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
who when he was sick sought not to the Lord but to Physitians of no value 2 Cron. 16.12 and so he perished in his affliction If thou mountest up to Heaven and from thence goest down to the Deep if thou compassest the whole Universe to seek for another Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it will be but Labour spent in vain Isa 45.22 Christ saith Look unto me and be ye saved all the ends of the Earth for I am God and there is none other therefore none other Saviour because there is no other God for he that is any thing less then God who is altogether Infinite is no way sufficient neither can he be a compleat Saviour to Poor Sinners Thy transgressions O Sinner are infinite thou hast broken the pure spiritual Law of thy Creator thou canst not make satisfaction because it requires that which is infinite Men or Angels cannot do it for thee the Pope himself with all his Church-treasures cannot satisfy for the least of his own Transgressions it may be said to him as Agesilaus said to the Thasians when for some great Favour received of him they built him a Temple and deified him and withal sent Embassadors to certify him of it Can your Country men said he make Gods of men To which Zenophon answering him they could Let them first make themselves Gods replyed he and then I will believe they can make me one so say I when the Pope can save himself I shall have greater grounds to expect help from him But Further thou art obnoctious to eternal Punishments and dost thou think any can deliver and redeem thee but the Lord Jesus Christ who can pacify the wrath of an angry God who can satisfy Infinite Justice and who can undergo and yet overcome Infinite Torments None O none but Christ therefore Poor Soul hasten unto him 4ly Let Christs willingness to imbrace and ease thee be a motive to thee to come unto him never let the greatness of thy Labour the weightiness of thy burden the deceitfulness of Sin or the subtilty of Satan keep thee back or impede thy coming unto him if Christ were not willing to receive thee he would never invite thee Ho every one that Thirsteth come Drink freely Jo. 17.37 for Christ is freely willing Christ is troubled for thy unwillingness Jo. 5.40 Reason then with thine own Soul and say is Christ willing to ease me and shall I still lay under my burdens is Christ willing to give me life and shall I still remain in a state of Death will Christ make me free with the freedoms of the Sons of God and shall I still abide in slavery to Sin and Satan is Christ willing to give me peace and rest and to keep my Soul in that state Isa 26.3 He will keep them in peace whose minds are staid upon him And shall I still keep my Soul in perpetual perplexity Hose 13.9 shall I be a Self Murtherer when Christ is a willing and Merciful Saviour O this would be horrid impiety and I might then cry out with the rest Heu patior telis vulnera facta meis a lass I suffer wounds made with mine own Darts and yet slight such an able Chirurgion sick even to Death and yet neglect so willing and kind a Physitian I say thus reason thy self out of thy unwillingness from the consideration of Christs willingness as in my Text Come unto me 5ly Consider as a motive who it is that invites thee I have shewed thee in the Former part that he is God Tit. 2.13 he is the great God therefore able he is Jesus therefore Willing If a King should invite thee and make great offers unto thee I am perswaded thou wouldst not as Diogenes Quint. Curt. scorn and refuse them but consider this is not a Cyrus who can promise only Towns or Citys to his Subjects neither an Alexander that may promise an Earthly Kingdom to thee but he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The King of Kings Rev. 19.16 Rev. 5.10 Heb. 12.28 and Lord of Lords He can make thee a King and give unto thee an heavenly and glorious Kingdom a Kingdom that cannot be shaken Imploy thy thoughts a little upon this consideration who the Inviter is and this will inflame thee and ingage thee without delay to come unto him 6. Motive Consider what and who thou art that by so glorious a Person art invited Thou art by Nature a Child of wrath Ephes 2.3 Under the wrath of God Under the Curse Gal. 3.10 and the power of Satan a lost undone perishing sinner Luk. 19.10 an Enemy to God to Christ to Goodness to thy own Soul by nature Rom. 5.10 Whilst we were yet Enemies Christ dyed for us Thou art under the Yoke of Bondage a Poor Needy Indigent creature and it is he alone that can supply thee if thou hadst been a glorious Angel thou wouldst then have needed Christ to confirm and establish thee but thou art not such Mat. 9.13 Luk. 18.13 thou art a Sinner and he a glorious Saviour consider that well in thy meditations what a Sinner it implys a miserable State and person yet Christ invites thee 7. Motive Consider what thou mayst be if thou comest unto him from a Child of wrath thou wilt become the Son of God from an Heir of Hell to be an Heir of Glory from being under the Power of Satan to serve the Liveing God and be kept by the mighty power of God through faith unto Salvation 1 Pet. 1.5 If thou comest unto him thou shalt be for ever happy Blessed in Body Blessed in Soul Blessed in Time Blessed in and to Eternity Rev. 14.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam nunc Blessed are the Dead which Die in the Lord. In the very moment of their entring upon eternity they are Blessed and shall be so for ever so saith the Apostle Paul And so we shall be for ever with the Lord Thou shalt be made like unto God in Righteousness and true Holyness 1 Thes 17. Eph. 4.24 1 Epis 3.2 Beloved saith the Apostle John Now are we the Sons of God and it doth not yet appear what we shall be but we know when he shall appear we shall be like him Who is not ambitious of being a Prince and Heir to an Earthly Crown and Kingdom how much more shouldst thou be desirous of being Son and Heir to the King of Glory and this is the only way by coming to the Lord Jesus No coming to the Father but by the Son Eph. 1 4 5 6. According as he hath chosen us in him and he has adopted us to be Children by Christ to himself And if Children then Heirs Heirs with God and joint Heirs with Christ Rom. 8.17 Here see and meditate well what thou shalt be if thou comest to Christ it may be thou art a poor distressed dejected dispised Creature here among the men of the World it may be thou art a Servant
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
from secret Sins Which Petition implys that Sin though never so secret defiles the Soul moreover the holy Prophet hath not only regard in the word secret to those Sins which the Eye of man had not seen but to those Sins which were secret to himself which in thought Word or deed he had perpetrated and yet not observed Psal 51.2 Wash me throughly from my iniquity and cleanse me from my Sin vers 7. Purge me with hysop and I shall be clean wash me and I shall be whiter then Snow Which Scripture doth evince that Sin doth defile and therefore the Soul needs cleansing which cannot be done but by the Blood of Jesus Christ 1 Jo. 1.7 The Blood of Jesus Christ his Son cleanseth us from all Sin The Prophet Isaiah witnesseth this truth when he beheld the glory of the Lord Jesus Isa 6. proved by Jo. 12.41 he cryed Wo is me for I am undone because I am a Man of unclean Lips Isa 6.5 When he had a vision of the Lord Jesus and was nigh unto him then he exclaims that he is unclean so it is with thee if thou art come to Christ thou art convinced that Sin hath polluted and defiled thee the conviction of which drives thee to that Fountain viz. the Blood of Christ laid open for Sin and for uncleanness Every Sin commited is against the blessed Trinity and the goodness love wisdom and Patience of God Zach. 13 1. 4ly Thou art convinced that Sin is against God Psal 51.4 Against thee thee only have I Sinned and done evil in thy sight Agreeable to this is that of the Prodigal Luk. 15.18 I will arise and go to my Father and say unto him Father I have Sinned against Heaven and before thee Thou art convinced that every Sin is against the Essence and Being of God contrary to his nature and to his revealed will I leave thee to inlarge upon this in thy private meditation 5ly Thou art convinced of the dangerous consequences and effects of Sin if persisted in for then there is nothing to be expected but wrath confusion and eternal destruction wher 's Malum culpae the Evil of guilt preceeds and goes before Malum penae the Evil of punishment follows after If the preceeding sins be not repented of and the Soul washed with and justifyed through the blood of Jesus Ro. 2.8 9. To them who are contentious and do not obey the truth but obey unrighteousness indignation and wrath tribulation and anguish upon every Soul of man that doth evil of the Jew first and also of the Gentile Ro. 1.18 The wrath of God is revealed from Heaven against all ungodlyness and unrighteousness of Men who hold the truth in unrighteousness here is nothing but wrath upon wrath threatned against disobedient Sinners 6ly Thou art convinced of Righteousness as Jo. 16.8 When be it come he shall convince the World of Righteousness Thou art convinced that a righteousness thou needest a righteousness thou must have both internal which is wrought by the Spirit and external which is wrought by Christ God is a righteous God and his Law is righteous and there is no standing the tryal without a compleat and perfect righteousness the Law will admit of no repentance as the gospel doth it requires full satisfaction in point of suffering or compleat and perfect performance in point of doing if the offence be but one and against one clause of the Law there is a breach of the whole Jam. 2.10 and how shall the poor Sinner do now who hath broken all the Spirit convinces the Sinner of the righteousness of Christ which is apprehended by faith and he inables the Sinner to lay hold of it and to say Christ was made Sin for me who knew no Sin that I might become the righteousness of God in him 2 Cor. 5.21 Paul was thus convinced when he said I would not be found in my own righteousness but in the righteousness of God which is by Faith in Christ Phil. 3.8 9. Thou art convinced of the necessity of a perfect righteousness if thou art truely come unto and hast closed with Christ 7ly and Lastly thou art convinced of Judgment Jo. 16.8 he convinces of Judgment Heb. 9.27 It is appointed for Men once to dye and after death comes judgment a particular as well as a universal and it shall be a righteous judgment Rom. 2.5 speaking of the Sinner who is impenitent Thou treasurest up wrath against the day of wrath and Revelation of the righteous judgment of God now being convinced of this thou expectest preparest dayly for it because it is the day in which thou shalt be acquitted but the enemys of Christ condemned For there is no condemnation to them who are in Christ Jesus Rom 8 1 But there is no standing forth ungodly in Judgment Psal 1.5 That which is the ground of terror to the wicked scil the day of judgment is a ground of comfort and consolation to the righteous the Apostle James doth exhort the afflicted Brethren to be patient upon this consideration that the coming of the Lord was at hand the Judge standeth before the Door Jam. 5.7.8 9. 3ly If thou art come to the Lord Jesus then the holy Spirit hath inclined thy will and made it flexible Psal 110.3 They shall be a willing People in the day of thy Power Cantic 6.12 The Margent of some Bibles read it thus My Soul set me on the Chariots of my willing People It is true that the will remains still in Man Wollebius Mansit quidem arbitrium hominis liberum à coactione sed non ad bonum malum idem but it is as true that it is depraved as one saith Mansit Voluntas sed depravata the Spirit doth not coact or inforce the will for the will of Man remains free from compulsion but yet not equally so both to good and evil for it is free only to evil Now I say the Spirit hath not drawn compulsively but willingly lead thee unto the Lord Jesus of unwilling by nature he hath made thee abundantly willing through the Work of grace 1. Thou art made willing to part with thy Sins to shake hands with them and bid adieu to all thy former vanitys which by nature thou art Prone to there is a purging out of the old leaven For the Temple of God is holy 1 Cor. 3.16 17. And believers are that Temple it is inconsistant for Sin and Christ to dwell together for Christ came to destroy Sin and to redeem his People from it Tit. 2.14 2ly Thou art made willing by the holy Spirit to renounce thy own ragged and imperfect righteousness for as I have declared before this keeps back many from coming fully to the Lord Jesus but there must not only be Sin cast away but self-righteousness also for it is the ruin of many and hath been so that they relye more upon their own righteousness then on Christs righteousness the Jews lost themselves by this Rom.