CHAP. V. Of the Certainty of this E∣TERNALL LIFE, whose Excellency is a little farther illustrated out of the Holy Scriptures.

WHen I reflect upon the foregoing Meditations concerning the LIFE to come, and the ETERNI∣TY of it, I begin to think I have wrong'd it much, by so poor and dull a description of so great a Good; and by endeavouring to draw that into a few particular considerations, which hath in it innumerable perfections. It had been more becoming our ignorance, perhaps, to have admired its fulness, then to un∣dertake to search how full it is. Alas! what shallow brains have we to contain a wide and deep Ocean? what weak eyes, to look stedfastly upon the most glori∣ous Light of heaven? How much too short and narrow are our thoughts, to compass an Eternall duration? When we Page  138have done all we can, the best way, I think, to our satisfaction will be, to have recourse to a passage from the mouth of God himself, wherein we must rest our selves contented. It is in the xxi. Rev. 7. where St. John was told by him who sat upon the throne, (ver. 5.) that He that over∣cometh shall inherit all things, and I will be his God, and he shall be my Son.

A most marvellously-large Conveyance is here delivered to us from him, who hath all that can be in his possession. The Great Lord of Heaven and Earth makes us a grant in these words so exceeding full, that we cannot desire it should run in more comprehensive terms. For by this promise (1.) He makes over to us ALL things. Heart cannot wish more to make us compleatly happy, then he settles upon us; for there is no good thing that he will withhold from those that stedfastly adhere to him. And observe (2.) the tenure wherein we shall hold these vast and large possessions, which is as an Inheritance. We have an everlasting perpetuall estate made us in all things. The terms of this writing are such as if it had run in these words, By an eternall indefeasible right he shall possess all blessings. Page  139For Inheritances, it is well known, among the Hebrews never failed, nor went out of the family. They could not be so a∣lienated by sale or gift, but they returned in the year of Jubilee to their first ow∣ner or his posterity. Which makes the word INHERIT, in the holy lan∣guage, to signify the enjoyment of a pur∣chace or possession out of which the in∣heritour can never be thrown, and which he cannot quit, but shall remain settled in him to perpetuity. This St. Paul calls the riches of the GLORY of his inhe∣hitance, i. Eph. 18. to signify, that our celestiall Patrimony is not onely excee∣ding large and firmly settled on us; but also most noble, and brings along with it everlasting honour and renown. Which is more fully explained, you may note (3.) and the reason of it given, in the next words, I will be GOD to him. I will confer, that is, such benefits on him, as are fit for the bounty of the omnipo∣tent Goodness to bestow. Look what He was to Abraham in this world, (to whom he promised to be a God, xvii. Gen. 7.) that he will be to us eternally: In blessing he will bless us, and be our excee∣ding great reward.

Page  140The word 〈 in non-Latin alphabet 〉, GOD, answers to the Hebrew word Elohim; which doth not respect the Essence of the Almighty, but his Providence, as * Genebrard among o∣thers hath well observed: and signifies as much as the Judge, the Moderatour and Governour of the World, (from whence it is that Judges, Magistrates and Rulers are called by this name,) to whom it be∣longs to give rewards and punishments. And accordingly the Hebrew writers ob∣serve, that it is never said the Lord will be the God of any persons, but when he expresses some singularly-great kindness, and stands in a speciall relation of love to them. In particular Abarbinell notes (up∣on Deut. vi.) that he is never called the God of Israel, till he had brought them in a wonderfull manner out of the land of Egypt, the house of bondage. I find, in∣deed, that he promised to be their God before, when he told Abraham, that he would give him and his seed the land of Canaan for an everlasting possession. xvii. Gen. 8. But he did not begin to be so, till he began to lead them thither; and, in token of their being his, they had kept the Passeover, and received his Law from Mount Sinai. Before this Moses says, We were bondmen in Egypt, and the LORD Page  141brought us out with a mighty hand: vi. Deu∣ter. 21. And the LORD shewed signs and wonders great and sore upon Egypt, upon Pharaoh and upon all his houshold, be∣fore our eyes: ver. 22. He doth not say in all these words 〈 in non-Latin alphabet 〉 the LORD our GOD; but onely, the LORD brought us out, and, the LORD shewed: because he speaks of the time before the giving of the Law, which was the grea∣test kindness he did them after they came out of Egypt. But as soon as he had made mention of that, (says Abarbinel) in the very next words, ver. 24. he alters his style, and tells them, The LORD com∣manded us to doe all these statutes, to fear the LORD our GOD, for our good al∣ways, &c. And ver. 25. It shall be our righ∣teousness, if we observe to doe all these Com∣mandments, before the LORD our GOD, as he hath commanded us. And so he speaks vii. 1. When the LORD thy GOD shall bring thee into the land, &c. and ver. 2. When the LORD thy GOD shall deliver them before thee, &c. and ver. 6. Thou art a holy people to the LORD thy GOD; the LORD thy GOD hath chosen thee to be a speciall people to himself, &c. For from the time of his appearing on mount Sinai and so forward (says that learned Hebrew Wri∣ter) Page  142He was our God, because then we took upon us his Divinity.

And I think I may as truly observe, that till the Resurrection of our Lord from the dead, (which compleated that 〈 in non-Latin alphabet 〉 departure which Moses and Elias discoursed with him about, and said he should ac∣complish at Jerusalem, ix. Luke 31.) we never reade that the Father Almighty is called the God of those who believe in his Son Jesus. Then he demonstrated be∣yond all contradiction that he was their Saviour and mighty Deliverer, who would rescue them from the bondage of corrup∣tion, the fear of death, the power of the grave, and give them immortall life. And therefore then he bids Mary go and tell his Disciples, whom he calls Brethren, and say to them, I ascend to my Father and your Father, and to my God and your God. xx. Joh. 17. This is the first time he is called their God: but ever after there is no language more common. For as St. * Peter and St. Paul call him the GOD of our Lord Jesus Christ; (I suppose, be∣cause he had raised him from the dead, and highly glorified him for his obedient suffering of death;) so they address them∣selves to him as particularly related to Page  143them, and ready to bestow upon them the like blessedness, saying, * I thank MY GOD always, &c. MY GOD shall sup∣ply all your need: We rejoyce before OƲR GOD, &c. as you may reade in many places of St. Paul's Epistles. Which shews, that this promise in the Revelation, (made after our Saviour's Ascension,) of being the God of those who overcome, includes in it the bestowing on us the most ex∣cellent benefits. Because he will be our GOD in a more excellent manner then he ever was yet to men: such a GOD as he was to our Blessed Lord himself. He will prefer us to live with him in great splendour and glory. He will give us an inheritance in a better Country, which is an heavenly; where all delights flow, and never cease to spring up to those hap∣py Souls, who shall enjoy the eternall fruits of his greatest love.

For so he adds, (4.) and he shall be to me a Son. A Son, you know, expects the Inheritance of his Father; because to him it properly belongs, and upon him it descends: And therefore to be to GOD a Son, is to be made like him, and to live with him in that very happiness and bliss which he enjoys. So St. Paul expresses it, Page  144viii. Rom. 17. he shall be an heir of GOD, a co-heir with Jesus, who as the Son of God inherits his Glory. He shall partici∣pate, that is, with God in his everlasting life, kingdom, honour and joy: which what it is we are not able to tell, no more then we can comprehend what his Maje∣sty is who possesses heaven and earth, and is infinite in all perfections. But we have the greatest reason that can be to expect so great a bliss, because we know that God loves his Son Jesus, and hath given ALL THINGS into his hand. iii. Joh. 35. We are sure that God hath made him most blessed for ever; He hath made him exceeding glad with his countenance. Honour and Ma∣jesty hath he laid upon him, and his glory is great in his Salvation. xxi. Psal. 5, 6.

Now it is most evident, you may again observe (5.) that the generall intend∣ment of this promise is, to put us in hope of being made like to Christ our Elder Brother. For he is not ashamed to call us by that name. And this being his great Prerogative, that he is Heir of all things; when the Father of mercy assures us that we shall inherit all things, it is as much as to say, we shall share with Christ in his large possessions. It is easy Page  145to note, how the Holy Gospell describes our expected felicity in the same terms wherein it speaks of that which Christ our Head enjoys: with whom St. Paul says we shall appear in glory, and reign with him, and have a glorious body like his, and in order to it be caught up in the clouds, (1 Thess. iv. 17.) which was the manner of his ascension to heaven, i. Act. 9. And accor∣dingly here God promises to him that over∣comes, that he shall inherit all things; in conformity still with our Saviour, whom he hath appointed heir of all things. i. Heb. 2.

I cannot say there is any allusion in these words to the Olympick rewards, gi∣ven to the Conquerours in those Combats: but so it is, that they who overcame there were accounted 〈 in non-Latin alphabet 〉 equall to their Gods; that is, their Hero's or deified men: * and therefore had Statues erected to their honour, and an annuall Pension settled on them for their more noble main∣tenance. But what was this to the reall Divine honour and glory which God will give to victorious Souls? To whom he promises not a small Pension or Annu∣ity; but an inheritance, and that of all things: i. e. to shine in the glory of our Blessed Saviour; who is King of kings and Page  146Lord of lords, and can prefer all his Sub∣jects to such a greatness, that they shall be more like Gods then men. So St. Greg. Nazianzen often speaks, that * we shall be made Gods in the other World, by him that was made Man for us in this. It is hard to tell what Heraclitus meant by that speech recorded in Clemens Alexan∣drinus *, 〈 in non-Latin alphabet 〉. Men are Gods, Gods are men: But it is verifi∣ed in the Christian Religion, which re∣veals a Divine state, to which we shall ascend when we leave the earth, by him who came down from Heaven into a vile condition, that he might promote us thi∣ther.

Let us study then these words very hard, and think often what it is to have ALL THINGS that the love of the Almighty will bestow, when, in the most eminent sense and in another World, he shall become OUR GOD: and what it is to have an estate in him that can ne∣ver be cut off, but remains as firm as the Throne on which he sate when he spake these words. And then, if you believe in him, it will fill you with unspeakable joy, (without entring into particular enquiries,) to think that you shall be Page  147so happy as to be his Sons and Heirs, who want nothing that can be desired, or he can give. And indeed these other words, ETERNALL LIFE, wherein God's gracious promise commonly runs, are of the same import and force with those now mentioned. All that we hope for is contained in them. As (1.) Par∣don of Sin: without which we cannot take one step toward so great a bliss. For death, the fruit and punishment of sin, will still remain, unless sin be par∣doned: and then what hope can we have of life, much less of Eternall life? which is therefore perhaps called by the name of Righteousness, v. Gal. 5. because it includes our perfect justification and absolution from the guilt of sin, without which we could not attain it. And (2.) it supposes the Adoption of Sons; which is begun in this life, but not perfected till the next: when we shall be made the children of God by receiving a new life from him at the Resurrection of the dead. And (3.) the Redemption of the Body is another blessing included in it. For being raised again, it will be freed from its present weaknesses, alterations and pains, to which it is obnoxious; and stand in need of not so much as food Page  148and raiment. And therefore the time when he will bestow it is called the day of our Redemption. iv. Eph. 30. To which must be added (4.) the carrying of it up to heaven, to meet the Lord: For being raised a spirituall body, it will not be fit for this World, but for the other. Where (5.) we shall rest with him in the cele∣stiall Inheritance, and enjoy all the hap∣piness it affords: for LIFE, you have heard, signifies all good things. And (lastly) the Perpetuity of them is plainly expressed in the word ETERNALL; which makes the happiness of this hea∣venly LIFE appear so exceeding great, that our present Life, compared to it, is (as Censorinus says of Time in regard of Eternity) no more then a Winter's day.

Let this then suffice us to know, that we shall have a perfect enjoyment of all the Good we are capable to receive, when we are made greater then we are, by the change that shall be wrought in us at our departure hence, and at the resurrection of the dead. And let our pains be more imployed to know the truth and certainty of this, then to know what the Good is we shall enjoy; Page  149which will be best known by posses∣sing it.

And herein now we may admire the Goodness of God, and see how liberall he is of his bounties, where we are capa∣ble to receive them. Though he hath said little to make us particularly under∣stand the LIFE of the next world; yet he hath said very much to assure us that there is such an happy Life. Where we can understand and comprehend his mind, there he fully expresses himself; and therefore where he is more silent, it is (no doubt) because, should he speak of such matters, we cannot understand him. We are able to conceive any thing that he shall declare for the reason of our hope, and the ground of our faith; and it highly concerns us to be very well sa∣tisfied in the foundation of such expec∣tations in a future World. And therefore herein our gracious God hath not been sparing to reveal himself; but hath gran∣ted us the strongest Evidences for our claim to such an Inheritance. Which makes me conclude that, if we were as capable to receive instruction concerning the Inheritance it self, and to have a Ter∣rier (as I may call it) or particular de∣scription Page  150of that heavenly Country, of the manner of their Life, and all the fruits growing there, delivered to us; He that hath been so large in the assurances he hath given us, would not have denied us also this satisfaction. Well therefore it is for us, that this is the onely reason why we want it, and know not what we shall be; because we cannot, till we be chan∣ged, be made partakers of so great a knowledge. And well is it for us, that we have also so good a cause to think that this is the onely reason; because God hath manifested himself so fully to us in other things that belong to our happiness, by giving us the most firm grounds whereon to build our future hopes.

This is the thing which this present Treatise chiefly intends, to shew, as God himself speaks concerning the promises of the New Jerusalem xxi. Rev. 5. that these Words are faithfull and true. There is no couzenage or deceit in these promi∣ses, no fraud or collusion in the drawing them up; nor any alteration in God's mind since they were made, and he hath set such seals to them: But I may say, as he there doth to St. John, who it's possi∣ble might doubt of what the Angel had Page  151shewn him, Behold, (or, as Andreas Cae∣sariensis reads it,) 〈 in non-Latin alphabet 〉, Behold, behold, I make all things new. See here and observe; I my self, who sit upon my Throne, assure thee of the Certainty of these Visions: If thou wilt take my word, I here pass it to thee, that I will fulfill all these promises. Such, I say, is the unquestionable credit of the Words of ETERNALL LIFE. God himself hath spoken them; He hath bid us believe them; yea, he hath said, we must account him a liar, if we do not rely upon them: For this, saith St. John, is the Record, that God hath given us eternall Life, and this Life is in his Son.

Before I come to a particular examina∣tion of all that hath been said and done to verify this, let me note these two things, First, that the Apostle saith, [ i.] we have a RECORD of this truth; which is at∣tested from the mouth of severall infalli∣ble Witnesses, who have deposed what they saw and heard about it, to the satis∣faction of all those that will consider their testimony. There being such a RE∣CORD, that is, that Jesus is the Son of GOD, we have no reason to doubt of the Eternall Life he promises: but up∣on the very same grounds that we believe Page  152the one, we ought to believe the other. If the Father, the Word, the Holy Ghost, and all the other Witnesses, have proved the former by undeniable testimonies; then at the sametime they proved this al∣so, that we shall live by him.

For (1.) it is evident that, if Jesus was the Son of God, sent by him in a spe∣ciall manner into the world, to act in his stead; we are to believe all that he says of himself, or that others by his commis∣sion and authority have declared him to be. Now if we look into his Gospell, we shall find that he most earnestly affirms himself to have been before Abraham was; viii. Joh. 58. and to have had a Glory with God before the world was; xvii. 5. and to be so one with the Father, that the Father was in him, and he in the Father: x. 30, 38. And they who were his inspi∣red Witnesses, whom he said he would send as the Father sent him, xx. 21. and who were filled by him with the Holy Ghost, declared him to be God's WORD, who in the beginning was with God, and was GOD; i. Joh. 1, 2. the image of the invisible God, the brightness of his glo∣ry, and the character of his person; who in the beginning laid the foundation of the Page  153earth, and the heavens were the works of his hands. i. Col. 15. i. Heb. 3, 10. From all which we may certainly conclude, that he is not onely the Son of God in re∣gard of his Authority, but by Nature; begotten of him before all worlds, of one substance with the Father. And there∣fore

We may be confident, (2.) that he being thus nearly related to God, must needs know his mind, and be acquainted with his most secret purposes and resoluti∣ons: To which he was so privy, that he says he was then in heaven, when he was come down to reveal them to men. iii. Joh. 13. So that we may safely look upon the promises he makes us of ETER∣NALL LIFE, as the declarations of God's gracious will and pleasure, which shall undoubtedly be fulfilled. No man indeed (as St. John speaks, i. 18.) hath seen GOD at any time; the onely-begot∣ten Son, which is in the bosome of the Fa∣ther, he hath declared him. For who could dive into God's mind, and tell us what was in his thoughts? What man could en∣ter into his breast, and see what was in his heart to doe for us? None but his onely-begotten Son; who being in his Page  154bosome, and privy to his most secret Coun∣sels, 〈 in non-Latin alphabet 〉, hath declared or expounded him, i. e. his hidden will and decrees, which else had not been revealed to us. It is the opinion of Maimonides in seve∣rall parts of his Works *, that when Moses prayed God to shew him his Glo∣ry, he meant his Essence, of which he desired to have a distinct conception as it is in it self; such as we have of a man when we have seen his face, and by the image of him remaining in our mind can distinguish him from all other men. But there are other of their Learned men, who by his Glory understand the Rewards he will give the pious, and the prosperity he sometimes bestows on the wicked. Whatsoever it was, God told him he could not comprehend it, but must be content with the sight onely of his back parts, not of his face. xxxiii. Exod. ult. That is, saith Maimonides, with the knowledge of something of his Es∣sence; or, as he elsewhere expounds it *, of his Works and Attributes; of which he had such an obscure knowledge as we have of a man whose back parts we have seen, but never beheld his face. To be so intimately acquainted with God and his mind as he wish'd, was the priviledge Page  155of the Messiah alone, who had the clea∣rest and fullest sight of the Glory of the Father, both of his Essence, and his Will, and his gracious intentions towards us: for he is 〈 in non-Latin alphabet 〉 in the bosome of the Fa∣ther, and therefore sees his face, as the Scripture speaks; and hath not merely some obscure representations of him, like that of a man when he turns his back to us, but a full view of him in all his per∣fections, of which he himself is the very Image. And what he saw, he hath by God's express will revealed to us; and discovered those things which eye never beheld (but were kept secret from the foundation of the world) concerning the glorious rewards which his love will give to all pious persons. For since I have proved that he is his Son, we cannot ima∣gine that he presumed to say more then he knew, or told us things out of his own mind onely, (when he spake of ETER∣NALL LIFE, as he frequently did;) but what he hath seen and heard, that he testifieth, as it is iii. John 32.

We cannot believe otherwise (3.) when we look upon him as the Son of God, but that he must needs speak the very truth to us. As he could not but Page  156know the Mind of God, if he was so one with him; so he could not but speak to us according to what he knew of his Mind. For as the Father is Truth, so is the Son; because he is perfectly the same with the Father. We worship the Fa∣ther of Truth, and the Son the Truth; who are two in person, but one in consent, and agreement, and identity of will: as Ori∣gen * speaks explaining those words of our Saviour, I and the Father are one; x. Joh. 30. and, I am the Truth: xiv. 6. We may be confident that the words of both are equally faithfull and true. So God the Father bad St. John write of his own sayings, as I observed before, xxi. Rev. 5. And in the same style our Saviour com∣mands him to write of himself, These things saith the Amen, the faithfull and true witness. iii. Rev. 14. John Baptist had said as much before, iii. Joh. 34. He whom God hath sent speaketh the words of God. To which the words of our Sa∣viour, in another place of that Gospell, perfectly accord, xii. 49, 50. I have not spoken of my self; but the Father which sent me, he gave me a commandment what I should say and what I should speak. And I know that his commandment is EVER∣LASTING LIFE: whatsoever I Page  157speak therefore, even as the Father said un∣to me, so I speak.

And (4.) he hath no less Power then he hath Truth; but being the Son of God, the heir of all things, can make good his gracious promises, and put us into the possession of the Eternall Inheritance, which we expect as coheirs with him. He was declared the Son of God with power by his resurrection from the dead; i. Rom. 4. according to his own prayer just before he offered up himself to God, Father, the hour is come, glorify thy Son, that thy Son may glorify thee: As thou hast given him power over all flesh, that he should give eternall life to as many as thou hast given him. xvii. Joh. 1, 2.

And can we think (5.) that he will not faithfully execute this trust, and im∣ploy his power for the end to which it was given him? He would not then be like his Father, who keepeth Truth for ever: As he also most certainly will; being the same Jesus yesterday, and to day, and for ever. xiii. Heb. 8. For if Moses was faith∣full in the house of another, wherein he was but a Servant: no doubt our Lord, who is a Son over his own house or family, Page  158(iii. Heb. 6.) will not fail to discharge his royall office with all exactness; but ma∣nifest himself to be like his Name, The Word of God, xix. Rev. 13. Faithfull and true, ver. 11.

This RECORD concerning him St. John thought so weighty and secure an evidence, that he concludes all good Christians as sure of Eternall Life, as if it were already in their hands. For after he had said here, (in the words I am explai∣ning) that God hath given us, i.e. made us a promise of, Eternall Life, which is in his Son; he adds immediately, (which is the Second thing I intended to note, [ ii.] ) that we have eternall life. Which cannot signify less, then that we have such a good right to it, that we may account it ours. The reason is, because he that effectually believes in Jesus, hath him in whose power it is to give it, and who hath pas∣sed his word, many a time, that he will bestow it. So you reade ver. 12. He that hath the Son, hath life. He may be as sure of it as if it were in his present possession: for by faith in Christ he is united to him who is the fountain and well-spring of life and bliss, and stands ingaged divers ways to make all the Members of his Bo∣dy Page  159happy with himself. For to as many as received him he gave 〈 in non-Latin alphabet 〉 power, or authority, to become the Sons of God: i. Joh. 12. who may legally claim the consummation of their adoption, in the Eternall Inheritance. They are by his grant unquestionable heirs of it, and have such a strong title to it, that they can never be defeated of it. This heaven∣ly Estate is in them, as Lawyers speak, though they be not in it. They have an indisputable right, I mean, to it, and may call it theirs; though they be not yet sei∣sed of it, and have not taken possession; which in due time none can hinder or de∣bar them of. So the Apostle would have the Faithfull stedfastly believe; for this was the very end for which he recorded the Evidences forementioned, that they might know they have eternall life, ver. 13. which he repeats often in his Gospell, as you may reade iii. Joh. 36. v. 24. vi. 47. where he asserts this in the most earnest manner, and assures them that he spake of this matter out of certain knowledge, Ve∣rily, verily, I say unto you, He that believeth on me hath everlasting life. He is a most happy man, and may look upon himself as owner of more then all this world is worth. Which he can never lose, though Page  160he be not yet entred upon his inheritance; because it is in the custody of him who hath all power in heaven and earth, and hath said, as it there follows, ver. 54. I will raise him up at the last day.

Well then, seeing that these are the things we expect, to have our sins blotted out when the times of refreshing shall come, to be made children of the resurrection, to be delivered from the wrath to come, to have glorious bodies, to reign with Christ, and to be made heirs of all things; and seeing we are said to have this bliss, i.e. to have a certain right to it, if we believe on him; and seeing also that our right is ap∣parent from the same Records or Witnes∣ses whereby it was proved that Jesus is the Son of God: All that I can apprehend remaining to be done, to give us a fuller certainty of these promises, is to make particular inquiry what every one of those Witnesses, which testify to Jesus, say to this point, that God hath given us eternall life, and that this life is in his Son. This is the RECORD, St. John saith, i.e. this is the matter of it. Let us examine, if you please, all these Six Witnesses one after another upon this matter, and see if they do not give the same evidence of Page  161it that they have done of the other; and make as infallible proofs that God hath given us this blessing, and that it is in him, as they do that Jesus is the Son of God, and came from him.

There is no way like to this (that I know of) to attain a strong faith and hope of Eternall Life: which it infinitely con∣cerns us all to make sure, and to have a well grounded perswasion of, both that we may live comfortably in the midst of all troubles; and that we may be able to overcome all temptations; and that we may be willing to die; and, when nothing else will give us the least comfort, we may lift up our heads with unspeakable joy.

For what can deject their hearts, * whose hope is firmly fixt in Heaven? What should make them complain, who have for their Inheritance everlasting Life? Ʋnspeakable, unconceivable are the glories, innumerable are the good things, which God hath prepa∣red for those that love him. As in things vi∣sible, the plants, the seeds, the flowers are so numerous that none can count them, nor is it possible to cast up the summe of all the other treasures of the Earth; or as in the Sea, the wit of man cannot comprehend the creatures Page  162in it, either their number, or their kinds, or their differences, or take the measure of its waters, or of its place; or as in the Air none can number the Birds, or in the Hea∣vens tell all the Stars: So it is impossible to tell or conceive the riches of Christians in the invisible world; their unmeasurable, their infinite, their incomprehensible Riches. For if these Creatures are so infinite and incom∣prehensible by man, how much more He that made and form'd them all?

And therefore it ought to fill every Chri∣stian heart with the greater joy and exulta∣tion of spirit, because the Riches and Inheri∣tance prepared for them so much surpasses all that can be uttered. And with all diligence and humility should we buckle our selves to the Christian Combate, that we may be par∣takers of their Riches. For the Inheritance and the portion of Christians is God himself. They may say, with David, The Lord is the portion of mine inheritance; My lines are faln unto me in pleasant places; yea I have a goodly heritage. Glory be to him who gives us himself. Glory be to him for ever, who mixes his own Nature with Christian Souls.

〈…〉 effable kindness of God, who free∣〈…〉 less then himself upon us! O Page  163the ineffable happiness of such Souls, who are wholly in joy and mirth and peace, as so ma∣ny Kings, and Lords, and Gods! Behold here thy Nobility. Christianity is no vulgar or contemptible thing. Thou art called to the dignity of a Kingdome; not like that of earthly Princes, whose glory and riches are corruptible and pass away: but to the King∣dom of God, to Riches divine and celestiall which never decay. For there blessed Souls reign together with the heavenly King, and in the heavenly company.

Since such good things therefore are set before us, such glorious promises are made us, such great good will of our Lord is mani∣fested towards us; let us not despise his kindness, nor be slack in our motion towards Eternall Life: but give up our selves intire∣ly to the good pleasure of the Lord. And let us call upon him, that by the power of his Divinity he would redeem us from the dark prison of dishonourable affections, and vin∣dicating his own Image and Workmanship, cause it to shine most brightly; till our Souls be so sound and pure, that we be made worthy of the communion of the Spirit, gi∣ving glory to the Father and to the Son and to the Holy Ghost for ever. Amen.