begotten into the World he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let all the Angels of God worship him The word among the Hebrews for Worship somtimes signifies Prostrating the whole Body as 2 Chron. 20.18 Jehosophat and the men of Israel did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fall to the Ground before the Lord 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such worship is given to the Lord Jesus Luke 17.16 The Lepper that was cleansed fell upon his Face at his Feet 2ly 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifies to inclinate and bend the Head as in Gen. 24.48 So the Angels are said to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incurvate Verticis inclinationem significat and bend their Heads to understand the things concerning Christ in the Gospel 1 Pet. 1.12 3ly 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A stooping of the Head with the Superior parts of the Body Esther 3.5 4ly 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lastly they use a word for worship which signifies to bless with Bended knees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 genuflectere Psal 45.6 O come let us Worship and bow down let us kneel before the Lord our maker so it is said Every knee shall bow to the Lord Jesus All these external gestures are to signifie the internal humble actings of the Mind Now seeing Angels are glorious Creatures and that part of worship scil Petition is not so proper to them therefore they are imployed in the other scil Praise and Blessing and Adoring of him although not for their redemption by him being never captivated yet for their confirmation and election in him for it is the opinion of our orthodox Divines that the Angels in Glory stand by vertue of their eternal election in Christ therefore they have cause to extol Rev. 5.12 13. praise and magnify the Lord of Glory we read that all Creatures in Heaven and in Earth are at this word giving honour and blessing and Praise to the Lamb for ever and ever This makes it evident that Divine Honour is attributed to the Lord Jesus and there are sure grounds for it if we consult and believe the Scriptures which term him Zach. 13.7 Phil. 2.6 The Fathers Fellow Equal to God i. e. the Father But because the Lord of Life and Glory did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 empty himself of his glory and honour when he assumed the humane nature and became Man therefore the most honour him little more than if he was a man I am somthing larger upon these particulars then I intended but when I consider what the Apostle said Phil. 2.10.11 Every Tongue shall confess that Jesus Christ is Lord to the Glory of the Father It is for the glory of God the Father as well as the good of Souls to understand aright and also confess this main fundamental truth scil the deity of Christ it oblieges me to inlarge a little Mat. 28.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the end I might make it more perspicuous I might heâ—r speak of being Baptized into his name Baptism is an Ordinance of Divine institution and to be Baptized in his Name 2 Tim. 2.19 is an obligation to become his in all ways of obedience to exalt his name and forsake Sin all ought to yield Love and Service to the Lord Jesus 6. Argument Shall be from the comparing Scripture of the Old and New Testament And we shall find that what is atributed to Jehovah in the Old the same is to the Lord Jesus in the New Testament and remember this we are to believe what the word of God saith and not what Caviling Unbelieving Men affirm in Numbers Num. 21.56 The People are said to Sin and Murmour against God for which he sent Fiery Serpents among them compare this with 1 Cor. 10.9 There it is said they tempted Christ for the Angel which conversed with Abraham wrestled with Jacob appeared to Moses Compare Psal 45.6 with Heb. 1.8 thy throne O God is for ever and ever and was with the Children of Israel in the Wilderness was the Lord Jesus as is excellently and evidently proved by Dr. Owen in his exercitations Psal 68.18 compared with Eph. 4.8 Psal 102.25 with Heb. 1.10 And thou Lord in the begining hast laid the foundation of the Earth compare Isa 8.13.14 with Luk. 2.34 Rom. 9.33 and 1 Pet. 2.6 These places evidently prove the deity of the Lord Jesus to any judicious and unprejudiced Reader compare Isa 6. with Jo. 12. in Isa t is said he saw the Glory of the Lord filling the Temple in Joh. it is said the Prophet then beheld the Glory of Christ Jesus compare Isa 40.9.10.11 with Jo. 10.11 In that Prophesie it is said behold your God and the Lord God will come and feed his Flock and it is applyed to the Lord Jesus in the Gospel in the last place compare Isa 45. 22 23 24 25. with Rom. 14.11 and Phil. 2.10 Do but read these Scriptures and Study the Intent and scope of them and then you will conclude with the Apostle that he is the true God and Eternal life 1 Jo. 5.20 I have not writ the Places at Large least my Book should swell too Big but I suppose you have Bibles and will Act. 17.11 like those Noble Bereans search the Scriptures 7. Argument To prove this great Point is this he that is the second Person in the blessed Trinity is God but Jesus Christ is so therefore he is God that there is a Trinity of Persons in the Unity of the essence is clear both from plain Scripture and also from Arguments deduced from thence The Scriptures to prove it are these 1 Joh. 5.7 For there are three that bear Record in Heaven the Father the Word and the Holy-ghost and these three are one This Scripture is sufficient one would think both to confirm the truth and also silence all Socinians that oppose it and that is but a weak evasion of theirs when they say it signifies no more than the words in the 8 verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—i tres unum sunt Beza scil that they agree in one for in the Original it is These three are one i. e. Three distinct Persons subsisting in one and the same indivisible essence Mat. 3.16 17. verses will serve in some measure to Prove the Point there is the Lord Jesus ascending out of the Water the Holy Spirit descending from Heaven and the Voice of the Father proclaming this is my beloved Son in whom I am well pleased But a more plain Scripture is that Mat. 28.19 Go ye therefore and teach all Nations Baptizing them in the Name of the Father and of the Son and of the Holy Ghost These Scriptures may suffice to prove the Trinity of Persons in the Unity of the Divine essence but farther to confirm this that there are three distinct Persons in one Divine essence it may be proved 1 From their several and distinct Names 2 From their distinct personal acts
SINNER Mat. 11.28 Come unto me all ye that Labour and are heavy Laden and I will give you Rest JEsus Christ when the fulness of time was come determinated by the eternal counsel of the blessed Trinity manifested himself for two principal and great ends Gal. 4.45 The first was the glory of his Father in the exaltation of the riches and abundance of his grace towards poor sinners The second was the salvation and eternal felicity of all them who are brought to believe in and accept of him And there is such a conjunction and near union of these two that there is now an impossibility Secundum quid of their separation for the glory of Gods grace is illustrated and exalted in the conversion and everlasting salvation of poor sinners therefore Christ Jesus hath so frequently and publickly declared his and his Fathers willingness to imbrace believing and repenting sinners John 6.37 All that the Father giveth me shall come unto me and them that come to me I will in no wise cast out In the 38 39 40. verses of that Chapter Christ tells us it was his Fathers will that he came to fulfil which is that every one that seeth the Son and believeth in him shall have everlasting Life And that Christ might not fail of these ends he encourageth sinners to seek after their eternal happiness and makes known his readiness to unburden the heavy-laden sinner to refresh the labouring and give the weary rest If the Troubled know not where to get peace or the sick and wounded where to find an Able Faithful and Merciful Physitian or the poor and needy a bountiful benefactor let them convert and fix their Eyes upon the words of my Text and be incouraged and rejoice for Jesus Christ saith Come unto me all ye that labour and are heavy laden and I will give you rest In these words observe 1. An Invitation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Person Inviting the Invitor is the Lord Jesus the invitation is to come unto him Come unto me A Metaphorical expression where coming is put for believing because by faith the Soul goes to and closes with the Lord Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The persons invited the labouring and heavy laden The word for Labour in the Original signifies a Labouring with difficulty and wearisomness Christ in this phrase seems to have respect to the Jews labouring under the yoke and burden of the Mosaical Law 1 Rom. 9.13 Act. 15.10 whereby they indeavoured to work out a righteousness that would justifie them in the fight of God and by which they might procure favour from him but more especially those who Labour in their Souls and Consciences by a lively feeling of their sins and the terror of Gods judgments and the severity of his scourges and punishments as Diodate annot 3. The universality Come unto me all ye Not all who live in their sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and persevere in their iniquities but all such who are sensible of and affected with the intollerable burden of sin and their imperfection in and imbecility to perform the strictness of the Law to satisfy the justice of God because the Law requires perfect and compleat obedience or else leaves the Soul under a curse Gal. 3 10. 4. The great incouragment of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will give you rest rest from all your unprofitable Labours Sorrows Afflictions and sins if you come unto me Isa 55.2 What more Incouragment to the Labouring what greater inducement to the weary and heavy laden than rest and such a rest as Christ hath purchased promised will certainly give to all that come unto him from the words there are these several points of Doctrine deducible 1. Doctrine is this that Jesus Christ graciously condescends to invite Labouring and Heavy Laden Sinners to come unto him come unto me 2. Doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est modus imperandi tanquam precandi that it is the indispensable duty of all who are heavy laden and seek for rest and salvation to come to the Lord Jesus for it 3. Doctrine Sinners before they come to and close with the Lord Jesus Labour under heavy and intollerable burdens 4. Doctrine That all those who are sensible of the heavy burdens they labour under and come unto Christ for help shall certainly find rest I will give you rest I shall begin with the first Doctrine 1. Doctrine Jesus Christ graciously condescends to invite Labouring and heavy laden sinners to come unto him John 7.37 If any man thirst let him come unto me and drink Thirst for peace of Conscience thirst for righteousness grace and salvation let him come and accept of it freely Rev. 22.17 The Spirit and the bride say come and let him that heareth say come and let him that is a thirst come and whosoever will let him take the waters of Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratis freely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is an inexhaustible fountain and the purest and sweetest water is from the fountain therefore Christ invites to come even to himself In prosecution of this Doctrine I shall 1. shew what is implyed in coming to Christ 2. Who he is that invites Sinners to come 3. The means by which he invites 4. The reasons why he doth invite Sinners 5. Make some application of it 1. What is meant by coming for Christ is now in the highest Heaven at the Right Hand of God the Father we are hear on Earth how may we then come to him I Answer 1. Coming is sometimes expressed by looking unto Christ Look unto me and be ye saved all the ends of the Earth Isa 45.22 So John 1.2 9. I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold the Lamb of God who taketh away the sins of the World There must be looking unto Christ till the Eye affect the heart as Zach. 12.10 We are all stung by the fiery Serpent i.e. Sin Jo. 3.14 therefore there is an absolute necessity to lift up our Eyes and fix them on the Lord Jesus who is the Anti-tipe to the brazen Serpent there must be a constant looking till we are perfectly cured by nature the Eye is averted from God and Christ and placed either upon this World for our total and ultimate felicity or upon our imperfect obedience to the Law for our compleat Righteousness so that we think we have no need of Christ but now Christ calls the Sinner off from both these that he may fix it on himself in whom Salvation is to be found the Soul can be compleatly happy in none but Christ Col. 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are compleat in him if we expect full salvation and blessedness we must look unto Christ Heb. 12.2 and look off from all other things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.2 Looking unto Jesus the Author and Finisher of our Faith 2. It implys a turning to him Sin hath turned us
those into whose hands this my Book may come and find acceptation with and also to encourage them to come unto Christ who so graciously invites poor sinners to come that they may have rest for their souls 2d Argument à nominibus Divinis from the names of God which are also given to Christ he is called a Rom. 9.5 God over all b 1 Tim. 3.16 God manifest in the flesh c Tit. 3 13. the great God so Is 9.6 the mighty God now the meer name is not only ascribed to the Lord Jesus as it was to them Psal 82.6 but because he truly is so 2d the name Jehovah as in Jer. 23.6 this is the name whereby he shall be called Jehovah our righteousness the name Jehovah has relation to the very essence and being of God and springs from the same root with that Exod. 3.14 I am that I am in Rev. 1.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is termed He that was is and is to come 3ly Lord which relates to his dominion over and sustentation of the world Heb. 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thou Lord in the begining hast laid the foundations of the Earth Psal 110.1 The Lord said unto my Lord sit thou on my right hand till I make thine enemies thy footstool The name Lord in the first place is meant of the Father but in the second of the Son as Christ himself interprets it Mat. 22.44 Thus it appears by the names of God given unto him he is not a meer creature Essentia Dei tum ex nominibus ejus tum ex proprietatibus intelligitur Wol. Job 32.21 22. for the Essence of God is understood from his names and properties Now these being given to the Lord Jesus we may conclude there is more appertains to him than meerly the names for if Elihu could say I know not to give flattering titles for in so doing my Maker would soon take me away what blasphemy then will it be to imagine that the holy Spirit will do so his names are real and proper to him for he is what the Scriptures term him to be and a happy soul wilt thou be if thou canst believingly say with Thomas my Lord and my God Joh. 20.28 3d Argument Proprietates Dei essentiales attribuntur Christo Alsted the essential properties of God which are ascribed to him prove that he is of a divine essence and nature as 1 Immensity Joh. 14 23 If a man love me he will keep my word and my Father will love him and we will come unto him and make our abode with him As Christ Jesus is of an infinite nature he is altogether immeasurable 2ly Eternity as in Micah 5.2 But thou Bethlehem Ephratah though thou be little among the thousands of Judah yet out of thee shall come forth unto me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ab initio diebus aeternitatis that is to be Ruler in Israel whose goings forth have been from of old or as in the Original from the begining from the days of eternity which very well agrees with that of the Apostle In the begining was the word and the word was with God the word was God Joh. 1.1 he does not mean here the begining of the Creation for then he might be accounted a blasphemer because he asserts that he is God Rev. 1.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he means that God the Son was with God the Father even from Eternity 3ly Immutability is attributed to him Heb. 1.8 Joh. 8.58 Heb. 1.10 11 12. And thou Lord in the begining hast laid the foundations of the Earth and the Heavens are the works of thy hands they shall perish but thou remainest and they all shall wax old as doth a garment and they shall be changed but thou art the same and thy years shall not fail The Lord Jesus is not mutable as the creatures are but he ever abides the same Heb. 13.8 4ly Omnisciency which is an essential property of God and cannot be ascribed to any created thing but it is written of the Lord Jesus that he knows all things Rev. 2.23 even the hearts and thoughts of men Jer. 17.10 I search the heart and I try the reins which is the great Attribute of God alone for it is he only that is God that can unlock the doors of the Soul and penetrate into the dark chambers thereof and search out its secret imaginations and actions Peter could say to Christ Lord thou knowest all things Joh. 21.17 all things past present and to come are naked plain to him he needs none to instruct him what has been or shall be or what the thoughts of men are Mat. 12.25 Jesus knew their thoughts not only their words or external actions but their internal cogitations were manifest to him 5ly Ubiquity and Omnipresency as Christ saith Mat. 18.20 where two or three are gathered together in my name there am I in the midst of them now he could not have said this of himself if he was not God So Mat. 28 20. Lo I am with you to the end of the World Lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in omnibus diebus Omnipotency is attributed to him for he is able to subdue all things to himself Phil. 3.21 as there is nothing too hard for God the Father so there is nothing impossible to God the Son he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Almighty Rev. 1.8 Isa 9.6 and in Isa he is called the mighty God mighty to save his Elect ones †Omnia Atttibuta propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singulis Divinitatis personis competunt and mighty to confound his and their enemies This clearly proves the Deity of the Lord Jesus for all the Attributes because of the sameness of the Essence belong to the three Persons only with the limitation of a Persons propriety 4. Argument ex operibus Divinis from his divine works for as never man spake as the Lord Jesus spake so there was never meer man did or could do as he hath done or can do For 1 he created the World all things both in Heaven and Earth Joh. 1.3 All things were made by him Heb. 1.10 and without him was not any thing made that was made The Apostle in the words that was made seems to exclude sin as being no creature of Gods making sin came into the World as rottenness into an apple which is meerly the defection of the creature from its primitive solidity and pure original essence Heb. 1. 10. And thou Lord in the begining hast laid the foundation of the Earth the Heavens are the works of thy hands 2ly Conservation is an act of the Lord Jesus Coll. 1.16 for he supports conserves and upholds all things by his omnipotent arm Coll. 1.17 3ly those miraculous Works which he did to confirm his doctrine do evidently prove his Divinity and call for divine faith Joh. 14.11 as Christ
3 From their distinct personal Propertys Mat. 28.19 1 Joh. 5.7 1 From their distinct Names they are called Father Son and Holy Ghost so Father Word and Holy Ghost These names do manifest a distinction not of Nature and Essence for they are one therefore of Personality 2 From the Distinct personal acts ascribed to the three Persons as 1 The giving of the Spirit is ascribed to the Father Joh. 14.16 I will pray the Father and he shall give you another Comforter the act of giving is proper to a Person that hath understanding and will 2 Sending the Comforter is ascribed to the Son Jo. 15.26 And it is proper to Christ to send his holy Spirit to his Servants 3 Guiding into all truth is ascribed to the Holy Ghost Jo. 16.13 their Personal Acts as Giving Sending and Guiding prove the distinction and trinity of persons yet there can be but one single and 〈◊〉 essence which proves the unity 3 that they are three distinct persons is evident from their distinct Personal and incommunicable propertys as 1 The personal Property of the Father is to beget the Son Heb. 1.5 2 The personal Property of the Son is to be Begotten Joh. 1.14 We beheld his glory the glory as of the only begotten of the Father 3 The personal property of the Holy Ghost is to proceed from the Father and the Son Jo. 15.26 And when the Comforter is come whom I will send from the Father even the Spirit of truth which proceedeth from the Father he shall testifie of me I need not say more to prove the Blessed Trinity or that the Lord Jesus is the second Person of those that require further satisfaction in this point let them consult the famous Duplesses in his treatise de vera Religione I could say much more to prove this Point that the Lord Jesus is a Divine Person and that he is the Second in order although not in Nature in the blessed trinity but having proved the trinity from the word of God I suppose the other Granted viz. That the Lord Jesus is God 8. Argument Shall be taken from the greatness of the sufferings that the Lord Jesus indured and satisfaction he made to his Fathers justice the sufferings of Christ were infinite in regard they were the sufferings of an infinite Person Act. 20.28 The Church of God which he hath purchased with his Blood Est aliquid in Christo quod non est passum Vrsin spoken Senechdochally because of the communication of properties the communication of properties is to attribute to the whole Person that which is the property of one of the Natures the Deity of the Lord Jesus is impassible and altogether incapable of depression suffering or affliction it was his humane Nature suffered and died it was Christ who is God-man that did bear our sorrows 1 Tim. 2.5 He is called man and in 1 Jo. 3.16 He is called God Hereby perceive we the Love of God because he laid down his Life for us continebat paenas maximas quia miseriam illam totam aequabat hominum peccata merebantur Ames Med. Theo. he what he even he that was God-man in one person and two distinct natures By the one he underwent Death and by the other viz. his divine he overcame and triumphed over Death and the Grave if he had not been an Almighty Person he would have been pressed down under that load of guilt and punishment for he sustained the greatest punishment in that it did equal all the misery which our Sins merited and we to eternity ought to have suffered 2 The satisfaction he made was infinite Bellarmin de Justificil 2. Cap. 7. Ser. 4. confesseth that nothing can make satisfaction for sin which is an infinite wrong to God but that only which is Infinite in value so was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price that Christ paid Ca. 22. i.e. quod nos in aeternum debuissimus pati Vrsin it was of infinite Value for it gave satisfaction to infinite justice offended by the Sinner he could never have made peace except he had broken down the middle Wall of Partition between God the party offended and poor Sinners the partys offending and this he did by that Price he paid viz. His blood 1 Pet. 1.19 And having paid the uttermost Farthing he came out of the Prison of the Grave Id circo illis tertio diae vita resumpta denuo apparuit Joseph lib. 14. Antiq. Cap. 4. and appeared to his Disciples as both Scripture and History relate the third day he reassumed life and appeared to his Disciples if Christ had not done and suffered that which was equivolent to the demands of divine justice and made full satisfaction for every Sin of his elect ones we might then question whether his satisfaction was of infinite value but he has done so and made compleat satisfaction therefore it is said The Blood of Jesus Christ cleanseth from all sin 1 Joh. 1.7 Joh. 1.29 Behold the Lamb of God that taketh away the Sins of the World Now this could not be if he had not compleatly satisfied every demand of justice and paid an infinite Price for our Sins Peccati gravitas irae Dei immensum intolerabile pondus mortis imperium tirannis Diaboli quae tollere vincere abolere placare nemo potuit nisi Deus Bucanum So that the Sufferings being Infinite and the Satisfaction infinite it must needs be of an Infinite Person which is Christ the second Person of the Blessed Trinity and so his suffering and satisfaction becomes Meritorious now there are three things required in a Person that merits 1 He must be a free voluntary Agent no way obligated to the performance of that act done by him but of this sort there are neither Angels nor Men for they are all obligated and injoyned to do their uttermost for the glory of God 2 What they merit with must be of their own but as the Apostle saith What have we or Angels that we have not received 1 Cor. 4.7 Mensura debet esse unigenira similis mensurato 3 The work must be equivalent to the reward But these qualifications are found in none but in Christ and the work he did he was a free voluntary Agent no way oblieged till he bound himself and became our surety as he himself saith Joh. 10.17 18. Therefore doth the Father love me because I lay down my Life none 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 takes it from me but I lay it down of my self I have power to lay it down and I have power to take it up again So the work was perfected by his own Divine Power as being Almighty and it was of equal value to the reward even grace pardon life and glory for ever then we conclude that Christ Jesus the Inviter is God blessed for ever Rom. 9.5 9. Argument From Christs Testimony of or concerning himself and we shall find this is no slight Argument
if not prevalent with Pagans yet it should with those who term themselves Christians for if they will not believe his Testimony let them cease to be called by that glorious name let them be Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jus not in words but in deeds now Christ saith of himself I am the Son of God Mark 14.62 not by Creation as Angels and Men not by adoption as Saints for then it could not be Blasphemy in Christ as the Jews termed it but I am the Son of the blessed God by eternal generation Joh. 11.4 Joh. 5.18 Rev. 1.8 Th◠Jews accuse Christ of this That he said he was the Son of God without any equivocation or mental reservation Now it would be horrid to think that Christ did not testify the truth who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 14.6 ipsae veritas truth it self And if we believe he saith true when he declares he came to give himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransom for man Mat. 20.28 We ought to believe him in this especially 2dly Christ testifies that he is one with the Father Joh. 10.30 one in Essence Joh. 5.23 Phil. 2.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equal in glory and dominion for it is no Robbery in Christ to be equal to God or to be Gods fellow Zach. 13.7 and the reason is because he is God Joh. 1.1 Joh. 14.10 11. Believe me that I am in the Father and the Father in me the meaning of which is in short I and my Father are one according to that known Maxim Nihil in Deo est quod non sit ipse Deus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 15.26 There is nothing in God which is not God himself there is a mutual immeation and eternal inseparable union between the Father and the Son I might here declare how the Spirit that proceeds from God according to Athanasius's Creed proceeds from Christ also John 20.22 He breathed upon them and they received the Holy Ghost 10. Argument from the Testimony of the Prophets and Apostles this is of weight to those who are called Christians and own the Scriptures to be the Word of Truth and the Penmen thereof to be guided by the holy Spirit of God 2 Pet. 1.21 I shall not number up many places because I would finish this head of Christs eternal Deity The holy Prophet saith The Lord said unto my Lord Psal 45.6 Heb. 1.8 sit thou on my right hand till I make thine enemies thy footstool which Scripture Christ applies to himself Matt. 22.24 Isaiah called him the Lord of Hosts chap. 8.13 14. applyed to Christ Luke 2.34 Rom. 9.33 and 1 Pet. 2.8 and Isa 9.6 the mighty God Jer. 23.6 Jehovah our Righteousness Now for the Apostle see Peters Confession Mat. 16.16 Thou art Christ the Son of the living God Jo. 1.1 The word was God Jo. 6.69 Thomas's confession in Jo. 20.28 My Lord and my God The Apostle Paul Rom. 1.3.4 His Son Jesus Christ our Lord. Vers 4. Declared to be the Son of God with power And in Chap. 9.5 God over all blessed for ever Hear and see you that deny the assertions of the ancient reverend Fathers will you or can you deny the Testimony of those who were chosen of God to bear witness to this Truth I might add more as 1 Joh. 3.16 and 5.20 The true God and Eternal Life 11. Argument from the acknowledgment of ancient Rabbies who were most eminent for the Interpretation of the old Testament upon that Scripture Psal 110.3 Jehovah said unto Jehovah sit thou at my right hand Rabbi Jonathan saith Rabbi Jonathan lib. Col. Misde Tehillim in Psal 2.7 Although Christ was Davids Son according to his Manhood yet he was to be Davids Lord according to his God-head And so do Rabbi Jonathan and the publick Commentaries interpret this place on Jer. 23.6 Rabbi Abda doth confess it is meant of the Messias who is saith he Comment in Then in vers 6. The Eternal Jehovah Rabbi Moses Hadarsan expounding Zeph. 3.9 saith Jehovah here in this place signifies nothing else but the Messias The Caballistical Expositors among the Hebrews do prove Christ the promised Messias to be God as well as Man In Isa 1. chap. 9. Rabbi Hacadosch expounding the words of Jeremiah before recited finding the name Jehovah there wherein the Hebrew is compounded of 3 Letters Jod Vau and He twice repeated doth Cabalistically discourse of it thus The Letter He in Jehovah is compounded of two Letters named Daleth and Vau so shall the Messias be made of two natures the one Divine the other humane and as in Jehova there is twice He and consequently two Daleths and two Vaus contained so there are two filiations or childhoods in Messias The one whereby he shall be the Son of God the other whereby he shall be the Son of a Virgin and as in Jehova the letter He is twice put and yet in effect makes but one Letter so in Messias there shall be two distinct natures and yet but one Christ Here although the Argumentation may be denied yet we see their belief concerning the Messias I might quote more places and Authors as Rabbi Simen and Ibda upon Deut. 6. Jehova our Lord is one Lord the first to signifie God the Father the second the Son the third the holy Ghost and the Word one to signifie the unity of Essence so likewise Isa 6.3 I will add this one more Philo de Exulibus speaking of the Death of a high Priest by which they should be redeemed from their Captivity saith That this High Priest shall be the very Word of God who shall be void of all sin voluntary and involuntary whose father shall be God and this Word shall be that Fathers wisdom see how agreeable this is to Scripture Joh. 1.1 The Word was God 1 Pet. 1.19 A Lamb without Spot 1 Cor. 1.24 Christ the Wisdom and Power of God 12. Argument I might here produce the sayings of some Heathens according to what was revealed to them Zoroastes called him secundam mentem the second mind they had extraordinary Revelations Clem. Alex. l. 1. Strom. Hermes Trismegistus calleth him The first begotten Son of God his only Son his dear eternal immutable and incorruptible Son whose sacred name is Ineffable these are his words Lactantius lib. 4. Divin Instit c. 6. makes much mention of certain Heathen Prophetesses called Sybilla Mern Iter. in Demund Augus lib. De Civit. Dei cap. 23. that Prophesied concerning Christ now as he saith this is the expression of one of them Know thy God which is the Son of God Another in Acrostick verses treateth of Jesus Christ Son of God the Saviour although these may not be much accounted of yet they were made use of by Justin Martyr Origen Augustine and Constantine the Emperour against the Heathens who denyed the Divinity of Christ Virgil applieth some of their Prophesies I shall not now cite
Rev. 3.21 He that overcometh shall sit down with me in my Throne Thou shalt Raign with Christ in that Kingdom for ever now this Kingdom is a transcendently glorious Kingdom it is the Court of the great Jehova it is a rich Kingdom full of treasure no want there read but Rev. 21. It is an invincible Kingdom all the Black Regiments of the infernal Prince cannot overcome it Lastly it is an everlasting Kingdom it will abide as long as God is and that will be to all Eternity and thou shalt be Crowned with a Crown of Righteousness 2 Tim. 4.8 I could be much larger in every one of these Particulars but I have much exceeded what I intended being desirous to exalt Christ in thine estimation and allure thee to come to and close with him seeing he so graciously invites thee 7. Thou shalt have God Christ and the blessed Spirit and what a priviledg is this to have God to be thy God this is the great blessing of the new covenant Jer. 31.33 This shall be the Covenant that I will make with the house of Israel After those days saith the Lord I will put my Law in their inward parts and write it in their hearts and I will be their God and they shall be my People See hear Soul what a blessing thou wilt obtain God will be thine what canst thou desire if he be thine then his power is ingaged to defend and protect thee Psal 84.11 Psal 73.24 Psal 103.13 Exod. 34.36 I will be a Sun and a Shield saith God to those that walk uprightly And such are the Souls who come unto Christ his wisdom shall direct thee his love Pity thee his Mercy pardon thee but what shall I say I might run through all the Attributes of God for some way or other they are imployed for thy good Happy is that Soul whose God is the Lord for he can bring good out of Evil to thee he can make all things work together for thy good I cannot number up all the mercys which are contained in this one but let me tell thee in a word it is the Mercy of Mercys for if we seriously consider that those people ever since the lapsation of Adam were looked upon as the most miserable who were said to be without God as the Apostle speaks of the condition of the Gentiles before the Gospel came among them Eph. 2.12 They were without God in the World i. e. They had no saving knowledg of God as Christ saith Jo. 17.3 This is Life eternal to know the only true God and Jesus Christ whom thou hast sent They had no knowledg of God in Christ moreover the words implys they had no God in covenant with them they were Aliens to the commonwealth of Israel now seeing this is so miserable a condition to be without God to have no interest in him no access unto him no smiles from him it must on the contrary be granted that it is a signal blessing to have God to be our God now this inestimable benefit is confered upon the Soul in and by the Lord Jesus as in Rom. 5.1.2 Therefore being justified by faith we have peace with God through our Lord Jesus vers 2. By whom also we have access unto that grace wherein we stand and rejoice in the hope of the glory of God Thus we see when the Soul comes to Christ by Faith then it is justifyed and hath free access to God which before it had not It now can cry Abba Father Rom. 8.15 2. Christ himself will be thine and thou shalt be his 1 Cor. 3.23 Ye are Christs and Christ is Gods Christ will be a head to communicate Life unto thee and also to rule thee he will be a Mediator and Intercessor at the Right hand of the Father in thy behalf 1 Jo. 2.1 O consider what it is to have Christ to be thine for if he be thine he will be a hiding place for thee from all those tempestuous storms that may arise against thee Isa 8.14 He is called a Sanctuary this must be for his own Isa 22.2 A man shall be for a hiding place and for a Covert from the Storm this Man is the Lord Jesus Col. 3.3 Our Life is hid with Christ in God Now Christ will be a hiding place a sanctuary From 1. The wrath of Men that may be inraged against his Servants Pro. 18.19 The name of the Lord is a strong Tower the Righteous flee into it and are safe Thus he defended Luther from all malice of the Pope and his Emissaries and many more instances I could give out of History the word of God but I should be too prolix and tedious then but as he has been to his Servants so he will be to thee if thou comest unto him 2. From the wrath of God which will inevitably destroy and consume all those who are out of Christ 1 Thes 1.10 Jesus who redeemeth us from wrath to come It must be Christ alone that can hide thee and defend thee from the wrath of God 1 Pet. 5.8 3. From the wrath and malice of Satan who goes about like a Roaring Lyon Christ keeps his Sheep from being destroyed by him Jo. 10.28 I give unto them Eternal Life and they shall never Perish neither shall any pluck them out of my hands 2. If thou hast Christ he will be a Redeemer to thee Rev. 5.9 Who has redeemed us with his Blood he paid a sufficient price 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1.18.19 Tit. 2.14 Gal. 3.13 Jo. 15.19 Jo. 14.16 it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his own pretious Blood He is a Redeemer from Sin from the World and from the Curse of the Law and he hath redeemed thee for everlasting Glory 3. He will be a Mediator between God and thee he will Mediate for Pardon for thy Sins for acceptance with God for grace for thy Soul for his Spirit to guide thee for perseverance that thou mayst hold out to the end Jo. 17.15 Christ prayed that Peters Faith might not fail lastly Jo. 6.35 he mediates for a Crown of Righteousness what priviledges are all these wilt thou not come to Christ upon these terms if thou hast Christ he will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 food for thy Soul he will be Righteousness to thee 1 Cor. 1.30 God has made him to be wisdom righteousness sanctification and redemption unto every one that believeth in him In a word Christ is all and in all Col. 3.11 Therefore thou wilt be no looser but an infinite gainer if thou hast the Lord Jesus for thy Portion for he is the Eternal delight of the Father the glory of Angells the admiration of Saints 2 Thes 1.10 3. The holy Spirit will be thine saith Christ Jo. 14.16 I will pray the Father and he shall give you another Comforter that he may abide with you for ever ver 17. Even the spirit of truth whom the World cannot receive because it seeth
Acts 4.12 There is no other name given under heaven whereby we can be saved therefore I say it is the duty of all that expect salvation to look and return unto to accept of and believe in the Lord Jesus Christ That they may obtain remission of sins and an Inheritance of eternal Glory among those who are sanctified by faith in Christ 2. Thes 2.13 4. God the Father hath given his son for this very end that Sinners coming to and apprehending of him might have life and rest from him Jo. 3.16 God so loved the world that he gave his only begotten Son that whosoever believeth in him shall not perish but have everlasting life Now seeing this is the end of God it is our duty therefore to close with it for there is no coming to the Father but by the Son Jo. 14.6 So much for the confirmation of the point if all ought to seek the happiness of their Souls and in order thereunto use the means which is coming to and apprehending of Christ which is the Fathers will and end in sending his Son then it is a duty to come but it is clear from the word of God that it is so therefore neglect not sinner to come unto Christ 2. I shall make manifest many of these obstructions which deter and hinder Sinners from coming to the Lord Jesus notwithstanding it is their duty and also shew the unreasonableness of them all which is the main thing intended in this Doctrine Sinners make these impediments to themselves they are not efficient but accidental causes 1. Ab extra 2. Ab intra Lets from without and from within 1. External Lets and hinderances that 1. from Christ himself who is the Inviter and Commander of this great duty as 1. the meaness and lowness of his earthly extraction and descent So it was with the Jews Jo. 6.42 And they said is not this Jesus the Son of Joseph whose Father and Mother we know and how is it then that he saith I came down from heaven Christ preached his divine Original but they stumbled at it because he was not of noble Parentage Praeclarum est à principibus nasci It is an excellent thing to be the progeny of Princes They did not consider that it was for their sakes that he became low and although he was in the form of God yet for their sakes he came in the form of a servant Christ put himself into this capacity that he might suffer for sin and make an attonement to the Father But they stumbled at that stumbling stone Rom. 9.32 Christ instead of being to them the Rock that should save them was made by them a Rock of offence and as it was with them so it is with too too many in our days who are ready to say how can he who was born of a poor Virgin save or succour us They will not search and believe that Testimony God hath given of his Son Mat. 3.17 This is my beloved Son in whom I am well pleased Therefore refuse him not for thy Savior because he made himself of no reputation for it was the Ordinance of Heaven that Christ should come in that way Isa 7.14 Consider he is the Immanuel which being interpreted according to the Hebrew is God with us 2ly The Poverty of his life Impediment As Christ saith the Foxes have holes and the Birds of the air have nests but the Son of man hath not wherein to lay his head he was so poor that others were fain to Minister of their sustenauce to him Mat. 27.56 Now for this cause also the Jews rejected him for they expected their Messiah should be some potent and honourable one in the earth and that he should restore the Kingdom unto them then under the Roman Bondage This is some hinderance I fear at this day for if Christ were an Earthly Prince and would give them terrene Inheritances how would persons flock to him but they do not consider that he became poor that he might make many rich and bring many Sons and Daughters to glory therefore let not this keep thee back for he hath riches in abundance for thee riches of grace and glory for he is the heir of all things He created them and by him they do subsist Coll. 1.16.17 3. The Ignominy of his death because he dyed a cursed painful and shameful death Mat. 27.39 They reviled him saying If thou be the Son of God come down from the Cross v. 42. He saved others himself be cannot save If he be the King of Israel let him come down from the Cross and we will believe in him Thus much we may gather from these words that because they saw Christ dye such a cursed death therefore they conclude that he was not the Son of God and so consequently not the promised Messiah They made that the Obstacle to their faith which should have been the chief ground of their faith scil the death and suffering of the Lord Jesus for had not he willingly consented to dye that cursed death and to be made a curse for sinners they must all have been cursed to all eternity Gall. Gal. 3.13 3.10 Thus some in our days make a scoff and revile him who dyed without the gates of Jerusalem and trample his blood under their feet as being nothing worth Heb. 10.29 Therefore they will not believe in him because he yeilded himself and humbled himself unto death Phil. 2.8 Even the death of the Cross which had a curse annexed to it and this Christ did suffer not as a Malefactor himself nor for any example only but he gave himself a Ransom for many Mat. 20. 28. 2. As many stumble at the person of Christ his mean descent his poverty of life and his cursed death so also at the Doctrine of Christ This will not down with them they cannot relish it Luk. 23.5 He stirreth up the people teaching throughout all Jury but what was it he taught he taught that he was the Son of God and that he was the way to salvation he taught the way to Salvation by a Redeemer and that their Pharisaicall Righteousness would not save them this they were offended at but more particular 1. The plainness of his Doctrine this was an offence to them notwithstanding his words were more sweet than the hony and the hony-comb He was full of grace and truth Jo. 1.14 And his Doctrine was gracious Luk. 4.22 They wondred at the Gratious words which proceeded out of his Mouth But yet we find some were are offended at the plainness of it the Grecian Phylosophers were for high strains and rhetorical florishes they sought earthly wisdom therefore they stumbled at Christ 1 Cor. 1.22.23 and the pure plain simplicity of the Gospell and how many such Grecian Spirits have we in our days if the Ministers of Jesus Christ teach and preach the Gospel with plainness to the capacity of the Vulger that is an offence to many
do therfore do never so much I must relye wholly upon another and it t is uncertain whether he can or will save me therefore I will not go unto him These are the Obstacles that lies in sinners ways and keeps them from coming unto Christ I come now to the second outward Obstacle or Impediment of the sinners coming unto Christ Imped 2. and that is Satan that Arch-Enemy of poor souls who goes about like a roaring Lyon seeking whom and how he may devour 1 Pet. 5.8 The great Apostle tells us of the Wiles and fiery darts of Satan Eph. 6.11.16 and if his Engines of Craft and subtilty will not do he will then throw forth his fire-balls and shoot his fiery darts and all to keep poor miserable Creatures from coming unto Christ I shall indeavour to discover some of his subtilties and lay them open to the view of sinners that they may not be so easily deluded and deceived by him * 2 Cor. 2.11 and be ignorant of his devices for he is always waiting and watching to take advantages of sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satan is altogether evill therefore he can bring forth nothing that is good he is the Father of Lyes Jo. 8.44 He is called in the same verse a Murderer and so he may well even in the worst sence for he loves to Murder Souls t is thy life not thy living the Jewel not the Cabinet he desires and aims at therefore seriously peruse these following particulars wherein is discovered what stratagems Satan useth to keep the soul if he can from coming to Christ 1. By his power not that Satan is stronger than God or can do any thing more than what God permits him for God has him in a Chain and can curb him when he pleases but when man rebelliously fell from God and refused him for his Guardian and Protector God most justly for his sin and iniquity permited him to be under the Dominion and power of a most tyranical Lord scil Satan who ever since has held him in slavery till God by Christ did redeem him and by his Spirit does convert him He is called Eph. 2.2 The Prince of the power of the Air the Spirit who worketh in the Children of disobedience And it is very observable that the Apostle there speaks of Believers and converted ones we had our conversation according to this world those who are the elect ones of God are under this power of Satan till God by his own Almighty power delivers them from the jaws of this roaring Lyon and from the paw of this devouring Bear Acts 26.18 To turn from darkness to light and from the power of Satan unto God Satan raignes in Elect ones before conversion but when converted Christ erects and sets up his Throne in their hearts The Apostle exhorts the Ephesians to put on the whole Armour of God Eph. 6.11 But why must they do it In the 12 vers saith he We wrestle not against Flesh and Blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but against Principalitys against Powers against the Rulers of the darkness of this World against wicked Spirits as it may be red in high places i. e. in the air they are the enemys which was against poor Souls and do their utmost to deter and hinder them from coming to the Lord Jesus 2. Satan doth it by casting a mist before their eyes so that they cannot perceive their own misery nor the necessity of a Saviour 2 Cor. 4.4 The God of this world i. e. Satan hath blinded the eyes of them who believe not lest the light of this Glorious Gospel of Christ who is the Image of God should shine unto them The sinner is blinded by Satan he thinks not his condition so bad as it is therefore he sees no necessity of coming to Christ thus he did by the Jews they thought themselves happy they were the Children of Abraham so it could not but go well with them They perceived not that they were under the curse notwithstanding they were Abrahams natural offspring Gal. 3.10 Cursed is every one that continues not in all things which are written in the Book of the Law to do them They were to fulfill all the Commandments both externally and internally and continually without any omission of Good or commission of evil or else they lay under the curse but they understood not this their misery therefore they came not to Jesus Christ Thus it was with the Laodicean Church she thought she was rich and increased in goods and had need of nothing and knew not that she was miserable Rev. 3.17 poor blind and naked but what was the cause of all this it was her blindness she knew not as the Text saith her Misery Poverty and Nakedness therefore Christ exhorts her to come unto him in the 18. v. for it was her keeping away from him put her in this low condition for had her eyes been open to have seen her deplorable condition without Christ shee would speedily have gon unto him but till the Mask of ignorance be taken off from the Soul it will never see the excellency or necessity of the Son of Righteousness Act. 26.18 They must be turned from darkness to light before they can come to Christ who is the bright morning Star 3ly If the Conscience be awakened and the eyes a little inlightned then he raises doubts in the Soul as 1. Whether the Scriptures are the word of God Thus he has done by many and so made them turn out of the way which leads to Christ and the knowledg of him and run into horrid Atheism and Blasphemy against the God who made them and the Christ who alone can save them Jo. 5.39 Christ saith search the Scriptures for in them ye think ye have eternal life and they are they who testify of me That is the true way to come unto the saving knowledge of Jesus Christ by the assistance of the holy Spirit which Satan is not ignorant of therefore it is his policy to bring the Soul to doubt this as he did Eve concerning the strict Command of God and the punishment threatned Gen. 3. So at last she stretches forth her hand to the forbiden fruit Thus he doth bring them to doubt the certainty and the truth of the word of God and then causeth them to stretch forth their hand to all manner of wickedness and wholly to neglect the saviour the Lord Jesus 2. To doubt of Christ whether he be the son of God Thus he did by the Jews of old when Christ asserted so frequently that he was the Messiah that he was one with the Father Jo. 10.30 That he came forth from God He made them doubt it therefore it is so often mentioned in the four Evangelists that they inquired of him whether he was the Christ the son of God Jo. 1. There they send to John Baptist to inquire of him whether he was the Christ they expected a Messiah but doubted whether
and the like cogitations into poor sinners but yet consider to be reproached for Christs sake is an honour Heb. 11.26 Moses esteemed the Reproaches of Christ greater Riches than the Treasures of Egypt observe it is said he esteemed them he put a high value upon them he was not ashamed of them but he accounted them his honour 2. It is better to be reproached and follow Christ than commended and follow Satan The meanest part of Christs service is more honourable than the greatest the Devil can confer upon you 3. It is the same that Christ and his Apostles did find in the world Joh. 15.18 19. If the world hate you saith Christ ye know it hated me before it hated you And vers 19. I have chosen you out of the world therefore the world hates you Luke 21.16 17. All freinds shall set themselves against you and ye shall be hated of all men for my name sake 4. It is better to have men and friends reproach and hate than our conscience to reproach and the great God to hate for ever And if thou dost not come to Christ be sure thou wilt have no peace in thy conscience nor any Love or pitty from God And if thou sufferest with Christ in thy name or whatever else thou shall be glorified with him Rom. 8.17 Then notwithstanding all these Devices of Satan come unto the Lord Jesus that thou mayst have rest for thy Soul 14ly By perswading the Sinner to rest in the performance of some Moral acts as temperance and just dealing abstaining from gross enormities which others daily fall into if they do fall yet they do not wallow in the mire By this Chain he held the Jews fast and many thousands of those who are called Christians I speak not against Morality for where there is not Morality there is no true Christianity but we must not rest here that by reason of this never come fully unto the Lord Jesus It has troubled me sometimes to see those who are high in Morality very just very Temperate and circumspect in their external deportment and all their actions are so regulated even to admiration but no Christ all this while discourse to them in their life time not a word of Christ come to them in times of sickness they have a refuge to fly to they never wronged any one they have not been guilty of Adultery Fornication and the like gross sins they have done what they could and they hope God will accept the will for the deed and the like but no mentioning of Christ here is no renouncing selfe they have laid Feeble foundation and have raised their superstructure but the next storm of Gods wrath will quite evert and overturn the building and demollish this stately Fabrick For other foundation can no man lay No other firm Gospel foundation such as will bear up the soul in the day of Gods wrath than that which is layed even Jesus Christ 1 Cor. 3.11 He is the only foundation of Gods elect ones Therefore be not deceived by this wile of Satan for although I must confess Morality is a duty incumbent upon all and I wish there was more used among them who are termed Christians yet this must not be thy Christ if thou expectest to be saved for There is Salvation in none other Acts. 4.12 If thou couldst live the life of an Angel sail Free from sin one only transgession excepted thou wouldst be undone for ever unless Christ should satisfy his fathers justice for that iniquity nay without thine actual transgression thine Original sin would damn thee except it were washt away with the blood of Christ for we all sinned in Adam Rom. 5.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom all have sinned and all thou canst do can never wash away that pollution for if Doing would have done it Christ needed not to have dyed Again if Morality would do the work in order to Salvation we may conclude that many of the Heathens and also of the Jews who never believed in Christ shall be saved but as the Apostle saith Gal. 2.16 By the works of the Law shall no flesh be justified Paul had abundantly more to say for himself in this case Phil. 3.3.4.5.6 Than many of our proud Pharisee's now a days yet he renounces all as not being safe to rest in and build upon and 〈◊〉 to Christ alone 7.8.9.10 verses So I would advise thee whoever thou art that dost peruse this treatise never to rest upon any foundation for thy eternal well being but upon the Lord Jesus Christ who is the Rock to build upon Mat. 16.18 15ly By the applause of men this Subtile Adversary hath detained many as he did the Rulers mentioned Jo. 12.42 Nevertheless among the chief Rulers also many believed on him but because of the Pharisee's they did not confess him least they should be put out of the Sinagogue And the reason is given ver 43. For they loved the praise of Men more than the praise of God I must not inlarge but know this is no good reason Hinc apicem rapax fortuna cum stridore acuto sustulit hic posuisse gaudet Hor for which is better the praise of Man or the praise of God do but judge the one is of finite dust the other of an infinite Jehovah The applause of men is like the bubble on the water which soon vanisheth it is uncertain as dayly experience teacheth us and it is dangerous for the soul because it often puffs up and elevates the mind to act above its own sphear and soar too nigh the schorching sun so that Icarus-like at last they come tumbling down into the Ocean of woe and Misery for God resisteth the proud but giveth grace to the humble Jam. 4.6 Consider but this to be a faithful disciple and Follower of Christ is greater honour than to be the highest Monarch upon earth and have no Interest in him for true honour is that which comes from God therefore seek not so much the vain applause of man Jo. 5.44 But that honour which comes from God By believing in the Lord Jesus 16ly Satan impedes many by keeping them in a mear external profession wholly neglecting the internal work of Grace as saving faith in Christ sincere Love to him to his Ordinances and to his members the work of regeneration upon the soul without which they can never be saved Jo. 3.3 Except a man be born again he cannot see the Kingdom These have the form but not the power of Godliness 2 Tim. 3.5 They profess Christ but in works deny him they are called Nathaniel's but indeed are full of guile they have the name of Christians but never labour to become true and sincere Christians they honour God in words but their hearts are far from him like unto the Jews they cry out The Temple of the Lord The The Temple of the Lord and yet disobey the Lord of the Temple So these cry up a Christ a Jesus
though never so Barbarous they Worship and Adore something for a Deity there is such a divine Impress left upon the Conscience of Man that Lactantius lib. 2. Div. Instit Cap. 2. observed when they Swore or Cursed or Prayed or Wished any thing heartily especially when in affliction their manner was to say God Deus non Dii not Gods other Arguments they have as the Finis Vltima and the Summum Bonum the last end and chief felicity of man and also from the consideration of good and evil vice and vertue and the reward in equity due to the one and the Punishment belonging to the other but I must not inlarge for I intend only to declare the Darts Satan hath to shoot at Poor Souls and sometimes he casts them at the elect upon their conversion or some time of weakness or sore afflictions but they are in the end repulsed by the power of Divine grace and are extinguished by the shield of Faith But now he fills others who live in wickedness with some secret conceits that there is no God that will call them to a strict account therefore they persevere in their evil Practices and totally neglect coming to Christ 27. If they step so high as to grant there is a God who is supream and the Author of all things then he is ready to perswade them that he concerns not himself with Democritus Heroclitus Epicurus and Lucretius acknowledged a Numen or Deity but denyed the providence of the same nor observes humane affairs as there have been many that he has deceiv'd by this Argument and so they have thrown off the Yoke of obedience and wholly neglected their Souls so there are many to be found at this day who have such strange conceptions of God therefore they neglect coming to Christ they are ready to say as in Job 22.13 14. How doth God know can he judge through the dark Clouds thick Clouds are a covering to him that he seeth not he walketh in the Circuit of Heaven There are many such who are deceived with this to think that God is bounded within the circuit of Heaven deny unto him all Prescience Omnipresence and Omniscience that Fancy God doth not observe their minute and eye every singular action of theirs therefore they freely live and dayly delight in Sin and hearken not to the calls of Christ by his Ministers inviting them to come unto him this is another obstacle of Satans by which he impedes many I fear of those who go under the notion of Christians for this may be gathered clearly if we do but view their actions O how greedily do they fall upon Sin both Publickly and Privately without any abashedness or remorse which they could never do if they understood and believed that God sees and observes all their ways Job 34 21. For his eyes are upon the ways of Man and he seeth all his goings Moreover that he will render according to each ones deeds as 1 Pet. 1.17 But whoever thou art that dost cast thine eye upon this Book and Satan doth suggest such a thing to thee as that God doth not reguard the actions of Men here below sheild thy self against this Dart by giving credit to the Word of God Job 31.4 Doth not God see my ways and count all my Steps Prov. 5.2 For the ways of man are before the eyes of the Lord and he pondereth all his goings And thus considering that God beholds all thy actions and will call thee to account for them and that thou art not able to answer him one of a thousand when he enters into judgment with thee will make thee more diligently seek after Christ Jesus that thou maist be secured from perishing in for thy iniquity 28. If that will not do then Satan perswades the Sinner that he hath no Soul distinct from the Body in Nature and Essence but they are the same substance thus he hath deceived many with a base perswasion that they are no better than the bruits that their Soul is no other thing then their Blood or Breath or some such like thing and is not of a spiritual nature which can exist seperate from the Body therefore there is no necessity of Christ to save it it is not a spirit as many foolishly conjecture then what need any care for the Salvation of it thus the Sadduces of old were deluded by Satan that Father of Lyes and Lying Spirits that there are no Angels or Spirits Acts 23.8 Which made them neglect Christ who came to save the Spirits of all them that believe in him to confute this and remove this obstacle out of the way read Eccle. 12.7 Then shall the dust meaning the Body return to the Earth as it was and the Spirit shall return unto God who gave it Hear are these things observable in these Words 1. Here is the Nature of the Soul it is a Spirit the Spirit shall return to God 2. The Author and Donator of it scil God who creating it infused it and by infusing it created it the Soul is not communicated by the seminal vertue in the conjunction of both sexes as some vainly immagin but it is a spirit created by God Immediately and infused into and united to the Body which unition makes a compleat man ☜ 3. That it doth exist distinct from the Body after the dissolution of it for it returns to him that gave it even when the Dusty Body the House of Clay is mouldred into Earth which was the Materia prima the first matter of it Now if it were not a distinct Imaterial substance it could never be said to return to God Luk. 12.4 Fear not them that can kill the Body but are not able to kill the Soul Which words declare that the Soul and the Body are two distinct things although being united they constitute one man Now seeing thy Soul is of a Spiritual nature that can exist seperate from the Body eject and abominate this brutish Argument of Satan who to the end he might bring thy Spirit into the Place of Torment with himself seeks to perswade thee thou art no degree higher than a Beast and so neglect coming to Christ by whom Salvation alone is to be expected 29. If they are convinced that the Soul is of a Spiritual Nature which no serious and rational Man can deny then he Labours to perswade them that it is Mortal and that when the Body dies the Soul is annihilate or at least dies with the Body till the resurrection which is a time most uncertain if any such thing be So he perswades the Sinner to neglect Christ and indulge his Sences for if the Soul is Mortal or must not appear till the general Resurrection it need not be solicitous about a future being for what man will take care to provide a Mansion or Build a stately Fabrick when there is none to inhabit it so who would busy their anxious thoughts about Eternity when
they themselves shall be utterly extinct in time as concerning an immortal State when they are mortal and shall one day totally cease to be By this false Argument he overthrows many a Soul and intangles them in the Labyrinth of their Lusts one continually attending the other upon the consideration that the Soul is Mortal but let it not be thy case thus to hearken to the wicked suggestion of Satan but believe truth and the word of God which evidently manifest that the Soul is Immortal 2 Cor. 5.6.8 We are confident I say and willing rather to be absent from the Body and to be present with the Lord. If the Soul were not Immortal the Apostle would not desire to be out of the Body that so he being a believer should be present with the Lord. So the Scripture before spoken to fully manifests the Mortallity of the Soul Eccle. 12.7 Phil. 1.23 To prove this at Large I leave you to that excellent treatise of Mr. Wadsworth concerning the immortallity of the Soul But if the Soul be as certainly it is Immortal that by the decree of God it shall never die or utterly cease to be then that it may live for ever with Christ in bliss and hapiness come unto him now he is pleased to invite thee 30. And the next Impediment is this that there is no such Heaven and Hapiness for the Righteous as they imagin neither is there any Hell to be a tormenting place for the Wicked He sometimes is so bold as to set upon gracious Souls with these Falsities of his but Christ brings them off victorious and in fine fixes the Crown of Glory upon their Heads but hear Satan implicates and insnares the Sinner as may be daily seen if observed for how few by their conversation do discover that they believe and expect the Glory of Heaven and an immortal state or that they fear the torments of Hell for if they did it would make a wounderful change in the Heart Words and Actions the promises of Glory do not prevail with them to leave their Lusts nor the threatenings of Eternal Torments terrify them from the ways of Sin but they go on vigorously in Satans Service But O Sinner be not deceived for there is certainly a reward for the Righteous even Heaven Life and Glory for ever Ro. 2.7 Certainly there is a Heaven where God resides in magnificent Glory Mat. 25.34 Lok 12.32 Christ exalted at his Right Hand with Angels Adoring and Saints admiring him and where all Christs beloved ones shall be and reign for ever 1 Thes 4. 16.17 And so shall we be for ever with the Lord. Rev. 3.21.30 Likewise there is a place of Torment prepared for the Wicked which is called Hell Psal 9.17 The Wicked shall be turned into Hell and all the Nations that forget God Mat. 25.41 Then also shall he say unto them on the Left Hand depart from me ye Cursed into everlasting fire prepared for the Dâ—vil and bis Angels Therefore seeing it is certain there is a Heaven and a Hell come unto Christ that thou mayest escape the one and possess and enjoy the other 31. By perswading them there will be no resurrection I mention this because Satan is so subtil that if he cannot prevail with the Sinner by these Arguments as that there is no God or that he doth not intermeddle with or observe humane affairs or that he hath not a Soul which is distinct from his Body or that it is not immortal and also that there is no Heaven or Hell I say if the Sinner gets above all these and is able to confute the subtle Sophyster then he comes with the impossibility of the resurrection of the Dead and so overthrows the faith of some A Temporary and commom Faith Whilst the Watchmen were a Sleep or absent we find he sowed this seed among the Corinthians which was the occasion of the Apostles wrighting that excellent Chapter to prove it 1 Cor. 15. To which I refer the Reader and if thou art one whom Satan seeks to keep in Sin and neglect of coming to Christ upon this false Argument labour to shake it off and come to Christ that thou may'st be raised and thy Soul and Body reunited in that great day The Sadduces were of this opinion that there is no resurrection Act. 23.8 But Christ confutes them by that inferrence consequential from the Scripture that God being the God of Abraham Isaac and Jacob he was so of them Living i. e. in their Souls and at the general resurrection their bodys should be raised in Glory and with their Souls united together 32. And lastly he deters them by perswading them there will be no future Judgment I should not have particularized thus but have contracted and joyned some two heads in one but considering that the Tempter is malicious and subtil and that means by which he doth impede one he doth not lay to obstruct another but considering our complection inclination and disposition the place where the time when with all the circumstances and state of our condition he most pollitickly bends the force of his Temptation accordingly so that if one will not do he will not fail it possible to do by another therefore I say one he may hold with that Argument that there is no resurrection of the Dead and by that means he perswades him to all licentiousness and another by this there will be no future Judgment therefore thou maist take thy fill of Sin and never look after Christ Jesus for if there is no Judgment there is no need of Christ O how many are there in this day of Sin and Abomination that are impeded by some one of these Arguments but I beseech thee let it not be thy case but Read and beg that thou maist believe these Scriptures Heb. 9.27 Rom. 14.10 2 Cor. 5.10 Act. 17.31 Eccle. 11.9 and 12 14. And bare upon thy Spirit that of Jerom surgite Mortui venite ad Judicium Arise ye Dead and come to Judgment And also consider this that if thou hast a Soul that is immortal and if there be a God which certainly is true then his Faithfulness Righteousness Love and Kindness to his People do ingage and oblige him to make good his Word fulfil his Promises and execute his Threatenings Therefore begg grace that thou maist repulse all the Darts discover all the baits and devices of Satan against thy Soul and also that thou maist come unto Christ and accept of him upon the terms of the Gospel 3ly I come now to the third external obstacle or hinderance which impedes the Sinner from coming unto Christ and that is the World 1. The men 2. The things 1. The men of the world have been great obstacles and that 1. By their corrupt Doctrines as those Luk. 11.52 Mentioned by Christ with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wo to you Lawyers for ye have taken away the Key of knowledg ye enter not in
9.13 but if thou art come to Christ thou willingly say'st with the Apostle Paul Phil. 3.9 And be found in him not having my own righteousness which is of the Law but that which is through the Faith of Christ the righteousness which is of God by Faith Thou lookest upon thy own as indeed it is imperfect and insufficient in point of justification and that it must by no meanes stand in competition with Christ and his righteousness 3ly Thou art made willing to accept and imbrace a whole Christ upon Gospel Termes Christ on the Throne as well as at the Altar Christ in his Kingly office to rule and govern thee to impose Laws and institutions which thou must obey as well as Christ a Priest to sacrifice himself that he might appease the Wrath of God satisfie his divine justice extinguish those flames with his Blood which sin had incendiated that he might procure Salvation for poor Sinners Christ in his prophetick office to teach and reveal his Fathers will to thee for no man can know the Father or his will as he ought but he to whom the Son will reveal them by his holy Spirit Mat. 11.27 Neither knoweth any man the Father save the Son and he to whom the Son will reveal him 1 Cor. 2.11 The things of God knoweth no man but the Spirit of God I say thou art willing to receive a whole Christ as the Gospel tenders and offers him to poor Sinners to be Wisdom Righteousness Sanctification and Redemption 1 Cor. 1.20 Christ will either be a whole Saviour or none he will raign in the heart alone or not at all 4thly Thou art willing to obey the Lord Jesus in all his divine Institutions and commands and not say as those Disciples Joh. 6.60 This is a hard saying who can bear it thou dost not look upon his commands as grievous for his Yoak is easie and his Burthen is light Mat. 11.30 To will is present with thee although how to perform thou knowest not Rom. 7 18. Thy great desire is to walk in his Precepts and The Spirit is willing although the flesh is weak Mat. 26.41 Indeed this is the great tryal and touchstone by which we may know what Metal we are of If thou art not fruitful in obedience to Christ thou art none of his Disciples John 15.8 as the Apostle saith Know ye not to whom ye yield your selves servants to obey his servants ye are to whom ye obey whether of sin unto death or of obedience unto righteousness Rom. 6 16. it doth not trouble thee that his Laws are strict holy and good but thou art grieved that thy power is but imbecility and weakness so that thou canst not do that good which thou wouldest Rom. 7 15. Believers are the only persons that yield obedience to the Lord Jesus they follow him wheresoever he goeth Rev. 14 4. To all his commands thou art willingly subject and in all his Ordinances thou wouldst willingly be active Fifthly and lastly Thou art willing to deny thy self and follow Christ to the end notwithstanding those Mountains of difficulties that may oppose thee in thy Christian course both external and internal Luk. 14 26. If any man come unto me and hate not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own life also he cannot be my Disciple Verse 27. And whosoever doth not bear his Cross and come after me cannot be my Disciple Self-denial is a special lesson to be learned in the school of Christ he was frequently when he was upon earth instructing his Disciples in this kind of Literature Christs Cross is to be learned even in the A B C of Christianity and Christians are daily to exercise themselves in the study of it that they may be good Proficients The Apostle Paul had made a fair Progress and was got to the highest Forme in Christs School when he could say God forbid that I should glory save in the Cross of our Lord Jesus Christ by whom the world is crucified unto me and I unto the world Gal. 6.14 This was a brave spirit in him that he could glory and boast of his afflictions and sufferings for the Lord Jesus Enemies and afflictions must be expected in the narrow way which leads to life and those who follow the Lord Jesus to the end will be followed by Satan and Temptation and yet for all these things the Spirit maketh the Soul willing to keep close to the Lord Jesus and once having chosen him never finally to forasake him Heb. 10.39 4thly The Spirit doth sanctify and regulate the affections which in the unregenerate state are totally vitiated in the unregenerate state the heart loves sin more than holiness the perishing Creature more than the eternal Creator it can delight in earthly carnal vanities but takes no complacency in the ways or things of God and Christ it can sorrow and lament for worldly sufferings and disappointments but hath no grief at all for sin and transgression of the holy Law of God and that affront upon the glorious Majesty of Heaven the unregenerate Mind fears more the displeasure of mortal Man whose breath is in his Nostrils then offending the great God who lives for ever but now the work of the Spirit is to purify and regulate these affections and passions of the Soul and fix them upon more suitable and God-pleasing objects and this he hath affected upon thy Soul if thou art brought home to the Lord Jesus Now thou canst say with David O how I love thy Law it is my Meditation all the day long Psal 119.97 The Law of thy Mouth is better to me than thousands of Gold or Silver ver 72. The Soul hath a high estimation of and valuation for the Law of God it esteems of God as the supream good because he is an all sufficient eternal and unchangable good he is the fountain which never ceaseth flowing a Sea not to be exhausted a Tree which always bears fruit therefore the Soul makes choice of him and highly magnifies him Christ is now an object thy heart doth most delight in and thou lookest upon all other things but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dogs-meat in comparison of the excellency of the knowledge of Christ Jesus Phil. 3.7 8. Thou canst say of Christ as the Philosopher lid of Vertue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no possession more glorious and splendid more firm and permanent now thy heart hates and abhors that evil which before thou lovedst and thou lovest that good which formerly thy mind was a verse to 5thly and lastly If thou art come unto the Lord Jesus then the holy Spirit hath wrought all these graces within thy Soul which do manifest thee to be a real and sound Christian I shall only treat of these six Repentance Faith Love Hope Humility and Zeal where these are wanting in the heart Christ is not possessor there but where these are effectually wrought be sure
his Father which was the Soul of his sufferings Mat. 26.38 My Soul is exceeding sorrowful even unto Death Mat. 27.46 My God my God why hast thou forsaken me He dyed an ignominious Painful Cursed Death Gal. 3.13 These things did the Lord of Life and Glory undergoe that he might redeem me from that punishment and wrath due to my Sins How doth the consideration of Christs suffering humble and break the Adomantine heart and makes it Labour to express its sorrow with sighs and groans that cannot be uttered but further when it comes to apprehend the procuring cause of all this misery that Christ indured then indeed the Soul doth even disolve it self into tears and with unfained contrition crys out what my Sins mine Iniquitys my rebellion against God my disobedient walking my cursed Lusts and vile polluted Actions to be the procuring cause of all Christs sufferings O wretch that I am Vile Unworthy Degenerate Creature thus to cause Christ to be wounded with and for my Sins Lament O my Soul bath thy self in tears of blood lament I say for behold Christ was wounded he suffered bled and dyed for my Iniquitys and violations of the Law of God 5ly and lastly It hath an Eye to the Gospel Jo. 6.37 which is the glad tidings of Salvation which declares and holds forth Christ to be an able and willing Saviour it makes manifest the free grace of God in and through Christ to poor Sinners upon the consideration of the excellency of the Gospel and those things contained in it and yet to be dispised thus the Soul frames its Arguments I have not only Sinned against Justice but I have also Sinned against mercy not only against the Law but most egrediously against the Gospel Christ by his Ministers called once yea twice but I harkned not he knocked Act. 3.46 Rev. 3.20 Cant. 5.2.3 but I opened not unto him he invited but I refused him he wooed me but I scorned him I made Christ weight a long season before I would give him admittance he followed me with intreatys but I unworthy wretch ran away from him and slighted the means of grace even to the indangering the Ruine of my immortal Soul in the days of the Gospel the light is more splendid then it was under the Law therefore my Sins are more aggravated under the Law the Church was but in its infancy but under the Gospel it is grown up into Manhood and as Murder or any Sin is more heinous being committed by a Man than by a Child so it is with me I cannot say but I have Sinned against the checks of Conscience against light and knowledg against many warnings and admonitions given me both by Christs Ministers and other Godly Friends therefore I cannot but lament and mourn being now convinced of all that evil I have perpetrated and wickedly commited against the Gospel of the Lord Jesus 2ly True Evangellic repentance which is wrought in the Soul by the Spirit of God may be known by the nature and propertys of it now the propertys are 1. To confess Sin Psal 32.5 I acknowledged my Sin unto thee and mine Iniquitys have I not bid I said I will confess my transgressions unto the Lord and thou forgavest the Iniquity of my Sin Pro. 28.13 Who so confesseth and forsaketh his Sin shall find Mercy 1 Jo. 1.9 If we confess our Sin he is faithful and just to forgive us our Sin It is the property of repentance I say to confess Sin and that 1. Freely and ingeniously not like a legal Repentant from horror of Conscience or fear of Punishment but from a sence of the evil of Sin as David did Psal 32.5 I said I will confess my transgressions and in Psal 51.3 I acknowledg my transgression and my Sin is ever before me 2ly As Freely so also particularly as Nathan said to David Thou art the Man 2 Sam. 12.7 so the sinner confesseth and acknowledgeth his sin he cries out Thou art the sin the Achan which has troubled the peace of my Israel scil Conscience Thus we find it hath been with the servants of God David Psal 51.14 Deliver me from blood guiltiness O God thou God of my Salvation Dan. 9.5 6. We have sinned and have committed iniquity and have done wickedly and have rebelled even by departing from thy Precepts and from thy Judgments neither have we hearkned to thy Servants the Prophets which spake in thy name to our Kings our Princes and to our Fathers and to all the people of the Land Ezra chap. 9. and Neh. 9. throughout declares how they confessed their sins in particular 1 Tim. 1.13 saith Paul I was before a Pâ—rsecuter a Blasphemer and Injurious but I obtained Mercy Many will confess they have sinned in general but never particularize them before the Lord. 3dly It is mixed with contrition and sincere mourning for sin for as the Psalmist saith the Sacrifices of God are a broken heart A broken and a contrite heart O God thou wilt not despise Psal 51.17 There is a godly sorrow the Apostle mentioneth 2 Cor. 7.10 For godly sorrow worketh repentance unto salvation never to be repented of and indeed without this godly sorrow and sincere mourning for sin confession is insignificant for Confession without Contrition is like a Body without a Soul dead cold and unactive it doth nothing that will prove advantageous to the Soul for as a dead Corps is offensive to man so is a meer confession unto God and much more for where there is only confession without due sense of sin it savours of Hypocrisie but when there is a deep and sensible contrition it savours of sincerity 4. It is accompanied with shame and confusion of face Ezra 9.6 O my God I am ashamed and blush to lift up my face unto thee my God for our Iniquities are increased over our heads and our Trespasses grown up unto the heavens The sense of the exceeding evil that is in sin and of the greatness of the Majesty that hath been offended makes the poor soul ashamed to look up but like the poor Publican stands a far off and would not lift up his eyes to Heaven but smote upon his Breast saying God be merciful to me a sinner Luke 18.13 O when the Soul is truly sensible of the vileness and evil of sin it is ashamed and confounded and dare not look up to God 5thly It is mixt with self-abhorrence and self-condemning Job 42.6 Wherefore I abhor my self and repent in dust and ashes Job 40.4 Behold I am vile what shall I answer thee Dan. 9.8 O Lord to us belongs confusion of face Lord saith the poor humble penitent I am a guilty Malefactor I deserve nothing but Death Hell and eternal Damnation it is true thou hast declared that Christ hath merited Mercy Life and Salvation but I my self deserve nothing but misery I am unworthy of the least manifestation of thy Love and Kindness I am not worthy to be called thy Son
Luk. 15.19 My heart condemns me 1 Joh. 3.20 But do thou justify me upon the account of thy free grace in thy Son the Lord Jesus 6thly and lastly It doth in all still declare God to be just let his proceedings be never so severe Neh. 9.33 speaking there of the Afflictions God had brought upon the Children of Israel for their sins Howbeit saith he Thou art just in all thou hast brought upon us for thou hast done right but we have done wickedly Psal 51.4 That thou mightest be just when thou speakest and clear when thou judgest I have sinned and it is just with thee to condemn me whatsoever thou bringest upon me yet thou art just for I have transgressed thy commands 2dly The second Property is to depart and turn away from iniquity Man since the fall hath a natural pronity and propensity to follow sin and vanity but in true repentance there is a forsaking and turning from sin which the Schoolmen call the Terminus à quo the Term from which every sincere penitent doth turn there must be a tergiversation and forsaking all Iniquity 2 Tim. 2.19 Let every one that nameth the Name of Christ depart from Iniquity There are these four things implyed in our departing from Iniquity 1. A turning from it and forsaking of it a bidding adieu to all and every sin Acts 26.18 To turn them from darkness unto light and from the power of Satan unto God Acts 3.26 God having raised up his Son Jesus sent him to bless you in turning every one of you away from his Iniquity Isa 55.7 Let the wicked forsake his way and the unrighteous Man his thoughts in which Scripture it is evident that to depart from sin is to forsake it utterly not to depart from it as a man doth from a Friend only for a while and with intentions of returning again but it must be a forsaking of it as one would do a strange and unpleasant Country designing never to return to it more 2. Cleansing ones self Jer. 4.14 O Jerusalem wash thine heart from wickedness Isa 1 16. Wash ye make ye clean put away the evil of your doings from before mine eyes cease to do evil 2 Tim. 2.21 If a man therefore purge himself from these scil sins he shall be a vessel to honour sanctified and meet for the Masters use There must be a purifying and cleansing where there is right departing from iniquity not only the outside but the inside must be washed ‖ Jam. 4.8 the heart as well as the hand the fountain being corrupt and defiled it must be purified before any pure streams will issue there 3. The abstaining from all evil both internal and external 1 Thes 5.22 Abstain from all appearance of evil If but the shaddow of sin doth appear we must post away from it the very thoughts of evil God takes notice of therefore they are to be abstained from for they are as really sins as if they were acted externally Jer. 4.14 How long shall vain thoughts lodge within thee Vain thoughts are offensive to God and they are transgressions of his holy Law Prov. 24.9 The thoughts of foolishness is sin As to External sins I know it will be granted by most if not all that we should abstain from them 2 Tim. 2.22 Flee youthful lusts but follow righteousness 1 Pet. 2.11 Dearly Beloved I beseech you as strangers and Pilgrims abstain from fleshly lusts which War against the Soul 4thly and lastly The absession or departing from Iniquity is to go the quite contrary way scil the way of righteousness and holiness 2 Tim. 2.22 Flee youthful lusts but follow Righteousness Faith Charity Peace with them that call on the Lord with a pure heart As there is the departing from the one there is a walking in the other it is not enough to cease to do evil but there must be a learning to do well Isa 1.17 There is a way called the way of holiness which the righteous must walk in Isa 35.8 A high-way shall be there and a way and it shall be called the way of holiness the unclean shall not pass over it Christ hath redeemed his not only from Iniquity but that they should be Zealous of good works Tit. 2.14 3dly The next property of Evangelic Repentance is with the whole heart to turn to the Lord and this is called the Terminus ad quem the Term to which every true penitent does turn there were some we read of who returned but not to God Hosea 7.16 They returned but not to the most high It may be they turned from the gross and notorious sins to private and seemingly lesser sins the Prodigal turns covetous and the openly prophane become secret hypocrites but this is no repentance for there must be a total turning to the Almighty as in Jer. 4.1 If thou wilt return O Israel saith the Lord return unto me to me and to none other for else it is but a mocking of God and cheating our own selves to rest any where short of God is not real Repentance for it is the nature of it when wrought by the Spirit to lead the Soul home to God Isa 55.7 Let the wicked forsake his way and the Man of Iniquity his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will multiply to Pardon There must be a converting to God the Lord for he is the Center of the Souls happiness as the needle once touch'd with the Loadstone turns to the North Pole continually so the heart once touched with true Repentance turns evermore to God The understanding will and affections are all now God-ward as being the chief Good 4thly The Nature of it is to bring forth fruit Mat. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bring forth fruit meet for Repentance It may be rendered Therefore make manifest fruits worthy of Repentance Let the fruits of Grace Righteousness and holyness declare your Repentance to be true when the Tree brings forth no fruit we conclude it dead and sapless so if there is no fruit to be found no amendment of life no love to God and goodness then we may certainly conclude this work is not done upon the Soul for the true tears of Repentance do so water and bedew the Soul that forever after it is most fertile it is not as a Plant in a dry ground but as a Tree planted by the Rivers of water which brings forth fruit in due season Psal 1.3 If the ground brings forth nothing but Briers and Thorns it is near unto cursing if sin doth still predominate over the Soul and it is lead captive by lusts and enormities then it is far from blessing or partaking of that Evangellic grace of Repentance for where it is wrought by the Spirit of God it doth certainly bring forth fruit in some thirty in some sixty and in some a hundred fold to the eternal glorification of that God who works all
the highest even with all the Heart with all the Mind and with all the Strength God and Christ are to be beloved beyond all measure as one saith the right manner of Loving God is Modus diligendi deum est ut diligatur quantum potest diligi Bern. that he may be beloved as much as he can be beloved This evangellick Love seats it self in the most superlative place of the Soul there is no comparison between this Love and the Love of the Creature 4ly This Love is sincere Grace be with all those who Love the Lord Jesus in Sincerity Eph. 6.24 If there is not Sincerity at the Root besure the Fruit is corrupt Hypocrisie is the distruction of many but Sincerity Integrity and Uprightness preserveth the Soul wherefore were Noah Job and others counted Perfect it was not because they were Perfect in their obedience but because their Love was Sincere this makes the Scripture give such an excellent Charactor of them Sincerity is as it were the Salt which seasons every duty and a Sincere Love although but weak in the actings is that which savours of a right Gospel Spirit 5ly It is a fervent Love Rom. 12.11 Fervent in Spirit Serving the Lord. It is true that this Love may not always Seraphin like be in a bright burning flame but yet where once it is wrought by the Spirit it never after is quite extinguished for when it flames not it does burn and when it burns not clearly there are some scintilla's and Sparks which keep it from quite going out and when the Cinders of Corruption are blown away it kindles up into a flame again Let one who hath this fervent Love through invigilancy fall into Sin or neglect duty it cools and damps the fire of his affection for a time but let him come again to the ordinances and by Faith Drink a draught of the warm Blood of Christ and by Prayer blow up the heat of his affections it will prove but like the Water the Smith Casts upon the fire which seemingly Puts it out but when he hath blown a while it flames more violently I say not this to incourage any to make tryal by Sin but if it be so with any that now find their Love but cold which formerly was fervent they may see the cause be wise to improve and apply the Remedy this Love I say is Ardent Love which warms the heart for it is a ray from the Sun of righteousness which sets the Soul all in a Divine feaver 6thly This Love is total I mean it is with the whole heart God hates a divided Heart or as the Hebrew hath it a Heart and a Heart one as it were for God and another for the World and Sin but God will have the whole or none therefore it is said Thou shalt Love the Lord thy God Mat. 22.37 Deut. 6.5 with all thy Heart with all thy Soul and with all thy Mind See here how many Times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all is expressed as God is of an indivisible essence so he would not have that which is his due to be divided now the true Saint is very well content that God should have all he would have none to be Copartner with God and Christ but desires that his Love and affections may wholly be fixed and set upon the right objects when God saith to the person who hath this Love my Son give me thy heart he is ready to respond and say Lord here am I take the whole of my heart nay take the all of my all let me be but thine and that for ever 7thly and lastly It is a constant and permanent Love as Christ said unto his Disciples Jo. 15.9 Continue ye in my love so may I say to you See that this love abide and continue in you For if your Love be of an Evangellick nature it is a permanent Love 1 Cor. 13.8 Love never faileth Christ spake of some whose Love should fail them but that which is durable ends in Salvation Mat. 24.12.13 Because Iniquity shall abound the Love of many shall wax cold but he that indures to the end the same shall be saved He whose Love keeps warm and abideth shall certainly obtain Salvation as the love of God towards his People is an everlasting love Jer. 31.3 So he expects that their love should be a permanent love God hates those who draw back Heb. 10.38 but it is the nature of this love to press forward to increase and aspire till it comes unto the Center from whence it came He that hath this love maintains it in adversity as well as prosperity when the Clouds do darken the Face of God as well as when the Sun-shine of this love beams forth upon the Soul many of the Saints have experienced this they have found their love hottest when their afflictions have been heavyest when most shaken by the World they have been most confirmed in their love to God and Christ I come now to the objects of this spiritual evangelick love and I shall speak of them first negatively shewing what are not the objects of this love 2ly possitively what they are 1. Negatively what are not the objects 1. Not Sin neither in ones self or in another The Soul that hath this Divine love in it cannot but hate all Sin Psal 119.101 and 104. I have refrained my feet from every evil way v. 104. I hate every false way v. 113. I hate vain thoughts but thy law do I love As God is said to be of purer Eies then to behold Iniquity so the Saints are of purer Hearts then to love Iniquity Sin hath brought bitterness to their souls therefore they now abhor it they have no love or liking at all for Sin it doth not fix upon Iniquity as a delectable and lovely object but hates and flees from all base lusts which seek to insnare the Soul 2ly It is not fixed upon Satan for although no Creature mearly as a Creature is to be the object of our hatred because it declares something of the wisdom and power of the Creator in giving existence and being to such a Creature yet Satan in his Sinful lapsed State and condition as an Enemy to God Christ and the well being of our immortal Souls ought to be the object of our hatred 1 Pet. 5.8 For he goes about like a Roaring lyon seeking whom he may devour He makes it his great imployment to effect the ruin of poor Souls therefore he is become the object of hatred 3ly It is not placed upon this teâ—rene dying and perishing world love to God and Christ in that measure and degree as it should be cannot consist with an eager and earnest love of the world Jam. 4.4 Ye Adulterers and Adulteresses know ye not that the Friendship of the World is enmity with God whosoever therefore will be a Friend of the World is the Enemy of God This is further manifest in 1 Jo. 2.15 Love not the World neither
the things of the World for if any man love the world the love of the father is not in him Here the divine Apostle gives a reason which withal proves that these two are not consistent for as Christ said Luk 16.13 You cannot serve God and Mammon one will have the preheminence and where this true evangellick Love is there the Love to the World is but flat and cold 2ly And possitively what are the true adequate and constant objects of this Evangellick Love in general all spiritual divine holy objects to which our Love is commanded or required by the Holy Word of God there is nothing which the believer apprehends to be truely divine but the Soul Loves entirely fervently and constantly for these objects are sutable to the State of a Believer he can perceive a greater excellence in them then in any other therefore the Soul is carried forth to love them above all others but more particularly and yet succinctly 1. God is the object of this Evangellic Love he is the chief and supream good therefore supreamly to be beloved even with all the heart with all the Soul and with all the strength Mat. 22.37 The Soul that is come to Christ by believing in him loves God not only as a Creator but as a reconciled Father in and through Christ 2 Cor. 5.19 Now it looks upon it self as oblieg'd and bound to love God who hath manifested such Love Joh. 3.16 as to give his only begotten Son that whoever believes should not perish but have everlasting life if God out of his infinite love had not been willing to give his Son to die for Sinners Christ would not have been willing to come and give himself for and to those who are his The Father out of his Love elected some to be Heirs of God and Co-heirs with Christ Rom. 8.17 Now the consideration of these things doth inflame the heart with Love to God as the Apostle saith 1 Joh. 4.19 We love him because he first loved us The fruits and effects of the Love of God shed abroad in the Soul makes it now to love God with an impartial and superlative Love Modus diligendi Deum est sine modo Bern. it Loves God as one saith the measure of loving him should be without measure 2ly Christ Jesus is the object of this Love O how the Believer loves Christ the Soul is so fired with Love to the Lord Jesus that it knows not how to express it words are too mean actions too low and the Soul thinks all too little to express and manifest its Love unto the Lord Jesus When the Believer considers Christ in the transcendent excellency of his person that he is God blessed for ever that he is the Eternal Son of God beloved of him adored of Angels then he says with the Spouse Cant. 5.10 My beloved is the chiefest among ten thousand and as it is in the 16. vers He is altogether lovely Further when he considers the extremity infiniteness and ignominy of the Passion and Suffering Christ underwent for him and that he should express his Love at so dear a rate to one altogether indeserving it doth so inflame the Soul that it vehemently longs to get above the clouds into the bosom of Jesus and that it may drink of the celestial Fountain and Springs of life Rev. 7.17 Moreover when it considers what Christ hath purchased and what he is doing now for his Elect and Redeemed ones that he hath procured Pardon Reconciliation with God Grace and Glory Life and eternal Bliss for those who were sometimes dead in Trespasses and Sins 2 Tim. 4.8 1 Pet. 5.4 Eph. 2.5 and that he continues interceeding by the vertue of his Blood and Merits that all his may have these blessings confered upon them and at last be crowned with a Diadem of Righteousness and Glory O the consideration of these things doth so incendiate the Soul with the flames of Divine Love that many waters cannot quench it neither can floods drown it Cant. 8.7 nay Afflictions Persecutions or Death cannot seperate this Soul from the Love of Christ When the Believer looks upon Christ in his Offices and in that near Relation between them this doth still elevate and heighten his Love so that the Soul is full and as it were immerged and swallowed up with Love to Christ who is the Head and the all of Believers Col. 3.11 3ly This Divine Evangelick Love hath for its object the holy Spirit he who is the alone Author is now become the Object the Spirit is he who infuseth and operateth this grace in the Soul Gal. 5.22 The Fruit of the Spirit is Love now seeing this is a Fruit of the Spirit it has reflex actings so that it leads the Soul to love affectionately and intirely the holy Spirit knowing that except he cooperates nothing can profit the Soul and that if he work not Joh. 16.15 there will be no exception of grace it is he which leads and guides into the way of all truth which is the alone way of Salvation he teacheth the Soul to know God and Christ and to know it self he fills the heart with Divine blessings which make the Believer greatly to admire and love him Try your Love by these objects see whether Carnal or Divine objects have the Supremacy in your affections for these are infallible ways to try your Love by and to discern a true Evangelic Love from all others whatsoever 4ly Holy Angels are greatly beloved of Believers because they are to be their Companions to Eternity and bear part in that Celestial quire where they shall sing eternal Hallelujahs to their God and Father in the Kingdom that cannot be shaken Heb. 12.28 and further because they are a Life-guard to them here and Ministring Spirits sent forth for the good of all those who are Heirs of Salvation Heb. 1.14 5ly All Saints as such are the objects of this Divine Love without any distinction or difference Because they perceive their Fathers Image shine forth in such therefore that which is so amiable in them doth attract and draw their affection to it The Apostle John in several places puts this down as a Character by which we may prove our Love if it be right nay the only way to know whether we Love God or no 1 Joh. 4.20 If a man say I love God and hateth his Brother he is a Lyar for he who loveth not his Brother whom he hath seen how can he love God whom he hath not seen David saith Psal 16.2 3. O my Soul thou hast said unto the Lord thou art my Lord my goodness extendeth not to thee but to the Saints that are in the Earth and to the excellent ones in whom is all my delight Here this holy man declares that the Saints were excellent in his eye and all the delight of his Soul but why were they so but because they were Saints they were holy ones born from above and
part trouble it is not only for the Soul but for the body too the Saints are in this life Compleat in Christ Col. 2.10 Buâ— the time is hasting in which Soul and body shall be compleat and perfect in rest and also it is a perfect rest from all sorrows and molestations whatsoever Isa 35.10 3ly A holy rest for there is no unclean thing enters into that rest Rev. 21.17 And there shall in no wise enter into it any thing that defileth neither that worketh abomination or maketh a Lye but they which are written in the Lambs book of Life It is the place and seat of the holy God and there are none but holy Angels and Saints to attend the great Jehovah who inhabits this holy Place Isa 57.15 For thus saith the high and lofty one that inhabiteth Eternity whose name is holy I dwell in the high and holy Place O who would not desire to injoy this holy place of rest where there is no defilement or corruption but all persons and things are holy therefore come unto Christ to the end thou mayst obtain rest for it is holy 4ly It is a glorious rest and who is able to express the Glory of it 2 Cor. 4.17 Our light afflictions which are but for a moment worke for us a far more exceeding and eternal weight of Glory Hyperbolies of Glory far transcending our shallow Capacitys and weak conceptions it is a participating of the same Glory with Christ Rom. 8.17 If Children then Heirs Heirs of God and joint Heirs with Christ if so be we suffer with him that we may also be Glorified together It is a glorious rest in these respects 1. The most glorious God Trinity in Unity Father Son and holy Spirit keep their residence 〈◊〉 splendent Glory in that place where the Saints shall take up their â—est Although God fills the Heavens â—nd the Earth with his presence as â—eing infinite in his essence and so can be excluded no where neither can be included in any circumferrence limits or bounds yet more especially he makes manifest his glorious and majestical unipresence in the imperial heavens for there he keeps his glorious Court and shines forth in the beams of his brightness and makes evident his refulgent glory Rev. 21.22.23 And I saw no Temple therein for the Lord God Almighty and the Lamb are the Temple of it and the City had no need of the Sun neither of the Moon to shine in it for the Glory of God did Lighten it and the Lamb is the Light thereof 2. There are none but Glorified Creatures that are inhahitants of this glorious Pallace attending always upon the Lord the great Jehovah Seraphins and Cherubims surround his Throne singing forth his magnificent Glory Isa 6.1.2 3. Crying out Holy Holy Holy Lord God of Hosts And Glorified Saints they are at this work extolling and magnifying the great God Rev 4.10.11 and in the 19. Chap. They are singing forth Halelujah Salvation and Honour and Glory and Power unto the Lord our God 3. It is a Glorious Rest in respect that the Saints shall have a glorious view of the beatifical vision They shall behold the Glorious God 1 Jo. 3.2 We shall see him as he is Here no mortal Eye can behold him and Live but there all Clouds shall be disipated the Curtains drawn a side the vision shall be perspicuous here we see but in a Glass darkly but then Face to Face 4ly It is a Glorious rest in this that the Saints are not only blessed with the vision of this Glory but they have glory conferred upon them all they do not only see him but are made like unto him They shall all Raign as Kings and Princes for ever Rev. 3.21 and 4.10 Here the Saints are looked upon as contemptible Creatures and the World hates them and for the most Part tramples them under foot but Christ will confer such a Glorious rest upon them that they shall be exalted above their Enemys and shall Raign with him in Glory and that to eternity which leads me to the last particular and that is this that this Rest which Christ will give to all them that come unto him and accept of him is fiftly and lastly an everlasting Rest 1 Thes 4.17 Then we which are alive and remain shall be caught up together with them in the Clouds to meet the Lord in the Air and so shall ever be with the Lord. Indeed this is the Crown and Happyness of all that it shall be to eternity not for a day a year or thou sands of years but as long as God is and Christ is which will be for ever so long shall the Saints inherit and possess Glory therefore it is called immortal Glory and eternal Life Rom. 2.7 To them who by Patient continuing in well doing seek for Honour and Glory and immortallity and eternal Life O the sweetness and comfort that is in the word Eternal to all those that believe Most People would think themselves happy if they could have Tabernacles of rest built for them whilst they are in this World which very rarely exceeds the time of threescore years and Ten but what is this comparable to that Eternity of Rest prepared for the Saints when they shall be taken up to live with Christ for ever Satan is a Lyer when he promiseth Rest for he can never give it The World is continually attended with preturbations dsiquietness or at the best with an imperfect Rest but those who close with Christ shall injoy an everlasting and perpetual Rest and what greater motive can there be to induce poor Sinners who here are in continual Labour and wearying themselves under heavy and intollerable burthens it is most certain that there is no rest that will comfort the Soul to be found out of Christ it is he that can give rest unto the weary it is he that hath purchased rest for the Labouring and heavy Laden and withal he condescends to invite and has promised that those who come and believe in him shall have a rest from the dominion of Sin from the Tyranny of Satan and a Soul-Rest in this Life and also they shall have a true and perfect a holy and glorious Rest and in fine an eternal Rest which adds exceedingly to the felicity of the Saints therefore as I began so I shall conclude with the words of the Lord Jesus varying the Person Come unto him all ye that Labour and are heavy Laden and he will give you Rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS