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
mellifluous Streams of that Nectorean Eloquence which flows from the lips of well skilled Orators but Tractates are not Veriores quia disertiores more true because more eloquent for as one said there is ambitiosum eloquentiae mendacium and I would not seem to affect words more than matter or to catch at the shaddow and let the substance go and I hope thou art one that puts a more inestimable appretiation upon plain and simple verity then upon painted figments and elaborate trifles which if it be so then I have some humble confidence that in the perusal of these my mean endeavors thy expectation shall not meet with a total frustration or thy labour prove nulla opera moliri to be in vain My grand design in the publishing this work is the exaltation and advancement of the Lord Jesus that lapsed and miserable mankind may be alliciated and induced to have precious valuations and inextinguishable Ceraphic love to the Lord of Glory the knowledge of whom is life eternal Joh. 17.3 1 Joh. 4.7 Joh. 14.6 Rom. 9.5 1 Cor. 3.23 love to whom is a sure character of a Heaven-born Soul faith in whom is the infallible way to glory and whose to be is no meaner then to be the Almighties Now this glorious one is he that makes free tenders of himself to perishing sinners condescends so as to invite the infirm laboring and heavy laden to come unto him who alone give rest The Subject on which I have fixed doth sufficiently demonstrate Christs abundant willingness to receive and ease poor wounded and oppressed Mortals And who is there that has not an absolute necessity of accepting such offers of Peace and Mercy are not all by actual sin wounded by original sin contaminated and polluted by multiplied transgressions intolerably laden did any escape that primitive lapse of our first Parents no none that was or is or shall be who are acted meerly by a rational Soul The serious consideration of which should prevail with all to seek out for cure for their wounds medicines for their maladies rest for their burdened Souls all which and infinitely more the Lord Jesus is willing to confer What more delectable than Divine imbraces what more excellent than celestial knowledge what more desirable than rest and comfort for the weary and disconsolate Soul all which is to be found in Christ and he that seeks unto him shall certainly obtain for he is the Divine Treasurer who has all necessaries to communicate and he is a full Fountain of living waters Col. 2.2 which flows freely to all thirsty Souls Therefore if thou art not yet come unto Christ let me perswade thee no longer to make demurs and let me be Christs Ambassador to call thee home unto him I know thou canst have no reasonable argument that should deter thee Acts 4.12 Gal. 3.10.13 1 Thes 1.10 1 Cor. 2.14 I know thou hast a Soul to save from the curse of the Law and eternal wrath then come unto Christ for it is he alone can save thee from the Curse and everlasting Vengeance I know by Nature thou wantest Divine knowledge come to Christ Mat. 11.27 and he will teach thee the knowledge of the Almighty And surely if Robert King of Naples did so much prise human learning as to say Chariores sibi literas regno esse it was dearer to him than his Kingdom how much more then should'st thou and I esteem the true knowledge of the Eternal Jehovah that Divine learning Joh. 17.3 which begins with the prelibation and ends in the fruition of eternal life thou wantest grace to enrich and beautifie thy Soul and to make thee meet for glory why it is out of his fulness thou must receive if ever grace for grace Joh. 1.16 There is not any thing which may conduce to thy everlasting benefit but Christ has rich supplies and is ready to extend to all indigent and humble mendicants and seeing thou mayst have for asking and receive for coming let this Treatise lead thee by the hand to the Lord Jesus for Christ sayes come and thy miseries if thou consultest thy Soul say go or thou art undone it may be that through some stratagems of Satan thou art prevented from getting into Christ therefore I have here laid open thirty two of them and I think the most subtlest of his Arguments and Baits and I have also in a weak measure laboured though in brief to invalidate and discover the danger of them Other obstructions which are from our selves whilst we continue in an unconverted State likewise some from the world thou shalt here find them manifested and removed but I could not be so large for the removal of them quite out of the way as I at first intended because my volumn grew bigger then I expected therefore I was forced to contract in some things and in fine to draw up those things which I thought largely to handle into a very narrow compass But Reader pardon my abruptness for I design'd this piece for a common good that the meanest sort might be able as well as willing if any be so to purchase it and this I would further intreat of thee if thou pleasest to spend thy labour read with an unprejudiced and impartial mind with a design to profit if thou hast not already made such a proficiency as some perswade themselves that thou needest no further instruction do not read it as too many go to hear Sermons to wit that they may judge of them not thinking that they are to be judged by them but do thou peruse it I beseech thee in the name of Christ with a respect to the good of thine immortal Soul and although thou may'st find some things which are in other Authors yet know that I have used those arguments for the confirmation of that great truth necessary to be known and absolutely needful to be believed to wit the Divinity of the Lord Jesus And it may be my Book may fall into the hands of some who never yet read so much of his Eternal Deity I know this truth has too many opposers but we must not let the Truth go because of opposition but as it was said of the Romans Victi multo fortius nesistant being conquered the more valiantly they resisted so if thou hast been overcome in pleading for this fundamental point the more earnestly contend for the faith of it now as the Apostle exhorts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jude 3. vers There are two many who are called Christians that are yet unable to confirm what they profess to believe Therefore that providence may order that this book may be helpful both to thy understanding of and also establishment in that glorious Truth and likewise be a means to bring thy Soul to close with Jesus Christ and that the eternal God may have the glory of all shall be the perpetual prayers of Tâ—y Souls servant in the Lord John Hopwood BLESSED REST for the BURDENED
Christ Grace and eternal Blessedness as David saith Psal 42.2 My Soul thirsteth for God for the living God Instead of this they are after the World and the things thereof they are for who will shew us any Good here as for the Light of Gods Countenance let those that will seek after that And those passions and affections which have evil for their object are irregular also as Fear Sorrow Hatred and the like these are placed upon quite contrary objects the Soul should hate evil sorrow for Sin fear the wrath of God which he hath threatned against rebellious Sinners but on the contrary it doth by nature hate the good and choose the evil sorrow for worldly concerns and disappointments more then for Sin fear the wrath of Man more than the wrath of God and by reason of this depravity and irregularity of the affections the Sinner minds not coming unto Christ 5ly The hardness of the heart is another Lett. This kept many of the Jews from believing in Christ Mat. 3.5 The Heart of Man by nature is so hard and obdurate that the distillation and daily droppings of the Gospel cannot penetrate or make impression therefore God has graciously promised to take away the Heart of Stone and give a Heart of Flesh Ezek. 36.26 And till God doth effect this upon the Soul to take away the hardness from it and mollify it with the Blood of Jesus it will never receive any divine impression or come unto Christ that it may be for ever happy Heb. 3 15.16.18 As it was through the hardness of Heart the Israelites provoked God in the Wilderness and believed not in him and so shut themselves out of the promised Land of Rest so to this day the obduratness of Sinners impedes them so that they regard not coming to Christ As the Heart of Man is so desperatly Wicked and deceitful above all things Jer. 17.9 so it is desperatly hard and obdurate above all things Moses struck the Rock but twice and the Waters came out abundantly Num. 20.11 but Christ stands knocking at the door and cannot get admittance into the hearts of most Sinners Rev. 3.20 all his sweet and kind expressions and glorious promises will â—ot induce them to let him in or allure them though miserable to come unto him 6ly And lastly the Pride and haughtinesse of Mans Spirit obstructs him A Proud man is loth to own his own poverty and come to Christ for Riches he is unwilling to own his nakedness and come to Christ for cloathing Rev. 3.18 Because God at first made him Lord of the Creature he concludes he hath now no need of his Creator he thinks by his own Arme to procure Salvation and by his own industry work out redemption for himself To be saved by the merits and righteousness of another he cannot indure to hear of Man cannot indure to own himself a Bankrupt lost and undone unless he seek to another for help that he is poor and must now turn Beggar when he has so much Riches by him as he vainly conceits he has accumulated and heaped together a little treasure of fine wishes perhaps with an inconsiderable number of morral or civil acts and so he is an accomplished person and it is beneath him to seek adjuvation or assistance from another for being vainly puft up in his Fleshly mind he slights Christ he is like Esau who having got something of the Riches of the World seems to slight Jacobs presents till he urged him to take them so the Sinner being elevated by the Pride of his Heart disesteems Christ and his tenders of Love and Mercy till Christ do as it were force them upon him if he at all receive them Thus have I laboured as briefly as I could to lay open many of those impediments and obstructions which deter and impede Sinners from coming unto the Lord Jesus although it is their duty to come and they are for ever miserable and undone if they come not unto him therefore if any of the forementioned obstacles stand in the way between thee and Christ labour to remove them and beg grace to overcome them that thou maist come unto the Lord Jesus 3ly I come now to remove a few objections that some may make against this Doctrine that It is the duty of all heavy laden Sinners to come unto Christ Some may object and say how can this be a duty for all to believe in receive and come to Christ this supposes a will and power in man or else it is to bid a Blind man see a Cripple walk upright a Child encounter a Gyant and a Mole overturn a Mountain if man hath no ability this can be no duty I answer 1. Man hath no free will or power of his own by nature to come Jo. 1.13 Not born of Blood nor of the will of the Flesh nor of the will of Man but of God Rom. 5.6 Whilst we were yet without strength Christ dyed for us No strength or ability to carry our selves to Christ it is God must work in us both to will and to do of his own good pleasure Phil. 2.13 but although men cannot will or come to Christ yet it is their duty Jo. 6.29 This is the Work of God that ye believe on him whom he hath sent i. e Believe in his Son Jesus 1 Jo. 3.23 This is his commandment that ye believe in the name of his Son Jesus Christ here we see it is made an express command incumbent upon all and from which none may exempt themselves Christ preached this Doctrine and hath commanded his Ministers to preach and publish it to all Mark 16.15.16 Go Preach saith he the Gospel to every Creature 16. vers He that believeth and is Baptized shall be saved but he that believeth not shall be damned The Apostle Paul preached and pressed this duty upon both Jews and Gentiles Acts 20.21 Testifying both to Jews and Greeks repentance towards God and Faith towards our Lord Jesus 2 Obj. If man cannot come then it is in vain to preach and inforce such a duty I answer it is a duty and to be preached 1. That man may be convinced of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 natural impotency and inability of coming to Christ and that he needeth the adjuvation and help of an omnipotent Arm to draw him Jo. 6.44 Silly man is apt to conceit great things of his own ability and that it is easy and Facile to believe in Christ Jesus but when they are under the apprehensions of death or the like they are convinced of the necessity of coming to Christ but find their power to be faintness and their will to be meer conceitedness as one of that perswasion being under the apprehension of Death told me shee could not then find power in her self to come to Christ or believe in him for Salvation unless he would work faith in her to apprehend him and apply the promises 2. To exalt the infinite riches
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
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
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
when the Apostle Paul could say I use plainness of Speech But I think if this be well considered we should not so much stand off from coming to Christ because of this for suppose a person was going a journy into a strange Country but knew not the way and should come into a great Wilderness where many Paths present themselves but he knew not which would bring him to his journnys end and he meets a man there who knows the way very well of whom he makes inquiry to know the right way but this man answers in a Dialect or Language he understands not notwithstanding he could have answered him in his own Language in the first place would not he look upon his inquiry of him as unprofitable in the second place would he not condemn him of cruelty and unmercifulness Just thus it is between Ministers of the Gospel and poor sinners who are the travellers and in a wilderness there are many teachers who propose various ways of Salvation and the Minister of Christ is the man who meets the poor sinner in this bewildred condition and he enquires of him who knows the way to Sion but he answereth in a Language he cannot understand would not this savour of cruelty and affected pride is it not more grateful to speak so as to be understanded by the inquiring party yea certainly and most profitable to the soul therfore do not contemn Christs Doctrine or his Ministers for preaching of it plainly but rather rejoice Christ hath taken such care for thy soul that the way to happiness may be easily known if thou humbly seekest and enquirest into it I have been told that a Learned divine who in his preaching used much plainness and had done great service for the Gospel the good of souls but it happened that some more curious than wise reproached and scandalized him in secret saying he was no scholler c. He always used such a plain stile he being informed of it by some freinds prepares his Sermon for next Lords day composed most of Hebrew Greek and Latin and coming to preach he takes his text and delivers his Sermon in those languages The people being amazed for few or none understood him began to be troubled because they came there to be instructed but understood nothing so he took an occasion to ask them what they profited by that Sermon and withall sharply reproved them for their folly and madness in censuring his plainness in preaching which he intended only for their good It was that kind of preaching the Apostle Paul most affected 1 Cor. 1. chap. 2. And this if it be the pure Gospel is the most effectual for the conversion of sinners unto Christ there is the love the Wisdom and the power of God discovered in the Simplicity of Gospel truths therefore let not this hinder thee from coming to the Lord Jesus for undoubtedly he who gave to his Apostles all kinds of Tongues could much more have so spoken himself if it had been either for his or his Fathers glory or the good of poor Souls 2. The strictness of the Gospel it will not allow that Latitude and liberty which corrupt nature requireth therefore they refuse Christ and his Doctrine If the Gospel saith Christ hath redeemed us from all iniquity Tit. 2.14 We must no longer live in sin 1 Cor. 15.34 Awake to righteousness and sin not You must leave your former vain conversation you must be holy as God is holy you must take up the Cross of Christ and follow him Mat. 10.38 1 Pet. 1.15 Sinners are ready to reply with those disciples Jo. 6.60 This is a hard saying and who can bear it if we can have more liberty I only allude to it under Rehoboam which we may term the Gospel than under Solomon the Law we will serve if not Israel to your tents House of David look to thy self for we have no lot or inheritance with the son of Jesse 1 Kings 12.16 If they may have Christ and their lusts the pleasures honours and unjust profits of the world if the Love of Christ and the love of Mammon will agree together if the Samaritan Religion will serve i. e. to fear the Lord 2 Kin. 17.33 and worship their own Gods they would imbrace Christ and the Gospel but seeing those will not conjoin and stand together give us our swine but let Christ be gon if they come to him it is but to beg his retreat and that he would leave their coasts not at all desiring his presence but oh the folly of sinners to refuse coming unto Christ upon this account it would be their honour Lucurgus Solon their happiness their priviledge to be holy and free from the tyranny of base inslaving lusts which bring nothing but shame and detriment to the Soul Rom. 6.21 Mat. 16.26 Among the Heathens those Lawgivers were ever in most account who made the strictest and severest Laws against vice as being destructive to common wealths and shall not Christ the great Legislator be esteemed and imbraced for his holy and stricct precepts against sin which is destructive to precious Souls 1 Pet. 2.11 Obtain from fleshly Lusts which war against the Soul Observe this sinner Christs making his precepts strict which extend not only to the external but the internal man Mat. 5. chap. 10. Not because he hates but because he loves poor souls therefore let not the strictness of his Doctrines be an obstacle or let unto thee for none are more just in imposing precepts on their Subjects then Christ is Agesilaus King of Sparta said Plutarch when he heard the King of Persia called the great King Nemo me major nisi justior No man is greater than I unless he be more just and I say none can be more just than Jesus Christ is in his injunctions and commands therefore none more excellent or that doth better deserve thy obedience than the Lord of Glory 3. The powerfulness of his Doctrine Luk. 4.32 And they were astonished at his Doctrine for he spake with power Christ taught not as the Scribes and Pharisees for he loved to awaken sleepy consciences which they never reguarded they thought it sufficient to cleanse the outside but never reguard the internal part when Peter Preached that excellent Sermon Act. 2. and proved the Deity of him whom they had crucifyed vers 36. and vers 37. It is said they were pricked in their hearts it did not only reach the eare but it did affect and touch the heart but we may see an instance in Felix that when the word comes with power they cannot bear it Acts. 24.24.25 Felix sent for Paul and heard him concerning the faith in Christ v. 25. And be reasoned of Righteousness Temperance and Judgment to come Felix trembled and answered go thy way for this time when I have a convenient season I will call for thee Here it seems the Word came with power and touched his Conscience made Felix
Christ was he that should save them therefore they rejected him for it was through ignorance as the Apostle Peter asserts in Acts 3.17 And the Apostle Paul 1 Cor. 2.7 They were ignorant of his deity therefore doubted whether they might go unto him for Salvation 3. Quid aternis minorem consiliis animum fatigas Hor. By raising doubts concerning Election and this is a great let to many so that they totally neglect Christ and their salvation but why as the Heathen said dost thou vex thy Soul with the eternal Councels and wilt not seek unto him because Satan tells thee thou art not elected Observe here the subtilties of Satan to stave off poor souls from coming unto Christ when ever this objection comes in thy way conclude it is from the Devil for Election is a secret belongs to God and although he hath chosen a certain number thou may'st be one of them The Gospel doth not say if you are elected you shall be saved although that is true But if you believe you shall be saved Prudens futuri temporis exitum caliginosa nocte premit deus idem Joh. 3.16.36 Now if thou hast true saving faith * Act. 15.9 heart-purifying and a * Jo. 5.4 world conquering faith then conclude thou art elected inquire more after that than thy election for that is the way unto salvation by coming to and believing on the Lord Jesus If any man be in Christ he is a new Creature 2 Cor. 5.17 If thou art so thy condition is safe 4. He keeps them from coming to Christ by representing Christ unable to save sinners but this is another of his lyes for he is able to save to the uttermost all that come unto God through him Heb. Isa 9.6 7.25 Isa 63.1 He is mighty to save and well he may for he is the Mighty God and he is the Lord Jehovah Jer. 23.6 but by this subtilty of his he hath kept thousands of Souls from coming unto Christ and makes them set up false Christs and Competitors with him as though he could not do the work alone thus the Papists have done all along they have exalted and magnified other Christs as Charity this hath usurped the place of Christ Good works Prayers Masses works of super-erogation a vain proud lye as though Man could do more than God required and these must help on the work of our salvation or else it cannot be perfected moreover there is the Intercession of Saints and Virgin Mary must do more than Christ can in their apprehension therefore they implore them ten times for once that they seek unto the Lord Jesus For if they did look upon Christ as an able Saviour they would never thus set up new Saviours but these people are like the heathens who worshiped many Gods and relyed upon them for succor and salvation as their Jupiter Apollo The Athenians had an Alter with this inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercury and Minerva and many more because they were ignorant of the true God and his Almightiness to save So these because perswaded by Satan of the inability of the Lord Jesus to save alone therefore they come not unto him but Christ Jesus is infinite in regard of his diety and therefore able omnipotent therefore sufficient to save all those who relye upon him for salvation Rev. 1.8 5. By representing Christ unwilling to save this is another of his falsities for Christ saith Jo. 6.37 Him that cometh unto me I will in no wise cast out There are two negatives in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not not which declare Christ's abundant willingness to imbrace sinners and the certainty of their acceptance with him Jo. 5.40 Ye will not come unto me that ye may have life Which implyes Christ's willingness to give life if they would but come but by this subtil argueing of Satan he impedes and hinders poor sinners they conclude from his instigation and suggestion that Christ is unwilling therefore it is in vain for them to come to him for he has no mercy for them no love to extend to their souls although they are willing yet Christ they know is unwilling Thus the Devil possesseth the Sinner with hard thoughts of the Lord Jesus without any reason for if he had not been willing to save he would never have been willing to dye if he was not willing to receive returning Sinners he would never call after them nor invite them as in the text Come unto me For Christ is faithfullness it selfe he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 3.14 But the Devil is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wicked one and a Lyer Jo. 8.4 Then come sinners for Christ is willing to accept of and imbrace thee 6. He impedes them by perswading them the evil day is far off i. e. the day of death saith Satan there is time enough yet you are young and strong there is no fear of death yet and what need you look unto Christ so soon and how many especially young ones doth he hold with this argument let a Minister or godly Christian exhort them to repent and make hast to get into Christ their reply is Time enough yet thus the Devil deceives them in that which their own sences dayly confutes the folly of for they see that where one lives to be old five dye in youth but all this will not convince them of the weakness of this Argument which Satan produces Dum loquimur fugerit invida aetas carpe diem quam minimum credula postero Hor. for the Spirit of God never suggests such things he says To day if you will hear his voice harden not your hearts Heb. 3.13.15 The Spirit of God will not allow of a Morrow for the sinners to come to Christ for the present time is only theirs to morrow may be denyed as a Heathen could say therefore do not defer upon this account for who knows whether God will add one day more to thy life We are but dust and a shaddow and who knows whether the Celestial powers will add to morrow to the sum of this days hours Pulvis umbra sumus quis scitan adjiciant hodiernae crastina summae tempora Dii superis Idem O hasten out of this snare of Satan and come to the Lord Jesus 7. By promising peace to them in his service but trouble and perplexity in the ways of God He is always ready to promise that he can never perform this is one of his wiles to keep sinners back from Christ O saith he if you will but serve me follow me you shall have peace on every side thy ungodly relations will be at peace with thee thy wicked neighbours will keep correspondence with thee nay the greatest part of Mankind will be at amity with thee but if thou goest to Christ nothing but trouble both without and within 2 Cor. 4.8 9 10. and 11. chap. from
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
est honos vernis and please it with a vanishing glory which like the Flower this day is Beautiful and pleasing to the Eye but to morrow is quite withered and decayed Christ tells us of some such Jo. 5.44 Which receive Honour one of another but seek not the honour that cometh from God only And in the beginning of the vers Christ makes it an Argument of their unbelief How can ye believe saith he the Introgation implys a Negation as if he should have said whilst you thus seek after the honour of Men ye cannot believe there is a kind of impossibility in it How few Moses's or Galeaceus's are there in the World who devest themselves of this fading Earthly Honour to the end they may partake of true honour immortality and eternal Life Rom. 2.7 Dayly observation doth confirm this I need not stand to give instances for the World doth afford innumerable both abroad and at home who for this Worlds glory will refuse Christ and everlasting bliss but let it not be so with thee Reader who ever thou art Fix thine Eye upon Christ and that Crown of Righteousness he will give thee Here thou maist live iâ— honour but like a Candle which gives but a dim light and soon is extinct but if thou comest unto Christ Dan. 12.3 thou shalt shine as a Star in the Firmament and as the Sun for ever and ever I come now to the second particular which is to declare what impediments there are ab intrâ— from within that let and hinder Sinners from coming unto Christ and there are many of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall begin first with carnal reasonings which are great obstacles in the Sinners way 2 Cor 10.45 and these must be thrown down before the Sinner will come unto Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for they are strong holds which keep the Sinner secure 2 Cor. 10.4 He is as it were in a Garrison by these his reasonings â— Saith Reason how can God assume the Nature of Man live and converse among Men suffer and Die and be made a Curse can these things be is it possible for God to Die who is immortal I can never believe it my Reason cannot apprehend or conceive it it can never dive into my thoughts that God would ever come down from Heaven to suffer for Men to satisfie for their Sins is not God infinite is he not from eternity to eternity and shall he be made a finite Creature and of yesterday certainly this doth derogate from the Honour of God and doth reflect upon the greatness and infinitness of his glorious Majesty Is it not said of God his Throne is in the Heavens and that no Mortal Eye can behold him and if it be so I have no reason to believe that it was God who shed his Blood without the Gates of Jerusalem and that I must expect Salvation from him alone To the removal of this Impediment 1. I say art thou wiser then God that thou thus reasonâ—st against his revealed truth for in 1 Tim. 3.16 It is said Phil. 2.6 God was Manifest in the Flesh i. e. The second Person in the glorious Trinity who was equal with God the Father did assume humane nature and so was manifest in the Flesh and so became God-man united in one person although there ever remains two distinct Natures 2dly This God-Man suffered for Sin he made himself a Sacrifice to satisfie divine justice therefore it is said Act. 20.28 The Church of God which he Purchased with his own Blood not that the divine Nature shed Blood or suffered for that is impossible and incapable of afflictions or death but that nature which was united to the divine suffered and effused Blood by which our Sins are washed away 1 Jo. 1.7 we redeemed and reconciled unto God Rev. 5.9 1 Jo. 3.16 Hereby perceive we the love of God because he laid down his Life for us His Life who was God blessed for ever Rom. 9.5 went to redeem us from eternal Death 3. This great truth is a Divine Mistery no where revealed but in the word of God 1 Tim. 3.16 as Christ said to the Jews Jo. 5. 39. Search the Scriptures for in them ye think ye have eternal Life and they are them that testify of me Therefore thou must not reason with Flesh and Blood Gal. 1.16 or think ever to comprehend this by Carnal disputes and reasonings for these do but exalt themselves against the knowledg of God and are not brought into the obedience of Christ as 2 Cor. 10.5 The Gospel cals for Faith which is a supernatural Work for according to that common saying Although it is not contrary to reason yet it is above it And if by reason it might be apprehended Faith would then be unnecessary but Faith is absolutely necessary for without it it is impossible to please God Heb. 11.6 And he that believes shall be saved Jo. 3.36 In a word if thou wilt not come unto Christ till thy Carnal reason or thy Worldly wisdom as the Apostle calls it 1 Cor. 2.6 can comprehend this profound Mystery thou wilt never come for as the World by Wisdom knew not God 1 Cor. 1.21 so neither canst thou by that Wisdom know Christ for he said unto Peter when he made that excellent confession of the Deity of the Lord Jesus Flesh and Blood hath not revealed it unto thee but my Father which is in Heaven Mat. 16.17 Therefore let this be no Lett unto thee when thy Reason cannot conceive the Depths of this Mystery but humbly beg God to give thee Faith to apprehend and believe it because the holy word of God doth declare it Credo quia tu dixisti against all Arrians and Socinians whatsoever 2ly I cannot conceive saith the Sinner carnally reasoning how finite Punishments could satisfie for infinite offences and how it may be then safe for me to venter my eternal welfare on this account could so small a time of suffering procure Redemption from Eternal Torments this cannot stand with reason for an infinite Person is offended and so an infinite Punishment is due for every Sin All this is granted that every Sin deserves eternal Punishment because an infinite Person is offended and yet it is clear both by Scripture and reason that the Punishment Christ underwent though but finite as to the time has satisfied fully for infinite offences Gods Justice is thereby Salved and the Sinner who is brought to believe eternally saved 1. His obedience of his Fathers will the Scripture saith Heb. 10.10 By which will we are sanctified though the offering of the Body of Jesus once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one single time wherein Christ suffered although but Momentary as to the duration yet it made full compensation and satisfaction for the eternity of misery due to Sinners v. 12. But this Man i. e. The man Christ Jesus After he had offered one sacrifice for Sin for ever
2.5 2dly They are ignorant of him in his offices as King Psal 2.6 as Prophet Mat. 21.11 as Priest Heb. 3.7 3ly They understand not that he is the only and alone way to the Father Jo. 14.6 I am the way the truth and the Life no man cometh to the Father but by me Acts 4.12 for there is Salvation in none other He is the only way to all happiness Peace Comfort and Eternal Life Jo. 3.36 But the benighted Soul being altogether in the Dark as to these things wholly defers coming unto Christ 8. They whose minds are Blinded know not God who is the fountain of all Good if they had but a Spiritual understanding concerning God they would not desire to be long away from Christ and where there is not this divine knowledg the Heart cannot be good For it is Life eternal to know the only true God Jo. 17.3.1 They are ignorant of the infinite holyness and purity of God He is of purer Eyes then to behold evil and he cannot look on Iniquity Hab. 1.13 God cannot look on Sin with any approbation for the least Sin is contrary to his Holyness Those glorious Seraphins we read of Isa 6.3 do adore God in his holyness which when the Prophet Isaiah heard and saw he presently crys out ver 5. I am undone because I am a Man of unclean Lips when he perceived the holyness of God he was made more sensible of his own pollution and what need he had for the Seraphin to bring a coal from the Alter to touch him ver 6. that so his Iniquity might be taken away and his Sin purged So I say did but Men and Women apprehend the holyness of God and that no Sinner or Sinful thing can abide in his presence because he is a consuming Fire to all such Heb. 12.14.29 They would cry out we are undone because we are polluted and defiled O that Christ the Angel of the covenant would come and Sprinkle us with his Blood that we might be cleansed from all our Iniquity purified from all our Sin that we may be holy as our God is holy for who can dwell with devouring Fire or who can dwell in ever lasting burnings Isa 33.14 2ly Of his righteousness Psal 145.17 The Lord is righteous in all his ways and holy in his Works There is no unrighteousness with him he will give to every one that which is Right as David confesseth Psal 51.4 That thou mightest be just when thou speakest and clear when thou judgest Sinners are very subject to think God is like themselves Psal 50.21 They think because they are unrighteous therefore he is so to they do not believe that he will render to every man according to his Deeds and that God is so righteous that he will Punish the Least Sin with eternal damnation if the Soul be out of Christ but if God was not thus impartial he could not be righteous for as the Apostle says Rom. 3.6 Is God unrighteous who taketh Vengeance God forbid for then how should God judge the world Now it is the want of the right knowledg of this scil That God is a righteous God and that he will exact the uttermost Farthing either from the Sinner or from Christ the surety which impedes and let them from coming unto Christ 3. The faithfulness of God 2 Tim. 2.13 He abideth faithful God is a faithful God he will fulfil all his promises of mercy to them who receive and believe in Christ 2 Cor. 1.20 For all the promises of God in him are yea and in him are Amen That is they are all certain and true in and through Christ God will fulfil every one of them and also he is Faithful to make good his Threatnings denounced against Sinners who continue strangers to Christ and enemys to the Gospel which invites Sinners to come unto him They will be ready to lay hold upon that Scripture Exod. 34.6.7 The Lord the Lord God gracious and merciful but read not those Words who will by no means clear the guilty which relate to his Justice and Righteousness 4. They do not know that hatred God bares to Sinners whilst they are disobedient to Christ Psal 11.5 They understanding not who are the only persons God loves conclude they are of that number who have an interest in his Love not considering he loves none but those who believe in and except of his Son the Lord Jesus all others are objects of his hatred For he who is Love it self 1 Jo. 4.16 Abhors those who slight his only Son the Son of his love even the Lord of glory 3ly The third Lett or Hindrance from within is the perversness of the will at first when God created man he gave unto him a perfect will and he always willed that which was pleasing unto God but upon his Sinning he quite depraved although de did not loose that faculty now in this depraved state and condition the Will is perverse averse to that which is truely good and willeth evil continually therefore saith Christ Jo. 5.40 Ye will not come unto me that ye may have Life Christ Jesus who is Life Jo. 11.25 makes offers and tenders of Life unto Sinners and promiseth If they come he will in no wise cast them out Jo. 6.37 Yet they obstinately refuse and are ready to cry out we will not have this Man to reign over us Luk. 19.27 Mansit quidem arbitrium hominis liberum à coactione sed tantum ad Malum Wolleb The will of Man doth still remain free from all coaction or compulsion but it is free only to evil not to good Therefore Christ so graciously invites and it is their duty yet they wilfully refuse to come unâ—t him 4ly The vitiosity and irregularity of the affections is another internal impediment Those affections which have good for their object as Love Joy Desire these are fixed upon wrong objects and so they are impeded from coming unto Christ Love which should be fixed upon God Sufficiens perfectum bonum who is the Summum bonum the Supream good the sufficient and perfect good is placed upon the Creature which is but an inferior insufficient and perishing good The Scripture saith Thou shalt love the Lord thy God with all thine Heart and withal thy Strength Deut. 6.5 But God generally hath the least part for if God was chiefly beloved of the Soul Christ would be so too for he that loveth the Father truely loveth the Son sincerely so for joy and delight we are commanded to rejoice in the Lord always Phil. 4.4 We should take complacency and delight in him above all but for the most part their joy and delight is in carnal perishing objects in the Creature more than in the Creator for if the Soul took delight in the Father it must needs take complacency in the Son who is the eternal delight of the Father Pro. 8.30 so the desires of the Soul when they should be after God
Canaan and the Glory of the new Jerusalem she takes a survey of those blessed immunities eternal felicitys and that Immortal glory the Saints shall be invironed and invested with when they come to injoy Christ who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all and in all Col. 3.11 and from the blessed Prospect of these things Faith makes a return and descent into the Soul implets and fills it with divine joy even to the supream confines of it it tells such storys of the Love of God and Christ and the blessed Spirit to the believer that it doth conflagate and inflame the Soul and makes it rejoice perpetually in the Lord according to that exhortation of the Apostle rejoyce in the Lord always May I speak with reverence Faith penetrates into the very Bosome of the Almighty and sees there is Love Peace and reconciliation for the believing Soul it looks into the records of Heaven and can read Thy Sins are forgiven and thy Iniquitys are blotted out It can look into the Lambs book of Life and read the name of the believer imprinted there this makes the Soul exalt and triumph with Songs of praise what made Paul and Silas Sing and Rejoyce when their Feet was incastriated their Bodys with Stripes vulnerated Act. 16.22 23 24 25. in an interior obscure Prison denyed the solace of that which nature is very ambitious of scil their Eyes to behold the Sun but this a lively Faith which devocated and fetched down new comfort to their Souls Faith when Active makes the Soul rejoyce in God and Christ and in divine and spiritual objects 2ly Peace is another effect of that Faith which is wrought by the Spirit of God as in that forequoted place Rom. 15.13 The God of Peace fill you with all joy and Peace in believing Peace of Conscience from sound principles is a happy priviledge and great blessing To be under the racks of a disquieted and tormented Conscience O what a mercy is it to injoy peace and a Calm within the Soul when there is nothing but tempests and tumults abroad what a comfortable condition is this God hath made a promise of Peace to believers Isa 26.3 I will keep him in Peace whose mind is Staid upon me because he trusteth in me Christ gives his Peace to Believers as he did to his Disciples Jo. 14.27 My Peace I leave with you my Peace I give unto you The Believer is at Peace with the Law of God because it is satisfied by the Death of Christ at peace with God the Father because he is well pleased in his Son to be reconciled to poor Sinners he is at peace with himself because his Sins are pardoned but he is never at peace again with Sin or Satan because they are Enemys to this true Peace which believers do partake of The believers peace is not remaining in Sin but it is a peace from Sin from the guilt and power of it 3ly In those who are come unto Christ the Spirit hath wrought the grace of Love for as the Apostle saith 1 Jo. 4.8 He that Loveth not knoweth not God for God is Love This is the great Gospel-grace as the Apostle Paul calls it 1 Cor 13.13 Jo. 13.35 Now there abideth Faith Hope and Love these three but the greatest of these is Love This is the distinguishing grace by which we are known to be Christs Disciples it declares our Divine original That we are Born from above 1 Jo. 4.7 it manifests our near union and communion with God 1 Jo. 4.16 God is Love and he that dwelleth in Love dwelleth in God and God in him But I shall speak to this Query how may one know that the grace of Love is wrought by the Spirit in the Soul The Resolution of which may be known by these two means scil the propertys and objects of it 1. As to the propertys of it it is Divine for the Spirit of God is the Author of it Gal. 5.22 it descends from above Jam. 1.17 Every good gift and every perfect gifts is from above and cometh down from the Father of Lights Now Love is one of these good perfect gifts 1 Jo. 4.7 for there is not any thing in the new Creature which is not the Finger-work of God all grace flows from him through Christ by his holy Spirit into the Soul Love is a grace that is Immortal for when Faith is turned into fruition and hope into possession this divine Love Remains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 13.8 Love never faileth It is a Seed that never dies a fire that once being kindled never more will be extinguished it transformes the Soul into the very Image of God and makes it most like unto its maker it is Divine in that it Loves Joys and takes complacency in pure holy and divine objects it is not Like Carnal Love which findes nothing but the perishing Creature to diligate and delight in but it seeks better and more durable objects because it is of a Divine original 1 Jo. 4.7 Love is from God Therefore there are reflex acts towards the Author and giver of it 2ly This Love is sublime it is high and lofty although not puffed up with vain pride because it scorns to fix its felicity in a vain Perishing world the base things of this World are not objects noble enough for this excellent grace it is of a noble extraction and therefore Loves and delights in Divine and noble objects David who was a Man after Gods own Heart was full of this Divine and sublime Love therefore we have him often expressing his Love to God to the Law far above Gold or Silver or the perishing trash of a sinful World Psal 119.72 The Law of thy mouth is better to me then thousands of Gold and Silver The beauty of this inferior World is but deformity and blackness compared with the Splendor and glory of those divine objects which this Love is fixed upon the Honours and Riches of this World are but Dung and Dross to the Soul who hath this sublime Love Phil. 3.8 Ye doubtless and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord for whom I have suffered the loss of all things and count them but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dogs-meat that I may win Christ What made the Apostle thus to trample upon these terrene things and so to stain the glory of those things which are most excellent in the Eyes of most men why his Heart overflowed with this divine sublime and seraphick Love this is the true nature of evangelick Love it Loves the World and the things of it with a World-like Love which is cold indifferent and mutable the Heart that flows with this Love ever ebbs and runs low to the things of this world because it looks upon them as not worthy of its Love 3ly It Loves superlatively all divine things it doth not only Love in a high degree but in
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 children of the most high 6ly Faithfull Ministers of the Gospel in an especial manner have an interest in this love The persons that have this right love cannot but esteem of the Ministers of Christ and love them because they are Messengers and Embassadors sent from God for the good of their Souls 2 Cor. 5.20 Now then we are Embassadors for Christ as though God did beseech you by us we pray you in Christs stead be ye reconciled unto God Their feet are beautiful because they proclaim the glad tidings of Salvation and are Co-workers with God in the conversion of sinners from darkness to light and from the power of Satan to serve the living God 1 Cor. 3.9 for we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Co-labourers with God now upon these and the like considerations this Evangellic Love flows forth toward the Ministers of Christ and it is manifested three ways 1. by obeying them in the Lord and doing those things which they injoyn from the word of truth as Christ saith He that heareth you heareth me and he that receiveth you receiveth me and he that keepeth my sayings will keep yours also Jo. 15.20 Obedience in these things is a great demonstration of a real and sincere Love 2. It is manifest by the high estimation of them 1 Tim. 5.17 Let the Elders that rule well be counted worthy of double honour especially they who labour in the word and Doctrine There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maximè principally those who are laborious in preaching the Doctrines of the Gospel it is evident that we do not love that person who we esteem not according to his deserts and degree 3. In allowing them a chearful and competent maintenance according to the capacity of them over whom the Lord hath set them to feed them in the way to life eternal 7ly The objects of the Love are the word of God and his Commandments and this is a certain rule to try thy Love by for if a person should propose this Question to me how may I do to know whether I have a true Evangellic Love which is a fruit of the Spirit of God I would answer by this See if you love the Commandments and the word of God as the Apostle John saith 1 Epist 5.3 By this we know we are the Children of God if we love God and keep his Commandments he that loveth me not keepeth not my sayings Here we may clearly and evidently perceive that a Love to the Commandments doth demonstrate our Love to God and Christ to be real and if it be so then we may conclude that it will never fail as 1 Cor. 13.8 But will indure for ever How did David declare himselfe to be a man after Gods own heart but by this in expressing the greatness of his Love to the law of God as in Psal 119.72.97 vers 163. O how I love thy Law it is my Meditation all the day long I love it above Gold and silver So in Psal 19.10 But how few Davids are there How few are there of his Spirit to be found in the World on the contrary most trample under foot the Law of God and esteem Gold and trash and Lusts above it but yet the true believer and disciple of Christ doth greatly love that holy law and with the Apostle delights in it after the inward man Rom. 7.22 8ly This Love has Souls for its objects As it was the greatness of Christs Love to Souls next to the obedience to his Fathers will which brought him from Heaven to Earth and made him willing to devest himself of his glory and take upon him the form of a Servant Phil. 2.6 7 8. So they who have this Love of Christ wrought in their Souls by the holy Spirit are vehemently carried out with Love and desire after the good of Souls He that in some measure apprehends what a great thing 't is to be saved cannot but desire the Salvation of all others If upon inquiry you find no sensible and real Love to Souls then conclude there is but little of this grace of Love within you The person in whose heart this grace is implanted pants after nothing more than the eternal Salvation of his own Soul and the Souls of his Relations Friends and acquaintance It may be said of them as it is of God 1 Tim. 2.5 They would have all men be saved and come to the knowledge of the Truth What was it that made the Apostles and Servants of Christ in all Ages suffer so much and yet willingly It was these two Principles First their Love to Christ 2 Cor. 5.14 For the Love of Christ constraineth us Secondly their zealous love and desire of the everlasting salvation of Immortal Souls they were willing according to that Scripture to lay down their Lives for the good of the Brethren scil Believers Now see if your Love be such that you earnestly desire the well being of the Souls of those who are about you or related to you 9ly The objects of this Love are all the institutions of Christ O how lovely are his Ordinances to his beloved ones Prayer is Lovely and aimable because it is the Key that unlocks the Gates of Heaven and opens the very Bosome of God so that he is ready to confer plentiful treasures of grace upon this divine Lover hearing of Gods word is delectable to such an one because therein the Love glory and Transcendent excellencys of Christ are displayed and the will of the Father clearly revealed to the Soul and thence the Soul derives finds grace communicated out of the fulness of Christ because it is the means of conveyance the Sacraments are amiable because they are Seals of Heaven by which God makes over himself and all to believers assures them of the stability faithfulness and everlastingness of his Love in the Sacrament of the Lords Supper the believer by Faith beholds Christ broken and bleeding for his Sins and it becomes nourishment to the Soul in it the Soul injoys communion with God Christ and Blessed Saints these Priviledges render the ordinances very lovely delectable to Believers I might run through others as Reading Meditating and holy conferrence which are all very lovely to the Evangellic Lover 10ly and lastly Grace and Holyness these bare so much of God in them that the Apostle calls them the Divine Nature 2 Pet. 1.4 Whereby are given to us exceeding great and pretious Promises that by these you might be partakers of the Divine Nature having escaped the corruption that is in the World through Lust Grace hath a lovely aspect and holyness shines forth like a Beam of Heaven in the Eyes of them whose Hearts are full of Love to Divine objects Grace and Holyness being the Image of God and the way and means through Christ to Heaven and happiness are intirely beloved the Divine Lover is so enamoured with the excellency and true worth of Grace that he esteems it above all terrene
of Gods grace and love in bestowing freely what the Sinner findes he needeth and what God requireth from him scil Faith in Christ Jesus Eph. 2.8 By grace ye are saved through faith and that not of your Selves it is the gift of God The Sinner wants Faith which is a supernatural of the Blessed Spirit Gal. 5.22 for without Faith there is no apprehending of Christ now God is pleased in his abundant mercy to confer this and all other graces upon the Sinner to the praise of the glory of his grace Eph. 1.6 3. To declare to man his own deplorable state and condition and that he may see what he has made himself by Sin he can do nothing in his lapsed fallen estate which conduceth to his eternal well being without me saith Christ ye can do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing Jo. 15.5 He doth not say ye can do no great thing without me but nihil nothing 4. That poor Creatures who are lost and undone by reason of Sin and who are imbecilitated and weakened through iniquity so that they cannot come themselves to Christ being convinced of the duty incumbent and the necessity of having this grace might more earnestly seek unto God for it and having obtained it highly esteem this Jewel for no Faith no Christ and no Christ no Salvation Jo. 3.36 5. This is to exalt the Lord Jesus in the estimation of miserable Sinners for being perswaded of the absolute necessity of this duty without which they cannot come unto the Father it will make Christ more desirable Jo. 14.6 I am the way the truth and the Life no man cometh unto the Father but by me i. e. By believing in Christ Jesus that is the only way to be reconciled to God and to obtain mercy from him For without faith it is impossible to please God Heb. 11.6 or be any way grateful to him for God is so far from manifesting his Love to sinners whilst they remain strangers to Christ as that he rather hates them for God taketh complacency and delight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chiefly in his Son Christ Jesus who is the eternal delight of the Father and may I speak with reference Prov. 8.30 and as I humbly presume congruent to the Analogy of Faith that God the Father takes delight or complacency in none neither Angels nor men except considered as elected in Christ because the finiteness of the Creature renders it not an adequate object for the delight of an infinite God or that he should fix his Love upon a Finite being when he is infinite and eternal for God loves not the Creature for it self for any intrinsick worth or excellency in it but for himself and so far as he hath ordained it for his glory there can be no additional felicity unto God the Creating of the Creature adds nothing to him neither doth the perishing of it detract any thing from him for he hath the same fulness and perfect object for his delight now as from all eternity scil his Son Jesus in whom he is well pleased For he is God blessed for ever Rom. 9.5 So that if we desire to be beloved of the Father or to have any manifestation of it to us we must go unto Christ in a way of Duty that he may confer and bestow those graces by which we may come unto him in a way of Mercy scil Repentance and Faith for as Christ has purchased Salvation so has he also the means by which we may obtain it and apply it to our own Souls as the Apostle saith Gal. 2.20 I live yet not I but Christ liveth in me and the Life which I now live in the Flesh I live by the Faith of the Son of God who loved me and gave himself for me By that Faith which Christ had purchased and his Spirit had wrought the Apostle did live I come now to the uses and application that may be made of this Doctrine 1. Information 2. Examination 3. Exhortation 1. It informs us of a great and indispensable duty for as I have before declared this receiving of looking coming unto and believing in Christ is a duty relating to all who expect salvation and are desirous to be eased of their Burthens which otherwise would press them down into everlasting misery it is by coming to Christ and believing in him that the Soul comes to be exonerated and eased from all its heavy loads of Sin and guilt it is a duty and a work that must be done Jo. 6.29 This is the work of God that ye believe in him whom he hath sent scil His Son Jesus Christ 2ly Learn hence the erronious falsity of those opinions that direct the Sinner some other way to seek for ease and help when it is only to be found in the Lord Jesus as Christ saith If ye believe not that I am he ye shall dye in your Sins Jo. 8.24 There is no other remedy for the wounded Soul but coming to the Blood of Christ no other Saviour for the lost Sinner but the Lord Jesus no other refuge for the persued Malefactor to sanctuary in but the name of the Lord Jesus Rom. 10.13 and there is none other that can bare away his burthens of guilt Levit. 16.22 into the Land of separation but the Scape-goat scil the Lord Jesus therefore they do but deceive and delude poor Sinners who direct them to any other for ease or comfort 3ly Learn hence that believing which is the right coming unto Christ is not meritorious because it is a Duty We are under a command of believing in Christ 1 Jo. 3 23. now that which is injoyned as a duty to do cannot be meritorious when done for the name of Duty doth casheir and cut off the very Sinnews and Strength of Merit Luk. 17.9.10 When we have done all we must say not complementingly we are unprofitable Servants for here is the Reason we have done but that which was our duty to do It is a duty to come and believe in Christ but our believing doth not merit or deserve that he should accept of us Believing in Christ is the work of the Spirit of God it is not by a mans own Power that he imbraceth him 2ly Use of Examination to know whether you are come unto Christ and indeed this is the Life of all for as the Apostle saith 2 Cor. 13.5 Examin your selves whither you be in the Faith prove your selves know you not your own selves that Jesus Christ is in you except you he Reprobates Here I shall propose this question how shall I know whether I am come to Christ Jesus or no I am satisfied that it is my Duty to come and that if I do not come I am undone and lost to all eternity I answer first If thou art come unto Christ the Father hath drawn thee Jo. 6.44 No man can come unto me except the Father which hath sent me draw him Now the Father draws by his election and so gives
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