us out of Darkness into his mar∣velous Light, 1 Pet. 2.9, 21. And though we cannot follow him Passibus Aequis taking such long strides as he did; yet must we shew our Good-will, Mark. 14.8. Stretching and straining out our outmost, as Paul did, Phil. 3.13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Reach∣ing forth his Head, Hands and whole Body (as do Runners in a Race) to lay hold on the price proposed.

Conformity to Christ and Nonconformity to the World, are both the certain commend∣able and comfortable Duties of every good Christian, Rom. 8.29. and 12.2. The First is Conformity to Christ, which may be inforced by these three Arguments.

(1.) Seeing Christ condescended so low as to Conform Himself to us in taking our Humane Nature, Attended with Hunger, Weariness, and all other Infirmities, Sin only excepted, Heb. 2.17. & 4.15. & 1 Pet. 2.22. &c. How much more ought we to press after a partaking of his Divine Nature, 2 Pet. 1.4. that we may be Conformed to his Holy Image unto which we are Praedestinated, Rom. 8.29.

The (2.) Argument is, Seeing the Image of God, favour from Him and Fellowship with Him, be the Branches of Man's Antient Glory, in the State of Innocency, which the Subtle Serpent did Deceive us of in the Fall; 'Tis but rational, and requisite, that we put our selves forth to the utmost, for recovering them by Conforming them to Christ, that we may Gain again by the Second Adam All the Three Gifts lost by the First Adam.

And the Third Reason is Where there is no Conformity to Christ, there can be no Salvation had. The Means must not be separated from the End, as Acts 27.30. Except these stay in the Ship, ye cannot be saved. So here, except we be Holy, we can never be Happy. God hath chosen us in Christ before the Foundation of the World, that we should be Holy, Eph. 1.4. and without Holiness no man can see the Lord, Heb. 12.14. Blessed are the pure in heart (and life) for They shall see God, Mat. 5.8. We must purifie our selves as Christ is pure, 1 John 3.3. And this Purity or Holiness is our Conformity to the Image of the Holy Child Jesus, for undoubtedly God gave Christ to be a Sam∣plar, as well as He Gave Him to be a Saviour. 'Tis the mistake of the Arminians to put Christ to an Arbitration, in their assigning Ninety Nine parts to Him in the work of Conversion, and the Hundred, part to Man, contrary to Col. 3.11. where Christ is call'd [All and in All.] The whole of that Divine work flows from the Free Grace of Christ, and not any part of it from the Free Will of Man, and we have no Commission to bate one Ace in that point. Yet the Errour of the Socinians is of a far grosser Brann; In their Asserting Christ to be a Pattern only, and not a Propitiation at all. They suppose Him only a Samplar for our bare Imitation, but no way a Saviour for our Sins Expiation. Thus they quite exclude Christ from the Justification of the Penitent and Believing Sinner, quite contrary to the whole, Tenure of the Holy Scriptures, and they make Christ no more than a Mere Martyr, for all the Holy Martyrs were Patterns and Samplars of Sanctity, both in their Sanctimonious Doings and Sufferings; If, Christ signify'd no more than a Samplar.

N. B. This Conformity to Christ is twofold. The First is partly in this Life. And the Second is partly in the Life to come. (1.) That in this Life we should all Learn of Him, and from His Pious Pattern All those Works of Holiness, which we find Re∣corded of Him, such as these, His Subjection to his Parents, His Loving of his Brethren, His Painfulness in his Calling, His Perseverance in Prayer, and many more of the like Nature.

We should strive what we can to Resemble Christ in his going about to do good, Acts 10.38. In his fidelity for his function, Heb. 3.1, 2. In his Diligent and Patient Obedi••nce, Heb. 12.2, 3. In his Constancy of Profession, 1 Tim. 6.13. In his Benevolence and Bene∣ficence to poor Saints, 2 Cor. 8.9. And in His love to Brethren, and forgiveness to others, Eph. 5.2. This is Conformity in the practice of Outward and Moral Duties.

The Blind Papists do Blasphemously in making a Play upon Their Good-Friday, wherein They Act over an Apish Imitation of all the personal parts of Christ's Redeem∣ing the World. And They do as Ridiculously in Imitating Christ's Real and Supernatural Miracles, by shewing their false and pretended ones. To pretend an Imitation of Christ in his Works of Redemption, is Black Blasphemy: And in his Work of Miracles is a plain Im∣possibility, but to follow him in his Works of Holiness, is both True Piety and a Mani∣fest Duty▪ We may imitate Him in his Morals, not in his Miracles; Austin saith well, Christ no where bids us learn of Him, How to crease a World, or how to Raise the Dead, &c. But how to be Meek and Lowly, and how to Love one another, &c. we must follow him in his Well Doings and in his Patient Suffering for Righteousness-sake. The

Thief on the Cross (saith Austin) was similis in Poenâ, but dissimilis in Causâ: He suffered the same Death with Christ, but not for the same Cause. N. B. This Example of Christ hath more in it than a bare Pattern, or any other Example; for it doth not only shew us what we ought to do, but 'tis also both a Remedy against many foul Vices, and a Mo∣tive to ••••••y good Duties. As 1. A serious Consideration of Christ's suffering the first and second Death for my Sin, this must make me hate my Sin, and my self for Sin, that cost Christ so dear: I am to be blamed, as well as Judas, the Jews, Pilate, &c. Zech. 12.10. 2. This Meditation is a means to breed Reformation, and a Resolation▪ to Sin no more, and not to crucifie him afresh, &c. 3. This also must make me think that all my Sorrows and Sufferings are not comparable to Christ's Agony, Bloody Sweat, &c.

The Third Considerable is, the Comfort from hence, which is twofold; 1. In our Conformity to Him here: And 2. In that hereafter: In the first, Christ hath given us such a perfect Pattern of Holiness, as the least Imperfection cannot be found in it: 'Tis comfort to a Learner to have a compleat Copy before him to write after, that in mind∣ing it duely, he may be mending his Letters daily: So may we be mending our Lives of their crookedness much more, if we were more in minding our straight Copy that Christ hath given us for our Example. It is said of Hierom, that having read the Godly Life and Christian Death of Holy Hilarion, he folded up the Book, and said, well this Holy man Hilarion shall be the Champion whom I will follow: Should we not much more say so of this Holy Child Jesus. There is the Regula Regulans, and the Regula Regulata: The Example of Saints is but the Rule Ruled, for the Example of our Savi∣our is the Rule Ruling: The Saints are call'd a Cloud of Witnesses, Heb. 12.1. That Cloud in the Wilderness had a directive Vertue in it, yet had it a Black-side as well as a Bright: So the best Saints had some soilings of Darkness, some Naevos Patrum, and Imperfections, their Frailties recorded in Scripture are Exemple Cavendi non Cadendi; their Sins are set down as Rocks in Maps, that Sailers may shun them, and not run up∣on those Rocks to suffer Shipwrack to their Ruine; such as follow the Dark-side of this Cloud of Witnesses, are Egyptians, and are drowned in the bottomless Pit: But such as follow the Light side thereof are Israelites, and pass over to the Heavenly Canaan▪ The Apostle Paul proposes Himself a Pattern, 1 Thess. 1.6. 1 Cor. 10.33. yet with this Restriction, that we should follow him no farther than he followed Christ, 1 Cor. 11.1. not one Inch farther than Christ's perfect Pattern.

In thus Conforming to Christ here, this brings us to our being conformed to Christ hereafter, which is the second Branch of Comfort: If like him in this Life, we shall be like him in that to come: Our Bodies shall be made like unto his Glorious Body, which is the Standard, Phil. 3.21. more glorious than was the Body of Adam in Innocency, the Glory of that second Temple shall exceed the Glory of the first. So there shall be no need of Adam's Mourning as the Jews did, Ezra 3.12. then shall we live and reign with Christ: But it shall not be so by a conforming to the World, (which is the second Branch, to wit, Nonconformity to the World) For we are bid, be transformed from that into Christ's Image, be Holy with him here, and then Happy with him hereafter.