of the Church of Sardis Thou hast a name that thou livest and art dead Rev. 3. 1. The cordial death if I may so call it or the death of the heart is that which happeneth upon the sense or apprehension of some extream danger or distresse when discreet Abigail had told her husband Nabal of the danger he was in by reason of his churlish behaviour towards Davids young men The Text saith That his heart died within him and he became as a stone 1 Sam. 25. 37. And Pharaoh in the plague of locusts desired Moses and Aaron to intreat the Lord that he might take away that death onely Exod. 10. 17. The natural death consisteth in the dissolution of nature or the separation between the body and the Soul It is said That when Rachels Soul departed she died Gen. 35. 18. And when the widow of Zarephaths son was dead Elijah cried unto the Lord and said O Lord my God I pray thee let this Childes Soul come into him again And the Lord heard the voice of Elijah and the Soul of the Childe came into him again and he revived 1 King 17. 21 22. The last is eternal death consisting in those eternal torments which the damned shall be cast into upon that peremptory sentence Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels Mat. 25. 41. In these four sorts or degrees of death are comprehended all the discomforts mischiefs and miseries that mankinde can suffer or suspect whether they be spiritual temporal or eternal And now I shall prove that every one of them is the reward or punishment of sin First the spiritual death is the reward of sin Because that when they knew God they glorified him not as God neither were thankfull but became vain in their imaginations and their foolish heart was darkned professing themselves to be wise they became fools And changed the glory of the uncorruptible God into an image made like to corruptible man and to birds and to four-footed beasts and creeping things Wherefore God also gave them up to uncleannesse through the lusts of their own hearts to dishonour their own bodies between themselves Rom. 1. 21 22 23 24. For this cause God gave them up to vile affections c. verse 26. Secondly the cordial death or the death of affliction trouble and distresse that is also the reward or the punishment of sin We grope for the wall like the blinde and we grope as if we had no eyes we stumble at noon day as in the night we are in desolate places as dead men We roar all like bears and mourn sore like doves we look for judgement but there is none for salvation but it is far off from us For our transgressions are multiplied before thee and our sins testifie against us for our transgressions are with us and as for our iniquities we know them Isa 59. 10 11 12. Thirdly the natural death that is also the wages of sin And unto Adam God said Because thou hast hearkened unto the voice of thy wife and hast eaten of the tree of which I commanded thee saying thou shalt not eat of it cursed is the ground for thy sake in sorrow shalt thou eat of it all the dayes of thg life Thorns and Thistles shall it bring forth to thee and thou shalt eat the Herb of the field In the sweat of thy face shalt thou eat bread untill thou return unto the ground for out of it wast thou taken for dust thou art and to dust thou shalt return Gen. 3. 17 18 19. And lastly eternal death is the punishment of sin And it shall come to passe that from one new Moon to another and from one Sabbath to another shall all flesh come to worship before me saith the Lord. And they shall go forth and look upon the carcases of the men that have transgressed against me for their worm shall not die neither shall their fire be quenched and they shall be an abhorring unto all flesh Isa 66. 23 24. Thus we see that sin hath laid us open to every degree of death and destruction And verily the penalty annexed unto the breach of the Covenant of works that original rebellion importeth no otherwise In the day that thou eatest thereof thou shalt surely die Gen. 2. 17. Dying thou shalt die saith the original Thou shalt die every kinde of death And now if it be demanded how it may be said that we are redeemed from these miseries distresses and calamities by this Covenant of Grace I answer that Almighty God hath redeemed us from them by taking away the onely cause of them which we find here to be sin And that for and through the merits and mediation the sufferings and satisfaction of Jesus Christ his onely begotten Son whom he gave us and for us in this Covenant Provided alwayes that we receive him by faith according to the condition of this Covenant And here we may do well to take notice That the evil of sin is three-fold That is to say The guilt of sin The punishment of sin And the power of sin And it is necessary that all these be removed before we can certainly be said to be redeemed For where the guilt remaineth the punishment is not to be avoided and whilest the power continueth neither shall the guilt be forgotten nor the punishment forgiven You know that whosoever transgresseth the Law and is found guilty thereof he must suffer punishment according to the nature of his offence And whosoever committeth sinne transgresseth the Law For sin is the transgression of the Law 1 John 3. 4. Now where is that Soul that dares stand upon her own justification and plead Not guilty to the whole Law of God Or whether our own hearts condemne us or not God is greater then our hearts and knoweth all things 1 John 3. 20. It is in vain for us to dissemble or conceal our iniquities For all things are naked and opened unto the eyes of him with whom we have to do Heb. 4. 13. Verily the Lord sees our sins before we commit them I knew that thou wouldest deal very treacherâ—usly saith he and wast called a transgressour from the womb Isa 48. 8. And he that transgresseth the Law in the least particular he is cursed For it is written Cursed is every one that continueth not in all things that are written in the book of the Law to do them Gal. 3. 10. And being cursed he can expect no better then to be condemned unto eternal torments For the Son of Man sitting upon the throne of his glory shall say unto them Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels Math. 25. 41. But being possessed of the Lord Jesus Chriâ—t by an effectual faith according to the tenour of this Covenant of Grace we are redeemed both from the Curse For Christ hath redeemed us from the curse of the Law being made a curse for us Gal.
towards eternal death Yet originally and as it affordeth a being to the Creature without which he could not be capable of everlasting life So it may properly be said to be part of Christs purchase and included within the compasse of this Covenant of Grace The next is the spiritual life For that was not firsi which is spiritual but that which is natural and afterward that which is spiritual 1 Cor. 15. 46. This spiritual life is the fruit of that regeneration or new birth whereby we are said to be born of God John 1. 13. And this birth is perfected when the seed of the word is quickned by the Spirit in the womb of Faith First the seed of this new birth must be the word of God Being born again not of corruptible seed but of incorruptible by the word of God which liveth and abideth for ever saith Saint Peter 1 Pet. 1. 23. 2ly this word must be quickned by the Spirit It is the Spirit that quickneth the flesh profiteth nothing the words that I spake unto you they are spirit and they are life saith the Son of God John 6. 63. And thirdly this word must be quickned by the Spirit in the womb of Faith Whosoever believeth that Jesus is the Christ is born of God saith S. John 1 John 5. 1. And this may really be called a life for it shall never be overcome of death If ye live after the flesh ye shall die but if ye through the spirit do morâ—ifâ—e the deeds of the body ye shall live Rom. 8. 13. Live eternally for none can live this spiritual life this life of grace but he that is raised from the death of sin Blessed and holy is he that hath part in the first resurrection on such the second death hath no power but they shall be Priests of God and Christ and shall reigne with him a thousand yeaos Rev. 20. 6. A thousand years Not according to the Millenaries account who dream of an earthly Kingdom to continue for a thousand years contrary to that of Christ himself My Kingdom is not of this World saith he John 18. 36. But whilest they contend for this earthly Kingdom doth it not appear that Their wisdom is earthly sensual c. According to that of St. James Jam. 3. 15. But a thousand years The thousand years of the great Sabbath that eternal Jubilee that shall be celebrated by the Saints of God in that everlasting Kingdom of our Lord and Saviour Jesus Christ 2 Pet. 1. 11. Verily this spiritual life is the greatest good that we can injoy in this World Whilest we live a meer natural life we live at the best but to our selves and we shall finde our selves but bad pay-masters He is an empty Vine that bringeth forth fruit unto himself saith the Lord by his Prophet Hosea 10. 1. But in serving our selves we commonly serve worse Masters then our selves For we serve sin also Whosoever committeth sin is the servant of sin saith our Lord Christ Joh. 8. 34. And the wages of sinne is death saith St. Paul Rom. 6. 23. Yea and in serving sin and our selves we serve the Devil too In time past ye walked according to the course of this world according to the prince of the power of the aire the spirit that now worketh in the children of disobedience Eph. 2. 2. And from such a cursed Master we can expect but a sorry reward The Devils wages is a Mark Rev. 13. 16. But he that receiveth that Mark The same shall drink of the wine of the wrath of God which is poured out without mixture into the cup of his indignation and he shall be tormented with fire and brimstone in the presence of the holy Angels and in the presence of the Lamb Rev. 14. 10. But being by this new birth or this spiritual life delivered from these bad Masters we are sure of a blessing For being made free from sin and become servants to God Ye have your fruit unto holinesse and the end everlasting life Rom. 6. 22. And the end everlasting life You see here that the end of this spiritual life is everlasting life But in regard that many do dis-relish and dislike this spiritual life as disquiet and uncomfortable therefore I shall desire you to take the peacefull life in your passage St. Paul exhorteth That supplications prayers intercessions and giving of thanks be made for all men for Kings and all that are in authority that we may lead a quiet and peaceable life in all godlinesse and honesty 1 Tim. 2. 1 2. I will not deny but there are many enemies both spiritual and temporal that do continually endeavour to infest and molest this happy passage towards eternity But what hurt or hinderance can it be to a well resolved spirit though the Devil with all his smoaky legions do thunder forth their phantastick false alarums The Lord will give strength unto his people the Lord will blesse his people with peace saith that man of War Psal 29. 11. Peace I leave with you my peace I give unto you not as the world giveth give I unto you let not your heart be troubled neither let it be afraid saith Christ to his Disciples Joh. 14. 17. And he that said it is well able to perform it For he is the prince of peace Isa 9. 6. This is the peace of God and it is more then an ordinary peace It is a perfect and a perpetual peace an infinite and an inward peace First it is a perfect peace Thou wilt keep him in perfect peace whose minde is stayed on thee because he trusteth in thee saith that Evangelical Prophet to his and our God Isa 26. 3. Secondly it is a perpetual peace The Mountains shall depart and the Hills be removed but my kindnesse shall not depart from thee neither shall the covenant of my peace be removed saith the Lord that hath mercy on thee According to that of the same Prophet Isa 54. 10. Not so perfect and perpetual that it shall never be interrupted but so perfect and perpetual that it shall never be utterly overthrown Thirdly it is an infinite peace it passeth all understanding And fourthly it is an inward peace It keepeth your hearts and mindes The peace of God which passeth all understanding shall keep your hearts and mindes saith the Apostle Phil. 4. 7. Yea and it is an outward peace also when a mans wayes please the Lord. he maketh even his enemies to be at peace with him saith that wise man Prov. 16. 7. Or if they will not it shall be upon their own peril For his heart is established he shall not be afraid untill he see his desire upon his enemies Psal 112. 8. This is the peacefull life or the spiritual mans peacefull passage to eternal salvation or everlasting life which is the fourth and last degree and that which is expressed here in this Copy as the onely intire happinesse and perfection of all the former For the matter what
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 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
3. 13. And from the penalty thereupon depending For 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. And moreover of guilty sinners we are become justified Saints For we have all sinned and come short of the glory of God Being justified freely by his grace through the redemption that is in Jesus Christ whom God hath set forth to be a propitiation through faith in his bloud to declare his righteousnesse for the remission of sins that are past through the forbearance of God Rom. 3. 23 24 25. In which words we finde the moving or procuring cause of our justification to be the free grace of God the meritorious cause to be Christ the Son the efficient cause to be God the Father the instrumental cause to be Faith in Christ and the final cause to be the glory of God The glory of his righteousnesse for the Remission of sins That he might be just in being the justifier of him which believeth in Jesus verse 26. For as it is just with God to punish the sins of a Reprobate that dieth in his iniquity So it is as just with him to pardon the sins of a believer for which Christ died And as the true believer is delivered from the guilt and punishment of sin by the merit of Christ So is he also preserved from the power of sin by the Spirit of Christ And this he doth By redeeming us from our vain conversation 1 Pet. 1. 18. By purging our consciences from dead works to serve the living God Heb. 9. 14. By crucifying our old man the body of sin Rom. 6. 6. By freeing us from the Law the strength of sin 1 Cor. 15. 56 57. By delivering us through grace from the dominion of sin Rom. 6. 14. By strengthening us with might in the inner man Eph. 3. 16. And by making us partakers of the Divine nature 2 Pet. 1. 4. Who will not then conclude with S. Paul In all these things we are more then conquerers through him that loved us Rom. 8. 37. And thus you see that our Lord Jesus Christ by justifying us through his merit hath freed us from the condemning guilt punishment of sin And by sanctifying us through his Spirit he hath delivered and fortified us from and against the prevailing power and insinuation of sin And 〈◊〉 this means he hath redeemed us from 〈◊〉 and destruction being the just reward and recompence of sin And all this meerly and absolutely upon the account of this eternal 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 But have everlasting life THis is the blessed Inheritance conferred and confirmed by this Covenant according to this Copy Everlasting life or eternal salvation This is the glorious expectation and inheritance of the Children of God Blessed the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead to an inheritance incorruptible and undefiled that fadeth not away reserved in heaven for you who are kept by the power of God through faith unto salvation saith St. Peter 1 Pet. 1. 3 4 5. If in this life onely we have hope in Christ we are of all men 〈◊〉 â—iserable saith St. Paul 1. Cor. 15. 19. 〈◊〉 are troubled on every side saith he yet not â—â—stressed we are perplexed but not in despair persecuted but not forsaken cast down but not destroyed Alwayes bearing about in the body the dying of the Lord Jesus that the life also of Jesus might be made manifest in our body 2 Cor. 4. 8 9 10. For which cause we faint not but though our outward man perish yet our inward man is renewed day by day for our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory verse 16. 17 18. Truely it is this Assurance that supports and supplies the militant Members of the Lord Jesus Christ throughout their whole warfare It removeth all difficulties sweetneth all discomforts and relieveth all distresses Verily it elevateth the Soul beyond all expectation I take pleasure in infirmities in reproches in necessities in persecutions in distresses for Christs sake saith St. Paul 2 Cor. 12. 10. Good Paul were these thy pleasant recreations Truely it is not to be denied but that they are very profitable exercises For when I am weak saith he then am I strong When I am weak in the flesh then am I strong in the faith For I reckon that the sufferings of this present time are nâ—t worthy to be compared to the glory which shall be revealed in us Rom. 8. 18. What will not a true believer do or suffer in hope of eternal life which God that cannot lie promised before the world began Tit. 1. 2. But forasmuch as there must be a temporal life before there can be an eternal life Therefore as I have formerly set forth unto you the several sorts or degrees of death So I shall here endeavour â—o shew you the several sorts or degrees of life which I conceive to be likewise four That is to say The natural life The spiritual life The peacefull life and the eternal or everlasting life And secondly I shall apply my self to prove that every one of them as a Member or passage of or to this everlasting life is part or parcel of that eternal inheritance whereunto the Son of God hath intituled us by vertue of this Covenant The first I say is the natural life or the life of Nature That which we say we receive from our Parents And it consisteth in the union of the body and the Soul or of the flesh and spirit according to the vulgar sense But in the Scripture sense that is properly called the natural life wherein a man followeth Nature for his chief or onely guide And of such a one St. Paul sayes That the natural man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned 1 Cor. 2. 14. Now this natural life in either of these senses may be said to be the issue of the first birth or of the fleshly generation For that which is born of the flesh is flesh saith our Lord Joh. 3. 6. And they that are after the flesh do minde the things of the flesh saith St. Paul Rom. 8. 5. Verily whosoever liveth meerly this natural life or this life of Nature onely it were better for him that he had never lived at all that he had never been born For we are all by nature the children of wrath According to that of St. Paul Eph. 2. 3. Neverthelesse though accidentally by reason of the corruption of Nature this natural life tendeth
of Grace I answer that as our Lord Jesus Christ did therein and thereby redeem us from all manner of death as it is a curse or a punishment for sin as I have already proved so I shall now endeavour to prove that he hath therein and thereby purchased and procured for us every sort or degree of life as it is a part of or a passage to eternal salvation And first concerning the first kinde being the natural life This Adam injoyed but conditionally In the day that thou eatest of the Tree of the knowledge of good and evil thou shalt surely die saith the Covenant of works But Adam eateth and must die therefore his present farewell to this natural life must be his welcome to eternal death When in that very instant Christ our Saviour appears for Man And by virtue of that precontract he stayes Gods justice and preserves mans life And by this means we all injoy our lives For had Adam then died according to his desert we had all died in him as the fruit dieth in the root It were little wisdom to expect a posterity from him that never did beget a Child And it appeareth that he had not begotten any before that great rebellion of his which called for present death But afterward in the time of his reprive Adam knew Eve his wife and she conceived and bare Cain Gen. 4. 1. And she again bare his brother Abel Gen. 4. 2. And Adam knew his wife again and she bare a son and called his name Seth Genes 4. 25. And the dayes of Adam after he had begotten Seth were eight hundred years and he begat sons and daughters Gen. 5. 4. And whosoever hath lived heretofore do now live or shall live hereafter They did do and shall receive their natural life originally from that old feeble stock And therefore his life being preserved to a posterity by Christ in this Covenant of Grace It follows necessarily that we do all receive our natural lives meerly by virtue of that Covenant The second sort or degree is the spiritual life This as I said is the fruit of regeneration or of the new birth In our first birth we are born men In our second birth we are born Christians good men blessed men The first benefit that we received by this Covenant of Grace is our Election in Christ before the foundation of the world Eph. 1. 3 4. The second benefit is our natural life which we received in Adams reprive by virtue of the said Covenant Yet I dare not call this a benefit absolutely or otherwise then as it putteth us into a possibility of attaining unto this spiritual life And therefore the first Lesson that our Saviour taught unto Nichodemus was the necessity of Regeneration saying verily verily I say unto thee except a man be born again he cannot see the Kingdom of God John 3. 3. The next absolute and undeniable benefit proceeding from this Covenant is the spiritual life whereby we become the sons of God not according to any carnal condition but according to the Spirit of adoptition Rom. 8. 14 15. By this spiritual life we likewise become sensible of the first benefit conveyed unto us in this Covenant being our Election which cannot be perceived either in us or by us in the state of nature before we begin to live this life of grace And for this spiritual life also if we desire to know it either in our selves or others we shall finde that it consisteth in the putting off the old man and putting on the new Ye ought so to learn Christ that ye put off concerning the former conversation the old man which is corrupt according to the deceitfull lusts And be renewed in the spirit of yâ—ur minde And that ye put on the new man which after God is created in righteousnesse and true holinesse Ephes 4. 22 23 24. And to the Galatians walk in the spirit and ye shall not fulfill the lusts of the flesh saith the same Apostle Gal. 5. 16. In this spiritual life it pleased the Father of our Lâ—rd Jesus Christ to communicate unto us his divine nature 2 Pet. 1. 4. His Image 2 Cor. 3. 18. And his spirit 1 John 4. 13. And by this means it cometh to passe that they which live this spiritual life Their eyes are opened they are turned from darknesse to light and from the power of Satan unto God that they may receive forgivenesse of sins an inheritance with them which are sanctified by faith which is in Christ Jesus Acts 26. 18. And all this we injoy in and through Jesus Christ our Lord. If Christ be in you the body is dead because of sin but the Spirit is life because of righteousnesse saith the Apostle Rom. 8. 10. I have not read of any whom I conceive to have lived this life of grace more fruitfully then St. Paul did Neither was he ashamed to confesse how and from whom he received it I am crucified with Christ saith he neverthelesse I live yet not I but Christ liveth in me and 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 Gal. 2. 20. Likewise reckon ye also your selves to be dead indeed unto sin but alive unto God through Jesus Christ our Lord saith the same Apostle Rom. 6. 11. Verily our Lord Jesus Christ is not onely the procurer and purchaser of this spiritual life but also the Authour and the essence thereof The dead shall hear the voice of the Son of God and they that hear shall live for as the Father hath life in himself so hath he given to the Son to have life in himself Joh. 5. 25. 26. And again I am the Resurrection and the life saith Christ he that believeth in me though he were dead yet shall he live John 11. 25. Though he were dead in sin yet shall he live by grace And you being dead in your sins and the uncircumcision of your flesh hath he quickned together with Christ having forgiven you all your trespasses saith St. Paul Col. 2. 13. And as this great benefit is conferred upon us in and by the Lord Jesus Christ so is it likewise confirmed unto us in and by this Covenant of Grace As for thy Nativity in the day thou wast born thy Navel was not cut neither wast thou washed in water to supple thee thou wast not salted at all nor swadled at all None eye pitied thee to do any of these things unto thee to have compassion upon thee but thou wast cast out in the open field to the loathing of thy person in the day that thou wast born saith the Lord by his Prophet Ezek. 16. 4 5. Here is the wretched estate of every Soul by nature in regard of sin delivered expresly concerning Jerusalem but is to be applied to Adam and all his posterity But when I passed by thee saith the Lord and saw thee polluted in thine own bloud I
doth or can make good our Title to eternal salvation That more then most excellent inheritance which the Saints of God do and shall injoy in the Kingdom of glorie And this in spite of the Devil and all his adherents is most manifest throughout the whole word of God Faith is the evidence of things not seen saith the Apostle Hebr. 11. 1. And eye hath not seen nor eare heard neither have entered into the heart of man the things which God hath prepared for them that love him 1 Cor. 2. 9. Verily Verily I say unto you he that believeth on me hath everlasting life saith our Lord and Saviour Joh. 6. 47. Ye are all the children of God by Faith in Christ Jesus saith St. Paul Gal. 3. 26. And if children then Heirs Heirs of God and joynt Heirs with Christ saith the same Apostle Rom. 8. 17. Thou hast known the Holy Scriptures which are able to make thee wise unto salvation through Faith which is in Christ Jesus 2 Tim. 3. 15. Hath not God chosen the poor of this world rich in Faith and Heirs to the Kingdom which God hath promised to them that love him saith the Apostle James Jam. 2. 5. Ye are kept by the power of God through Faith unto Salvation saith St. Peter 1 Pet. 1. 5. And to confirm us yet more perfectly in this general truth we finde Faith to be the onely condition exemplified in this Copy of that Covenant whereby we stand intituled to everlasting life even from all eternity God so loved the world that he gave his onely begotten Son that whosoever believeth in him should not perish but have everlasting life ANd now concerning the right Heir to this inheritance you shall very hardly meet with any man or woman whatsoever but they will be ready to lay claim thereunto Yea and they will inforce their Allegations and produce their evidences such as they are And therefore to avoid confusion in this case I shall endeavour to reduce the multitude of Pretenders amongst us that will be called Christians unto these few heads As namely The obstinate Offender The ignorant Infidel The good honest Man The zealous Reformer And The legal Professour And in them I shall briefly consider their Actions their Allegations and their Evidences The first in this Catalogue is the obstinate Offender And by him I intend such a one as runneth on in his sins according to a Reprobate sense without contradiction or remorse of conscience I shall give you no other account of his actions then what I finde recorded by the Spirit of God Least by lighting accidentally upon the corruptions of some particular persons I be looked upon either as envious or injurious In the tenth Psalm beginning at the fourth verse the Prophet David describeth him thus First by his Pride The wicked through the pride of his countenance will not seek after God God is not in all his thoughts verse 4. Secondly by his Behaviour His wayes are alwayes grievous thy judgements are far above out of his sight as for all his enemies he puffeth at them verse 5. Thirdly by his Security He hath said in his heart I shall not be moved for I shall never be in adversity ver 6. Fourthly by his Subtilty His mouth is full of cursing and deceit under his tongue is mischief and vanity ver 7. Fifthly by his Treachery He sitteth in the lurking places of the Villages in the secret places doth he murder the innocent his eyes are privily set against the pâ—or He lyeth in wait secretly as a Lion in his Den he lieth in wait to catch the poor he doth catch the poor when he draweth him into his Net he crouhceth and humbleth himself that the poor may fall by his strong ones verses 8 9 and 10. Sixthly and lastly by his Blasphemy He hath said in his heart God hath forgotten he hideth his face he will never see it verse 11. These are his Actions Neither are his Allegations any thing unsuteable For let either Magistrate or Minister or any private friend reprove or admonish him concerning the evil of his ways or the sad condition of his poor Soul And they shall soon finde that he will return reproaches for reproofs and bad language for good counsel What do you think he knows not what he hath to do as wel as any foolish Hypocrite of them all Is there any man that doth not sin He that saith to the contrary is a lyar What are his offences but infirmities or humane frailties And he can say as much or more by other men then they can say by him These are his best thanks But commonly he is so throughly instructed by the Devil his Master that with lying accusations and scornfull Allegations he is able to silence the most confident Christian living But you will say dares any wicked wretch so odious in the sight of God and man lay claim unto this heavenly inheritance Yea verily dares he For if pride and contempt will afford him so much patience as to hear or discourse concerning the same he is ready presently to produce his evidence And commonly part of it will be this He believes that God is mercifull for did he not proclaim himself after this manner The Lord The Lord God mercifull and gracious long-suffering and abundant in goodnesse and truth keeping mercy for thousands forgiving iniquity transgression and sin Exod. 34. 6 7. And what can any man desire more Why I desire that he would proceed a little further in that seventh verse And that will by no means clear the guilty But this is past his learning and contrary to his liking For by this it appears that this evidence of his is nothing worth For God is not so mercifull as to destroy his Justice Neither can he in Justice pardon sin without satisfaction But yet he is neverthelesse confident in his Title For this is but one clause of his evidence he proceedeth yet further and saith he groundeth his assurance upon that saying of Paul where he telleth Timothy That Christ Jesus came into the world to save sinners of whom he is chief 1 Tim. 1. 15. Who doubts of that But he must know that the true saving Faith consisteth not in believing that Christ came into the World to save sinners But in receiving Christ and applying the promise to our own particulars whereby we get assurance that he is ours and we are his According to that of the faithful spouse My beloved is mine saith she I am his Can. 2. 16 And thefore the foresaid Apostle Paul Know ye not saith he that Jesus Christ is in you except ye be Reprobates 2 Cor. 13. 5. But how shall a man know whether Christ be in him or not Why If Christ be in you the body is dead because of sin but the spirit is life because of righteousnesse saith the same Apostle Rom. 8. 10. See how this miserable wicked wretch deceives himself to the dishonour of God and the destruction
of this fruitfull Tree are natural and those things that are to be spoken of the faithfull man are spiritual and then we shall finde that they agree in all these particulars For as this natural Tree is richly planted well rooted full of Sap flourishing fair and fruitfull So the spiritual man is likewise richly planted well rooted full of sap flourishing fair and fruitfull The ground wherein he is planted is Jesus Christ His root is faith his sap is love his green leaves are gracious professions his fair and beautifull blossoms are blessed and holy desires and his good fruits are godly performances or good works And whosoever shall thus resemble this flourishing Tree according to these six properties I dare avouch him for a true believer And therefore we will now begin to examine whether we be in the faith according unto these particulars First we must be richly planted That is we must be planted into Christ We finde that they which are made partakers of the benefits and blessings of Jesus Christ are called Trees of righteousnesse the planting of the Lord Isa 61. 3. Verily we are all originally wilde slips every man and woman must say with David Behold I was shapen in iniquity and in sin did my mother conceive me Psal 51. 5. This is a very bad ground to thrive upon This is all the comfort that we have received or may expect to receive from our earthly old man For in Adam all die And therefore it is necessary that we be removed and planted into the heavenly new man For as in Adam all die even so in Christ shall all be made alive as in 1 Cor. 15. 22. Hereby we shall injoy a double benefit Namely the benefit of Christs death and the benefit of his resurrection For if we have been planted together in the likenesse of his death we shall be also in the likenesse of his resurrection saith the Apostle Rom. 6. 5. Where he teacheth us that whosoever is planted into Christ according to the likenesse of his death he shall be also planted into Christ according to the likenesse of his resurrection For in that he died he died unto sin but in that he liveth he liveth unto God Likewise reckon ye also your selves to be dead indeed unto sin but alive unto God through Jesus Christ our Lord saith the same Apostle in the same Chapt. at the 10. and 11. verses But it may be demanded how a man may be said to be dead indeed unto sin seeing that so long as a man liveth in the flesh he shall never be altogether free from the lusts of the flesh the snares of the world and the assaults of Satan which will continually provoke unto sin and sometimes prevail even in the most sanctified Soul the best disposed and the most retired Christian under heaven Insomuch that Paul cries out The good that I would I do not but the evil which I would not that I do Rom. 7. 19. And in the 23. verse of the same Chapter I see another Law in my Members warring against the Law of my minde and bringing me into captivity to the Law of sin which is in my Members And the Apostle James In many things we offend all James 3. 2. And likewise John the beloved If we say that we have no sin we deceive our selves and the truth is not in us 1 John 1. 8. I answer that I understand these words dead indeed for very near dead or even as good as dead And not for totally or absolutely dead For so I conceive a man shall never be dead indeed unto sin untill this corruptible shall have put on incorruptiâ—n and this mortal shall have put on immortality then and not till then shall be brought to passe the saying that is written Death is swallowed up in victory 1 Cor. 15. 54. And therefore how the Perfectionaries dare to give God the lie and their own consciences the blinde baffle is a thing beyond mine apprehension Neverthelesse as there are certain symptomes or signes or accidents by which we may be able to judge when a man is naturally a dead man as we say or at least so far spent that there is no hope of his recovery and that before his Soul hath utterly forsaken his body So if we shall consider the same symptomes or signes after a spiritual manner we shall be able thereby to conjecture when a man may be said to be dead indeed unto sin before he is wholy freed from the corruption of nature There are many signs that may confirm our judgements in this particular I shall instance onely four Namely losse of appetite losse of speech losse of memory and losse of motion The first is losse of appetite and that is when sin begins to be odious or loathsome The Soul of the wicked desireth evil saith the wise man Prov. 21. 10. But when a man beginneth to die unto sin that which before was his desire is now become his disease he loaths that most which formerly he most longed after We read that David being in a hold and a garrison of the Philistines in Bethlehem David longed and said Oh that one would give me to drink of the water of the Well of Bethlehem which is by the Gate And three mighty men brake through the Host of the Philistines and drew water out of the Well of Bethlehem that was by the Gate and took it and brought it to David Neverthelesse he would not drink thereof but poured it out unto the Lord or before the Lord And he said be it far from me O Lord that I should doe this Is not this the bloud of the men that went in Jeopardy of their lives Therefore he would not drink it 2 Sam. 23. 14 15 16 17. This was much in a King to deny himself in that which even now he so vehemently desired But little or nothing in comparison of that repugnancy or opposition that is usually found to be in the Saints of God For whereas before their effectual calling and conversion their carnal desires may peradventure be so pressing and importunate upon them that they can devour widdows houses drink iniquity like water and work all uncleannesse with greedinesse Yet when through the grace of God they begin to be sensibly sick of sin their appetites are so strangely altered that they do not onely dislike and distaste every thing that is unlawfull but likewise they do utterly abhorre it as it is odious or displeasing in the sight of God They abstain from all appearance of evil according to that precept of the Apostle 1 Thes 5. 22. This is one sign whereby we may discover when a man may be said to be dead unto sin Another is losse of speech The tongue saith the Apostle is an unruly evil full of deadly poison James 3. 8. And David describing a wicked person saith That he oasteth of his hearts desire and blesseth the covetous whom the Lord abhorreth Psal 10. 3. Yet his mouth is
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.
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