and this the Apostle speaks out yet more plainly by him we have an access unto the Father Ephes 2.18.3.12 and in him we have boldness and access with confidence I shall a little enlarge on both these Texts recorded for our instruction in the Law and Gospel in the Old and in the New Testament First we find in the Law Exod. 28.14 that Aaron was to put two stones upon the shoulders of the Ephod for stones of memorial unto the children of Israel and so Aaron was to bear the names before the Lord upon his two shoulders for a memorial And again Aaron was to bear the names of the children of Israel in the breast-plate of judgment upon his heart when he went into the holy place for a memorial before the Lord continually Ver. 29. Here we find the names of the twelve Tribes of Israel ingraven in stones which the high-Priest usually took with him into the holy place when he appear'd before the Lord first upon his humeral and then upon his pectoral in both shewing that he entred into that place not only or principally in his own behalf but in behalf of the Tribes whom he presented before the Lord that they might be in continual remembrance with the Lord a lively Type of Christ's Intercession who being entred into the Heavens he there appears in the behalf of his Elect and he presents their persons to his Father bearing them as it were upon his shoulders and upon his heart why thus Christ takes our persons into heaven and represents them in his own person to his Father Secondly we find in the Gospel a gracious promise Ephes 2.18 3.12 that by Christ we have access unto the Father and in Christ we have access with confidence Where the word access 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly a manuduction or leading by the hand to God an introduction or bringing into God alluding to the custome in Princes Courts where none may come into the presence-Chamber unless they be led or brought in by some Favourite or Courtier there thus none may have access into the presence of God unless they are brought in by this Favourite of heaven the Lord Jesus Christ whose very office it is to bring men unto God he takes us by the hand and leads us to the Father q. d. Come Souls come along with me and I will carry you to the Father Look how a child that haâ—h run away from his Father is taken by the hand of a friend or of his â—lder brother and so brought again into the presence of his Father even so all we having run away from God are by the good hand of Christ taken up and led again into the presence of the Father he is that Ladder that Jacob saw upon whom we ascend into the bosome of God and into heaven he is that high-Priest that takes our persons and bears them on his shoulders and on his heart sustaining our persons and presenting our conditions unto his Father and our Father unto his God and our God 5. Christs Intercession consists in the presenting of our duties unto God Not only doth he take our persons and leads and carry them into the presence of God but together with our persons he presents all our services in his own person Now in this act he doth these two things 1. He observes what evil or what falling is in our duties and he draws that out and takes it away before he presents them unto God or as a child that would present his Father with a posie he goes into the garden and gathers flowers and weeds together but coming to his Mother she picks out the weeds and binds up the flowers by themselves and so it is presented to the Father thus we go to duty and we gather weeds and flowers together but Christ comes and picks out the weeds and so presents nothing but flowers to God the Father and this is plainly set forth by that ceremony of the high-Priest in taking away the iniquity of their holy things Exod. 28.36.37.38 And thou shalt make a plate of pure gold and grave upon it like the ingravings of a Signet holiness to the Lord and thou shalt put it on a blew lace that it may be upon the Mitre upon the fore-front of the Mitre it shall be And it shall be on Aarons fore-head that Aaron may bear the iniquity of the holy things which the Children of Israel shall hallow in all their holy gifts and it shall be always upon his forehead that they may be accepted before the Lord This was the manner of the Ceremony and this was the end of the Ceremony that Aaron might bear and take away the iniquity of their holy things what was this but a Type of Jesus Christ who with his most absolute righteousness covereth all the defects of our good works which are still spotted with some defect Isa 64.6 Alas all our righteousness are as filthy rags but Christ draws out the evil of duty and failings in duty before he will present them unto God 2. He observes what good there is in any of our duties or performances and with that he mingles his own prayers and Intercessions and presents all as one work interwoven or mingled together unto God the Father And another Angel stood at the Altar having a golden Conser Rev. 8.3 4. and there was given unto him much Incense that he should offer it with the prayers of all Saints upon the golden Altar which was before the Throne and the smoke of the Incense which came with the prayers of the Saints ascended up before God out of the Angels hand I know there is a controversie who this Angel should be that with the Incense mingles the prayers of all Saints some conjecture him to be a created Angel in that the incense or ordours are said to be given to him and not to be his own or to have them of himself others say he could be no other but the Angel of the Covenant for no Angel doth intercede or present our prayers but Jesus Christ as for that which is spoken concerning the seven Angels presenting the Saints prayers I am Raphael one of the seven holy Angels which present the prayers of the Saints We say it is no canonical Scripture Tobit 12 1â— nor is it authorized by any canonical Scripture besides I cannot think that the Priests were types of Angels but only of Christ Again howsoever the Greek Copies so read that Text yet the antient Hebrew Copy set forth by Paulus Fagius and Jerome who translated it out of the Caldee as Master Mede on Zachar. 4.10 avoucheth reads it thus I am Raphael one of the seven Angels which stand and minister before the glory of the holy One. And certainly in this Text of Revel 8.3 4. There is a figurative description of an heavenly service correspondent to that which was performed in the Temple namely that the people being without at
Jesus Christ Doctor Sibbs is clear that the special office of the ministry of Christ is to lay open Christ to hold up the tapistry to unfold the hidden misteries of Christ and therefore he exhorts that we should labour to be alwayes speaking somewhat about Christ or tending that way when we speak of the law let it drive us to Christ when of moral duties let them teach us to walk worthy of Christ Christ or some what tending to Christ should be our theme and mark to aime at Sibbs Cantic p. 428. And I may feelingly say it is the sweetest subject that ever was Preached on is it not as an ointment poured forth whose smell is so fragrant and whose savour is so sweet that therefore all the Virgins love him is it not comprehensive of all glory beauty excellency whether of things in Heaven or of things on Earth is it not a mystery sweet and deep surely Volumes are written of Jesus Christ there is line upon line Sermon upon Sermon Book upon Book and Tome upon Tome and yet such is the mystery as one speaks plainly that we are all but as yet at the first side of the single Catechism of Jesus Christ yea Solomon was but at What is his Name and I fear many of us know neither Name nor thing It is a worthy study to make further and further discoveries of this blessed Mystery and it were to be wished that all the Ministers of Christ would spend themselves in the spelling and reading and understanding of it Look as some great point doth require the abilities of many Scholars and all little enough when joyned together to make a good discovery thereof such is this high point this holy sacred glorious Mystery worthy of the pains of all the Learned and if they would all bring their notes together and add all their studies together which I have in some measure endeavoured in the following Treatise they should find still but a little of this Mystery known in comparison of what remains and is unknown only this they should know Quod difficily intellectu dilectabile inquisitu as Bernad said That which is hard to understand is delightful to be dived into and so I found it 2. For the act of looking unto Jesus as it is comprehensive of knowing desiring hoping believing loving so also of joying how then should I but be filled with joy unspeakable and glorious whilst I was studying writing and especially acting my Soul in the exercise of this Looking If there be any Duty on Earth resembling the Duty of the Saints in Heaven I dare say this is it Mr. Rutherford in his Epistle to Christ dying writeth thus An act of living in Christ and on Christ in the acts of seeing enjoying embracing loving resting on him is that noon-day Divinity and Theology of Beatifical Vision there is a general assembly of immediately illuminated Divines round about the Throne who study lecture preach praise Christ night and day Oh what rays what irradiations and dartings of intellectual fruition beholding enjoying living in him and fervour of loving come from that face that God-visage of the Lord God Almighty and of the Lamb that is in the midst of them And Oh what reflections and reachings forth of intellectual Vision embracing loving wondering are returning back to him again in a circle of Glory Now if this be the Saints Duty who are perfect in glory do not we imitate them and feel something of Heaven in our imitation in our looking also unto Jesus I write what in some measure I have felt and of which I hope to feel yet more and therefore whoever thou art that readest I beseech thee come warm thy heart at this blessed fire O come and smell the precious ointments of Jesus Christ O come and sit down under his shadow with great delight Oh that all men especially into whose hands this Book shall come would presently fall upon the practice of this Gospel-art of looking unto Jesus if herein they find nothing of Heaven my skill will fail me only let them pray that as they look to him so vertue may go out of him and fill their souls Reader One thing more I have to say to thee if thou wouldest know how to carry on this Duty constantly as thou dost thy morning and thy evening prayer it were not amiss if every day either morning or evening thou wouldst take some part of it at one time and some part of it at another time at least for some space of time together I know some that in a constant daily course carry on in secret those two necessary duties of meditation and prayer what the subject matter of their meditation is I am not very certain only our experience can tell us that be it heaven or be it hell be it sin or be it grace or be it what it will if we be in exercise of the self-same subject either constantly or frequently we are apt to grow remiss or cold or formal and the reason is one thing tires quickly unless that one be all now that is Christ for He is All Col. 3.11 if then but once a day thou wouldst make this Jesus Christ thy subject to know consider desire hope believe joy in call upon and conform unto in his several respects of plotting promising performing thy redemption in his Birth Life Death Resurrection Ascension Session Intercession and coming again and that one of these particulars might be thy one dayes exercise and so every day thou wouldest proceed from first to last in thus looking unto Jesus I suppose thou wouldst never tire thy self and why so O there is variety in this matter to be looked unto and there is variety in the manner of looking on it Ex. gr one day thou mightst act thy knowing of Jesus in carrying on the great work of thy salvation in his Eternity the next day thou mightest consider Jesus in that respect and the next day thou mightst desire after Jesus in that respect and the next day thou mightst hope in Jesus in that respect and so on till thou comest to the last day of the work which besides * I suppose the Reader will at least once read over the whole book and then for this constant dayly exercise during eighty one dayes in a year I leave the object in every period to be read or not read as he pleaseth unless it may in whole or in part conduce any thing to that one act of knowing Jesus in such or such a respect the object handled at large in every period in these very actings upon the object would in all amount to the number of eighty one dayes Now would not this variety delight It is the observation of Mr. Lockyer on Col. 1.16 that an holy soul cannot tire it self in the contemplation of Jesus how much less can it tire it self in Looking unto Jesus which is far more Comprehensive than contemplating of Jesus come try this Duty and be
Holiness of God and his love of Holiness to make man holy He tells us that without Holiness none shall see God and therefore fiâ—st he will make us holy and then he will bring us to himself O here 's a blessed Conformity as Christ was Born let us be New Born 7. Christ after his Birth did and suffered many things in his Childhood I should be too large to speaâ— to every particular so should we learn to bear Gods Yoak even in our Youth It is good to imitate Christ even betimes Lam. 3.27 Eccles 12.1 Remembâ—r now thy Creator in the dayes of thy Youth while the evil dayes come not nor the years draw nigh when thou shalt say I have no pleasure in them Do ye not see by experience what a blessed thing a gracious and an holy education is Train up a Child in the way he should go Prov. 22.6 and when he is old he will not depart from it O ye Parents that ye should do your duties and in that respect imitate Joseph and Mary in their care and nature of the Holy Child Jesus and O ye Children that you would do your duties and imitate Jesus the Blessedst pattern that ever was that as you grow in Stature Luke 2.52 you also might grow in favour with God and Man Observe him in the Temple when he was but twelve years Old see Him in the midst of the Doctors both hearing them and asking them Questions Children whiles little if but capable of instruction should with their Parents wait on God in the midst of our assemblies Exod. 10.9 Mosâ—s told Pharoah they must have their young ones with them to the solemn Worship and when Joshua read the Law of God to the Congregation of Israel Josh 8.35 they had their little ones with them in that solemn assembly Observe Christ also in Nazareth where during his minority he was ever subject to his Parents so Children obey your Parents in the Lord Eph. 6.1 2. for this is right not only the Law of God but the Gospel of Christ makes mention of this Honour thy father and Mother which is the first Commandment with Promise I know the subjection of Christs extends to his particular calling and this also is for your imitaion in obedience to his supposed Father the Holy Child would have a particular employment something must be done for the support of that holy Family wherein Jesus lived and to that purpose he puts to his own hands and works in the trade of a Carpenter such as will live idle and without a calling that serve for no other use but to devour Gods Creatures and to make a dearth O how unlike are they to Jesus Christ It is noted for a grievous sin and a chief part of the corruption of our nature to be unprofitable to the Generation with whom we live They are altogether become unprofitable Rom. 3.12 there is none that doth good Religion and Grace where ever it prevaileth makes Men profitable and in this respect the poorest Servant and drudge may have more comfort in his estate than the greatest Gentleman that hath nothing to do but to Eat and Drink and Play Thus far we have looked on Jesus as our Jesus in his Incarnation or his first coming in the Flesh Our next work is to look on Jesus carrying on the great work of Mans Salvation during his life from John's Baptism until his suffering and dying on the Cross LOOKING UNTO JESUS In His Life The Fifth Book PART II. CHAP. I. 1 John 1.2 For the Life was manifested and we have seen it SECT I. Of the Beginning of the Gospel IN this piece as in the former we must first lay down the Object and then direct you how to look to it The Object is Jesus carrying on the work of Mans Salvation during the time of his Life Now in all the transactions of this time we shall observe them as they were carried on successively in those three years and an half of his ministerial Office or if you will in those four compleat Years before his Passion and Death For the first Year and his actings therein the Evangelist Mark begins thus Mark 1.1 The Beginning of the Gospel of Jesus Christ the Son of God q. d. the beginning of that age of the World which the Prophets pointed out for the time of good things to come or the beginning of the exhibition and completion of that Gospel which in respect of the promise figures and signification was from the beginning of the World This beginning of the Gospel the Prophets sometimes expressed by the term of the last dayes Isa 2.2 and it shall come to pass in the last dayes sometimes by the term of the acceptable year of the Lord the Spirit of the Lord is upon me to proclaim the acceptable year of the Lord Mica 4.1 sometimes by the term of the Kingdom of God And in the dayes of these Kings Isa 61.1 2. Dan. 2.44 Isa 65.17 shall the God of Heaven set up a Kingdom which shall never be destroyed Sometimes by the term of a New Heaven and a New Earth behold I create New Heavens and a New Earth and the former shall not be remembred nor come in mind Howsoever it is called this is concluded that the beginning of the Gospel is not to be reckoned from the birth of Christ but from the beginning of the Ministry and Preaching of John the Baptist Mat. 11.12 15. from the dayes of John the Baptist untill now said Christ the Kingdom of Heaven suffereth violence for all the Prophets and the Law prophesied until John and when the Apostles were ready in the Room of Judas to choose a new Apostle it is said Act. 11.21 22. that of those men which companied with them all the time that the Lord Jesus went in and out amongst them beginning from the baptism of John unto the day that he was taken up must one be ordained to be a witness And Peter Preaching to Cornelius and his friends Acts 10.37 he tells them that the Word or Gospel was published throughout all Judea and began from Galilee after the Baptism which John preached Mark 1.1 2. and see but how immediately these words follow The beginning of the Gospel of Jesus Christ the Son of God as it is written in the Prophets behold I send my Messenger before thy face which shall prepare the way before thee I know that Johns Ministry was six months before Christ's and yet that now was the beginning of the Gospel it appears 1. In that Baptism which was only used amongst the Jews for the admission of Proselites or Heathens to their Church is now published and proposed to the Jews themselves shewing 1. That now they were to be entred and transplanted into a new Profession and 2. That the Gentiles and they were now to be knit into one Church and Body And 2. It appears in that the Doctrine
where they were sitting to signifie that all the other houses in Jerusalem felt none of this mighty rushing wind there was no assembly of Saints in any part of the City but only in this house or if any other assembly might be this Spirit blew upon none of them where these men were not that and only that house is filled where they were sitting And this point of blowing upon one certain place is a property very suitable to the Spirit of God the wind bloweth where it listeth and thou hearest the sound thereof John 3.8 but canst not tell whence it cometh nor whether it goeth so is every one that is born of the Spirit The Spirit blows where it will and upon whom it will and they shall plainly feel it and others about them not one jot have we not sometimes the experiences of this in our very congregations one sound is heard one breath doth blow and it may be one or two and no more hears the sound or feels the breath inwardly savingly it may be one here and another there shall feel the Spirit shall be affected and touched with it sensibly but twenty on this side them and forty on that side them sit all becalmed and go their way no more moved than when they came into Gods presence Oh that this Spirit of the Lord would come daily and constantly into our congregations Oh that it would blow through them and through them O that it would fill every soul in the assembly with the breath of heaven come holy Spirit awake O North-Wind Cant 4.16 and come thou South-Wind and blow upon our Gardens that the spices thereof may flow out 6. He came down in the form of Tongues As one saith well This Wind brought Tongues even a whole showre of Tongues The Apostles were not only inspired for their now benefit but they had gifts bestowed on them to impart the benefit to more their themselves But why did the holy Ghost appear like Tongues I answer 1. The Tongue is a symbole of the holy Ghosts proceeding from the Word of the Father as the Tongue hath the nearest affinity with the word and is moved by the word of the heart to express the same by the sound of the voice so the holy Ghost hath the nearest affinity that may be with the Word of God and is the expresser of his voice and the speaker of his will 2. The Tongue is the sole instrument of Knowledge which conveighs the same from man to man though the Soul be the Fountain from whence all wisdom springs yet the Tongue is the Channel and the conduit-pipe whereby this Wisdom and Knowledge is communicated and Tansferred from man to man in like manner the holy Ghost is the sole Author and Teacher of all Truth though Christ be the Wisdom of God yet the holy Ghost is the Teacher of this Wisdom to men And hence it is that the holy Ghost appeared in the form of Tongues And yet not meerly in the form of Tongues but thus qualified 1. They were Cloven Tongues to signifie that the Apostles should speak in divers Languages if there must be a calling of the Gentiles they must needs have the Tongues of the Gentiles wherewith to call them if they were debtors not only to the Jews Rom 1.14 but to the Grecians nor only to the Grecians but to the Barbarians also then must they have the tongues not only of the Jews but of the Grecians and Barbarians to pay this debt and to discharge this duty of go and teach all Nations Mat. 28.19 Surely this gift was bestowed for the propagating of the Gospel far and wide The tongues were cloven that the Apostles might speak all Languages and that all Nations of the World whithersoever they came might hear them and understand them speaking in their own Tongues 2. They were fiery Tongues to signifie that there should be an efficacy or fervour in their speaking the World was so over-whelmed with ignorance and errour that the Apostles lips had need to be touched with a coal from the Altar Tongues of flesh would not serve the turn nor words of air but there must be fire put into the Tongue and Spirit of life into the words they speak with such a tongue Christ speak himself when they said of him did not our hearts burn within us Luke 24.32 while he spake unto us by the way and with such a tongue Peter spake at this time Acts 2.73 something like fire fell from him on their hearts when they were pricked in their hearts and said men and brethren what shall we do Oh that we of the Ministry had these fiery Tongues O that the Spirit would put his live-coal into our speeches Oh that our Sermons were warming Sermons may we not fear that the Spirit is gone whiles the people are dead and we are no more lively in our Ministry it is said of Luther that when he heard one preach very faintly cold cold sayes he this is cold preaching here 's no heat at all to be gotten Oh when the Spirit comes it comes with a tongue of fire instead of words sparks of fire will fall from us on the hearts of hearers 3. These cloven tongues sate upon each of them to signifie their constancy and continuance they did not light and touch and away after the manner of butterflies but they sate they abode still they continued steddy without any stirring or starting This was the privy sign by which John the Baptist knew Jesus to be Christ upon whom thou shalt see the Spirit descending and remaining on him John 1.33 the same is he which Baptiseth with the holy Ghost It was not only the Spirits descending but the Spirit 's remaining on him Psal 51.10 that was the Sign The Spirit of God is a constant Spirit it abides on the Soul to whom it is given and therefore the Psalmist describes these great Transactions of Christ to this very end that the Spirit might dwell with us thou hast ascended on high Psal 68.18 thou hast led Captivity Captive thou hast received gifts for men yea for the rebellious also that the Lord God might dwell among them Not only that he might stay and lodg for a night as a way-fairing man that comes to his Inn and then is gone in the morning no no but that he might take up his residence and dwell in them I know it is a question whether the holy Ghost may be lost but certainly of the Elect he is never totally or wholly lost only I dare not say but as touching many gifts he may be lost even of the Elect themselves David after his sins was forced to cry Psal 51.11 12. cast me not away from thy presence O Lord and take not thy holy Spirit from me restore unto me the joy of thy Salvation and uphold me with thy free Spirit we find here that in respect of some gifts even of regeneration the
by reason they may be still subject to question and so they can make no firm assurance but in the soul that is graciously assured this way the Spirit of God rests the heart upon an ultimum quod sic he convinceth the soul by that which is most visible in him and so stops the mouth of cavilling reason from perplexing the question any more Indeed it is a fine skill to know whether a true assurance be meerly rationall or from the witness of the Spirit of God whether it be wrought out of a man 's own brain or wrought into his heart by the Holy Ghost now in some cases we may discern it as thus the assurance that the Spirit gives doth sometime surprise a man unexpectedly at unawares as it may be in a Sermon that he came accidentally unto or in a Scripture that I cast a transient-glancing eye upon but thus doth not reason Again The assurance that the spirit gives maintains a soul in a way of reliance and dependance when it sees no reason why he should do so or it may be when he sees a reason why it should not be so as it is said of Abraham in another case Rom. 4.18 that he believed in hope against hope faith told him there was hope that he should be the Father of many Nations when reason told him there was none Again The assurance that the spirit gives is attended with an high esteem of Prayer Duties Ordinances and in the issue which is the most principal sure mark it purifies the soul that hath it 1 John 3.3 He that hath this hope purifieth himself even as he is pure he is ever washing himself from sin and watching against sin and taking all possible care to keep himself pure and unspotted in this present evil world it keeps the soul humble and lowly it being impossible that such a testimony of the spirit and so intimate a converse with God and the light of his countenance should not reflect low thoughts upon a man's self concerning himself such a man cannot but say Lord what am I that thou hast brought me hitherto what for such a peevish unbelieving impatient soul as mine is to be carryed in thy arms and cheered with thy smiles and to enjoy the comforts of thy spirit Oh what a wonderful merciful gracious God have I Yet in all this I exclude not the Spirit in drawing a rational evidence from Scriptures certainly the spirit helps in a general way by making use of our reason only it elevates and improves our reason to a further assurance by a supernatural assistance as in Prayer and in Preaching of the Word there may be a common assistance of the Spirit of God but there is another kind of praying and preaching by the Spirit which the Scripture often speaks of and calls the spirit of supplication and the demonstration of the spirit and that is not performed by a common or general but by a special and particular assistance of the Spirit of God so there is a two-fold influence of the Spirit in putting forth acts of assurance in the heart even of a Godly and Sound Christian the very same man may act assurance sometimes rationally and sometimes spiritually in the former the spirit acts too but in a common way only in the latter is the supernatural special assistance which peculiarly is said to be the witness of the Spirit I speak not against rational evidences only it concerns us to apply our selves to the Spirit to superadd his testimony O let us not so content our selves with ratioral evidences but that we labour to elevate the evidence of reason into a testimony of the Holy Spirit of God To wind up all I have said O my soul try now the hope of the spirits indwelling by these several signs art thou enlightned savingly in the knowledg of God and of Christ art thou a Child of God one of his adopted sons for whom he hath reserved the inheritance hast thou a spirit of Grace and Supplication a spirit of Sanctification a spirit of Love art thou led by the spirit dost thou feel the drawings of thy soul in every duty to Jesus Christ dost thou feel a liberty or a delight in thy soul to walk in the way of his Commandments dost thou feel any strength to come in against thy corruptions dost thou feel the spirits help to act in Gospel-duties for Gospel ends hast thou ever had the immediate testimony of the spirit or if not so hast thou ever had the immediate testimony of the spirit without any argumentation hast thou unexpectedly dipt and lighted on some places of scripture that hath satisfied thy soul as with marrow and fatness or if not so neither hast thou the immediate testimony of the Spirit with argumentation canst thou argue thus He that believeth shall be saved but I believe therefore I shall be saved Or if any doubt be made of the assumption canst thou prove it by such other graces as accompany faith and are the fruits of faith canst thou say by the help of the spirit and shinings of the spirit that these and these graces are in me and have been acted by me yea I do love God and â—hrist I do repent of my sins c. surely then thy hope is well grounded thou hast the indwelling of the spirit it is thine even thine SECT V. Of believing in Jesus in this respect 5. LEt us believe on Jesus as carrying on the great work of our salvation for us in these particulars many scruples are in many hearts What is it possible that I should have any share in Christ's ascension Christ's session Christ's mission of his spirit was it ever in God's heart that I should partake with Christ in all these glories if it must be so that he will let out his loves to so unworthy a wretch was it not sufficient for him to have come down from Heaven and to have acted my redemption here below Is it not an high Favour that a King should leave his Court to give a poor prisoner in the Jayl a visit but will he take him with him to his own home and bring him into his own presence-chamber and set him at his right hand in his throne And so that Christ should not only leave his Fathers throne and give me a visit lying in the dark dungeon of unbelief but that he should take off the bolts and set open the prison doors and take me up with him into Heaven and there set me down at his right hand and in the mean time give me the earnest and pledge of my inheritance by filling my soul with his own spirit O what an admirable incredible thing is this it was the last vision of John which was so full of wonders And I John saw the holy City the new Jerusalem coming down from God out of Heaven And I heard a great voice out of heaven saying Rev. 21.2 3. Behold the tabernacle of God is