a slave to men well but come unto him and he will exalt thee even to his own throne Rev. 3.21 8. Motive To excite poor Creatures to come unto Christ who invites them is this consider what you shall have if you come unto him but hear I may say with the Apostle in another case Who is sufficient for these things I want understanding to conceive it 1 Cor. 2.9 and words to express it For as the Apostle saith Eye hath not seen Ear heard neither hath it entred into the heart of man to conceive what God hath prepared for them that love him I may as well think to number the days of eternity as Imagin to declare all the Immunities Priviledges and Benefits those will Partake of who come unto the Lord Jesus Christ they shall know more fully when they come to glory but I will lay some of them before thee 1. If thou comest unto Christ thou shalt have Pardon for thy Sins Act. 13.38 39. Through this man is Preached the Forgiveness of Sin That is through the man Christ Jesus vers 39. And by him all that believe are justified from all things O Sinner here is pardon and justification if thou wilt but come to and believe in him and how desirable is a pardon to a condemned Malefactor thou art undon for ever if thou art not pardoned now it is alone by Christ Exod. 34.6 and upon his account that thou caust expect to obtain it the Lord is a sin-pardoning God but there is no man can come to the Father for this Pardon but in and through Christ Jo. 2.1 If any man sin we have an Advocate with the Father Jesus Christ the Righteous 2ly Thou shalt have peace for thy Conscience not such peace as the World gives but the peace of God God is called The God of Peace 2 Cor. 13.11 Because he gives peace to his People thou shalt be at peace with God at peace with thine own Conscience and what would a wounded Conscience give for this peace but it is too pretious to purchase for Silver or Gold My peace saith Christ I give unto you not as the World giveth give I unto you Jo. 14.27 The World can afford no such fruit for it is brought forth by the Spirit in the heart of the believer Gal. 6.22 This peace is permanent Isa 26.3 I will keep him in perfect peace whose mind is stayd upon me now Worldly peace is deceitful it is uncertain but this is true and abiding because rt is from God at peace with God upon the account of the Lord Jesus But I intend not to be large in these particulars only my great desire is Sinner that I might induce thee to come unto Christ 3. Thou shalt have Grace in abundance and what can be more desireable or what dost thou need more on this side Eternity it will beautify and make thee lovely in the sight of God Virtus clara aeternaque habetur Salust Angels and Saints Thy Soul is deformed by Sin but this will make thee comly Grace will inrich thee with a Divine treasure as Christ said to the Church of Smyrna Rev. 2.9 Virtus intaminatis fulget honoribus Hor. Thou art Rich Rich in Grace although poor in worldly Treasure as Jam. 2.5 Poor in the world yet rich in faith now these riches come from the fulness of Christ Joh. 1.16 Out of his fulness have we all received and grace for grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isocrates It will establish the Soul in shaking times Heb. 13.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is an excellent and good thing to have the heart established with Grace I should burthen you and prevent my self if I should here treat of the Excellencies of the graces as faith love hope patience and all the other graces which are the golden Chains and Pearls which adorn the Soul of a Believer only consider this that all grace is from God through Christ by the Spirit conveyed and wrought in the Soul 4. If thou comest to Christ thou shalt have life so saith Christ I am come that you may have life and have it more abundantly Life naturally is much desirable but how much more life spiritual and life eternal Thou art spiritually dead Eph. 2.5 and it is from him thou must receive quickning Joh. 11.25 Jesus saith unto her I am the Resurrection and the Life he that believeth in me though he were dead yet shall he live Vers 26. And he that liveth and believeth in me shall never die Here Soul is spiritual and eternal life for thee and wilt thou not come unto Christ for this what dost thou not reguard life life everlasting Mat. 25.46 the righteous shall go into life everlasting O let the consideration of this excite and stir up thy Soul to come unto Christ for all those that come unto him shall obtain this blessed priviledge of living for evermore Our days here are but a shaddow Vita ipsa qua fruimur brevis est Salust Pulvis umbra sumus we soon pass away into Eternity and is not life eternal much more to be esteemed of then to be everlastly in a dying state of misery and yet never die 5ly Thou shalt have joy Rom. 15.13 Act. 16 25. The God of peace fill you with all joy in believing In the midst of outward troubles and afflictions this joy will keep thee company as it did Paul and Silas in Fetters they Sung praises to God this joy will be strength to thee Neh. 8.10 The joy of the Lord is our strength It is not like the worldlings joy which is transient and momentary but it is everlasting joy Isa 35.10 The Ransomed of the Lord shall return to Zion with Songs and everlasting joy shall be upon their heads they shall obtain joy and gladness and sorrow and sighing shall flee away Indeed after thou dost come to Christ Psal 42.5 and hast tasted of this joy whilest thou art here Sinning God may for a time hide his Face but when thou dost return again by repentance and humiliation he will again lift up the light of his countenance upon thee and put more gladness into thy Soul then all sublimary consolations can Psal 4.6.7 and when thou dost come above the Clouds thou shalt then rejoice for ever Psal 16.11 In thy presence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satietas laetitiarum fullness of joys or as the Word sinifies fullness to Satiety Thou wilt have it in abundance then therefore defer not thy coming to Christ 6ly If thou comest unto him thou shalt have a Crown and Kingdom Then shall the King say unto them on his right hand come ye blessed of my Father Mat. 25.34 inherit the Kingdom prepared for you from the Foundation of the World Christ has prepared the Kingdom for you and by your coming to him he prepares you for the Kingdom I say from the word of God thou shalt have a Kingdome
do therfore do never so much I must relye wholly upon another and it t is uncertain whether he can or will save me therefore I will not go unto him These are the Obstacles that lies in sinners ways and keeps them from coming unto Christ I come now to the second outward Obstacle or Impediment of the sinners coming unto Christ Imped 2. and that is Satan that Arch-Enemy of poor souls who goes about like a roaring Lyon seeking whom and how he may devour 1 Pet. 5.8 The great Apostle tells us of the Wiles and fiery darts of Satan Eph. 6.11.16 and if his Engines of Craft and subtilty will not do he will then throw forth his fire-balls and shoot his fiery darts and all to keep poor miserable Creatures from coming unto Christ I shall indeavour to discover some of his subtilties and lay them open to the view of sinners that they may not be so easily deluded and deceived by him * 2 Cor. 2.11 and be ignorant of his devices for he is always waiting and watching to take advantages of sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satan is altogether evill therefore he can bring forth nothing that is good he is the Father of Lyes Jo. 8.44 He is called in the same verse a Murderer and so he may well even in the worst sence for he loves to Murder Souls t is thy life not thy living the Jewel not the Cabinet he desires and aims at therefore seriously peruse these following particulars wherein is discovered what stratagems Satan useth to keep the soul if he can from coming to Christ 1. By his power not that Satan is stronger than God or can do any thing more than what God permits him for God has him in a Chain and can curb him when he pleases but when man rebelliously fell from God and refused him for his Guardian and Protector God most justly for his sin and iniquity permited him to be under the Dominion and power of a most tyranical Lord scil Satan who ever since has held him in slavery till God by Christ did redeem him and by his Spirit does convert him He is called Eph. 2.2 The Prince of the power of the Air the Spirit who worketh in the Children of disobedience And it is very observable that the Apostle there speaks of Believers and converted ones we had our conversation according to this world those who are the elect ones of God are under this power of Satan till God by his own Almighty power delivers them from the jaws of this roaring Lyon and from the paw of this devouring Bear Acts 26.18 To turn from darkness to light and from the power of Satan unto God Satan raignes in Elect ones before conversion but when converted Christ erects and sets up his Throne in their hearts The Apostle exhorts the Ephesians to put on the whole Armour of God Eph. 6.11 But why must they do it In the 12 vers saith he We wrestle not against Flesh and Blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but against Principalitys against Powers against the Rulers of the darkness of this World against wicked Spirits as it may be red in high places i. e. in the air they are the enemys which was against poor Souls and do their utmost to deter and hinder them from coming to the Lord Jesus 2. Satan doth it by casting a mist before their eyes so that they cannot perceive their own misery nor the necessity of a Saviour 2 Cor. 4.4 The God of this world i. e. Satan hath blinded the eyes of them who believe not lest the light of this Glorious Gospel of Christ who is the Image of God should shine unto them The sinner is blinded by Satan he thinks not his condition so bad as it is therefore he sees no necessity of coming to Christ thus he did by the Jews they thought themselves happy they were the Children of Abraham so it could not but go well with them They perceived not that they were under the curse notwithstanding they were Abrahams natural offspring Gal. 3.10 Cursed is every one that continues not in all things which are written in the Book of the Law to do them They were to fulfill all the Commandments both externally and internally and continually without any omission of Good or commission of evil or else they lay under the curse but they understood not this their misery therefore they came not to Jesus Christ Thus it was with the Laodicean Church she thought she was rich and increased in goods and had need of nothing and knew not that she was miserable Rev. 3.17 poor blind and naked but what was the cause of all this it was her blindness she knew not as the Text saith her Misery Poverty and Nakedness therefore Christ exhorts her to come unto him in the 18. v. for it was her keeping away from him put her in this low condition for had her eyes been open to have seen her deplorable condition without Christ shee would speedily have gon unto him but till the Mask of ignorance be taken off from the Soul it will never see the excellency or necessity of the Son of Righteousness Act. 26.18 They must be turned from darkness to light before they can come to Christ who is the bright morning Star 3ly If the Conscience be awakened and the eyes a little inlightned then he raises doubts in the Soul as 1. Whether the Scriptures are the word of God Thus he has done by many and so made them turn out of the way which leads to Christ and the knowledg of him and run into horrid Atheism and Blasphemy against the God who made them and the Christ who alone can save them Jo. 5.39 Christ saith search the Scriptures for in them ye think ye have eternal life and they are they who testify of me That is the true way to come unto the saving knowledge of Jesus Christ by the assistance of the holy Spirit which Satan is not ignorant of therefore it is his policy to bring the Soul to doubt this as he did Eve concerning the strict Command of God and the punishment threatned Gen. 3. So at last she stretches forth her hand to the forbiden fruit Thus he doth bring them to doubt the certainty and the truth of the word of God and then causeth them to stretch forth their hand to all manner of wickedness and wholly to neglect the saviour the Lord Jesus 2. To doubt of Christ whether he be the son of God Thus he did by the Jews of old when Christ asserted so frequently that he was the Messiah that he was one with the Father Jo. 10.30 That he came forth from God He made them doubt it therefore it is so often mentioned in the four Evangelists that they inquired of him whether he was the Christ the son of God Jo. 1. There they send to John Baptist to inquire of him whether he was the Christ they expected a Messiah but doubted whether
them unto Christ vers 37.39 All that the Father giveth me shall come unto me Eph. 1.4 According as he hath chosen us in him before the Foundation of the World so 1 Pet. 1.2 God hath elected and made choice of thee if thou art come to Christ Jer. 31.3 I have loved thee with an everlasting love therefore with loving kindness have I drawn thee Gods Love was fixed from all Eternity and he manifests it in time unto the Soul in drawing it unto Christ Jo. 6.37 All that the Father hath given him shall come unto him God hath chosen them and given them to his Son therefore he draws them to him Sinners are not able to move hand nor foot Zyon-ward unless God draws them they cannot come unto Christ 2ly If thou art come unto Christ the holy Spirit hath been at work upon thy Soul 1. To illuminate and inlighten thy understanding 2. Convince thy Conscience 3. Incline thy will 4. Sanctify thy affections 5. Work grace in the inward Man 1. The Spirit doth inlighten the understanding By nature Man is darkness Eph. 5.8 Therefore he must be turned from darkness to light Act. 26.18 And this is done by the Spirit of God he opens the Sinners Eyes that he may know himself Know thy self descended from Heaven it is said concerning the Prodigal Luk. 15.17 When he came to himself then he thought of returning home to his Father not before so it must be with every Sinner he must come to himself to know what he is before he will come to Christ if thou art come to the Lord Jesus thou hast been made to see thy miserable and deplorable condition by nature that thou art a Child of wrath Eph. 2.3 subject and obnoctious to the wrath of God deservest nothing but wrath and it were justice in God to execute wrath upon thee even for thy natural pollution and defilement much more for that contracted filth and impurity in thy conversation that thou art lost and shalt perish for ever without a Redeemer a Jesus to save thee that thou art an enemy to God Rom. 5.10 and needest reconciliation with him through the Blood of Christ that thou art unregenerate and without regeneration no seeing the Kingdom of God Jo. 3.3 miserable all over nothing but Wounds and Bruises and Putrifying Sores miserable because in thy flesh Rom. 7.18 dwelleth no good thing Sin Raigning Satan Captivating at his will the World allureing and perswading and thou art without strength or ability to resist and overcome these and many more I might number up are the evils which in Puris naturalibus in thy Natural condition make it deplorable therefore the holy Spirit brings thee first to know thy self before thou comest unto Christ 2ly To know and understand the Scriptures is another effect of the Spirit upon the understanding of those who are come to and have closed with the Lord Jesus As it is said Luk. 24.45 He opened their understandings that they might understand the Scriptures Therein all things concerning Christ are revealed Jo. 5.39 Search the Scriptures for in them ye think to have eternal Life i. e. the knowledge of eternal Life and they are they which testify of me Now the Spirit doth open the Eye of the understanding that it may in the glass of the Scriptures see those things clearly which are necessary to Salvation to wit repentance towards God and faith towards our Lord Jesus Act. 20.21 it declares the mind and will of God fully and directs poor Sinners who are stung in the Wilderness to look up to the BrazenSerpent scil the Lord Jesus Jo. 3.14 it declares that there is Salvation in none other I do not here say Act. 4.12 that the Spirit teaches all to read the Scriptures who are adult and grown into a capacity of exercising their Reason for there are many who I am perswaded have closed with Christ Luther Tertullian and others were converted from Papism and Gentilism by being brought to understand the Scriptures that could not read the Scriptures but this I assert that the understanding is inlightened by the Spirit to discern the things of God and Christ when preached or read to them out of the holy Scriptures for without a right understanding of the Scriptures there can be no apprehending the right way of Salvation All the Phylosophers of old with all their profound Learning Arts Sciences did not know Christ so consequently they were ignorant of the way of Salvation because Christ is the only way 3ly Thou art brought to understand and know thy duty in a great measure thy duty towards God thy duty towards thy Neighbour and thy duty towards thy self 1. Towards God that thou oughtest to Love him for himself to Love him as thy Creator and as a bountiful Benefactor to thee to Love him primarily superlatively and above all as the Text saith Thou shalt Love the Lord thy God with all thy Heart and with all thy Mind and with all thy Strength Deut. 6.5 To love him fervently and permanently if thou art not come to Christ besure there is none of this sincere love in thee for as God loves not the Sinner but as chosen in Christ Eph. 1.4 so the Sinner can never love God as he ought but in and through Christ and as God sees no lovelyness in the Sinner considered out of Christ so the Sinner perceives no amiableneness in God but in the Face of Jesus Christ for God is a consuming fire to Sinners if they be seperate from Christ so that I say Heb. 12. ult thou art taught to love God as an infinite good 2. To fear him not with a Bondage Slavish fear Rom. 8.15 but with a Filial and Holy fear such a fear as becometh Gods Children a reverential fear a fearing to displease him such a fear Christ Jesus had in his humiliation state Heb. 5.7.8 and such a fear have all his members who are come unto him and are implanted in him 3. Taught to serve him before thou wast the Servant of Sin and Satan but now the Servant of the living God Rom. 6. now thou desirest and indeavourest to obey him constantly as to the time fervently faithfully as to the manner and universally as to the Practice of them in all holy dutys as it was said of Zachary and Elizabeth They walked in all the Commandments of God Luk. 1.6 So it is thy care and Study to obey him in all things he requires from thee 4. Thou art taught to glorify God as being the chief end of thy Creation For he hath made all things for himself Psal 16.4 Thou indeavourest to glorify thy Soul and Body which are his according to that command 1 Cor. 6.20 Glorify God in your Bodys and in your Spirits which are Gods Thus Christ Jesus did as he saith Jo. 17.4 I have glorified thee on Earth so he saith of his Disciples Jo 15.8 Herein is my Father glorified that ye bare much Fruit so
Christ reconciling the World unto himself Christ hath purchased all for believers 4. The manner how Christ procured it for us to wit having our Sins imputed to him and suffering and satisfying for them vers 21. He was made Sin for us who knew no Sin 5. The manner how we partake of this righteousness to wit by imputation our Sins are imputed to him and his righteousness imputed to us vers 19. Not imputing their Trespasses unto them but making them become the righteousness of God in him scil by imputation God hath provided the righteousnes imputes it and accepts of it upon the account of Christ now faith alone apprehends all this which the Gospel reveals I have explain'd these words briefly to the end we may see what is held forth in the Gospel which reveals these things unto us And is the Power of God unto Salvation to all them who believe Rom. 1.16 Now if thou art come to Christ brought to believe in him the Spirit hath inlightened thy understanding in the things contained in the gospel of the Lord Jesus thou must have some knowledg of this or else there cannot be any of thy Salvation 6ly He hath inlightened thy understanding to know God the Father who by nature thou art ignorant of 1 Cor. 2.14.15 The natural man discerns not the things of God neither can he know them for they are Spiritually discerned The mind must be spiritually illuminated before it can know God or the things of God savingly as the Apostle prayed for the Ephesians That the God of our Lord Jesu Christ the Father of glory may give unto you the Spirit of wisdom and revelation in the knowledge of him the Eyes of your understanding being inlightened that ye may know what is the hope of his calling and the riches of the glory of his Inheritance in the Saints Eph. 1.17 18. It is Eternal life to know God Jo. 17.3 Which must be meant of a sanctified knowledge of him wrought by the Spirit of God in the hearts of all those who receive and believe in Christ for as it is in the 1 Rom. There were some who knew God but yet did not worship him as God vers 22. There is a kind of dark glimering light men have of God the understanding and rational facultys not being quite lost and destroyed in the fall but yet this knowledge is sufficient to guide a man to Eternal bliss there must be a further work of the Spirit of God or else the Soul can never know God as it ought There are these several things which the Spirit teacheth the Soul concerning God the Father that he is Heb. 11.6 He that cometh unto God must believe that he is There is something of Atheism in the heart of every man by nature if thou hast but consulted thine own Heart thou wilt tell me so hast thou never had thoughts that there was no God I believe thou wilt answer yea but if thou art divinely inlightned these are extinguished and fled away thou art now fully perswaded that there is a God and that he is of an eternal existence this was the Message God sent by Moses to the Children of Israel if they should inquire to know from whom he was sent tell them saith God my name is I am that I am which the Septuagint Translate I am the being i. e. that being of beings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which gave being to all others but have my being eternally from my self This the Spirit doth do it teacheth thee that there is a God 2. That this God is a Spirit existing without parts or dimention immaterial and without composition of any matter Jo. 4.24 God is a Spirit He is incorporal and invisible Objecta sensuum non sunt in Deo Vrsin the objects of Sense are not in God No man saw God at any time but he who hath seen Christ by the Eye of Faith hath seen the Father because the Father dwells in him and he dwells in the Father Jo 14.10 11. Christ reveals the Father by the Spirit unto those who are his them who believe in him Mat. 11.27 3. Infinite beyond all bounds and limits infinite in his understanding Psal 147.5 omnipotent Gen. 17.1 Jer. 32.27 Is there any thing too hard for me Omnipresent Psal 139.7 Jer. 23.24 can any hide himself in secret places that I cannot see him saith the Lord do not I fill Heaven and Earth God is all sufficient he needeth not any of his Creatures to add to his felicity for he is Sibi ad faelicitatem sufficiens obtima causa boni in natura Sufficient to his own felicity the chief and the cause of all good in nature the natural Man discerneth not these things concerning God they fancy either that he is not Psal 10.4 all his thoughts are there is no God or if there is one he is but finite and as another Creature as those in 1 Rom. 23. Who changed the glory of the incorruptable God into an Image made like to corruptable man and to Birds and four-footed Beasts and creeping things So their successors the Papists do at this day or as the Paylosophers who own there is a God but confine him to his celestial Mansion not at all to view the affairs of Men upon Earth but when Christ sends his spirit to the Soul these dark clouds are discipated and the splendid rays of the glorious Majesty of Heaven shines in upon the Soul 4. The understanding is made to apprehend the holyness and infinite purity of God Heb. 1.13 God is of purer Eyes then to behold iniquity 1 Pet. 1.16 Be ye holy for I am holy God is holyness in the very abstract he cannot be polluted with Sin which the natural Man doth not apprehend 5ly The righteousness of God the person that is come to Christ apprehends God to be a just and righteous God for his righteousness is seen in the death of his Son Rom. 3.26 To declare his righteousness the righteousness of God was manifestly declared in that he spared not his own Son although he was only a surety and Sin was only imputed to him 2 Cor. 5 21. He was made Sin for us i. e. he suffered the punishment due unto us for our Sins yet he knew no Sin that we might become the righteousness of God in him God is a righteous and just God in all his works Psal 145.17 This was one thing Christ said the Spirit should do when he came from the Father He should convince of righteousness Jo. 16.8 of the righteousness of God as well as the want of righteousness in themselves I greatly question whither a person be come to Christ if he is not in some measure acquainted with the righteousness of God my reason is this till the Eye of the understanding be opened so as to see the righteousness of God that he renders to every Man according to his deeds that he requires compleat obedience and will exact the uttermost Farthing
him not neither knoweth him but ye know him for he dwelleth with you and shall be in you See here what a mercy this is to have the blessed Spirit for thou canst have no true comfort here but from him it must flow thou canst not know nor understand the way to Zion but by his Divine assistance 1 Cor. 2.14.15 it is he who is spiritually inlightened that can discern the Excellency of Divine objects thou canst not pray without him Rom. 8.26 Then is it not a blessing greatly to be desired to have the blessed spirit without whom thou canst not perceive thine own misery sufficiently nor apprehend Christ a Saviour satisfactorily it is the Spirit that searches the deep things of God 1 Cor. 2.10 and reveals them to his Children as much as is for his glory and their Eternal good Now I intreat thee in the name of Christ let this consideration that God will be thy God Christ will be thy Saviour and the Spirit thy guid and Comforter excite thy Soul to come to Christ 8. If thou come unto Christ thou shalt have an eternal weight of glory 2 Cor. 4.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words cannot be well expressed in English but it is as if the Apostle should have said thou shalt have Hyperboly's of Glory Glory upon Glory ineffable such as hath not entred into the Heart of Man to conceive neither can Tongue utter it but observe this it shall be a weight and an eternal weight of Glory not transient and momentary like unto worldly Glory which depends upon the estimation of poor silly Mortals as it is usually said Honos est in Honorante Honour is in him that gives Honour not in him that receives it but the greatest Glory of this World is not to be compared nay rather to be contemned in comparison of that Glory believers shall be Crowned with the greatest part of their Glory shall be in this That they shall see God and be made like unto him 1 Jo. 3.2 What canst thou be humbly ambitious of more then this That thou shalt be like unto God in holyness and Righteousness and that for ever Thou shalt have a Crown of Righteousness upon thine Head 2 Tim. 4.8 Rev. 3.21 and thou shalt sit down with Christ in his throne Here Soul it is lawful for thee to run for this prize Phil. 3.14 To fight for this heavenly Crown Take but a serious view of what thou shalt have if thou comest to Christ and then refuse if thou canst see if the world can offer more then what Christ doth to incourage thee to come unto him if the World or Satan can promise and give more and better things then these I have mentioned from the word of God then imbrace them and let Christ go but if they cannot why dost thou make delays in coming unto him 9ly and lastly 9. Motive consider the misery thou dost involve thy self in if thou dost not come unto Christ thy Misery is great in this Life thou art a Child of wrath a Servant to Satan Eph. 2.3 a Servant to Sin thou art an Enemy to God and God is an Enemy to thee Rom. 6.20 Rom. 5.10 the Curse of the Law abides upon thee Gal. 3.10 Read and consider canst thou be content to be in this estate hast thou no pity for thine own Soul no love to God who sent his Son to dye for Sinners Jo. 3.16 no love for Christ who came to sacrifice himself that thou mightest have access to God by him but consider further thy misery will not end in this Life nor with it for the wrath of God will follow thee to the Grave and tumble thy Soul into everlasting Flames That is a terririble word Jo. 3.36 The wrath of God abideth on him that believeth not in Christ He doth not say it shall be for a little time for a year or a hundred or a thousand years but it abideth on him and so it will for ever 2 Thes 1.8 9. See what will be the doom of those who obay not Christ that is who believe not in him Now I say Sinner come unto Christ least that terrible word be said unto thee in the last day Pro. 1.24.25.26 Because I have called and ye have refused I have stretched out my hands and no man reguarded But ye have set at nought all my Councel therefore I will laugh at your calamity I will mock when your fear cometh So much shall suffice for the first Doctrine That Jesus Christ graciously invites Sinners to come unto him 2. Doctrine It is the duty of all heavy laden Sinners who look for Rest and Salvation to come unto Christ for the obtaining of it If the invitation will not prevail with thee to come unto Christ yet let his command and the consideration of thy Duty Christ hath not left it mearly to their own wills but he commands them The Method that I shall proceed in is as followeth 1. I shall prove the point 2. Shew many of those obstructions which keep Sinners from coming to Christ with their unreasonableness 3. Answer some objections 4. Apply all and I shall bring in the two other Doctrines in the application 1. To prove that it is a duty Jo. 6.29 This is the work of God that ye believe in him whom he hath sent 1 Jo. 3.23 This is his Commandment that ye believe in the name of his Son Jesus Christ I shall demonstrate the point by these propositions 1. It is the great duty incumbent upon all to seek the eternal well-being of their immortal Souls this is granted I think by all sober persons it is made our second principal end in the Assemblies Catechism 1. Glorify God 2. Save our own Souls Phil. 2.12 Work out your Salvation with fear and trembling God requires this from all men whether they be Princes or subjects Rulers or ruled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Arminians do pervert this Text. 1 Tim. 2.4 He willeth all men to be saved So the words may be read and they have relation to the foregoing verses where the Apostle exhorts to pray for all degrees of Men for Kings and those in authority for God willeth all Men all sorts of Men to seek after their Salvation for he is no respecter of Persons in that sence but he that feareth God and worketh Righteousness and believeth in his Son shall be saved Act. 10.35 Jo. 3.36 He that believeth the Son hath Life 2. Prop. Is that it is the duty of all to make use of means in order to the attaining of this great end scil the Salvation of their Souls God hath ordained the means as well as the end and he hath injoyned it as our Duty to make use of the means God hath given his Son to dye for us and doth command us to come and believe in him 1 Jo. 3.33 3. Prop. is that Christ Jesus is the only way for sinners to attain eternal life by
their conversation if not more then those in our days who vainly pretend themselves perfect yet that Righteousness would not justify and save them why then should any one expect to be justified by his own Personal Righteousness it may be thou art unwilling to be accounted a Sinner and Debtor that cannot pay his own Debts as the Scripture saith Gal. 2.17 Whilst we seek to be justified by Christ we our selves are found Sinners Therefore by Christs Righteousness imputed to thee thou canst alone be justified 3ly It must be one of these two ways thou must be justified by thy own Righteousness or by the righteousness of another imputed to thee for there is no escaping the Curse of the Law without a perfect Righteousness Gal. 3.10 Cursed is every one that continueth not in all things that are written in the Book of the Law to do them But by their own righteousness it cannot be for that is imperfect as I have already declared and if it be imperfect it can no way satisfy the Law of a righteous God For he that keepeth the whole Law and yet offends but in one point is guilty of the breach of all James 2.10 and if guilty of all then thou canst never satisfy for any for the Law cannot now be satisfied by any meer Man as Thomas Aquinas confessed saying Nullus poâ—est Legem servare hoc Modo quo â—expraecipit Thom. Agu in cap. 3. ad Gal â—ect 4. No man can keep the Law in that manner which the Law commands i. e. perfectly so he saith Implere totam Legem Per Legem â—emo unâ—uam ad visionem Deiredjit Rupert â—…b 1. Comment in Cap. 1. Jo. est impossibile To fulfil the whole Law is impossible And another saith By the Law no man shall come at any time to the vision of God And if not by the Law then it must be by some other means or way and that way is only Christ Jo. 14 6. and his righteousness imputed to the person and apprehended by Faith by which it becomes really his so that I say it must be the righteousness of another scil Christ imputed that is the cause of justification in the sight of God Bellarm. de Justit lib. 1. cap. 2. dicitur Christus Justitia nostra quoniam satisfecit Patri pro nobis Taperus Tom. 2. Art 12. pag. 36. Nos per imputationem justitiae Christi fide apprehensae tantum justificari Vega li. 7. de Just Cap. 15. Staples de just cap. 9. this is confessed by many of the Learned Papists themselves Bellarmin saith Christs righteousness is ours because he satisfied the Father for us and it will not be absurd if any one say that the righteousness and merits of Christ are imputed to us when they are given and applyed to us as if we our selves had satisfied God for our faults Tapper asserts we are justified by the imputation of Christs merits Others of them say We are justified by the imputation of Christs righteousness only apprehended by faith I could here give many others who affirm that by Christs righteousness imputed to us we are justified and so stand righteous in the sight of God for there is no other righteousness can do it then stumble not at this that thou must rely upon the imputative righteousness of another for justification Tantum per imputationem Justitia Christi quatenus fides nostra apprehendit miseri cordiam atque Justitiam Christi propter meritum Christi nos Justificari coram Deo Coloniensis Canonici Authores lib. Obla a Caesare and not upon thine own subjective because thine is imperfect but that of Christ is compleat and as the Apostle saith we are compleat in him Col. 2.10 and it is certain we can be compleat in none else That made the Apostle Paul so willing to be found in Christ Phil. 3.9 this imputative righteousness has been much disputed off how it could be made ours but it is clear and evident 2 Cor. 5.21 He was made Sin for us who knew no Sin that we might become the righteousness of God in him from which Scripture it is plain that our Sin was imputed unto Christ and it could no other way be his Tap. Tom. 2. Art de Just p. 26. sicut Christo nostra scelera a Patre ob spontaneam eorum assumptionem scorporis mystici intimam unionem imputantur ita eju justitiaque nos capitis nobis ejus membris ad justitiamet vitam eternam imputatur for he knew no Sin of his own So also his righteousness became ours by imputation and apprehended by Faith So saith the Learned Tapper As our offences are from the Father imputed unto Christ for his spontaneus assumption of them and the intimate union of the Mystical Body so his righteousness as our head is imputed to us his Members to justification and Life Eternal I shall only add that of Justinian the Jesuite to shew how he proves imputative righteousness These are blessed saith he to whom God imputes righteousness as if he should say It is much more Emphatical in the Latin he confesses that a payment to himself for the word to Impute is taken from an humane custom for the Creditor is said to account the Mony received when he confesses to account it paid which Action from the Lawyers is termed exceptilation or a discharge which is an imaginary solution Justinianus Jesuita in Cap. 4. Epist ad Rom. Fol. 144. done without the intervention of the thing and is compared to a Payment which form of speech wonderfully agrees with free justification for as if the Creditor doth account the Mony to be received from the Debtor he is free from Obligation so he to whom God accounts righteousness as received is free from the guilt of Eternal Punishment for the Sinner himself is no way solvent or able by any means to satisfy for his fault but God beholding Christ by the help benefit of his own free divine Grace works repentance in the hearts of the Faithful and so freely forgives them their Sins So far this Learned Jesuite Thus then to conclude this head I say it is the righteousness of the Lord Jesus imputed of God and received and applyed by faith that will save us and justifie us in the sight of God therefore come unto Christ by Faith and lay hold upon this perfect and compleat righteousness of his that thou maist be freed from thy guilt and also from eternal destruction 2ly The blindness of the mind this is a great impediment for by Nature Sinners are Darkness in the very abstract Eph. 5.8 The understanding is darkened being alienated from the Life of God through ignorance Eph. 4.18 The Natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them for they are Spiritually discovered 1 Cor. 2.14 1 He is ignorant of himself Juvenal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 è caelo
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
For I am the least of the Apostles I am not meet to be called an Apostle because I persecuted the Church of God The Sense of his own imperfections and the remembrance of former Sins make him think better of another than himself Phil. 2.3 But in lowliness of mind let each esteem other better than himself 6ly and lastly The Spirit hath wrought a holy Gospel Zeal in the hearts of those who are come unto Christ we read of an Ignorant and Blind Zeal Ro. 10.2 For I bare them Record that they have a Zeal of God but not according to knowledge This Zeal which is a Fruit of the Spirit is 1. A holy Zeal the heart burns with the Fire of Zeal against Sin and Wickedness such a Zeal was in Phinâ—as when he Slew the Israelitish Man and the Midianitish Woman for their abominable Sin in the sight of God Numb 25.6 7 8. And David being a man possessed with this holy Zeal was troubled for the wicked's forgetfulness of the Law of God Psal 119.139 My Zeal hath consumed me because mine Enemys have forgotten thy words And it is a holy Zeal in that it is fervent for holiness and for godliness for Christ hath redeemed such Tit. 2.14 Who gave himself for us that he might redeem us from all Iniquity and purify unto himself a peculiar People Zealous of good Works I say this Zeal being holy is for the depression of Sin because it is contrary to holyness and for the promotion of holyness because the Soul delights in it and is a fervent Lover of it 2. It is a Zeal for God his Glory and his Name this true Zealot is tender of the Name and Honour of God this the Lord testifys concerning Phineas Numb 25.11 And the Lord spake unto Moses saying Phineas the Son of Eleazar the Son of Aaron the Priest hath turned away my wrath from the Children of Israel whilst he was Zealous for my sake among them that I consumed not the Children of Israel in my Jealousy So Elijah was Zealous for the Lord 1 King 19.10 And he said I have been very jealous for the Lord God of Hosts The Septuagint renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have burned with vehement Zeale for the Lord. 2. For his worship and service as in that forequoted vers 1 Kings 19.10 Zelando Zelavi hoc est vehementissimo arsi zelo pro Domino For the Children of Israel have forsaken thy Covenant thrown down thine Altars and slain thy Prophets with the Sword Thus it was Prophesied of Christ Isa 69.9 and applyed to him Jo. 2.17 For the Zeale of thine house hath eaten me up i. e. A Zeal for the true worship and service of God so as he hath instituted and commanded in his word 3. This Zeale leads the Soul to be Zealous for Christ O how Zealous were the Apostles and all the faithful Servants of Christ when they broke through all difficultys to exalt Christ and keep Faithful to him All the Waters of affliction could not quench this Zeal neither could the Scorching Flames consume it the threats and edicts of Enemys could not at all cool the heat of this Zeal but rather added Fuel to the Fire and made it burn more vehemently What made Paul so resolute when he heard what was prophecied concerning him if he went up to Jerusalem Act. 21.11 12 13. Why it was his Zeal made him so couragious and answer like a Faithful and bold Champion of Christ Jesus I am ready not only to be bound but to dye at Jerusalem for the name of the Lord Jesus 4ly It is a Zeal according to knowledge There is much blind and ignorant Zeal abroad in the World such as was among the Jews Rom. 10.2 the Apostle Paul was once a blind Zealot Phil. 3.6 Concerning Zeal Persecuting the Church how many such Zealots are there among the Papists nay how many have we here at home who are zealous for either their own invention or else the traditions of our Fore-fathers but this Zeal is not an ignorant one but flows from Divine illumination and is accompanied with a saving knowledge of the revealed will of God and of those things which concern the Lord Jesus which makes the Soul more zealous for them 5ly and lastly It is a Zeal for spiritual things and gifts 1 Cor. 4.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Follow after Love and zealously affect spiritual things as the words may be read and vers 39. Therefore Brethren be ye zealous that ye may Prophesie There is a zeal which pretends to be for spiritual things but Jehu like is ready for carnal and base things spiritual and divine things are most sutable to be the objects of this Spiritual and Divine Zeal Thus have I finished the use of Examination by which you may certainly know whether you are come to Christ or no. There is still a use of Exhortation that remains under this point of Doctrine that It is the indispensable duty of all labouring and heavy laden Sinners who look for rest and Salvation to come unto the Lord Jesus that they may obtain it And if it is a duty as hath been proved then let me exhort all to come for if you do neglect or refuse to come you do neglect your dutys and slight your Souls and refuse the only means of eternal Salvation But here you may be ready to make this question how must I come unto the Lord Jesus that I may obtain rest and salvation In answering of this question I shall take in the third Doctrine because I have already exceeded my first intentions shall manage the fourth by way of motive and incouragement because I observe poor sinners are generally very unwilling to come to Christ they had rather weary themselves and labour under their burthens of sin till they are in the end crushed down with the intolerable ponderosity of eternal vengeance 1. Then if thou wouldst come unto Christ aright pray for the holy Spirit that he may inable thee to come to Christ in that way which will certainly end in rest and Salvation for as I have before declared it is the Spirit that illuminates the understanding in all those things which are necessary to Salvation it is that convinceth the conscience of those dutys which absolutely concern the Soul he inclines the will to comply readily with the whole known and reveal'd will of God he sanctifys the affections and works grace in the Soul all these are his works alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 efficiently let the Instrument be what it will he is not oblieged to any means or method yet the means as Instruments depend wholly upon his Energy and Co-operation therefore if thou wouldst come to Christ aright pray heartily and seek fervently for the holy Spirit without whose conduct thou canst never come to Christ effectually and so as to be eased of thy Burthens 2ly When thou hast sought for the Spirit and dost feel him working upon thy Soul
away from Christ and put a great distance between us and him and if we would have our Burdens taken off we must return unto him Adam when he had eaten the Forbidden fruit ran away from God and we his Children descended from him by ordinary generation have imitated and followed his steps for as the Prophet saith Isa 53.6 We all like sheep have gone astray This has been our practice to wander from God and Christ we Prodigal-like 1 Pet. 2.25 have forsaken our Fathers house but now we should return to the Shephard and Bishop of our Souls now seeing that in Adam we like the Evil Angels fell from our primitive state of holyness and perfection and so turned away from God and also that we our selves have been personally active in departing from the living God there is therefore a necessity of our returning to him that we may lay hold on eternal life which is to be obtained by coming to the Lord Jesus and turning wholly from all sin and beloved lust And this was the great blessing God gave the Jews as we read Act. 3.26 Unto you first God having raised up his Son Jesus Christ sent him to bless you in turning away every one of you from his Iniquity and as there is a turning from iniquity so there is a turning to God Joel 2.12 Therfore also now saith the Lord turn ye even to me with all your hearts 3. Coming to Christ implys an acceptation and reception of him for when Christ saith come unto me He thereby intimates as if he should say receive and accept of me now in the tenders of the Gospel now whilst the day of grace lasts Jo. 1.11 it is said Christ came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his own but yet they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not imbrace or accept of him his own Country men his own Relations and kinsfolk in the flesh yet they rejected and refused him but there were some in that degenerate age that received and imbraced him as in John 1.12 they received him upon Gospel terms scil Christ and a whole Christ Christ and nothing but a Christ in point of justification Christ Jesus in his Kingly as well as in his Priestly office not only righteousness to cloath the naked Sinner but also regnant power to rule govern the soul not only to be a Redeemer but a Sanctifier too 1 Cor. 1.30 the Soul that comes to Christ receives Christ alone without any competitors as Christ saith of his Spouse Cant. 6.9 my Dove my undefiled is but one so saith the Soul that is come to Christ by receiving of him my Saviour is but one the only one and the choice one of my Soul Hos 2.19.20 I must not be betrothed to another for he hath receivme and I have received him he hath made choice of me and I have made a Sole and full choice of him and so am become one spirit with him they who are joyned to the Lord are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one spirit 1 Cor. 6.17.4 And that principally coming unto Christ implys a believing in him for faith is pes Animae the foot of the Soul by which it goes unto Christ and makes a continual progressive motion heavenward Now that the proper meaning of coming is believing or that believing in Christ is expressed by this phrase Come unto me These Scriptures prove it He that cometh unto me shall never hunger Jo. 6.35.37.44 and he that believeth in me shall never thirst In these words the latter are exegetical to the former for that which is called coming in the first part in the latter is expressed by believing â—so 37. All that the Father hath given me shall come unto me and him that cometh unto me I will in no wise cast out no man can come unto me except the Father draw him These Scriptures can be understood no other way than believing in Christ for there is now no other way to come to him seeing his residence is in glory at the Right hand of God the Father so also Jo. 5.40 Ye will not come unto me that ye may have life in the 44. verse it is termed believing how can ye believe who receive honour one of another i. e. How can you come to believe in and imbrace me who respect more the honour of men than the honour of God true faith leads the Soul to Christ and so it seeks that honour that is from God alone Jo. 7.37 If any man thirst let him come unto me and drink in the 38. verse it is called believing he that believeth on me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into me Faith is the leading grace which carrys a man 1. Out of himself 2. To Christ 3. Into Christ 1. Out of himself out of all self confidence or self righteousness which is the ruin of many pretious Souls because they take up a vain presumption founded upon false principles and foundations instead of a real saving faith which leads the Soul to live upon invissibles faith is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11.1 the substance of things hoped for the evidence of things not seen faith so leads the man from all terrene things or any thing he finds in himself either of vertue or morality that the Soul lives wholly on an * 1 Pet. 1.8 unseen Christ not any thing short of Christ will the Soul rest upon like the great Apostle Phil. 3.3 having no confidence in the †Gal. 2.20 flesh i. e. birth priviledges ceremonial or moral Righteousness high profession great zeal all which he accounts but carnal and vain therefore he looks on them as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dogs-meat in comparison of Christ as may be seen from verse 3. to 10. 2. True Faith leads the Soul to Christ I mean to understand and believe the Deity of Christ and to apprehend the benefits of his death and apply his righteousness to the Soul the Soul goes by faith to him who is God-man for it was the blood of God which redeemed his Church Act. 20.28 He who is * Rom. 9.5 God blessed for ever suffered in that humane nature which he assumed therefore it rests not short of him so likewise it goes to the benefits which flow from the death of Christ as grace and peace here glory hereafter access with boldness now vision and fruition for ever after the Soul has made entrance within the gates of glory joy and exhileration at present halleluiahs and triumphings in bliss to all Eternity hereafter Moreover it leads the Soul to the righteousness of Christ for God the Father hath made Christ Jesus to be a 1 Cor. 1.30 righteousness for believers he was made b 2 Cor. 5.21 sin for us who knew no sin that we might become the righteousness of God in him and therefore Christ is called * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah Zidkenu i. e. c Jer. 23.6 the Lord our Righteousness Now the Soul goes
those into whose hands this my Book may come and find acceptation with and also to encourage them to come unto Christ who so graciously invites poor sinners to come that they may have rest for their souls 2d Argument à nominibus Divinis from the names of God which are also given to Christ he is called a Rom. 9.5 God over all b 1 Tim. 3.16 God manifest in the flesh c Tit. 3 13. the great God so Is 9.6 the mighty God now the meer name is not only ascribed to the Lord Jesus as it was to them Psal 82.6 but because he truly is so 2d the name Jehovah as in Jer. 23.6 this is the name whereby he shall be called Jehovah our righteousness the name Jehovah has relation to the very essence and being of God and springs from the same root with that Exod. 3.14 I am that I am in Rev. 1.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is termed He that was is and is to come 3ly Lord which relates to his dominion over and sustentation of the world Heb. 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thou Lord in the begining hast laid the foundations of the Earth Psal 110.1 The Lord said unto my Lord sit thou on my right hand till I make thine enemies thy footstool The name Lord in the first place is meant of the Father but in the second of the Son as Christ himself interprets it Mat. 22.44 Thus it appears by the names of God given unto him he is not a meer creature Essentia Dei tum ex nominibus ejus tum ex proprietatibus intelligitur Wol. Job 32.21 22. for the Essence of God is understood from his names and properties Now these being given to the Lord Jesus we may conclude there is more appertains to him than meerly the names for if Elihu could say I know not to give flattering titles for in so doing my Maker would soon take me away what blasphemy then will it be to imagine that the holy Spirit will do so his names are real and proper to him for he is what the Scriptures term him to be and a happy soul wilt thou be if thou canst believingly say with Thomas my Lord and my God Joh. 20.28 3d Argument Proprietates Dei essentiales attribuntur Christo Alsted the essential properties of God which are ascribed to him prove that he is of a divine essence and nature as 1 Immensity Joh. 14 23 If a man love me he will keep my word and my Father will love him and we will come unto him and make our abode with him As Christ Jesus is of an infinite nature he is altogether immeasurable 2ly Eternity as in Micah 5.2 But thou Bethlehem Ephratah though thou be little among the thousands of Judah yet out of thee shall come forth unto me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ab initio diebus aeternitatis that is to be Ruler in Israel whose goings forth have been from of old or as in the Original from the begining from the days of eternity which very well agrees with that of the Apostle In the begining was the word and the word was with God the word was God Joh. 1.1 he does not mean here the begining of the Creation for then he might be accounted a blasphemer because he asserts that he is God Rev. 1.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he means that God the Son was with God the Father even from Eternity 3ly Immutability is attributed to him Heb. 1.8 Joh. 8.58 Heb. 1.10 11 12. And thou Lord in the begining hast laid the foundations of the Earth and the Heavens are the works of thy hands they shall perish but thou remainest and they all shall wax old as doth a garment and they shall be changed but thou art the same and thy years shall not fail The Lord Jesus is not mutable as the creatures are but he ever abides the same Heb. 13.8 4ly Omnisciency which is an essential property of God and cannot be ascribed to any created thing but it is written of the Lord Jesus that he knows all things Rev. 2.23 even the hearts and thoughts of men Jer. 17.10 I search the heart and I try the reins which is the great Attribute of God alone for it is he only that is God that can unlock the doors of the Soul and penetrate into the dark chambers thereof and search out its secret imaginations and actions Peter could say to Christ Lord thou knowest all things Joh. 21.17 all things past present and to come are naked plain to him he needs none to instruct him what has been or shall be or what the thoughts of men are Mat. 12.25 Jesus knew their thoughts not only their words or external actions but their internal cogitations were manifest to him 5ly Ubiquity and Omnipresency as Christ saith Mat. 18.20 where two or three are gathered together in my name there am I in the midst of them now he could not have said this of himself if he was not God So Mat. 28 20. Lo I am with you to the end of the World Lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in omnibus diebus Omnipotency is attributed to him for he is able to subdue all things to himself Phil. 3.21 as there is nothing too hard for God the Father so there is nothing impossible to God the Son he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Almighty Rev. 1.8 Isa 9.6 and in Isa he is called the mighty God mighty to save his Elect ones †Omnia Atttibuta propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singulis Divinitatis personis competunt and mighty to confound his and their enemies This clearly proves the Deity of the Lord Jesus for all the Attributes because of the sameness of the Essence belong to the three Persons only with the limitation of a Persons propriety 4. Argument ex operibus Divinis from his divine works for as never man spake as the Lord Jesus spake so there was never meer man did or could do as he hath done or can do For 1 he created the World all things both in Heaven and Earth Joh. 1.3 All things were made by him Heb. 1.10 and without him was not any thing made that was made The Apostle in the words that was made seems to exclude sin as being no creature of Gods making sin came into the World as rottenness into an apple which is meerly the defection of the creature from its primitive solidity and pure original essence Heb. 1. 10. And thou Lord in the begining hast laid the foundation of the Earth the Heavens are the works of thy hands 2ly Conservation is an act of the Lord Jesus Coll. 1.16 for he supports conserves and upholds all things by his omnipotent arm Coll. 1.17 3ly those miraculous Works which he did to confirm his doctrine do evidently prove his Divinity and call for divine faith Joh. 14.11 as Christ
said to Thomas Believe me for the very works sake what works were they why they were such as are almost incredible and to many seem impossible as giving sight to the blind strength to the weak health to the sick life to the dead c. but it would be tedious for me to relate all the miracles he did upon the bodies of men and women he did and doth effect greater things upon the Soul Luk. 4.18 for he enlightens darkned understandings heals broken hearts likewise there are his works for the good of his Church My Father saith Christ worketh hitherto and I work Joh. 5.17 Christ is continually working for the glory and happiness of his beloved ones for he protects them as the apple of his eye and sends his Spirit who conveys celestial treasure into their souls fills them with grace and conducts them over the raging waves of this tumultuous World to the haven of rest Joh. 16.13 14 15. and the land of eternal felicity Christs care is continual towards his Church and therefore he hath and doth and will work wonders for it Thus his divine works prove that he is more than a creature yea that he is the Creator Joh. 20.28 5th Argum. The fifth Argument to prove his Divinity is deduced ex honore Divino from the divine honour given to him God the Father saith I will not give mine honour to another i. e. Is 4.8 Joh. 5.23 any creature yet it is said of Christ Jesus That all men should honour the Son even in the same manner and in the same measure as they honour the Father he that honoureth not the Son honoureth not the Father which hath sent him He is not only to be honoured as a person designated to the office of Mediatorship but also as he is the true living God For as Christ said to Philip He that hath seen me hath seen the Father so that one said concerning the Trinity ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. I cannot think of one but presently I am invironed with the glory of three I cannot discern three but immediately I am carryed to adore the glorious Unity The Angels are said to adore and worship him Heb. 1.6 When he bringeth his first begotten into the world he saith let all the Angels of God worship him i. e. give divine honour to him Is 6.3 The Angels did cry holy holy holy Lord God of Hosts Now the divine Apostle saith that it was the glory of the Lord Jesus that the Prophet did behold in that glorious Vision Joh. 12.41 When the Angels were thus magnifying and adoring him for they are but ministring Spirits in Rev. 5.12 13. we have the whole regiment of them celebrating his praise Heb. 1.14 as one worthy of divine honour 2ly Saints Militant do pay the tribute of divine honour to him who is their Lord and Saviour As 1 Faith this is accounted part of divine honour as a learned Divine hath defined it Cultus qui tendit in Deum anquam in bonum nostrum Ames Medull Theol. saith he it is a worship which extends to God as our present good Now that Faith is proper to Christ as part of divine worship I need not say much to prove because the scriptures are so clear in it as Joh. 14.1 Ye believe in God believe also in me i. e. believe that I am the second Person in the blessed Trinity therefore am able and faithful to perform what I have said and promised unto you Repentance towards God and Faith towards our Lord Jesus Christ Now we know that the Scripture saith it is sin to trust in man Act. 20.21 and a curse to them that rely on him for salvation nay to believe or depend upon Angels because they are but creatures Jer. 17.5 and it would derogate from the honour of God that we should believe for salvation from any but from him who is all-sufficient and all-mighty to save 2ly as Faith so Prayer which is part of divine worship is frequently made unto Christ Prayer as one saith is made up of two species or kinds Orationis species Duae sunt Petitio gratiarum actio Ames Phil. 4.6 scil Petition and giving of Thanks Be careful for nothing but in every thing by Prayer and Supplication with Thanksgiving let your requests be made known to God for he alone is the true object of all religious services as Christ told Satan It is written thou shalt worship the Lord thy God and him only shalt thou serve But I suppose Mat. 4.10 this granted by all Oratio est voluntatis nostrae religiosa representatio coram Deo ut illa Deus quasi afficitur Ames Medul Theol. that Prayer is a religious Act. And thus that excellent Author defines it Prayer saith he is a religious representation of our will before God that he may as it were be affected with it My work then is to enquire whether this part of divine honour be given unto Christ Jesus as 1 Petition in the 2 Cor. 13.14 The grace of our Lord Jesus Christ be with you all Amen so 2 Thess 3.18 The grace of our Lord Jesus Christ be with you all Amen 2 Tim. 4.22 The Lord Jesus Christ be with thee All which prove that petitions are made to Christ and that for the highest mercy scil grace and peace Tim. 1.2 Rom. 16.20 21. 2 Thes 1.2 which comprehend most spiritual blessings and seeing the Apostle prays for these things it proves that he is a divine Person from whom he requests them or else he could never give such mercies for who can give grace but God alone who is the fountain of grace Eph. 2.13 14 16. now grace peace flow from the Lord Jesus to poor sinners for he has made peace by the blood of his Cross it is he that has purchased peace for believers with his Father and grace in an abundant measure Joh. 1.16 I am come that they might have life that they might have it more abundantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gratiam super gratiam life is put here for grace other spiritual blessings for it is out of his fulness we all receive and grace for grace There is a fulness of redundancy that dwells in the Lord Jesus and well it may for there dwells in him the fulness of the God-head Bodily Col. 2.9 Rom. 9.5 Therefore the servants and true worshippers of God make their petitions to the Lord Jesus for Grace who is God over all Blessed for ever Secondly The other part which is thanksgiving and praise is by the Apostle Ascribed to him 2 Tim. 4.18 And the Lord shall deliver me from every evil work and will preserve me 2 Tim. 4 18. unto his heavenly Kingdom unto whom be glory for ever and ever Amen The context makes it evident that it is applyed to the Lord Jesus Heb. 1.6 When he bringeth his first
if not prevalent with Pagans yet it should with those who term themselves Christians for if they will not believe his Testimony let them cease to be called by that glorious name let them be Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jus not in words but in deeds now Christ saith of himself I am the Son of God Mark 14.62 not by Creation as Angels and Men not by adoption as Saints for then it could not be Blasphemy in Christ as the Jews termed it but I am the Son of the blessed God by eternal generation Joh. 11.4 Joh. 5.18 Rev. 1.8 Th◠Jews accuse Christ of this That he said he was the Son of God without any equivocation or mental reservation Now it would be horrid to think that Christ did not testify the truth who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 14.6 ipsae veritas truth it self And if we believe he saith true when he declares he came to give himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransom for man Mat. 20.28 We ought to believe him in this especially 2dly Christ testifies that he is one with the Father Joh. 10.30 one in Essence Joh. 5.23 Phil. 2.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equal in glory and dominion for it is no Robbery in Christ to be equal to God or to be Gods fellow Zach. 13.7 and the reason is because he is God Joh. 1.1 Joh. 14.10 11. Believe me that I am in the Father and the Father in me the meaning of which is in short I and my Father are one according to that known Maxim Nihil in Deo est quod non sit ipse Deus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 15.26 There is nothing in God which is not God himself there is a mutual immeation and eternal inseparable union between the Father and the Son I might here declare how the Spirit that proceeds from God according to Athanasius's Creed proceeds from Christ also John 20.22 He breathed upon them and they received the Holy Ghost 10. Argument from the Testimony of the Prophets and Apostles this is of weight to those who are called Christians and own the Scriptures to be the Word of Truth and the Penmen thereof to be guided by the holy Spirit of God 2 Pet. 1.21 I shall not number up many places because I would finish this head of Christs eternal Deity The holy Prophet saith The Lord said unto my Lord Psal 45.6 Heb. 1.8 sit thou on my right hand till I make thine enemies thy footstool which Scripture Christ applies to himself Matt. 22.24 Isaiah called him the Lord of Hosts chap. 8.13 14. applyed to Christ Luke 2.34 Rom. 9.33 and 1 Pet. 2.8 and Isa 9.6 the mighty God Jer. 23.6 Jehovah our Righteousness Now for the Apostle see Peters Confession Mat. 16.16 Thou art Christ the Son of the living God Jo. 1.1 The word was God Jo. 6.69 Thomas's confession in Jo. 20.28 My Lord and my God The Apostle Paul Rom. 1.3.4 His Son Jesus Christ our Lord. Vers 4. Declared to be the Son of God with power And in Chap. 9.5 God over all blessed for ever Hear and see you that deny the assertions of the ancient reverend Fathers will you or can you deny the Testimony of those who were chosen of God to bear witness to this Truth I might add more as 1 Joh. 3.16 and 5.20 The true God and Eternal Life 11. Argument from the acknowledgment of ancient Rabbies who were most eminent for the Interpretation of the old Testament upon that Scripture Psal 110.3 Jehovah said unto Jehovah sit thou at my right hand Rabbi Jonathan saith Rabbi Jonathan lib. Col. Misde Tehillim in Psal 2.7 Although Christ was Davids Son according to his Manhood yet he was to be Davids Lord according to his God-head And so do Rabbi Jonathan and the publick Commentaries interpret this place on Jer. 23.6 Rabbi Abda doth confess it is meant of the Messias who is saith he Comment in Then in vers 6. The Eternal Jehovah Rabbi Moses Hadarsan expounding Zeph. 3.9 saith Jehovah here in this place signifies nothing else but the Messias The Caballistical Expositors among the Hebrews do prove Christ the promised Messias to be God as well as Man In Isa 1. chap. 9. Rabbi Hacadosch expounding the words of Jeremiah before recited finding the name Jehovah there wherein the Hebrew is compounded of 3 Letters Jod Vau and He twice repeated doth Cabalistically discourse of it thus The Letter He in Jehovah is compounded of two Letters named Daleth and Vau so shall the Messias be made of two natures the one Divine the other humane and as in Jehova there is twice He and consequently two Daleths and two Vaus contained so there are two filiations or childhoods in Messias The one whereby he shall be the Son of God the other whereby he shall be the Son of a Virgin and as in Jehova the letter He is twice put and yet in effect makes but one Letter so in Messias there shall be two distinct natures and yet but one Christ Here although the Argumentation may be denied yet we see their belief concerning the Messias I might quote more places and Authors as Rabbi Simen and Ibda upon Deut. 6. Jehova our Lord is one Lord the first to signifie God the Father the second the Son the third the holy Ghost and the Word one to signifie the unity of Essence so likewise Isa 6.3 I will add this one more Philo de Exulibus speaking of the Death of a high Priest by which they should be redeemed from their Captivity saith That this High Priest shall be the very Word of God who shall be void of all sin voluntary and involuntary whose father shall be God and this Word shall be that Fathers wisdom see how agreeable this is to Scripture Joh. 1.1 The Word was God 1 Pet. 1.19 A Lamb without Spot 1 Cor. 1.24 Christ the Wisdom and Power of God 12. Argument I might here produce the sayings of some Heathens according to what was revealed to them Zoroastes called him secundam mentem the second mind they had extraordinary Revelations Clem. Alex. l. 1. Strom. Hermes Trismegistus calleth him The first begotten Son of God his only Son his dear eternal immutable and incorruptible Son whose sacred name is Ineffable these are his words Lactantius lib. 4. Divin Instit c. 6. makes much mention of certain Heathen Prophetesses called Sybilla Mern Iter. in Demund Augus lib. De Civit. Dei cap. 23. that Prophesied concerning Christ now as he saith this is the expression of one of them Know thy God which is the Son of God Another in Acrostick verses treateth of Jesus Christ Son of God the Saviour although these may not be much accounted of yet they were made use of by Justin Martyr Origen Augustine and Constantine the Emperour against the Heathens who denyed the Divinity of Christ Virgil applieth some of their Prophesies I shall not now cite
the occasion as this Jam nova progenies Coelo dimittitur alto Chara Dei soboles Now a new Progeny or off-spring is sent down from Heaven the dearly beloved Son of God with many other expressions to the like purpose Thus we perceive from Scripture and from extraordinary Revelation that Jesus Christ the Messias is proved and owned to be God I might come nearer home and alledge the confession of all Orthodox Divines but I made mention of some before only let me add that of Bucan that learned Divine Verus Deus manens homo factus est Filius haber eandē essentiam cum Patre Vrs so remaining true God he became true Man thus have I endeavoured with as much brevity and perspicuity as I could to set forth who this Person is that invites poor labouring heavy laden Sinners to come unto him he is God therefore able to help and succour poor sinners Heb. 7.25 he is God therefore faithful to his promise he is God therefore willing to refresh and ease weary Souls I might here add the very confession of the Devils who are forced to acknowledg this Truth Joh. 6.31 then Sinner be ready to close with his gracious tenders of mercy unto thee But more of this in the application 3. How doth Christ invite 1. By his Word 2. His Ministers 3. His Spirit 1. By his Word as Christ said to the Jews Joh. 5.39 Search the Scriptures for they testifie of me And Isa 45.22 Look unto me and be ye saved all the ends of the earth for I am God and there is none else Christ for it is applied to him as we may see in the following words vers 23. compared with Romans 14.11 Phil. 2.10 would fain insinuate himself into the affections and hearts of poor creatures I am God and there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nullus praeterea none else as if Christ should say Soul there is no Saviour no Redeemer to deliver thee if thou seek'st to Eternity as the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies there is none that can help thee for I am God and all others thou canst go to are but creatures therefore far unable to save thee then sinner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turn thy eies unto me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fix thy face here and find salvation Isa 55.1.2 3. Ho every one that thirsteth come thirsteth for peace pardon grace salvation and glory come saith he though never so Poor never a good work a Gentile without God a stranger to the covenant of grace no mony yet come believe and I have all things for thee come to the Waters my grace is free like the Ocean for Rich or Poor High or Low do but come do but believe and fill thy bucket satisfy thy Soul with marrow and fatness and Wine on the Lees well refined If thou art a poor publican that darest not look up to Heaven Isa 25.6 Luk. 12.13 yet look down upon my Blood If my Fathers holyness doth affright thee yet let my Blood revive and chear thy Soul if thou art in the Court of thy own Conscience a condemned Malefactor yet look unto me come unto an able and willing Saviour Joh. 7.37 38. Rev. 22.17 If thou thirst come believe and then out of thy Belly shall flow Rivers of Living water Thou shalt have grace abundantly We see here is free invitation to sinners those who labour and thirst may come So hear in my Text Come unto me 2ly By his Ministers Christ has taken care in all Ages to have some to publish the glad tidings of Salvation and to invite and perswade Sinners to come unto him he sent forth his Apostles with this commission To Preach the Gospel to every Creature Mark 16.15 Now the Gospel contains the glad tidings of Salvation through a Redeemer it calls the Sinners to believe in Christ and to accept of him now this is the work of his Ministers and for this end they are Embassadors 2 Cor. 5.18.20 He hath commited to them the Ministry of Reconciliation and care We are Embassadors for Christ as though God did beseech you by us we pray you in Christs stead be ye reconciled to God Christ by his Ministers prays and beseeches the Sinners to be reconciled unto God to himself and to his own Conscience Christ hath prepared the Feast of fat things therefore he sends forth his Servants to bid the guests Luke 14.17 But too too many have their excuses as those in the 18.19.20 verses 3ly By his Spirit as in Rev. 22.17 The spirit and the Bride say come the spirit convinces the Soul of its impoverish'd condition and declares the abundant Riches of the Lord Jesus Jo. 16.14 He shall glorify me for he shall take of mine and shall shew it unto you the Spirit is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifys not only a Comforter Jo. 16.7 but an advocate also 1 John 2.1 And the Spirit doth plead and solicite in the behalf of Christ he shews the Sinner the happiness the glory and priviledge of coming to Christ and the danger that attends the Soul upon refusing indeed the Word and Ministers will do nothing effectually unless the spirit co-operate they may perswade but it is he alone prevails and conquers and makes of unwilling willing he can make the Heart flexible and make it bend to the will of Christ he prepares the desires in the Soul then leads it to the Lord Jesus Pra. 16.1 that the Soul may derive out of his abundant and redundant fulness grace for grace Jo. 1.16 Love and all grace is the work of the blessed Spirit Gal. 5.22 He inables the Soul to apprehend Christ with all his benefits for the natural man knows nothing of Christ or the things of God 1 Cor. 2.14 15. but the Spiritually inlightned man discerns and is affected with them those full treasures which are in Christ are the believers they rejoice in them the Spirit has invited and brought them to Christ and now they rest and center there Christ and none but him is their Language as the Apostle Paul Phil. 3.9 4ly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Reasons of the point 1. Negatively 2. Possitivly 1. Negatively He doth not invite thee Sinner because he hath need of thee for he is God blessed for ever he is the beloved of the Father Col. 1.16 He is the Heir of all things thou indeed hast need of him and art undone and that for ever if thou come not to him but seeing he is God we must conceive no deficiency or want in him Psal 50.12 He possesses all in himself 2ly Neither is it because thou canst add any thing to his eternal infinite blessedness for as from infiniteness there can be no detraction so to it there can be no addition he will add glory to and confer happiness upon thee if thou come unto him if thou dost imbrace and accept of him he
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
but yet never obey him so as to believe in him Qui Christum non habet ipse non potest Christianus dici Augu. profess him they do but regard not whether they profess him 2 Cor. 13.5 Know ye not that Jesus Christ is in you unless you be reprobates Raigning in you â—nd ruling of you by his holy spirit He who hath not Christ in him is not a Christian I speak all along what dayly observation doth confirm and this is a wile of Satan by which he hinders thousands of Souls from coming unto Christ If we look into the Euopean part of the world where the name of Christ is professed we shall find that the Basis upon which the greatest number do build and rest is only a profession of the Lord Jesus and by professing of him are let from coming to him a strange Paradox but too evidently true Satan knows how to use this weapon for the Souls eternal ruine unless prevented by Divine grace from on high therefore I say let not this Devil hold thee by this device but labour to come nearer unto Jesus Christ for as the Body without the Soul is dead so is the Soul that only professes but doth not possess the Lord Jesus But in a word consider well and thy own Judgment and Conscience will tell thee that all shall not be saved that profess the name of Christ for if all should be saved that are called Christians then thou mayst conclude that Whoremongers Adulterers Lyers Theives Murderers and other abominable Livers shall be happy when they come to dye although there is no saving chang wrought in the heart only a bare profession of Christ as is throughout England and other places where the Gospel is spread Which Argument I know thou wilt deny if thou hast any esteem for real Godlyness It is not every one that sayeth Lord Lord shall enter into the Kingdom of Heaven Mat. 7.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justin Christians are such who keep the commands of Christ saith Justin Martyr Veri Orthodoxi dicuntur a fidei rectitudine vitae integritate a true Christian is known by the rectitude of his faith and the integrity of his Life was the saying of the Antients 17ly He impedes by perswading the Sinner to rest in a continual series of Duty this is a step higher then the former they Look Speak and act as if they were come unto Christ when indeed they are far from him they keep communion with Christs Flock and are not discerned from his Sheep They hear the word Preached partake of the Sacrament read the word and pray in Publick and Secret but still are like the Foolish Virgins Mat. 25.1.2 Which had Lamps which I take not only to be of profession but a Series of duties for they kept company with the Wise till the Bridegroom was comeing Jo. 17.3 To rest in dutys without Christ is like Josephs Bretheren who bring all things with them but Benjamine i. e. till they were to appear before Christ Jesus then they wanted oile i. e. Grace in their hearts and a saving knowledg of Christ as may be gathered from Christs answer to them vers 12. I say unto you I know you not They did not in all their Duties labour to know Christ so as to believe and rest on him for Salvation therefore saith he I know you not depart from me There must be a coming off from all Duty in point of Salvation and there must be a reliance on Christ alone and not to make that our Jesus which is but the way to him here Satan doth not deceive the notorious Sinner but the seeming devout Saint these take a large step towards Heaven and yet come one step short of Heaven and so tumble headlong into everlasting Misery When the Conscience is a little awakened or wounded upon the account of some Sin he will permit the Sinner to go to Duty there to seek for cure but not to the Lord Jesus By this wile he seeks to deceive the Heirs of the Kingdom if it were possible therefore beware in all conditions of resting short of coming to Christ for if Duty doth not lead the Soul to Christ the Saviour that which usurps that office i. e. of a Jesus will certainly in the end Damn the Soul for ever consider this is one of the depths of Satan therefore to the end he may not delude thee and keep thee in this Snare suspect every duty and ordinance which doth not by Faith bring thee to Christ alone both for grace and Glory 18ly By reason of some gifts bestowed upon the Soul as knowledg it may be in the word of God and ability to discourse of it likewise a guift of Prayer even to admiration now Satan is ready to tell the person he need go no further for if God did intend to condemn him he would not so liberally bestow such gifts upon him he need not question but his condition and state is very secure by this means the Soul rests satisfied in what is bestowed upon it but never looks to Christ as the sole foundation of Salvation O How many doth he deceive by this wile that because of some supernatural gifts confered upon them conclude thence they shall be saved Have a care of this Golden bait for it hath allured many Souls into everlasting Flames for thou mayest have great knowledg parts and gifts and notwithstanding all be a Fire brand of Hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if thou knowest Christ savingly it is enough though thou art ignorant in other things but if thou knowest not him all other Learning is as nothing Jo. 17.3 And if thou knowest him savingly then thou lovest him really and superlatively 19ly By promises of repentance and future obedience The Language of Satan live in thy Sins gratify thy Lust secure the World follow the Customs of the times thou shalt repent hereafter which is many times Judas like this I know to be the device of Satan by which he prevents many from coming to Christ tell some of their Sins and the necessity of repentance and coming to Christ by faith now they will answer by the instigation of Satan they do intend to repent and lead a now life if they are by afflictions or by the word or some providence sometimes convinced that those things should be done now that they should turn to God lay hold upon Christ abandon all Sin Satan will not let them now but promiseth hereafter they shall do it I fear too many are caught by this wile but Reader be not thou one of them but come to Christ now repentingly and believingly for besure it is not the Spirit of Christ that bids thee demur and put off thy repentance and obedience it is only the voice of Satan The Spirit of God saith to day Heb. 3.15 Satan is for to Morrow 20ly Satan obstructs by telling the Sinner of the mercy of God what
though never so Barbarous they Worship and Adore something for a Deity there is such a divine Impress left upon the Conscience of Man that Lactantius lib. 2. Div. Instit Cap. 2. observed when they Swore or Cursed or Prayed or Wished any thing heartily especially when in affliction their manner was to say God Deus non Dii not Gods other Arguments they have as the Finis Vltima and the Summum Bonum the last end and chief felicity of man and also from the consideration of good and evil vice and vertue and the reward in equity due to the one and the Punishment belonging to the other but I must not inlarge for I intend only to declare the Darts Satan hath to shoot at Poor Souls and sometimes he casts them at the elect upon their conversion or some time of weakness or sore afflictions but they are in the end repulsed by the power of Divine grace and are extinguished by the shield of Faith But now he fills others who live in wickedness with some secret conceits that there is no God that will call them to a strict account therefore they persevere in their evil Practices and totally neglect coming to Christ 27. If they step so high as to grant there is a God who is supream and the Author of all things then he is ready to perswade them that he concerns not himself with Democritus Heroclitus Epicurus and Lucretius acknowledged a Numen or Deity but denyed the providence of the same nor observes humane affairs as there have been many that he has deceiv'd by this Argument and so they have thrown off the Yoke of obedience and wholly neglected their Souls so there are many to be found at this day who have such strange conceptions of God therefore they neglect coming to Christ they are ready to say as in Job 22.13 14. How doth God know can he judge through the dark Clouds thick Clouds are a covering to him that he seeth not he walketh in the Circuit of Heaven There are many such who are deceived with this to think that God is bounded within the circuit of Heaven deny unto him all Prescience Omnipresence and Omniscience that Fancy God doth not observe their minute and eye every singular action of theirs therefore they freely live and dayly delight in Sin and hearken not to the calls of Christ by his Ministers inviting them to come unto him this is another obstacle of Satans by which he impedes many I fear of those who go under the notion of Christians for this may be gathered clearly if we do but view their actions O how greedily do they fall upon Sin both Publickly and Privately without any abashedness or remorse which they could never do if they understood and believed that God sees and observes all their ways Job 34 21. For his eyes are upon the ways of Man and he seeth all his goings Moreover that he will render according to each ones deeds as 1 Pet. 1.17 But whoever thou art that dost cast thine eye upon this Book and Satan doth suggest such a thing to thee as that God doth not reguard the actions of Men here below sheild thy self against this Dart by giving credit to the Word of God Job 31.4 Doth not God see my ways and count all my Steps Prov. 5.2 For the ways of man are before the eyes of the Lord and he pondereth all his goings And thus considering that God beholds all thy actions and will call thee to account for them and that thou art not able to answer him one of a thousand when he enters into judgment with thee will make thee more diligently seek after Christ Jesus that thou maist be secured from perishing in for thy iniquity 28. If that will not do then Satan perswades the Sinner that he hath no Soul distinct from the Body in Nature and Essence but they are the same substance thus he hath deceived many with a base perswasion that they are no better than the bruits that their Soul is no other thing then their Blood or Breath or some such like thing and is not of a spiritual nature which can exist seperate from the Body therefore there is no necessity of Christ to save it it is not a spirit as many foolishly conjecture then what need any care for the Salvation of it thus the Sadduces of old were deluded by Satan that Father of Lyes and Lying Spirits that there are no Angels or Spirits Acts 23.8 Which made them neglect Christ who came to save the Spirits of all them that believe in him to confute this and remove this obstacle out of the way read Eccle. 12.7 Then shall the dust meaning the Body return to the Earth as it was and the Spirit shall return unto God who gave it Hear are these things observable in these Words 1. Here is the Nature of the Soul it is a Spirit the Spirit shall return to God 2. The Author and Donator of it scil God who creating it infused it and by infusing it created it the Soul is not communicated by the seminal vertue in the conjunction of both sexes as some vainly immagin but it is a spirit created by God Immediately and infused into and united to the Body which unition makes a compleat man ☜ 3. That it doth exist distinct from the Body after the dissolution of it for it returns to him that gave it even when the Dusty Body the House of Clay is mouldred into Earth which was the Materia prima the first matter of it Now if it were not a distinct Imaterial substance it could never be said to return to God Luk. 12.4 Fear not them that can kill the Body but are not able to kill the Soul Which words declare that the Soul and the Body are two distinct things although being united they constitute one man Now seeing thy Soul is of a Spiritual nature that can exist seperate from the Body eject and abominate this brutish Argument of Satan who to the end he might bring thy Spirit into the Place of Torment with himself seeks to perswade thee thou art no degree higher than a Beast and so neglect coming to Christ by whom Salvation alone is to be expected 29. If they are convinced that the Soul is of a Spiritual Nature which no serious and rational Man can deny then he Labours to perswade them that it is Mortal and that when the Body dies the Soul is annihilate or at least dies with the Body till the resurrection which is a time most uncertain if any such thing be So he perswades the Sinner to neglect Christ and indulge his Sences for if the Soul is Mortal or must not appear till the general Resurrection it need not be solicitous about a future being for what man will take care to provide a Mansion or Build a stately Fabrick when there is none to inhabit it so who would busy their anxious thoughts about Eternity when
they themselves shall be utterly extinct in time as concerning an immortal State when they are mortal and shall one day totally cease to be By this false Argument he overthrows many a Soul and intangles them in the Labyrinth of their Lusts one continually attending the other upon the consideration that the Soul is Mortal but let it not be thy case thus to hearken to the wicked suggestion of Satan but believe truth and the word of God which evidently manifest that the Soul is Immortal 2 Cor. 5.6.8 We are confident I say and willing rather to be absent from the Body and to be present with the Lord. If the Soul were not Immortal the Apostle would not desire to be out of the Body that so he being a believer should be present with the Lord. So the Scripture before spoken to fully manifests the Mortallity of the Soul Eccle. 12.7 Phil. 1.23 To prove this at Large I leave you to that excellent treatise of Mr. Wadsworth concerning the immortallity of the Soul But if the Soul be as certainly it is Immortal that by the decree of God it shall never die or utterly cease to be then that it may live for ever with Christ in bliss and hapiness come unto him now he is pleased to invite thee 30. And the next Impediment is this that there is no such Heaven and Hapiness for the Righteous as they imagin neither is there any Hell to be a tormenting place for the Wicked He sometimes is so bold as to set upon gracious Souls with these Falsities of his but Christ brings them off victorious and in fine fixes the Crown of Glory upon their Heads but hear Satan implicates and insnares the Sinner as may be daily seen if observed for how few by their conversation do discover that they believe and expect the Glory of Heaven and an immortal state or that they fear the torments of Hell for if they did it would make a wounderful change in the Heart Words and Actions the promises of Glory do not prevail with them to leave their Lusts nor the threatenings of Eternal Torments terrify them from the ways of Sin but they go on vigorously in Satans Service But O Sinner be not deceived for there is certainly a reward for the Righteous even Heaven Life and Glory for ever Ro. 2.7 Certainly there is a Heaven where God resides in magnificent Glory Mat. 25.34 Lok 12.32 Christ exalted at his Right Hand with Angels Adoring and Saints admiring him and where all Christs beloved ones shall be and reign for ever 1 Thes 4. 16.17 And so shall we be for ever with the Lord. Rev. 3.21.30 Likewise there is a place of Torment prepared for the Wicked which is called Hell Psal 9.17 The Wicked shall be turned into Hell and all the Nations that forget God Mat. 25.41 Then also shall he say unto them on the Left Hand depart from me ye Cursed into everlasting fire prepared for the Dâ—vil and bis Angels Therefore seeing it is certain there is a Heaven and a Hell come unto Christ that thou mayest escape the one and possess and enjoy the other 31. By perswading them there will be no resurrection I mention this because Satan is so subtil that if he cannot prevail with the Sinner by these Arguments as that there is no God or that he doth not intermeddle with or observe humane affairs or that he hath not a Soul which is distinct from his Body or that it is not immortal and also that there is no Heaven or Hell I say if the Sinner gets above all these and is able to confute the subtle Sophyster then he comes with the impossibility of the resurrection of the Dead and so overthrows the faith of some A Temporary and commom Faith Whilst the Watchmen were a Sleep or absent we find he sowed this seed among the Corinthians which was the occasion of the Apostles wrighting that excellent Chapter to prove it 1 Cor. 15. To which I refer the Reader and if thou art one whom Satan seeks to keep in Sin and neglect of coming to Christ upon this false Argument labour to shake it off and come to Christ that thou may'st be raised and thy Soul and Body reunited in that great day The Sadduces were of this opinion that there is no resurrection Act. 23.8 But Christ confutes them by that inferrence consequential from the Scripture that God being the God of Abraham Isaac and Jacob he was so of them Living i. e. in their Souls and at the general resurrection their bodys should be raised in Glory and with their Souls united together 32. And lastly he deters them by perswading them there will be no future Judgment I should not have particularized thus but have contracted and joyned some two heads in one but considering that the Tempter is malicious and subtil and that means by which he doth impede one he doth not lay to obstruct another but considering our complection inclination and disposition the place where the time when with all the circumstances and state of our condition he most pollitickly bends the force of his Temptation accordingly so that if one will not do he will not fail it possible to do by another therefore I say one he may hold with that Argument that there is no resurrection of the Dead and by that means he perswades him to all licentiousness and another by this there will be no future Judgment therefore thou maist take thy fill of Sin and never look after Christ Jesus for if there is no Judgment there is no need of Christ O how many are there in this day of Sin and Abomination that are impeded by some one of these Arguments but I beseech thee let it not be thy case but Read and beg that thou maist believe these Scriptures Heb. 9.27 Rom. 14.10 2 Cor. 5.10 Act. 17.31 Eccle. 11.9 and 12 14. And bare upon thy Spirit that of Jerom surgite Mortui venite ad Judicium Arise ye Dead and come to Judgment And also consider this that if thou hast a Soul that is immortal and if there be a God which certainly is true then his Faithfulness Righteousness Love and Kindness to his People do ingage and oblige him to make good his Word fulfil his Promises and execute his Threatenings Therefore begg grace that thou maist repulse all the Darts discover all the baits and devices of Satan against thy Soul and also that thou maist come unto Christ and accept of him upon the terms of the Gospel 3ly I come now to the third external obstacle or hinderance which impedes the Sinner from coming unto Christ and that is the World 1. The men 2. The things 1. The men of the world have been great obstacles and that 1. By their corrupt Doctrines as those Luk. 11.52 Mentioned by Christ with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wo to you Lawyers for ye have taken away the Key of knowledg ye enter not in
your selves and them who were entring ye hindred Or forbid those Lawyers called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are sometimes taken for the Scribes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they were writers of the Law and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.7 Dionisius de tribus sectis l. 2. Chap. 11. The teachers of the Law of Moses they did expound the Law to the People in Esra 7.6 But yet by their false interpretation took away the Key of Knowledg i. e. the right meaning of it and so shut out both themselves and others from happiness by their false and corrupt glasses Upon Texts of Scripture it is probable they prohibited and forbid the Jews to believe that Christ was the promised Messiah therefore they ought not to obey him who is the only way to Eternal Life Thus the Papists Socinians and Pelagians have perverted Souls and caused whole Kingdoms to deviate and turn out of that direct way which leads unto Christ but O what a dreadful account will these Soul-Murderers have to give in at the day of Christ The Papist is for his Works and Merits the Socinian for his Faith not laying hold upon the object and Foundation the Lord Jesus the Pelagian for his free Will he will come to Christ when he pleaseth Others by a bare notion and assent thus when they should do as the Apostle 2 Cor. 4.5 Not Preach themselves but Jesus Christ they on the contrary Preach down Christ and extol themselves but Sinner receive none of these Doctrines which Savour not of Christ but reject them with that saying of Augustine when he read Cicero's Works Dukes non sunt quia nomen Jesu non est in illis Aug. They are not sweet because the name of Jesus is not in them Let him be alone exalted and held forth as the Brasen Serpent for the Eye of thy Faith to look unto Jo. 3.14 That thou maist receive cure for thy wounded Soul 2ly By their evil example for this hath a great influence upon the common sort and generality of mankind Exemplis sanè qui docet ille docet He teacheth well who teacheth by examples These pretend to believe in Christ yet live like the Servants of Satan Linaker reading the 6. 7. Chap. of Mat. and considering the lives of Christians threw away his Testament saying Certainly Certè aut hoc non est Evangelium Christi aut nos non sumus Christiani either this is not the Gospel of Christ or we are not Christians I say this has been and is at this day a very great Let to poor Sinners and keeps them from coming to Christ The conversation of such who profess Christ ought to be mannaged so uprightly that thereby they might win others unto Christ I know the evil of this by experience for when I was Puris Naturalibus in my Natural State and Condition and observing the loose conversation of one who seemed a great Zealot for Christ and pure Christianity it proved an obstacle unto me for a time and kept me back from fully closing with the Lord Jesus Therefore I only say this Christians look to your lives that they be exemplary for holyness and Sinner look to the word of God which will lead thee unto Christ who is the best example and pattern of Piety 3ly By their Edicts and strict Laws against them and their threatning of them Thus the Jews threatned the Apostles that they should not Preach up Christ Act. 4.17 And thus the Papists threaten people with fire and faggot if they come unto Christ their Bloody Inquisitions scares many from believing professing and imbracing the truth of the Gospel this they have done ever since Christs time but let not these things deter thee but consider the answer of the Apostles when called before the Councel Act. 4.19 Whether it be right in the sight of God to hearken unto you more then unto God judg ye 4ly By keeping the word of God from them and not permiting them to read the holy Scriptures which are able by the assistance of the holy Spirit to make one wise unto Salvation 2 Tim. 3.15 Chrisostom calls them Animae Pharmaca the Medicines of the Soul there the wounded may find cure the blind may receive sight the Scriptures are such a copious treasure that the Soul may have full supplies in time of straits there it may have councel as David had they were the men of his councel there the Soul may come to understand its misery the way of justification and Salvation by a Redeemer who and what person he is that he is the Eternal Son of God Jo. 3.16 The only begotten Son of God In fine there are all things necessary to Salvation it is like a well stored Magazin wherein there is plenty of Amunition to offend and defend against the Enemy and also plenty of Provision to supply the wants of those inclosed in the Garison But cruel Papists deny them to the Layety and by that means prevents them from knowing who Christ is and the necessity of coming unto him many have been converted by reading the Scriptures as Augustine Tertullian and Luther with several others therefore labour to get the Scriptures to read and understand them that thou maist come unto Christ and that thy Soul may be made eternally happy by him 5ly By persecuting of and destroying those who are Christs faithful Embassadors that would bring them to Christ Justin Martyr was converted by seeing the undanted Spirit of those who suffered for Christ And many more instances I might give Thus the Papists have spit out their poisonous venome how many have they made to deny the Lord that bought them although it must be confessed that God is pleased to order it so that Sanguis Martyrum est semen Ecclesiae The Blood of the Martyrs is the Seed of the Church and the more they have been oppressed the more they have Augmented and by scattering have been increased as they were in the Apostles days yet quite contrary to the design of their Adversaries as it is said of the great King of Assyria Isa 10. He designed to destroy Nations not a few But God designed no such thing but only to convert and chastise those who had sinned against him so the wicked persecutors of the World in all the ten bloody persecutions and in the Marian Days here in England their whole purpose and intent was to keep Persons from believing in Christ and laying hold upon him for Salvation therefore they destroyed the shepheards that the Sheep might go astray others through fear of their cruelty be impeded and letted from coming but that this may not hinder consider that to have Christ at a dear rate is better than to have the World at a Cheap for thou wilt infinitely be a looser if thou hast the whole world and yet missest of Christ One Christ will make thee amends for all thy sufferings and afflictions
that he will not pass by the least Sin without full satisfaction to his justice or else in equity he will punish every Sinner with infinite punishment till then I say the Soul doth not so much regard coming to Christ that it may be made partaker of his righteousness when the Sinner is made to see Gods righteousness then he flys to the Horns of the Alter scil to lay hold of Christs righteousness tendered to Poor Sinners in the Gospel 6ly I might add further that the Spirit doth inlighten the understanding to discern the Love Pity and mercy of God in Christ and his readiness and willingness to accept of those who come unto him in and through his Son Jo. 3.16 God so loved the World that he gave his only begotten Son that whosoever believeth in him shall not perish but have everlasting Life God is ready to give and be reconciled Psal 86.5 But there is no coming unto him but by Christ Jo. 14.6 these considerations do incourage the Poor Soul to come to Christ because God is full of Pitty and faithfulness to forgive 1 Jo. 1.9 7ly The Spirit inlightens the mind in the knowledg of Christ 1. What he is 2 What he hath done 3. What he is doing in the behalf of Poor Sinners 1. What he is I have declared in the beginning of this Book that he is God blessed for ever Rom. 9.5 the true God and eternal life 1 Jo. 5.20 that he is the eternal delight of the Father the Glory of Angels admired by Saints and the Saviour of poor lost Sinners that he is God-man in two distinct natures and one person for ever as he was Man he suffered but as he was God-Man he satisfied infinite Justice by laying down an infinite price for infinite transgressions It was the blood of him that was God as well as Man that was effused and poured forth for our sins Acts 20.28 1 Job 3.16 2dly What he hath done for lost sinners he who was in the form of God took upon him the form of a Servant Phil. 2.6 7. he put himself into a capacity to fulfil all righteousness and to undergo all misery for our iniquities that he might save us from the wrath of God wch will consume all those who believe not in Christ he hath compleated the work of Redemption for we are made compleat in him Col. 2.10 In short he hath fulfilled the whole Law in way of obedience he suffered the penalty due unto those whom he redeemed he was made a Curse for them Gal. 3.13 that they might obtain the blessing even life for evermore he died that they might live for by dying he conquered Death and brought life and immortality to light he broke through the Prison of the grave and by his own power brought Salvation and ascended on high and lead captivity captive that he might give gifts unto men Eph. 4.8 3. He is now sitting at the right hand of God till his Enemies be made his foot-stool Psal 110.1 and his Saints crowned and glorified with him in his Kingdom he prayed for them when he was here on earth Joh. 17. but now he is interceding at the right hand of God in the behalf of his redeemed ones 1 Joh. 2.1 These things and many more the spirit reveals unto them that are come to Jesus Christ Christ is the head of the Body his Church Eph. 1.22.23 And gave him to be the head over all things to the Church which is his Body the fulness of him who filleth all in all * Sicut vita ex solo capite in omnia membra propagatur sic ex un◠Christo in omnia membra spiritus ipsius spargitur non autem ex uno membro in aliud Ursin de doc Chris pa. 249. for as life from the head alone is propagated into all the Members so from one Christ his spirit is poured out into all his Members but not from one member into another as the Head is sons omnis vitae the fountain of all life so Christ is the fountain from which his Members derive continual supplies Now seeing Christ and Believers are so nearly related as to be one spirit 1 Cor. 6.17 he the Head and they the Members there must needs be an intimacy and knowledge of each other for as Christ saith Job 10.14 I am the good Shepheard I know my Sheep and am known of mine so I say if thou art come unto Christ the Spirit hath revealed Christ Jesus to thee he hath enlightned thy understanding to know in some measure what he is what he hath done and what he is doing for thy Soul 2dly If thou art come to Christ thy conscience hath been convinced by the holy spirit it is his work to convince a person of sin Joh. 16.8 and when he is come to wit the holy Spirit he shall convince the world of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is beyond the power of man to convince the conscience it is proper to the holy Ghost 1. Then he hath convinced thee of thy original sin which is the source and spring from which all other sins flow it is not Fons vitae the fountain of life but Fons corruptionis Mortis of corruption and death from this spring flows forth the bitter waters of Meribah which prove destructive to Mankind the whole man being vitiated and corrupted by original sin which made the Apostle say I know that in me that is in my flesh dwelleth no good thing Rom. 7.18 he calls it The Law in his Members Vers 23. The Body of Death ver 24. Thus he was convinced of his Original sin and therefore he saith We are all the children of Wrath by Nature Eph. 2.3 which Scriptures are fully and excellently declared to be meant of Original sin by that worthy Minister of Christ Mr. Anthony Burgess in his Doctrine of Original sin The Prophet David confesseth it Psal 51.5 Behold I was shapen in Iniquity and in sin did my Mother conceive me he was convinced of his pollution even in the very womb and so art thou if the Spirit hath been effectually at work in thy Soul from the heart naturally proceeds no good thing but thence come Thefts evil Thoughts Murders Adulteries Fornications false Witness Blasphemy Mat. 15.1.9 All which defile and pollute a Man 2. Thou art convinced of the evil of thy actual sins thy manifold transgressions and violations of the Law of God those sins which thy hand thy heart thy tongue thy ear and eye have been imployed in as David was convinced of his Murther and Adultery which the 51. Psal declares Paul of his Persecution injuriousness and blasphemy 1 Tim. 1.13 Peter of denying his Lord and Master Mat. 26.74 75. Thou art now convinced that Sin is exceeding sinful Rom. 17.13 and that thy great work and business in thy unconverted state was to Sin against God 3ly Thou art convinced that every Sin doth contaminate and defile thy Soul Psal 19. Cleanse thou me
from secret Sins Which Petition implys that Sin though never so secret defiles the Soul moreover the holy Prophet hath not only regard in the word secret to those Sins which the Eye of man had not seen but to those Sins which were secret to himself which in thought Word or deed he had perpetrated and yet not observed Psal 51.2 Wash me throughly from my iniquity and cleanse me from my Sin vers 7. Purge me with hysop and I shall be clean wash me and I shall be whiter then Snow Which Scripture doth evince that Sin doth defile and therefore the Soul needs cleansing which cannot be done but by the Blood of Jesus Christ 1 Jo. 1.7 The Blood of Jesus Christ his Son cleanseth us from all Sin The Prophet Isaiah witnesseth this truth when he beheld the glory of the Lord Jesus Isa 6. proved by Jo. 12.41 he cryed Wo is me for I am undone because I am a Man of unclean Lips Isa 6.5 When he had a vision of the Lord Jesus and was nigh unto him then he exclaims that he is unclean so it is with thee if thou art come to Christ thou art convinced that Sin hath polluted and defiled thee the conviction of which drives thee to that Fountain viz. the Blood of Christ laid open for Sin and for uncleanness Every Sin commited is against the blessed Trinity and the goodness love wisdom and Patience of God Zach. 13 1. 4ly Thou art convinced that Sin is against God Psal 51.4 Against thee thee only have I Sinned and done evil in thy sight Agreeable to this is that of the Prodigal Luk. 15.18 I will arise and go to my Father and say unto him Father I have Sinned against Heaven and before thee Thou art convinced that every Sin is against the Essence and Being of God contrary to his nature and to his revealed will I leave thee to inlarge upon this in thy private meditation 5ly Thou art convinced of the dangerous consequences and effects of Sin if persisted in for then there is nothing to be expected but wrath confusion and eternal destruction wher 's Malum culpae the Evil of guilt preceeds and goes before Malum penae the Evil of punishment follows after If the preceeding sins be not repented of and the Soul washed with and justifyed through the blood of Jesus Ro. 2.8 9. To them who are contentious and do not obey the truth but obey unrighteousness indignation and wrath tribulation and anguish upon every Soul of man that doth evil of the Jew first and also of the Gentile Ro. 1.18 The wrath of God is revealed from Heaven against all ungodlyness and unrighteousness of Men who hold the truth in unrighteousness here is nothing but wrath upon wrath threatned against disobedient Sinners 6ly Thou art convinced of Righteousness as Jo. 16.8 When be it come he shall convince the World of Righteousness Thou art convinced that a righteousness thou needest a righteousness thou must have both internal which is wrought by the Spirit and external which is wrought by Christ God is a righteous God and his Law is righteous and there is no standing the tryal without a compleat and perfect righteousness the Law will admit of no repentance as the gospel doth it requires full satisfaction in point of suffering or compleat and perfect performance in point of doing if the offence be but one and against one clause of the Law there is a breach of the whole Jam. 2.10 and how shall the poor Sinner do now who hath broken all the Spirit convinces the Sinner of the righteousness of Christ which is apprehended by faith and he inables the Sinner to lay hold of it and to say Christ was made Sin for me who knew no Sin that I might become the righteousness of God in him 2 Cor. 5.21 Paul was thus convinced when he said I would not be found in my own righteousness but in the righteousness of God which is by Faith in Christ Phil. 3.8 9. Thou art convinced of the necessity of a perfect righteousness if thou art truely come unto and hast closed with Christ 7ly and Lastly thou art convinced of Judgment Jo. 16.8 he convinces of Judgment Heb. 9.27 It is appointed for Men once to dye and after death comes judgment a particular as well as a universal and it shall be a righteous judgment Rom. 2.5 speaking of the Sinner who is impenitent Thou treasurest up wrath against the day of wrath and Revelation of the righteous judgment of God now being convinced of this thou expectest preparest dayly for it because it is the day in which thou shalt be acquitted but the enemys of Christ condemned For there is no condemnation to them who are in Christ Jesus Rom 8 1 But there is no standing forth ungodly in Judgment Psal 1.5 That which is the ground of terror to the wicked scil the day of judgment is a ground of comfort and consolation to the righteous the Apostle James doth exhort the afflicted Brethren to be patient upon this consideration that the coming of the Lord was at hand the Judge standeth before the Door Jam. 5.7.8 9. 3ly If thou art come to the Lord Jesus then the holy Spirit hath inclined thy will and made it flexible Psal 110.3 They shall be a willing People in the day of thy Power Cantic 6.12 The Margent of some Bibles read it thus My Soul set me on the Chariots of my willing People It is true that the will remains still in Man Wollebius Mansit quidem arbitrium hominis liberum à coactione sed non ad bonum malum idem but it is as true that it is depraved as one saith Mansit Voluntas sed depravata the Spirit doth not coact or inforce the will for the will of Man remains free from compulsion but yet not equally so both to good and evil for it is free only to evil Now I say the Spirit hath not drawn compulsively but willingly lead thee unto the Lord Jesus of unwilling by nature he hath made thee abundantly willing through the Work of grace 1. Thou art made willing to part with thy Sins to shake hands with them and bid adieu to all thy former vanitys which by nature thou art Prone to there is a purging out of the old leaven For the Temple of God is holy 1 Cor. 3.16 17. And believers are that Temple it is inconsistant for Sin and Christ to dwell together for Christ came to destroy Sin and to redeem his People from it Tit. 2.14 2ly Thou art made willing by the holy Spirit to renounce thy own ragged and imperfect righteousness for as I have declared before this keeps back many from coming fully to the Lord Jesus but there must not only be Sin cast away but self-righteousness also for it is the ruin of many and hath been so that they relye more upon their own righteousness then on Christs righteousness the Jews lost themselves by this Rom.
9.13 but if thou art come to Christ thou willingly say'st with the Apostle Paul Phil. 3.9 And be found in him not having my own righteousness which is of the Law but that which is through the Faith of Christ the righteousness which is of God by Faith Thou lookest upon thy own as indeed it is imperfect and insufficient in point of justification and that it must by no meanes stand in competition with Christ and his righteousness 3ly Thou art made willing to accept and imbrace a whole Christ upon Gospel Termes Christ on the Throne as well as at the Altar Christ in his Kingly office to rule and govern thee to impose Laws and institutions which thou must obey as well as Christ a Priest to sacrifice himself that he might appease the Wrath of God satisfie his divine justice extinguish those flames with his Blood which sin had incendiated that he might procure Salvation for poor Sinners Christ in his prophetick office to teach and reveal his Fathers will to thee for no man can know the Father or his will as he ought but he to whom the Son will reveal them by his holy Spirit Mat. 11.27 Neither knoweth any man the Father save the Son and he to whom the Son will reveal him 1 Cor. 2.11 The things of God knoweth no man but the Spirit of God I say thou art willing to receive a whole Christ as the Gospel tenders and offers him to poor Sinners to be Wisdom Righteousness Sanctification and Redemption 1 Cor. 1.20 Christ will either be a whole Saviour or none he will raign in the heart alone or not at all 4thly Thou art willing to obey the Lord Jesus in all his divine Institutions and commands and not say as those Disciples Joh. 6.60 This is a hard saying who can bear it thou dost not look upon his commands as grievous for his Yoak is easie and his Burthen is light Mat. 11.30 To will is present with thee although how to perform thou knowest not Rom. 7 18. Thy great desire is to walk in his Precepts and The Spirit is willing although the flesh is weak Mat. 26.41 Indeed this is the great tryal and touchstone by which we may know what Metal we are of If thou art not fruitful in obedience to Christ thou art none of his Disciples John 15.8 as the Apostle saith Know ye not to whom ye yield your selves servants to obey his servants ye are to whom ye obey whether of sin unto death or of obedience unto righteousness Rom. 6 16. it doth not trouble thee that his Laws are strict holy and good but thou art grieved that thy power is but imbecility and weakness so that thou canst not do that good which thou wouldest Rom. 7 15. Believers are the only persons that yield obedience to the Lord Jesus they follow him wheresoever he goeth Rev. 14 4. To all his commands thou art willingly subject and in all his Ordinances thou wouldst willingly be active Fifthly and lastly Thou art willing to deny thy self and follow Christ to the end notwithstanding those Mountains of difficulties that may oppose thee in thy Christian course both external and internal Luk. 14 26. If any man come unto me and hate not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own life also he cannot be my Disciple Verse 27. And whosoever doth not bear his Cross and come after me cannot be my Disciple Self-denial is a special lesson to be learned in the school of Christ he was frequently when he was upon earth instructing his Disciples in this kind of Literature Christs Cross is to be learned even in the A B C of Christianity and Christians are daily to exercise themselves in the study of it that they may be good Proficients The Apostle Paul had made a fair Progress and was got to the highest Forme in Christs School when he could say God forbid that I should glory save in the Cross of our Lord Jesus Christ by whom the world is crucified unto me and I unto the world Gal. 6.14 This was a brave spirit in him that he could glory and boast of his afflictions and sufferings for the Lord Jesus Enemies and afflictions must be expected in the narrow way which leads to life and those who follow the Lord Jesus to the end will be followed by Satan and Temptation and yet for all these things the Spirit maketh the Soul willing to keep close to the Lord Jesus and once having chosen him never finally to forasake him Heb. 10.39 4thly The Spirit doth sanctify and regulate the affections which in the unregenerate state are totally vitiated in the unregenerate state the heart loves sin more than holiness the perishing Creature more than the eternal Creator it can delight in earthly carnal vanities but takes no complacency in the ways or things of God and Christ it can sorrow and lament for worldly sufferings and disappointments but hath no grief at all for sin and transgression of the holy Law of God and that affront upon the glorious Majesty of Heaven the unregenerate Mind fears more the displeasure of mortal Man whose breath is in his Nostrils then offending the great God who lives for ever but now the work of the Spirit is to purify and regulate these affections and passions of the Soul and fix them upon more suitable and God-pleasing objects and this he hath affected upon thy Soul if thou art brought home to the Lord Jesus Now thou canst say with David O how I love thy Law it is my Meditation all the day long Psal 119.97 The Law of thy Mouth is better to me than thousands of Gold or Silver ver 72. The Soul hath a high estimation of and valuation for the Law of God it esteems of God as the supream good because he is an all sufficient eternal and unchangable good he is the fountain which never ceaseth flowing a Sea not to be exhausted a Tree which always bears fruit therefore the Soul makes choice of him and highly magnifies him Christ is now an object thy heart doth most delight in and thou lookest upon all other things but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dogs-meat in comparison of the excellency of the knowledge of Christ Jesus Phil. 3.7 8. Thou canst say of Christ as the Philosopher lid of Vertue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no possession more glorious and splendid more firm and permanent now thy heart hates and abhors that evil which before thou lovedst and thou lovest that good which formerly thy mind was a verse to 5thly and lastly If thou art come unto the Lord Jesus then the holy Spirit hath wrought all these graces within thy Soul which do manifest thee to be a real and sound Christian I shall only treat of these six Repentance Faith Love Hope Humility and Zeal where these are wanting in the heart Christ is not possessor there but where these are effectually wrought be sure
the Soul hath closed with him 1. Then I say thou art brought to Repentance this was the Doctrine John Baptist preached Mat. 3.2 Repent ye for the Kingdom of heaven is at hand Christ preached it Luke 13.35 Except ye repent ye shall likewise perish The Apostle Paul preached up this Truth Acts 20. and 21. Repentance towards God That they should repent and turn to God and do works meet for Repentance So that we see here is an absolute necessity of this grace being wrought in the Soul The Apostle speaks of a Repentance unto life Acts 11.18 Then hath God granted unto the Gentiles Repentance unto life Here I suppose thou mayst be ready to propose this Query how may I know whether my repentance be unto life or no I answer there is a twofold Repentance Legal and Evangelical I shall pass by the first and only speak to the last being that which resolves the Query an Evangellic Repentance may be known these three ways 1. by the Objects of it 2. by its Nature and Propertys 3. by the several effects of it When I have declared these things in particular thou mayst resolve thy self whether this grace be wrought in thy Soul by the holy Spirit or no. 1. An Evangellic Repentance may be known by its objects by Objects I mean those things the Soul eyes and looks upon when it is moved thus to repent and they are these five 1. sin 2. the Law 3. God 4. Christ 5. Gospel 1. sin both original and actual Psal 51.5 Behold I was shapen in iniquity and in sin did my Mother conceive me 1 and 2 ver According to the Multitude of thy tender mercies blot out my transgressions Wash me throughly from mine iniquity and cleans me from my sin 3 ver My sin is ever before me How often doth the Prophet mention his sin This cut and wounded his Soul that he had sinned the Soul looks upon sin both externally internally secret as well as publick Psal 19.12 It looks upon sin as sin Therefore Mourns over it with a Godly sorrow Sin is such a vile thing in it self Satis enim nobis simodo in Philosophia aliquid proficiemus perswasum esse debet si omnes Deos hominesque clare possimus nihil tamen avare nihil injuste nihil libidinose nihil incontinentur esse faciendum Cicero de Offic. that the Heathen Phylosopher could say we ought to be perswaded if we have made any proficiency in Phylosophy if we could be secret or hid from all Gods and Men yet to do nothing avaritiously nothing injustly nothing lustfully nothing incontinently but the true gospel-Penitent looks upon it as the worst of evils the Soul polluting evil Soul deforming and Soul damning evil it cannot look upon Sin with a pleasant aspect when grace is truely active the Soul cannot behold Sin without a sigh in the Heart or tear in the Eye Wo unto us that we have Sinned saith the Church Lam. 5.16 All who have been brought home to Christ have come by weeping Cross lamenting and bewailing their Sin they have looked upon Sin as the heaviest burden Psal 384 and the bitterest Pill that ever they took 2ly The next object is the Law when the Soul looks upon the holyness justness and goodness of the Law it cannot but mourn because it hath violated and transgressed it Every Sin is a transgression of the Law 1 Jo. 3.4 We find it thus with the Servants of God in their confession and humiliation for Sin when they repented they had an Eye to the Law Ezra 9.10 And now O Lord what shall we say after this for we have departed from thy commandments Dan. 9.5 We have Sinned and committed Iniquity and have done wickedly and have rebelled even by departing from thy Precepts and thy judgments Thus we see they had an Eye to the Law of God which was broken by them and it was the trouble and grief of their Souls and so it hath been with thee if thy repentance is true 3ly The Soul hath an Eye to God When it considers God to be an infinite good and yet he hath been slighted a gracious God yet he hath been offended a loving and merciful Father yet he hath been abused a glorious God and yet he hath been dishonoured this melts the Soul into tears because it hath thus requited the Lord for all his mercys what saith the Soul hath he given me my being Act. 17.28 and 20.21 and that for this end that I should glorify him love fear and serve him and that to the uttermost both with my Soul and Body have I wicked wretch dishonour'd him sinned against him from the very womb I went astray followed the cursed immaginations of my own base heart my ears were open to the whisperings and suggestions of Satan that enemy to my Soul but they were shut and deaf to the calls of God my Creator from whom I receive my All and to whom I owe all that I am or can be all the members of my Body and all the faculties of my Soul should have been imployed in obedience to his will but I vile wretch that I am have neglected disesteemed and offended my gracious God Psal 51.4 Try if this has been the language of thy Soul I have Sinned against my God and therefore I mourn and Oh that my head was a fountain Jer. 9.1 and my Eyes Rivers of Tears that I could weep day and night for my Sins 4ly True repentance hath Christ for its object Zach. 12.10 And I will pour upon the house of David and upon the Inhabitants of Jerusalem the Spirit of grace and of supplication and they shall look upon me whom they have peirced and they shall mourn for him as one mourneth for his only Son and shall be in Bitterness for him as one that is in bitterness for his First born Here we see a prophecy of Christ to be fulfilled in the latter days doth clearly confirm this truth And thus it is with every Gospel-penitent who comes unto Christ he looks upon the wounds of Christ by the Eye of Faith the Eye affects the Heart and makes the Sinner mourn and lament that he should be wounded for his Sins and bruised for his Iniquitys that the chastisement of his peace should be upon him and that by his Stripes he should be healed Isa 53.5 O how doth the consideration of this wound the poor Soul and makes it kindly mourn over all those Sins and transgressions which wounded and peirced the Lord Jesus It hath an Eye to the Person that suffered a glorious Person the second in the Blessed Trinity God-Man shed his Blood for my Sins Act. 20.28 O the heinousness of my Sins that no meaner Person could suffer for them Again it looks upon the sufferings themselves they were Torments Chastisements Bruises and Stripes the inflictions were infinite to satisfie for infinite Transgressions he was wounded in his Body by wicked Men and he was wounded in his Soul from
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
our works in us and for us Isa 26.12 The property of true Repentance is not only to drop a tear for sin or to lament a little whilst the Soul is under some apprehensions of future Judgement and then in a short time to turn again to folly but it immediately buds and brings forth fruit and so continues to the end Now humility grows on the same Tree which before was heavy laden with Pride now there is Love Meekness Charity exerting and puting forth their several fruits where formerly there was nothing but Envy Hatred Impatiency 1 Cor. 7.11 and Uncharitableness Now the Soul doth not only hate fear and forsake sin but it is constant in bringing forth fruit of obedience to all the known Precepts of God and Christ Jesus Psal 34.14 It departs from sin and doeth good and it seeks peace all the ways that tends to peace 3dly This Repentance may be known by the effects of it in the soul it hath various influences upon the heart and conscience 1. It works a deadly hatred and enmity in the Soul to sin both internal and external sin in it self and in the being of it as well as in the practise of it Rom. 7.15 For what I would that do I not but what I hate that I do here the Apostle had a Combat and was sometimes overcome to do that which he would not but yet he hated it with his whole Soul for he had tasted of the bitterness of sin and therefore could have no Love or likeing for it Psal 119.4 saith the holy prophet I hate every false way and vers 113. I hate vain thoughts but thy Law do I Love This goodman had sometime been tutored in the School of repentance and had learned the Lesson of the Rod by which he was Lashed for his transgressions he felt the smart of it and Learned the cause which was Sin and Iniquity therefore now he abhors and detests every vain way therefore you may make tryal by this whether your repentance hath been true for as it is in nature we are apt to hate those things we are sensible have prejudiced or pained us so the Soul cannot but hate Sin which it now finds and is sensible that it is wronged by it Pro. 8.26 2ly A timidity and fearfulness of falling into Sin any more or to be insnared by the devices of Satan This effect Godly sorrow and repentance had upon the Corinthians 2 Cor. 7.11 For behold this self same thing that ye sorrowed after a Godly sort what carefulness it wrought in you what indignation yea what fear The Soul now is so fearful of Sin when grace is active that it is afraid to look upon temptations therefore it crys out with David Turn away mine Eyes from beholding vanity When the Soul hath been scorched with a sence of Gods wrath and displeasure for Sins and Iniquitys perpetrated and committed against him it is made afraid of Sin when before like the silly Child it could play with the fire of Sin till it had burned it self and brought griefs and wounds upon the Soul the Soul is so terrified at the sight of Sin that it flys from the very appearance of Evil 1 Thes 5.2 3ly It works a watchfulness in the Soul against all Sin for the future 2 Cor. 7.11 For behold this self same thing that ye sorrowed after a Godly Sorrow what carefulness it wrought in you The word signifies a careful Studiousness with great intensness of mind O how careful and watchful is the Soul now Magna animi intentio desiderium Phil. Mel. lest it be caught in the Devils Trap again it is very mindful of that duty Christ injoyned his disciples to be found in Mat. 13.33 Take ye heâ—d watch and pray vers 37. what I say unto you I say unto all Watch. The true repentant lays a charge and command upon every faculty of the Soul and every member of the Body to stand upon their particular guard because of the Enemys continual assaults 4ly Fixed resolusions and covenanting with God to keep his Law in violably as far forth as the Soul is assisted by the blessed spirit David saith I have sworn and I will perform it Ezra 9.4 5 6. to 15. that I will keep thy righteous judgments in the 9. Chap. of Ezra Ezra and the People were assembled together and they confessed and bewailed their sins and transgressions in the bitterness of their Souls and in the 10. Chap. They are covenanting with God vers 3. Now therefore let us make a covenant with our God They were ready to covenant with God to put away all their abominations and to keep his righteous judgments The like we find in the 9. of Nehem. They had kept a sollemn Fast and the Levites confessed Gods goodness and their wickedness in departing from the Living God vers 38. And because of this we make a sure covenant and write it and our Princes Levites and Priests Seal unto it What effect this true Godly sorrow had upon them in general where it is right it hath the same upon every one in particular the Soul that hath smarted by Sin and sincerely lamented over it and repented for it O what resolves what ingagements what sollemn promises doth it make that it will not live in Sin but will walk in the paths of Gods commandments and keep his precepts to the end This is the resolved purpose I say of every individual person that hath evangelically repented of his transgressions 5ly Another effect is a constant Love to and sincere desires after holyness 2 Cor. 7.11 what vehement desire saith the Apostle hath this Godly sorrow wrought in you a desire after holyness after more grace the Soul pants after it because it loves it there is Sacra fames non auri sed sanctimoniae a greedy and a vehement appetite not after Gold but after Grace and Sanctity 2 Pet. 1.4 Heb. 12.14 Exod. 15.11 now it clearly perceives that holyness is a most excellent thing a beam of the Son of Righteousness a Ray of Glory the Finger-work of the divine Spirit the very Image of the Eternal being the nature and essence of the glorious Jehovah the meet quallification of those who expect a fruition of the beatificial vision Where this hath gotten possession there is peace exhaltation tryumphing in God and Christ therefore the Soul loves it with a permanent and fixed Love shee greatly Loves it and also the means that tend to the obtaining of so great and glorious a good The Soul Loves the Spirit because he is the efficient the word of God which is the instrument Psal 119.9 6thly and Lastly Peace of conscience by the application of the Blood of Jesus Christ now there is a sweet and pleasant calmness in the Soul when before there was nothing but continual preturbations one wave tossing and rolling upon the neck of another scil Trouble and vexation of Spirit Where Lusts domineer and corruptions prevail there
is nothing but perpetual Commotions and distractions but when this Legion is ejected and cast out and the Soul hath bathed it self in the tears of Repentance and is made pure by the Blood of the Lord Jesus O then what inward sedateness and tranquility is there Sin whilst a Man remains in an impenitent State and condition like a Mad-man rageth in the Soul but when Christ brings the Soul to himself by the weeping-cross of Repentance he then saith to it as he did to the Sea Peace be still or as he did to his Disciples Jo. 14.1 Let not your Hearts be troubled and Vers 27. My peace I leave with you my peace I give unto you not as the World giveth give I unto you let not your Hearts be troubled The Gospel of Christ is a Gospel of peace Rom. 10.15 and Eph. 6.15 Because it proclaimeth Peace and speaks peace from God and Christ unto poor wounded and distressed Consciences the Blood of Christ is the only sanctifying Medicine which the Gospel holds forth to cure wounded consciences Thus I have finished the first particular I come now to the second particular grace by which a person may know that he is come to Christ and it is this the Spirit hath wrought the grace of Faith in the Soul for it is by Faith the Soul apprehends and lays hold upon the Lord Jesus Although there are four kinds of Faith yet there is but one true Evangelick and saving Faith and my business must be to acquaint you how you may discern this from the others which will never end in salvation and I shall do it with as much brevity as may be for the discussing so great a question as this is how may I know that I have saving Faith I answer it may be known these four ways 1. By the Author or Efficient 2. By the Objects 3. By the Nature of it and 4. By the effects 1. By the Author and he is the Spirit of God for no Man can work Faith in his own Heart or can believe by his own Power it is a supernatural and Divine work Faith is the gift of God Eph. 2.8 It is the work of the Spirit of God Gal. 5.22 The Fruit of the Spirit are Love Peace Joy Goodness Faith If the Spirit of truth which proceedeth from the Father hath not been at work upon thy Soul never conceit thy self to have any Grace we find this work once attributed to Christ Heb. 12.2 Jesus the Author and Finisher of our Faith but this must be understood Agit filius per spiritum sanctum Ursin * that Christ doth it by his holy Spirit and the Spirit works powerfully and with the irresistable efficacy he makes the Soul believe those things now which all Men or Angels could never have done if they had Preached Millions of years it now believes unseen things an unseen Jesus and an invissible glory 1 Pet. 1.8 If you have no more Faith then what your own reason or judgment helps you to or the teachings of men hath principled you with do not conclude it to be saving but Sinful the Spirit is the Efficiently and works instrumentally by the word of God by which he brings the Soul to believe in and close with Jesus Christ 2ly It is known by the objects of it 1. The Word of God that is an object of true Faith the Soul is brought to believe the verity and certainty of it therefore it believes not because Man saith so and so you must believe but because the word of the Living God saith it as the Apostle 2 Pet. 1.19 We have also a more sure Word of Prophecy to which ye do well to take heed as unto a light that shineth in a dark place Materia quae objecti rationem habet communiter quidem Dei verbum est propriae vero gratuitae promissiones in Christo fundatae Wol. de fide salvis until the day dawn and the day Star arise in your hearts Shee believes the reports of men no farther than they concur with the clear and evident truth of the word of God for as the Prophet saith to the Law and to the Testimony Isa 8.20 2ly Faith eyes the promises therein contained which relate unto and are founded in Christ as one saith the material cause of saving faith which may be termed an object is commonly the Word of God but properly the gracious promises founded in Christ It is said 2 Cor. 1.20 All the promises of God are in him i. e. in Christ Saith God by the Prophet Isaiah Chap. 43.25 I will blot out thy transgressions for my one name sake and will not remember thy Sins 2 Cor. 5.19 The Apostle tells us God was in Christ reconciling the World to himself not imputing their trespasses unto them So that we see what God promiseth in one place to do for his own name-sake in the other we find made good in Christ promises of Peace Pardon Grace and Glory upon the account of Christ are the objects of a saving Faith For indeed it is by laying the mouth of Faith to the brest of the promises that the Soul sucks and draws nourishment by which it grows in grace for had not Faith a promise of such and such mercys benefits and Priviledges to go to at all times it would grow languid and decay it would pine away The promises by the assistance of the holy Spirit keep Faith alive and active vigorous and strong as it is said of Abraham that Father of the Faithful Rom. 4.15.20 He staggered or doubted not at the promise of God through unbelief but was strong in Faith giving Glory to God But how came he to be so strong but by Eying the Promise and the power of that God that made it vers 21. And being fully perswaded or knowing most certainly that what he had promised he was able certainly to perform It was the apprehention of the promise that held his head above water so I say if thy Faith be of a salvific and evangelic kind it hath an Eye to the promises of God which contain those spiritual Blessings made over through Christ to the Soul 3ly And that principally it hath Christ for an object Act. 20.21 Repentance towards God and Faith towards our Lord Jesus Christ He is the foundation for Faith to build upon as 1 Cor. 3.11 Other foundation can no man lay then that is laid which is Jesus Christ The Gospel throughout directs the Eye of Faith unto the Lord Jesus Heb. 12.2 Looking unto Jesus who is the Author and Finisher of our Faith Joh. 3.16 God so Loved the World that he gave his only begotten Son that whosoever believeth in him shall not Perish but have everlasting Life That is no saving Faith which hath not an Eye to the Lord Jesus But having spoken more fully to this before I shall pass it over and come to the third particular by which it may more evidently be discover'd 3ly The nature and propertys of
it do make it manifest 1. It cleanseth and puryfieth the heart true Faith and an unsanctified Heart are never concomitants or coinhabitants Acts 15.9 And put no difference between us and them Purifying their Hearts by Faith A defiled Gentile as well as a chosen Jew is purified by Faith for Faith apprehends the right means of purifying scil the Blood of Christ it will not suffer corruption to remain predominant in the Soul therefore the People of God are said to be a holy Temple for the Holy God to dwell and abide in 2 Cor. 6.16 2ly It lifts the Heart above the World and makes it come off Conquerer 1 Joh. 5.4 5. Whosoever is Born of God overcometh the World and this is the Victory that overcometh the World even our Faith Vers 5. Who is he that overcometh the World but he that believeth that the Lord Jesus is the Son of God Faith is a World-conquering Grace it can presentiate future things it looks to the Land that is a far off Isa 33.17 Faith cloaths the Soul with the Sun of Righteousness and gets the Moon of this World under his Feet it regards these things but as perishing and transitory the things of the future and sempiternal world to be most Glorious Permanent and abiding It was by Faith that all the Worthy Champions of Christ have conquered this Base World and followed their Lord and Master through the greatest difficultys I might instance in many Moses Refused all the Pomp and Splendor of Pharaohs Court the Riches and Grandeur of the World and made a voluntary choise of suffering with the People of God and esteemed the reproach of Christ greater Riches then all the Riches of Egypt but how did this valliant Conquerer break through all these difficultys what could not Courts nor Kingdoms nor Terrors of a King nor Treasures nor Horrors nor Displeasures conquer one Moses such an Army as here was set in aray against him the least of which is enough to foil if not to conquer the greatest Monarch if Faith be not his sheild Eph. 6.16 Heb. 11.24 25. 26 27. but all these cords were too weak to hold him whilst the seven-fold Lock of Faith remained his strength abode firm and his bow abode in strength it was by Faith he did all this and there were two main Pillars which supported him and his Faith the first was looking to him who is invisible i. e. God The second was the prospecting and looking forward to the recompence of reward I might number up many more Instances but in short all the Servants of Christ have this conquering Faith Rom. 8.37 for the nature of it although one acts inferiour to another by reason of the different degrees some being not called to that tryal as others are but all have a measure of this Rom. 8.37 Nay in all these things speaking of several sorts of afflictions we are more then Conquerers through him that Loved us Every Christian is to Fight the Fight of Faith and Righteousness and in a Combat there is a conquerer and the Conquered either we Conquer the World or the World Conquers us but if we come off Conquerers it must be by the Shield of Faith 3ly It is a labouring working Faith in opposition to an Idle Faith Jam. 2.22 Seest thou how Faith wrought with his Work and by Works was Faith made perfect That is by his works it was manifest that his Faith was a perfect and right Gospel one true Faith is opperative it is active in puting the Soul upon all obedience unto God as it did Abraham in that difficult Service he was called to by Faith he went through with it Heb. 11.17 By Faith Abraham when he was tryed offered his Son Isaac Faith put Noah upon his obedience unto God when all others neglected their Salvation and the Preach-of Noah unto them Heb. 11.7 By Faith Noah being warned of God of things not seen as yet he being religiously afraid as the word may be rendred prepared an Ark to the saving of his house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A right saving Faith whereever it is Religiose solisite cavet ne Deum offendat puts the Soul upon the performance of all dutys injoyned and commanded by God it doth not rest only in a bare assent to the revealed will of God saying it is true and so sits down there and proceeds no farther but it is up and doing for God Christ and the Soul 4ly It is a Living Faith it works a principal of Life in the Heart where it is wrought The just shall live by Faith In opposition to a dead faith Rom. 1.17 Heb. 10.38 It is a quickening Principle which inlivens all other graces and keeps them in motion they would all faint and Dye if Faith did not keep them alive Gal. 2.20 I am Crucified with Christ nevertheless I Live yet not I but Christ liveth in me and the Life I now Live in the Flesh I live by the Faith of the Son of God who loved me and gave himself for me Here the Apostle clearly manifests how he lived it was by a living Principle of saving Faith apprehending a living Jesus 5ly and Lastly It is a lasting and permanent in opposition to a temporary and perishing Faith many pretend to believe but it is for a time like the Stony-ground Hearers which rejoyce to day and by reason of some afflictions are offended to morrow but now true Faith is abiding Mat. 13.20.21 growing and increasing dayly 1 Jo. 3.9 Whosoever is born of God sineth not for his seed remaineth in him This Seed remains firm there because it is sowed not by Satan but by the Spirit of God Heb. 10.39 We are not of those who draw back into perdition but them who believe to the saving of the Soul According to that of Christ he that induers to the End shall be saved There must be a Perseverance in Faith if we expect the Crown of Righteousness for Christ will Crown none but conquerers and none can conquer unless they believe and none believe but them who persevere in it 4ly It is known by its effects I shall mention only these two Joy and Peace 1. Joy and exaltation Rom. 15.13 Now the God of Peace fill you with all Joy and Peace in believing Joy is a Fruit that Grows upon the root of Faith what hath made the Servants of Christ in all Ages Rejoice when they met with nothing in the Inn of this World but rough Entertainment but their believing in Christ 1 Pet. 1.8 The Apostle in vers 7. tells the believers of the tryal of their Faith and the preciousness of it in the day of Christ and saith in the 8. vers whom having not seen ye love in whom though now ye see him not yet believing ye rejoice with joy unspeakable and full of Glory Faith assends by the wings of Love and Zeale and fixeth it self above the Clouds and takes a view of the celestial
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 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
objects and the Soul wisheth nothing more than to be full even to the brim 1 Pet. 1.15 16. with this celestial Liquor And for Holyness the Soul is ambitious to attain to the perfection of it To be Holy as God is Holy in all manner of conversation But seeing it cannot acquire that Perfection in this Life it is so in Love with Sanctity that it pants and Prays and longs to get to that state of Glory wherein it is not perfecting but perfect in Holyness not cleansing but cleansed and purified from all Iniquitys By these things you may know whether the Spirit hath wrought the Grace of love in your Souls 4ly The Fourth grace is Hope This is numbred among the three graces 1 Cor. 13.13 And now abideth Faith Hope and Charity but the greatest of these is Charity I shall speak to this and the other two scil Humility and Zeale very Briefly because I have been longer then I intended in the former the Spirit is the Author of this evangellick grace in the Soul and it is the Character of the People of God that they are those who hope in him Psal 3.24 Be of good Courage and he shall strengthen your Hearts all ye that hope in the Lord. 1. I shall declare what this Hope is 2. It s Nature and Office 3. Its objects 1. What it is Hope is a Grace of the Soul whereby every true Christian doth surely expect and patiently wait and look for the injoyment of promised mercys and Salvation Rom. 8.24.25 For we are saved by Hope but hope that is seen is no hope for how can a Man hope for that which he seeth but if we hope for that we see not we do with patience wait for it Heb. 10.35.36 Cast not away therefore your Confidence which hath great recompence of reward Vers 36. For ye have need of Patience that after ye have done the will of God ye might receive the Promise i. e. The thing promised Rom. 5.2 Rejoice in the hope of the glory of God Hope looks to the time to come for the certain possession of the thing hoped for 2. The propertys of it 1. It Looks for the thing promised God hath promised Life Salvation Glory and Bliss to believers Tit. 1.2 In hope of Eternal Life which God that cannot lye promised before the world began I will give Grace and Glory saith God Psal 84.11 Now hope doth firmly expect that God should make good his word and not fail in one Iota or tittle of all things he hath promised to his Saints and Servants 2. It is the nature of it to look forwards to the end and full perfection of bliss Here our blessedness is but imperfect because our graces are not compleated there being the Reliques of Sin in the Soul but hereafter when we are taken above the Clouds and possessed of eternal Glory being in full fruition of God Grace shall be perfected and Crowned with Glory Faith shall be turned into a glorious vision and hope into everlasting fruition this hope expects and waits for 3. From the consideration and certain perswasion of the things hoped for it fills the Soul with joy and gladness Rom. 5.2 Rejoycing in the Hope of the Glory of God The very Expectation that the Day will come when the Soul shall be invested with and possess That far more exceeding and eternal weight of Glory spoken of 2 Cor. 4.17 makes it even in the midst of afflictions exult and rejoice It can Glory in tribulation when the Heart is possest of this Grace of Hope 4. This Hope is not ashamed to discover it self neither doth it make the Person ashamed that has it Paul is not ashamed to own it before Agrippa and a Court of Judicature Act. 26.6 And now I stand and am Judged for the Hope of the promise made by God to our Fathers Although the worldly Miser may condemn Believers who build so much upon the expectation of future happiness and for that are willing to undergo afflictions here Yet this hope maketh not ashamed because the Love of God is shed abroad in the heart by the holy Ghost Rom. 5.5 5. It puts the Soul upon purification of it self Seeing it expects such great things as to be delivered from all evil to enjoy God and be made like unto him 1 Joh. 3.2.3 Beloved now are we the Sons of God and it doth not yet appear what we shall be but we know that when we shall appear we shall be like him for we shall see him as he is vers 3. And every man that hath this hope in him purifyeth himself even as he is pure This Soul expects to live with a holy God holy Angels and Saints therefore it labours to become holy and to be made meet for so blessed an Inheritance as God hath provided for them who hope in his Mercy 3ly The objects and foundations of this Evangelic hope 1. God as in Psal 42.5 Why art thou cast down O my Soul and why art thou disquieted within me hope thou in God for I shall yet praise him for the help of his Countenance So vers 11. and Psal 43.5 The Psalmist doth still call upon his Soul to hope in God Jer. 17.7 Blessed is the man that trusteth in the Lord and whose hope the Lord is 2. This hope builds upon the Mercy of God in and through Christ Psal 33.1.8 Behold the eye of the Lord is upon them that fear him upon them that hope in his Mercy And in the 147. Psal 11. The Lord taketh pleasure in those that fear him in them that hope in his Mercy God has declared himself by this Name The Lord gracious and merciful Exod. 34.6 therefore hope looks unto this expecting that his Mercy and pity will move him to tender forth grace to the poor soul Christ is called the Mercy promised to the Fathers Luk. 1.72 To perform the Mercy promised to our Fathers and to remember his holy Covenant And the fulfilling of this is said to flow from the tender mercys of God ver 78. Through the tender mercys of God whereby the day spring from on high hath visited us so that hope takes incouragement from the mercy of God still to rely upon him 3ly The faithfulness of God Titus 1.2 In hope of eternal life which God that cannot lye hath promised before the foundation of the world Here the soul casts Anchor flyes to refuge in storms and concludes the foundation of God stands sure 2 Tim. 2.13.19 and he cannot deny himselfe he can as soon cease to be as fail of fulfilling his promises which he has given as bonds to his people and they are sealed with the blood of Christ therefore never to be cancelled till they are fully discharged 4ly This hope looks upon the promises that God hath made and builds upon them 1. for salvation and eternal life the believer firmly hopes for it and expects to partake of life and happiness as in that forementioned place Tit.
come unto him neglect not but come For Christ came that he might destroy the works of the Devil 1 Jo. 3.8 For this purpose the Son of God was made manifest that he might destroy the Works of the Devil By nature we are slaves to Satan and he tiranizeth over us and the way to be effectually delivered from it is by coming to Christ and being weary of and willing to throw away his Yoke and to yield subjection unto Christ I say the way to be eased of these Burthens is to come to Christ as weary and heavy laden with them 6ly Come unto the Lord Jesus repenting and believing I put these both together because I would contract Christ is ready to behold the Watery Eye and bleeding heart caused by a sence of the heinousness of Sin with a gracious aspect he loves a broken and contrite Spirit he is willing to heal the wounds of a broken heart and set at liberty them that are bruised with the intollerable Burthen of Sin Luk. 4.18 and a sence of the wrath of God and because of that are willing to turn to Christ and become wholly his Those who are Heirs of the Crown of glory are for the most part brought to the Kingdom by weeping Cross Luk. 13.3 Except you repent ye shall all likewise Perish So likewise there must be a believing or else there is no true closing with Christ for Faith is the Hand that lays hold on Christ the Mouth that feeds upon him and derives out of his fulness Jo. 1.16 That Soul is in a dead and deplorable state and condition that hath not a saving Faith in Christ Jo. 3.36 He that believeth on the Son hath everlasting Life and he that believeth not the Son shall not see Life but the wrath of God abideth on him There is nothing but Wrath for that Soul that believes not in the Lord Jesus 7ly and lastly Come unto Christ with high estimations and valuations of that rest which Christ hath Promised for this will discover thy sincerity and true love to divine and spiritual things and hereby thou wilt honour Christ when thou believest in him and preferrest his Rest above all that this vain World can afford The World is a fading Perishing thing and the best rest that it gives is full of disquietness fears perplexities but now the rest which Christ will give hath so much contained in it that the World cannot compare with it therefor I say keep up a high valuation of this rest which leads me to the Motives that may induce us freely and chearfully to come unto Christ and they shall be taken from the consideration of what kind of rest this is which Christ will give unto them that come unto him 1. In regard of this World 1. It shall be a rest from the Dominion of Sin and I think it is a happy rest and priviledge to be free from the dominion of Sin if it was only this rest that should be obtained it would be very well worth coming unto Christ for who would be a slave and servant to Sin Humanorum nullum est grave malorum nisi Peccatum Chrisost which brings trouble and vexation of Spirit now those the Son makes free they are free indeed Jo. 8.34 35 36. Whosoever commiteth Sin is the Servant of Sin and the Servant abideth not in the house for ever but the Son abideth ever if the Son therefore shall make you free you shall be free indeed It is Christ alone that can make any free from the raigning power of Sin therefore come unto him that thou mayest partake of this Blessedness not to be a Servant of Sin whilst thou art here it is a base servitude and very dishonourable most uncomfortable and hath the least and worst security for he that is Servant to Sin hath abundance of Enemys but no real Friends therefore he is obnoctious to miserys every moment both temporal and eternal 2ly It is a Rest from the tyranny of Satan although not from his temptations Snares whilst thou abidest in this sinful world and art a sojourner as all thy Fathers were the Devil will hunt and tempt thee to commit Iniquity but yet if thou comest unto Christ he will give thee rest from the tiranical power of this grand enemy for he will do and say unto thee as he did unto Paul when buffered by the Messenger of Satan My Grace is sufficient for thee for my strength is made perfect in thy weakness 2 Cor. 12.9 And if thou hast the strength of Christ for thee although thou art weak in thy self Yet thou wilt be strong to resist Satan Vers 10. of that Chap. 3ly It is an inward Soul-rest that thou shalt have if thou comest unto him it is not such a Rest as the world gives neither can the World deprive thee of it the World may afflict and perplex thy outward man and give no rest unto it but it can never touch thy internal peace rest if Christ is pleased to confer it upon thee if thou hast rest for thy Soul thou art most happy even in the midst of Worldly disquietments for it is the affliction and trouble of the Soul that is the Soul of affliction but now Christ hath promised to give this Soul-rest to those that come unto him Mat. 11.29 Take my yoke upon you and learn of me for I am meek and lowly in Spirit and ye shall find rest for your Souls This indeed is the best of rests for suppose a man hath never so many temporal injoyments yet if his Soul be not at rest and peace all these blessings seem to be cursed to him because his Soul is under preturbations or if not so yet under sleepy sinful security which is worse but O the serene calmness peace sedateness that the saints injoy in this life for I am not speaking of that rest the Righteous shall inherit hereafter but whilst we are here in the Wilderness and journy to Canaan God hath promised to give them peace Isa 26.3 Whose minds are stayed upon him and the Saints experience this dayly 2ly What kind of peace and rest this is in regard of the future World 1. It is a true rest not any fiction of the Poets but a certain and firm rest that Christ hath purchased for Non expectationem fallit and promised to believers they shall be sure of it for he that cannot lye hath promised it he who is the Amen Rev. 3.14 He in whose mouth was found no guile therefore he will not deceive poor Souls for The foundation of God standeth sure 2 Tim. 2.19 Men many times promise themselves rest but it proves false to them for the most part and they never find that rest which they imagined would be their lot but now this rest will prove true even beyond expectation 2. The rest that Christ will give to them that come unto him shall be perfect and compleat rest it is not part rest and other
then come unto Christ as labouring under the intollerable Burthen of sin for sin is a heavy burthen although multitudes in the world count it light as may be seen by their chearful countenances merry hearts jovial lives and running and drawing under this burthen into Eternity being very little concerned for the weight of it Holy David was sensible of the ponderosity of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Onus grave when he cried out Psal 38.4 Mine iniquities are gone over my head as agrievous they are too heavy for me The pressure of sin lay so hard upon poor David that it made his back bend his heart pant his tongue roar and his groanings to multiply as may be seen in that 38. Psal at large So Psal 40.12 Innumerable evils have compassed me about mine Iniquities have taken hold of me so that I am not able to look up they are more than the hairs of my head therefore my heart forsaketh me He was so bowed down under this burthen that he could not elevate himself nay it made his very heart forsake him when he considered the gravity and innumerable number of them but what did David do in this case why he goes to God through Christ for ease from this great and heavy burthen Psal 25.11 For thy Name sake O Lord pardon mine Iniquity for it is great great both for weight and number therefore for thy Names sake magnify thy grace and what was the Issue see Psal 32.5 I said I will confess my transgressions to the Lord and thou forgavest the Iniquity of my Sin He went with this Burthen to the Lord and found Mercy and Pardon from him so must thou do Go to Christ under the sense of the weightiness of your sins and beg him according to his promise to ease thee of thy burthen which otherwise will sink thee down into eternal misery for it weighed Angels out of Glory and now confines them under Chains of darkness therefore come unto Christ for he will not refuse thee because of the greatness of thy burthen but rather imbrace thee for the Exaltation of his free grace 3ly Come labouring under a deep sense of the immense and intollerable weight of the wrath of God for who can endure if he be inraged or what can stand and oppose if God be the Antagonist Job 9.34 by nature we are all under this burthen Eph. 2.3 And were by Nature Children of wrath even as others i. e. by nature we are subject and liable to Divine vengeance because the imputation of the guilt of Adams transgression abides upon us and the corruption of Nature is derived unto us The extream weightiness of this wrath makes damned Angels and wicked Spirits roar lament and gnash their teeth It is more tollerable * Poets Fiction Atlas-like to bear the Heavens upon our shoulders or to lye under Rocks Mountains thousands of years then to abide under this wrath but a day nay an hour nay a minute for it burns yet never utterly consumes it presseth heavy without mitigation now there is no releasement from the obnoxiousness to this wrath but from a deep sense of the grievousness of it by applying our selves speedily to the Lord Jesus for it is he alone that can deliver from the wrath that is to come 1 Thes 1.10 come unto Christ with a sense of it upon thy heart whilst thou art here that thou maist not see the intollerableness of it hereafter 4ly Come to Christ as labouring under and being heavy laden with the curse of the Law and the Empire of death I mean by the Empire of death not only our obnoxiousness to the stroke of death upon our bodys but the sting of death and the eternity of it in regard of our Souls Death has raigned by reason of sin Rom. 5. over the bodys of all two or three excepted and over the Souls of most even from Adam to Moses and from Moses untill Christ and from Christ even to our days Death is a universal Monarch his Empire is from East to West and from North to South There is no escaping his fatal blow Only believers then take their flight from a dead Corps to Christ who is their life from a muddy Tabernacle to a glorious city Rev. 21.22.23 Col. 3.3 Heb. 12.28 Rom. 2.15 from a tottering Cottage to a firm Kingdom from a dark and mortal state to a splendent and immortal glory for although the body dyes yet the life of the Soul is secure as Being hid with Christ in God Col. 3.4 Believers can never dye take it in a Spiritual sence so long as God and Christ live but yet I say the way to be freed from the eternal Bondage of this deadly Monarch is to come unto Christ for Ease from this burthen also Moreover the burden of the curse of the Law must be taken away or else the former Emperor will keep his dominion Gal. 3.10 As many as are of the works of the Law are under the curse for it is written cursed is every one that continueth not in all things which are written in the book of the Law to do them But seeing we have not continued in all things to do them and therefore are under the curse what must we do now but go unto Christ who was made a Curse for us Gal. 3.13 Christ hath redeemed us from the Curse of the Law being made a Curse for us Now the Judge when he gives forth pardon to the Malefactor expects that he should be sensible of the greatness of his guilt and also of his desert the sentence of Condemnation having passed upon him so Christ expects a sensible owning the Curse and Misery we are under that his grace may be magnified in our relief succour and Salvation 5thly Come unto Christ as labouring under the cruel tyrany of Satan for Satan is the Prince of the Powers of the Air Magnitudo mali in quatuor consistit quae sunt peccati gravita quae Dei immensum intollerabile pondus Mortis imperium Tyrannis Diaboli quae tollere abolere placare vincere nemo potuit nisi Deus Bucan and he rules in and over the children of disobedience and there is none that can deliver from this tyranny but Christ for as one reasoning why it behoved Christ the Redeemer to be God said it was for two causes 1. Ob magnitudinem mali For the greatness of the Evil by which mankind was pressed down 2. Ob magnitudinem Boni For the magnitude of the good which could be restored by no man nor Angel unto mankind but only by him who is God now the greatness of the Evil which Christ underwent and in fine overcame consisted in bareing the weight of Sin the intollerable burden of Gods wrath and in conquering Death and the tiranny of Satan which none could or was able to do but he that was God-man by his own mighty Power so that seeing Christ hath done these things for all those that