and shall cease to be God in Christ personally that God may be all in all essentially According to that of the Apostle 1 Cor. 15. 28. Thus you see in some measure how it may be understood That God was in Christ reconciling the world unto himself And now we come to prove the fourth particular contained in this definition of faith That this justifying faith inableth us to believe the promises of God in Christ according to his Gospel Not according to the law For the law is not of faith Gal. 3. 12. For if there had been a law given which could have given life verily righteousnesse should have been by the law But the Scripture hath concluded all under sin that the promise by faith of Iesus Christ might be given to them that believe Gal. 3. 21 22. And no man ought to doubt but that the promise of the grace of God in Christ is the onely voice of the Gospel whether it proceedeth from the Apostles or from the Prophets And therefore it is called the Gospel of the grace of God Acts 20. 24. And the Gospel of Christ Rom. 1. 16. And that this justifying and saving faith inableth us to believe the promises of God in Christ According to his Gospel it is most evident For neither can faith justifie or save us without the Gospel neither can the Gospel justifie or save us without faith And to this purpose faith is called The faith of the Gospel Phil. 1. 27. And the Gospel is called The word of faith Rom. 10. 8. Neither is this Gospel restrained to any time place or person but was is and shall be effectual through faith to all believers in all ages for ever For the Scripture foreseeing that God would justifie the Heathen through faith preached before the Gospel unto Abraham Gal. 3. 8. And it is the power of God unto salvation to every one that believeth to the Jew first and also to the Greek Rom. 1. 16. Fifthly Faith inableth us to rest and repose our selves confidently upon the said promises of God in Christ Not onely to believe them but also to rest and rely upon them Every true believer can affirm that freely which Balaam the wizard was inforced to testifie in spight of his own teeth God is not a man that he should lie neither the Son of man that he should repent hath he said and shall he not do it or hath he spoken and shall he not make it good Num. 23. 19. I know saith Iob that my Redeemer liveth and that he shall stand at the latter day upon the earth and though after my skin worms destroy this body yet in my flesh shall I see God whom I shall see for my self and mine eyes shall behold and not another though my reins be consumed within me Job 19. 25. 26 27. Lo we have left all and followed thee saith Peter unto Christ Luke 18. 28. We have left all the possibilities of this World and depended wholy upon thee and thy promises I am not ashamed of my sufferings saith Paul for I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day 2 Tim. 1. 12. I am perswaded saith the same Apostle that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor heighth nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Iesus our Lord Rom. 8. 38 39. And very much to this purpose is that of Iohn the Baptist concerning faith in Christ He that hath received his Testimony saith he hath set to his Seal that God is true Joh. 3. 33. That is he that by the hand of a lively faith hath received the Testimony of God in Christ concerning the promises of the Gospel he hath set to his Seal that God is true in all those promises He hath not onely witnessed it with his mouth or subscribed unto it with his hand But he hath set to his Seal which is an argument of the greatest assurance that may be Verily the several deportments or behaviours of the Patriarchs Prophets Apostles Martyrs and generally of all the faithfull in all ages even to this present hour will abundantly testifie the truth of this particular If we shall look back upon their doings and sufferings but any thing seriously unto all which they were wholy induced and incouraged by the assured hope of eternal life which God that cannot lye promised before the world began Tit. 1. 2. For if in this life onely they had hope in Christ they had been of all men most miserable According to that of the Apostle 1 Cor. 15. 19. The sixth and last particular belonging to this definition of faith is this That it inableth us to receive the Lord Iesus Christ or God in Christ for our Saviour and our Soveraign Lord First for our Saviour when many more of the Samaritans believed because of Christs own word They said unto the woman now we believe not because of thy saying but we have heard him our selves and know that this is indeed the Christ the Saviour of the world Joh. 4. 41 42. Thus when the Lord beginneth to incline the Soul to listen after Iesus Christ He first presents him as a Saviour As being the most acceptable object to a distressed conscience who apprehending her own cursed condition by reason of sin and the Justice of God against sin armed with no gentler weapons then all manner of temporal calamities together with eternal death and destruction The poor blinde Soul sits now down in the darknesse of sorrow and discomfort imploring relief or direction to relief Like blinde Bartimeus who sate at the high-wayes side begging Mar. 10. 46. In this perplexity Gods holy Spirit whispereth and revealeth that Christ the Saviour is at hand to help her Hereupon with the same blinde man she beginneth to cry out Iesus thou Son of David have merâ—y on me And being charged by the Devil and despair to hold her peace she crieth the more a great deal Thou Son of David have mercie on me To whose sad cries the Saviour attendeth and sendeth faith to call her Faith saith unto her be of good comfort arise he calleth thee At this the cheerfull Soul casts off her Garment The rags of her own righteousnesse and riseth and cometh unto Iesus Iesus saith unto her what wilt thou that I should do unto thee The soul replieth Lord that I may receive my sight So much sight as that I may cleerly see thee to be my Saviour Jesus saith unto her Thy faith hath saved thee And immediately she receiveth sight and denieth her self and taketh up her crosse and followeth him according to her Saviours own direction Mark 8. 34. By this you may perceive that faith doth first set us on work to receive Christ for our Saviour or Redeemer Yet this is no infallible property of a
when the Soul deliberately findeth she is confirmed she hath found her Lord. ANd now the chiefest thing that she desireth is to be sure of his affection And to that purpose she indeavoureth to satisfie her self in these three Queries whereof the first is this whether the Lord who is of purer eyes then to see evil and cannot look upâ—n iniquitie Habak 1. 13. Can notwithstanding set his love upon such simple Creatures as the sons of men Seeing we are all as an unclean thing and all our righteousnesses are as filthy rags as Isa 64. 6. Therefore to be resolved in this point she turns her self towards the word of God and sets her self to search the holy Scriptures where her dear Lord directeth her to these and many the like precious promises The mountains shall depart and the hills be removed but my kindnesse shall not depart from thee saith the Lord that hath mercie on thee Isa 54. 10. Can a woman forget her sucking Childe that she should not have compassion on the son of her womb Yea they may forget yet will I not forget thee saith the same loving Lord Isa 49. 15. But I saith the Soul am very sinfull exceeding subject to transgresse True saith the Lord thou hast made me to serve with thy sins thou hast wearied me with thine iniquities But I even I am he that blotteth out thy transgressions for mine own sake and will not remember thy sins Isa 43. 24 25. I knew that thou wouldest deal very treacherously and wast called a trunsgressour from the womb but for my name sake will I defer mine anger c. Isa 48. 8 9. Again the Soul objects against her self But I have felt the goodnesse of my God and sometimes tasted something like his favour whereby I have been seriously resolved to give my self for ever to his service And yet as one forsaking her first love I have returned to my former courses and lost the hold of all my precions hopes Why I will heal thy back-sliding and will love thee freely saith her good Lord Hos 14. 4. Thus comforted the weary Soul proceeds to ruminate upon her Lords performances The wonderfull works that he hath done for the Children of men The glorie which thou gavest me I have given them that they may be one even as we are one I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me and hast loved them as thou hast loved me saith our Lord in his prayer to his father on the behalf of his Apostles together with all other believers John 17. 22 23. I lay down my life for the sheep saith our good shepheard John 10. 15. No man taketh it from me but I lay it down of my self saith he again verse 18. And greater love hath no man then this that a man lay down his life for his friends Jo. 15. 13. Most true it is no man hath greater love But our dear Lord both God and Man hath greater for he did lay down his life for his enemies when we were enemies we were reconciled to God by the death of his son Rom. 5. 10. These are excellent arguments of his more excellent affection Yet to confirm her faith beyond all scruple she will examine some of his chief witnesses And first St. Paul who testifieth that our Lord hath purchased his spouse with his own bloud Take heed therefore unto your selves saith he and unto the whole flock over the which the holy Ghost hath made you overseers to feed the Church of God which he hath purchased with his own bloud Acts 20. 28. Again Christ hath redeemed us from the curse of the law being made a curse for us Gal. 3. 13. And ye know that ye were not redeemed with corruptible things as silver and gold c. But with the precious bloud of Christ as of a lamb without blemish and without spot saith St. Peter 1 Pet. 1. 18. c. his own self bare our sins in his own bodie on the Tree that we being dead to sin should live unto righteousnesse by whose stripes we are healed saith the same Apostle 1 Pet. 2. 24. Now hereby perceive we the love of God because he laid down his life for us saith that beloved Disciple 1 John 3. 16. And therefore unto him that hath loved us and washed us from our sins in his own bloud and hath made us Kings and Priests unto God and his father to him be glorie and dominion for ever and ever amen Rev. 1. 5 6. Scarcely for a righteous man will one die saith our Apostle Rom. 5. 7. But that the onely begotten Son of God whom he hath made Heir of all things should die a cursed death to redeem the foul Souls of filthy despicable sinners Hear O Heavens and be astonished O earth This is an unconceiveable love a bottomlesse affection But now the Soul having perused his promises considered his performances and examined his witnesses till she is well resolved in this truth In the next place she asks to what intent did Christ redeem us at so deer a rate And learned Paul informs her Eph. 5. Husbands love your wives saith he even as Christ also loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of water by the word That he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish c. Eph. 5. 25 c. But can so great a Lord vouchsafe such grace as to betroth or marry to himself such wretched weak and undeserving creatures As Paul in that place seems to intimate This is the second question in which the Soul desireth to be satisfied And thereupon she runs to his Records and there by his assistance findes it written I will betroth thee unto me for ever Hosea 2. 19. And by his Prophet Jeremy Turn O back-sliding Children for I am married unto you Jer. 3. 14. Having considered these testimonies Then from his word she frames such arguments as may confirm her in this blessed truth First it appeareth that the Lord doth marry his Church unto himself In that he ealleth her his spouse Cant. 4. 8. Come with me from Lebanon my spouse And in the four next ensuing verses of that Chapter he extolleth her beauty her affection her profession and her ehastity four several times under the title of his spouse his sister his spouse His sister in regard that he had taken unto himself her flesh And his spouse in regard that he had joyned her unto himself in the spirit Secondly it is evident that the Lord marrieth his church unto himself For that he will have her call him husband Thou shalt call me Ishi that is in the Originall my husband and shalt call me no more Baali that is my Lord saith he to his church of the Jews Hos 2. 16. Thirdly it
which words I desire you to consider First that Christ as Mediatour gave Himself a Ransome Not silver nor gold nor such corruptible trash but himself Secondly that he gave himself a Ransome for all Not onely for Peter and James and John and those that followed him in the flesh But also for Adam Abel Enoch Noah and all that through the like faith either did do or shall imbrace him in the spirit and thirdly that this was not testified or revealed so soon as it was concluded but to be testified in due time By which me thinkes it doth appear most plain that Christ as Mediatour first did give himself to God by this eternal Covenant a Ransome and Redemption for Mankinde whom God receiving in full satisfaction Gives him again To suffer for sin Isa 53. 5. To justifie the ungodly Rom. 4. 5. To fulfill the Law for every one that believeth Rom. 10. 4. To be the object of our faith Joh. 6. 29. The onely object of our faith For there is none other name under Heaven given among men whereby we must be saved Acts 4. 12. And finally and eternally to be whatsoever is good and profitable for the children of men Behold saith God I have given him for a witnesse to the people a Leader and Commander to the people Isa 55. 4. For a witnesse to testifie unto the people that all the promises of God in him are yea and Amen According to that of the Apostle 2 Cor. 1. 20. A Leader to lead them to the Father in the way of truth and life I am the way the truth and the life saith he no man cometh unto the father but by me John 14. 6. And a Commander to the people To work powerfully upon their hearts He taught them as one that had authority and not as the Scribes saith the Evangelist Marc. 1. 22. He said unto Simon Peter and Andrew his brother Follow me And they straightway followed him Mat. 4. 18 19 20. They immediately obey his Command without any inquisition either concerning profit or preferment Such Queries as are much insisted upon by unconfirmed resolutions He is made unto us of God wisdom and righteousnesse and sanctification and redemption 1 Cor. 1. 30. Are you ignorant Christ is your wisdom Are you sinfull He is your sanctification Are you inthralled or distressed or any way afflicted He is your redemption Or do you fear that you shall want any thing that may concern either your being or your well-being Why all things are yours whether Paul or Apollo or Cephas or the World or life or death or things present or things to come all are yours And ye are Christs and Christ is Gods 1 Cor. 3. 21 22 23. If Christ once comes to own you ye shall have his Ministers to instruct and to edifie you The World shall not harm you your life shall be gain and your Death advantage Things present shall content you And things to come shall comfort you All things are yours We know saith St. Paul that all things work together for good to them that love God to them who are the called according to his purpose Rom. 8. 28. According to his eternal purpose in this eternal Covenant Nor do ye doubt of this For he that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things Rom. 8. 32. You may haply conceive that your losse by Adam was very great But truely you may be confident that your gain by Christ is infinitely greater For though Adam in his innocency enjoyed the riches of Gods goodnesse yet he was not then sensible of the exceeding riches of his Grace For grace and truth came by Jesus Christ John 1. 17. Secondly Whatsoever Adam then received from God he received it onely as a servant But as many as receive the Lord Jesus Christ to them he giveth power to become the sons of God John 1. 12. And thirdly Though Adam in his Innocency was a righteous person Yet being left to his own power he fell into condemnation But there is now no condemnation to them that are in Christ Jesus Rom. 8. 1. For they are kept by the power of God through faith unto salvation saith another Apostle 1 Pet. 1. 5. And this our Lord himself confirmeth beyond opinion My sheep saith he hear my voice and I know them and they follow me And I give unto them eternal life and they shall never perish neither shall any man pluck them out of my hand John 10. 27 28. Thus have I shown you in the explication of the third point First that the gift conveyed in this eternal Covenant was Christ the onely begotten son of God Secondly I have shown you for what manner of Son the Spirit sets him forth And thirdly How and for what purpose the Father did give and send him Namely to suffer for sin To justifie the ungodly To fulfill the Law for all believers To be the onely object of our faith And to be all good things to all good Christians To all that believe in him According to the proviso or condition expressed and required in this Covenant of Grace which by the fourth and next branch contained in this Copy appeareth to be faith That whosoever believeth in him c. God so loved the World that he gave his onely begotten Son that whosoever believeth in him should not perish but have everlasting life JN this fourth point or Member we shall consider these three particulars First What is intended by this word Believe Secondly Why God requreth faith for the proviso or condition of this Covenant And thirdly Why he requireth nothing but faith For the first we must know that this word believe implieth much more then it seemeth to expresse But in as much as it hath relation to the Word and promises of God wherein his Son is holden forth unto us It doth properly signifie faith And this faith consisteth of two parts that is to say Assent and Consent whereof the first is an Act of the understing The second an Act of the will In the first the judgement is convinced to acknowledge and professe In the second the will is disposed to imbrace and practice Neverthelesse this Assent by it self is often taken for a general faith And it hath these three degrees Opinion knowledge and assurance Opinion is when a man believeth a thing to be true according to his present apprehension and judgement Yet the same thing may be otherwise for ought that he knoweth Or when a man verily thinks the thing to be true which may afterwards appear to be contrary I verily thought with my self saith St. Paul that I ought to do many things contrary to the name of Jesus of Nazareth which thing I also did in Jerusalem and many of the Saints did I shut up in prison And so he proceedeth to recount in what horrible practices that erronious Opinion of his had engaged him Acts 26.
we be planted or graffed into the good olive tree the ground and foundation of all our hopes and happiness which is Jesus Christ as that Apostle most excellently insinuateth Rom. 11. 17. to 25. And the roote whereby we stand is Faith saith the same Apostle in the same place vers 20. And to this purpose he likewise exhorteth the Colossians That they be rooted and built up in Christ and established in the faith Col. 2. 7. We may therefore conclude from the premisses that whosoever is desirous to assure himself that he is effectually planted into Christ according to the likeness of his resurrection And so consequently that he is an undoubted heir to that eternall Inheritance as it appeareth Revel 20. 6. He is First to examine himself whether he be well rooted in Christ by Faith Secondly whether he aboundeth with the Sap of Love Thirdly whether he flourisheth with the green leaves of a gracious Profession Fourthly whether he be full of the beautifull blossoms of blessed and holy desires And fiftly whether he be fruitfull in the good works of Godliness In the first place I say he must examine whether he be well rooted in Christ by Faith But you will say how shall we do that Truely the Apostle Paul hath left us a very good rule for this purpose Col. 2. 23. Where having certified the Colossians of some speciall benefits which they were to receive by Christ he propoundeth unto them this condition If ye continue in the faith saith he grounded and setled and be not moved away from the hope of the Gospell This is an excellent rule and it is an elegant expression called by the Rhetoritians Climax seu gradatio a mounting to these four degrees First we must continue in the faith Secondly we must be grounded in the faith Thirdly we must be setled in the faith and Fourthly not we must be moved away from the hope of the Gospell which in another place he calleth the word of faith as Rom. 10. 8. First it is a good evidence that we are well rooted in Christ by faith if we continue in the faith Our Saviour speaketh in his parable of the sower of some That receive the word with joy but they have no roote and therefore though for a while they beleeve yet in time of temptation they fall away Luke 8. 13. You see that these are said to beleeve for a while but they continue not in the faith because they have no roote But if we be rooted in Christ by faith we shall cortinue in the faith we shall not be like the waves of the sea driven and tossed with everystorm of temptation with St. James his double minded men that are unstable in all their wayes James 1. 8. Nor like Weather-cocks to turn our Noses into every puff of opinion with S. Pauls silly women laden with sins led away with divers lusts ever learning and never able to come to the knowledge of the truth 2 Tim. 3. 6 7. Neither shall we be any more like Children tossed to and fro and carried about with every winde of Doctrine by the fleight of men and cunning craftinesse whereby they lie in wait to deceive Eph. 4. 14. But building up our selves on our most holy faith and praying in the holy Ghost we shall keep our selves in the love of God looking for the mercy of our Lord Jesus Christ unto eternal life Jude 20. 21. They that will believe according to the times or according to the men of the times may sometimes happen upon the right faith but they will hardly continue any long time in the faith Simon the Sorcerer believed and was baptized also Acts 8. 13. Yet when he failed in his ends his faith also failed Indeed who would not be believers or at least who would not pretend to be believers being invited thereunto by such plausible fair promises As that they shall dip their feet in the bloud of their enemies and tread them down like the mire in the streets That they shall ride on the high-places of the earth and be the onely men of command and authority That they shall purchase Lands and Lord-ships And that they shall build great and fair houses and injoy them peaceably powerfully and plentifully Would not the sweet expectations of these and the like glorious priviledges and prerogatives transport the Souls of sinners into the bodies of Saints And make them believe whensoever and whatsoever their Prophet pleaseth But how shall we continue in the faith when these hopes fail us Verily these inducements unto faith are so proper to the flesh that I cannot imagine how they should proceed from the Spirit Or how they should perswade to any other then a temporary faith being in themselves so temporary and uncertain But especially seeing they are so extreamly contrary to the lives and Doctrine of Christ and his Apostles For first our Lord Jesus Christ in the time of his temporal life was so far from the desire of revenge that he prayed for his greatest enemies Luke 23. 34. So far from ambition that he made himself of no reputation and took upon him the form of a servant Phil. 2. 7. So farre from covetousnesse that rather then he would once yield unto the Devil he refused all the Kingdoms of the world Mat. 4. 8 9 10. So far from the pleasures of a Pallace that he had not where to lay his head Luke 9. 58. And so far from outward Pompe That he was despised and rejected of men a man of sorrows and acquainted with grief and we hid as it were our faces from him he was despised c. Isa 53. 3. Neither were the lives of his Apostles much lesse inglorious or uncomfortable then that of their Master For I think that God hath set forth us the Apostles last as it were men appointed to death for we are made a spectacle to the world and to Angels and to men saith St. Paul 1 Cor. 4. 9. And in the same Chapt. Being defamed we intreat we are made the filth of the world and are the off-scouring of all things unto this day verse 13. And secondly concerning their Doctrine we finde that they directed the way by faith unto salvation through difficulties dangers and distresses and not through flattering and flesh-pleasing felicities Whosoever will come after me let him deny himself and take up his Crosse and follow me saith Christ our Lord Mar. 8. 34. Whosoever will come after Christ into his Kingdom of glory he must deny himself of all his conceited deserts and in all his carnal desires and he must take up his Crosse he must willingly submit to all manner of afflictions And he must follow Jesus his Lord general in his Kingdom of grace he must not fail or faint by the way but hold on his course with a constant and continual confidence And in the 24. of Mat. at the 9. verse and so forwards he acquainteth his Disciples with more particular ingagements They shall
leaneth on my hand and I bow my self in the house of Rimmon when I bow down my self in the house of Rimmon The Lord pardon thy servant in this thing verse 18. He will be still an idolater rather then he will lose the countenance of the king his master This is the mercenary love of an harlot for which the Divell accused Job though very injuriously Job 1. 9 10. Secondly the love of an harlot is hypocriticall doubtless Sampsons harlot Dalila did profess very much affection towards him before she could win him to tell her wherewith he might certainly be bound But if her love had been reall and sincere she would not have delivered him into the hands of the Philistines As Jud. 16. 18 c. This was Judas his charity to the poor Jo. 12. 4. c. And his love to his Lord Mat. 26. 49. And this is the love of all such as will serve both God and Mammon Thirdly the love of an harlot is unconstant when God complained of Judah for her inconstancy and apostacy Thou hast played the harlot saith he with many lovers Jer. 3. 1. And truly that love which is mercenary must needs be unconstant that which was bought will be sold The love of a poor passive Christ will never continue long in a mercenary bosom And whosoever loveth God for giving will cease to love if God shall cease to give or at least if he shall take away that which he formerly did give This is one of the Divells surest weapons and it is to be feared that there are but few Jobs to beat him at it And lastly the love of an harlot becometh contemptible Thus saith the Lord because thy filthiness was poured out and thy wickedness discovered through thy whordoms with thy lovers c. Behold therefore I will gather all thy lovers with wbom thou hast taken pleasure and all them which thou hast loved with all them that thou hast hated I will even gather them round about against thee and will discover thy nakedness unto them and they shall see all thy nakedness Ezek. 16. 36 37. And I will also give thee into their hand c. verse 39. And to conclude with this particular observe the shamefull end of Jezebel 2 Kings 9. 30. c. But the virgins love is of another nature Because of the favour of thy good oyntments thy name is as ointment poured forth therefore do the virgins love thee saith the chaste spouse unto her loving Lord Chap. 1. 3. You know that a pleasant sent or savour hath nothing that is outwardly beneficiall but being drawn in with the breath it refresheth and comforteth the inward parts And oyntment or unction or anoynting do signifie unto us the Spirit of God 1 Joh. 2. 20. Wherewith their blessed Bridegroom was anointed to be their Priest their Prophet and their King And by the influence of the same Spirit the very name of Jesus Christ infuseth both life and sweetnesse into all his Saints and therefore do their Virgin chaste Souls love him Thus it appeareth that the Virgins Love unto her Lord is neiher mercenary nor carnal but most pure and spiritual And it is most excellently compleated through these four passages First it is improved by Contemplation Secondly it is manifested by Profession Thirdly it is confirmed by Preparation And fourthly it is perfected by Practice When a chast Virgin first begins to love her heart delighteth much in Contemplation Her thoughts are very much upon the object of her affections alwayes meditating upon his amiable person his outward greatnesse and his inward graces In his person she considereth the beauties or comelinesse of his countenance and composition In his outward greatnesse she reflecteth upon his birth his wealth his power deserts and dignities Concerning his inward graces she recordeth his love his goodnesse his mercy truth Justice and wisdom With these and with the like sweet contemplations she feeds her fancies and augments her fires For the coals of love are coals of fire which hath a most vehement flame Cant. 8. 6. By this poor scantling you may partly aim at things that are incomprehensible Thus the sweet Soul that is in love with Christ with God in Christ revolves her amorous thoughts first on the person of her Lord and Lover Thou art fairer then the children of men saith she Psal 45. 2. Of this you shall finde a most elegant and excellent description Cant. 5. 10. c. Where she setteth forth his beauty sweetnesse strength and lovelinesse by way of allusion or similitude My beloved saith she is white and ruddy the chiefest among ten thousand his head is as the most fine Gold his locks are bushy and black as a Raven his eyes are as the eyes of Doves by the Rivers of water washed with Milk and fitly set His cheeks are as a bed of spices as sweet flowers his lips like lilies dropping sweet smelling myrrhe his hands are as Gold rings set with the beril his belly is as bright Ivory overlaid with Saphires his legs are as pillars of Marble set upon sockets of fine Gold his countenance is as Lebanon excellent as the Cedars his mouth is most sweet yea he is altogether lovely This is my beloved and this is my friend O daughters of Jerusalem In the second place she surveyeth his greatnesse his outward greatnesse according to our apprehension and expression As first the greatnesse of his birth where she findeth that he is the Son of God Lu. 1. 35. Not an adopted Son or younger brother But the onely begotten Son of God 1 John 4. 9. Secondly the greatnesse of his wealth or estate He is the Heir of all things Heb. 1. 2. The earth is his and the fulnesse thereof the world and they that dwell therein Psal 24. 1. Thirdly the greatnesse of his power Even the windes and the Sea obey him Mat. 8. 27. Yea all power is given to him in Heaven and in Earth Mat. 28. 18. Fourthly the greatnesse of his deserts or worthinesse Worthy is the Lamb that was slain to receive power and riches and wisdom and strength and honour and glorie and blessing Rev. 5. 12. And fifthly the greatnesse of his Dignities He is the blessed and onely Potentate the King of Kings and Lord of Lords 1 Tim. 6. 15. In the third place she admireth his inward essential Graces And first his Love that he should love her so as to purchase her with his own bloud Acts 20. 28. As to die for her Rom. 5. 6. Even a cursed death Gal. 3. 13. Next this she wondreth at his matchlesse goodnesse the goodnesse of his Love or his goodnesse in loving her when she deserved no such thing as love when no eye pitied her to have compassion upon her but she was cast out into the open field to the loathing of her person Ezek. 16. 5. Then even then he passed by her and looked upon her and behold her time was a time of Love and he spread his shirt
the penalty that 's due to her transgressions eternal death in everlasting torments And being thus affrighted at her sins the onely cause of her afflictions the Soul bestirs her self about the Cure And to that end she sighs weeps vowes resolves and fasts and prayes and cries unto the Lord. Behold O Lord for I am in distresse my bowels are troubled mine heart is turned within me for I have grievously rebelled Lament 1. 20. Bowels of grief beg bowels of compassion and all to little purpose For now the more she mourns the more she may her spirit is ingaged in the conflict And a wounded spirit who can bear saith Solomon Prov. 18. 14. Poor Soul for life she labours does undoes she spends her spirits and torments her self and all to satisfie incensed Justice Which she is never able to perform by her own passions were they strong as death and deep as hell The Law is broken and it is Gods Law her sute is entred and her case reported one day of hearing craveth for another night unto night doth utter lamentations Justice must be appeas'd or no discharge every hour fresh summons to the barr she gives attendance but receives no comfort her time runs on her taske is but begun her work is always doing never ended And so her case seems to be desperate Because she seeketh not the cure by Christ by God in Christ Oh! there is heavenly musick That very name revives her and commands her ears and heart to dwell upon that sound which they suck in with a delitious relish For now that God and man that Mediator not won by tears but of his own free grace turns o're the mighty volume of his book the glorious records of free-election and finds her name written in that Book of life Revela 3. 5. And now though haply he may forbear for some short time to utter his affections until her heart be throughly mollified and well prepared to receive impression yet he forgets not to compassionate the pining wretch but in the best of times his own good time he says concerning her like as he did concerning Ephraim Is this my dear daughter is she a pleasant child for since I spake against her I do earnestly remember her still therefore my bowels are troubled for ber I will surely have mercy on her saith the Lord Jer. 31. 20. And to her self as to his spouse he saith O my dove that art in the clefts of the rock in the secret places of the stairs let me see thy countenance let me hear thy voice for sweet is thy voice and thy countenance is comly Cant. 2. 14. In a little wrath I hid my face from thee for a moment but with everlasting kindnesse will I have mercy on thee c. Isa 54. 8 9 10. And thus her Lord bemoanes and greets and cheers her till being big with Christ her comforter she singeth with the blessed virgin Mary My soul doth magnifie the Lord and my spirit hath rejoyced in God my Saviour For he hath regarded the lowe estate of his handmaiden c. Luke 1. 46 c. This is a happy progresse you may say But where appeareth this humility Truely she meets with it in every passage First she survayes her sorrows and she says Remembering mine affection and my misery the wormwood and the gall my soul hath them still in rememberance and is humbled in me Lament 3. 19 20. And secondly she sees the work of God in her afflictions and therefore She humbleth her self under the mighty hand of God According as St. Peter teacheth her 1 Pet. 5. 6. Thirdly perceiving sin to be the cause of all her miseries she humbly begs to have it done away Have mercy upon me O God saith she according to thy loving kindnesse according to the multitude of thy tender mercies blot out my transgressions wash me throughly from mine iniquitie and cleanse me from my sin as Psal 51. 1 2. And with like meeknesse promiseth amendment I have born chastisement saith she I will not offend any more as Job 34. 31. But Justice pleads for satisfaction The soul saith he that sinneth it must die At this the poor soul seems as dead indeed she 's utterly dejected quite cast down She 's not so stiff in her opinion to bring in writs of errour or false-judgement All that she desires is to obtain the mercy of the Book where she is taught to read The wages indeed of sin is death But the gift of God is eternall life through Jesus Christ our Lord Rom. 6. 23. And here she breathes for here 's the breath of life And thus restor'd she humbly thanks the law her schole-master for bringing her to Christ She hangs upon this promise claims this gift and by this Jesus Christ her Surty she tenders satisfaction unto Justice and is dismissed without cost or dammage And not so onely But she 's made an heir an heir of God and a joynt-heir with Christ Rom. 8. 17. And is she proud of this preferment now No verily Till now she never felt the kindly force of sound humility All her humilty unto this present was meerly legal troublesome and slavish but now 't is evangelicall and free or if it be constrained any way It is constrained by the love of Christ Indeed The love of Christ constraineth her because she thus judgeth that if one died for all then were all dead 2 Cor. 5. 14. If all were dead then she amongst the rest And that she now lives or begins to live 't is onely by the purchace of his grace He died the death that she deserved to die that she may live with him eternally And where is boasting then it is excluded By what law of works Nay but by the law of faith Rom. 3. 27. Now she believes and loves and hence proceeds a modest willing sweet humility She 's not dejected through a servile fear but she is humbled by attractive love Because her Lord requires to have it so Take my yoak upon you and learn of me for I am meek and lowly in heart saith her beloved Lord Math. 11. 29. Let this minde be in you which was also in Christ Jesus who being in the form of God thought it not robbery to be equall with God But made himself of no reputation and took upon him the form of a servant and was made in the likenesse of men And being found in fashion as a man he humbled himself became obedient unto death even the death of the crosse saith his learned Apostle Phil. 2. 5. to the 9. Thus councel wooes her and example wins her And she walkes humbly with her God in Christ According to that of the Prophet Micah 6. 8. And thus effectuall humility is brought and wrought into the sinful soul But what doth this humility perform what doth it work For that is the fourth Question I answer that this true humility being impowred and improved by Faith hath principally these five operations It
is plain that the Lord marrieth his church unto himself In regard that he calleth himself her husband and her his wife Thy maker is thy husband the Lord of hosts is his name and thy Redeemer the holy one of Israel the God of the whole earth shall he be called For the Lord hath called thee as a woman forsaken and grieved in spirit and a wife of youth Isa 54. 5. 6. And fourthly it is manifest that he marrieth his church unto himself In respect that he will have her called after his own name we finde that his holy Spirit directeth us to call him by the name of The Lord our righteousnesse Jere. 23. 6. And this is the name wherewith she shall be called The Lord our righteousnesse saith the same Spirit by the same Prophet Jer. 33. 16. And in that it is said this is the name wherewith she shall be called it is evident that she was not so called formerly And we know that there is no ingagement no relation whatsoever that can make a woman capable of any other name then what she formerly had but that of marriage onely Again the soul demands this question How is it that our gracious Lord vouchsafeth so great an honour to his church to own her according to that high degree of marriage And after some expostulation she thus resolves her self Surely it is to evidence unto us that intire Union that exceeding nearnesse that is between the Spirit of our Saviour and the dear souls of his beloved saints There is a near relation among countrymen and kindred Insomuch that Paul professed he could wish himself accursed for his kinsmen according to the flesh Rom. 9. 3. Yet we see they little deserved it at his hands Acts 24. 1 c. Some what more near then that is the relation among brethren Behold how good and how pleasant it is brethren to dwell together in Vnity saith David Psal 133. 1. Yet we finde that Cain killed his brother Abel Gen. 4. 8. And Esau intended the like to his brother Jacob Gen. 27. 41. There is also a near ingagement among friends A friend sticketh closer then a brother saith Solomon Prov. 18. 24. Yet we know that there is falshood in friendship Joab slew his great friend Absalom 2 Sam. 18. 14. And Judas abused that sweet attribute most basely Mat. 26. 50. But very strict and very binding are those Obligations between the parents and their children lo children are an heritage of the Lord and the fruit of the womb is his reward As arrows are in the hand of a mighty man so are children of the youth Happy is the man that hath his quiver full of them they shall not be ashamed but they shall speak with the enemies in the gate Psal 127. 3 4 5. And therefore St. Paul Honour thy father and thy mother which is the first commandment with promise saith he Ephes 6. 2. Neverthelesse our Lord acquainteth us That the brother shall deliver up the brother to death and the father the child and the children shall rise up against their parents and cause them to be put to death Mat. 10. 21. And have not we seen or credibly heard of the like unnatural actions performed in our dayes But so ought men to love their wives as their own bodies he that loveth his wife loveth himself No man ever yet hated his own flesh but nourisheth and cherisheth it even as Christ the Church saith Paul Ephes 5. 28 29. Here indeed is the right cordial relation that strict and strong Obligation that nothing should cancel but death He is not worthy of the name of man that forsaketh or abuseth his own wife No man ever yet hated his own flesh but nourisheth and cherisheth it There is the lovely shaddow of a tender compassion even as the Lord the church There is the true substance of a dear and dureable affection And therefore the main reason as the soul conceiveth why the Lord vouchsafeth this most acceptable expression of marriage is to shew us that integrity that exact and absolute Union and communion that is betwixt himself his church He that is joyned unto an harlot is one body saith the Apostle Paul 1 Cor. 6. 16. Where Paul insinuateth that marriage is so strict a tie that the very abuse thereof is of an uniting quality But he that is joyned unto the Lord is one Spirit saith he verse 17. Now whatsoever is carnal is mortal and dubious but that which is spirituall is eternal and glorious O! saith that sweet and amorous soul that I were sure my Lord had such a love to me as that he would espouse me to himself I am perswaded now that he hath such a love unto his church in general But how shall I appropriate the same unto my self or how may I be sure that I shall thus in joy my gracious Lord For this is the circumstance wherein the soul desireth satisfaction And thereupon she listens to St. Paul The life which I now live in the flesh I live by the faith of the Son of God who loved me and gave himself for me Gala. 2. 20. True saith the tender soul if I were such a chosen vessel as was good St. Paul I might triumph with the like confidence yet after some debate within her self she thus replies why what had Paul but what he did receive Or what made him to differ was it not my Lord with whom there is no respect of persons as Paul himself saith Rom. 2. 11. Doubtlesse my God who onely can fit me for this preferment he looketh not upon the man but his Mediatour he regardeth not the metall but the stamp the image and superscription whose is that Surly if the image of Christ be graven in me it makes no matter either what I am or how I am called For there is neither Jew nor Greek there is neither bond nor free there is neither male nor female for we are all one in Christ Jesus Gala. 3. 28. And as neither nation nor sex nor any outward state or condition nor any other earthly distinction can make a difference in the sight of God so neither can sin exclude me from his favour For God commendeth his love towards us in that while we were yet sinners Christ died for us saith St. Paul Rom. 3. 8. These things considered the Soul begins to be perswaded that her Lord both may and will love her as well as any other For now she sees ther 's no impediment that can destroy or contradict her hopes Yet still she 's sick of love nor can her minde receive or cure or comfort till she meets with such an argument of his affection towards her self in every degree as is both certain and infallible Therefore she cries and gives her Lord no rest until he openeth her understanding that she may learn this mystery of love That never any soul did love the Lord but the same soul was first beloved by him And this must
needs be so for many Reasons First because God is the onely perfect substance of true love God is love saith St. John 1 Jo. 4. 16. And therefore we cannot love God but by vertue of that love which is essentially in God For otherwise we offer him but a shaddow instead of a substance Secondly because God is the onely Authour and giver of love love is of God 1 John 4. 8. And therefore unlesse God doth first in love to us bestow his love upon us we can have no love at all to dispose of as in relation unto him Thirdly because every one that loveth is born of God 1 John 4. 7. And it would be a preposterous thing for the child to love before the father Behold what manner of love the father hath bestowed upon us that we should be called the sons of God 1 John 3. 1. And as it is a far greater argument of love that we should be made the sons of God then that we should be called the sons of God And Fourthly because Gods love to us is the cause of our love to God we love him because he first loved us Saith the same loving and beloved Disciple 1 John 4. 19. Now the cause must of necessity be before the effect And therefore unlesse God doth first love us efficiently it is impossible that we should love God effectually And altogether to this purpose is that in the Prophet Jeremy I have loved thee saith the Lord with an everlasting love therefore with loving kindnesse have I drawn thee Jer. 31. 3. Because the Lord did love his Church with an everlasting love therefore with loving kindnesse he did draw her to love him again For this I humbly conceive to be the most proper and suteable end of this attraction It being likewise the most principal or onely duty which the Lord requireth Deut. 6. 5. and Math. 22. 37. And being thus confirmed in this truth the willing Soul hath nothing else to do to fatisfie her fully in this case but to examine the sincerity and goodnesse of her own love to her Lord. And thereupon she brings it to the tryal And first she findes it eager to injoy She sings with that melodious Prophet David As the heart panteth after the water brooks so panteth my Soul after thee O God! My Soul thirsteth for God for the living God when shall I come to appear before God Psal 42. 1 2. And in the 48. Psal 1. 2. How amiable are thy Tabernacles O Lord of Hosts My Soul longeth yea even fainteth for the Courts of the Lord my heart and my flesh crieth out for the living God Secondly it is fervent or ardent in the act of injoying 't is no Laodicean luke-warm love It makes the Soul say with the blessed spouse Set me as a Seal upon thine heart as a Seal upon thine arm for love is strong as death Many waters cannot quench love neither can the flouds drown it Cant. 8. 6 7. Thirdly she findes it very generous It soorneth to be base or trivial Too generous to be so mercenary as with those fools to say unto the Lord Depart from us and what can the Almighty do for us as Job 22. 17. It makes her scorn to stand for any wages That she refers to her beloved's goodnesse She knows her wages will be better far then all her works can any way deserve She remembers the words of her Lord Jesus how he said It is more blessed to give then to receive as Acts 20. 35. And thereupon her love will not be bought at any rate If a man would give all the substance of his house for love it would utterly be contemned Cant. 8. 7. Neither will this loving Soul be bribed but will rather say with Peter Thy money perish with thee because thou hast thought that the gift of God may be purchased with money Acts 8. 20. And secondly it is so generous that it will not be overcome by any base or lewd or carnal lust It will say with Joseph How can I do this great wickednesse and sin against God Gen. 39. 9. And with Moses it will chuse rather to suffer affliction with the people of God then to enjoy the pleasures of sin for a season as Hebr. 11. 25. Thirdly it is so generous that it will not be daunted either for fear of losse or displeasure or death it self According to the example of Shadrach Meshach and Abednego Dan. 3. And of Daniel himself Dan. 6. Fourthly it is so generous that it scorneth to be nigardly in prosperity It will buy the truth and not sell it as Prov. 23. 23. It sayeth with David What shall I render unto the Lord for all his benefits towards me Psal 116. 12. And therefore he will not offer burnt-offerings unto the Lord his God of that which doth cost him nothing as 2 Sam. 24. 24. Yea with the people of Israel it will give more then is necessary to the work as Exod. 35. 22. c. and Exod. 36. 5. Fifthly it is so generous that it will not be dismayed in adversity In case of derision or reproch it will say with David I will yet be more vile then thus as 2 Sam. 9. 22. In case of danger it will say with Peter Though I should die with thee yet will I not deny thee as Mat. 26. 35. And in case of extremity it will say with Job Naked came I out of my Mothers womb and naked shall I return thither the Lord gave and the Lord hath taken away blessed be the name of the Lord Job 1. 21. And with Paul None of these things move me neither count I my life deer unto my self so that I might finish my course with joy and the Ministery which I have received of the Lord Jesus to testifie the Gospel of the grace of God Acts 20. 24. Sixthly it is so generous that it will not spare for any expressions nor any opportunities It will strive to out-strip the sinfull woman who when she knew that Jesus sate at meat in the Pharisees house brought an Alabaster box of oyntment And stood at his feet behinde him weeping and began to wash his feet with tears and wipe them with the hairs of her head and kissed his feet and anoynted them with the oytment Luke 7. 37 38. Or what it cannot do to him in his person it will do to him in his Members when he is an hungry it will give him meat when he is thirsty it will give him drink when he is a stranger it will take him in Naked it will cloath him Sick it will visit him in Prison it will come unto him For which the Lord shall say unto this Soul Verily in as much as thou hast done it to one of the least of these my brethren thou hast done it unto me as Math. 25. 40. ANd thus the Soul having examined her love by these and the like properties and finding it to be sincere and sound her joyfull heart is
their Justice they can do no lesse than confound and destroy him for ever together with all those excellent dignities and dominions wherewith they are resolved to indow him But least by this means their glorie should be buried in the untimely ruines of such a promising fair enterprise The Son supports it with the pillar of his grace the Monument of a most dear Redeemer Father saith he I will not undertake to keep the Rebel from his cursed fall least happily he boasts himself to stand by his own strength But in his fall I will keep him from the curse yet satisfie thy Justice to the full Be pleased to deliver to my hand his Covenant so forfeited return him over debtour unto me and leave him wholly to my custody I 'le be his surety In the interim O my Father to magnifie the riches of our Grace let thou and I contract a Covenant A preventing Covenant to take effect just at the very instant of his fall wherein I 'le rise a Mediatour between thy Justice and his weaknesse which if he or any of his lost posterity shall willingly receive and seal unto I will not onely save him from thy wrath but likewise I 'le restore him to thy love in which I will establish him for ever To this the Father gives his free consent And thus the Father and the Son conclude to ratifie this Covenant of Grace And truely I doubt not but all such as are truely godly will very well admit of this supposed conference provided that it be with holy reverence For we read That Jesus Christ through the eternal Spirit offered himself without spot to God Hebr. 9. 14. And that God received him with this congratulation In an acceptable time have I heard thee and in a day of salvation have I helped thee and I will preserve thee and give thee for a Covenant of the people to establish the earth to cause to inherit the desolate heritages That thou mayest say to the prisoners go forth to them that are in darknesse shew your selves And they shall feed in wayes and their pastures shall be in all high places c. Isa 49. 8 9. c. I beseech you let us take these words of God the Father unto God the Son into our further consideration For verily we cannot conceive at the first view how punctually they may be applied to that eternal Covenant In an acceptable time have I heard thee on the worlds behalf And I have helped thee to work salvation in a day most proper for that purpose And I will preserve thee and give thee for a Covenant of or concerning the people or on the behalf of the people to establish the earth which otherwise would be destroyed To cause to inherit the heritages which otherwise would be made desolate Adam and Eve together with their whole posterity in them shall be prisoners to my Justice But thou shalt inlarge them That thou mayest say to the prisoners Go forth they shall hide themselves from my presence as in darknesse but thou shalt make them confident saying shew your selves And they shall live safely pleasantly and plentifully They shall feed in the wayes and their pastures shall be in all high places c. By this conclusion between God and Christ their Creation is finished furnished Man their great Governour is constituted by Commission and confirmed by Covenant which he rebelling breaks and tumbles headlong towards condemnation But in that very point of time the Son by virtue of this Covâ—nant of Grace redeems him from destruction Restores him to his Fathers favour And re-estates him in his first Command Where he with all of his elect posterity persisting in the faith of Jesus Christ are mounted from the degree of servants to the dignity of Sons according to the Tenor of eternal truth For as many as received him to them gave he power to become the sons of God even to them that believe on his name John 1. 12. And thus we see that Jesus Christ gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works According to that of St. Paul Tit. 2. 14. And God so loved the world that he gave his onely begotten Son that whosoever believeth in him should not perish but have everlasting life According to the words of our Text. PRoceed we now to the second point or Member contained in this Copy of the Covenant of Grace Being the Consideration or motive that invited the Lord to contract this Covenant which we finde to be his Love God so loved the World So loved A vehement forcible expression So So abundantly So infinitely Indeed we may not conceive that any other but an infinite Love should proceed from an infinite God For Love in God is not accidental but essential And therefore it is attributed unto him in the abstract by that beloved Disciple God is Love saith he 1 Joh. 4. 8. Love it self It is impossible for any creature sufficiently to commend the Love of God because we are not able to comprehend the love of God Yet we may commend it for a great love wherewith he loved us even when we were dead in sins According to St. Pauls expression Ephes 2. 4. And according to the Lords own example For God comemndeth his love towards us in that when we were yet sinners Christ died for us Rom. 5. 8. Neither doth this commendation of the Love of God the Father from the mouth of God the Son fall any thing short of either of the former God so loved the world that he gave his onely begotten Son that whosoever believeth in him should not perish but have everlasting life But you will say how doth it appear that the Love of God was the onely Consideration or motive that procured him to conclude this Covenant of Grace We must understand and consider That God being Love it self As having the very pure and perfect substance of love in himself essentially He loveth himself by the necessity of his nature And his Creatures by the liberty of his will And so resolving to create the World with every particular therein contained he looked on them with a general love as being his good Creatures Gen. 1. 31. But on man he looked with a more peculiar affection First In respect that man was the onely Creature by whom the Lord intended to advance his own immortal glory Isa 43. 7. Secondly For that the Lord intended to create him in his own Image As well in regard of the substance of his Soul being immortal and immaterial Gen. 2. 7. As also in regard of the perfections of his Soul consisting of Righteousnesse and true Holinesse Eph. 4. 24. But then foreseeing mans accursed fall procured wholly by his own default The God of goodnesse looks upon him then even with the love of pity and compassion which so prevailed in his Son Christ Jesus That He gave himself for us an offering
and a sacrifice to God for a sweet smelling savour Eph. 5. 2. In whom our gracious God was fully pleased Math. 3. 17. Which so increased and confirm'd his love that he concludes this Covenant of Grace And certainly there being no possibility to be expected from decayed mankinde for the repairing of themselves either by desert satisfaction intercession or any other way or means whatsoever we must needs conceive consider and assure our Souls That whatsoever God or Christ or God in Christ or God for Christ his sake either did do or shall do in order unto Mans salvation or whatsoever else may truely be called a blessing They did do and shall do it meerly by virtue of that undeserved Love which they vouchsafed in this Covenant Had not that prevailed man had been destroyed and God had lost the glory of his grace which shines most clearly through mans Redemption Without doubt it is in reference to this eternal Covenant That our Redemption is said to be eternal Hebr. 9. 12. our Salvation eternal Hebr. 5. 9. And our Inheritance eternal Hebr. 9. 15. And the onely Consideration or Motive that procured all this was Gods eternal or everlasting Love wherewith he loved us Jer. 31. 3. He loved us generally as his Creatures He loved us particularly as those Creatures by whom he intended chiefly to advance his glory He loved us more especially as bearing his own Image He loved us compassionately as foreseeing our fall in Adam our old Grand-Father But he loved us most effectually upon the intercession of Christ his own dear Son And thus God so loved the World But that this truth may gain our full belief let us surveigh his gift his onely Son For God so loved the World that he gave his onely begotten Son This is the next branch which in the third place sets forth it self unto us in this Copy of the Covenant of Grace Being the Gift or Grant conveyed assigned and set over by the said Covenant or Deed of Gift WHerein I am to shew unto you these three particulars First That Jesus Christ the onely begotten Son of God was the Gift conveyed in that eternal Covenant Secondly What manner of Son he was And thirdly How and to what purpose God did so assign him For the first be pleased to remember what I have formerly delivered concerning this Precontract How God the Father and his blessed Son fore-seeing mans destruction by his fall Least by that means their purpose concerning the Creation should miscarrie The Son Christ Jesus gives himself to God a surety for the Creature And in case of mans default to satisfie the law on mans behalf And thereupon the Lord returns his Son by designation debtour to the law which he must to the uttermost discharge by suffering death which man of right must suffer Not presently for yet there was no cause why he should answer what was yet undone Nor at the very instant of mans fall The Lord was pleased to take his single Bond And to deferre the execution untill his own appointed time should come Neverthelesse by virtue of this Covenant God gave his Son for mans Redemption intentionally and by way of preordination before all time 1 Pet. 1. 19. effectually in the beginning of time Rev. 13. 8. And actually in the fulnesse of time Gal. 4. 4. Now albeit these several times were farre distant the one from the other in our apprehension Yet they were not so in Gods repute and acceptation for with him all times are present Eternity is evermore Gods present Tense And thus it may appear that the Gift which God the Father gave in this eternal Conant was his onely begotten Son And that he then gave him not onely intentionally according to our discretion But effectually and actually according to his own purpose and satisfaction Moreover if we consider the occasion why God and Christ did make this Covenant Namely to save man from that wofull curse which he did voluntarily incurre And yet to clear Gods Justice so ingaged us in the Covenant of works Then we shall finde that nothing could avail to bring to passe that intricate designe but the onely Son of God both God and Man Gods Justice seiseth upon every sin from which nor men nor Angels were quite free Prov. 28. 9. and Job 4. 18. And none but onely God might stay Gods hand But man hath sinned and man must suffer for 't And therefore in Mans Nature Christ must die and Christ as God and Man must satisfie Gods violated Justice And very punctual to this purpose is that of the Prophet Isaiah Vnto us a childe is born unto us a son is given and the government shall be upon his shoulder and his Name shall be called wonderfull Counseller The mighty God The everlasting Father The Prince of peace Isa 9. 6. These glorious expressions were too high for any but the eternal Son of God who was then or at that time neither born nor given otherwise then by way of promise and prevention And that by this eternal Covenant Now that we may be the more sensible of that incomparable Love which Almighty God vouchsafed us in this most precious Gift Let us consider for what kinde of Son the word of truth hath set him forth unto us He is Gods own Son Rom. 8. 32. His onely begotten Son which is in the bosome of his Father John 1. 18. His beloved Son in whom he is well pleased Mat. 17. 5. His dear Son or the Son of his Love Col. 1. 13. Whom he hath appointed heir of all things Heb. 1. 2. In whom his Soul delighteth Isa 42. 1. Who never displeased him John 8. 29. Did God give this near dear delightfull Son of his to suffer death a cursed death to save accursed rebels from destruction Truely the though thereof if any thing serious will inforce us to conclude with that beloved Disciple Herein is Love the very power efficacy and excellency of Love Not that we loved God but that he loved us and sent his Son to be the propitiation for our sins 1 John 4. 10. But happily 't will be demanded how and to what purpose did God give his Son in this eternal Covenant of Grace I answer thus God being simply and essentially one considering mans eternal separation both from his presence and his favour too occasioned by mans rebellion The same one God did graciously decree to take upon him in the Person of the Son of God the Name and Nature of the Son of Man By that mysterious meanes to reconcile mankinde unto himself And thus as God the Father in his Justice opposeth mans contempt so God the Son in mercie intercedes and pacifies Gods wrath for Mans offence And therefore very much to this purpose is that of the Apostle Paul There is one God saith he and one Mediatour between God and men the man Christ Jesus who gave himself a Ransome for all to be testified in due time 1 Tim. 2. 5 6. In
said unto thee when thou wast in thy bloud Live yea I said unto thee when thou wast in thy bloud Live I have caused thee to multiply as the bud of the field and thou hast increased and waxen great and thou art come to excellent ornaments thy breasts are fashioned and thine haire is grown whereas thou wast naked and bare Ezek. 16. 6 7. See here the wonderfull incomprehensible goodnesse of our God not onely in pitying and reviving the poor Soul miserably polluted and even dead in the gore and filth of her natural sins and corruptions But also in supplying and inriching her with most beautifull Ornaments Allegorically relating to the graces and indowments belonging to a spiritual life Now when I passed by thee and looked upon thee behold thy time was the time of love and I spread my skirt over thee and covered thy nakednesse yea I sware unto thee and entered into a Covenant with thee saith the Lord verse 8. And what Covenant can any man imagine this to be but an expresse or a discovery of that eternal Covenant of Grace For who can expect these undeserved favours but by and through Jesus Christ our Lord the onely Mediatour of that Covenant And being such blessings as no man can receive from God but by the hand of a lively faith according to the condition of that Covenant We come now to prove that the peacefull life or the spiritual mans peacefull passage to eternity is vouchsafed unto us in and through Jesus Christ by virtue of this Covenant of Grace Wherein I desire you to understand that it is not an outward or a worldly peace that I intend in this place For albeit the Lord promiseth his people upon their reconciliation and return That in that day he will make a Covenant for them with the beasts of the field and with the fowles of Heaven and with the creeping things of the ground and that he will break the bow and the sword and the battle out of the earth and make them to lie down safely as Hos 2. 18. Yet without doubt this promise was neither generally nor absolutely intended but conditionally even as he in his wisdome should see it to be good and neceâ—â—ary for his own people and conducible to his own glory For our Saviour telleth his Disciples plainly These things have I spoken unto you saith he that in me ye might have peace in the world ye shall have tribulation John 16. 33. A Child of God shall never want adversaries so long as the Devil hath any agents or instruments abroad yet he is not without his several comforts and preventions For when he first discovers them he considers them to be Gods enemies also and therefore he leaves them wholy unto Gods ordering Secondly when they begin to rouze themselves he looks the more narrowly to his own wayes least his indiscretion should give them the greater advantage And lastly when they pursue him with violence he maketh merily towards his covert his strong hold He trusteth in the Lord for ever for in the the Lord Jehovah is everlasting strength Isa 26. 4. The peace of a true believer may be shaken but not utterly overthrown All the world cannot beat him from his confidence in God for albeit he is very sensible of his own weaknesse yet he is sure of a powerfull Peace-maker Being justified by faith we have peace with God through Jesus Christ our Lord saith Saint Paul Rom. 5. 1. Yea The peace of God which passeth all understanding shall keep your hearts and mindes through Jesus Christ saith the same Apostle Phil. 4. 7. You will say This is by Christ but how is it by Covenant I will make a Covenant of peace with them it shall be an everlasting Covenant with them saith the Lord concerning his Church Ezek. 37. 26. This indeed is a Covenant of peace you will say and an everlasting Covenant But what is this to that eternal Covenant of Grace I answer first had it not been for that eternal Covenant No Creature after Adams rebellion had ever been capable of any other Covenant for good Secondly we may be confident that God did never make any Covenant whatsoever to or with mankinde since the Creation but it hath its relation to that Original Covenant of Grace The very Covenant of works made with Adam and exemplified to the Israelites as a rule of life in the Moral Law or the Law of the ten Commandments discovereth unto us that enmity between God and us together with our own infirmities and inabilities and sendeth us to seek for reconciliation by Jesus Christ By whom we have now received the atonement Rom. 5. 11. And thirdly the gift that God vouchsafed unto us in that Covenant of Grace was Jesus Christ the onely begotten Son of God And he is our peace Eph. 2. 14. The fourth and highest degree is everlasting life in the Kingdom of glory This also is given unto us in and through Jesus Christ our Lord. The wages of sin is death but the gift of God is eternal life through Jesus Christ our Lord Rom. 6. 23. He that believeth not God hath made him a lyar because he believeth not the record that God gave of his Son And this is the record that God hath given us eternal life and this life is in his Son 1 John 5. 10 11. And it is assured unto us in and by this eternal Covenant For it was promised before the world began Tit. 1. 2. But what need we any further proof then the expresse words of this Copy God so loved the world that he gave his onely begotten Son that whosoever believeth in him should not perish but have everlasting life This is the glorious inheritance which the Lord Jesus Christ the Son of God hath purchased for the sons of men in and by this Covenant of Grace delivered unto us in this Copy under the Title of Everlasting life Our blessed Saviour in his description of the day of judgement calls it a Kingdom Then shall the King say unto them on his right hand Come ye blessed of my Father inherit the Kingdom prepared for you from the foundation of the world Mat. 25. 34. This is that which old Jacob expected upon his death-bed saying I have waited for thy salvation O Lord Gen. 49. 18. And that inheritance incorruptible and undefiled and that fadeth not away reserved in Heaven As St. Peter sets it forth 1 Peter 1. 4. Seing therefore that we have such a hopefull and such a happy inheritance presented unto us in this eternal Covenant I conceive it will be very necessary that we search out the right Heire thereunto Lest peradventure the numerous or numberlesse pretenders should deceive both themselves and others by presuming upon their unwarrantable interests without any considerable evidence or assurance And in order unto this discovery It will be very convenient that we do first lay down this firm foundation That Faith is the onely evidence which either
justifying and a saving faith For there is scarce any reprobate whatsoever under the colour of a Christian but is sometimes wounded by the sting of an evil conscience and terrified with the sense of Gods heavie wrath and indignation And in that desperate fit he will be ready even to rore out upon Christ to become his Saviour But if our faith be right if it be effectuall it will also carry us on to receive and embrace Christ for our onely Lord and Master Ye call me Master and Lord and ye say well for so I am saith Christ to his disciples John 13. 13. So I am to every true beleever We read that when the rest of the disciples had told Thomas called Didimus that they had seen the Lord after his resurrection Thomas said Except I shall see in his hands the print of the nails and put my finger into the print of the nails and thrust my hand into his side I will not beleeve After eight dayes Jesus appeared again unto his disciples Thomas also being then amongst them Then said he to Thomas Reach hither thy finger and behold my hands and reach hither thy hand and thrust it into my side and be not faithlesse but beleeving And no sooner had Thomas by this means arrived unto the full assurance of faith but immediately he answered and said unto him My Lord and my God John 20. 28. He saith not Thou art Christ the Son of the living God according to Peters former acknowledgement John 6. 69. But Thou art my Lord and my God Intimating thereby that all his service obedience worship and reverence wholly and onely unto him belonged And so likewise Saul afterwards Paul at first a persecutour and injurious to the name of Jesus But even in the heat of his haste and fury the same Son of God intercepts him and beats him off from his barbarous enterprise who thereupon perceiving Christ to be far otherwise than what he had formerly conceived He trembling and astonished said Lord what wilt thou have me to do Acts 9. 6. As if he had said Lord the word of thy mouth being the sword of the Spirit hath both convinced and converced me Now I beleeve thee to be the same that thy blessed disciples have declared I am overcome by thy power and now I desire thine imployment Lord what wilt thou have to do And what he was afterwards commanded he most happily performed doing and suffering for the truth of the Gospel more and with more willingnesse and cheerfulnesse than ever any man except his Master Insomuch that he triumphed in his sufferings saying I take pleasure in infirmities in reproaches in necessities in persecutions in distresses for Christs sake 2 Cor. 12. 10. Thus faith when it is effectual draweth us unto and into Christ enabling us to receive him not only for our Saviour but also for our Sovereigne our chief and onely Lord. Not onely to save our souls but also to love honour and obey him as the onely Saviour of our souls and that willingly and cheerfully For this is the love of God that we keep his commandments and his commandments are not grievous 1 John 5. 3. Not grievous unto them that love him Thus have I endeavoured in answer unto the first question to give you so far forth as the Lord hath vouchsafed to inable me the true definition of a justifying and a saving faith And proved it according to six degrees or properties therein considerable As first that it is the gift of God Secondly that it inableth us to beleeve the promises of God Thirdly that those promises must be the promises of God in Christ Fourthly that they must be according to his Gospel they must be Gospel promises Fifthly that this Faith inableth us to rest and repose our selves confidently upon the same promises And Sixthly that it inableth us willingly and cheerfully to receive the Lord Jesus Christ or God in Christ for our Saviour and our Sovereigne Faith is that gift of God whereby we are inabled to beleeve the promises of God in Christ according to his Gospel to rest and repose our selves confidently thereupon and willingly and cheerfully to receive the same God in Christ for our Saviour and our Sovereigne Lord. The second question to be answered in this discovery of Faith in order to the examination of the Beleevers evidence is this Where or in what part hath this saving Faith its residence or being I answer In the heart For so the Apostle With the heart man beleeveth unto righteousnesse Rom. 10. 10. Not in the outward profession For the same Apostle saith concerning the defiled and unbeleeving They professe that they know God but in works they deny him being abominable and disobedient and to every good work reprobate Tit. 1. 16. We have two notable examples of outward profession and inward hypocrisie in the new Testament The one of Judas Iscariot we find that he was one of Christs Apostles one of twelve That his Lord sent him forth with the rest to preach and to work miracles Matth. 10. to 9. Neither do we find any thing to the contrary but that he performed his duty according to his Commission And in matter of charity to the poor he seemed to exceed all the rest For when Mary anointed the feet of her Saviour with that costly ointment Iohn 12. 3. Why was not this ointment sold for three hundred pence saith this Iudas and given to the poor verse 5. Can any Iudas now breathing counterfeit a fairer colour But neverthelesse the Spirit of God discovereth him for a covetous hypocrite For this he said not that he cared for the poor but because he was a thief and had the bag and bare what was put therein verse 6. Of whom the Apostle Peter further testifieth saying He was numbered with us and had obtained part of this ministery yet this man purchased a field with the reward of iniquity and falling headlong he burst asunder in the midst and all his bowels gushed out And it was known to all the dwellers at Ierusalem c. Acts 1. 17 18 19. Thus was his treacherous heart discovered and rewarded who notwithstanding that the doctrine miracles and continuall conversation of the Son of God afforded him the same outward means of faith and fidelity with the rest of the Apostles yet in his heart he was so far from beleeving loving and obeying his blessed Lord and Master that he sold him for a contemptible price Matth. 26. 15. Betrayed him with a villanous kisse Matth. 26. 49. And afterwards hanged himself in a devillish despair Matth. 27. 5. The other example is that of Simon the sorcerer whom we commonly call Simon Magus who at first bewitched the people of Samaria with his sorceries But when they beleeved Philip preaching the things concerning the kingdom of God and the name of Iesus Christ they were baptized both men and women Then Simon himself beleeved also and when he was baptized he continued
were negligent and carelesse Be sober therefore be vigilant saith St. Peter because your adversary the Devil as a roaring Lion walketh about seeking whom he may devoure 1 Peter 5. 8. And be ye doers of the Word and not hearers onely deceiving your own selves James 1. 22. Secondly take heed how ye hear deceitfully Thou son of man saith the Lord to his Prophet Ezekiel the Children of thy people still are talking against thee by the walls and in the doors of the houses and speak one to another every one to his brother saying come I pray you and hear what is the Word that cometh forth from the Lord. And they come unto thee as the people cometh and they sit before thee as my people and they hear thy words but they will not do them for with their mouth they shew much love but their heart goeth after their covetousnesse Ezek. 33. 30 31. See how these Hypocrites do vilifie the Prophet of the Lord in private Neverthelesse they seem to be very zealous for the word of the Lord in publick and thereupon they come unto the Prophet and they sit before him as Gods own people and they do hear his words But here is the deceit they will not do them for they are Hypocritical and self-ended with their mouth they shew much love but their heart goeth after their covetousnesse And may there not be deceitfull hearers in these our dayes that follow the word meerly that they may be accounted good Christians or because they think this to be the onely prevailing way both to make them capable of all manner of imployment though they be never so unfit and undeserving And likewise to countenance all their proceedings though never so corrupt and unconscionable And therefore if you observe it they will seldom or never hear the word though never so sincerely plainly and powerfully delivered but when they think it may conduce to their carnal profit or preferment The cry of their heart is who will shew us any good not Lord lift thou up the light of thy countenance upon us as Psalm 4. 6. Is not this to hear the word of God deceitfully Is it not a work of the Lord to hear the word of the Lord Truely it is such a work as doth very well manifest who is our Master He that is of God heareth Gods words Ye therefore hear them not â—ecause ye are not of God saith the Son of God to the unbelieving Jews John 8. 47. And cursed is he that doth the work of the Lord deceitfully saith the Prophet Jer. 48. 10. Thirdly take heed how you hear despightfully Whoso despiseth the word shall be destroyed saith Salomon Prov. 13. 13. He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me saith Christ to his seventy Disciples Luke 10. 16. He therefore that despiseth despiseth not Man but God saith that Apostle 1 Thessa 4. 8. But you will say that there is no man so ungracious as to despise the word of God in the mouth of his Ministers No What think you then of those factions frantick spirits that wry the mouth at every Doctrine which agreeth not with their own erronious or peradventure blasphemous opinions Or what do you think of those foul stomacks that will by no means disgest the sincere milk of the word but will rather spet it out in reproches unlesse it be sweetned with faithlesse revelations flattering Prophesies fair promises false invectives fresh intelligence or the like frivolous extravagancies which taste like Sugar to their corrupted appetites Or what do you think of those preposterous hearers that come to Gods Ordinances Not with Davids resolution To hear what God the Lord will speak as Psal 85. 8. But with an Athenian prejudice What will this babler say as Acts 17. 18. Neither shall the Son of God escape better then his servants For some said he is a good man others said Nay but he deceiveth the people John 7. 11. Whereas in truth they deceived themselves Is not this to despise both Christ and his Gospel He that despised Moses law died without mercy under two or three witnesses Of how much sorer punishment suppose ye shall he be thought worthy who hath trodden under foot the Son of God and hath counted the bloud of the Covenant wherewith he was sanctified an unholy thing and hath done despight unto the spirit of grace saith the Apostle to the Hebrews Hebr. 10. 28 29. Wherefore let the Preacher perswade you to keep your feet when you go into the house of God and be more ready to hear then to give the sacrifice of fools Eccl. 5. 1. That is keep or see to your affections which carry about the Soul as the feet do carry about the body and be more ready to hear then to give the sacrifice of fools what sacrifice is that why you know that under the Law they did use to offer beasts in sacrifice And these as natural brute beasts made to be taken and destroyed do offer themselves to speak evil of the things that they understand not and shall utterly perish in their own corruption according to that of Peter 2 Pet. 2. 12. But take heed that ye do hear the word of God attentively reverently and obediently First take heed that ye hear attentively We finde that the Lord commended Mary for attending to his Sermon when her sister Martha accused her for neglecting his service Luke 10. 39. c. Attention is the Lords own work for it was the Lord that opened the heart of Lidia that she attended unto the things which were spoken of Paul Acts 16. 14. And the Lord himself will reward it We are all here present before God to hear all things that are commanded thee of God saith that good Centurion to St. Peter Acts 10. 33. Here was a Testimony of their attention And the holy Ghost fell on all them that heard the word verse 44. There was the reward of their attention They received the gift of the holy Ghost A gift so precious that it is impossible for any to value it but onely such as have truely received it Secondly take heed that ye do hear reverently Receive with meeknesse the ingrafted word which is able to save your souls Ja. 1. 21. And for this cause thank we God without ceasing saith Paul because when ye received the word of God which ye heard of us ye received it not as the word of men but as it is in truth the word of God 1 Thes 2. 13. Contrary to these are they who proud of their own parts do creep into the sheepfold of Christ to put the whole flock into a confusion endeavouring not to obtain grace from Christ but to disgrace the faithfull Ministers of Christ And to that purpose where they cannot take occasions of offence they will be sure to make occasions of offence Neither can the most weighty and well-grounded arguments suffice to
full of cursing and deceit and fraud under his tongue is mischief and vanity verse 7. Indeed it is a rare thing to hear a wicked man speak well For out of the abundance of the heart the mouth speaketh saith our Saviour Mat. 12. 34. But when the recollected Christian becometh so speechlesse That no corrupt communication will proceed out of his mouth but that he putteth away all bitterness and wrath and anger and clamour and evll speaking with all malice And that he cannot suffer fornication and uncleanness and covetousness to be once named neither filthiness nor foolish talking nor jesting which are not convenient According to the severall exhortations of the Apostle Ephe. 4. 29. 31. and 3 4. I say the loss of this and the like ungodly language is another evident symptom whereby we may pronounce such a one to be dead unto sin A third sign is loss of memory It is a sad thing to consider what an everlasting memory a carnall man hath concerning those things that are evill He can sooner forget a thousand great benefits then one small offence And so in all other particulars his memory may be called the ready Register by whom all his flesh-pleasing vices are entered upon record And when his opportunity will not license him to commit them it is no little recreation for him to remember them The children of Israel wept and said we remember the fish which we did eat in Egypt freely the Cucumbers and the Melons and the Leekes and the Onyons and the Garlick Numb 11. 4 5. But the children of Belial laugh and say we remember since we could have satiated our lusts with variety of strong flesh commanded the tongues and hands of so many tall fellows purchased so many acres by meer policy sate so many dayes and nights together at gameing caroused so many cups to a health and spent so many crowns at a sitting Thus they delight their memories in the contemplation of their own mischiefs As enemies to the crosse of Christ whose end is destruction whose God is their belly whose glory is their shame who mind earthly things According to that of the Apostle Phil. 3. 18 19. But when any one of these unhappy heads shall so lose his memory as that he shall forget those delights which he conceived in the time of his former lewdness when the remembrance of all his fore-passed sins is become so grievous and offensive unto his soul that he can cordially and constantly cry out with the Apostle What fruit had I then in those things whereof I am now ashamed for the end of those things is death Rom. 6. 21. Truely we may be confident to say concerning such a man that he is dead unto sin The fourth and last is a most infallible sign And that is loss of motion When a man hath so utterly forsaken the love of sin that he can by no means be reduced or restored thereunto The divell can no longer seduce him The world cannot win him neither can the lusts of the flesh allure him so far forth as to afford them any hope of his future obedience I will not say but they may inforce their charming drugs upon him as if one should force drink into the mouth of a dead man But his soul doth so extreamly abhor all means of recovery that nothing will stay with him nothing can work upon him Haply the loss of Appetite may be restored by a skilfull Physitian so may the loss of speech and the loss of memory too Provided that the patient be willing to receive the medicine and that his body is able to assist it But when the patient will not obey or if his body cannot cooperate we say that such a man is absolutely a dead man Doubtless in every spirituall conflict the divell is very industrious to preserve his declining patient And to that purpose he presenteth him with his guilded pills and his perfumed potious his cordials and his restoratives in expectation of a speedy cure But when the soul perceiving his pretence so sets it self against his blind Receipts that nothing can move it nothing work upon it so as to return it to its former vomit Then that happy body that is the cabinet or companion to such a blessed soul may chearfully give thanks unto the Father which hath made him meet to be partaker of the inheritance of the Saints in light having delivered him from the power of darknesse and translated him into the kingdom of his dear Son In whom he hath redemption through his blood even the forgivennesse of sins As in Collo 1. 12 13 14. This man is undoubtedly dead indeed unto sin And so consequently he is planted into Christ according to the likeness of his death And whosoever is planted into Christ according to the likeness of his death he is likewise planted into Christ according to the likeness of his resurrection as we have formerly observed out of those words of the Apostle Rom. 6. 5. But it may be demanded when a man may be said to be planted into Christ according to the likeness of his resurrection I answer when he is alive unto God through Jesus Christ our Lord. For as by the vertue of Christs death we are dead unto sin so by the vertue of his resurrection we are alive unto God Therefore we are buried with him by baptisme into death that like as Christ was raised up from the dead by the glory of the Father even so we also shâ—uld walk in newnesse of life Rom. 6. 4. And whosoever walketh in newness of life upon the true account of a new creature he onely is alive unto God in or through Jesus Christ our Lord. Again it may be demanded How a man may know and assure himself that he is planted into Christ according to the likes ness of his resurrection To which I answer That this he shall finde by his resemblance or likeness to this Tree of righteousness by which the Lord sets forth a true Beleever And therefore let him first consider if he be well rooted You know that when a tree is removed it may be said to be dead as in relation to that ground out of which it is taken And therefore that it may live again it is necessary that it be replanted And for that purpose the husbandman doth commonly make choice of a better and a more fertile soyl then that from which it did Naturally or Originally proceed That so it may be the more inriched and the better inabled to spread forth its root and to bring forth fruit accordingly And that it may appear to thrive and prosper the principall care to be taken is this That it be well rooted For the life of the plant consisteth in the root We are all by nature unprofitable shoots sprung from old Adam that degenerate shrub and have neither roote nor fatness nor fruit in our selves And therefore it is needfull that we be plucked from our corrupted stock and that
deliver you up to be afflicted saith he and shall kill you and ye shall be hated of all Nations for my name sake And then shall many be offended and shall betray one another and shall hate one another And many false Prophets shall arise and deceive many And because iniquity shall abound the love of many shall wax cold But he that shall endure to the end the same shall be saved verse 13. And unto the Angel of the Church in Smyrna Fear none of those things which thou shalt suffer behold the Devil shall cast some of you into prison that ye may be tried and ye shall have tribulation ten dayes be thou faithfull unto death and I will give thee a Crown of life Rev. 2. 10. In like manner the Apostle Paul confirming the Souls of the Disciples tells them That we must through much tribulation enter into the Kingdom of God Acts 14. 22. And thus the Apostle Peter Beloved saith he Think it not strange concerning the fiery trial which is to try you as though some strange thing hapned unto you But rejoyce in as much as ye are partakers of Christs sufferings that when his glory shall be revealed ye may be glad also with exceeding joy 1 Pet. 4. 12. 13. But you will say These are sad invitations either to perswade unto faith or to continue in the faith I answer that I wonder not if they seem so to a common apprehension to such a one as is led meerly by sense and the light of nature unto which these things are so extreamly irksome and offensive But if we shall take the Spirit of God for our guide and shall thereby be inabled to judge not according to the appearance but to judge righteous judgement as our Lord adviseth Joh. 7. 24. We shall then finde that these sad-seeming preparations do proceed from very necessary principles For afflictions and crosses of all kindes do first direct us towards faith Secondly they do bring us unto faith And thirdly they doe continue us in faith First I say they do direct us towards faith and that through these three passages As first through making us sensible of our sins When the Sons of Jacob were distressed in the Land of Egypt they then considered the sin that they had many years before committed against their brother Joseph in the Land of Canaan And they said one to another we are verily guilty concerning our brother in that we saw the anguish of his Soul when he besought us and we would not hear therefore is this distresse come upon us Gen. 42. 21. And thus the Church in the Lamentations Woe unto us that we have sinned for this our heart is faint for these things our eyes are dim Lam. 5. 16. 17. Secondly through humbling us for our sinnes This we see in the example of Manasseh who being formerly of an abominable conversation yet when he was in affliction he besought the Lord his God and humbled himself greatly before the God of his fathers 2 Chron. 33. 12. And in that confession of his Church We lie down in our shame and our confusion covereth us for we have sinned against the Lord our God Jer. 3. 25. And thirdly through breaking us off from the course of our former errours and iniquities Bofore I was afflicted I went astray but now have I kept thy word saith David Psal 119. 62. And the same Prophet speaking concerning the wicked The Lord saith he shall hear and afflict them for because they have no changes therefore they fear not God Psal 55. 19. Secondly distresses and afflictions do lead us unto faith and that by shewing us the unhappinesse of the world and of all worldly expectations either inward or outward in our selves or from others And so by sending us to the Lord for sure consolation My flesh and my heart faileth me but God is the strength of my heart and my portion for ever saith good David Ps 73. 26. The Son dishonoureth the Father the Daughther riseth up against her Mother the Daughter in Law against her Mother in Law a mans enemies are the men of his own house Therefore I will look unto the Lord I will wait for the God of my salvation my God will hear me saith his afflicted Church Mic. 7. 6 7. When the ship is covered with Waves then the Disciples run unto Christ saying Lord save us we perish Mat. 8. 25. And he whom we call the Prodigal being pinched by the extremity of want and necessity resolved to return unto his father Luke 15. 18. And thirdly corrections or afflictions do continue us in the faith by assuring us of Gods love and fatherly affection In disposing of our afflictions In comforting us in our afflictions And In delivering us out of our afflictions First in disposing our afflictions or in visiting us with afflictions as fatherly chastisements For whom the Lord loveth he chasteneth and scourgeth every Son whom he receiveth If ye endure chastening God dealeth with you as with Sons for what Son is he whom the Father chasteneth not But if ye be without chastisement whereof all are partakers then are ye Bastards and not Sons Hebr. 12. 6 7 8. And as many as I love I rebuke and chasten saith the Son of God Rev. 3. 19. Secondly afflictions do continue us in the faith by assuring us of Gods love in comforting us in our afflictions In all their affliction he was afflicted and the Angel of his presence saved them in his love and in his pity he redeemed them and he bare them and carried them all the dayes of old saith the Prophet Isa 63. 9. And thus the Apostle Blessed be God even the Father of our Lord Jesus Christ the Father of mercies and the God of all comfort who comforteth us in all our tribulation that we may be able to comfort them which are in any trouble by the comfort wherewith we are comforted of God 2 Cor. 1. 3 4. And thirdly by assuring us of Gods love in delivering us out of our afflictions Many are the afflictions of the righte us but the Lord delivereth him out of them all Psal 34. 19. And the same Prophet having recorded many great deliverances which the Lord usually worketh for his people in their several distresses and extremities in his 107. Psalm he concludeth with this Rule of direction whoso is wise saith he and will observe those things even they shall understand the loving kindnesse of the Lord verse 43. And he that rightly understandeth the loving kindnesse of the Lord will certainly rely upon him by faith as an everlasting and infallible refuge But you will say Is this all the happinesse that a Believer must expect in this life Doth not the Apostle tell us That godlinesse is profitable unto all things having promise of the life that now is and of that which is to come 1 Tim. 4. 8. To the first part of this question I answer That there is such solid happinesse in affliction
11. With Paul Thou shalt know the Lord Jesus Christ and the power of his resurrection and the fellowship of his sufferings being made conformable unto his death Phil. 3. 10. And thou shalt know that if thine earthly house of this Tabernacle were dissolved thou hast a building of God an house not made with hands eternal in the heavens with the same Apostle 2 Cor. 5. 1. And when these and the like observations have brought thee to this and the like experience And experience hath setled thee in the faith Then thou shalt know likewise that thou art well rooted in Christ by faith Fourthly we must not be moved away from the hope of the Gospel This is the last sign expressed in this gradation The Devil hath fear but no hope The Reprobate hath hope but no fear I mean no filial fear He may sometimes in spight of his heart fear to appear in Gods presence as he is a just Judge But he cannot at any time or by any means fear to offend God as he is a loving Father for he cannot conceive him so to be he cannot rightly apprehend him under that notion upon any present condition whatsoever And as his fear is commonly desperate so his hope is alwayes doubtfull and dangerous He is soon moved away from his hope for his hope is not the Hope of the Gospel But the true Believer cannot be moved away from the Hope of the Gospel It is the sure and steadfash Anchor of his Soul Hebr. 6. 19. I cannot say but a ship when she rideth at Anchor may be tumbled and tossed by a violent Tempest yet so long as her Anchor continueth firm and stedy she rideth securely be the storm never so outragious But if her Anchor faileth her her danger is dreadfull especially if the Channel where she rideth be Rocky narrow or otherwise unsafe Even so the Soul that is sustained by Hope may peradventure be moved or shaken by some strong distemper Neverthelesse so long as her hope remaineth sound setled and stedfast she is able to bear up in the greatest extremity But if she be quite moved away from the hope of the Gospel 't is dangerous that she is lost for ever And the rather for that the whole Ocean is not so full of Rocks and showls quick-sands wherewith to bulge and break a crasie vessel as the wild world is full of snares offences and temptations to ruine and destroy a silly Soul But you will say what is the difference between an ordinary Hope and this Hope of the Gospel I answer that an ordinary hope is commonly carnall but this hope of the Gospel is altogether spiritual And they differ in these particulars First in their Authour The carnal hope proceedeth of the Devil or Satan It was he that gave hope to the woman that she should not die in her transgression Genes 3. 4. It was he that gave Ahab hope of good successe 1 Kings 22. 21. And it was Satan that filled the heart of Ananias with hope that his Hypocrisie should not be discovered Acts 5. 3. And he feeds and fills us with these false hopes in his malice and emnity to mankinde For he is our adversary who as a roaring Lion walketh about seeking whom he may devour 1 Peter 5. 8. But it is God that giveth us this Gospel-hope and that of his love and grace It is our Lord Iesus Christ himself and God even our Father which hath loved us and hath given us everlasting consâ—lation and good hope through grace 2 Thes 2. 16. Secondly they differ in their foundation The carnal hope is commonly built upon casualties upon perhaps oâ— peradventures When Balak besought Bâ—lam to curse the people of God Come I pray thee saith he I will bring thee to another place peradventure it will please God that thou mayest curse me them from thence Num. 23. 27. But this Gospel hope is built upon Christ that never-failing foundation The riches of the glorie of this mystery among the Gentiles is Christ in us the hope of glorie Col. 1. 27. Thirdly they differ in their objects The carnal hope aimes altogether at riches honours pleasures long life or the like worldly injoyments vanity of vanities saith the preacher vanity of vanities all is vanitie Eccles 1 2. But the Gospel hope looks upon the Lord Jesus Christ which is our hope saith the Apostle 1 Tim. 1. 1. And eternal life which God that cannot lye promised before the world began Tit. 1 2. Or if she meets with any worldly good as necessary to this present life she lookes upon it not as a reward but as a blessing from her God in Christ Fourthly they differ in their evidence For what hath a carnall man to shew for all his hopes but onely his own blinde conceptions and imaginations whereas the Gospel hope is evidenced by Gods holy word For whatsoever things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might have hope Rom. 15. 4. Fifthly they differ in their effects for the carnall hope doth onely serve to harden us in sin and so to run us up to ruine and destruction But every man that hath this hope in him this Gospel hope he purifieth himself even as God is pure 1 John 3. 3. And lastly they differ in their alliance or society The carnall hope confederates it self with doubts distrusts and a distracted conscience And therefore Zophar telleth Job That the hope of the wicked shall be as the giving up of the Ghost Job 11. 20. But this Gospel hope is the companion of faith and love and that unto the benefit of both For as this hope supporteth and sustaineth her mother faith in her tedious travail towards eternal happiness So likewise she comforteth and confirmeth her sister love by assuring her that her labour is not in vain in the Lord. And therefore the Apostle hath most fitly placed her between them both 1 Cor. 13 13. Having thus considered this Rule of the Apostle according to the four degrees thereof we finde That whosoever continueth in the faith even in the furnace of affliction That groundeth his faith upon that eternall design of Gods glory That is setled in the faith by the constant observation and experience of the favour and loving kindness of God in Christ And is not moved away from the hope of the Gospel He may without any doubt assure himself That he is well rooted in Christ by Faith NOw in the second place if we desire to know whether we beplanted into Christ as trees of Righteousnesse we must consider whether we be full of Sap And this Sap is Love For as the Root draws fatness from the soyl and sends it through the body or the stem in the Sap to every Member Bough and Branch supplying every part with life and nourishment according to its place and property Insomuch that in the Root it may be called life In the Body nourishment In the
Leaf greenness In the blossom sweetness and in the Fruit juice So faith draws vertue from the Lord Christ Jesus and send it through the blessed soul in love to all the powers and faculties thereof thereby inriching every spirituall grace according to its proper use and action It maketh and preserveth faith unfained Hope unwearied charity open-hearted Humility undisguised Patience undistracted Prayer delightfull Thanksgiving cheerfull and obedience fruitfull To every grace it giveth life luster and sincerity which without Love are dull deceitfull and hypocriticall I cannot well tell where I should begin or how to end in the just commendations of this incomparable blessing There are many affections or strong and powerfull motions of the minde as joy grief Hope Fear Hatred and the like But when affection is simply and singularly nominated without any other addition you know we take it usually for Love By which we may conceive and understand that Love is the absolute affection It is also said that a good thing the more common it is the better it is And love is common unto every creature that onely hath the benefit of sense They do all generally love themselves their seed their food their fellows and their friends or whatsoever is most precious to their instinct or inclination Yet Love in man is of a nobler strain in regard that it proceedeth or should proceed from reason and discretion But when this Love extracted by true faith from God the onely substance of pure Love is placed upon God in Christ and the image of God in man The onely sound and unsuspected Objects Mat. 22. 37 38. Then verily it is of wondrous use First it becomes the nourse of pregnant faith to cherish and improve her precious fruit strengthening decking and beautifying every infant grace which would otherwise grow crooked deformed and contemptible 'T is faith that seales our interest in Christ But such a faith as works by Love saith Paul Gala. 5 6. Faith if it hath not works is dead saith James Ja. 2. 17. Yet Faith with works is nothing without Love as saith believing working loving Paul 1 Cor. 13. 2 3. True faith and Love have such a strict relation they cannot live the one without the other And therefore if our Love be not sincere we have great reason to suspect our faith And in the second place we finde that Love is Christ his cognisance or livery whereby he will have his Disciples known By this shall all men know ye are my Disciples saith he if ye have love one to another Jo. 13. 15. And it is a most compleat robe it hideth all our infirmities and deformities yea all our sins and transgressions Love covereth all sins saith Solomon Pro. 10. 12. And therefore blessed is the man that weares it Blessed is he whose transgression is forgiven and whose sin is covered Psa 32. 1. This in all likeness is that wedding garment for want of which the Intruder was cast out of the bride chamber into utter darkness Mat. 22. 12 13. And it is an everlasting Ornament It never faileth 1 Cor. 13. 8. Our faith and Hope will help us into heaven and there they leave us but our endless Love will enter with us where it shall surpass in strength in sweetness and perfection as much as having exceedeth hopeing or injoying excelleth believing But every one that loves himself will say though Love be such a precious livery yet it is not so costly as 't is common I hope we are not so ungracious or so ungratefull but we love the Lord. Neverthelesse wise Solomon informs us That he that trusteth in his own heart is a fool Pro. 28. 26. And therefore let not us delude our selves in matters of such infinite concernment by trusting to our own deceitfull hearts without a serious examination We shall not finde it so easie a matter to lovc God really as most men unadvisedly imagine For first our Love is as narrow as Gâ—ds election Gods election is the first wheel that moveth in this great work It is he That hath chosen us in Christ before the foundation of the world that we should be holy and without blame before him in love Ephes 1. 4. And therefore untill we have given diligence to make our election sure by inquiring into the soundness of our faith we have great reason to suspect our Love Secondly if we have not the Spirit of God we have not the love of God For Love is a prime fruit of the Spirit Gal. 5. 22. Thirdly if we do not love the children of God we do not love God For every one that loveth him that begat loveth him also that is begotten of him 1 John 5. 1. Fourthly if we do not keep Gods words we do not love God For if any man love me he will keep my words saith the Son of God John 14. 23. Fifthly if we be not carefull to keep Gods commandments we do not love God For this is the love of God that we keep his commandments 1 John 5. 3. Sixthly if our hearts be not circumcised if our hearts be not broken and humbled for sin so that our carnall corruptions are mortified and our sinfull lusts and affections subdued in some good measure we cannot love God For the Lord thy God will circumcise thine heart to love the Lord thy God with all thine heart and with all thy soul saith Moses that man of God Deut 30. 6. And Seaventhly if we do love the world we do not love God If any man love the world the love of the Father is not in him 1 John 2. 15. Now it will be necessary for us to examine our selves in order to these seaven particulars And if we shall then presume that we love God we are in the next place to consider what manner of Love it is wherewith we do love him For we must know that there is a false Love as well as there is a true Love the love of an harlot as well as the love of a virgin The love of an harlot is First mercenary secondly hypocriticall thirdly inconstant and fourthly contemptible First I say the love of an harlot is mercenery when Tamar deceived Judah by playing the harlot she said unto him what wilt thou give me Gen. 38. 16. And probably there may be many that do seem even unto themselves to love God very dearly when as yet the secret inquisition of their heart is what shall we get by it what pleasure what profit what preferment They say with the wicked what can the almighty do for them Job 22. 17. Naaman the Syrian will go to the Prophet in Samaria 2 Kings 5. 9. But it shall be to be cleansed of his outward leprosie And being cleansed he will thenceforth offer neither burnt-offering nor sacrifice unto other gods but to the Lord vers 17. But in this thing the Lord pardon thy servant saith he that when my master goeth into the house of Rimmon to worship there and he
over her and covered her nakednesse and sware unto her and entred into a Covenant with her and made her his own Then he washed her and anointed her he decked her with the richest Ornaments both of Jewels and Rayment he fed her with the chief est nourishment And her beauty was made perfect through his comelinesse that he had put upon her Ezek. 16. 8. to the 15. verse And in consideration of these so great so undeserved favours she crieth out with that good Prophet David O give thanks unto the Lord for he is good for his mercy endureth for ever Psal 107. 1. And so thirdly she falleth upon his mercy which she cannot but mightily commend for that so soon as she became sensible of her own lamentable condition he then appeard to her most mercifull For no sooner did she finde her self to be by nature the child of wrath Eph. 2. 3. And by sin the child of the Devil 1 Joh. 3. 8. But suddenly she perceived that he had redeemed her to God by his bloud Rev. 5. 9. That when she was yet his enemy he had reconciled her to God by his death and most assuredly saved her by his life Rom. 5. 10. And all this without the least satisfaction by or from her self For not by works of righteousnesse that she had done but according to his mercie he saved her Tit. 3. 5. And she is most confident that he will continue her in her now happy estate For he hath said I will never leave thee nor forfake thee Hebr. 13. 5. Neither can she doubt but what he hath said he will most certainly perform For she findeth Fourthly That he is full of Grace and Truth John 1. 14. Yea he is the very Truth it self John 14. 6. And therefore she sings with David Her Lord is good his mercie is everlasting and his truth endureth to all generations Psal 100. 5. Nor Fifthly is she afrighted at his Justice But rather she rejoyceth therein For albeit The wages of sin is death Rom. 6. 23. And every transgression and every disobedience must receive a just recompence of reward As Hebr. 2. 2. Yet the law of the Spirit of life in her Lord Christ Jesus hath freed her from the law of sin and of death Rom. 8. 2. And in such a case it is not the office of Justice to condemn but to acquit protect and justifie And sixthly she can never forget his wisdom who is the wisdom of God 1 Cor. 1. 24. She apprehendeth by faith that it was he which made the earth by his power which established the world by his wisdom and stretched out the heaven by his understanding As Isa 51. 15. He knoweth them that are his 2 Tim. 1. 19. And he knoweth how to deliver the godly out of temptations and to reserve the unjust unto the day of judgement to be punished 2 Pet. 2. 9. And she doubteth not but she may most safely and savingly resign her self to his direction and disposition For in him are hid all the treasures of wisdom and knowledge Colos 2 3. The soul that adds a thousand fold to these shall yet fall short a thousand thousand fold of his essentiall super-excellencies and lose her self at last in admiration Yet by these dear indearing contemplations she acts and strengthens and improves her Love and works it to a prosperous conditon For as the roote by vertue of the Sap causeth the tree to put forth fair green leaves So worketh Faith by Love and fits the soul the chast soul for a flourishing profession ANd now though somewhat bashfull yet she dares discover her affections to her friends the sweet companions of her virgin Love I charge you O daughters of Jerusalem if you finde my beloved that ye tell him that I am sick of love Saith she Cant. 5. 8. And therefore as the virgin lover first delighteth much to meditate upon the rare perfections of her Paramore So in the second place she will be talking of him very often extolling and comending his person parts and properties that so he may the better come to the knowledge and assurance of her intire affection towards him In like manner the love-sick soul that panteth after Christ will not omit the least occasion or opportunity of conference concerning her dear Lord but will evermore be magnifying his goodness loving-kindness and the like and setting forth the promises due thereto Because thy loving-kindness is better then life therefore my lips shall praise thee saith David Psal 63. 3. And to that purpose she consorts her self with his true servants his trustie friends whom she inviteth kindly to a sweet harmoneous concord and conversation O come saith she let us sing unto the Lord let us make a joyfull noise to the rock of ovr salvation Let us come before his presence with thanksgiving and make a joyfull noise unto him with Psalms For the Lord is a great God c. Psal 94 to the 8. And from hence she proceedeth to a more eminent and evident Profession of her true zeal and pure integrity which will appear the more infallibly by loving that which he is known to love and hating that which he abhors and hates Resolved thus She findes he loveth righteousnesse and hateth wickednesse Psal 45. 7. And therefore she directeth her affections of love and hatred towards the same Objects In the first place she loveth righteousness whether it be the righteousness of faith which justifieth the person or the righteousness of the law which justifieth the faith of the person For she knoweth that as the one is the cause of her justification so the other is the evidence of her sanctification And this her Love appeareth very precious upon the account of these four properties First it is Cordiall secondly it is Constant thirdly it is Confident and fourthly it is Comprehensive First I say it is cordiall It is no brain-sick fancy begotten by imagination brought forth by opinion nursed by ignorance and maintained by impudence Neither is it an outward formall profession modalled by self-seeking and magnified by self-conceit These are degenerate monsters bastard brats abominable to her virgin brest She owns no other love but what proceeds from the assurance of a saving faith infused by the Spirit of her Lord into the hidden corners of her heart I sleep saith she but my heart waketh Cant. 5. 2. her loving heart is evermore in labour Neither can any thing prevent or hinder her amourous desires from running out towards the righteousness of her dear Lord Because He is the Lord her righteousnesse Jer. 23. 6. Secondly her love is constant She regardeth not the face of the times nor the course of the tide the praise of a parasite nor the partling of a Parrat Neither will she take the spirit of giddiness for her guide least by any means she should wax wanton against Christ and wed her self to some unworthy creature like the younger widows Tim. 3. 11. Profits Pleasures and preferments
may haply wooe her but cannot win her to leave her first Love For she findes that he reproved that lightnesse in the angel of the Church of Ephesus Reve. 2. 4. She cannot do such desperate wickedness and sin against her blessed Saviour who hath betrothed her unto himself in righteousness and ratified his contract by the sweet and precious ingagements of his Gospel And therfore her Love is so deeply rooted in the center of her soul that she cannot be tossed to and fro and carried away with every wind of Doctrine c. Ephes 4. 14. But being sincere in love she groweth up into him in all things which is her head vers 15. My righteousnesse I hold fast and will not let it go my heart shall not reproach me so long as I live saith Job Job 27. 6. This was a notable sign that he loved righteousness with much constancy Thirdly her love to righteousness is confident It will not be daunted nor discouraged Though proud Haman despiseth poor Mordecay and projecteth the destruction of himself and all his people As Esther 3. 6. Yet Mordecay will not give divine reverence to that ambitious upstart Ester 5. 9. Though Nebuchad-nezzar the mighty king of Babylon maketh an idolatrous decree and threatneth a burning fiery furnace to such as shall be disobedient thereunto Dan. 3. 10 11. Yet Shadrach Meshach and Abednego the servants of the most high God will not serve his gods nor worship the golden image that he hath set up Dan. 3. 18. Though Darius by the policy of his presidents and councellers establisheth a royall statute That whosoever shall ask a petition of any God or man for thirty daies save of the King himself he shall be cast into the den of lions Dan. 6 7. Yet Daniel though he knows that the writing is sealed will kneel upon his knees three times a day and pray and give thanks before his God as he did aforetime Dan. 6. 10. See here how confident these godly men appeared in their love to righteousness And read yet further how the Lord succeeded their confidence with strange deliverances Cast not away therefore your confidence which hath great recompence of reward for ye have need of patience that after ye have done the will of God ye might receive the promise for yet a little while and he that shall come will come and will not tarry Heb. 10. 35. 36. 27. Fourthly her Love is very comprehensive It comprehendeth owneth and imbraceth all righteousness where ever it resideth She is not hypocritically proud so as to say Stand by thy self come not neer me for I am holier then thou like rebellions Israel Isa 65. 5. But in lowliness of minde she esteemeth each other better then her self As Phili. 2 3. Nor gainfully superstitious to cry out Great is Diana of the Ephesians with Demetrius and his fellow craftsmen As Acts 19. 34. But she acknowledgeth That godlinesse is profitable unto all things As 1 Tim. 4. 8. Nor is she insolently factious To despise dominion and speak evil of dignities with the Apostle Judes filthy dreamers As Jude 8. But she endeavoureth To keep the unity of the Spirit in the bond of peace According to Saint Pauls preswasion Ephes 4. 3. I am a companion to all them that fear thee Saith good David unto his God Psal 119. 63. To all them that fear thee without any exception or limination And the Apostle Paul commends the Ephesians for their love to all the Saints Ephes 1. 15. But you will say 't is very difficult for us to know a sinner from a saint in times of tolleration wherein profession usurps the forme and undermines the power of godliness Thererore we shall do wisely to consider what David saith concerning this particular My Lord saith he my goodnesse extendeth not to thee but to the excellent in whom is all my delight Psal 16. 2 3. Or thus according to the vulgar reading All my delight is upon the Saints and upon such as excell in virtue A morall vertue shall not misse of a suteable reward if it be cordiall though it be constrained This we may see in the example of Ahab 1 Kings 21. 29. But wo be unto you ye hypocrites saith Christ eight times in one and the same chapter Mat. 23. Neverthelesse they that are truely godly lest they should be or partial or prejuditious in their love to righteousnesse do not forget to pray with our Apostle that The Lord would make them to increase and abound in love one towards another and towards all men As in 1 Thessa 3. 12. And as the virgin soul doth thus professe her fervent love unto her dearest Lord by loving righteousnesse which he doth love So on the other side she doth expresse the like unfained Love by hating sin and wickednesse because he hateth it But haply you will say the very name of wickednesse is harsh and odious Is there a man that hates not wickednesse 'T is true indeed 't is hard to finde a man so vile or gracelesse but that he would seem to be an enemy to wickednesse But yet in practice there are very few but do allow commit defend or love it And therefore first let me demand this question when thou art set upon by any sin dost thou resist it by the power of faith and fight against it under Gods command Canst thou sincerely say with godly Joseph How can I do this great wickednesse and sin against God as Gen. 39. 9. This is a signe thou hatest sin indeed Or doest thou otherwise refrain from sin for fear of shame reproach or punishment Verily thou hast thy reward But this is fear proceeding from self-self-love No love to God no hatred against sin Ye that love the Lord hate evil saith the Prophet Psal 97. 10. And therefore secondly let us consider the nature and the properties of hatred This hatred is no giddy frantick passion but a mature deliberate affection Such a notorious opposite to Love that they can never be so reconciled as to imbrace or favour the same object They are agreed ever to disagree Yet they are Twins both strugling in one wombe not to be parted not to be atoned consent begets and emnity preserves them For hatred lives by love love thrives by hatred Love first gives hatred an occasion and hatred prosecutes loves adversaries And therefore whosoever loveth God must hate all sin as grievous unto God Thou hast made me to serve with thy sins thou hast wearied me with thine iniquities saith the Lord to Israel Isa 43. 24. Now we must know that many men do much mistake themselves in this particular A man may be inraged against sin and yet not hate it Yea he may protest and vow against it very seriously and yet not hate it really and rightly And therefore we may do well to consider that hatred which is perfect and compleat hath these three properties First it is impartial Secondly it is impetuous And thirdly it is implacable
First if it deserveth the right name of hatred it is impartial And therefore he that truely hateth sin he doth hate all manner of sin and in all manner of persons He must hate all manner of sin He may not hate riotousnesse and love covetousnesse hate swearing and love lying hate publick prophanesse and love private perfidiousnesse or the contrary I hate every false way saith good David Psal 119. 128. And to that purpose he prayeth unto his God saying Incline not my heart to any evil thing Psal 41. 4. Doubtlesse 't is hard to finde a man whose heart is not inclin'd to many evil things But wher 's that Soul amongst us that is not so wedded unto some bewitching lust some Dalila one bosom sin or other of which we are inclineable to say as Lot did sometime say concerning Zoar Is it not a little one Gen. 19. 20. Yet every sin is a transgression of the Law 1 Joh. 3. 4. And cursed is every one that continueth not in all things which are written in the book of the Law to do them Gal. 3. 10. And therefore the Prophet David Search me O God saith he and know my heart try me and know my thoughts And see if there be any wicked way in me and lead me in the way everlasting Psal 139. 23 24. And the Apostle Paul Let us cleanse our selves from all filthinesse of the flesh and spirit perfecting holinesse in the fear of God 2 Cor. 7. 1. And likewise St. Jude exhorteth To hate even the Garment spotted by the flesh Jude 23. Alluding haply to those forbidden things of the Law whereby their very Garments were defiled And intimating to us under the Gospel That we ought to abstain even from all appearance of evil according to that of Paul 1 Thes 5. 22. And as we must hate sin in general so we must hate all sinne in every person A man would think there had been no great cause of offence for Jehosaphat to assist Ahab in the recovery of Ramoth Gilead They were both of the stock of Abraham joyned in affinity professed the same Religion the cause was just and the enemy an idolatrous Heathen Neverthelesse Jehu the Seer said unto Jehosaphat the King Shouldest thou help the ungodly and love them that hate the Lord Therefore is wrath upon thee from before the Lord 2 Chron. 19. 2. And are there not too many amongst us that do professe much detestation against the miscarriages of such as are either averse or unprofitable to our designs whereas a little affinity or friendship or faction or the like carnal complyance will easily over-rule us to approve and patronize the most abomiâ—able actions Like wicked Ahab who hated the saving truth in the mouth of Micaiah because it was contrary to his intention and imbraced a pernitious lye from the mouths of his false Prophets because it was agreeable to his present resolution as in the 2 Chron. 18. Yea such is the damnable deceitfulnesse of self-love that many of us are thereby bewitched to censure those sins most severely in others which we our selves are ten times more notoriously guilty of And thinkest thou this O man that judgest them which do such things and dost the same that thou shalt escape the judgement of God saith Paul Rom. 2. 3. Verily this carnal self-love must of necessity be turned into spiritual self-hatred either temporal or eternal For we are sure that the judgement of God is according to truth against them which commit such things as saith the same Apostle Rom. 2. 2. Nothing is so offensive unto God or so destructive to our selves as sin The pestilence in our bloud the poyson in our bowels and the sword in our sides all these together can but kill the body according to a temporary death But sin is of so desperate a strain that it destroyes both soul and body too and hurries them into eternal torments And therefore he that hateth not all sin and in all persons chiefly in himself his seeming hatred is Hypocrisie and his love to God and his own Soul is nothing bettter Therefore be not deceived God is not mocked Gal. 6. 7. Secondly hatred if 't is true and perfect it is impetuous or violent nothing will satisfie it but the death or the destruction of every thing whereon it resteth We finde that Esau hated his brother Jacob because of the blessing wherewith his father had blessed him And Esau said in his heart the dayes of mourning for my father are at hand then will I slay my brother Jacob Genes 27. 41. And doubtlesse he had done as he intended had not the Lord his God preserved Jacob according to his power Gen. 32. 11. We likewise finde how that the sons of Jacob did hate their brother Joseph Gen. 37. 4. And they consulted together to slay him verse 20. And if we deal more kindly by our sins it is a sign we are but angry with them we do not hate them with a perfect hatred like that of David wherewith he did hate the haters of his God Do not I hate them O Lord saith he that hate thee And am I not grieved with those that rise up against thee I hate them with a perfect hatred Psal 139. 21 22. There are two great evils in and belonging unto every sin to wit the evil of iniquity Psal 32. 5. And the evil of punishment Lam. 3. 39. Whereof the first is essential and offensive to the spirit the second is accidental and offensive to the flesh And from hence it proceedeth that the spiritual man hateth sin for the iniquity thereof In reference to God But the carnal man is angry with sin onely because of the punishment thereof in relation to himself God is not in all his thoughts saith David Psal 10. 4. And therefore because he hateth not the iniquity which he ought to hate the punishment which he hateth shall fall upon him unto his confusion Gen. 4. 13. Whilest he which hateth that which God doth hate shall surely be approved of by God Rev. 2. 6. And therefore it will be of special use unto us to consider with what vehemency the Prophet David endeavoureth to aggravate the violence or the severity of his hatred against sin and sinners in his 101. Psalm Wherein he maketh divers protestations or promises unto this very purpose saying I will see no wicked thing before mine eyes I hate the work of them that turn aside it shall not cleave to me verse 3. A froward heart shall depart from me I will not know a wicked person verse 4. Who so privily slandereth his neighbour him will I cut off him that hath an high look and a proud heart will not I suffer verse 5. He that worketh deceit shall not dwell within my hâ—use he that telleth lies shall not tarry in my sight verse 7. I will early destroy all the wicked of the land that I may cut off all wicked doers from the citie of the Lord verse 8. Thus
and new Testament Neither are these severall voices divided severally into certain Books or Pages or Chapters seeing we do somtimes meet with them both in one and the same verse The wages of sin is death there is the voice of the law Rom. 6. 25. But the gift of God is eternall life through Jesus Christ our Lord. There is the voice of the Gospel in the same verse The like may be observed 1 Cor. 15. 22. And in many other places wherefore that we may arive at a right understanding in these so necessary differences or distinctions we will first lay down two generall rules and afterwards proceed to more particular observations First when we finde any work injoyned to be done or the contrary commanded not to be done under any penalty either temporall or eternall whether it be curse or captivity famine or pestilence destruction death or damnation or any promise made upon doing or not doing This we must understand to be the voice of God in his Law Secondly wheresoever the subject matter is of Christ or his kingdom or the promise of grace or the condition faith and the reward either spirituall in its own nature or spirituallized by grace This we may be sure is the voice of Christ in his Gospell These we shall finde to be the two generall Rules From whence we will deduct these following particulars First the voice of God in his Law is a voice of command These words which I command thee this day shall be in thine heart Deut. 6 6. This thing commanded I them saying obey my voice and I will be your God and ye shall be my people Jer. 7. 23. But the voice of the Gospel is a voice of intreaty As though God did beseech you by us we pray you in Christ stead be ye reconciled to God 2 Cor. 5. 20. Secondly the voice of the law is a voice of compulsion If his Children forsake my law and walk not in my judgements If they break my statutes and keep not my commandments Then will I visit their transgression with the rod and their iniquitie with stripes Psal 89. 30 31 32. But the voice of the Gospel is a voice of attraction or invitation I have loved thee with an everlasting love therefore with loving-kindenesse have I drawn thee Jer. 31. 3. Come unto me all ye that labour and are beavie laden and I will give you rest c. Mat. 11. 28 c. And him that cometh unto me I will in no wise cast out saith the Son of God Jo. 6. 37. Thirdly the voice of the law is a voice of bondage cursed is every one that continueth not in all thing which are written in the book of the law to do them Gal. 3. 10. But the voice of the Gospel is a voice of liberty The Spirit of the Lord God is upon me because the Lord hath anointed me to preach good tidings unto the meek he hath sent me to binde up the broken hearted to proclaim libertie to the captives and the opening of the prison to them that are bound c. Isa 61. 1. c. Stand fast therefore in the liberty wherewith Christ hath made us free Gala. 5. 1. for if the Son shall make you free ye shall be free indeed John 8. 36. Fourthly the voice of the law is a voice of enmity Ye adulterers and adulteresses know ye not that the friendship of the world is enmity with God whosoever therefore will be a friend to the world is the enemy of God James 4. 4. And God shall wound the head of his enemies Psal 68. 21. But the voice of the Gospel is a voice of reconciliation when we were enemies we were reconciled to God by the death of his Sons Rom. 5. 10. And God was in Christ reconciling the world unto himself not imputing their trespasses 2 Cor. 5. 19. Fifthly the voice of the law is a voice of wrath The law worketh wrath Rom. 4. 15. For by it the wrath of God is revealed from heaven against all ungodlinesse and unrighteousnesse of men As Rom. 1. 18. But the voice of the Gospel is a voice of love God commendeth his love towards us in that while we were yet sinners Christ died for us Rum 5. 8. And therefore the love-sick soul in the Canticles It is the voice of my beloved that knocketh saying Open to me my sister my love My dove my undefiled Cant. 5. 2. Sixthly the voice of the law is a voice of terrour I heard thy voice in the garden and was afraid So Adam to God Gen. 3. 10. And when the Lord gave the law unto the Israelites There were thunders and lightnings and a thick cloud upon the mount and the voice of the trumpet exceeding loud so that all the people that was in the camp trembled Exod. 19. 16. And this did fore-shew the effects of the law to all such as are under the law for ever But the voice of the Gospel is a voice of comfort The Lord shall comfort Zion he will comfort all her wast places c. Isa 51. 3. And Blessed are they that mourn for they shall be comforted Saith the Son of God Mat. 5. 4. Seaventhly the voice of the law is a voice of conviction By the law is the knowledge of sin Rom. 3. 20. For I had not known sin but by the law saith St. Paul Rom. 7. 7. And sin by the commandment is become exceeding sinfull saith the same Apostle Rom. 7. 13. But the voice of the Gospel is a voice of Appeal For the Father judgeth no man but hath committed all judgement unto the Son John 5. 22. And he is not an high priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sin let us therefore come boldly unto the throne of grace that we may obtain mercy and finde grace to help in time of need saith the Apost He. 4. 15 16. Eightly the voice of God in his law is a voice of condemnation The soul that sinneth it shall die Saith the Lord Ezek. 18. 4. And cast ye the unprofitable servant into utter darknesse Mat. 25. 30. But the voice of Christ in his Gospel is a voice of pardon verily verily saith he I say unto you he that heareth my word and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death to life John 5. 14. And this pardon hath three degrees First a Reprive Secondly an Intercession And Thirdly a Satisfaction The first I say is a Reprive And this hath been generall to all mankinde since the fall of Adam He was the first that received the benefit thereof And meerly by vertue of the said Reprive both he and all of his posterity have do and shall injoy their naturall lives some shorter and some longer according to the blessed will and pleasure of Christ our Lord and onely Mediatour I have the Keyes of hell
and of death saith he Reve. 1. 18. Whereby it may appear that there is no passage that way but when and by whom he pleaseth to appoint it This I conceive to be the first degree in order to this free and gracious pardon The second is our Saviours Intercession He made intercession for the transgressours Isa 53. 12. And he ever liveth to make intercession for them Heb. 7. 25. The third and highest is his satisfaction He was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him and with his stripes we are healed Isa 53. 5. His ownself bare our sins in his own body on the tree saith St. Peter 1 Pet. 2. 24. Now if we shall in time of this reprive lay hold and rest upon his Intercession by an effectuall embracing faith then we are certain that we shall injoy the benefit of his full satisfaction And so we may be truly confident that this our pardon is both signed and sealed Due satisfaction is acknowledged Gods justice is compleatly vindicated his indignation throughly pacified And what can hinder us from being saved For it is God that justifieth who is he that condemneth It is Christ that died yea rather that is risen again who is even at the right hand of God who also maketh intercession for us Rom. 8. 33 34. But if through all the time of our reprive we shall reject relinquish or neglect so great salvation as is offered in this intercession and satisfaction Then as the voice of God in his law hath passed upon us the sentence of condemnation So the voice of Christ in his Gospel shall passe upon us the sentence of execution For he that believeth not shall be damned This is part of that Gospel which the Lord Christ commanded his Apostles to preach unto every creature Mark 16. 16. The Scriptures mention other voices also As of Prophets that prophesie lies Jer. 23. 25. Of those that speak perverse things to draw Disciples after them Acts 20. 30. That by good words and fair speeches deceive the hearts of the simple Rom. 16. 18. That speaks lies in hypocrisie 1 Tim. 4. 1. That speaks evill of dignities 2 Pet. 2. 10. That speake evill of the things they understand not 2 Peter 2. 12. That speak great swelling words of vanity 2 Pet. 2. 18. That speak great things and blasphemies Rev. 13. 5. These voices are remembered in the Scriptures but they are all condemned by the Scriptures And these with every other of like nature may be referred to the voice of Strangers John 10. 5. Which though they be extolled and applauded by giddy multitudes of brain-sick beasts of old ordained to this condemnation Jude 4. This constant Lamb of Christ will by no means incline to hear or listen after them Least they should drive her into mire and dirt As Isa 57. 20. Or draw her from her Shepheards tender bosom As Isa 40. 11. Such were the watchmen that did smite and wound the searching soul The keepers of the walls that rifled her and took away her vail Cant. 5. 7. And therefore she avoids them day and night their publick musters and their private meetings As swarms of hurtfull locusts that proceed out of the smoak of hells infernall furnace As to the sacred voice of God in his law she doth believe it as it is the voice of such an Authour Exod. 20. 1. She learned it as a Rule to guide her goings Phil. 3. 16. She loves it as an argument of Love John 14 15. But looks upon it as a cancelled scroul a dead caracter in relation to any Obligation or ingagement Col. 2. 14. And so she leaves it with much reverence And listens to her Lords voice in his Gospel Jo. 7. 37. And being thus instructed when and where she is to seek for her beloved Lord. In the third place she sets her self to learn How she may seek him so as that she may be sure to finde him And to that intent She goeth her way forth by the foot-steps of the flock and feedeth her Kids besides the shepherds tents According to her Lords direction Cant. 1. 8. She walketh in the pathes of Christs own sheep to feed and fill her ears with his pure doctrine delivered by his faithfull Ministers As for her mortall enemies the Divell the World and Flesh that labour to betray and intercept her in her heavenly search with these she holdeth a continuall combate As for example when the Divel meets her in her delightfull way unto the word And would divert her by his lewd suggestions as that she shall be rebuked and reproved for her sins and threatned with misery death and destruction for her transgressions against the law of God with such like terrours not to be indured She telleth him that she hath been already at mount Sinay that might not be touched and that burned with fire and with blackness and darknesse and tempests c. Heb. 12. 18. But now the law like a good Schole-master leading her from thence unto mount Sion and unto the city of the living God the heavenly Jerusalem and to an innumerable company of angels to the generall assembly and Church of the first born which are written in heaven and to God the judge of all and to the Spirits of just men made perfect and to Jesus the mediatour of the new covenant c. Heb. 12. 22 c. And therefore with the Prophet David She will hear what God the Lord will speak for he will speak peace unto his people and to his Saints Psal 85. 8. When by his black mouth'd execrable agents the shame and bane of Church and Common-Wealth the Devil doth revile the Ministers of Jesus Christ with base reproachfull titles of purpose to blow up the zealous blaze of his own smoaking firebrands and to darken or quench the pure light of the glorious Gospel That so she may not be able to see when the Sun of righteousnesse shall arise with healing in his wings As Mala. 4. 2. The good soul onely renders him that answer wherewith the angels of the Lord reproved him long since upon the very like occasion The Lord rebuke thee O Satan Zech. 3. 1 2. And when that subtile serpent now perceiving that all his hellish engines cannot hinder the soul from listening to the word of God endeavoureth by all means possible to steal it from her least it should prove fruitfull She tells him plainly that she will both hear the word of God and keep it for so she shall be certain of a blessing Luke 11. 28. Next when the world would win her from the word by his most specious invitations of pleasures profits or preferments She answers That to live in pleasures on the earth is to nourish her self as in a day of slaughter James 5. 5. But the word will direct her to the Lord her God In whose presence is fulnesse of joy and at whose right hand are pleasures for
instructeth disposeth removeth reneweth and receiveth First it instructs the new-inlightened soul in those hereditary imperfections which pride would never suffer her to look on so as to own them with a free consent as the onely off-spring of her cursed nature But being humbled she can plainly see sin and corruption in every corner defiling all her thoughts and words and deeds And thereupon she willingly confesseth That every imagination of the thoughts of her heart is onely evill continually as Gen. 6. 5. That her tongue is an unruly evill full of deadly poyson as James 3. 8. Insomuch that she hath wearied the Lord with her words as Mala. 2. 17. And that she loveth darknesse rather then light because her deeds are evil as John 3. 19. And looking back upon her sinfull courses she feelingly complaineth with St. Paul what fruit had I then in those things whereof I am now ashamed for the end of those things is death Rom. 6. 21. Again humility instructeth her in her own wants her spiritual poverty for whereas pride endeavours to perswade her That she is rich and increased in goods and hath need of nothing humility informs her That she is wretched and miserable and poor and blinde and naked as Revel 3. 17. So that in her there dwelleth no good thing Rom. 7. 18. And having shown her that she is full of evil and void or empty of all grace and goodness humility proceedeth to instruct her in her own weakness which is so extream that she hath neither power to suppress her wickedness nor to supply her wants we are not sufficient of our selves to think any thing as of our selves but our sufficiency is of God saith Paul 2 Cor. 3. 5. Thus the poor soul learns to be sensible of her own wickedness and wants and weakness And from this feeling sense humility disPoseth her to seek relief whereby her sins may be supprest her wants supply'd and her much weakness pitied and supported O how she struggles in this three-fold snare how she endeavous to release her self But all in vain until a voice from heaven directeth her to take the little book out of the great and mighty angels hand Rev. 10. The Gospel in the hand of Jesus Christ wherein by his directon she findeth That he is that Lamb of God that taketh away the sin of the world John 1. 19. That the bloud of Jesus Christ cleanseth us from all sin 1 John 1. 7. And that He hath loved us and washed us from our sins in his own blood Revel 1. 5. Here she sees how her sins are washt away and how she is so clearly cleansed from them that she is freed for ever from that bondage Again she reads That in him dwelleth all the fulnesse of the Godhead bodily Colo. 2. 9. And that of his fulnesse we have all received and grace for grace John 1. 16. Here she perceives her wants are all supplyed and that in him she 's fully furnished And to sustain her in her present weakness she hears him say to her as to St. Paul My grace is sufficient for thee for my strength is made perfect in weaknesse 2 Cor. 12. 9. Until she comes experimentally to triumph with that mighty man of God I can do all things through Christ which strengheneth me Phil. 4. 13. And having tasted of these heavenly comforts she ruminates upon this little book from whence she sucketh such exceeding sweetness that now she singeth with the Prophet David How sweet are thy words unto my taste yea sweeter then hony to my mouth Psal 119. 103. But yet before she fully can disgest this book she findes it bitter in her belly For looking back upon her sinfull wayes she sees how ill she hath requited these incomparable favours How she hath grieved the Spirit of her Lord and crucified the Son of God a fresh And looking upon him whom she hath pierced she mourneth for him as one mourneth for his onely son and as is bitternesse for him as one that is in bitternesse for his first born According to that of the Prophet Zechar. 12. 10. Now sin appeareth in its proper colours foul filthy beastly and abominable So that the soul begins to hate her self for loving such a base deformed monster so spightfull treacherous and damnable that nothing can be more pernitious And being thus incensed against sin there 's nothing can content her but her Saviour She doth not cry with Rachel give me children but give ne Jesus Christ or else I die She is extreamly sick of her corruptions and none but Jesus must be her Physitian she seeks no other Physick but his favour no antidote but his affection no balsom but his blood and therefore she will entertain him upon any tearms though never so offensive to the flesh for she hath found that There is none other name under heaven whereby we must be saved Acts 4. 12. And now by vertue of humility that most obedient child of Faith and Love the careful soul endeavours to remove all such impediments as may obstruct the sweet approach of her beloved Lord. And knowing sin to be the onely thing that causeth their unhappy separation as Isa 59. 2. She cries unto her strength and her Redeemer for help against that false infernal foe that seeks to keep her still in his displeasure And being ayded by her Saviour and armed with his well approved armour Ephes 6. 13 c. She setteth first upon those crying sins that are of greatest obloquie and scandal and having routed those prodigions rebels she ransacks every corner of her conscience and haling forth her more concealed crimes she sends them packing she condemns her self of sloath self-saving and hypocrisie she crucifies her own corrupted nature and mortifies her most beloved lusts she suffers not a peevish thought to pass without a serious examination and a severe impartial reproof For the weapons of her warfare are not carnall but mighty through God to the pulling down of strong holds casting down imaginations and every high thing that exalteth it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ According to that of the Apostle 2 Cor. 10. 4 5. But for as much as pride rebellious pride is evermore her mortal enemy The child of ignorance the Divels darling the soul of schism the strength of heresie the food of spight the fuell of contention the fools affiance and the wise mans fear the bane of godliness the death of grace hateful to Christ and hurtful to his members Therefore this humble soul constrains her self to cast out this destructive adversary and hold him in perpetual defiance And thus that she may gain her gracious Lord she labours mightily to take away the evil of her doings from his eyes To which she cannot yet conceive her self to be a pleasing Object For though she could cleanse her self from all filthiness of flesh and spirit according to Saint Pauls incouragement 2 Cor. 7. 1.
Yet she must likewise perfect holiness in the fear of God And be renewed in the spirit of her minde And put on that new man which after God is created in righteousnesse and true holinesse as Ephes 4. 23 24. Or she esteems her self unfit for Christ These are the beauties that her Lord delights in And therefore now she seeks to deck her self with these new ornaments Not with broyded hair or gold or pearls or costly aray as good St. Paul 1 Tim. 2. 9. And yet much lesse will she deform her self according to the fashions of this world But she endeavours to adorn her self in the hidden man of the heart in that which is not corruptible even the ornament of a meek and quiet Spirit which in the sight of God is of great price According to St. Peters exhortation 1 Peter 3 4. And being thus arayed and adorned with precious robes instead of specious rags beyond the power or police of nature and past the industry of humane art She seeks the good hand of her God upon her for which she humbly magnifies his grace saying as in Isaiahs Prophesie I will greatly rejoyce in the Lord my soul shall be joyfull in my God for he hath cloathed me with the garments of salvation he hath covered me with the robe of righteousnesse as a bridegroom decketh him self with Ornaments and as a bride adorneth her self with her jewells Isa 61. 10. And thus attired with all humility she waiteth to receive her soveraign Lord and panting for his most desired presence she sings as in the song of Solomon stay me with flagons comfort me with apples for I am sick of love Cant. 2. 5. Set me as a seal upon thy heart as a seal upon thine arm for love is strong as death Cant. 8. 6. Make haste my beloved and be thou like to a Roe or to a young hart upon the mountains of spices Cant. 8. 14. And now her blessed Lord who all this while from the first in stant of her new creation wrought secretly upon her sinful heart melting it in the furnace of affliction discovering the Agent cause and cure of all her miseries instructing her in her own sinfulnesse and wants and weaknesse disposing her to seek and find relief removing all occasions of offence and renovating her to his own likenesse And all this by the level of humility the first and fairest fruit of faith and love Now he appears to her more visibly For God who commanded the light to shine out of darknesse shineth in her heart to give the light of the knowledge of the glorie of God in the face of Jesus Christ as in 2 Cor. 4. 6. At which the poor Soul fares as one transported Not by the spirit of illusion of pride vain glory or Hypocrisie like those that labour to dishonour Christ in his eternal Mediatorship by their conditional Election that magnify the broken arm of flesh by their free-will and carnal confidence that wrest the word of God to overthrow Scripture by reason that will make the Law of none effect by their traditions that do despise rule order government and lift themselves above Gods Ordinances that make their Christian liberty the Cloak for their ambition avarice and envy that dare with shamelesse impudence proclaim themselves for Saints whereas their practice proves that they are altogether otherwise That say stand by thy self come not near to me for I am holier then thou These are a smoak in my nose c. saith the Lord Isa 65. 5. But in the spirit of a meek sound minde with upright Job she sayes unto the Lord I have heard of thee by the hearing of the ear but now mine eye seeth thee Wherefore I abhor my self and repent in dust and ashes Job 42. 5. 6. And with that Evangelical Isaiah wo is me for I am undone because I am a man of unclean lips and I dwell in the midst of a people of unclean lips for mine eyes have seen the Lord of Hosts Isa 6. 5. And with that good Centurion she saith Lord I am not worthy that thou shouldest come under my roof Math. 8. 8. And thus the nearer that her Lord approcheth with his pure spotlesse glorious perfections the more unworthy she esteems her self untill she seems unto her self as nothing Yea worse then nothing All her braveries her beauties honours pleasures wit and wealth are lying Witches all her fair professions are painted Vizards of Hypocrisie her moral vertues and most precious parts are filthy garments spotted by the flesh For so she values them and casts them from her And having stript her self of all such rags she humbly layes her self at her Lords feet saying as Ruth did sometime say to Boaz I am thine handmaid spread therefore thy skirt over thine hand-maid Ruth 3. 9. And wheresoever this Humility hath wrought this work No doubt but Christ is there and brings assurance as his next attendant And so it followeth in the fourth place That wheresoever Christ is there is Assurance In him we have boldnesse and accesse with confidence by the faith of him saith St. Paul Eph. 3. 12. And that strong fortresse wherein this Assurance is to be lodged and established is the free promises of God in Christ according to the Covenant of Grace There are too many that do seek for this Assurance in their own sanctification And that in order to their victories over their sins their abilities to serve their God according to the rule of his Commandments And this I must confesse is a fair building but yet exceeding subject to the blasted in time of tryal and temptation when every filching undermining sin shall catch occasion to break in and shake or shatter all or part of their Assurance But that Assurance which is fortified by the sure promises of God in Christ is much more safe secure and satisfying Wherefore if thine Assurance steps aside and seems to slight thee fly unto the promises where thou shalt hear thy Lord returning him with this or the like comfortable language Come unto me all ye that labour and are heavy laden and I will give you rest Math. 11. 28. Him that cometh to me I will in no wise cast out John 6. 37. Verily verily I say unto you he that believeth on me hath everlasting life John 6. 47. He hath it already First he hath it of Christ by promise Secondly he hath it from Christ by purchace And thirdly he hath it in Christ by posession I say that every true believer hath eternal life And first of Christ by promise My sheep hear my voice saith he and I know them and they follow me and I give unto them eternal life c. John 10. 27 28 29. And therefore fear not little flock saith he for it is your fathers good pleasure to give you the Kingdom Luke 12. 32. Secondly he hath it from Christ by purchase by Christ his purchase and that under seal and in the earnest thereof After that
thirdly it is by this carnall joy that we rejoyce in spirituall things after a carnal manner or to the satisfying of the flesh by any present of future commodity or injoyment whatsoever As for example when we do delight to professe religion to hear Gods holy word or to partake in any other of his Ordinances either for custom curiosity lucre or pride preferment or vain-glory Doubtlesse it was in reference to these or some of these or the like indirect intents or purposes That Herod heard John gladly Mar. 6. 20. And soon after commanded him to be beheaded verse 27. And that the Jewes were willing for a season to rejoyce in his light John 5. 35. And yet walked in darknesse and ignorance and unbelief neverthelesse verse 37. 28. That Simon the sorcerer would have purchased the gift of the holy Ghost Acts 8. 13. And was therefore reproved for an hypocrite verse 21. And that such hearers as our Lord resembleth to the seed that fell upon the rock receive the word with joy and in time of temptation do fall away Luke 8. 13. Verily it were much to be desired that all such false time-servers and self-servers were separated now from Gods true saints that so we might discover love and honour the Lords true Members with a safer conscience Christians let us not deceive our selves whosoever delighteth in any such thoughts words or works as are meerly carnal or rejoyceth in common or indifferent good things sensually or carnally or in spiritual things in order unto these or any of these foresaid or any the like carnall ends or purposes I say his joy is carnal or hypocritical For these are the abortives the unseasonable and unsanctified conceptions of a carnal minde And therefore contrary to the Spirit of God For to be carnally minded is death Because the carnall minde is enmity against God for it is not subject to the law of God neither indeed can be saith our Apostle Rom. 8. 6. 7. But the fift is a compleat joy And this is always in our Saviours presence In his presence is fulnesse of joy c. Psal 16. 11. And truly this most happy kinde of joy is not so much external or extream as it is both internal and eternal For albeit A merry heart maketh a cheerfull countenance as saith the wise man Pro. 15. 13. And the Prophet David exhorteth all lands To make a joyfull noise unto the Lord to serve him with gladnesse and to come before his presence with singing as Psal 100. 1. 2. Yet these joyful expressions are but the indices or evidences of a more joyful heart For this true christian joy is mainly spiritual and effectual very answerable unto the fountain from whence it proceedeth and the Object upon which it is placed and both these are the same God in Christ For whosoever can derive his joy from God in Christ reconciling the world unto himself he is likewise able to place his joy upon God in Christ and rateably upon all those Gospel mercies which as mediatour he hath procured and purchased for the sons of men And these Gospel mercies are of two sorts first such as are spiritual in nature and secondly such as are spirituallized by grace Those Gospel mercies which are spirituall in their own nature are such as are offered and evidenced and sealed unto us by the Spirit of God And which we do apprehend imbrace and apply and rely upon spiritually by Faith Those that are spirituallized by grace are such as are common to all mankinde upon the account of a generall dispensation or distribution But are received injoyed and imployed onely by the children of God after a spiritual manner And all these mercies whether they be spiritual or spirituallized are to be rejoyced in spiritually According to the exhortations examples and incouragements of our blessed Saviour and his dear saints by the Testimony of his most holy Spirit The first spiritual mercy which is also the first Object of a christians joy is our Election This our Lâ—rd Jesus Christ exhorteth us to rejoyce in Rejoyce not saith he that the spirits are subject unto you but rather rejoyce because your names are written in heaven Luke 10. 20. The second is our Redemption Look up and lift up your heads for your redemption draweth nigh saith our Redeemer himself Luke 21. 28. This is celebrated with a new song by all Gods elect both under the old and new Testaments as Reve. 5. 8 9. The third is our effectual calling and conversion manifested by our true Repentance For which If there be joy in heaven as Luke 15. 7. How much more ought we also to rejoyce on earth who do continually injoy the benefit thereof The fourth is our Justification Be of good cheer thy sins be forgiven thee saith our Saviour to the man sick of the palsie Mat. 9. 2. This was the matter of Saint Pauls triumph who shall lay any thing to the charge of Gods elect saith he it is God that justifieth who is he that condemneth it is Christ that died yea rather that is risen again c. Rom. 8. 33 34. And in another place O death where is thy sting O grave where is thy victory The sting of death is sin and the strength of sin is the law But thanks be to God who hath given us the victory through our Lord Jesus Christ 1 Cor. 15. 55 56 57. Who hath given us the victory by justifying us both against sin and the law The fifth Object of our joy is our sanctification Let thy saints rejoyce in goodnesse This was part of Solomons prayer And it was Pauls profession our rejoycing saith he is this the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdom but by the grace of God we have had our conversation in the world 2 Cor. 1. 12. The sixth is our Salvation This was the matter of good Hannas joy And Hanna prayed and said my heart rejoyceth in the Lord mine horn is exalted in the Lord my mouth is inlarged over mine enemies because I rejoyce in thy salvation 1 Sam. 2. 1. And of Davids rejoycing I will rejoyce in thy salvation saith he Psal 9. 14. And thus do all the godly in all ages with joy draw water out of the wels of salvation Isa 12. 3. The seventh Gospel mercy that we are to rejoyce in is Gods Ordinances I was glad when they said unto me let us go into the house ef the Lord saith holy David Psal 12 2. 1. And wherefore should David go into the house of the Lord but to partake of his Ordinances But principally we are to rejoyce in the word of God the voice of Christ in his Gospel These things have I spoken unto you that my joy might remain in you and that your joy might be full saith the Son of God John 15. 11. The eighth is the faithful ministery together with the lawful portions thereunto belonging For thus the Jews whom God had
commend them for this Let all things be done decently and in order saith St. Paul 1 Cor. 14. 40. We do all strive to seem very spiritual But glorifie God in your bodie and in your spirit which are Gods saith the same Apostle 1 Cor. 6. 20. Glorifie God in your body as well as in your spirit if you will acknowledge that your body belongeth unto God It is a fault amongst us that in matters of religion we do commonly indeavour to make our out-sides seem better then our insides really are But if our insides be not much better then our out-sides in this particular we are in nothing so good as we ought to be Let the wife see that she reverence her husband saith this third rule But if she do not reverence him in her outward actions as well as in her inward affections who can see that she reverenceth him at all besides her self We proceed to the fourth rule Let every woman have her own husband 1 Cor. 7. 2. The Soul that 's married unto Christ must have none other husband but Christ wherefore she will not suffer her affections to run out towards her old acquaintance her old suter sin For she reckons her self to be dead indeed unto sin being alive unto God through Jesus Christ her Lord as Rom. 6. 11. And therefore she will love her Lord Jesus Christ in sincerity as Eph. 6. 24. That so in every case of dread or danger She may indear him with good Hezekiah I beseech thee O Lord remember how I have walked before thee in truth and with a perfect heart 1 Kings 20. 3. The fift Rule is this let not the wife depart from her husband 1 Cor. 7. 10. And therefore when the Soul is truely wedded to her dear husband Christ the flesh the Devil the world with all their provocations assaults allurements and temptations can neither draw nor drive her to depart or flee away from her beloved Lord they cannot make her such a wicked harlot as to forsake the guide of her youth and to forget the covenant of her God like that strange woman Prov. 2. 17. They peradventure may so over-power her that they may force her accidentally to slip aside or slide a little back But she remembereth immediately that gracious invitation of her Lord Turn O back-sliding children for I am married unto you Jer. 3. 14. Together with that excellent assurance I will heal thy back-slidings and will love thee freely Hosea 14. 4. And thereupon she makes a quick return she humbly sues unto her Lord for pardon which she through faith obtaineth and by love renews her covenant and so resolves to walk more wisely for the time to come She bears in minde that wholsome caveat Take heed brethren least there be in any of you an evil heart of unbelief in departing from the living God Heb. 3. 12. And she forgetteth not that woefull curse which doth attend on such Apostasie cursed be the man whose heart departeth from the Lord for he shall be like the heath in the desert and shall not see when good cometh but shall inhabit the parched places in the wildernesse in a salt land and not inhabited Jer. 17. 5 6. There is a fixth Rule yet And that she findeth implyed by St. Paul Tit. 2. 4. Whereby it doth appear that women ought to love their husbands And this in truth compleateth all the rest For first if the wife submitteth her self unto her husband and not in love all her submission is but constrained Secondly without love her obedience is but slavish Thirdly her reverence without love is hypocritical Fourthly if she keepeth her self to her own husband and not in the way of love it is but to avoid reproach or scandal or shame or some such inconvenience And Fifthly if it be not for loves sake that she departeth not from her own husband it is in reference to some self-ends some carnal or sinister by respects Wherefore the Soul that is married unto Christ will be exceeding carefull that this rule of love be well and faithfully observed ANd now the spouse being resolved to please her husband after these and the like Rules desireth to conceive a godly seed That she may be filled with the fruits of righteousnesse which are by Jesus Christ unto the glory and praise of God as Phil. 1. 11. For as the foresaid tree that 's richly planted well rooted full of vegitable Sap will bring forth fruit as well as leaves and blossoms Even so the Soul that is by faith and love united unto Christ not onely will professe her pure zeal and prepare her self to entertain please her heavenly husband But likewife she is evermore in labour to bring forth fruit after her Lords own likenesse such as deserves the name of godlinesse And therefore she doth constantly endeavour to walk worthy of the Lord unto all pleasing being fruitfull unto every good work as Col. 1. 10. If you demand how our imperfect works can gain the title of true godlinesse I answer thus every work or thing will passe before our God for godlinesse that is performed by a true believer according to these three ensuing Rules set forth unto us by the Apostle Paul where he implyes the power of godlinesse Remembering saith he your work of faith and labour of love and patience of hope in our Lord Jesus Christ 1 Thes 1. 3. First our work must be undertaken by faith Secondly it must be laboured in by love And Thirdly it must be continued by Patience by Patience of Hope in our Lord Jesus Christ First I say it must be undertaken by faith Not onely such a faith as makes a man a true believer in the common sense A justifying and a saving faith For this is alwaies to be presupposed But we must undertake what we intend in order unto such a special faith as onely minds that very thing it self For in this sense we are to understand that place of our Apostle Paul whatsoever is not of faith is sin Rom. 14. 23. And this faith must be established either by precept or by president By the word precept I intend not onely an absolute command but every word of exhortation or incouragement and every necessary consequence provided they be clear and unsuspected proceeding freely from the word of Truth not forced fained doubted or desired nor flattering nor favouring the flesh but answering the dictates of the Spirit in the design of Gods eternal glory By the word president I understand the pure example of our Saviour and of the pen-men of his holy Spirit there where their words and works are paralels But where the word of God is not the Rule the surest Saints may prove no safe examples And he that shall examine all his actions and square them to this principle I doubt not but he is one step in the way to godlinesse For this is that obedience of faith for which Gods holy Gospel is made known as Rom. 16. 25 26.
And as we must begin our works by faith So we must labour in those works by love Not that whereby we love pleasures for that is the part of a mad man Eccles 2. 1 2. Nor that whereby we love riches for that is the property of a fool Jer. 17. 11. Not that whereby we love them that hate the Lord for that is dangerous 2 Chro. 19. 2. Nor that whereby we love lies for that is damnable Revel 22. 15. Not that whereby we love the world for that will make us Gods enemies James 4. 4. Nor that whereby we love pride for that will make God our enemy 1 Pet. 5. 5. Not that whereby we love sin for that is Satan-like 1 John 3. 8. But that whereby we love the Lord for that is Saint-like Psal 31. 23. And therefore such a love as will be proper and fit to carry on a godly work must have God for its object and Gods glorie for its end More plainly thus If we will labour in a work by love so as to bring it to a godly frame Our love must be sincere to God in Christ firm to his will and zealous of his glory And verily it must be qualified in reference both to God and man like that which Paul sets forth in his Epistles Namely in the thirteenth Chapter of his first to the Corinthians beginning at the fourth verse Love suffereth long saith he is kinde it envieth not it vaunteth not it self is not puffed up doth not behave it self unseemly seeketh not her own is not easily provoked thinketh no evil rejoyceth not in iniquity but rejoyceth in the truth it beareth all things believeth all things hopeth all things endureth all things And he that shall according to this love or to a love not much unlike to this proceed in those designes which he hath first begun by faith he may be confident that if his patience be answerable he hath attained to the power of godlinesse And therefore it remains that we consider what kinde of patience will be suteable and proper to continue our ingagements For we do finde four kindes of patience Namely a patience of falsehood A patience of folly A patience of force And a patience of hope The first I say is a patience of falsehood or a false pernitious patience And this is when a man dissembleth his anger till he can finde a fitting opportunity to do the greater mischief Thus hatefull Esau did conceal his anger that he conceiv'd against his brother Jacob. And he said in his heart the dayes of mourning for my father are at hand then will I slay my brother Jacob Gen. 27. 41. And thus proud Haman did dissemble his against good Mordecay for near twelve moneths For he thought scorn to lay hands on Mordecay alone c. Esther 3. 6 7. Untill he falls upon that cursed decree to destroy to kill and to cause to perish all Jews both young and old little Children and women in one day as verse 13. This is a false treacherous patience or a patience with a mischief The second is a patience of folly A foolish and a partial patience And this is when a man can hear or see Gods glory vilified or abused or in his name or truth or Ordinances and not to be moved or offended at it Alas how hot and furious we are in the defence of our own reputation although it scarce be worth the speaking of But in Gods case we are as calm and cool as if we had nor spleen nor spirit in us We read that Jehu the son of Nimshi was very zealous in destroying the posterity of the Kings of Israel and Judah and in removing all obstructions and impediments that might hinder or molest his possession in the Kingdom of Israel Neverthelesse he was so patient in reference to the sins of Jeroboam the son of Nebat who made Israel to sin that he departed not from after them To wit the golden Calves that were in Bethel and that were in Dan 2 Kings 10. 26. For these he supposed to be as supporters to establish him in his Throne According to Jeroboams first intention 1 Kings 12. 26. And may there not be some in these our dayes that are very zealous to root out Monarchy Magistracy and Ministery which zeal they Jehu like proclaim to be for the Lord. Notwithstanding they continue their Golden Calves of covetousnesse and ambition whilest unâ—er the colour of liberty of conscience every one that is factious may do that which is right in his own eyes We finde likewise that Eli was so zealous for the Ark of God that when he heard it was taken by the Philistines he fell down and died 1 Sam. 4. 14. But he was so patient in relation to the sins of his own sons that he thereby provoked the Lord to denounce a fearfull curse upon his whole posterity 1 Sam. 3. 13. c. And are there not amongst us that will rage and inveigh very bitterly against the least mistakes of their opposers as scandalous and therefore execrable whereas they can with much patience passe by the lewd proceedings of their friends and followers as humane frailties therefore tollerable I cannot say but this kinde of patience may be of credit with Apostates But I conceive it was not so with the Apostles I am sure it was otherwise with impartial Paul when Peter came to Antioch I withstood him to the face because he was to be blamed saith he Gal. 2. 11. Be angry but sin not saith the same Apostle Eph. 4. 26. Assuredly this purblinde patience is opposite to the right Christian zeal neither complying with the work of faith nor with the labour of a godly love And is not this a foolish patience or a patience of folly The third kinde is a patience of force And this appeareth when a man conceives that he hath just occasion of offence And no lesse will to execute his anger had he not some restraint imposed on him This we may see was verified in Laban when he pursued hotly after Jacob It is in the power of my hand to do you hurt saith he but the God of your father spake unto me yesternight saying take thou heed that thou speak not to Jacob either good or bad Gen. 31. 29. How often would the High Priests Scribes and Pharisees have seized upon Christ before the time but that they feared the people And thus the Lord doth oftentimes suppresse the fury of his Churches adversaries either by their confusion As he dealt with Pharaoh and his Egyptians Exod. 13. 23. c. Or he restraineth them to their conversion For thus he dealt with persecuting Saul who afterwards was also called Paul Act. 13. 9. And he that was made patient by force now teacheth us the Patience of Hope This is the fourth and last kinde of patience A hopefull and a happy patience This is the right way to possesse our souls in matter of desertion or death Luke 21. 19. By
this we wait upon the Lord our God without repining murmuring or offence even in the greatest tryals or distresses Ye have heard of the patience of Job saith Saint James and have seen the end of the Lord that the Lord is very pitifull and of tender mercie Jam. 5. 11. This patience expecteth no reward but what the Lord is pleased to allow and she as willingly will wait his leisure for the performance of his gracious favour If we hope for that we see not then do we with patience wait for it saith St. Paul Rom. 8. 25. Be of good courage therefore and he shall strengthen your heart all ye that hope in the Lord as Psal 31. 24. I will not say but patience may miscarry And hope deferred may make the heart sick But this Patience of Hope in our Lord Jesus Christ who is the God of patience and of hope Rom. 15. 5 13. This verily is such a threefold cord as never can be broken And thus according to this patience we must continue and conclude the work begun by faith and laboured in by love For let this patience have her perfect work and ye shall be perfect and entire wanting nothing According to that of the Apostle Ja. 1. 4. And when our actions shall be undertaken by such a faith as onely respecteth Gods Commands and laboured in by such a love as onely affecteth Gods glory and continued by such a patience as onely expecteth Gods favour Then we may certainly assure our Souls they have brought forth the fruit of godlinesse And to confirm you further in this Rule I shall present you with some few examples Behold it first in father Abraham In that great work of offering up his son He undertakes it first by Gods command Gen. 22. 1 2. And therefore in the obedience of faith And Secondly his labour is of love of love to God For in comparison of that his love to God he loved not his Son his onely Son Thirdly his willingnesse did manifest his patience his patience of hope who against hope believed in hope saith the Apostle Rom. 4. 18. See it again in Josephs abstinence His Mistris courts him to commit a sin odious to God injurious to his Master and thereupon he could not but believe it was the minde of God he should refuse her Gen. 39. 7. 8. And here his love to God was evident How can I do this great wickednesse saith he and sin against God verse 9. And was it not a sign of Patience that he would rather suffer then accuse his lustfull Mistris or excuse his own abused innocency as verse 20. We likewise find this power of godlinesse in the three children as we use to call them In Shadrach Meshach and Abednego The king injoyns them to fall down and worship his golden image Dan. 3. 14 15. A thing quite opposite to Gods command Exod. 20. 4 5. And therefore in obedience to faith they disobey his heathenish injunction For they answered and said O Nebuchad-nezzar we are not carefull to answer thee in this matter our God whom we serve is able to deliver us from the burning fiery furnace and he will deliver us out of thine hand O King But if not be it known unto thee O King that we will not serve thy gods nor worship thy golden image which thou hast set up Dan. 3. 16 17 18. In which reply it likewise may appear they loved God more deerly then their lives Nor is their patience lesse observable in that they went to their intended torture without recanting murmuring or repining As verse 21. Yet one example more and that from Paul The author of this Rule this Golden Chain and in relation to his Ministery unto the which he was commissionated by God in Christ Acts 9. 15 16. Which is yet more exactly set forth Act. 26. 15 c. And set his matchlesse love unto his Lord in his undaunted resolution Act. 20. 22. to 26. And with what patience of hope in our Lord Jesus Christ he suffered the afflictions of the Gospel it may most perfectly appear unto us in that he gloried in such tribulation We glorie in tribulation also saith he knowing that tribulation worketh patience and patience experience and experience hope and hope maketh not ashamed c. Rom. 5. 3 4 5. Now these and every work of the like nature whether it be of doing or of suffering of speech of action or of abstinence begotten by God in the womb of faith and born unto God by the hand of love and nursed for God at the breast of patience This is the sweet fruit which the teeming Soul doth usually bring forth unto her husband to God in Christ her husband And therefore it may very well be called according unto Gods name Godlinesse or after Christs name Christianity I will not say that ever any man except the Son of God both God and Man did fully and exactly steer his course according unto these points But I say that he which failes in any one of these so far he falleth short of godlinesse And yet 't is not denied but he may be a godly man that oftentimes doth misse to shape his actions to these principles Provided that his heart be well disposed that his desires be orderly and good and his endeavours vigorous and constant A Ship at Sea may sometimes be becalm'd and sometimes weather-beaten by a storm so as she cannot keep a steady course Sometimes the winde may set so sore against her that you would think her sailing to a Coast far distant from the Port that she intendeth And yet the Pilot is a skilfull man and brings his Vessel to his wished Haven in a good hour Even so the precious Soul may sometimes want Divine assistance sometimes such a storm of strong temptations may circumvent her as may inforce her from her good desires or Satan in his malice may beset her with some such difficulties as may drive her far distant from the course of her endeavours And yet the body joyned with this Soul is a good godly person and so full both of the seed and fruit of godlinesse That he may lay a warrantable claim unto the title of eternal life as a joynt Heir with Jesus Christ his Lord through the obedience of faith and love by vertue of that Covenant of Grace For God so loved the world that he gave his onely begotten Son that whosoever believeth in him should not perish but have everlasting life FINIS The chief Heads contained in and pertaining unto this Copy of the Covenant of Grace  Page Page THe Covenanters 1. to 25. The Consideration 25. to 29. The Gift 29. to 38. The Provisoe 38. to 55. The Prevention 55. to 65. The Inheritance 65. to 93. Several Pretenders to the said Inheritance together with their Actions their Allegations and their Evidences 93. to 125. The right Heir discovered 125. to 133. His Evidence examined 133. to 200. His rich Plantation 200. to 243. His Souls affection 243. to 258. Her Profession 258. to 270. Her Inquisition 270. to 288. Her Confirmation 288. to 371. Her Satisfaction 371. to 388. Her gracious marriage 388. to 397. Her godly seed 397. ad finem Errata PAge 23. l. 3. r. in the wayes p. 54. l. 3. r. and of the gift p. 103. l. 6. r. of the Lord p. 14. l. 15. r. yet it p. 152. l. 11. r. me to do 193. l. 6. r. but in de p. 199. l. 16. r. such as p. 201. l. 4. r. find it in p. 204. l. 6 r. yet this p. 210. l. 4. r. strange flesh p. 206. l. 5. r. must not be p. 251. l. 13. r. Cant. ◠3. p. 298. l. 24. r. the praises due p. 270. l. 27. r. his prayer p. 271. l. 28. r. 1 King p. 277. l. 19. r. Son p. 281. l. 28. and 29. r. speak p. 283. l. 3. r. learns p. 284. l. 14. r. is leading p. 298. l. 4. r. if the. p. 301. l. 14. for intimated r imitated p. 302. l. 14. r. nor according p. 307. l. 6. r. this is p. 328. l. 13. r. Jo. 1. 29. p. 329. l. 21. r. and is in p. 346. l. 26. r. world lieth in p. 349. l. 2. r. drink wine p. 360. l. 8. r. Haman l. 17. r. or future p. 373. l. 15. r. wary Soul p. 381. l. 8. r. is the third p. 383. l. 19. r. and it is p. 408. l. 17. r. and see his
fully satisfied that now the match between her Lord and her is absolutely made and finished For as she apprehends his love by faith so she returns her love by resolution She hears him sing That he is overcome and ravish't with her beauties and her love Cant. 4. 9 10. And in consideration thereof she gives consent and so confirms the contract My beloved is mine and I am his saith she Cant. 2. 16. My beloved is mine or I know that my beloved is mine There is the consideration And I am his or I do freely give my self to be his There is the consent And from these deer conclusions they proceed to solemnize their heavenly nuptials He brings her unto the banqueting house and his banner over her is love Cant. 2. 4. And she holds him and will not let him go untill she hath brought him into her mothers house and into the Chamber of her that conceived her Cant. 3. 4. And now he weds and beds her For as the Bride-groom rejoyceth over the Bride so her Lord rejoiceth over her as Isa 62. 5. And the sweet Soul is made so sensible of her deer Lords embraces that she breaks forth into these the like sacred raptures A bundle of Myrrhe is my well-beloved unto me he shall lie all night betwixt my breasts As Cant. 1. 13. His left hand is under my head and his right hand doth embrace me Cant. 2. 6. And being thus become a married wife she studies how she best may please her husband And to that purpose she consulteth not with flesh and bloud but with his holy Spirit By whom she begs that she may be directed unto the knowledge of his blessed will according to the tenor of his word And first she findes this exhortation under the hand of his Apostle Paul Wives submit your selves unto your own husbands as unto the Lord Eph. 5. 22. Here is both a rule and an example She submitteth her self therefore unto God According to Saint James his exhortation James 4. 7. Yea she submitteth her self to every ordinance of man for her Lords sake whether it be to the King as supream or unto governours as unto them that are sent by him for the punishment of evil doers and for the praise of them that do well According to that of the Apostle Peter 1 Peter 2. 13 14. Secondly she findeth by St. Peter That wives ought to obey their husbands even as Sarah obeyed Abraham 1 Peter 3. 6. And thereupon she saith unto her Lord as the people of Israel sometimes said in the presence of Moses All that the Lord hath said I will do and be obedient as Exod. 24. 7. Yea she saith with the Propher David I delight to do thy will O my God Yea thy law is within my heart Psal 40. 8. Yet lest she should mistake in her accounts she oftentimes doth pray with the same Prophet Blessed art thou O Lord teach me thy statues Psal 119. 12. Make me to understand the way of thy precepts c. verse 26. And teach me to do thy will for thou art my God Psal 143. 10. She prayes that she may do as well as understand And as she prayes so she resolves to practice That so she may prove what is that good that acceptable will of God According to St. Paul his milde request Rom. 12. 2. From whom she likewise meets with this instruction This is the will of God even your sanctification c. 1 Thes 4. 3. c. And from St. Peter thus As he which hath called you is holy so be ye holy in all manner of conversation because it is written Be ye holy for I am holy 1 Pet. 15. 16. And therefore in obedience to his will She endeavoureth to cleanse her self from all filthinesse of flesh and spirit perfecting holinesse in the fear of God as in the 2 Cor. 7. 1. And for as much as she conceives that she cannot attain to that perfection of holinesse that will be requisite she calls upon her husband for supplies Who of God is made unto her wisdom and righteousnesse and sanctification and redemption 1 Cor. 1. 30. So that though she be a poor Soul yet she hath a very rich husband Thirdly she findeth that the wife must see that she reverence her husband Eph. 5. 33. And therefore this new-married Soul doth strive to raise her thoughts above the common rate and fix them on such venerable objects as may provoke to reverence and honour Doth Majestie require a reverence Why with her Lord is terrible Majesty Touching the Almighty we cannot finde him out he is excellent in power and in judgement and in plenty of justice Job 37. 22. 23. Is wisdom to be had in reverence Why in him are hid all the Treasures of wisdom and knowledge Col. 2. 3. Is it required that we reverence Age Why he is the ancient of dayes Dan. 7. 9. The eternal God Deut. 33. 27. Or do we reverence and honour goodnesse Surely we ought so to do Why there is none good but he Matth. 10. 17. If these or any other excellencies are to be reverenced in the Creature according to their limits or degrees By how much more must they be honoured and reverenced in the great Creator where they are matchlesse perfect infinite Therefore the Soul that 's married unto Christ considereth his might his Majesty his wisdom goodnesse and eternity with all his fulnesse and perfections that so she may have grace whereby she may serve him acceptably with reverence and godly fear as Hebr. 12. 28. And though she is not superstitious to place the strength of her devotions in outward forms bodily performances knowing That bodily exercise profiteth little as 1 Tim. 4. 8. And that God being a Spirit must be worshiped in Spirit and in truth as John 4. 24. Yet neither is she barbarous or rude to exercise such incivilities in the partaking of Gods Ordinances as she would fear to practice in the presence of civil persons or societies We know there is a reverence belonging to husbands fathers masters Magistrates chiefly as they are subordinate to God whom they do personate or represent according to their weak proportions And shall we honour these imperfect shaddowes more then we honour that most perfect substance for and by whom they are made honourable Do we conceive both cap and knee too little wherewith to reverence our superiours when we do meet them in their several stations And think we one of these to be too much to reverence the great King of Kings withall when we attend him in his Ordinances There are many in this time of pretended or inforced or desired famine of the word that will go as far to a Sermon if they like the Sermoners as to a Sias or Sessions I do not discommend them for that Yet they will not allow the least reverence to the word of God in the Sermon that they will afford to the word of Man in the Sessions I do not