of his Kingdom for there were in Christs dayes divers opinions of men about him even among them who were not his opposite enemies for Some said he was Iohn Baptist c. 3. Of such as have most means of the knowledg of Christ most is to be expected and if Christs Disciples have a right estimation of him the less matter what others have but chiefly it is necessary that such as are to preach Christ know him rightly Therefore saith Christ But whom say ye that I am Ver. 16. And Simon Peter answered and said Thou art Christ the Son of the living God From Peters answer Learn 1. That the Apostles knew Christ to be very God and very man in one person for Peter saith Thou art that Christ i. e. The promised Christ. 2. The vail of his humane nature and infirmities did not keep the eye of their faith from seâ—ing him to be one in substance with he living God for Thou art Christ the son of the living God say they Vers. 17. And Iesus answered and said unto him Blessed art thou Simon Bar-jona for flesh and blood hath not revealed it unto thée but my Father which is in heaven 18. And I say unto thee that thou art Peter and upon this rock I will build my Church and the gates of hell shall not prevail against it Christ commendeth this confession of Peter as a saving truth revealed from Heaven whereupon in despite of Satan he would settle his church and rule the same by the Ministry of his servants and would ratifie in heaven their service done upon earth Doct. 1. It is very acceptable and pleasant unto Christ that his disciples do profit in knowledge and grace Therfore saith he Blessed art thou 2. None get saving knowledge of Christs person and offices but by special revelation from God for Flesh and blood hath not revealed it saith he 3. Such as know Christ rightly are truly blessed for this cause he saith Blessed art thou 4. Such as bear testimony unto Christ he will bear testimony for them and will give them a new name as here he pronounceth Peter A lively stone builded on a sure rock and that by way of confirmation of the name which he had given unto him at his first calling saying Thou art Peter or a stone 5. The truth that Jesus Christ is the promised Messiah very God and very man in one person the anointed Saviour of the world is The main ground-stone wherupon the faith of all believers is founded as upon a rock for Upon this rock I will build saith he 6. All the power and policy of the divel and his instruments shall not be able to overturn this truth nor the Lords building of his church upon it nor the work of Gods grace in any member of the church which is builded on this truth for so he promiseth in a speech borrowed from the manner of these times when the Judges sat at the Port and gave judgement And so what wisdome or power was in the towne was in the gates thereof The gates of hell shall not prevail against it saith he 7. The church properly belongeth to Christ as his own peculiar neither Pope nor King nor Parliament nor any one or moe in heaven or earth may subject the Church unto themselves as it is the church for Christ hath reserved the church for himself and hath appropriate this incorporation as such unto himself alone and called the church his own proper saying I wil build my Church 8. Howsoever there be many particular churches distinguished one from another yet must they all endeavour for an unity among themselves that they may be one church with and to Christ and among themselves keeping the unity of faith in Christ and unity of subjection to all his ordinances in the bond of peace among themselves for Christ hath called them one and appointed them to be one saying I will build my Church in the singular number 9. Whatsoever externall defence comfort cherishing and assistance unto the church be required of the Magistrate for the service of Christ yet all the means of edification of the church and all the administration of the means of the internall building of the church Christ reserveth unto himself to be done by his own means and his own chosen instruments for this worke he taketh unto himselfe saying I will build my Church Ver. 19. And I wil give unto thee the keyes of the kingdom of heaven and whatsoever thou shalt bind on earth shall be bound in heaven and whatsoever thou shalt loose on earth shall be loosed in heaven In this promise made to Peter in name of the Apostles and their Successours in the Pastorall charge in whose name he did speak learn 1. Christs church visible is his Kingdom even on this earth not an earthly Kingdom but a spiritual and heavenly Kingdom wherein he as King of heaven in heavenly things doth reign therfore he calleth the church visible The Kingdom of Heaven 2. This Kingdom or church hath keys to let in and keep in subjects to cast out and hold out rebels by doctrine and Discipline and is not left without Ordinances and Order for the preservation and inlargement of it self for I will give Keyes saith he 3. The Ministriall power of their keyes is promised to the Ministers of this Kingdom that is the Apostles and their Successours in the Pastorall charge in whose name Peter did speak unto Christ and in whose name he is spoken unto by Christ for he saith I will give to thee 4. Such as have the office of administration of the keyes have their authority in that office only from Christ in whose Name the keyes are to be used for He only is the Giver of the keyes for it is said I will give thee the keyes 5. What the Lords Ministers do by vertue of their office in admitting unto the fellowship of God and his Saints or excluding from the same binding unto judgment and loosing from judgment in Christs Name according to their commission it is ratified by God in Heaven as done by his warrant for it is promised Whatsoever ye shall binde on earth or loose shall be so in Heaven Ver. 20. Then charged he his disciples that they should tell no man that he was Iesus the Christ. This mystery he commandeth them to keep to themselves till he should give further order Hence learn Christ hath his own fit times when he will reveal his own mysteries therefore be charged them that they should tel no man that he was Iesus the Christ for if they had known they would not have crucified the Lord of Glory He will not have his death hindred by the untimous proclamation of his Truth Vers. 21. From that time forth began Iesus to shew to his disciples how that he must go into Ierusalem and suffer many things of the elders and â—hief priests and Scribes and be killed and be raised again the third day The disciples being now
prophets are Christs servants and witnesses unto him all of them agreeing in one with him 2. That the dead in the Lord are not perished but live with God in heaven for Moses and Elias are seen here kept therefore Vers. 4. Then answered Peter and said unto Iesus Lord it is good for us to be here if thou wilt let us make here three Tabernacles one for thee and one for Moses and one for Elias The effect of this glorious vision ravisheth so the hearts of the three apostles that they could have taken this estate for heaven Hence learn 1. How joyful the sight of glorified persons shall be 2. The sight of the least part of the glory in heaven so ravisheth the soul that it forgetteth all that is on the earth and is so satisfactory that a soul could rest on the least degree thereof as in a heaven for It is good to be here saith Peter 3. It is our nature if it be well with our selves not to care for others little mind had the Apostles what need others had of their service when they could have stayed still on the mount Verse 5. While hee yet spake behold a bright cloud overshadowed them and behold a voice out of the cloud which said This is my beloved Son in whom I am well pleased hear ye him The third point of Christs glorification is the testimony of the Father concerning his Son Jesus which Peter could never forget again 2 Peter 1.17 First they see a bright cloud then they hear a voyce out of the cloud for we are not able to behold him as he is and must not pry into his glory which is unsearchable but must take heed unto what he revealed by the eare a Voice of his Word must reveal God unto us and that which is here revealed concerning Christ is 1. That the Man Christ is true God the Son of God one in substance with the Father for This is my Son saith the Father 2. That as he is incarnate going about the work of Redemption and presenting himself Mediator for us to satisfie God in all things about us he is Beloved accepted approved as satisfactory and rested upon for our behove In whom I am well pleased saith the Father 3. That we are to take him foâ— our Teacher and Commander to beleeve and obey Him for the Father hath said to us all Hear him Ver. 6. And when the disciples heard it they fell on their face and were sore afraid This voyce was so full of Majesty proceeding from the excellent glory that the disciples fel down Doct. 1. When the God-head of the Father or of Christ is manifested who can stand before his Majesty No wonder they fel on their face the presence of the Lord in this life even in mercy reveiled is very fearfull for it is said They were sore afraid such is his glory and our weakness Ver. 7. And Iesus came and touched them and said Arise and be not afraid Thus lay the Apostles as dead men till Christ came and put strength and comfort in them Doct. It is Christ by whom we are lift up when we fal and confirmed against our fears for the disciples did not stir till he touched them and said Be not afraid Ver. 8. And when they had lift up their eyes they saw no man save Iesus only That we may know that the voice was spoke of Jesus and concerned him alone he alone is left with the disciples and now the vision is removed when the intent of it is obtained Doct. The Lord measureth the means of manifesting himself as he seem fit for our good for When they lifted up their eyes they saw none but Iesus only Ver. 9. And as they came down from the mountain Iesus charged them saying Tell the vision to no man untill the Son of man be risen again from the dead The discharging of the disciples to shew the vision until the resurrection teacheth us that the Lord hath his own set-time when he wil make use of what he revealeth to his servants and will bring forth every truth in his own time when it may be most useful Therfore saith he Tell no man till the Son of man be risen from the dead Ver. 10. And his disciples asked him saying Why then say the Scribes that Elias must first come Upon the departure of Elias and the discharge of revealing the vision the three Disciples do move a question about the Prophesie of the coming of Elias which the Disciples do think to be now accomplished and that by his staying still it might have appear'd to the world to be accomplished But Christ sheweth that that prophesie was accomplished another way in John Baptist. Doct. 1. What doubts do arise unto us about Scripture among other means let us by prayer crave solution of them through Christ as the Disciples here asked him about Elias 2 The adversaries of Christ are ready to blindfold themselves and others also by mistaking Scriptures like these Scribes who wil not acknowledg Christ to be come Til Elias come to wit in their way Ver. 11. And Iesus answered and said unto them Elias truely shal first come and restore all things 12. But I say unto you that Elias is already come and they knew him not but have done unto him whatsoever they lifted likewise shall also the Son of man suffer of them Our Lord did answer that indeed the Scripture must be accomplished not a letter fail for Elias saith he truly shal first come and that when John Baptist came this Scripture concerning the coming of Elias was fulfilled because when John Baptist came in the spirit and power of Elias Elias in a manner was revived for as Elias set himself to the reformation of Religion when all was wrong in his time so John Baptist when the whole frame of Religion was marred by the corruption of the Jewish Doctors did renew the doctrine and worship again Doct. 1. The fulfilling of the Scriptures may readily be mistaken of men for when that which is foretold is done before their eyes they wil not see it for Now Elias is come and they knew him not 2. The world instead of receiving Gods Messengers as becometh are ready to abuse them as they please Therefore saith he They have done to him what they listed 3. As men do deal with Christs Servants so would they deal with Christs self if they were able and could get occasion for Likewise shall also the Son of man suffer of them saith Christ. Ver. 13. Then the Disciples understood that he spake unto them of Iohn the Baptist. By this speech the Apostles take satisfaction and stumble no more at this doubt Doct. Albeit our Lord do not answer mens doubts and questions in so many letters and syllables yet he will make his own disciples understand the solution of their questions and what is his meaning His inquisitive Scholers shall be taught what is needful for them to know as here
thee alone if he shall bear thee thou hast gained thy brother After disswading us from stumbling of others he teacheth us how to remedy scandals given unto us by others that the offender may be reclaimed and the church receive least damage therby and 1. He giveth direction about private scandals saying Moreover c. Doct. 1. When scandal is given we must not onely beware our selves to stumble though we cannot eschew but be grieved but also must study to reclaim the offender for this direction is given to us to remedy scandals given 2. The scandalous sin of a brother or professed believer especially must be cared for and cured by believers If thy brother offend thee 3. Private admonition especially in case the offence be private is a mean of reclaiming our brethren from their sinful courses Go tell him his fault alone 4. It is not necessary to divulge every fault which we alone know or to let others know of it for it is said Tell him between him and thee alone 5. The most discâ—eet easie and gentle wayes are first to be assayed in the case of private offences Therefore saith he Tell thou him alone 6. It is the gaining or saving of a brother to reclaim him from his sin and an obligation put upon the reclaimed sinner toward the Brother who admonished him for saith he Thou hast gained thy brother 7. We are bound to hear and obey private admonition even as we would be saved for if he bear thee saith he thou hast gained thy brother Ver. 16. But if he will not hear thee then take with thee one or two more that in the mouth of two or three witnesses every word may be established Now he teacheth how to proceed if private admonition prevail not Doct. 1. If private admonition profit not and the party admonished will not amend we must not give over the cure of his scandalous course but must use further means and take the assistance of some others to help to reclaim him Therefore saith he Take with thee one or two more 2. The admonition of two or three serveth to convince the Offender of his fault the more clearly or to bear witnesse against him in case of his disobedience for In the mouth of two or three witnesses every truth shall be established Ver. 17. And if he shal neglect to hear them tell it unto the church but if he neglect to hear the church let him be unto thee as aâ— heathen man and a publican The former failing he teacheth what further must be done Doct. 1. When more private means avail not to remedy a scandall Christ hath appointed more and more publick Censure and Discipline in his Church for he saith Go tell the Church 2. Christ hath appointed a church of Governours or rulers over congregations and over all particular persons within the same which must attend the complaints of the Offended and remove scandals and who have power to call before them and to examine and censure the Offender for that end for so importeth Christs saying Tell it unto the Church 3. The Church hath means and power to remove publick scandall which being imployed by the church and obeyed by the Offender Excommunication is not to be used for Neglecting to heare the Church presupposeth the church Direction and Order to be given forth for amendment of the Offender and removing of the scandall 4. When the church hath given sentence upon the Offender and hath appointed the way to remove the scandall then the Offender should obey in the Lord for Christ declareth it a sensurable fault to Neglect to bear the Church 5. If the Offender disobey the churches direction for removing of the scandal then the church may and should excommunicate the obstinate that is declare him to be deprived of the honour of a Christian till he repent and to be holden in such dis-respect as the heathen and publicans were by the Jewish Church in those dayes for Let him be to thee such presupposeth he is found and declared by the church to be holden for such 6. When the church declareth an offender contumacious or excommunicateth him as unworthy of the fellowship of the Saints for his present abominable condition then every beleever must carry himself toward the excommunicate as toward a man disgraced and cast out of church-honour for Christ hath said Let him be unto thee as an heathen man that is as one without the church and a publican that is a despised sinner for so were Publicanâ— esteemed of among the Jews to the intent the Offender may be ashamed of his sin and repent Ver. 18. Verily I say unto you whosoever ye shall binde on earth shall be bound in heaven and whosoever ye shall loose on earth shall be loosed in heaven Here our Lord confirmeth the Authority given unto the church or Assembly of church-Governours Doct. 1. The church or Assembly of church-Governours hath authority from Christ in Christs name to pronounce guilty and lyable to judgment and to pronounce absolution and remission of sin as they finde cause for saith he Whosoever ye binde or ye loose 2. Christ will ratifie in heaven what the church assembled do in his Name in the exercise of the keyes of Doctrine and Discipline whether to the condemning of the guilty or absolving of the penitent for he saith It shall be bound in heaven loosed in heaven Ver. 19. Again I say unto you that if two of you shall agree on earth as touching any thing that they shall ask it shall be done for them of my Father which is in heaven 20. For where two or three are gathered together in my Name there am I in the midst of them To give assurance that the execution of his ordinances by the church shall be ratified in heaven he sheweth them that the consent of never so few of his Saints agreeing together upon a petition unto God shall have a blessed effect in heaven how much more shall the consent of the church-Rulers in execution of publick ordinances be ratified and have effect and this he further confirmeth by certifying us of his gracious presence where never so few two or three suppose there be no more Rulers in some small congregations are met in his name much more when a greater number do assemble and meet for his publick service Hence learn 1. That for mutuall edification one christian may take the help of another for prosecuting joyntly some particular petition before God for it is said If two of you shall agree upon a petition c. 2. God doth so love the communion of Saints that the consent of more of his children in one suplication hath the encouragement of this particular promise for What they ask shall be done 3. If the consent of some shall be blessed when they joyntly prosecute one petition much more may the church be confident that their publick consenting unto the execution of Christs ordinances shall be blessed for this the scope of
the world about them and withail to perceive loving kindness toward themselves and at length they shall see God face to face perfectly in the Kingdom of Heaven Ver. 9. Blessed are the Peace-makers for they shall be called the children of God The seventh mark of true Disciples is peaceableness whereby Christians study not only to live peacebly with all men but also to procure peace among Men where they live so farr as in them lies Doct. 1. Whosoever do without wronging of truth in love to other mens welfare study to make solid peace wheresoever they have power are truly blessed for Blessed are the Peace-makers 2. They who give evidence of their christian disposition both to maintain and to procure true peace among those with whom they live should be esteemed true christians begotten of God for they shall be called Gods children That is by this mark they are declared of God and should be by men acknowledged for truly regenerate persons in whom the image of God is to be seen shining in their works Ver. 10. Blessed are they which are persecuted for righteousness sake for theirs is the kingdome of heaven The eighth mark of a true Disciple is suffering persecution for righteousness sake Doct. 1. Whosoever in following of Christ are troubled and persecuted by men for doing that which God alloweth and do chuse rather to suffer affliction then to commit sin are indeed blessed for Blessed are they that suffer persecution for righteousness sake 2. Let persecuters do their utmost to rob the godly of all that they have yet they cannot rob them of Heaven for it is said the Kingdom of heaven is theirs that is albeit they were banished out of their native country and utterly spoyled yea killed yet Heaven belongs unto them by Christs conquest and by Gods promise and it shall certainly be given to them for making up all their losses Verse 11. Blessed are ye when men shall revile you and persecute you and shall say all manner of evil against you falsly for my sake This last Doctrine our Lord applyeth â—nto his new chosen Apostles intimating unto them that they were to be hunted after and persecuted by men as a prey is hunted by dogs unto death Doct. 1. Reviling or speaking any manner of evill against Christs servants is in our Lords estimation persecution for so doth he expound it saying When men revile you and persecute you 2. Christians must beware to give just ground for troubling of themselves for that is not persecution when ill is spoken against men truly justly but when ill is spoken against them fasly and for Christs cause Therefore Christ saith Blessed are ye when they speak ill of you falsly for my sake 3. Notwithstanding of whatsoever persecution the troubled and persecuted servant of Christ doth still remain blessed for Blessed are ye when men persecute you Ver. 12. Rejoyce and be exceeding glad for great is your reward in heaven for so persecuted they the Prophets which were before you This commandment is added for a further consolation Doct. 1. Our Lord will not be content that his servants in persecution do carry themselves heavily thus and so as may be but will have them to beare the crosse joyfully he will not have the courage or comfort or countenance of his children beaten down while they bear his glorious crosse but he will have them chearfull for Rejoyce and be exceeding glad saith he 2. Albeit this their suffering cannot merit any thing yet shall it be rewarded graciously Great is your reward saith our Lord. 3. Whatsoever consolation God doth give to his suffering Servants here in this world which indeed is not small for they have more peace and joy in themselves from God and more estimation among the Saints then all their trouble is worthy yet he will not reckon this for a reward till he have them up in heaven for he hath said for Great is your reward in Heaven 4. The light affliction of this life cannot be compared with that which shall be given in heaven therefore he saith Great is your reward 5. Whosoever indureth any trouble were it but so much as evill words for Christs cause he shall be inrolled among the Martyrs and holy Prophets who from the beginning of the world have suffered for righteousnesse this is our Lords reckoning saying For so persecuted they the Prophets which were before you Vers. 13. Ye are the salt of the earth but if the salt have lost his savour wherewith shall it be salted it is thenceforth good for nothing but to be cast out and to be trodden under foot of men Our Lord having armed his Apostles against persecution now he teacheth them their duty and that under divers similitudes and first of Salt Doct. 1. Ministers have need to have their duties told them no lesse then other people therefore Christ speaketh to them saying YE that is Ye my Apostles and Ministers are the Salt of the earth 2. As Salt seasoneth maketh savoury and doth preserve from putrifaction that which otherwise would be unsavoury and ready to rot except it were salted so Ministers should not onely be filled with Grace and Wisedome for their own preservation but also labour by the word preached by admonition by discipline by a holy manner of conversing among the people and by all other means to season earthly men and make them become savoury to God and one to another therefore it is said Ye are the salt of the earth 3. If a Minister either labour not to have graces and induements for his imployment or having them studieth not to be faithfull in his Ministry that he may season his Heareâ—s by the power of the Gospel or if having for a time given a show of something do he cease and fall from the faithfull employment of his Gifts then is he of all men the most usâ—lesse and uâ—profitable both to others and to himself of all men the most loathsome and intolerable burden of the people of God most worthy to be despised of God and men and least of all men to be suffered to bear office and charge in the church of God for so much impoâ—teth our Lords speech comparing him to unsavourâ— salt which hath lost his savour and cannot recover it again and which is good for nothing but to be cast out and trodden under foâ— of men Ver. 14. Ye are the light of the world a city that is set on a hill cannot be hid He sheweth the Ministers duty in another similitude of light Doct. 1. It is true the originall light and fountain of all Light who illuminateth every one that cometh into the world is Christ our Lord himself yet the Ministers are called The light of the world also as instruments to hold out the light because their office is to preach Jesus Christ who is the true light through whom alone delivery from the dark condition of sin and misery that is true righteousnesse and salvation is to be
and took an account of each mans fidelity so shall Christ call all men and especially Ministers to account one day and shall search how faithfull every man hath been in his service 5. As in the parable the faithfull servant whether his talents were fewer or more was accepted of his Master and made partaker of his joy So every man who in the discharge of his calling doth seek faithfully the glory of Christ and increase of his Kingdome shall be accepted in the day of judgement and put in ful possession of eternall life 6. As before the Master in the parable so also before Christ in the day of judgement no excuse shall serve to save the slothfull and unfaithfull servant let a man deceive himselfe now as he list and please himselfe with pretences as he will all excuses shall be retorted and made matter of his condemnation and the unfaithfull servant shall be cast in hell 7. As in the parable he who had one talent but had it not for his Masters use is counted as if he had none and is deprived of the possession of what he possessed but not for his masters use So whosoever hath gifts whereby others are not profited or Christs kingdome not promoved what he hath is counted as if he had it not or as if he had lost it or put it away and as others were not profited by his gift so neither shall he himself be profited by it but he that useth his gifts wel for the glory of Christ shall be amply rewarded the reason wherof he giveth for Unto every man that hath gifts so as he hath them for his Masters use which is in effect to have them It shall be given he shall have increase of gifts and graces and rewards but such as have not what they have for the Lord's service shall be deprived of all good which they themselves might have of such gifts and shall be utterly deprived of whatsoever good they sâ—em to have and They themselves also shall perish Ver. 31. When the Son of man shall come in his glory and all the holy angels with him then shall he sit upon the throne of his glory In the rest of the chapter the form of the day of judgement at Christs second coming is described 1. The glorious sitting down of the Judg ver 31. Then the presenting of parties to be judged and the ordering of them in their several ranks v. 32 33 3. The sentence of absolution of the godly to v. 44.4 The sentence of condemnation of the wicked to the end hence learn 1. Christs humane nature assumed is not to be laid down again but the union of the divine and humane nature is constantly to remain that so we may take heart and confidence being 〈◊〉 to have our Redeemer in our nature to be our judg The Iudg shal be the Son of man 2. His second coming shal be glorious all infirmities being removed He shal come in glory 3. The glory of Christ then to be seen shall be no borrowed glory such as the creatures have but his own which he had before the world began for He shal come in his own glory 4. All the Angels in heaven shall attend our Lord that day to honour him and give service to him as he shall imploy them for The holy angels shal come with him 5. A glorious throne beâ—coming the Son of God and the Judg of quick and dead shal be errected in the clouds such as none can imagine how glorious it 〈◊〉 be til they see it for it is said Then he shall sit upon the throne of his glory Ver. 32. And before him shall be gathered all nations and he shal separate them one from another as a shepherd divideth his sheep from the goats 33. And he shall set the sheep on his right hand but the goats on the left Thus the Judg is set Now they who are to be judged are presented 1 Doct. 1. There shall be a resurrection of the dead and a gathering together of these that are risen together with them who shall be then living toward the place of his appearance even all that were from the beginning of the world unto that day without exception all shall compâ—â—r from the least to the greatest for All Nations shal be gathered before him 2. Albeit now there be a confusion of the elect and reprobate of the godly and the wicked yet theâ— there shall be a separation of the one from the other as the shepherd separates the sheep from the goats so shall our Lord make a perfect separation of the godly from the wicked that not one of the one sort shall be in company with the other for He shall separate the sheep 3. The godly and Elect compared unto sheep for their harmlesnesse simplicity obedience and attendance upon the Shepherd shall be placed more honourably as it were at the right hand which the Apostle Paul expoundeth by being caught up off the earth unto the clouds to meet the Lord 1 Thes. 3.17 But the wicked and reprobate compared to goats for their unrulinese and uncleanness shal have the place of least respects for we hear nothing of their being list oâ— the earth for He shal set the sheep on his right hand and the goats on his left that is He shall set the Elect in a more honourable place then the Reprobate Ver. 34. Then shall the king say to them on his right hand Come ye blessed of my Father inherit the Kingdome prepared for you from the foundation of the world In the pronouncing of the sentence learn 1. That the judging of the world is a part of the Kingly Office of Christ wherin he shall shew his Soveraign Authority to give out decrees irrevocable and to see them executed for Then shall the King say 2. Before the fearfull sentence of condemnation shall be pronounced upon the wicked the godly shall be absolved that without fear they may hear this dreadful doom given on the reprobate for Then shall he say to them on his right hand c. 3. The Elects compleat and nearest communion with Christ shal not be till they be in soul and body both translated unto Heaven there to be with him for ever for now and not before this time Come saith the King 4. The godly in whatsoever estate they be are no lesâ—e beloved and blessed by the Father than by the Son who redeemed them for he saith Come ye blessed of my Father 5. The estate which the godly are to enjoy in Heaven is A Kingdom that is the higest honour and happinesse that can be imagined for it is said Comâ— inherit the Kingdom 6. This Kingdom cometh not from the Elects merit but from Gods free-gift derived from the Fathers love an inheritance not purchased by themselves in their own time but Prepared for them from the foundation of the world that is from eternity wherewith we do presently meet when we begin to think of the foundation of