Righteousnesse no obedience it is weake to any such purpose by reason of the flesh that corruption that is come on us these two things are done in Christ and by him First sinne is condemned as to its guilt and we set free from that the Righteousnesse of the Law by his Obedience is fulfilled in us who could never do it our selves and Secondly that Obedience which is required of us his Spirit works it in us so that that perfection of Obedience which we have in him is imputed to us and the sincerity that we have in Obedience is from his Spirit bestowed on us And this is the most excellent Glasse wherein we see our impotency for what need we his perfect obedience to be made ours but that we have not cannot attaine any what need we his Spirit of life to quicken us but that we are dead in trespasses and in sinnes 3. The Death of sinne sinne dying in us now in some § 29 measure whilst we are alive This is a third Concernment of sinne which it is our wisedome to be acquainted with and it is hid only in Christ. There is a two fold dying of sinne 1. As to the exercise of it in our mortall members 2. As to the root principle and power of it in our soules The first indeed may be learned in part out of Christ. Christlesse men may have sinne dying in them as to the outward exercise of it Mens bodys may be disabled for the service of their lusts or the practice of them may not consist with their interest Sinne is never more alive then when it is thus dying But there is a dying of it as to the root the principle of it the dayly decaying of the strength power and life of it and this is to be had alone in Christ. Sinne is a thing that of it selfe is not apt to dye or to decay but to get ground and strength and life in the subject wherein it is to eternity prevent all its actuall eruptions yet its Originall enmity against God will still grow In Believers it is still dying and decaying untill it be utterly abolished The opening of this treasury you have Rom. 6. 3 4 5 6 7. c Know you not that as many of us as were baptized in Iesus Christ were baptized into his death therefore we are buried with him by baptisme into death that like as Christ was raised from the dead by the Glory of the Father even so we also should walke in newnesse of life for if we have been planted together in the likenesse of his death we shall be also in the likenesse of his Resurrection knowing this that our old man is crucified with him that the body of sinne might be destroyed that hence forth we should not serve sin This is the designe of the Apostle in the beginning of that Chap. not only to manifest whence is the principle rise of our Mortification the death of sin even from the death blood of Christ but also the manner of sins continuance dying in us from the manner of Christs dying for sin he was crucifyed for us thereby sin was crucifyed in us he dyed for us and the body of sin is destroyed that we should not serve sin that as he was raised from the dead that death should not have dominion over him so also are we raised from sinne that it should not have dominion over us This wisedome is hid in Christ only Moses at his dying day had all his strength and vigour so have sinne and the Law to all out of Jesus at their dying day sinne is no way decayed Now next to the receiving of the Righteousnesse prepared for us to know this is the cheifest part of our wisdome to be truely acquainted with the principle of the dying of sinne to feele vertue and power flowing from the Crosse of Christ to that purpose to find sinne crucifyed in us as Christ was crucifyed for us this is wisedome indeed that is in him alone 4. There is a glorious end whereunto sinne is appointed and ordained and discovered in Christ that others are unacquainted § 30 withall Sinne in its own nature tends meerly to the dishonour of God the debasement of his Majesty and the ruine of the creature in whom it is Hell it selfe is but the filling of wretched creatures with the fruite of their own devises The Comminations and threats of God in the Law doe manifest one other end of it even the Demonstration of the Vindictive Justice of God in measuring out unto it a meet recompense of reward But here the Law stays and with it all other light and discovers no other use or end of it at all In the Lord Jesus there is the manifestation of an other and more glorious end towit the praise of Gods Glorious Grace in the pardon and forgivenesse of it God having taken order in Christ that that thing which tended meerly to his dishonour should be managed to his Infinite Glory and that which of all things he desireth to Exalt even that he may be known and believed to be a God Pardoning Iniquity Transgression and Sinne. To returne then to this part of our Demonstration In the Knowledge of our selves in reference to our eternall condition doth much of our wesedome consist There is not any thing wherein in this depraved condition of nature we are more concerned then sinne without a knowledge of that we know not our selves Fooles make a mocke of sinne A true saving knowledge of sinne is to be had only in the Lord Christ in him may we see the desert of our iniquities and their pollution which could not be borne or expiated but by his blood neither is there any wholsome view of these but in Christ in him and his Crosse is discovered our universall impotency either of attoning Gods Justice or living up to his will the death of sinne is procured by and discovered in the death of Christ as also the manifestation of the riches of Gods Grace in the pardoning thereof a reall and experimentall acquaintance as to our selves with all which is our wisedome and it is that which is of more value then all the Wisedome of the World 2. Righteousnesse is a second thing whereof the Spirit of Christ convinces the World and the maine thing that it is our wisedome to be acquainted withall This all men are perswaded of that God is a most Righteous God That is a naturall notion of God which Abraham insisted on Gen 18. 35. Shall not the Iudge of all the world do right They know that this is the Judgement of God that they who commit such things are worthy of death Rom. 1. 32. that it is a Righteous thing with him to recompense tribulation unto offendors 2. Thess. 1. 6. he is a God of purer eyes then to behold iniquity Hab. 1. 13. and therefore the ungodly cannot stand in Judgment Psal. 1. 5. Hence the great
Unctions and presse the Allegory in setting out the Excellencys of the Word in allusions to them But I only insist on generalls This is that which the holy Ghost here intends the Word of Christ is sweet Savoury precious unto Believers and they see him to be excellent desireable beautifull in the Precepts Promises Exhortations and the most bitter threats thereof The Spouse addes his hands are as gold Rings set with Beryll the word beryll in the originall is Tarshish which the Septuagint § 43 have retained not restraining it to any peculiar precious stone the onyx say some the Chrysolite say others any precious stone shining with a sea green colour for the word signifies the sea also Gold Rings set with precious glistering stones are both valuable and desireable for profit and ornament so are the hands of Christ that is all his works the Effects by the Cause All his workes are Glorious they are all fruits of Wisedome Love and Bounty and his belly is as bright Ivory over laid with Saphyres the smoothnesse and brightnesse of Ivory the preciousnesse and heavenly Colour of the Saphires are here called in to give some lustre to the excellency of Christ to these is his belly or rather his bowells which takes in the Heart also compared It is the inward bowells and not the outward bulke that is signified Now to shew that by Bowells in the Scripture ascribed either to God or man Affections are intended is needlesse The tender love unspeakable affections and kindnesse of Christ to his Church and people is thus set out What a beautifull sight is it to the eye to see pure pollished Ivory set up and down with heaps of precious Saphires how much more Glorious are the tender Affections Mercys and Compassion of the Lord Jesus unto Believers Vers. 15 The strength of his kingdome the faithfullnesse and § 44 stabillity of his Promises the height and Glory of his person in his Dominion the sweetnesse and excellency of Communion with him is set forth in these words His legs are Pillars of Marble set upon sockets of fine Gold his countenance is as Lebanon excellent as the Cedars his mouth is most sweet When the Spouse hath gon thus farre in the description of him she concludes all in this generall Assertion he is wholly § 35 desireable altogether to be desired or beloved As if she should have said I have thus reckoned up some of the perfections of the Creatures things of most value price usefullnesse Beauty Glory here belowe and Compared some of the Excellencys of my beloved unto them In this way of Allegory I can carry things no higher I find nothing better or more desireable to shaddow out and to present his lovelinesse and desireablenesse but alasse all this comes short of his perfections beauty and comlinesse he is all wholly to be desired to be beloved Lovely in his person in the glorious Alsufficiency of his Deity Gracious purity and holinesse of his Humanity Authority and Majesty Love and Power Lovely in his birth and Incarnation when he was rich for our sakes becomming poore taking part of flesh and blood because we partook of the same being made of a woman that for us he might be made under the Law ever for our sakes Lovely in the whole Course of his life and the more then Angellicall holinesse and obedience which in the depth of poverty and perfection he exercised therein doing good receiving evill blessing and being cursed reviled reproached all his dayes Lovely in his Death yea therein most lovely to sinners never more glorious and desireable then when he came broken dead from the Crosse then had he carryed all our sinnes into a land of forgetfullnesse then had he made peace and reconcilliation for us then had he procured life and immortallity for us Lovely in his whole employment in his great undertaking in his Life Death Resurrection Ascenion being a Mediatour between God and us to recover the glory of Gods Justice and to save our soules to bring us to an enjoyment of God who were set at such an infinite distance from him by sinne Lovely in the glory and majesty wherewith he is Crowned now he is set down at the right hand of Majesty on high where though he be terrible to his enemyes yet he is full of Mercy Love and Compassion towards his beloved ones Lovely in all those supplyes of Grace and Consolations in all the dispensations of his holy Spirit whereof his Saints are made partakers Lovely in all the tender Care Power and wisedome which he exercises in the protection safeguarding and delivery of his Church and people in the midst of all the oppositions and persecutions whereunto they are exposed Lovely in all his Ordinances and the whole of that spiritually glorious Worship which he hath appointed to his people whereby they draw nigh and have Communion with him his Father Lovely and glorious in the vengeance he taketh and will finally execute upon the stubborne enemyes of himselfe and his people Lovely in the pardon he hath purchased and doth dispence in the Reconciliation he hath established in the Grace he Communicates in the Consolations he doth administer in the peace and Joy he gives his Saints in his assured preservation of them unto Glory What shall I say there is noe end of his excellencys and desireablenesse he is altogether Lovely this is our Beloved and this is our Friend oh Daughters of Jerusalem DIGRESSION II. All Solid Wisedome laide up in Christ. True wisedome wherein it consists Knowledge of God in Christ only to be obtained What of God may be known by his workes Some propertyes of God not discovered but in Christ only Love Mercy others not fully but in him as Vindictive Justice Patience Wisedome Alsufficiency No Property of God Savingly known but in Christ. What is required to a Saving Knowledge of the Properties of God No true knowledge of our selves but in Christ. Knowledge of our selves wherein it consisteth Knowledge of Sinne how to be had in Christ. Also of Righteousnesse and of Judgement The wisedome of walking with God hid in Christ. What is required thereunto Other pretenders to the Title of wisedome examined and rejected Christ alone exalted A Second consideration of the Excellencys of Christ serving § 1 to endeare the hearts of them who stand with him in the Relation insisted on arises from that which in the mistaken Apprehension of it is the great darling of men and in its true notion the great ayme of the Saints which is wisedome and knowledge Let it be evinced that all true and solid knowledge is laid up in and is only to be attained from and by the Lord Jesus Christ and the hearts of men if they are but true to themselves and their most predominate principles must needs be engaged to him This is the great designe of all men taken off from professed slavery to the world and the pursuite of sensuall licentious courses that they may
4 Boldnesse 5. An ayming at the same End And all these with the Wisdome of them are hid in the Lord Jesus 1. Agreement The Prophet tells us that two cannot walke together unlesse they be agreed Amos 3. 3. Untill Agreement be made there is no communion no walking together God and man by nature or whilest man is in the state of nature are at the greatest enmity He declares nothing to us but wrath whence we are said to be Children of it that is borne obnoxious to it Ephes. 2 3. and whilest we remain in that condition the wrath of God abideth on us Joh 3. 36. All the discovery that God makes of himselfe unto us is that he is unexpressibly provoked and therefore preparing wrath against the day of wrath and the Revelation of his Righteous Judgements the Day of his and sinners meeting is called the day of wrath Rom. 2. 5 6. Neither doe we come short in our enmity against him yea we first began it and we continue longest in it To expresse this Enmity the Apostle tells us that our very minds the best part of us are Enmity against God Rom. 8. 7 8 and that we neither are nor will nor can be subject to him our Enmity manifesting it selfe by Universall Rebellion against him what ever we doe that seems otherwise is but hypocrisy or flattery yea it is a part of this Enmity to lessen it In this state the Wisdome of walking with God must needs be most remote from the soule He is light and in him is no darknesse at all we are darknesse and in us there is no light at all He is life a living God we are dead dead sinners dead in trespasses and sinne He is Holinesse and glorious in it we wholly defiled an abominable thing he is Love we full of hatred hating and being hated Surely this is no foundation for agreement or upon that of walking together nothing can be more remote then this frame from such a condition The foundation then of this I say is laid in Christ hid in Christ He faith the Apostle is our peace he hath made peace for us Ephes. 2. 14 15. he slew the Enmity in his own body on the Crosse v. 16. 1. He takes out of the way the cause of the enmity that was between God and us Sinne and the curse of the Law Dan. 9. 24. He makes an end of sinne and that by making Attonen ent for iniquity and he blotteth out the hand writing of Ordinances Col. 2. 24. redeeming us from the Curse by being made a Curse for us Gal. 3. 13. 2. He destroys him who would continue the enmity and make the breach wider Heb 2. 14 through death he destroyd him that had the power of death that is the Divell and Col. 2. 14 spoiled principalities and powers 3. He made Reconciliation for the sinnes of the People Heb. 2. 17. he made by his blood an Attonement with God to turne away that wrath which was due to us so making peace hereupon God is said to be in Christ reconciling the world unto himselfe 2 Cor. 5. 19. being reconciled himselfe v 18. he lays down the enmity on his part and proceeds to what remaines to slay the enmity on our part that we also may be reconciled and this also 4. He doth for Rom. 5. 11. by our Lord Jesus Christ we doe receive the Attonement accept of the peace made and tendered laying down our enmity to God and so confirming an agreement betwixt us in his blood So that through him we have an accesse unto the Father Ephes. 2. 18. Now the whole wisdome of this Agreement without which there is no walking with God is hid in Christ out of him God on his part is a consuming fire we are as stubble fully dry yet setting our selves in battell array against that fire if we are brought together we are consum'd All our approachings to him out of Christ are but to our detriment in his blood alone have we this Agreement and let not any of us once suppose that we have taken any step in the paths of God with him that any one duty is accepted that all is not lost as to Eternity if we have not done it upon the account hereof 2. There is required Acquaintance also to walking together Two may meet together in the same way and have no quarrell § 36 between them no enmity but if they are meer strangers one to another they passe by without the least Communion together It doth not suffice that the Enmity betwixt God and us be taken away we must also have acquaintance given us with him Our not knowing of him is a great cause a great part of our enmity Our understandings are darkned and we are alienated from the life of God c Ephes. 4. 18. This also then must be added if we ever come to walke with God which is our Wisdome And this also is hid in the Lord Christ and comes forth from him It is true there are sundry other meanes as his Word and his Workes that God hath given the Sonnes of men to make a discovery of himselfe unto them and to give them some acquaintance with him that as the Apostle speakes Act. 17. 27. They should seek the Lord if haply they might find but yet as that knowledge of God which we have by his workes is but very weak imperfect so that which we have by the Word the letter of it by reason of our blindnesse is not saving to us if we have no other helpe for though that be light as the Sun in the firmament yet if we have no eyes in our heads what can it availe us No saving acquaintance with him that may direct us to walke with him can be obtained This also is hid in the Lord Jesus and comes forth from him 1 Joh. 5. 20. He hath given us this understanding that we should know him that is true all other light whatever without his giving us an understanding will not doe it He is the true light which lighteth every one that is enlightened Joh. 15. Luk. 24. 45. he opens our understandings that we may understand the Scriptures none hath known God at any time but he hath revealed him 1 Joh. 18. God dwells in that light which no man can approach unto 1 Tim. 6. 26. None hath ever had any such acquaintance with him as to be said to have seen him but by the Revelation of Jesus Christ. Hence he tells the Pharisees that notwithstanding all their great knowledge which they pretended indeed they had neither heard the voyce of God at any time nor seen his shape Ioh. 5. 37. they had no manner of spirituall acquaintance with God but he was unto them as a man whom they had never heard nor seen There is no acquaintance with God as love and full of Kindnesse Patience Grace and pardoning Mercy on which knowledge of him alone we can walke with him but only
Spirit which is all that is of use for the bringing his many Sonnes to Glory It pleased the Father that in him all fullnesse should dwell Col. 1. 17. That he should be invested with a Fullnesse of that grace which is needfull for his People This himselfe calls the Power of giving Eternall Life to his Elect John 17. 2. Which power is not only his Abilitie to doe it but also his Right to doe it Hence this Delivering of all things unto him by his Father he lays as the bottome of his inviting sinners unto him for Refreshment All things are delivered unto me of my Father Math. 11. 37. Come unto me all that labour and are heavy laden and I will give you Rest v. 28. This being the Covenant of the Father with him and his promise unto him that upon the making his soule an Offering for sinne He should see his seed and the pleasure of the Lord should prosper in his hand Isa. 53. 10. and in the verses following the powring out of his soul vnto death and bearing the sinnes of many is laid as the bottome and procuring cause of these things 1. of Justification by his knowledge he shall justify many 2. Of Sanctification in destroying the workes of the Divell v. 11. 12. Thus comes our mercifull High Priest to be the great possessor of all Grace that he may give out to us according to his own pleasure quickning whom he will He hath it in him really as our Head in that he received not that spirit by measure Joh. 3. 34. which is the bond of Union between him and us 1 Cor. 6. 17. whereby holding him the Head we are filled with his fullnesse Ephes. 1. 22 23. Col. 2. 19. He hath it as a Common person intrusted with it on our behalfe Rom. 5. 14 15 16 17. The last Adam is made unto us a quickning spirit 1 Cor. 15. 45. He is also a Treasury of this Grace in a morall and law sense not only as it pleased the Father that all fullnesse should dwell in him Col. 1. 19. but also because in his mediation as hath been declared is founded the whole dispensation of Grace 2. Being thus actually vested with this power and priviledge and fullnesse He designes the spirit to take of this fullnesse and to give it unto us He shall take of mine and shew it unto you Joh. 16. 15. The Spirit takes of that Fullnesse that is in Christ and in the Name of the Lord Jesus bestows it actually on them for whose Sanctification He is sent Concerning the manner and Allmighty efficacy of the Spirit of Grace whereby this is done I meane this actuall Collation of Grace upon his peculiar ones more will be spoken afterwards 3. § 9 For Actuall Grace or that Influence of power whereby the Saints are enabled to performe particular Duties according to the mind of God there is not any need of further Enlargement about it What concernes our Communion with the Lord Christ therein holds proportion with what was spoken before There remaineth only one thing more to be observed concerning those things whereof mention hath been made and I proceed to the way whereby we carry on communion with the Lord Jesus in all these And that is that these things may be considered two ways 1. In respect of their First Collation or bestowing on the Soul 2. In respect of their Continuance and Increase as unto the Degrees of them In the First sence as to the reall Communicating of the Spirit of Grace unto the Soul so raising it from Death unto Life the Saints have no kind of Communion with Christ therein but only what consists in a passive Reception of that life-giving quickening Spirit and power They are but as the dead bones in the Prophet the wind blows on them and they live as Lazarus in the Grave Christ calls and they come forth the call being accompained with life and power This then is not that whereof particularly I speake But it is the second in respect of further Efficacy of the Spirit and Increase of Grace both Habituall and Actuall whereby we become more holy and to be more powerfull in walking with God have more fruite in Obedience and successe against Temptations And in this they hold Communion with the Lord Christ And wherein and how they do it shall now be declared 1. They continually eye the Lord Jesus as the Great Joseph § 10 that hath the disposall of all the Granarys of the Kingdom of Heaven committed unto him as one in whom it hath pleased the Father to gather All things unto an Head Ephes. 1. 10. that from him all things might be dispensed unto them All Treasures all fullnesse the Spirit not by measure are in him And this Fullnesse in this Joseph in reference to their condition they Eye in these Thee Particulars 1. In the preparation unto the dispensation mentioned in the Expiating Parging Purifying Efficacy of his Blood It was a Sacrifice not only of Attonement as offered but also of purification as powred out This the Apostle eminently sets forth Heb. 9. 13. 14. For if the blood of Bulls and Goats and the Ashes of an Heifer sprinkling the uncleane sanctifieth to the purifying of the flesh How much more shall the blood of Christ who through the eternall Spirit offered himselfe without spot unto God purge your Consciences from dead works that you may serve the Living God This blood of his is that which answers all Typicall institutions for carnall purification and therefore hath a spiritually purifying cleansing sanctifying vertue in it selfe as offered and powred out Hence it is called a fountain for sinne and for uncleannesse Zech. 13. 1. that is for their washing and taking away A fountaine opened ready prepared vertuous efficacious in its selfe before any be put into it because poured out instituted appointed to that purpose The Saints see that in thēselves they are still exceedingly defiled and indeed to have a sight of the Defilements of sinne is a more spirituall discovery then to have only a sence of the guilt of sinne This follows every conviction is commensurate unto it that usually only such as reveale the Purity and Holinesse of God and all his ways Hereupon they cry with shame within themselves Uncleane Uncleane Uncleane in their Natures Uncleane in their Persons Uncleane in their Conversations All rolled in the blood of their defilements their Hearts being by nature a very sinke and their Lives a Dunghill They know also that no unclean thing shall enter into the Kingdome of God or have place in the new Jerusalem that God is of purer eys then to behold iniquity They cannot endure to look on themselves how shall they dare to appeare in his presence What Remedies shall they now use Though they wash themselves with Nitre and take them much sope yet their iniquity will continue marked Jerem. 2. 22. Wherewith then shall they come before the Lord For the removall of this
over all these spirituall things committed the authoritative administration of them all unto him to the use behoof of the Church that is the family of God It is for the benefit and advantage of the many sons whom he will bring unto Glory that he doth all these things Heb. 2. 17. see Eph. 4. 8 9 10 11 12. the aime of the Lord Jesus in establishing Gospell Administrations and Administrators is for the perfecting of the Saints the worke of the Ministry c. All is for them all is for the Family In that is the faithfullnesse of Christ Exercised he is faithfull in all the house of God Heb. 3. 2 Hence the Apostle tells the Corinthians Ephes. 2. v. 22 23. of all these Gospell administrations and ordinances they are all theirs and all for them What benefit soever redoundeth to the world by the things of the Gospell as much doth every way it is engaged for it to the children of this family This then is the aime and intendment of the Lord Christ in the institution of all Gospell Ordinances and administrations that they may be of use for the House and Family of God and all his Children and servants therein It is true the word is preached to all the world to gather in § 30 the Children of Gods purpose that are scattered up and down in the world and to leave the rest inexcusable But the prime end and aime of the Lord Christ thereby is to gather in those heires of Salvation unto the enjoyment of that feast of fat things which he hath prepared for them in his house Againe they and they onely have right and Title to Gospell § 31 administrations and the priviledges of the Family of God as they are held out in his Church according to his minde The Church is the house of God 1 Tim. 3. 15. Heb. 3. 6. herein he keeps and maintaines his whole family ordering them according to his minde and will Now who shall have any right in the house of God but only his Children we will not allow a right to any but our own Children in our houses will God think you allow any right in his house but to his Children Is it meet to take Childrens bread and to cast it unto doggs We shall see that none but children have any right or Title to the priviledges advantages of the house of God if we consider 1. The nature of that house it is made up of such persons § 32 as it is impossible that any but adopted children should have right unto a place in it it is composed of living stones 1 Pet. â—â—5 a chosen Generation a roy all people an holy Nation a peculiar people v. 9. Saints faithfull inChrist Jesus Eph. 1. 1. Saints faithfull brethren Col. 1. 2. a People that are all righteous Isa. 60. 61. And the whole fabrick of it glorious Is. 54. 11 12 13 14 The way of the house is a way of holinesse which the uncleane shall not passe through Ch. 35. 8. Yea expressly they are the sons and daughters of the Lord God Almighty and they only 2 Cor 6. 17 18. All others are excluded Revel 21 27. It is true that oftentimes at unawares other persons creep in into the great house of God and so there becomes in it not only vessels of Gold Silver but also of wood and clay c. 2 Tim. 2. 20. But they only creep in as Jude speakes v. 4. they have no right nor title to it 2. The Priviledges of the House are such as they will not § 33 suit nor profit any other To what purpose is it to give food to a dead man will he grow strong by it will he increase upon it The things of the family and house of God are food for living soules Now Children only are alive all others are dead in trespasses and sinnes What will outward signes availe if life and power be away Look upon what particular you please of the Saints enjoyments in the family of God you shall find them all suited unto Believers and being bestowed on the world would be a pearle in the snour of a swine It is then onely the Sons of the family that have this Right they have fellowship with one another and that fellowship with the Father and the Son Jesus Christ They set forth the Lords death till he come They are entrusted with all the Ordinances of the house and the administration of them and who shall deny them the enjoyment of this right or keep them from what Christ hath purchased for them And the Lord will in the end give them hearts every where to make use of this Title accordingly and not to wander on the mountaines forgetting their resting place 2. They have a Title to the future fullnesse of the inheritance that is purchased for this whole family by Jesus Christ So the § 34 Apostle Argues Rom. 8. 17. If children then heires c. All Gods Children are first borne Heb. 12. 23. therefore are heires hence the whole weight of Glory that is prepared for them is called the Inheritance Col. 1 12. The inheritance of the Saints in light If you be Christ's then are you Abraham's seed and heires according to the Promise Gal. 3. 29. heires of the Promise that is of all things promised unto Abraham in and with Christ. There are three things that in this regard the Children of God are said to be heires unto 1 The Promise as in that place of the Gal 3. 29. and Heb. 6. 11. God shewes to the heires of the Promise the immutability of his Councell § 35 As Abraham Isaack and Jacob are said to be hetres of the same promise Heb. 11 9. God had from the foundation of the world made a most excellent promise in Christ containing a deliverance from all evill and an ingagement for the bestowing all good things upon them It containes a deliverance from all the evill which the guilt of sinne and dominion of Satan had brought upon them with an invest ture of them in all spirituall blessings in heavenly things in Christ Jesus hence Heb. 9. 15. The Holy Ghost calls it a promise of the eternall inheritance This in the first place are the adopted children of God heirs unto Look what ever is in the promise which God made at the beginning to fallen man and hath since solemnely renewed and confirmed by his Oath they are heires of it and are accepted in their claime for their inheritance in the Court of heaven 2. They are heirs of Righteousnesse Heb. 11. 7. Noah was an § 35 heir of the righteousnesse which is by faith which Peter calls a being heir of the grace of life 1 Pet. 3. 9. and James puts both these together Jam. 2. 6. heirs of the Kingdome which God hath promised that is of the kingdome of Grace and the righteousnesse thereof and in this respect it is that the Apostle tels us Eph. 1. 11. that we have obtained an