JEsus Christ when the fulness of time was come (deter­minated by the eternal coun­sel of the blessed Trinity) manifested himself for two principal and great ends.Gal. 4.45. The first was the glory of his Father, in the exaltation of the riches and abundance of his grace towards poor sinners. The second, was the salvation and eternal felicity of all them who are brought to believe in, and accept of him. And there is such a conjunction and near union of these two, that there is now an impossibility [Page 2] (Secundum quid) of their separati­on, for the glory of Gods grace is illustrated, and exalted in the conversion, and everlasting sal­vation of poor sinners, therefore Christ Jesus hath so frequently and publickly declared his and his Fathers willingness to im­brace believing and repenting sin­ners, John 6.37. All that the Fa­ther giveth me, shall come unto me, and them that come to me, I will in no wise cast out. In the 38, 39, 40. verses of that Chapter, Christ tells us, it was his Fathers will that he came to fulfil, which is, that eve­ry one that seeth the Son, and believeth in him, shall have ever­lasting Life. And that Christ might not fail of these ends, he encourageth sinners to seek after their eternal happiness, and makes known his readiness to unburden the heavy-laden sinner, to re­fresh the labouring, and give the weary rest: If the Troubled know not where to get peace, or the sick and wounded where to find an Able, Faithful, and Merciful [Page 3] Physitian, or the poor and needy, a bountiful benefactor, let them convert and fix their Eyes upon the words of my Text, and be in­couraged and rejoice, for Jesus Christ saith, Come unto me all ye that labour and are heavy laden, and I will give you rest. In these words observe, 1. An Invitation, [...]. and the Person Inviting; the Invitor is the Lord Jesus, the invitation is to come unto him, Come unto me. A Metaphorical expression, where coming is put for believing; be­cause by faith the Soul goes to and closes with the Lord Jesus. [...]. 2. The persons invited, the labour­ing and heavy laden. The word for Labour in the Original signifies a Labouring with difficulty and wea­risomness: Christ in this phrase seems to have respect to the Jews labouring under the yoke and burden of the Mosaical Law,1 Rom. 9.13. Act. 15.10. whereby they indeavoured to work out a righteousness that would justifie them in the fight of God, and by which they might procure favour from him, but [Page 4] more especially those who La­bour in their Souls, and Consci­ences, by a lively feeling of their sins, and the terror of Gods judg­ments, and the severity of his scourges, and punishments, as Diodate annot. 3. The universali­ty, Come unto me all ye. Not all who live in their sins, [...] and perse­vere in their iniquities, but all such who are sensible of, and af­fected with the intollerable bur­den of sin, and their imperfection in and imbecility to perform the strictness of the Law, to satisfy the justice of God, because the Law requires perfect and com­pleat obedience, or else leaves the Soul under a curse, Gal. 3 10. 4. The great incouragment of these words, [...]. I will give you rest: rest from all your unprofitable Labours, Sorrows, Afflictions, and sins, if you come unto me Isa. 55.2. What more Incourag­ment to the Labouring, what greater inducement to the wea­ry and heavy laden, than rest? and such a rest as Christ hath pur­chased, [Page 5] promised, & will certain­ly give to all that come unto him; from the words there are these se­veral points of Doctrine deducible.

1. Doctrine is this, that Jesus Christ graciously condescends to in­vite Labouring and Heavy Laden Sin­ners to come unto him, [come unto me:]

2. Doctrine, [...] est modus im­perandi tanquam precandi. that it is the indi­spensable duty of all who are heavy laden, and seek for rest and salvation, to come to the Lord Jesus for it.

3. Doctrine, Sinners before they come to, and close with the Lord Je­sus, Labour under heavy and intolle­rable burdens.

4. Doctrine, That all those who are sensible of the heavy burdens they labour under, and come unto Christ for help, shall certainly find rest, [I will give you rest:] I shall begin with the first Doctrine. 1. Doctrine, Jesus Christ graciously conde­scends to invite Labouring and heavy laden sinners to come unto him, John 7.37. If any man thirst let him come unto me, and drink. Thirst for peace of Conscience, [Page 6] thirst for righteousness, grace and salvation, let him come and ac­cept of it freely, Rev. 22.17. The Spirit and the bride say come, and let him that heareth say come, and let him that is a thirst come, and whosoever will let him take the waters of Life ( [...] gratis) freely: [...]. Christ is an inexhaustible fountain, and the purest and sweetest water is from the foun­tain; therefore Christ invites to come even to himself. In prosecu­tion of this Doctrine, I shall 1. shew what is implyed in com­ing to Christ. 2. Who he is that invites Sinners to come. 3. The means by which he invites. 4. The reasons why he doth invite Sin­ners. 5. Make some application of it. 1. What is meant by coming, for Christ is now in the highest Heaven, at the Right Hand of God the Father & we are hear on Earth, how may we then come to him? I Answer, 1. Coming, is sometimes expressed by looking unto Christ; Look unto me and be ye saved all the ends of the Earth. Isa. 45.22. So John 1.2, 9. [Page 7] I [...], behold the Lamb of God who tak­eth away the sins of the World. There must be looking unto Christ till the Eye affect the heart, as Zach. 12.10. We are all stung by the fi­ery Serpent, i.e. Sin,Jo. 3.14. therefore there is an absolute necessity to lift up our Eyes and fix them on the Lord Jesus, who is the Anti-tipe to the brazen Serpent, there must be a constant looking till we are perfectly cured; by nature the Eye is averted from God and Christ, and placed either upon this World for our total and ul­timate felicity, or upon our im­perfect obedience to the Law for our compleat Righteousness, so that we think we have no need of Christ, but now Christ calls the Sinner off from both these, that he may fix it on himself, in whom Salvation is to be found; the Soul can be compleatly happy in none but Christ, Col. 2.10. [...], we are compleat in him if we expect full salvation and blessedness, we must look unto Christ,Heb. 12.2. and look off from all o­ther [Page 8] things, [...]. Heb. 12.2. Looking unto Jesus the Author and Finisher of our Faith. 2. It implys a turning to him, Sin hath turned us 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 [Page 9] 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 [Page 10] 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 [Page 11] 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, [...]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 [Page 12] 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 [Page 13] 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 [Page 14] 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 1 Cor. 1.30. righteousness for believers, he was made 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. Jer. 23.6. the Lord our Righteousness. Now the Soul goes by faith, and apprehends, and applies this to it self. 3 It not only leads to Christ, but in­to Christ. The Soul when once brought out of all self-confidence will rest and center in Christ, when it has wandred about, like the silly Dove, and can find no [Page 15] safe rest, she returns to the Ark Christ Jesus, and seeks admit­tance into him, for the Soul is not content only to behold Christ, but also desires to enjoy him, not only to come unto him, but to get into him; thus it was with the Apostle Paul, Phil. 3.9. He would be found [...] in him, though stript naked of all his righteous­ness, yet be found in him alone, in him in life, in him at death, for Rev. 14.13. blessed are the dead which die in the Lord. Faith is the u­niting and implanting grace, whereby the Soul is ingrafted into Christ, and so becomes a living branch of that living Vine the Lord Jesus. Joh. 15.5. I am the Vine, ye are the branches. This is the import of the expression, be­lieve Joh. 3.36. [...] into Christ, thus we see that by coming to Christ is meant believing in him. So much for the invitation, Come. 2dly I come now to the second particular, and that is to shew who this person is that invites weary laden sinners to come to, and believe in him; [Page 16] for I know the sinner may be rea­dy to say who is he? he makes a fair invitation, but can he give rest? can he make good his pro­mise? I answer, yea, he can to the uttermost make good his pro­mise, for he is [...], God-man, 1 Tim. 3.16. God manifest in the flesh, Rom. 9.5. [...], God blessed to eternity: he is not a created Angel, as Ebion saith, neither is he one Person with the Father, as Sabellius attested, neither is he one that God only dwelt in, as Nicholaus said; but know this for thy consolation, thou heavy laden and labouring Soul, that he is the true God and eternal life, Joel. 5.20. He is the [...] not [...] same divine Essence with the Father, and not like unto it. Joh. 10.30. I and my Father are [...], one Es­sence. 1 Joh. 15.7. these three are [...], one speaking of the Trini­ty of Persons in the Unity of Es­sence, the Lord Jesus and his Fa­ther are not [...] dissimiles essentiâ. unlike in Essence; neither are they [...], of di­verse Essences, for God is indivi­sible, [Page 17] as to his simple and eter­nal essence; neither are they [...] sicut homines, like men,eadem essentiâ, sed non innumero. the same in essence, but not in num­ber; for they are coessential and consubstantial, having one and the same Essence. Basil (contra Euno­mium) calleth the Lord Jesus [...]. goodness itself, life it self, and righteousness it self in the very abstract; and how can he be o­therwise, when there dwells in him the fulness of the Godhead [...] bodily, Coll. 2.9. The Father and the Son Christ Jesus are at [...]. once and together in na­ture, as the Sun and light, the one hath the priority in order, but not in nature; so God the Fa­ther, and God the Son, both per­sons were from eternity, the Fa­ther in order first, but not in na­ture. But let us go to the melius est petere fontes, quàm se­ctari rivu­los. foun­tain, scil. the holy Writ, to the Law and to the Testimony. Is. 8.20. for if our speech and proofs be not ac­cording to that, there will be no light in us. Therefore we will see whether or no from thence we [Page 18] may more perspicuously and evi­dently understand this divine truth for the Scripture doth best dis­cover this great verity, scil. that Christ is God-man in two distinct natures and one person, therefore seeing the right understanding of this is the ground of our encou­ragement to come unto him, and to forsake all others, and relye up­on him alone for ease and rest; I shall endeavour to prove that the Person that invites sinners to come unto him is the true and living God, & therefore those that come unto him shall not fail of rest.

1. Argument shall be taken from what the Scripture saith of his divine Original, he is called John 1.14. [...], The only be­gotten of the Father; Heb. 1.6. the first begotten, [...] according to that Joh. 1.1. In the begining was the Word, and the Word was with God, and the word was God. The divine Apostle being guided by an infal­lible Spirit, did foresee that this truth would meet with Opposers, therefore he is positive in his as­sertion, [Page 19] that he who was the eter­nal Word is God; [...]. and if all Soci­nians deny this evident Scripture, or put false interpretations up­on it, and call for humane argu­ments and reasons, we are not to believe them; for here is that in the word of God, which doth far transcend all Philosophical noti­ons and Scholastick distinctions, which do rather darken than il­lustrate this truth; for the Spi­rit of God was the dictator of it, and he wants not wisdom to ap­prehend, nor sutable words to express aright this fundamental point in Divinity. I shall not make it my business in this Dis­course to enter upon Controver­sy, but labour to confirm this weighty point. In 1 Joh. 5.20. Christ Jesus is called the Son of God in one part of the verse, and in the other part he is called the true God and eternal life. [...]. What e­ver the Socinians say of this text is invalid, for it is evident to any truly enlightned mind that the main scope of the words is to [Page 20] prove the Divinity of the Son of God, this were sufficient grounds for faith, if there were no other Scriptures to prove the Deity of Christ, when Christ asserted that he was one with the Father,Joh. 10.30. the unbelieving Jews did rightly ap­prehend the words, but could not understand or conceive the thing, for they said that he by this expression, who was but a meer man (as they thought) made himself God, vers. 33. therefore they term it blasphemy, which yet Christ never sought to deny or vindicate himself from so en­ormous a crime, if it had been blasphemy; but goes on to con­firm it,Joh. 10.36, 37, 38. he owns that he said he was the Son of God, which must necessarily be understood that it was by eternal generation, there­fore one with the Father in es­sence. But I shall wave all pro­lixity, and contract in as narrow compass as I may, not being pre­judicial to the truth: moreover knowing that it is more learned­ly and copiously handled by ma­ny [Page 21] worthy Divines. My work shall be only to touch upon par­ticulars to prove this point, and to confirm 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 Rom. 9.5. God over all, 1 Tim. 3.16. God manifest in the flesh, 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 [Page 22] 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 [Page 23] 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 [Page 24] 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 [Page 25] 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 [Page 26] 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 [Page 27] 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 [Page 28] 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 [Page 29] 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 [Page 30] 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, [Page 31] 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 [Page 32] 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 [Page 33] 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 begotten into the World, he saith, [...] let all the Angels of God worship him. The word a­mong the Hebrews for Worship, somtimes signifies Prostrating the whole Body, as 2 Chron. 20.18. Je­hosophat and the men of Israel did [...] fall to the Ground before the Lord,1. [...]. such worship is given to the Lord Jesus, Luke 17.16. The Lepper that was cleansed, fell upon his Face at his Feet. 2ly,2. [...] It signifies to incli­nate and bend the Head, as in Gen. 24.48. So the Angels are said to [...] incurvate,Verticis inclinatio­nem signi­ficat. and bend their Heads to under­stand the things concerning Christ in the Gospel, 1 Pet. 1.12. [Page 34] 3ly,3. [...] A stooping of the Head with the Superior parts of the Body, Esther. 3.5. 4ly,4. [...] Lastly they use a word for worship which signifies to bless with Bended knees, [...] genufle­ctere. Psal. 45.6. O come let us Worship, and bow down, let us kneel before the Lord our maker; so it is said, Every knee shall bow to the Lord Jesus. All these external ge­stures, are to signifie the internal humble actings of the Mind. Now seeing Angels are glorious Creatures, and that part of wor­ship, scil. Petition is not so pro­per to them, therefore they are imployed in the other, scil. Praise and Blessing, and Adoring of him although not for their redempti­on by him, (being never capti­vated) yet for their confirmati­on and election in him, for it is the opinion of our orthodox Di­vines, that the Angels in Glory, stand by vertue of their eternal election in Christ, therefore they have cause to extol,Rev. 5.12, 13. praise, and magnify the Lord of Glory; we read that all Creatures in [Page 35] Heaven, and in Earth, are at this word, giving honour, and blessing, and Praise to the Lamb for ever and ever: This makes it evident, that Divine Honour is attributed to the Lord Jesus, and there are sure grounds for it, if we consult and believe the Scriptures, which term him,Zach. 13.7. Phil. 2.6. The Fathers Fellow, Equal to God, i. e. the Father, But because the Lord of Life and Glory did [...], empty himself of his glory, and honour, when he as­sumed the humane nature, and became Man; therefore the most honour him little more than if he was a man, I am somthing larger upon these particulars then I intended; but when I consi­der (what the Apostle said, Phil. 2.10.11. Every Tongue shall confess that Jesus Christ is Lord, to the Glory of the Father.) It is for the glory of God the Father, as well as the good of Souls, to understand a­right, and also confess this main fundamental truth, scil. the deity of Christ, it oblieges me to in­large [Page 36] a little,Mat. 28.9. [...] to the end I might make it more perspicuous, I might he [...]r speak of being Bap­tized into his name; Baptism is an Ordinance of Divine instituti­on; and to be Baptized in his Name,2 Tim. 2.19. is an obligation to be­come his in all ways of obedi­ence: to exalt his name and for­sake Sin, all ought to yield Love and Service to the Lord Jesus.

6. Argument, Shall be from the comparing Scripture, of the Old and New Testament, And we shall find, that what is atributed to Jehovah in the Old; the same is to the Lord Jesus in the New Testament, and remem­ber this, we are to believe what the word of God saith, and not what Caviling Unbelieving Men affirm in Numbers. Num. 21.56. The People are said to Sin, and Murmour a­gainst God, for which he sent Fiery Serpents among them, compare this with 1 Cor. 10.9. There it is said they tempted Christ, for the Angel which con­versed with Abraham, wrestled [Page 37] with Jacob, appeared to Moses, Compare Psal. 45.6. with Heb. 1.8. thy throne O God is for ever and ever. and was with the Children of Israel in the Wilderness, was the Lord Jesus, as is excellently, and evi­dently proved by Dr. Owen in his exercitations, Psal. 68.18. compared with Eph. 4.8. Psal. 102.25. with Heb. 1.10. And thou Lord in the begining hast laid the foundation of the Earth, compare Isa. 8.13.14. with Luk. 2.34. Rom. 9.33. and 1 Pet. 2.6. These places evidently prove the deity of the Lord Jesus to any judicious and unprejudiced Rea­der; compare Isa. 6. with Jo. 12. in Isa. tis said, he saw the Glory of the Lord, filling the Temple, in Joh. it is said, the Prophet then beheld the Glory of Christ Jesus, compare Isa. 40.9.10.11. with Jo. 10.11. In that Prophesie it is said, behold your God and the Lord God will come and feed his Flock, and it is applyed to the Lord Jesus in the Gospel; in the last place compare Isa. 45. 22, 23, 24, 25. with Rom. 14.11. and Phil. 2.10. Do but read [Page 38] these Scriptures, and Study the Intent and scope of them, and then you will conclude with the Apostle, that he is the true God and Eternal life:1 Jo. 5.20. I have not writ the Places at Large, least my Book should swell too Big, but I suppose you have Bibles, and will,Act. 17.11. like those Noble Bereans, search the Scriptures.

7. Argument, To prove this great Point, is this, he that is the second Person in the blessed Tri­nity is God, but Jesus Christ is so, therefore he is God; that there is a Trinity of Persons in the Unity of the essence is clear, both from plain Scripture, and also from Arguments deduced from thence. The Scriptures to prove it are these;1 Joh. 5.7. For there are three that bear Record in Heaven, the Father, the Word, and the Holy-ghost, and these three are one. This Scripture is sufficient (one would think) both to confirm the truth, and also silence all Socinians that oppose it, and that is but a weak evasion of theirs, when they say [Page 39] it signifies no more than the words in the 8 verse, [...] [...]i tres unum sunt. Beza scil. that they agree in one; for in the O­riginal it is, These three are one, i. e. Three distinct Persons, sub­sisting in one and the same indi­visible essence, Mat. 3.16, 17. verses, will serve in some measure to Prove the Point, there is the Lord Jesus ascending out of the Water, the Holy Spirit descend­ing from Heaven, and the Voice of the Father proclaming, this is my beloved Son, in whom I am well pleased. But a more plain Scripture is that, Mat. 28.19. Go ye therefore and teach all Nati­ons, Baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost. These Scriptures may suffice to prove the Trinity of Persons in the Unity of the Di­vine essence, but farther to con­firm this, that there are three distinct Persons, in one Divine essence, it may be proved, (1) From their several, and distinct Names. (2) From their di­stinct personal acts. (3) From [Page 40] their distinct personal Propertys.Mat. 28.19, 1 Joh. 5.7. (1) From their distinct Names, they are called Father, Son, and Holy Ghost, so Father, Word, and Holy Ghost. These names do ma­nifest a distinction, not of Na­ture, and Essence (for they are one,) therefore of Personality. (2) From the Distinct perso­nal acts, ascribed to the three Persons, as (1) The giving of the Spirit, is ascribed to the Fa­ther, Joh. 14.16. I will pray the Father, and he shall give you a­nother Comforter: the act of giv­ing is proper to a Person that hath understanding and will. (2) Sending the Comforter, is ascrib­ed to the Son, Jo. 15.26. And it is proper to Christ, to send his holy Spirit to his Servants. (3) Guiding into all truth, is ascribed to the Holy Ghost, Jo. 16.13. their Personal Acts, as Giving, Sending, and Guiding; prove the distinction and tri­nity of persons, yet there can be but one single and [...] essence, which proves the uni­ty. [Page 41] (3) that they are three distinct persons, is evident from their distinct Personal and incommu­nicable propertys; as (1) The personal Property of the Father, is to beget the Son: Heb. 1.5. (2) The personal Property of the Son, is to be Begotten: Joh. 1.14. We beheld his glory, the glory as of the only begotten of the Father. (3) The perso­nal property of the Holy Ghost, is to proceed from the Father and the Son, Jo. 15.26. And when the Comforter is come, whom I will send from the Father, even the Spirit of truth which proceedeth from the Father, he shall testifie of me. I need not say more to prove the Blessed Trinity, or that the Lord Jesus is the second Person; of those that require further satisfaction in this point, let them consult the famous Duplesses in his treatise de vera Religione. I could say much more to prove this Point, that the Lord Jesus is a Divine Per­son, and that he is the Second (in order although not in Nature,) [Page 42] in the blessed trinity, but hav­ing proved the trinity from the word of God, I suppose the o­ther Granted, viz. That the Lord Jesus is God.

8. Argument, Shall be taken from the greatness of the suffer­ings that the Lord Jesus indured, and satisfaction he made to his Fathers justice, the sufferings of Christ were infinite in regard they were the sufferings of an in­finite Person:Act. 20.28. The Church of God which he hath purchased with his Blood, Est aliquid in Christo quod non est passum. Ʋrsin. spoken Senechdochally, because of the communication of properties; the communication of properties is to attribute to the whole Person, that which is the property of one of the Na­tures, the Deity of the Lord Je­sus is impassible and altogether incapable of depression, suffer­ing, or affliction; it was his hu­mane Nature suffered, and died, it was Christ who is God-man, that did bear our sorrows, 1 Tim. 2.5. He is called man; and in 1 Jo. 3.16. He is called God; [Page 43] Hereby perceive we the Love of God because he laid down his Life for us, continebat paenas maximas. quia mise­riam illam totam ae­quabat ho­minum pec­cata mere­bantur. Ames Med. Theo. he, what he? even he, that was God-man, in one person, and two distinct natures. By the one he underwent Death, and by the o­ther (viz. his divine) he over­came and triumphed over Death and the Grave; if he had not been an Almighty Person, he would have been pressed down under that load of guilt and punish­ment, for he sustained the great­est punishment, in that it did e­qual all the misery which our Sins merited, and we to eternity ought to have suffered. (2) The satisfaction he made was in­finite: Bellarmin (de Justificil. 2. Cap. 7. Ser. 4.) confesseth, that nothing can make satisfaction for sin, (which is an infinite wrong to God) but that only which is Infinite in value: so was the [...], the price that Christ paid,Ca. 22. i.e. quod nos in aeter­num debu­issimus pa­ti. Ʋrsin. it was of infinite Value, for it gave satisfaction to infinite ju­stice, offended by the Sinner; he could never have made peace ex­cept [Page 44] he had broken down the middle Wall of Partition, be­tween God the party offended, and poor Sinners the partys of­fending, and this he did by that Price he paid, viz. His blood. 1 Pet. 1.19. And having paid the uttermost Farthing, he came out of the Prison of the Grave,Id circo il­lis tertio diae vita resumpta denuo ap­paruit. Joseph. lib. 14. Antiq. Cap. 4. and appeared to his Disciples, as both Scripture and History re­late; the third day he reassumed life, and appeared to his Disci­ples; if Christ had not done and suffered that which was equivo­lent to the demands of divine ju­stice, and made full satisfaction for every Sin of his elect ones; we might then question whe­ther his satisfaction was of infi­nite value; but he has done so and made compleat satisfaction; therefore it is said, The Blood of Jesus Christ cleanseth from all sin. 1 Joh. 1.7.Joh. 1.29. Behold the Lamb of God, that taketh away the Sins of the World. Now this could not be if he had not compleatly satisfi­ed every demand of justice; and [Page 45] paid an infinite Price for our Sins.Peccati gravitas irae Dei immensum & intole­rabile pon­dus, mortis imperium, tirannis Diaboli, quae tol­lere, vin­cere, abo­lere placa­re, nemo potuit nisi Deus. Bucanum. So that the Sufferings be­ing Infinite, and the Satisfaction infinite, it must needs be of an Infinite Person, which is, Christ the second Person of the Blessed Tri­nity. and so his suffering and satisfaction becomes Meritorious. now there are three things re­quired in a Person that merits (1) He must be a free voluntary Agent, no way obligated to the performance of that act done by him, but of this sort there are neither Angels nor Men, for they are all obligated and injoyned to do their uttermost for the glo­ry of God. (2) What they me­rit with, must be of their own, but (as the Apostle saith) What have we (or Angels) that we have not received, 1 Cor. 4.7.Mensura debet esse unigenira & similis mensurato. (3) The work must be equivalent to the reward. But these qualifica­tions are found in none but in Christ and the work he did: he was a free voluntary Agent no way oblieged till he bound him­self and became our surety, as he [Page 46] himself saith, Joh. 10.17, 18. Therefore doth the Father love me, because I lay down my Life, none ( [...]) takes it from me, but I lay it down of my self, I have power to lay it down, and I have power to take it up again. So the work was perfected by his own Divine Power as be­ing Almighty, and it was of equal value to the reward, even grace, pardon, life and glory for ever; then we conclude that Christ Je­sus the Inviter, is God blessed for ever, Rom. 9.5.

9. Argument, From Christs Testimony of, or concerning himself; and we shall find this is no slight Argument, if not pre­valent with Pagans, yet it should with those who term themselves Christians, for if they will not believe his Testimony, let them cease to be called by that glori­ous name; let them be Christi­ans [...], [...] Jus. not in words, but in deeds: now Christ saith of himself, I am the Son of God, Mark. 14.62. not by Crea­tion, as Angels and Men, not by [Page 47] 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; [Page 48] 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, [Page 49] 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, [Page 50] 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 [Page 51] 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 [Page 52] 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 [Page 53] 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 [Page 54] learned Divine, Verus Deus ma­nens homo factus est, Filius ha­ber eandē essentiam cum Patre. Ʋrs. 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, [Page 55] 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 [Page 56] 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 [Page 57] 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 [Page 58] 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 [Page 59] 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 [Page 60] 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 will give thee Rest, which implys all spiritual bles­sings, both for time and Eter­nity.

Why Christ in­vites.2ly, Possitively, 1. In Obedi­ence to his Fathers Will, as he was Mediator, for although he was in the form of God, yet he did [...],Phil. 2.6.7. empty himself, dis­repute himself, and took upon him the form of a Servant, there­fore Christ saith so frequently, I come not to do my own will (in reguard of his Man-hood) but the will of him that sent me, Jo. 5.30. Jo. 6.38. I came down [Page 61] from Heaven not to do mine own will, but the will of him that sent me. In the 39.40. He declares what is the Fathers will, even the Sal­vation of poor Sinners; the Fa­ther he wills, and the Son he wills, the eternal well-being of poor Sinners, therefore he cloa­thed himself with a body of Flesh, to the end he might de­clare and fulfil his Fathers [...],Luk. 2.14. good pleasure towards poor perishing Creatures. For allthough he was a Son, yet he learn­ed Obedience, Heb. 5.8. There­fore he saith [...],Heb. 10.7, behold I come to do thy will O God, Heb. 10.7.

2. Reason, Why Christ thus condescends to invite poor Sin­ners to come unto him may be taken from his tender love and compassion to poor Souls, Christ Jesus is full of tenderness and love, as he manifested when he was grieved for their unbelief; for faith is the leading grace (as I shewed before) which car­rieth the Soul to Christ, in Mat. 14.14. We read Christ was mov­ed [Page 62] with compassion, [...], his bowels did yearn towards the multitude, and then it was only bodily food they needed; but Oh how much more doth Christ commiserate and pitty poor distressed Souls, that is a kind of a pathetick expression of Christ, in Jo. 5.40. Ye will not come unto me that ye may have life. As if Christ should have said, you my Friends, my Country­men,Jo. 11.25. you are all morally dead, but I am the resurrection and the Life, And he that believeth in me, though he were dead, yet should he live. You are lost ones, but I came to seek and to save that which was lost, Luke 19.10. you are miserable Sinners, but I a merciful Saviour, Heb. 2.17. Therefore come unto me, believe in me, and ye shall have Life, and have it more abundantly; all that Christ Jesus did and suffered was from a principle of love to poor Souls.Jo. 10.10. We commonly say Magnes Amoris Amor, Love is the Loadstone of Love, but [Page 63] now here was no such Argu­ment in the Sinner, for instead of Love, here he found hatred; instead of Friends, deadly ene­mies; therefore Christ did all from his Love and Pity, ( [...]) he saw the Sinners Misery, Ezek. 16. There­fore is moved with mercy; so Christ did when he foresaw the destruction of Jerusalem,Luk. 19.41.42. He be­held the City and wept over it, say­ing, if thou hadst known, even then, at least in this thy day, the things which belong to thy Peace, but now they are hid from thine Eyes. Christ had been here inviting with much love and kindness, but they refused and slighted his in­vitation; we see here when Christs words and Doctrine will not prevail with hard-hearted Sinners, he is so full of compas­sion, notwithstanding that, his Soul mourns in secret for their Pride, Folly, and Unbelief;Illis compa­titur a qui­bus patitur. Ang. Jer. 13.17. when gratious intreatys will not bring the Sinner home, he himself will send tears, sighs, and groans af­ter [Page 64] him, thus we see Christ in­vites because he is full of ten­derness and love to poor Souls. O Sinner, then retard not, but love thy self and come to Christ.

3. Reason, Because he knows the worth and excellency of their Souls, the excellency of the Soul did consist at first in its conformity to the Creator in wisdom and true holyness, but upon Sinning, the Soul lost its pristine Beauty and primi­tive excellency, only this re­mains, scil. the faculty and capa­bility of being restored and re­newed again. The worth of the Soul transcends all sublimary things;Mat. 16.26. What is a Man profited if he gain (not a City, not a Kingdom, not some parts of [...] but) the whole World, and loose his own Soul. Now because Christ knows this, therefore he invites them to come unto him, that they may not lose a Jewel of so high value, that there is no exchange for it, see Psal 49.7.8. None can by any means redeem [Page 65] his Brother, nor give to God a Ran­some for him. He gives the Reason in the 8. v. For the Redemption of the Soul is precious and it ceaseth for ever. Well may he say the re­demption of the Soul is preci­ous, for no less then the preci­ous blood of Christ (who was God-man) will redeem it, 1 Pet. 1.19. and it ceaseth forever as to its deliverance by any Crea­ture, so Christ seems to intimate in my Text; and in v. 29. I have reguard to the better part, even to the Soul; I will give you rest for your Soul, and indeed that is the happiest and most glori­ous rest.

4. Reas. Because he knows it will prove in vain to go or seek to any other, he alone can bear their Burden, and ease them of their Labour and weary Tra­vel. Men cannot help, Angels which excel in strength cannot succour in Soul-distresses;Isa. 45.22. à quibus vulnetatur, illis mede­tur. look unto me and be ye saved, saith Christ, he who was wounded by thee, is the only Physitian for [Page 66] thee, Jo. 14.16. I am the way, the truth, and the Life. He is the direct way to Salvation & Glo­ry, God has made him to be Wisdom, Righteousness, Sanctification, and Redemption. If thou wantest Wisdom, thou must go to Christ for he is the Teacher come from God.1 Cor. 1.30. Jo. 3.2. Col. 1.19. If Righteousness, we must seek to Christ, and so for all mercies. For it hath pleased the Father that in him all fulness should dwell. He has ability to save and willingness too; come unto me saith Christ, why? For there is no other name given under Heaven whereby you can be sav­ed, Act. 4.12. All Power is given unto me saith Christ, Jo. 17.2. I have power to kill, and power to make a live; therefore Sinner be perswaded to return & come unto me, and find rest: I can ease thee from the yoke of Bondage, and I can make thee free with the Priviledg of the Sons of God.

5. Reas. Because he knows the weight of Glory the Sinner will lose, and the greatness of [Page 67] the misery he involves himself into if he refuse. It is not a tem­poral but eternal, not a light but a weight of Glory, that the refusing Sinner will fall short of: He knows the misery is great, the Burthen intollerable, the Flames inextinguishable, the Fire eternal, that will be the portion of those who refuse to come, Jo. 3.36. He that believ­eth not the Son, shall not see Life, (which implies all happiness, peace and glory,) but the wrath of God abideth on him. And who can define or conceive the great­ness of that Wrath? or who can indure it?Isa. 33.14. Who can dwell with de­vouring Fire? who can lie dow in everlasting flames? Therefore Sin­ner come, here is Glory, refuse and perish for ever. The five Foolish Virgins were shut out of Heaven because they came not to Christ in their Life time, for saith Christ, I know you not. If they had come to Christ be­fore,Mat. 25.10.11.12. he had known them at this time also, if they had believed [Page 68] in him (for as I have shewed coming is believing) they would certainly have been sav­ed by him, for saith Christ, I will in no wise cast out those who come unto me, Jo 6.37.

6. Reas. He invites because this was the end for which he came into the World, it was to seek, as well as to save them which are lost, Luke 19.10. For this very end he devested him-himself of Glory, and took up­on him a servil condition. Jesus Christ came into the World to save Sinners. 1 Tim. 1.15. Not to be only an Ex­ample as some fondly conceive, but he came to save them, and that Sinners believing in him might obtain eternal Life; what is the main scope of the Gospel but to hold forth and tender Christ Jesus a Saviour to mise­rable Sinners, and to call after them to believe in and imbrace him?Jo. 3.16. For God so loved the World, that he gave his only begotten Son, (there's the tender of Christ) that whosoever believeth in him shall [Page 69] not perish, but have everlasting Life; observe the words, Believe in him. Not only believe, for that is not faith properly which is not in Christ, Act. 20.20. Re­pentance towards God, and faith to­wards Jesus Christ. So that I say this was Christs design that Sin­ners might come unto him; therefore he intreats them, and calls after them to accept of him that they may live by him.

I come now to the applicati­on, which shall be, 1. For Infor­mation. 2. Reprehension. 3. Councel.

1. For Information, Doth Christ invite sinners to come un­to him, learn hence the gratious condescention and humility of Christ, Here is mercy upon her knees, to teach misery to bow. It is great condescension, if we con­sider well who he is that ivites; (as I before manifested) he is not a meer-man, or an Angel, but God blessed for ever; not a Crea­ture, but the Creator, the Heir of all things; the possessor of [Page 70] Heaven & Earth: it is great con­descention in a Lord, to court his offending Servant to be re­conciled; a King his rebellious Subjects; but this surpasses all examples, as it is Storied of Au­gustus, that, Ei gratius fuit Nomen Pietatis, quam potestatis, That the name of Piety, was more grate­ful to him then the name of Po­tency. So much better may it be said of Christ, Ei gratius fuit nomen humilitatis, Mat. 9.13. quam potestatis, Humility more then power, Mat. 11.29. Learn of me, for I am meek, and lowly of Spirit.

2. If we further consider who they are he invites: not the righteous, but Sinners, not those who have light Burdens, a few Sins, (as they may conceive;) abundance of Morality (though this is commendable) excellent education, a sweet and flexible disposition, of a noble extracti­on, Wealthy, and Honourable; but they are the heavy laden ones,Mat. 11.5. Luk. 4.18, 19, 20. the Sick, the Poor and needy, the Blind, the Lame, [Page 71] the Distressed, the Captivated, the Lost, these are the Persons that Christ invites.

2ly, It informs us of the im­mensity, and profundity of the love of Christ, Eph. 3.18.19. That you may be able to comprehend with all Saints, what is the Breadth, and Length, and Depth, and Height, [...]. Arist. and to know the love of Christ, which passeth knowledg. It is unparalled Love beyond expression, and be­yond conception; it is as long as eternity; as high as Heaven. To love, saith the Philosopher, Is to wish that which we esteeem good to any one, and to the uttermost of our power procure that good unto him. This diffinition may truly be applyed to Christ, for he desires they may participate of the greatest good, scil. His Fa­thers Love, and of himself, and of eternal rest and happiness: and Christ Jesus hath procured all these for Poor Souls, if they will but come unto him; he in­vites the unworthy, the unde­serving, that he may shew mer­cy [Page 72] unto them. David did shew great love to the house of Saul, when he sent for Mephibosheth to eat bread at his Table; but yet nothing comparable to this of Christs calling after Sinners to come and sit down with him in his Kingdom,2 Sam. 9.56. Rev. 3.21.

2. Use is of Reprehension, to Sinners in General, that refuse to come. Doth Christ invite thee and wilt thou refuse to come? doth he condesend to woo, and intreat thee, and wilt not thou consent? shall he call, and wilt thou stop thine Ears? shall he be willing to ease thee of thy Burden, and wilt thou be un­willing to accept of Rest? What shall Mercy intreat, Orat. Mise­ricordia, tacet mise­ria. and shall misery be Silent? Shall the Physitian offer Cordials freely, and the Patient refuse and Perish? what must the Judge court the guilty con­demned Malefactor to accept of a Pardon,Orat. Judex silet Reus. and shall he obstinate­ly slight it; O what stupidity! what folly and ingratitude is this to the Lord of glory, when [Page 73] he so friendly invites thee; dost thou think thy blind excuses will serve thee in the day of Christ? like those in Luk. 14.17, 18, 19, 20. But more parti­cularly. 1. This is a reproof to those who condemn this invi­tation, and O how many justly fall under this reproof, many contemn it because they Ima­gin they have better provision then Christ can give unto them; his Person is contemned by them; his tenders of grace Slighted, his Ordinances disre­garded, his name must be root­ed out from their Israel, they see no necessity of coming to him; they have a better foundation to build upon; contrary to the great Apostles Doctrine, 1 Cor. 3.11. he saith,Thus Sin­ners Ima­gine. Christ is the only Foundation. But they can build upon something, either within, or without them, that will sup­port their tottering structure, firmer than the Rock of Ages, the Lord Jesus, therefore they contemn both Christ and com­ing [Page 74] to him; we will not believe in him; we will believe in our selves, say the deluded Quakers; we have somthing within, Our Light will save us; but what if your Light be darkness; so the Papists say (for they are nearly allyed) we care not for com­ing, for we have enough either of our own works of supererro­gation, or else in the Church Treasury; and if I but open and empty my Bag,Luk. 24.25.26. the Pope will fill my Hand with other mens good works and merits, suffici­ent to procure Life for me; but O Fools, and slow of Heart, to believe what the Scripture saith concerning Christ, and what Christ saith concerning him­self; wilt thou contemn Christ, for thine own conceited Righ­teousness, or for the Righte­ousness of another, who is but a meer Man; the Apostle Paul would not, durst not rely up­on this;Phil. 3.3 7, 8, 9. but fled out of himself into the Lord Jesus: thou con­temnest him without whom [Page 75] thou canst never be saved, if the word of God be true.Jo. 3.18.36. Thou dost not come to him, but thou runest from him, and he will one day judg thee for it, and count thee among the number of his Enemys, Luke 19.27. For thou dost trample under foot the Blood of Christ, without which there is no cleansing, 1 Jo. 1.7. The Blood of Christ Cleanseth from all Sin. And with­out which there is no Pardon,Heb. 10.29. Heb. 9.22. Without sheding of Blood, no remission of Sins; one day God will reprove thee, and set thy Sins in order before thee; and this will be none of the least, thy contemning Christ, and his invitation; and so con­sequently glory and salvation.

2ly, Reproof to those who do not contemn coming to Christ, but neglect and deferre it; they are for Cras, Cras, to Mor­row, to Morrow: They have procrastinations and delays, they think of coming, but not now, it is too soon yet, they [Page 76] were yet in Flore Etatis, in the Flower of their Age, and they have not yet passed through the Pleasures of the Spring; their Bones are full of Sapp, they have Health and Strength as yet, therefore time enough; yet a little more Slumber, a little more folding of the Hands to­gether; if we come now, we must leave our Sins; we must then deny the World,Eph. 5.15. the Flesh, and Satan, we must then walk circumspectly, we must not then be conforma­ble to this World,Rom. 12.2. but there is time enough yet for all these things; sayest thou so Sinner, then I would ask thee one seri­ous question, When wilt thou come; Thou mayst be ready to say to morrow, but Christ saith to Day, this present day, is on­ly certain to thee,Heb. 3.15. to morrow thou mayst be in thy Grave; it is a dangerous and evil thing to neglect Christ one hour for thy Soul; and how wilt thou e­scape if thou neglect so great [Page 77] Salvation; Heb. 2.3. Further, consider it is not in thy own power, to come when thou pleasest; (but more of this when I come to answer objecti­ons in the second Doctrine) thou mayst be deprived of Rea­son; thy Heart may be harden­ed through the deceitfulness of Sin, and Satan, therefore if thou neglectest Christ and his invita­tion now he is weighting, Cant. 5.2. It declares thou esteemest the World above Christ; thy Lusts above thy immortal Soul; O what words are bitter enough to be written against thee? what canst thou neglect Christ and his tenders of mercy for such trifles as these? O wretch­ed creature, turn thine Eyes a­bout and behold Christ, open thine Ears and hearken to him see if there be not more in Christ and his, invitation, then all the World will afford; if it be but in that word Rest, and that for thy Soul.

[Page 78]3ly, It reproves those, who notwithstanding they feel them­selves burthened, yet keep off from coming unto Christ; they think to ease themselves, their good meaning or their Prayers, or some little external reforma­tion keep them back, if they can but obtain a little, (though false) peace of conscience, here they rest; what Sinner dost thou make of Christ? dost thou think he cannot or will not ease thee? if he alone can, why dost thou not come unto him? if thou sayst he will not, then thou makest him who is God, a Lier; for he invites thee to come; I tell thee, Christ takes it unkind­ly from thee that thou wilt not give Credit to him, Jo. 5.40. Ye will not come unto me (saith Christ) that ye may have Life, Peace, Rest, and happiness; thou art the Guest he hath sent forth his ser­vants to invite, all things are ready prepared for thee, Luk. 14.17. Therefore thou of all others art to be reproved, when [Page 79] thou refusest to come, thou givest advantage to Satan, and wrongest thine own Soul, [...], thou must not think to gather Canaan Grapes, of rest and Peace, from Thorns of thine own planting, thou must come to Christ if thou wilt tast them, and have e­ternal rest.

3ly, For councel, Christ doth graciously invite, therefore I would councel you to come un­to him; let not Christ Jesus call and intreat in vain; he invites to come without Mony, and with­out Price, come though poor; he has riches for you,Isa. 55.1.2. if Blind he has Eye salve, if Naked he has cloathing, Rev. 3.18. come I say unto him, for he has all, Col. 1.19. It pleased the Father that in him all fullness should dwell, fullness of Pardon, fullness of Grace, fullness of Glory, Out of his fullness we all receive grace for grace, Jo. 1.16. And then Fur­ther, he is all, and in all, Col. 3.11. If you have him, you have [Page 80] all; there are treasures in him, Col. 2.3. Not treasures of wrath and punishment, but treasures of mercy and grace, come then, and make no delays, come now, or else thou mayst come never, come ease thy labouring Bur­thened Soul, Christ is willing, then refuse not.

Some Motives to inforce this word of Councel.

1. Consider if thou comest not now he intreats, thou wilt declare great disingenuity and ingratitude; has Christ conde­scended so far as to intreat thee, manifested so much Love as to call after thee, and wilt thou not return? what is there no re­taliation? no imbracing his of­fers? this was the great Sin of the Jews,Jo. 1.11. He came to his own, but his own received him not. He ten­dered himself, but they refused him,Prodigosa res est Be­nificium non rependere. Lycurgus. O what horrid ingratitude is this, for such unparralled love, Salvation offered, but they put it from them, Luk. 13.16. This (I say) was their Sin, & base un­thankfulness [Page 81] to Christ, so it will be thine if thou dost not receive him, and come unto him, this is requiting evil for good, Pro. 17.13. The Persians Punished Ingrat­ful Men with Death; and Queen Elizabeth in a Letter to Henry the Fourth King of France, used this expression, If there be any un­pardonable Sin in the World, Camb. Eliz. it is Ingratitude. Oh Sinner, be not Ingrateful, do not slight & neg­lect Christs gratious invitations.

2ly, If thou consent not and hearken to Christ, thou wilt hearken to Satan, for where the ears and heart are shut to Christ, they are open to Sin and Satan, so it was with the Jews, when they would not believe Christ, that he was the Son of God, they presently believe Satan, & term him a Blasphemer, and a Devil.

3ly, Consider that it is he a­lone can help thee, and if thou seekest unto any other Physitian it may cost thee thy Life, even the Life of thy Soul, it will be with thee as it was with King [Page 82] Asa, who when he was sick, sought not to the Lord, but to Physitians of no value, 2 Cron. 16.12. and so he perished in his affliction; If thou mountest up to Heaven, and from thence goest down to the Deep, if thou compassest the whole Universe, to seek for another Saviour, [...] it will be but Labour spent in vain, Isa 45.22. Christ saith, Look unto me, and be ye saved all the ends of the Earth; for I am God, and there is none other; there­fore none other Saviour, be­cause there is no other God; for he that is any thing less then God, (who is altogether Infi­nite) is no way sufficient, nei­ther can he be a compleat Savi­our to Poor Sinners, Thy trans­gressions O Sinner are infinite, thou hast broken the pure spi­ritual Law of thy Creator, thou canst not make satisfaction, be­cause it requires that which is infinite: Men or Angels cannot do it for thee; the Pope himself with all his Church-treasures, [Page 83] cannot satisfy for the least of his own Transgressions; it may be said to him, as Agesilaus said to the Thasians when (for some great Favour received of him) they built him a Temple and de­ified him, and withal sent Em­bassadors to certify him of it; Can your Country men (said he) make Gods of men? To which,Zenophon. answering him, they could; Let them first make themselves Gods (replyed he) and then I will believe they can make me one: so say I, when the Pope can save himself, I shall have great­er grounds to expect help from him. But Further, thou art ob­noctious to eternal Punishments, and dost thou think any can de­liver and redeem thee but the Lord Jesus Christ, who can pacify the wrath of an angry God? who can satisfy Infinite Justice? and who can undergo, and yet o­vercome Infinite Torments; None, O none but Christ, there­fore Poor Soul hasten unto him.

4ly, Let Christs willingness [Page 84] to imbrace and ease thee, be a motive to thee, to come unto him; never let the greatness of thy Labour, the weightiness of thy burden, the deceitfulness of Sin, or the subtilty of Satan, keep thee back, or impede thy coming unto him; if Christ were not willing to receive thee, he would never invite thee; Ho every one that Thirsteth, come; Drink freely,Jo. 17.37. for Christ is freely willing, Christ is troubled for thy unwillingness, Jo. 5.40. Reason then with thine own Soul, and say, is Christ willing to ease me, and shall I still lay under my burdens? is Christ willing to give me life, and shall I still remain in a state of Death? will Christ make me free with the freedoms of the Sons of God, and shall I still abide in slavery to Sin and Satan? is Christ willing to give me peace and rest, and to keep my Soul in that state? (Isa. 26.3. He will keep them in peace, whose minds are staid upon him.) And shall I still [Page 85] keep my Soul in perpetual per­plexity?Hose. 13.9. shall I be a Self Mur­therer, when Christ is a willing and Merciful Saviour? O this would be horrid impiety, and I might then cry out with the rest, Heu patior telis, vulnera facta meis, a lass, I suffer wounds made with mine own Darts, and yet slight such an able Chirurgion; sick even to Death, and yet neg­lect so willing and kind a Physi­tian; I say, thus reason thy self out of thy unwillingness from the consideration of Christs willingness; as in my Text, Come unto me.

5ly, Consider as a motive, who it is that invites thee, I have shewed thee in the For­mer part that he is God,Tit. 2.13. he is the great God, therefore able, he is Jesus, therefore Willing. If a King should invite thee, and make great offers unto thee, I am perswaded thou wouldst not as Diogenes, Quint. Curt. scorn and refuse them; but consider this is not a Cyrus, who can promise only Towns or Citys to his Subjects; [Page 86] neither an Alexander, that may promise an Earthly Kingdom to thee, but he is [...], The King of Kings, Rev. 19.16. Rev. 5.10. Heb. 12.28. and Lord of Lords: He can make thee a King, and give un­to thee an heavenly and glori­ous Kingdom, a Kingdom that cannot be shaken. Imploy thy thoughts a little upon this con­sideration, who the Inviter is, and this will inflame thee; and ingage thee without delay to come unto him.

6. Motive, Consider what, and who thou art, that by so glorious a Person art invited, Thou art by Nature a Child of wrath, Ephes. 2.3. Under the wrath of God,Under the Curse, Gal. 3.10. and the power of Satan; a lost, undone, perishing sinner, Luk. 19.10. an Enemy to God, to Christ, to Goodness, to thy own Soul by nature, Rom. 5.10. Whilst we were yet E­nemies, Christ dyed for us. Thou art under the Yoke of Bondage, a Poor, Needy, Indigent crea­ture: and it is he alone that [Page 87] can supply thee; if thou hadst been a glorious Angel, thou wouldst then have needed Christ to confirm and establish thee; but thou art not such,Mat. 9.13. Luk. 18.13. thou art a Sinner, and he a glorious Savi­our; consider that well in thy meditations; what a Sinner? it implys a miserable State and person, yet Christ invites thee.

7. Motive, Consider what thou mayst be; if thou comest unto him from a Child of wrath, thou wilt become the Son of God; from an Heir of Hell, to be an Heir of Glory; from be­ing under the Power of Satan, to serve the Liveing God; and be kept by the mighty power of God, through faith unto Salva­tion, 1 Pet. 1.5. If thou com­est unto him, thou shalt be for ever happy; Blessed in Body, Blessed in Soul, Blessed in Time, Blessed in and to Eterni­ty,Rev. 14.13. [...] Jam nunc. Blessed are the Dead which Die in the Lord. In the very moment of their entring upon eternity, they are Blessed, and shall be so [Page 88] for ever; so saith the Apo­stle Paul, And so we shall be for e­ver with the Lord: Thou shalt be made like unto God in Righteousness and true Holyness. 1 Thes. 17. Eph. 4.24. 1 Epis. 3.2. Beloved (saith the Apostle John) Now are we the Sons of God, and it doth not yet appear what we shall be, but we know when he shall appear, we shall be like him. Who is not ambiti­ous of being a Prince and Heir to an Earthly Crown and King­dom? how much more shouldst thou be desirous of being Son and Heir to the King of Glory? and this is the only way by com­ing to the Lord Jesus. No com­ing to the Father but by the Son, Eph. 1, 4, 5, 6. According as he hath chosen us in him; and he has adopted us to be Children by Christ, to himself, And if Children, then Heirs, Heirs with God, and joint Heirs with Christ, Rom. 8.17. Here see, and meditate well what thou shalt be if thou com­est to Christ, it may be thou art a poor, distressed, dejected, dispi­sed Creature here among the [Page 89] men of the World; it may be thou art a Servant, 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 [Page 90] 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 [Page 91] 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 [Page 92] 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.

[Page 93]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 [Page 94] 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 [Page 95] 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, Rev. 3.21. He that overcometh shall sit down with me in my Throne. [Page 96] 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, [Page 97] 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 [Page 98] 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 [Page 99] 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 [Page 100] 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 [Page 101] 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 [Page 102] 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 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, [Page 103] 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 [Page 104] 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, [Page 105] 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 [Page 106] 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, [Page 107] 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 [Page 108] 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 [Page 109] 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, Acts 4.12. There is no other name given under heaven whereby we can be saved, [Page 110] therefore I say, it is the duty of all that expect salvation to look and return unto, to accept of, and believe in the Lord Jesus Christ, That they may obtain re­mission of sins, and an Inheritance of eternal Glory among those who are sanctified by faith in Christ, 2. Thes. 2.13.

4. God the Father hath given his son for this very end, that Sinners coming to, and appre­hending of him, might have life and rest from him. Jo. 3.16. God so loved the world, that he gave his only begotten Son, that whosoever believeth in him shall not perish, but have everlasting life: Now seeing this is the end of God, it is our duty therefore to close with it, for there is no coming to the Father but by the Son, Jo. 14.6. So much for the confirmation of the point: if all ought to seek the happiness of their Souls, and in order thereunto, use the means, which is coming to, and apprehending of Christ, which is the Fathers will, and end, in [Page 111] sending his Son, then it is a duty to come, but it is clear from the word of God that it is so; therefore neglect not sin­ner to come unto Christ.

2. I shall make manifest many of these obstructions which de­ter and hinder Sinners from coming to the Lord Jesus (not­withstanding it is their duty) and also shew the unreasonable­ness of them all, which is the main thing intended in this Doctrine.Sinners make these impedi­ments to themselves they are not effici­ent but ac­cidental causes. 1. Ab extra. 2. Ab intra; Lets from without, and from within. 1. External Lets and hinderances, & that 1. from Christ himself, who is the Inviter and Commander of this great duty, as 1. the meaness and low­ness of his earthly extraction and descent. So it was with the Jews, Jo. 6.42. And they said, is not this Jesus the Son of Joseph, whose Father and Mother we know? and how is it then that he saith I came down from heaven? Christ preached his divine Original, but they stumbled at it, because [Page 112] he was not of noble Parentage, Praeclarum est à principibus nasci, It is an excellent thing to be the progeny of Princes. They did not consider that it was for their sakes that he became low, and although he was in the form of God, yet for their sakes he came in the form of a servant. Christ put himself into this capacity that he might suffer for sin, and make an attonement to the Fa­ther. But they stumbled at that stumbling stone, Rom. 9.32. Christ instead of being to them the Rock that should save them, was made by them a Rock of offence; and as it was with them, so it is with too too ma­ny in our days, who are ready to say, how can he who was born of a poor Virgin save or succour us? They will not search and believe that Testimony God hath given of his Son, Mat. 3.17. This is my beloved Son in whom I am well pleased. There­fore refuse him not for thy Savi­or because he made himself of [Page 113] no reputation, for it was the Or­dinance of Heaven, that Christ should come in that way, Isa. 7.14. Consider he is the Im­manuel, which being interpre­ted (according to the Hebrew) is God with us.

2ly. The Poverty of his life.Impedi­ment. As Christ saith, the Foxes have holes, and the Birds of the air have nests, but the Son of man hath not wherein to lay his head: he was so poor, that others were fain to Minister of their sustenauce to him, Mat. 27.56. Now for this cause also the Jews rejected him, for they ex­pected their Messiah should be some potent and honourable one in the earth, and that he should restore the Kingdom un­to them, then under the Roman Bondage. This is some hin­derance I fear at this day; for if Christ were an Earthly Prince, and would give them terrene In­heritances, how would persons flock to him? but they do not consider that he became poor, that he might make many rich, [Page 114] and bring many Sons and Daughters to glory; therefore let not this keep thee back, for he hath riches in abundance for thee, riches of grace and glory, for he is the heir of all things, He created them, and by him they do subsist, Coll. 1.16.17.

3. The Ignominy of his death, because he dyed a cursed, painful, and shameful death, Mat. 27.39. They reviled him, saying, If thou be the Son of God, come down from the Cross. v. 42. He saved others, himself be cannot save. If he be the King of Israel, let him come down from the Cross, and we will believe in him: Thus much we may gather from these words, that because they saw Christ dye such a cursed death, therefore they conclude that he was not the Son of God, and so consequently not the promis­ed Messiah. They made that the Obstacle to their faith, which should have been the chief ground of their faith, scil. the death and suffering of the Lord [Page 115] Jesus, for had not he willingly consented to dye that cursed death, and to be made a curse for sinners, they must all have been cursed to all eternity, Gall. Gal. 3.13. 3.10. Thus some in our days make a scoff, and revile him who dyed without the gates of Jerusalem; and trample his blood under their feet as being nothing worth, Heb. 10.29. Therefore they will not believe in him, because he yeilded him­self, and humbled himself unto death, Phil. 2.8. Even the death of the Cross, which had a curse annexed to it, and this Christ did suffer, not as a Malefactor himself, nor for any example only, but he gave himself a Ransom for many, Mat. 20. 28.

2. As many stumble at the person of Christ, his mean de­scent, his poverty of life, and his cursed death, so also at the Doctrine of Christ. This will not down with them, they can­not relish it, Luk. 23.5. He stir­reth [Page 116] up the people, teaching through­out all Jury; but what was it he taught? he taught that he was the Son of God, and that he was the way to salvation; he taught the way to Salvation by a Re­deemer, and that their Phari­saicall Righteousness would not save them, this they were offended at; but more particu­lar, 1. The plainness of his Doctrine, this was an offence to them, notwithstanding, his words were more sweet than the hony, and the hony-comb, He was full of grace and truth, Jo. 1.14. And his Doctrine was gracious, Luk. 4.22 They won­dred at the Gratious words which proceeded out of his Mouth. But yet we find some were & are offend­ed at the plainness of it; the Gre­cian Phylosophers were for high strains and rhetorical florishes; they sought earthly wisdom, therefore they stumbled at Christ,1 Cor. 1.22.23. and the pure plain sim­plicity of the Gospell; and how many such Grecian Spirits have [Page 117] we in our days; if the Ministers of Jesus Christ teach and preach the Gospel with plainness to the capacity of the Vulger, that is an offence to many; when the Apostle Paul could say, I use plainness of Speech. But I think if this be well considered, we should not so much stand off from coming to Christ because of this, for suppose a person was going a journy into a strange Country, but knew not the way, and should come into a great Wilderness where many Paths present themselves, but he knew not which would bring him to his journnys end, and he meets a man there who knows the way very well, of whom he makes inquiry to know the right way, but this man answers in a Dia­lect or Language he understands not, (notwithstanding he could have answered him in his own Language) in the first place would not he look upon his in­quiry of him as unprofitable? in the second place, & would he [Page 118] not condemn him of cruelty and unmercifulness. Just thus it is between Ministers of the Gospel and poor sinners, who are the travellers, and in a wil­derness; there are many teach­ers who propose various ways of Salvation, and the Minister of Christ is the man who meets the poor sinner in this bewil­dred condition, and he enquires of him, who knows the way to Sion, but he answereth in a Language he cannot understand, would not this savour of cruel­ty and affected pride? is it not more grateful to speak so as to be understanded by the inquir­ing party? yea certainly, and most profitable to the soul; therfore do not contemn Christs Doctrine or his Ministers for preaching of it plainly, but ra­ther rejoice; Christ hath taken such care for thy soul, that the way to happiness may be easily known if thou humbly seekest, and enquirest into it. I have been told that a Learned divine [Page 119] who in his preaching used much plainness, and had done great ser­vice for the Gospel, & the good of souls: but it happened that some more curious than wise, reproached and scandalized him in secret, saying, he was no schol­ler, &c. He always used such a plain stile, he being informed of it by some freinds, prepares his Sermon for next Lords day, composed most of Hebrew, Greek, and Latin, and coming to preach, he takes his text, and de­livers his Sermon in those lan­guages; The people being a­mazed (for few or none under­stood him) began to be trou­bled, because they came there to be instructed, but understood nothing, so he took an occasion to ask them what they profited by that Sermon, and withall sharply reproved them for their folly and madness, in censuring his plainness in preaching, which he intended only for their good. It was that kind of preaching the Apostle Paul [Page 120] most affected, 1 Cor. 1. chap. 2. And this if it be the pure Gospel is the most effectual for the con­version of sinners unto Christ, there is the love, the Wisdom, and the power of God, discover­ed in the Simplicity of Gos­pel truths; therefore let not this hinder thee from coming to the Lord Jesus, for undoubtedly he who gave to his Apostles all kinds of Tongues, could much more have so spoken himself, if it had been either for his or his Fathers glory, or the good of poor Souls.

2. The strictness of the Gospel; it will not allow that Latitude and liberty which cor­rupt nature requireth, there­fore they refuse Christ and his Doctrine. If the Gospel saith, Christ hath redeemed us from all in­iquity. Tit. 2.14. We must no longer live in sin, 1 Cor. 15.34. Awake to righteousness and sin not. You must leave your former vain conver­sation, you must be holy as God is holy, you must take up the [Page 121] Cross of Christ and follow him, Mat. 10.38.1 Pet. 1.15. Sinners are ready to reply with those disciples Jo. 6.60. This is a hard saying, and who can bear it, if we can have more liberty (I only allude to it) under Rehoboam, which we may term the Gospel, than un­der Solomon (the Law) we will serve, if not Israel to your tents. House of David look to thy self, for we have no lot or in­heritance with the son of Jesse, 1 Kings 12.16. If they may have Christ, and their lusts, the plea­sures, honours, and unjust pro­fits of the world; if the Love of Christ and the love of Mam­mon will agree together; if the Samaritan Religion will serve, i. e. to fear the Lord, 2 Kin. 17.33. and worship their own Gods; they would im­brace Christ and the Gospel; but seeing those will not con­join and stand together, give us our swine, but let Christ be gon; if they come to him, it is but to beg his retreat, and that he would leave their coasts, not at [Page 122] all desiring his presence: but oh the folly of sinners to refuse coming unto Christ upon this account! it would be their hon­our,Lucurgus, Solon. their happiness, their privi­ledge to be holy and free from the tyranny of base inslaving lusts, which bring nothing but shame and detriment to the Soul, Rom. 6.21. Mat. 16.26. Among the Heathens those Lawgivers were ever in most account, who made the strictest and severest Laws against vice, as being de­structive to common wealths; and shall not Christ the great Legislator be esteemed and im­braced for his holy and stricct precepts against sin, which is destructive to precious Souls, 1 Pet. 2.11. Obtain from fleshly Lusts which war against the Soul. Observe this sinner, Christs mak­ing his precepts strict, which extend not only to the external, but the internal man, Mat. 5. chap. 10. Not because he hates, but because he loves poor souls; therefore let not the strictness [Page 123] of his Doctrines be an obstacle or let unto thee, for none are more just in imposing precepts on their Subjects then Christ is. Agesilaus King of Sparta said,Plutarch (when he heard the King of Per­sia called the great King) Nemo me major, nisi justior, No man is greater than I, unless he be more just; and I say, none can be more just than Jesus Christ is, in his injunctions, and com­mands, therefore none more ex­cellent, or that doth better de­serve thy obedience than the Lord of Glory.

3. The powerfulness of his Doctrine, Luk. 4.32. And they were astonished at his Doctrine, for he spake with power. Christ taught not as the Scribes and Pharisees, for he loved to awaken sleepy consciences, which they never reguarded; they thought it sufficient to cleanse the outside, but never reguard the internal part; when Peter Preached that excellent Sermon, Act. 2. and proved the Deity of him whom they had crucifyed, vers. 36. and [Page 124] vers. 37. It is said, they were pricked in their hearts; it did not only reach the eare, but it did affect and touch the heart; but we may see an instance in Felix, that when the word comes with power they cannot bear it, Acts. 24.24.25. Felix sent for Paul, and heard him concerning the faith in Christ, v. 25. And be reasoned of Righteousness, Temper­ance and Judgment to come; Felix trembled, and answered, go thy way for this time, when I have a conveni­ent season, I will call for thee. Here it seems the Word came with power and touched his Conscience, made Felix tremble, but he sends him away with this, I will call for thee, when I have a convenient season. And how many such Felix's, have we in our days? They pretend to Love the Letter, but cannot in­dure the power of the Gospel, though it is the power, not the Letter, that must save their Souls. Paul praised God for the power of the Gospel, a­mong the Thessalonians, For we [Page 125] give thanks to God always for you, be­cause our Gospel came not to you in word only, but in power, 1 Thess. 1.2.5. But how many turn their backs upon Christ, his Ministers, and his word, because the power of the Gospel will not let them sleep in sin, and go quietly to Hell with deluded ungrounded hopes of Heaven! If John Bap­tist will preach and let Herod peaceably injoy his Herodias, he will gladly hear him, rejoice in him, but if he preach power­fully,Mat. 14. and reprove him because of his Herodias, then through him into prison, behead him, rather than I will be seperated from my Herodias. It is said, Heb. 4.12. The word of God is powerful, sharper than a Two-edged sword; But sinners cannot en­dure the Keenness of it, when it comes to dissect and lay open the Interiors, those cursed prin­ciples of lust and wickedness which lodge within the soul, they will then bid Adeiu unto Christ, not considering that the [Page 126] Gospel is the power of God to salvati­on, Rom. 1.16. Therefore this would be but a weak bulwork to keep the soul from coming to Christ, if sin and Satan did not delude the soul.

4ly, There is this in the Do­ctrine of Christ, which is an ob­stacle & hindrance to sinners, it condemns and casts away all selfe Righteousness in point of salvation, and directs the sinner to Christ alone for it, Isa. 45.22. Look unto me, and be yee saved, Some of the Papists confess we are justifi­ed by the imputati­on of Christs righteous­ness. Nos impu­tatione Christi me­riti justifi­camur Tapper. Tom. 2. art. Cap. 36. all the ends of the earth; for I am God, and there is none else, which as I have prov­ed before, is spoken of Christ, Acts. 4.12. Neither is their Sal­vation in any other; for there is no other name given under heaven, whereby we can be saved. The Scripture holds forth Christ as the only way to salvation, Christ and his Apostles preached up this Doctrine. God hath so loved the world, that he hath given his only begotten Son, that whosoever believ­eth in him, shall not perish, but have [Page 127] everlasting life. So Christ is the way; when the Jailor was con­vinced in his Conscience, and cryed out, What shall I do to be saved? The answer was, not be­come more righteous, leave thy sins; (although that he must do) but, believe in the Lord Jesus, and thou shalt be saved, and thy house, Acts. 16.30, 31. This is the Doctrine of the Whole Assembly of the Apostles and Churches of Believers in Jerusa­lem, We believe that through the grace of our Lord Jesus we shall be saved even as they, Acts. 15.5. The Apostle Paul would be sav­ed no other way, Phil. 3.8.9. He would not be found in his own Righteousness, but in the Righteousness of Christ. But yet how many Thousand Souls have split, and do daily split themselves upon this Rock? They have stumbled at the stumbling stone, Rom. 9.32. The Jews did so of old, they would not with the A­postle Paul renounce their Pha­risaical Righteousness. They [Page 128] sought a Righteousness but not [...]hat of faith, therefore the Gen­tiles obtain it, and they miss of it, vers. 30.31. Jesus Christ bids them come unto him with­out mony and without price, but these will not come unto him unless their hands be full both of mony and price.Propter in­certitudi­nem propriae justitiae & periculum inanis glo­riae tutissi­mum est to­tam fiduci­am in Sola Dei miseri­cordia & benignitate reponere. De Justific l. 5. So it is and has been with the Papists and Quakers, they have no need of a Christ and his Righteous­ness whilest they live, but when they come to a death bed, and conscience is a little awakened, they will with that great Goliah Bellarmine (who stifly contend­ed for relyance on good works) say * that because of the uncer­tainty of Mans own righteous­ness, and the danger of vain glory, it is the safest way for men to place their whole con­fidence in the mercy and good­ness of God alone. The Gos­pel exalts Christ, but they debase him, and set up themselves with their imperfect Righteousness, rather than they will come to [Page 129] him, in whome they may be compleat, Col. 2.10.

5ly, The Doctrine of the Go­spel ascribes the whole of our Salvation to free grace, (Eph. 2.5. By grace ye are saved.) and gives God all the Glory; now, the Arminians Quarrel at this, and will have the grace of God no further free than we are free, and have a power to accept of it, therefore this keeps them from coming fully to Christ, (al­though they do pretend to be­lieve in him) because they will not quite renounce self; for it is no true coming to Christ, un­less we come as lost condemned Wretches, and not being able to help our selves in the work of our Salvation; all is done by a free act of grace of the Father electing, the Son redeeming, and the blessed Spirit converting and leading the Sinner to the Lord Jesus, for it is God who doth work all our works in us, both to will and to do of his own good pleasure, Phil. 2.13. [Page 130] and because of the Doctrine of election, and the free grace of God, many refuse to come unto Christ.

6ly, And lastly, it is an hin­drance, because the Gospel com­mands all works of Righteous­ness, yet none to be relyed upon 1 Cor. 15.34. Awake to Righte­ousness and sin not. It is not suf­ficient that we avoide sin, but we must also do good, worke righteousness, yet when we have done all, to say we are unprofit­able servants. We have done that which was our duty to do. Luke 17.10. The Gospel commands to love enemies at well as friends, Mat. 5.44. Now these precepts will not well digest with those who are of a perse­cuting spirit. Also the Gospel commands to love our Bre­thren,1 Jo. 3.54. to be charitable, to be full of good works, to be Zea­lous for God and the Gospel, and it requires obedience to all the institutions of the Lord Je­sus,Tit. 2.14. but this the sin cannot away [Page 131] with, to bring his neck under Christs yoke, notwithstanding his yoke is easy and his burden is light, Mat. 11.29. He loves to be at liberty that he may sin with freedome, which is indeed the greatest slavery. Now this stumbles the sinner that he must do that which is Righteous and holy, and that at all times, and to flee from the appearance of sin, and fear nothing so much as it, as Chrysostome said, Nihil timeo, nisi peccatum. So that he looks upon it the greatest servitude imaginable to yield up himself unto Christ. Then thinks he there is no meriting by what I do, therfore do never so much, I must relye wholly upon an­other, and it tis 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 [Page 132] 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, [Page 133] and so he may well, even in the worst sence, for he loves to Murder Souls: tis 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 [Page 134] 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 [Page 135] 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 [Page 136] 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 [Page 137] 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 [Page 138] 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 Christ was he that should save them; therefore they reject­ed [Page 139] him, for it was through igno­rance, as the Apostle Peter as­serts in Acts 3.17. And the A­postle Paul, 1 Cor. 2.7. They were ignorant of his deity, there­fore doubted whether they might go unto him for Salvati­on. 3.Quid ater­nis minorem consiliis a­nimum fati­gas? Hor. By raising doubts con­cerning Election, and this is a great let to many, so that they totally neglect Christ and their salvation; but why (as the Hea­then said) dost thou vex thy Soul with the eternal Councels, and wilt not seek unto him? because Satan tells thee thou art not elected. Observe here the subtilties of Satan, to stave off poor souls from coming un­to Christ; when ever this obje­ction comes in thy way, con­clude it is from the Devil; for Election is a secret belongs to God; and although he hath cho­sen a certain number, thou may'st be one of them. The Gospel doth not say, if you are elected you shall be saved, although that is true, But if you believe, you [Page 140] shall be saved, Prudens futuri tem­poris exi­tum caligi­nosa nocte premit deus idem. Joh. 3.16.36. Now if thou hast true saving faith, Act. 15.9. heart-purifying, and a Jo. 5.4. world conquering faith, then conclude thou art elected; inquire more after that than thy election, for that is the way unto salvation, by coming to, and believing on the Lord Jesus. If any man be in Christ, he is a new Creature, 2 Cor. 5.17. If thou art so, thy condition is safe.

4. He keeps them from com­ing to Christ, by representing Christ unable to save sinners, but this is another of his lyes; for he is able to save to the uttermost all that come unto God through him, Heb.Isa. 9.6. 7.25. Isa. 63.1. He is mighty to save, and well he may, for he is the Mighty God, and he is the Lord Jehovah; Jer. 23.6. but by this subtilty of his, he hath kept thousands of Souls from coming unto Christ, and makes them set up false Christs, and Com­petitors with him, as though he could not do the work alone; thus the Papists have done all [Page 141] along, they have exalted and magnified other Christs, as Charity, this hath usurped the place of Christ; Good works, Prayers, Masses, works of super-erogation, (a vain proud lye, as though Man could do more than God required) and these must help on the work of our salvation, or else it cannot be perfected; moreover, there is the Intercession of Saints; and Virgin Mary must do more than Christ can, in their apprehensi­on, therefore they implore them ten times for once that they seek unto the Lord Jesus. For if they did look upon Christ as an able Saviour, they would never thus set up new Saviours; but these people are like the hea­thens who worshiped many Gods, and relyed upon them for succor and salvation (as their Jupiter, Apollo, The Atheni­ans had an Alter with this inscrip­tion. [...]. Mercury and Mi­nerva, and many more) because they were ignorant of the true God and his Almightiness to save. So these, because perswad­ed [Page 142] by Satan, of the inability of the Lord Jesus to save alone, therefore they come not unto him: but Christ Jesus is infinite in regard of his diety, and there­fore able, omnipotent, therefore sufficient to save all those who relye upon him for salvation, Rev. 1.8.

5. By representing Christ unwilling to save; this is ano­ther of his falsities, for Christ saith, Jo. 6.37. Him that com­eth unto me, I will in no wise cast out. There are two negatives in the Greek [...], not, not, which declare Christ's abundant willingness to imbrace sinners, and the certainty of their ac­ceptance with him, Jo. 5.40. Ye will not come unto me, that ye may have life, Which implyes Christ's willingness to give life, if they would but come; but by this subtil argueing of Satan, he im­pedes and hinders poor sinners: they conclude from his instiga­tion and suggestion, that Christ is unwilling, therefore it is in [Page 143] vain for them to come to him, for he has no mercy for them, no love to extend to their souls, although they are willing, yet Christ they know is unwilling. Thus the Devil possesseth the Sinner with hard thoughts of the Lord Jesus without any reason; for if he had not been willing to save, he would never have been willing to dye; if he was not willing to receive re­turning Sinners, he would ne­ver call after them, nor invite them, as in the text, Come unto me; For Christ is faithfullness it selfe, he is the [...] Amen, [...]. Rev. 3.14. But the Devil is the [...], The wicked one and a Lyer, Jo. 8.4. Then come sinners, for Christ is willing to accept of, and imbrace thee.

6. He impedes them, by per­swading them the evil day is far off, i. e. the day of death, saith Satan, there is time enough yet, you are young and strong, there is no fear of death yet; and what need you look unto Christ [Page 144] so soon? and how many (espe­cially young ones) doth he hold with this argument? let a Mi­nister or godly Christian ex­hort them to repent, and make hast to get into Christ, their re­ply is, Time enough yet: thus the Devil deceives them in that which their own sences dayly confutes the folly of, for they see, that where one lives to be old, five dye in youth: but all this will not convince them of the weakness of this Argument which Satan produces;Dum loqui­mur fugerit invida aetas carpe diem quam mini­mum credu­la postero. Hor. for the Spirit of God never suggests such things, he says, To day if you will hear his voice harden not your hearts, Heb. 3.13.15. The Spirit of God will not allow of a Morrow for the sinners to come to Christ, for the present time is only theirs, to morrow may be denyed, as a Heathen could say, therefore do not defer upon this account, for who knows whether God will add one day more to thy life. We are but dust and a shaddow, and who [Page 145] knows whether the Celestial powers will add to morrow to the sum of this days hours.Pulvis & umbra sumus quis scitan adjiciant hodiernae crastina summae tem­pora Dii superis. Idem. O hasten out of this snare of Sa­tan and come to the Lord Jesus.

7. By promising peace to them in his service, but trouble and perplexity in the ways of God. He is always ready to promise that he can never per­form, this is one of his wiles to keep sinners back from Christ. O saith he, if you will but serve me, follow me, you shall have peace on every side; thy ungod­ly relations will be at peace with thee, thy wicked neigh­bours will keep correspondence with thee; nay, the greatest part of Mankind will be at amity with thee; but if thou goest to Christ, nothing but trouble both without and within, 2 Cor. 4.8, 9, 10. and 11. chap. from 23. to 28. See there what befell them, and thou must expect no better; also Heb. 11. There is no peace in that way, it is full of Thorns and briers, thou must [Page 146] expect to be pricked and woun­ded, therefore spare thy self, as Peter said to Christ,Mat. 16.22.23. Be it far from thee, but Christ terms it the language of Satan, get thee behind me Satan, said he, for thou savour­est not the things that are of God. Thus he deludes poor souls with promises of peace which is no true peace, for here is not a word of the peace of God which passeth understanding, such a peace that the world cannot give, Jo. 14.27. Neither can the world take it away; for as it is said of the Nightingale, she sings with her breast against a thorne; so the people of God have such peace and joy within, that when the thorne of afflicti­on is against their brests, they can rejoice, as Paul and Silas did in prison; & although they have not peace with the world, yet they have peace with God, Christ, and their own Consci­ences, which is the best of all, therefore let not Satan keep thee by this wile from coming [Page 147] to Christ, for he tells thee in the text, he will give thee rest, which implys all peace as far as it is good for thy Soul, but Satan cannot give one moment of true peace or tranquility to the Soul.

8. If peace will not do, then he promises the world, the plea­sures, the honours and the pro­fits of this world, as he did to Christ (but in vain) so he doth to all [...], All these things I will give unto thee, do but fall down and worship me, Mat. 4.9. O how many Souls doth he catch by this bait! notwith­standing he frequently deceives the Soul, and gives a blear-eyed Leah instead of a beautiful Rachel Tuta fre­quens via est sub ami­ci fallere Nomen. Vnder the name of kindness and friendship he frequently deludes the sinner, And these are brave al­luring baits, and do most usual­ly insnare the poor silly creature, being so sutable to flesh and blood, and that corrupt part of man which is like tinder easily fired with the desire of these things; these have kept thou­sands [Page 148] from coming, and have drawn back many that were gon a fair way toward Christ, this made Judas instead of believing in Christ for his Saviour, betray him as a Malefactor; the Love of the world drew away Demas who had followed Christ a great way; the Devil knows full well how to impede and hinder sin­ners from coming to Christ. I have read a story of one Hippo­menes, who fell in Love with a beautiful Woman called Atalan­ta, who had vowed Virginity, only she proposed this to her Wooers, that they should run a Race with her unarmed, she hav­ing a dart in her hand; and if she won the Race, she was to kill them with her dart, she having ended many so, Himpomenes was to run with her, and he had got­ten three Golden Apples (given him by Venus) which in the midst of the race, when she drew nigh unto him, he severally throws down, and she being al­lured by them, runs to gather [Page 149] them up, and so he wins the race and her: which I apply thus (for the moral of it is good) This Hipomenes is Satan who falls in love with the soul (which is Atalanta) who has vowed Virginity in its baptismal covenant; he goes to Venus, which is the world, and gets three Golden Apples, which are profit, pleasure, and honour, and when the soul is as it were half way to Zion, he throws down these before it, and whilst it stops to gather them, the Race is lost, and the soul is undone for ever. Satan works most effect­ually by these, which are but perishing vanitys, and thousands of souls are swallowed up in this Gulfe, who believe Satan that is the Father of lyes, when he promiseth only a dirty world, and neglect to come to Christ, when he promiseth an eternal glorious Kingdom: Satan pro­miseth the earth, and he too of­ten prevails; but Christ offers Heaven, with all the immunitys, [Page 150] glory, and happiness imagina­ble, and yet is refused; Satan pro­miseth that which he cannot perform without divine per­mission, but Christ promiseth that which he will certainly be­stow upon the believing soul, therefore let not these Cobwebs hold thee, seeing he Commands thee, and it is thy duty to o­bey.

9ly. He perswades the sinner that he shall live a Malancholly life, if he come to Christ, and then produces various instan­ces, then shews him such a one and such a one, who when they followed the course of the world, and had their conversati­on as other men, they lived chearfully, and merrily, but since they turned out of that way, and have gone in another new way, they are sad and dis­consolate persons; now ye shall not see them rejoyce, but hang down their heads as a Bullrush. This I say is another of his de­vices, to keep back poor Souls [Page 151] when they are coming to Christ although there is no reason why it should, for if they are sorrow­ful and pensive, it is not with the sorrow of the world, which is deadly, 2 Cor. 7.10. Godly sor­row worketh Repentance to Salvati­on never to be Repented of; but the sorrow of the world worketh death; and as the wise man saith, In the midst of laughter the heart is sad; thus it is usually with the men of the world, but the Godly, though they have a dejected countenance, yet then they have a chearful heart; as their sor­rows are not alike, so their joys cant be compared; the Apostle can say to the Godly, rejoice e­vermore, 1 Thes. 5.16. And rejoice in the Lord always; when he saith to the wicked, Go weep and howl for the misery that shall come upon you, James 5.1. Satan lies, when he saith the ways of God are Melancholy; for as the wise man saith, Rom. 3.17. All her ways (speaking of wisdom) are ways of pleasantness, and all her paths are [Page 152] peace; and he may truly say all, because all her paths are holi­ness. I could give several in­stances besides scriptural ones, of persons who have found it, and declared it to be the most pleasant way: all the godly, more or less,Galeaceus Carracio­lus have experienced this: I shall mention only that of the Noble Marquess who had experienced what comforts the world could afford, and what were to be found in the ways of God) could say ‘Cursed be that Man who shall preferr all the Gold and Silver in the world, before one days Com­munion with the Lord Jesus.’ See here how he esteemed the comforts and delights he met with in the ways of God. Therefore let not this deter thee: and I will add mine own experience, I never had such joys and delights as in the holy ways of God: I cannot express it; but come thou to Christ, and thou shalt tast it, nay satiate thy soul out of his superabundant [Page 153] fullness; for he has rivers of pleasure by him, and he doth of­ten here give plentiful draughts to the believing soul.

10ly.Remember Satan is called [...]. 1 Pet. 5.8. A calum­niator, and [...] Rev. 12.10 the accuser of the Bre­thren. By laying open the Infir­mities & miscarriages of the saints and servants of the Lord Jesus, and representing them as vile as others; if not to the eye of the world, yet they are so in secret; and they are but painted on the external side, but all rotten within. But I know this to be one of Satans devices to keep poor souls from coming to Christ. O saith he to the sinner, there are none without their failings, and if you expect to be perfectly holy, you must be so in another world; observe the steps of those that seem most precise, saith Satan, and you shall see that they sin dayly, they are as proud as pas­sionate, and as worldly as others; if you live in one sin, they live in another; therefore be not so much concerned about your self and about coming to Christ. And if this will not do, he finds [Page 154] out some who walke with the people of God, and go under the notion of Servants of Christ (when indeed they are not, but are like those, Jo. 6.26. Who follow­ed Christ, not because of his Miracles, but for the Loaves; for some by interest not for love) and yet they live in sin and do as they world do. Now he strikes the nail to the head, and the sinner sits down content­ed, as if he had no need to press forward through the Crowd of the wicked, and wickedness of this world, and come to Christ. I grant that which cannot be de­nyed, that the best of Saints have their failings and infirmitys, as Noah, Abraham, Lot, David, and many more; but consider, 1. They did not live in the practise of any known sin. 2. They did not neglect coming to Christ and believing in him. 3. If none of these be so holy as thou think­est, they pretend or ought to be, yet it is thy duty to provide for thine own soul. There­fore [Page 155] resist Satan and come to Christ.

11ly. By shewing the poverty and afflictions the people of God undergo,Joh. 7.48. and that if they come to Christ they must expect the same. This is a wile by which she insnares many, says Satan, see there are not many mighty or noble ones of that way. They are but an impoverished people that are his followers, and are af­flicted & distressed dayly, as the Apostle said, 2 Cor. 4.8.9. Troubled on every side, In perplexities conti­nually; this is the portion of them who are his disciples, it has ever been so with them; here the Devil speaks truth but to a wicked end, scil. To keep the miserable from seeking to a Savi­our.Abraham, Moses, Da­vid, Josiah, Constantine, Galeaceus, with many more. Indeed the followers of Christ have been and are for the most part a poor and afflicted people, although there has been some honorable ones that have forsaken all and followed Christ but the reason why there have been and are so few great ones [Page 156] of the world that close with Christ, is, because Satan and their Riches will not let them. Thus it was with the young man in the Gospel, Mat. 19.21. Go saith Christ, part with all, sell all, and follow me; but he rather chose to part with Christ and bid farewell to him; he went away, the Text saith, sor­rowing, but we never read he came again repenting. Again, they who abound with the riches of this world, are least sollicitous about the riches of another; now the poor having but little here seek for a better treasure, James 2.5. God hath chosen the poor of this world, rich in faith, Heirs of the King­dome. 3. They are most secure thinking God is oblieged to give Heaven freely unto them, because he bestows earth libe­rally upon them. 4. They must needs have the least love for their immortal Souls, whose greatest care is taken up about their bodys; therefore the A­postle [Page 157] saith, 1 Cor. 1.26. Not many wise after the flesh, not many mighty, not many noble are called; not but that they are invited to come, but they refuse it. And as for their af­flictions which the Apostle calls light, they will work for them a far more exceeding and eter­nal weight of glory; therefore let not Satan hold thee by this wile.

12ly.Professorum paucitas re­ligionem non probat esse falsam. The Pau­city of Professors doth not prove the Religion to be false. The Paucity and few­ness of Christ's Followers, is an­other device of his to impede and hinder sinners, with this Argument the serpent makes excellent work for and among the Papists. O say those Hel­lish Emissarys (fit Instruments for that roaring devouring Ly­on to work by) when they come to dispute with poor silly creatures, there are but few of that way in comparison of ours, we have whole Kingdomes of our perswasion, that way is but an affected Singular way, and in the Multitude of Councellors, [Page 158] there is much safety; a few may erre, but the universal Church cannot; this is the subtilty of Sa­tan & his Servants, but this is no just reason for thy not coming, because there are but few, for Christs Flock hath always been a little Flock. Luk. 12.32. When Christ was upon the earth, he had but Twelve Apostles and a few more that followed him; those of the Pharisees and Saduces were of greater number; but it could be no true Argument that there­fore they must needs be of the true religion then Christs few Disciples that followed him. 2. Councells have and do erre (as our Divines have sufficient­ly proved) but the word of God is true. 3. If none else come to Christ, yet it is thy du­ty, and should be thy care, be­cause Salvation is alone to be had in him, Acts. 4.12.

13ly. Satan deters many from coming to Christ by telling them of the reproaches, scorns and hatred of others which t [...]y will [Page 159] incur, and must expect to un­dergo, for the world hath ever despised such persons who have been Christs true and faithful Disciples. If they go but through the street, and their habit discover what they are, you shall hear how they are re­proached and scorned, but it is not so with those who lead their conversation after the Customes of this world. Moreover they are hated by their relations, their friends and acquaintance, you must not expect a good name, nor an aspect of love from them; this must be your Lot, and who would expose them­selves to all these afflictions? what, will you make yourselves to be abhorred of most men? bring misery upon your selves; do not do it, but keep in the same way you are in; keep up your reputation among your neighbours, and maintain the love of your friends, get the good will of all, and this is the only way. It is a common Ma­xime, [Page 160] That Truth is Truth ever, Veritas sem­per est veri­tas à quo­cunque di­catur. from whomsoever it is spoken: So Satan speaks abundance of truth when he suggests these and the like cogitations into poor sin­ners; but yet consider, to be reproached for Christs sake, is an honour, Heb. 11.26. Moses e­steemed the Reproaches of Christ, greater Riches than the Treasures of Egypt; observe, it is said, he e­steemed them, he put a high value upon them, he was not ashamed of them, but he accounted them his honour. 2. It is better to be reproached, and follow Christ, than commended and follow Satan. The meanest part of Christs service, is more ho­nourable than the greatest the Devil can confer upon you. 3. It is the same that Christ and his Apostles did find in the world, Joh. 15.18, 19. If the world hate you (saith Christ) ye know it hated me before it hated you. And vers. 19. I have chosen you out of the world, therefore the world hates you, Luke. 21.16, 17. All [Page 161] freinds shall set themselves against you, and ye shall be hated of all men for my name sake. 4. It is better to have men and friends re­proach and hate, than our con­science to reproach, and the great God to hate for ever. And if thou dost not come to Christ, be sure thou wilt have no peace in thy conscience, nor any Love or pitty from God. And if thou sufferest with Christ in thy name or whatever else, thou shall be glorified with him, Rom. 8.17. Then notwithstand­ing all these Devices of Satan, come unto the Lord Jesus that thou mayst have rest for thy Soul.

14ly. By perswading the Sin­ner to rest in the performance of some Moral acts, as tempe­rance, and just dealing, abstain­ing from gross enormities which others daily fall into; if they do fall, yet they do not wallow in the mire. By this Chain he held the Jews fast, and many thousands of those who are cal­led [Page 162] Christians,I speak not against Morality, for where there is not Mora­lity, there is no true Christiani­ty; but we must not rest here. that by reason of this, never come fully unto the Lord Jesus. It has troubled me sometimes to see those who are high in Morality, very just, very Temperate, and circum­spect in their external deport­ment, and all their actions are so regulated even to admiration, but no Christ all this while; dis­course to them in their life time, not a word of Christ; come to them in times of sick­ness, they have a refuge to fly to, they never wronged any one, they have not been guilty of Adultery, Fornication, and the like gross sins; they have done what they could, and they hope God will accept the will for the deed, and the like; but no mentioning of Christ, here is no renouncing selfe, they have laid Feeble founda­tion, and have raised their su­perstructure, but the next storm of Gods wrath, will quite evert and overturn the building, and demollish this stately Fabrick; [Page 163] For other foundation can no man lay, No other firm Gos­pel foun­dation; such as will bear up the soul in the day of Gods wrath. than that which is layed, even Jesus Christ, 1 Cor. 3.11. He is the only foundation of Gods elect ones. Therefore be not deceiv­ed by this wile of Satan, for al­though I must confess Morality is a duty incumbent upon all, and I wish there was more used among them who are termed Christians; yet this must not be thy Christ if thou expectest to be saved, for There is Salvati­on in none other, Acts. 4.12. If thou couldst live the life of an Angel, sail, Free from sin, one only transgession excepted, thou wouldst be undone for ever, unless Christ should satisfy his fathers justice for that iniquity; nay without thine actual trans­gression, thine Original sin would damn thee, except it were washt away with the blood of Christ, for we all sinned in Adam, Rom. 5.12. [...], in whom all have sinned; and all thou canst do can never wash away that pollution; for if Doing [Page 164] would have done it, Christ need­ed not to have dyed. Again, if Morality would do the work in order to Salvation, we may conclude that many of the Hea­thens, and also of the Jews, who never believed in Christ, shall be saved, but as the Apostle saith, Gal. 2.16. By the works of the Law shall no flesh be justified. Paul had abundantly more to say for himself in this case, Phil. 3.3.4.5.6. Than many of our proud Pharisee's now a days, yet he re­nounces all as not being safe to rest in and build upon, and [...] to Christ alone, 7.8.9.10. verses. So I would advise thee whoever thou art, that dost per­use this treatise, never to rest upon any foundation for thy e­ternal well being, but upon the Lord Jesus Christ, who is the Rock to build upon, Mat. 16.18.

15ly. By the applause of men, this Subtile Adversary hath detained many as he did the Rulers mentioned, Jo. [Page 165] 12.42. Nevertheless among the chief Rulers also, many believed on him, but because of the Pharisee's, they did not confess him, least they should be put out of the Sinagogue. And the reason is given, ver. 43. For they loved the praise of Men, more than the praise of God. I must not inlarge; but know this is no good reason,Hinc api­cem rapax fortuna cum stridore a­cuto sustulit hic posuisse gaudet. Hor for which is better, the praise of Man, or the praise of God? do but judge the one is of finite dust, the other of an infinite Jehovah. The applause of men is like the bubble on the water, which soon vanisheth, it is un­certain as dayly experience teacheth us, and it is dangerous for the soul because it often puffs up and elevates the mind to act above its own sphear, and soar too nigh the schorching sun; so that Icarus-like at last they come tumbling down into the Ocean of woe and Misery, for God re­sisteth the proud, but giveth grace to the humble, Jam. 4.6. Consider but this, to be a faithful disciple [Page 166] and Follower of Christ, is great­er honour, than to be the high­est Monarch upon earth, and have no Interest in him; for true honour is that which comes from God; therefore seek not so much the vain applause of man, Jo. 5.44. But that honour which comes from God. By believ­ing in the Lord Jesus.

16ly. Satan impedes many by keeping them in a mear exter­nal profession, wholly neglecting the internal work of Grace, as saving faith in Christ, sincere Love to him, to his Ordinances, and to his members, the work of regeneration upon the soul, without which they can never be saved, Jo. 3.3. Except a man be born again, he cannot see the Kingdom; These have the form but not the power of Godliness, 2 Tim. 3.5. They profess Christ but in works deny him, they are called Nathaniel's, but indeed are full of guile, they have the name of Christians, but never la­bour to become true and sin­cere [Page 167] Christians; they honour God in words, but their hearts are far from him; like unto the Jews, they cry out, The Temple of the Lord, The The Temple of the Lord, and yet disobey the Lord of the Temple: So these cry up a Christ, a Jesus, 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 [...]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 [Page 168] 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 [Page 169] 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 [Page 170] 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 [Page 171] 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 [Page 172] 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 [Page 173] 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 [Page 174] 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 if thou dost Sin, God is Merciful, he is full of Pity, Exod. 34.6.7. He is gracious and long suffering. Therefore questi­on not but thou wilt do well, & we find this answer very rea­dy in their Mouths, when we come to set their Sins before them, and demand how they ex­pect to be saved, seeing they live so in Sin, the answer is, God is merciful, and I hope he will par­don my iniquities. By this wile of Satan the mercy of God is a­bused, and the Sinner undone for ever; it is true, that Gods mercys are infinite, and he is full of pitty and tenderness unto poor Creatures, but his mercy will not save without Christ. I shall not now enter into that dis­pute, whether or no God could save Sinners by his mercy alone, without any Consideration of, [Page 175] or relation unto the Lord Jesus, but this I assert from Christs own words, Jo. 14.6. That there is no coming to the Father but by the Son, no coming to him for mercy, pardon, and sal­vation, but by Christ alone. But consider further, it is the Ma­lice of Satan to thy Soul, and he designs only Cruelty, when he keeps thee in thy Sins, and yet flatters thee with hopes of Mer­cy; I do not write this to dis­courage any poor penitent Sin­ner from finding mercy, but to bring deluded Sinners from the abuse of it, and discovering the Wile of Satan, shewing them the only way to obtain it; for never think to be saved by his mercy, when thou hast lived as long as thou canst in Sin, for God is a consuming Fire to all such, Heb. 12.29. And instead of ex­tending Mercy, he will on the contrary Condemn thee, if thou dost not come unto Christ, Rom. 8.1.

21ly, He impedes them, by [Page 176] begeting prejudices in them a­gainst the faithful Ministers of the Lord Jesus; and if he can but do this, he thinks he hath done the work; thus he did in the Jews, Act. 3.45. when Paul and Barnabas had Preached Christ and so consequently Salvation to the Gentiles; they then contra­dict, and Blaspheme, and are fil­ed with envy against them. Christs Embassadors are the very Butt Satan Shoots at, and he knows if he can but keep Sin­ners from imbracing their Do­ctrine, then he has them secure, because Christ has committed such treasure unto them, and his chosen them as instruments in an ordinary way to convert Sin­ners, and turn them from dark­ness unto light, and from the power of Satan unto God, Act. 26.18. and as Christ saith, Jo. 15.20. If they have kept my sayings, they will keep yours also. Satan is not ignorant of this, that the Preaching of the Gospel is the means of conversion, and the [Page 177] hearing of it, the means of the begeting faith in the Lord Jesus, Rom. 20.14. Therefore he doth all he can to prevent Sinners, & this he doth sometimes by scan­dalizing of them, and casting contempt upon them, giving forth names of Schismaticks, He­reticks and the like, as the Church of Rome hath done, and some o­thers; sometimes by blasphem­ing the Doctrine they deliver, as though it was not congruent to the word of truth. But Sinner thou hast no reason to believe him, for he is a Lyer, and a Mur­derer, and seeks the Blood of thy Soul, and under pretence of keeping thee from delusion, he deludes thee altogether: For although the World and Devil hate them, persecute them, and speak evil of them, that is no Argument that they are not therefore Christs Ministers and Servants, but rather that they are so, Jo. 15.30.

22. Satan hinders, by per­swading the Sinner, that Christs [Page 178] service is very difficult, his Yoke is heavy, and his burthen Into­lerable; that Christ is a hard Master, and will exact the whole tale of Bricks, but will not allow Straw; there is no abiding long in his Service, for there are se­veral that have made tryal, but are returned to their former courses; if he become his Ser­vant, he must take up his Cross and deny himself; he must be universal and constant in his o­bedience, Pray always, Watch always, and in all things, 2 Tim. 4.5. Thus Satan renders the ser­vice of Christ, as unlovely and intolerable as may be, to the end he may impede the Sinner from coming home to Christ, but Satan is not to be credited before Jesus Christ, therefore I say hearken to what Christ saith, Mat. 11.30. My Yoke is easy, and my Burthen is Light. All his com­mands and injunctions are light and easy, because he puts under everlasting arms to support the Soul, and inables it to go chear­fully [Page 179] under it. There is no ser­vice like his, for it is perfect freedom, and the Soul is never free till it is subject to him. The experience of all his sincere di­sciples and servants will confute this lying Argument of Satan, for there is not a faithful servant of his, but will say, they have found his ways pleasant, and his Burthen tolerable; thou maist hear them cry out of the thorn in the Flesh, 2 Cor. 12.7, 8. of the Body of Sin, Rom. 7.24. And of the Burthen of it, Psal 38.4. Mine iniquities are gon over my head, as a heavy Burthen, they are too heavy for me to bear. But they are so far from accounting his service dif­ficult, or crying out of the weigh­tiness of Christs Burthen, that on the contrary they cry, O how do we love thy Law; as David in Psal. 119. I rejoice in them more than in hid Treasure, so Paul, Rom. 7.22. I delight in the Law of God, after the inward Man. Da quod mandas & manda quod vis. Aug. This is their language, give but strength Lord, and command what thou [Page 180] wilt, let not this discourage thee, for it is only Satans wile.

23. If all this will not do, then he will let fly his fiery Darts, and by terrors, and hor­rors of Conscience, [...], Eph. 6.16. he will seek to scare the Sinner from coming to Christ, he will send forth Thunder and Lightening against the poor Soul, and threaten no­thing but damnation, if it go to seek for Salvation; he will give it no peace, till it returns again to folly. Woful experience doth confirm the truth of this, many have tasted of the powers of the World to come, but yet by Sa­tans Darts have been shamefully overcome. If Christ promise Peace, Satan will give the Soul nothing but trouble, he will ter­rify and amaze it if once it of­fer to look to Christ; when his sophystry and subtilty will not do, then he plays his Engines of War, and makes the poor Sinner willingly yield, and lay down Arms, upon condition of peace; It is willing to comply and yield [Page 181] subjection rather then stand the contest with such a potent ad­versary, but let not Satan with his fiery Darts beat thee back from coming unto Christ, the Captain of thy Salvation; Pray Christ to give thee the sheild of faith, wherewith thou may'st quench his fiery Darts, Eph. 6.6. If thou come to Christ, he will tread this Enemy Satan under thy Feet, and bring thee conque­ror out of the Field; for Consi­der, although Satans Darts are terrible, yet the terrors of the Lord are infinite, and there is none but Christ alone that can deliver thee from them both; therefore come and lay hold upon his strength, Isa. 27.5.

24 Is by another means, per­swading the Sinner his Sins are greater than can be Pardoned, and it will prove in vain to seek for a remission of them; God ne­ver promised Pardon or accep­tance to such a one; Christ dy­ed not for such Crimson Sinners, therefore it is the best way to [Page 182] sit still, and bare his burthen with content, for there is not Vertue in the Blood of Christ to wash their filthy and polluted Souls, or to justify them from their guilt; then he aggravates the hainousness of his Sins, in the number, nature, and circum­stances of them; the number in­finite, the nature abominable, and considering the circum­stances irremissable; here he ter­rifies the poor Soul, so that it finds no rest, because it hath had Sin presented through a magni­fying glass, but the mercy of God in Christ to be small, and altogether too short to cover his Wounds, or cure his distemper, by this Dart he drives away the Sinner from coming unto Christ, as Adam and Eve were driven out of Paradice, least they should eat of the Tree of Life, and live for ever. But believe not Satan, when he thus Wars against the Soul, for the mercy of God in and through Christ to poor Sin­ners is infinite; the Price which [Page 183] Christ paid was infinite,I write not this that Sin­ners may presume, but that poor peni­tents may come unto Christ for mercy. It was the Blood of God, Act. 20.28. There­fore he is able to save to the uttermost, Heb. 7.25. Although thy Sins are great, yet the mercy of God, and the merit of Christ, are much greater: Therefore come unto Christ when Satan thus assaults thee, and see whether he has not purchased Pardon for thee; are thy Sins greater than Peters, who denyed his Lord & Master? do they exceed Manasses; Idola­try, Murder, Witchcraft, 2 Chron. 33.6. or Paul, when a Persecu­ter and Blasphemer, and Injurious, 1 Tim. 1.13. Yet these peni­tentially returning to God, found mercy through the Lord Jesus, Rom. 5. By him we have access into this grace wherein we stand.

25. He doth all he can to bring the Soul into dispair, and to cry out as those, Jer. 18.12. There is no hope, but we will walk after our own devices, and we will every one do the Imagination of his own Heart. Thus he served Ju­das, [Page 184] first leads him into Sin, then into dispair, and makes him lay violent hands upon himself; and that notable instance of Francis Spira, who left the World in a dispairing condition for his de­nying the Lord Jesus: This doth exceedingly dishonour God when we dispair of finding mer­cy; unbelief is the main Wheel that moves this Engine of dis­pair, 1. It calls Gods Pity and Mercy into question, as in Psal. 77.8. Is his mercy clean go [...] for e­ver? 2. His Love and Grace, vers. 9. Hath he forgotten to be gra­cious? 3. His Faithfulness, as in vers. 8. Doth his promises fail for evermore? 4. His Omnisciency, and is ready to tax God of im­perfection, Like unto Man, hath he forgotten, saith the dispairing Soul. By this Dart he hath for a time kept some of the elect from coming unto Christ; till the Lord Jesus hath broke in, and rescued the captive out of his hands, and declared his faith­fulness to his promise, and his [Page 185] readiness to save all repenting believing Sinners;Luk. 4.17. it is certain that Satan keeps off more by pre­sumption, then by dispair, but when the one will not effect his grand design, scil. The destru­ction of the Soul, then he will make his best improvement of the other; if he cannot make the Sinner run precipitantly into Hell, he will labour to bring him into dispair of ever getting to Heaven; now seeing Satan is thus busy, watch against his Wiles, Devices, and fiery Darts, remember what is said Heb. 2.17. Jesus Christ is a Merciful and faith­ful High Priest. And in that Jo. 1.9. If we confess our Sins, he is faithful and just to forgive us our Sins, and to cleanse us from all un­righteousness. Therefore I say, be not discouraged, but come unto Christ and thou shalt find Peace for thy Conscience, and rest for thy Soul.

26. Another fiery Dart by which Satan deters Poor Sinners from coming unto Christ, is by [Page 186] telling them there is no God. Psal. 10.4. The Wicked through the Pride of his countenance, will not seek after God: God is not in all his thoughts, [...] or (as in the Hebrew) all his thoughts are, there is no God. There have been, and are some, who have attained to that de­gree of impudence, as to deny that there is an eternal being, who himself was before all, and gave being and existence to all Creatures. Diagoras, Milesius, and Protagoras Abderites, and Theodo­rus, commonly called the Atheist, and others, in former times, de­nyed that there is a Numen or Deity, that by his omnipotency hath created all things, and it is very much to be lamented, that there have been, and are at this day in England, those who bold­ly and impudently write and dis­pute against this eternal divine truth; these have suffered the wicked one to abcecate the Eye of reason, and so they are led captive by him at his will; but methinks it is one of the absur­dest [Page 187] points that may be, for a ra­tional Animal thus ignorantly to reason; what, is there not a supream being, who created, sustaineth, and gubernates all things? It is most impudent to assert the negative, for either they must be produced into be­ing from themselves, and so prove Independent; or else it is from some more noble supream and eternal being, who himself wants beginning, and so conse­quently will never cease to be; according to that maxim,Lacttantius du plesses de vera Reli­gione Raw­leighs Guost cum multis aliis. Quod caret principio effective, caret etiam fine; That we have not our being from our selves; that no crea­ture can be the immediate Effi­cient, or first moving Principle, in the production of it self, but that there is a supream Author and Efficient of all things, whom we call God, hath been so copi­ously proved by many Famous Men, both for Piety, and Learn­ing, that I shall not now insist on it; Nay some of the Heathen Phylosophers have owned, and [Page 188] declared that there is a God; the natural Phylosopher proves it Ex motu, fine, & causa efficiente, From the Motion, the End, and the efficient Cause, Ens Finitum, a finite thing, Closed within bounds and limits (as this World, and every Creature in it is could not be, but from some Maker or Creator, with many Argu­ments to confirm it. The Moral Phylosopher hath found many strong Arguments, that there is a God, as from the Natural in­clination and propensity that is in Man, to confess and own some God or Deity, for as it is seen in all Nations (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 Ʋl­tima, [Page 189] 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 [Page 190] 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 [Page 191] 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 [Page 192] 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 [Page 193] 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 [Page 194] 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 [Page 195] 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; [Page 196] 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 [Page 197] 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 [Page 198] 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 D [...]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, [Page 199] 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 [Page 200] 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 [Page 201] 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 [Page 202] 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 [Page 203] 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 [Page 204] 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 [Page 205] 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 [Page 206] 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, [Page 207] 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, [Page 208] 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 [Page 209] 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 [Page 210] sufferings and afflictions; but ten thousand Worlds can do thy Soul no good, nor help thee in the evil day, these sufferings are but light and momentary, but the Crown and Glory shall be e­ternal, 2 Cor. 4.17.

2ly, The things of the World they impede. I shall not here particularly treat or make men­tion of them, because I have al­ready exceeded what I first in­tended; therefore I shall only name those three usual heads, under which all are compre­hended, scil. Pleasure, Profit, and Honour, these obstacles are mentioned by the Apostle John, under the names of the Lust of the Flesh, the Lust of the Eye, and the Pride of Life, 1 Jo. 2.16. O how many have these worldly terrene vanities prevented from coming unto Christ; As

1. The pleasures of the world, both lawful and unlawful, as in Luk. 14.20. I have married a Wife and therefore I cannot come. Here was not so much as a civil [Page 211] excuse from him, as from the two former, in vers. 18.19. And why? because he thought such a delightful relation was lawful by divine appointment, and therefore he concluded he might very well answer, I cannot come, this man supposed it more just and equal, to solace, and felici­tate himself with the injoyment of a Wife, then to come when the Lords Servants invited; but I fear he is not alone in this an­swer, for if we pass by former Ages, and only take a prospect of the present, we shall meet with many such answers; if not in their Lips, yet in their Lives; it is most perspicuously demon­strated: but remember this, that comforts are Lawful when Lawfully injoyed; and as the Apostle saith, 1 Cor. 10.23. All things are Lawful, but all things are not expedient. For when any in­joyment keeps the Soul from fully closing with Christ, (though never so lawful in it self,) it then becomes sinful; as [Page 210] [...] [Page 211] [...] [Page 212] in Luk. 14.20. Instead of loving and delighting in, all must be hated in comparison of Christ, who is the eternal delight of the Father, Prov. 8.30. The joy of Angels, and the glory of Saints.

2. Those pleasures which are unjust, base and sordid; which true vertue and ingenuity never invented, which only gratify the bruitish part of man, and have Plus Alloes, quam Mellis, more of Gall, then of Hony in them, which do immerge and drown the Sinner in sensuallity, nay, may I not say in brutish bestiali­ty; which make him forget God his Creator, and neglect coming unto Christ the only Redeemer and Saviour of Mankind. How many in this Age prefer the gra­tifying a base Lust, before the o­beying a glorious Jesus? their sor­did pleasures before the welfare of their immortal Souls; they will do more to please one single Lust, though it be to their eternal detriment and loss; then to de­light Christ and Angels, by con­verting [Page 213] and turning to him, for there is joy in Heaven at the con­version of a Sinner. There is no reason to be given, why a Sinner should be held by such Cobwebs as these: but we see by dayly and woful experience, that their Lust prevails more to keep them from Christ; then all the sweet invitations & promises of Christ will do to bring them unto him. They will go Twenty Steps af­ter a vain pleasure, to damn their Souls, but not one in order to the Salvation of them; it may be when some dark Providence beclouds them, when the Night of affliction overshaddows them, and the Terrors of Conscience affright them, old decriped Age hath imbicilitated and decayed them, and Death stands ready to attend them; then it may be, but not till then, (when the de­licacies of this World are imbit­tered and have no relish) there may be some faint desires after those sweet Celestial Pleasures, which are at the right hand of [Page 214] God for evermore, Psal. 16.11. But O Sinner, neglect not Christ for a Vanity, a more then Vani­ty; let not temporal Pleasures be prefered before eternal felici­ties; what for a momentary de­light, hazard everlasting Trea­sures; I have before declared what thou shalt have if thou comest unto Christ, weigh them in the Ballance of sanctified rea­son, and try them by the Touch­stone of the Scripture, and then see whether Christ and his plea­sures, be not to be prefered be­fore all others.

2. The Profits of the World, are great impediments, when these stand between Christ and the Sinner, and if he comes to Christ, he must transileate and leap over all these, he rather chooses to Sit down contented with his Worldly Portion, and to take the Left hand, rather than the Right hand blessings; give him but the Earthly and te­restial, let who will take the Heavenly and Celestial Mansi­ons, [Page 215] this kept the young man from closing with Christ;Mat. 19.22. this made Demas forsake Paul and im­brace this present World; and many others both then and now, To Err from the Faith, and drown themselves in destruction and per­dition, Tim. 6.10.Exitio est avidis Ma­re Nautis. What made Ju­das betray the Glorious Jesus, but the vain Profits of a perish­ing World? what is the great support of the Papists Religion, but their Gain, and Profits from their several quarters? this makes them debase Christ, in­stead of exalting him, and Daph­ne-like run away from the great Apollo, scil. the Lord Jesus,Quid non mortalia pectora co­git, auri sa­cra fames when they should willingly run them­selves and incourage others to come and meet him, but as the Poet said, the greedy and cursed desire of Gold doth destroy men; how are men lincked with these Chains? these Silver shrines cause multitudes to prostrate themselves to the base Diana of this World, i. e. their profit; when Christ is Preached up to [Page 216] be the only Saviour,Act. 19. I think this Chapter would serve ex­cellently to paint forth the Whore of Rome with her Deme­trius's. and Sinners are beseeched and exhorted to come unto him; then come the Idol-Worshipers of this World, and cry Great is Diana of the E­phesians; Great profit and gain there is to be had if we adore this false Deity. But least I be too prolix I will contract; let not the thick clay of this World so depress and weigh down thy Soul, that thou canst not sore a­loft to meet a Jesus; for it is Christ, not Gold, that can save thee; it is Heaven, not Earth, that can truely inrich thy Soul,Multa pe­tentibus de­sunt muta. here thou maist desire still, and be in want; but if thou comest to Christ he will possess thee with everlasting Treasure, thou shalt satiate thy Soul, with the riches of Heaven; in a word, the more thou dost deny thy self in the things of this World,Quanto quisque si­bi plura negaverit, a Diis plu­ra feret. the more thou shalt receive from Christ, as grace here, and Glory for ever, Psal. 84.11. Therefore let not vanity possess thy Soul, and keep out him, [Page 217] who is all, and in all, Col. 3.11.

3. The Honours of the World are great hindrances, these ele­vate the Soul above the bounds of reason,Non semper idem flori­bus est ho­nos vernis. and please it with a vanishing glory; which like the Flower this day is Beautiful and pleasing to the Eye, but to mor­row is quite withered and de­cayed: Christ tells us of some such, Jo. 5.44. Which receive Honour one of another, but seek not the honour that cometh from God on­ly. And in the beginning of the vers: Christ makes it an Argu­ment of their unbelief, How can ye believe? (saith he) the Intro­gation implys a Negation; as if he should have said, whilst you thus seek after the honour of Men, ye cannot believe; there is a kind of impossibility in it. How few Moses's or Galeaceus's are there in the World? who devest themselves of this fading Earthly Honour, to the end they may partake of true honour, immortality, and eternal Life, Rom. 2.7. Dayly observation [Page 218] doth confirm this; I need not stand to give instances, for the World doth afford innumerable, both abroad, and at home, who for this Worlds glory will refuse Christ, and everlasting bliss; but let it not be so with thee, Reader, who ever thou art. Fix thine Eye upon Christ, and that Crown of Righteousness he will give thee. Here thou maist live i [...] honour, but like a Candle, which gives but a dim light, and soon is extinct; but if thou comest unto Christ,Dan. 12.3. thou shalt shine as a Star in the Firmament, and as the Sun for ever and ever.

I come now to the second par­ticular, which is to declare what impediments there are ab intr [...], from within, that let and hin­der Sinners from coming unto Christ, and there are many of them. [...]. I shall begin first with carnal reasonings, which are great obstacles in the Sinners way,2 Cor 10.45. and these must be thrown down, before the Sinner will come unto Christ, [...]. for they are [Page 219] strong holds, which keep the Sinner secure, 2 Cor. 10.4. He is, as it were, in a Garrison by these his reasonings. [...] Saith Rea­son, how can God assume the Na­ture of Man? live and converse among Men? suffer and Die, and be made a Curse? can these things be? is it possible for God to Die, who is immortal? I can never believe it; my Rea­son cannot apprehend or con­ceive it; it can never dive into my thoughts, that God would ever come down from Heaven, to suffer for Men, to satisfie for their Sins: is not God infinite? is he not from eternity to eter­nity? and shall he be made a finite Creature, and of yester­day? certainly this doth dero­gate from the Honour of God, and doth reflect upon the great­ness and infinitness of his glori­ous Majesty. Is it not said of God, his Throne is in the Hea­vens? and that no Mortal Eye can behold him? and if it be so, I have no reason to believe that [Page 220] it was God, who shed his Blood without the Gates of Jerusalem; and that I must expect Salvation from him alone. To the remo­val of this Impediment. 1. I say art thou wiser then God, that thou thus reason [...]st against his revealed truth? for in 1 Tim. 3.16. It is said,Phil. 2.6. God was Manifest in the Flesh; i. e. The second Person in the glorious Trinity, who was equal with God the Father, did assume humane nature, and so was manifest in the Flesh, and so became God-man united in one person, although there ever re­mains two distinct Natures. 2dly. This God-Man suffered for Sin, he made himself a Sacrifice to satisfie divine justice; there­fore it is said, Act. 20.28. The Church of God which he Pur­chased with his own Blood: not that the divine Nature shed Blood, or suffered, for that is impossible, and incapable of af­flictions, or death, but that na­ture which was united to the divine, suffered and effused [Page 221] Blood by which our Sins are washed away;1 Jo. 1.7 we redeemed and reconciled unto God, Rev. 5.9. 1 Jo. 3.16. Hereby perceive we the love of God, because he laid down his Life for us; His Life who was God blessed for ever, Rom. 9.5. went to redeem us from eter­nal Death. 3. This great truth is a Divine Mistery, no where revealed but in the word of God, 1 Tim. 3.16. as Christ said to the Jews, Jo. 5. 39. Search the Scriptures, for in them, ye think ye have eternal Life, and they are them that testify of me. Therefore thou must not reason with Flesh and Blood;Gal. 1.16. or think ever to comprehend this by Car­nal disputes and reasonings; for these do but exalt themselves a­gainst the knowledg of God, and are not brought into the obedi­ence of Christ, as 2 Cor. 10.5. The Gospel cals for Faith, which is a supernatural Work, for ac­cording to that common saying, Although it is not contrary to reason, yet it is above it. And if by reason it might be apprehended, Faith [Page 222] would then be unnecessary; but Faith is absolutely necessary, for without it, it is impossible to please God, Heb. 11.6. And he that believes shall be saved. Jo. 3.36. In a word, if thou wilt not come unto Christ, till thy Car­nal reason, or thy Worldly wis­dom (as the Apostle calls it, 1 Cor. 2.6.) can comprehend this profound Mystery, thou wilt never come, for as the World by Wisdom knew not God, 1 Cor. 1.21. so neither canst thou by that Wis­dom know Christ, for he said un­to Peter when he made that ex­cellent confession of the Deity of the Lord Jesus; Flesh and Blood hath not revealed it unto thee, but my Father which is in Heaven, Mat. 16.17. Therefore let this be no Lett unto thee, when thy Rea­son cannot conceive the Depths of this Mystery, but humbly beg God to give thee Faith to appre­hend and believe it, because the holy word of God doth declare it,Credo quia tu dixisti. against all Arrians and Socini­ans whatsoever.

[Page 223]2ly, I cannot conceive, saith the Sinner, carnally reasoning, how finite Punishments, could satisfie for infinite offences; and how it may be then safe for me to venter my eternal welfare on this account; could so small a time of suffering, procure Re­demption from Eternal Tor­ments; this cannot stand with reason, for an infinite Person is offended, and so an infinite Punishment is due for every Sin. All this is granted, that every Sin deserves eternal Punishment, because an infinite Person is of­fended: and yet it is clear, both by Scripture and reason, that the Punishment Christ underwent, (though but finite as to the time,) has satisfied fully for in­finite offences; Gods Justice is thereby Salved, and the Sinner who is brought to believe, eter­nally saved. 1. His obedience of his Fathers will; the Scrip­ture saith, Heb. 10.10. By which will we are sanctified, though the of­fering of the Body of Jesus once, [Page] [...], one single time wherein Christ suffered, although but Momentary as to the duration; yet it made full compensation and satisfaction for the eternity of misery due to Sinners, v. 12. But this Man, i. e. The man Christ Jesus, After he had offered one sa­crifice for Sin, for ever s [...]t down on the Right hand of God. Which Scripture declares that the fi­niteness of Christs suffering, in the reguard of the time, made in finite satisfaction, and it is proved from the particle, after; which implys the work first done; and then after that he sate down for ever on the Right hand of God the Father. 14. v. By one offering he hath Perfected, for ever them which are sanctified. That is to say re­ally and effectually purge from all their Sins, reconcile to God, and justify all Gods Children. 2dly, The Person that suffered was an infinite Person, therefore his suffering,Proved above because he is God. although but for a Time, was infinite, and made compleat satisfaction, for it is [Page 225] as Rational to conclude, that the sufferings of an infinite Person, though but temporal, should sa­tisfy for infinite Transgressions; as that one offence of a finite Per­son, done against an infinite God, should merit and deserve infi­nite Punishment; for as the of­fence is according to the great­ness of the circumstance and the Person offended;Had Christ always suffered, then he could ne­ver be sa­tisfied. so is the suf­fering accounted according to the magnitude of the Circum­stance, and the Person who suf­fers. I shall further illustrate and make this plain, by this Simile; suppose a person lies in Prison for ten thousand Tallents of Gold, and there he is to remain till the Law be satisfied, and the Debt Paid; but he is no way solvent or able to discharge him­self, or make satisfaction; Rea­son will here conclude it to be no injustice in the Creditor to keep this man in Prison, though it were to eternity, because he cannot pay the Debt; but if in the interim a Man comes who is [Page 226] sufficiently able, and with all freely willing (although no way obliged) to pay this great Sum, in the behalf of the Debtor, common Reason will here also conclude it most equal, that the man should be set at liberty be­cause the Law is satisfied and the Creditor has his full Debt, and yet the man that discharges the Debt, doth not lye in Prison one Minute; but will reason apprehend and conclude this most equitable, and not the for­mer, which is as clear and evi­dent as this? for thus I apply it, the Debtor is the Sinner, who has contracted an infinite Debt, and is liable to infinite punish­ments, because he cannot himself any way pay it; and it is most just with God to inflict condign punishment, and exact infinite satisfaction; and lay eternal torments upon him; but Christ who is able and willing to dis­charge the Debt, and satisfie the Law, in all its demands, pays the uttermost Farthing, and contents [Page 227] the Creditor, scil. God much more then if the Sinner had suf­fered to all eternity; for the Damn'd in Hell are suffering, but can never satisfie the justice of God; but Christ hath done it compleatly; for the [...], the price he paid was his Life, Mat. 20.28, The Blood of Christ, 1 Pet. 1.18, 19. Therefore let not this un­grounded reason keep thee from coming unto the Lord Jesus.

3ly, I cannot understand how the Righteousness of another can be made mine; and that by imputative Righteousness, I shall stand Righteous and justi­fied in the Sight of God; must not every one have his own per­sonal Righteousness? for ac­cording to the works will God judg; and it cannot be the Righteousness of another im­puted to me that can save me. I shall not stand long in answer­ing this, because it it learnedly handled and answered by our Divines. But know this that thy own personal; Righteousness [Page 228] will not save thee, nor justify thee in the Sight of God, for it is imperfect. 1. In that all thou dost is mixed with Sin, the very good: as Eccle. 7.20. There is not a just man upon the Earth that doth good and Sinneth not; Even in his doing of good; as one ex­cellently observes.Dr. Man­ton. But let us observe this Scripture well, and we shall find enough in it to confute the self-justiciaries and perfectionists in the World, both Papists and Quakers. 1. It is to be granted, that the Pen-man of this Scripture was guided by an Infallible Spirit, for all Scripture was given by divine inspiration, 2 Tim. 3.16. and 2 Pet. 1.21. and if so, then the true explicati­on of it is to be believed. 2. He doth not say there is not a Man, or there is not an ungodly Per­son upon Earth, that doth good and Sinneth not; but there is not [...] a Just or a Righ­teous man, as in Isa. 41.26. these just and righteous men called Dr. Kinchi.* Tsadikim * where such | who [Page 229] gave themselves to the study of the Scriptures. 2ly.Psal. 103.17. They would conform to what the Law re­quired as to the external Part of it. I think these went as far as a­ny who pretend to perfection; and yet they came short of it, [...] they Sinned notwithstanding they were such, whom the Lord is said to Love, Psal. 146.8. for the same word is used for a righ­teous Man. 3. Here is this also to be taken notice of; Not a just Man upon Earth; which must not be taken only for that present time, in which Solomon wrote this; for that would be to limit the Text to too narrow a com­pass; but it must be taken for all those who are numbred a­mong the Righteous ones, ever since Adam, throughout all ge­nerations, (Christ only excep­ted) that none of them do good and Sin not. 4. Doth Good, The word sometimes signifies to pre­pare as if he had said there is no just Man, [...] although he prepares himself (with great diligence) [Page 230] to do good, that doth it, and yet Sinneth not in the doing of it, from which we gather this, That there is no meer Man, who hath a compleat personal righteousness, by and for which he shall be justified in the sight of God. Therefore there is need of a more perfect and compleat Righteousness ade­quate and commensurate to the whole Law of God; and there is none other that is perfect, but the Righteousness of the Lord Jesus; which must by imputati­on of God, and apprehension of Faith, be made thine, or else thou art miserable for ever. 2. It must not be by the Works of the Law, that thou canst be ju­stifyed, as the Apostle asserts, Gal. 2.16. By the Works of the Law shall no Flesh be justified. Here he is peremptory, he excepts not a­ny one, let him be who or what he will. Jew, or Gentile, there is no hopes of being justified by his own Righteousness; which can be no other but the deeds of the Law. I question not but [Page 231] those Jews the Apostle mention­eth, Rom. 9.31. who followed after the Law of Righteousness,Do but watch and examine thy heart one quar­ter of an hour eve­ry day for a Moneth, and then tell me whether thy own Righteous­ness is not imperfectt. so as to be justified by it; were as exact, circumspect, and up­right in 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, [Page 232] 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 po­ [...]est Legem servare, hoc Modo, quo [...]expraecipit. Thom. A­gu. in cap. 3. ad Gal [...]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 [...]emo un­ [...]uam ad visionem Deiredjit. Rupert [...]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 [Page 233] 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 Ʋega. 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 [Page 234] 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 [Page 235] 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 [Page 236] 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 [Page 237] can he know them, for they are Spiri­tually discovered, 1 Cor. 2.14. 1 He is ignorant of himself,Juvenal. [...] è caelo descendit, Know thy self descended from Heaven. 2. Of his misery, for Man is in a most deplorable state and condition, being lost, and liable to eternal condemnation, unless Christ de­liver him from it; and the great­est part of his misery consists in this, that he is for the most part insensible of his sad condition; for it is the first step to happiness and felicity, to be made sensible of ones misery; for this moves the Soul to look out for a remedy. 3. He knows not his wants and indi­gences: Man in his Sinful lap­sed state is full of wants. 1. He wants Pardon for his Sin, for if Sin be not forgiven, the Soul is undone; if the guilt of Sin doth remain upon the Soul, when it enters upon an Eternal State, the Soul is lost for ever; and must lye cursed in intolerable and in­extinguishable Flames to all e­ternity, Mat. 25.41. 2. Grace [Page 238] and holyness for the Soul, Jo. 3.3. Except a man be Born again he cannot see the Kingdom of God. Heb. 12.14. Follow peace with all men; and holyness, without which no man shall see the Lord. 3. A Mediator to interceed and pro­cure these and all other Mercys for the Soul; which Mediator is only the Lord Jesus, 1 Tim. 2.5. There is a Mediator between God and Man, the Man Christ Jesus. 1 Jo. 2.1. We have an advocate with the Father, Jesus Christ the Righteous. Did the Sinner but understand his wants and neces­sities, he would not much be in­treated to come unto Christ, That out of his fulness he might re­ceive Grace for Grace, Jo. 1.19. 4ly. The mind being darkened, doth not discern the evil of Sin. Chrysostom when threatned Exile­ment by Eudoxia the Empress, answered, I fear nothing but Sin; He saw Sin to be the greatest and worst of Evils. The Apostle Paul when he was divinely illuminat­ed, exclaimed and cryed out of [Page 239] the exceeding Sinfulness of Sin Rom. 7.13. which made him look upon himself as most miserable; & therefore he so pathetickly, & affectionately expresseth and be­waileth his state by reason of sin, which remained (although not regnant) within him, v. 24. O Wretched Man that I am, (not that I was, as some vainly would per­vert the Text) who shall deliver me, (not the unconverted Sin­ner) from this Body of Death: This present state I am in now; I have a Body of Death, Sin cleaves close to me, it is tyed to me as a Dead Corps; therefore I am wretched now because of this Body of Death, and not when I was a Persecuter, a Blasphemer, and Injurious. Thus doth a per­son truely inlightened, see the evil of Sin, and lament over it, so the Prophet Isa. Chap. 6.5. then said I, Wo is me for I am un­done, because I am a man of unclean Lips. Here we see two eminent and holy Servants of the Lord bewailing their Sin, (the one a [Page 240] great Prophet called by Piscator, Magnus Propheta, the other a great Apostle) but why? because they perceived the evil that is in Sin, and if Sinners did but know the evil of Sin, they would cry out so too, and thank God with the Apostle that there is a Christ to go unto;Rom. 7.25. but because they see not the Evil, Jo. 17.15. there­fore they imbrace it, and refuse Christ. 5. Ignorant of the wrath of God revealed against obsti­nate Sinners, this makes them regardless of Christ, for did they but know with a sanctified knowledg, what God hath threat­ned against them, they would tremble and be astonished, at the tremendious and terrible noise of those Thunder claps, as the Children of Israel were, when God descended upon Mount Si­nai, to deliver the Law unto them: but because of this stu­pedity, Sinners are secure with­out a Jesus, not considering, that The wrath of God is revealed from Heaven, against all ungodlyness, [Page 241] and unrighteousness of men, Ro. 1.18. To them who obey not the truth, but obey unrighteousness, (such are all those who obey not Christ and his Gospel, 2 Thes. 1.8.) Indignation and Wrath, Tribulation and Anguish, upon every Soul of man that doth Evil, of the Jew first, and also of the Gentile, Rom. 2.8.9. Now I say, did Sinners but right­ly conceive of this wrath of God, which he hath denounced against them, they would soon hasten to tome to Christ Jesus, for refuge and safety from it, for it is he alone that can do it, 1 Thes. 1.10. Jesus who delivers from the Wrath to come. But whilst they neglect coming unto Christ they are treasuring up wrath a­gainst the day of wrath, trea­sures of Wrath; but who is a­ble to indure the least grain of it (may I so express my self) in its extremity?Rom. 2.5. for such as his pow­er is, such is his wrath; it is ter­rible, yet without passion, infi­nite, yet without mitigation; in­tollerable, without cessation; [Page 242] and swift to consume the Sinner, yet without any motion in God. O the ineffable, and inconceiva­ble torments that will be the consequence of impenitency, and final neglect of the Lord Jesus. 6. Ignorant of that glory and blessedness they would partake of, if they came unto the Lord Jesus, they cannot discern that glory, because their Eyes are blinded, and their Faces turned away from God. There is a vail of Ignorance over their Hearts, which is taken away from be­lievers who are come unto Christ, 2 Cor. 3.18. But we all with open Face beholding as in a glass, the glory of the Lord, are changed into the same Image from Glory to Glory, even as by the Lord. There is a blessedness and glory in this Life, believers are par­takers of, and invested with. They are blessed in Life, Mat. 5. 2. to the 12. v. Blessed at death, Rev. 14.13. Blessed are the Dead which dye in the Lord. Blessed at the day of Judgment, when the [Page 243] wicked are Cursed, Mat. 28.34. Come ye blessed of my Father, (saith Christ) Inherit the Kingdom pre­pared for you, from the Foundation of the World. And they remain blessed for evermore, 1 Thes. 4.17. I cannot here number up all the blessedness of the Saints. The glory is unconceivable, 1 Cor. 2.9. It hath not entred into the Heart of man to conceive, the things God hath prepared for them that love him, 2 Cor. 14.17. A far more exceeding and eternal weight of glo­ry. Believers shall be glorious for ever, Dan. 12.3. They shall shine as the Sun in the firmament, and as the Stars for ever and ever. Ignoti nulla Cupido. And because the darkened Mind ap­prehends not this Glory & bles­sedness, therefore it slights com­ing unto Christ. 7. The Car­nal mind is ignorant of Christ; as John Baptist said to the Jews, There stands one amongst you, whom you know not, Jo. 1.26. So I may say to many, who terme them­selves Christians, there is one who is dayly Preached among [Page 244] you, yet ye know him not; and it is evident by this, you come not to him. 1. They whose minds are darkened, know not Christ essentially, i. e. that he is very God, and very Man; as Rom. 9.15. God over all, blessed for ever. The man Christ Jesus, Tim. 2.5. 2dly. They are igno­rant of him in his offices, as King. Psal. 2.6. as Prophet, Mat. 21.11. as Priest, Heb. 3.7. 3ly. They understand not that he is the only, and alone way to the Father, Jo. 14.6. I am the way, the truth, and the Life, no man com­eth to the Father but by me, Acts 4.12. for there is Salvation in none o­ther. He is the only way to all hap­piness, Peace, Comfort, and E­ternal Life, Jo. 3.36. But the benighted Soul being altoge­ther in the Dark, as to these things, wholly defers coming unto Christ. 8. They whose minds are Blinded, know not God, who is the fountain of all Good; if they had but a Spiri­tual understanding concerning [Page 245] God, they would not desire to be long away from Christ; and where there is not this divine knowledg, the Heart cannot be good, For it is Life eternal to know the only true God, Jo. 17.3.1. They are ignorant of the infinite ho­lyness and purity of God, He is of purer Eyes then to behold evil, and he cannot look on Iniquity, Hab. 1.13. God cannot look on Sin with any approbation; for the least Sin is contrary to his Holyness. Those glorious Seraphins we read of, Isa. 6.3. do adore God in his holyness; which when the Prophet Isaiah heard and saw, he presently crys out,ver. 5. I am un­done, because I am a Man of un­clean Lips; when he perceived the holyness of God, he was made more sensible of his own pollution, and what need he had for the Seraphin to bring a coal from the Alter to touch him;ver. 6. that so his Iniquity might be taken away, and his Sin purged. So I say, did but Men and Women apprehend the holyness of God, [Page 246] and that no Sinner or Sinful thing can abide in his presence, because he is a consuming Fire to all such, Heb. 12.14.29. They would cry out we are undone because we are polluted and de­filed; O that Christ the Angel of the covenant, would come and Sprinkle us with his Blood, that we might be cleansed from all our Iniquity, & purified from all our Sin, that we may be holy as our God is holy; for who can dwell with devouring Fire? or who can dwell in ever lasting burnings? Isa. 33.14. 2ly, Of his righteousness, Psal. 145.17. The Lord is righteous in all his ways, and holy in his Works. There is no unrighteousness with him; he will give to every one that which is Right, as David confesseth, Psal. 51.4. That thou mightest be just when thou speakest, and clear when thou judgest. Sinners are very subject to think God is like themselves, Psal. 50.21. They think because they are unrighte­ous, therefore he is so to; they [Page 247] do not believe that he will ren­der to every man according to his Deeds, and that God is so righteous that he will Punish the Least Sin with eternal dam­nation, if the Soul be out of Christ: but if God was not thus impartial, he could not be righ­teous; for as the Apostle says, Rom. 3.6. Is God unrighteous who taketh Vengeance? God forbid; for then how should God judge the world? Now it is the want of the right knowledg of this, scil. That God is a righteous God, and that he will exact the uttermost Farthing, either from the Sinner, or from Christ the surety; which im­pedes and let them from com­ing unto Christ. 3. The faith­fulness of God, 2 Tim. 2.13. He abideth faithful. God is a faithful God, he will fulfil all his pro­mises of mercy to them, who re­ceive and believe in Christ, 2 Cor. 1.20. For all the promises of God in him, are yea, and in him are Amen. That is, they are all certain and true, in and through Christ; God [Page 248] will fulfil every one of them; and also he is Faithful to make good his Threatnings denounc­ed against Sinners, who conti­nue strangers to Christ, and e­nemys to the Gospel, which in­vites Sinners to come unto him. They will be ready to lay hold upon that Scripture, Exod. 34.6.7. The Lord, the Lord God, graci­ous and merciful; but read not those Words, who will by no means clear the guilty, which relate to his Justice and Righteousness. 4. They do not know that ha­tred God bares to Sinners, whilst they are disobedient to Christ, Psal. 11.5. They under­standing not who are the only persons God loves; conclude they are of that number, who have an interest in his Love, not considering he loves none but those who believe in, and except of his Son, the Lord Jesus; all others are objects of his hatred. For he who is Love it self, 1 Jo. 4.16. Abhors those who slight his only Son, the Son of his love, [Page 249] even the Lord of glory.

3ly, The third Lett or Hin­drance from within, is the per­versness of the will, at first when God created man, he gave unto him a perfect will; and he al­ways willed that which was pleasing unto God, but upon his Sinning he quite depraved, al­though de did not loose that fa­culty; now in this depraved state and condition, the Will is perverse & averse to that which is truely good; and willeth evil continually; therefore, saith Christ, Jo. 5.40. Ye will not come unto me that ye may have Life. Christ Jesus who is Life, Jo. 11.25. makes offers and tenders of Life unto Sinners, and promiseth, If they come he will in no wise cast them out, Jo. 6.37. Yet they obstinate­ly refuse, and are ready to cry out, we will not have this Man to reign over us, Luk. 19.27. Mansit qui­dem arbi­trium ho­minis libe­rum à co­actione sed tantum ad Malum Wolleb. The will of Man doth still remain free from all coaction or compulsion; but it is free only to evil, not to good. Therefore Christ so graciously [Page 250] invites, and it is their duty, yet they wilfully refuse to come un­ [...]t him.

4ly, The vitiosity and irregu­larity of the affections; is ano­ther internal impediment. Those affections which have good for their object, as Love, Joy, De­sire; these are fixed upon wrong objects, and so they are impe­ded from coming unto Christ. Love which should be fixed up­on God, Sufficiens & perfe­ctum bo­num. who is the Summum bo­num, the Supream good; the sufficient and perfect good, is placed upon the Creature, which is but an inferior, insufficient, and perishing good. The Scrip­ture saith, Thou shalt love the Lord thy God with all thine Heart, and withal thy Strength, Deut. 6.5. But God generally hath the least part, for if God was chiefly beloved of the Soul, Christ would be so too, for he that loveth the Father truely, loveth the Son sincerely, so for joy and delight, we are commanded to rejoice in the Lord always, Phil. 4.4. We should [Page 251] take complacency, and delight in him above all; but for the most part their joy and delight is in carnal perishing objects; in the Creature more than in the Creator; for if the Soul took delight in the Father, it must needs take complacency in the Son, who is the eternal delight of the Father, Pro. 8.30. so the desires of the Soul when they should be after God, Christ, Grace, and eternal Blessedness; as David saith, Psal. 42.2. My Soul thirst­eth for God, for the living God. In­stead of this, they are after the World, and the things thereof; they are for who will shew us a­ny Good here, as for the Light of Gods Countenance, let those that will seek after that: And those passions and affections which have evil for their object, are irregular also, as Fear, Sor­row, Hatred, and the like, these are placed upon quite contrary objects, the Soul should hate e­vil; sorrow for Sin, fear the wrath of God, which he hath [Page 252] threatned against rebellious Sin­ners: but on the contrary, it doth by nature hate the good, and choose the evil; sorrow for worldly concerns and disap­pointments more then for Sin; fear the wrath of Man, more than the wrath of God; and by rea­son of this depravity and irre­gularity of the affections, the Sinner minds not coming unto Christ.

5ly, The hardness of the heart is another Lett. This kept many of the Jews from believing in Christ, Mat. 3.5. The Heart of Man by nature is so hard and obdurate, that the distillation, and daily droppings of the Gos­pel cannot penetrate or make impression, therefore God has graciously promised to take a­way the Heart of Stone, and give a Heart of Flesh, Ezek. 36.26. And till God doth effect this up­on the Soul, to take away the hardness from it, and mollify it with the Blood of Jesus, it will never receive any divine impres­sion, [Page 253] or come unto Christ that it may be for ever happy.Heb. 3 15.16.18. As it was through the hardness of Heart, the Israelites provoked God in the Wilderness; and be­lieved not in him; and so shut themselves out of the promised Land of Rest: so to this day, the obduratness of Sinners impedes them so, that they regard not coming to Christ. As the Heart of Man is so desperatly Wicked and deceitful above all things;Jer. 17.9. so it is desperatly hard and ob­durate above all things. Moses struck the Rock but twice, and the Waters came out abundant­ly, Num. 20.11. but Christ stands knocking at the door and cannot get admittance into the hearts of most Sinners, Rev. 3.20. all his sweet and kind expressi­ons, and glorious promises will [...]ot induce them to let him in; or allure them (though misera­ble) to come unto him.

6ly, And lastly, the Pride and haughtinesse of Mans Spirit obstructs him. A Proud man is [Page 254] loth to own his own poverty and come to Christ for Riches; he is unwilling to own his naked­ness and come to Christ for cloa­thing, Rev. 3.18. Because God at first made him Lord of the Creature; he concludes he hath now no need of his Creator; he thinks by his own Arme to procure Salvation; and by his own industry work out redemp­tion for himself. To be saved by the merits and righteousness of another, he cannot indure to hear of. Man cannot indure to own himself a Bankrupt, lost and undone, unless he seek to a­nother for help; that he is poor and must now turn Beggar, when he has so much Riches by him, as he vainly conceits; he has ac­cumulated, and heaped together a little treasure of fine wishes perhaps, with an inconsiderable number of morral or civil acts, and so he is an accomplished per­son, and it is beneath him to seek adjuvation or assistance from another, for being vainly [Page 255] puft up in his Fleshly mind, he slights Christ; he is like Esau, who having got something of the Riches of the World, seems to slight Jacobs presents, till he urged him to take them; so the Sinner being elevated by the Pride of his Heart, disesteems Christ, and his tenders of Love and Mercy, till Christ do as it were force them upon him, if he at all receive them. Thus have I laboured (as briefly as I could) to lay open many of those impe­diments and obstructions, which deter and impede Sinners from coming unto the Lord Jesus, al­though it is their duty to come, and they are for ever miserable and undone if they come not un­to him, therefore if any of the forementioned obstacles stand in the way between thee and Christ, labour to remove them, and beg grace to overcome them, that thou maist come unto the Lord Jesus.

3ly, I come now to remove a few objections, that some may [Page 256] make against this Doctrine, that It is the duty of all heavy laden Sin­ners to come unto Christ. Some may object and say, how can this be a duty for all to believe in, re­ceive, and come to Christ? this supposes a will and power in man, or else it is to bid a Blind man see, a Cripple walk upright, a Child encounter a Gyant, and a Mole overturn a Mountain: if man hath no ability, this can be no duty; I answer, 1. Man hath no free will, or power of his own by nature to come, Jo. 1.13. Not born of Blood, nor of the will of the Flesh, nor of the will of Man, but of God. Rom. 5.6. Whilst we were yet without strength, Christ dyed for us. No strength or abi­lity to carry our selves to Christ, it is God must work in us both to will and to do of his own good pleasure, Phil. 2.13. but although men cannot will or come to Christ, yet it is their duty, Jo. 6.29. This is the Work of God, that ye believe on him whom he hath sent, i. e Believe in his Son [Page 257] Jesus, 1 Jo. 3.23. This is his com­mandment, that ye believe in the name of his Son Jesus Christ, here we see it is made an express command, incumbent upon all, and from which none may exempt them­selves. Christ preached this Do­ctrine, and hath commanded his Ministers to preach and publish it to all, Mark. 16.15.16. Go Preach, saith he, the Gospel to every Creature, 16. vers. He that believ­eth and is Baptized, shall be saved, but he that believeth not, shall be damned. The Apostle Paul preached and pressed this duty upon both Jews and Gentiles, Acts 20.21. Testifying both to Jews and Greeks repentance towards God, and Faith towards our Lord Jesus.

2: Obj. If man cannot come, then it is in vain to preach and inforce such a duty. I answer, it is a du­ty, and to be preached. 1. That man may be convinced of his [...], natural impoten­cy and inability of coming to Christ; and that he needeth the [Page 258] adjuvation and help of an omni­potent Arm to draw him,Jo. 6.44. Silly man is apt to conceit great things of his own ability, and that it is easy and Facile to believe in Christ Je­sus, but when they are under the apprehensions of death or the like, they are convinced of the necessity of coming to Christ, but find their power to be faint­ness, and their will to be meer conceitedness, as one of that per­swasion (being under the ap­prehension of Death) told me, shee could not then find power in her self to come to Christ, or believe in him for Salvation, un­less he would work faith in her to apprehend him, and apply the promises. 2. To exalt the infi­nite riches of Gods grace and love in bestowing freely, what the Sinner findes he needeth, and what God requireth from him, scil. Faith in Christ Jesus, Eph. 2.8. By grace ye are saved, through faith, and that not of your Selves, it is the gift of God. The Sinner wants Faith, which is a supernatural [Page 259] of the Blessed Spirit, Gal. 5.22. for without Faith, there is no apprehending of Christ, now God is pleased in his abundant mercy, to confer this and all o­ther graces upon the Sinner, to the praise of the glory of his grace, Eph. 1.6. 3. To declare to man his own deplorable state, and condition, and that he may see what he has made himself by Sin; he can do nothing in his lapsed fallen estate, which con­duceth to his eternal well being, without me (saith Christ) ye can do [...] nothing, Jo. 15.5. He doth not say ye can do no great thing without me, but nihil, nothing. 4. That poor Creatures (who are lost and undone by reason of Sin; and who are imbecilitated and weakened through iniquity, so that they cannot come them­selves to Christ,) being con­vinced of the duty incumbent, and the necessity of having this grace, might more earnestly seek unto God for it; and having ob­tained it, highly esteem this [Page 260] Jewel, for no Faith, no Christ; and no Christ, no Salvation, Jo. 3.36. 5. This is to exalt the Lord Jesus, in the estimation of miserable Sinners; for being perswaded of the absolute ne­cessity of this duty, without which they cannot come unto the Father, it will make Christ more desirable, Jo. 14.6. I am the way, the truth, and the Life; no man cometh unto the Father, but by me, i. e. By believing in Christ Jesus, that is the only way to be reconciled to God, and to obtain mercy from him, For without faith it is impossible to please God, Heb. 11.6. or be any way grateful to him, for God is so far from manifesting his Love to sin­ners, whilst they remain stran­gers to Christ, as that he rather hates them; for God taketh complacency and delight [...] chiefly in his Son Christ Jesus, who is the eternal delight of the Father, and may I speak with reference,Prov. 8.30. (and as I humbly pre­sume congruent to the Ana­logy [Page 261] of Faith) that God the Fa­ther takes delight or compla­cency in none, neither Angels nor men, except considered as elect­ed in Christ, because the finite­ness, of the Creature renders it not an adequate object for the delight of an infinite God, or that he should fix his Love up­on a Finite being, when he is in­finite and eternal; for God loves not the Creature for it self; for any intrinsick worth or excel­lency in it, but for himself, and so far as he hath ordained it for his glory; there can be no ad­ditional felicity unto God; the Creating of the Creature adds nothing to him, neither doth the perishing of it detract any thing from him; for he hath the same fulness and perfect ob­ject for his delight now, as from all eternity, scil. his Son Jesus, in whom he is well pleased, For he is God blessed for ever, Rom. 9.5. So that if we desire to be belov­ed of the Father; or to have a­ny manifestation of it to us, we [Page 262] must go unto Christ in a way of Duty, that he may confer and bestow those graces, (by which we may come unto him,) in a way of Mercy, scil. Repentance and Faith, for as Christ has pur­chased Salvation, so has he also the means by which we may ob­tain it, and apply it to our own Souls; as the Apostle saith, Gal. 2.20. I live, yet not I, but Christ liv­eth in me; and the Life which I now live in the Flesh, I live by the Faith of the Son of God, who loved me and gave himself for me. By that Faith which Christ had purchased, and his Spirit had wrought, the A­postle did live.

I come now to the uses and ap­plication that may be made of this Doctrine. 1. Information. 2. Examination. 3. Exhortati­on.

1. It informs us of a great and indispensable duty; for as I have before declared, this re­ceiving of, looking, coming unto, and believing in Christ, is a duty relating to all who expect [Page 263] salvation; and are desirous to be eased of their Burthens, which otherwise would press them down into everlasting misery, it is by coming to Christ, and be­lieving in him, that the Soul comes to be exonerated and eas­ed from all its heavy loads of Sin and guilt; it is a duty and a work that must be done, Jo. 6.29. This is the work of God, that ye believe in him whom he hath sent, scil. His Son Jesus Christ.

2ly. Learn hence the erroni­ous falsity of those opinions, that direct the Sinner some other way to seek for ease and help; when it is only to be found in the Lord Jesus; as Christ saith, If ye believe not that I am he, ye shall dye in your Sins, Jo. 8.24. There is no other remedy for the wounded Soul, but coming to the Blood of Christ; no other Saviour for the lost Sinner, but the Lord Jesus; no other re­fuge for the persued Malefactor to sanctuary in, but the name of the Lord Jesus, Rom. 10.13. and [Page 238] there is none other that can bare away his burthens of guilt,Levit. 16.22. into the Land of separation, but the Scape-goat, scil. the Lord Jesus; therefore they do but deceive and delude poor Sinners, who direct them to any other for ease or comfort.

3ly, Learn hence that believ­ing, which is the right coming unto Christ, is not meritorious because it is a Duty. We are un­der a command of believing in Christ, 1 Jo. 3 23. now that which is injoyned as a duty to do, cannot be meritorious when done, for the name of Duty doth casheir and cut off the very Sin­news and Strength of Merit, Luk. 17.9.10. When we have done all, we must say (not comple­mentingly) we are unprofitable Servants; for (here is the Rea­son) we have done but that, which was our duty to do. It is a duty to come and believe in Christ, but our believing doth not merit or deserve that he should accept of us. Believing in Christ is the [Page 239] work of the Spirit of God, it is not by a mans own Power that he imbraceth him.

2ly. Use of Examination, to know whether you are come un­to Christ; and indeed this is the Life of all, for as the Apostle saith, 2 Cor. 13.5. Examin your selves whither you be in the Faith, prove your selves; know you not your own selves, that Jesus Christ is in you except you he Reprobates? Here I shall propose this question, how shall I know whether I am come to Christ Jesus or no? I am satisfied that it is my Duty to come, and that if I do not come, I am undone and lost to all eternity. I answer, first, If thou art come unto Christ, the Father hath drawn thee, Jo. 6.44. No man can come unto me, ex­cept the Father which hath sent me, draw him. Now the Father draws by his election, and so gives 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 [Page 240] 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 [Page 241] 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 [Page 242] 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 [Page 243] 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, [Page 244] 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 [Page 245] 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, [Page 246] 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 [Page 247] 15.8. Herein is my Father glorifi­ed that ye bare much Fruit, so shal ye be my Disciples. Thus thou wilt manifest thy self that thou art come to Christ, and to be one of his Disciples, if thou indeavour­ost to glorifie God. 2. Thou art inlightened to know thy du­ty towards thy Neighbour, as Christ saith, This is the second great Commandment, to love thy Neighbour as thy self, Mat. 22.39. 1. To love his Person, as he is the workmanship of God, fearfully and wounderfully made, Psal. 139.14. Thou art to love him, not to envy him, Let not thy Heart envy Sinners, but be thou in the fear of the Lord all the day long, Saith the wise man, thou maist hate the Sins of thy wicked Neigh­bours, because they are against God and his own Soul; but thou art to Love his Person, be­cause he may be converted, and shine gloriously for ever; you may be Heirs together of the same happiness. 2. And princi­pally, to desire and indeavour [Page 248] the good of his Soul; by sea­sonable reproof for Sin, Lev. 19.17.Eph. 4.25. and by admonition and ex­hortation unto good, which tends to the eternal well being of his Soul. I might number up many more, as to tender his Name and Reputation; not any way to prejudice him in his estate, but I must contract. 3. Thou art in­structed thy duty concerning thy self, as 1. To preserve thy Life by all lawful means, whilst God is pleased to lengthen out the days of thy Pilgrimage. 2. To Fly and turn from all Sin which wrongs thy own Soul, Pro. 8. ult. and to make use of all these means, God hath appoint­ed in order to thy Salvation. These are some of the dutys in short, which the holy Spirit doth teach a Man, who is come unto the Lord Jesus.

4ly, Thou art brought to un­derstand the Law, not only the Letter of it, but the spirituallity, so saith the Apostle, Rom. 7.14. not only as it relates to the ex­ternal [Page 249] but the internal Man, vers. 7. Christ when he expounded the Law, Mat. 5. shewed the extent of it reached to the outward man, and especially to the in­ward man; the thoughts and co­gitations of the Soul, as well as the actings and motions of the Eye, the Tongue, and the Hand. Paul whilst a Pharisee was very exact as to his external deport­ment in all things, keeping to the rule of the Law, Phil. 3.6.Act. 8.1. he little thought then that his consenting to the Death of Steven was such a Sin that it deserved e­ternal Damnation, although he had no hand in the Stoning of him; but when his Eyes were o­pened, then he crys, the Law is Spiritual, but I am carnal, sold under Sin; then he saw how the Law condemned Passion, Ma­lice, Spiritual Pride, and other motions of Sin, (as he calls them vers. 5.) when they never broke out into action, as well as the actions of Sin done in the Flesh; for indeed there is an action of [Page 250] the Soul, even in the very thoughts of evil, the Imagina­tion acts and communicates it to the understanding; the un­derstanding to the will, the will to the affections. Thus there is a secret passage of every thought of evil, throughout the whole Soul: therefore the holy Ghost saith, Gen. 6.5. The imaginations and thoughts of Mans Heart, were e­vil continually. Now the natural unconverted man, discerns not this heart-evil or the spiritualli­ty of the Law but he that is come to Christ, as the Apostle Paul was, to close with him, and believe in him, he perceives it. 2. Thou seest the purity and holyness of it, as well as the spi­rituallity of it. The Law of God is pure and holy, Psal. 19.8. the Commandment of the Lord is pure, inlightening the Eyes; it is holy in that it comes from a holy God, and tends to make and keep men holy; holy in its nature; and the inlightened Soul perceives and discerns an extra­ordinary [Page 251] sanctity and holyness in the Law of God, Rom. 7.12. The Law is holy and the command­ment holy, Saith the holy Apo­stle, when he was made holy by the Blood of Jesus. 3.Rom. 7.12. The justness and Righteousness of the Law; it is just, therefore it will clear none that are guilty; it is just and therefore it requi­ers compleat obedience, and in case of default or transgression, threatens eternal Punishment; it allows of no repair, neither will it abate the least mite of its just demands. Thus when the Eyes are open to discern these things of the Law, it becomes a School-Master to bring the Sin­ner to Christ that he may be ju­stified by faith in him; there­fore our Divines say, the Law should be Preached before the Gospel, John Baptist-like, to be a Harbinger to prepare the way for Christ into the Soul, that he may find free and ready enter­tainment. 4. Thou art brought to see the goodness of the Law, [Page 252] Rom. 7.12.13. The Law is good, 16. I consent to the Law that it is good, In that it manifests the contrary evil, to wit, Sin, and it is opposite to it; and God hath ordained and commanded it for the good of his People, Deut. 10.13. now he that is come to Christ, looketh upon the Law as good; therefore with the Pro­phet David, He loves it above Gold or Silver, Psal. 119.72. And taketh delight in it as the Apostle did, Rom. 7.22. I delight in the Law of God after the inward Man. This is thy condition if thou art come to Christ; thou art more griev­ed that thou canst not keep that Law which is so just, and good, and holy; then because God hath made it so strict, holy, and just, thou art ready to cry out, Give power to do what thou com­mandest, and command what thou wilt; the Spirit is made willing, al­though the Flesh is weak, Rom. 7.15.

5. Thou art brought to un­derstand the Gospel; I mean not [Page 253] that thou shouldst understand the Gospel, as a Divine, or learn­ed Scholler by the Spirits assi­stance may do; but I mean thou art inlightened to understand and apprehend the glad tidings of Salvation, and the good will of God towards Men, declared throughout the whole covenant of grace; wherein God maketh known his willingness and rea­diness to be reconciled to poor Sinners, upon the account of Christ Jesus, 2 Cor. 5.18. All things are of God, who hath recon­ciled us to himself by Jesus Christ, 19. God was in Christ reconciling the World unto himself; not imputing their trespasses unto them, vers. 12. He hath made him to be Sin for us, who knew no Sin; that we might be made the righteousness of God in him. In these words, here are the great transactions between God and Christ concerning the Salva­tion of poor Sinners. 1. Here are the great benefits redounding to Believers, scil. Reconciliati­on with God, and a compleat [Page 254] Righteousness of God in Christ, vers. 18.21. 2. The causa [...], as the Scool-men term it, the Proegoumenal or moveing cause, not the foresight of Mans obe­dience, but meer mercy of God, All things are of God, vers. 18. 3. The causa [...], the procure­ing cause, which is the Lord Je­sus; he was in 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: [Page 255] 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, [Page 652] 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, [Page 257] 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 [Page 258] composition of any matter, Jo. 4.24. God is a Spirit. He is incorporal and invisible,Objecta sensuum, non sunt in Deo. Ʋrsin. 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 [Page 259] 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, [Page 261] 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 [Page 260] 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, 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 [Page 262] 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 [Page 263] 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 [Page 264] 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 [Page 265] 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 [Page 266] 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. [Page 267] 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, [Page 268] 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 [Page 269] 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, [Page 270] 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; where 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 [Page 271] 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 [Page 272] 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; [Page 273] 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 [Page 274] 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, Ʋoluntas, 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 [Page 275] 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; [Page 276] 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, [Page 277] 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 [Page 276] [...] [Page 277] [...] [Page 278] 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 [Page 279] 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 [Page 280] 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 [Page 281] 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 [Page 282] 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 [Page 283] 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 [Page 285] 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 [Page 285] 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 [Page 286] 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, [Page 287] 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, [Page 288] 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 [Page 289] 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 his Father, which was the Soul of his suf­ferings, Mat. 26.38. My Soul is [Page 290] exceeding sorrowful, even unto Death. Mat. 27.46. My God, my God, why hast thou forsaken me. He dyed an ig­nominious, Painful, & Cursed Death, Gal. 3.13. These things did the Lord of Life and Glory under­goe, that he might redeem me from that punishment and wrath due to my Sins. How doth the consideration of Christs suffer­ing, humble and break the Ado­mantine heart, and makes it La­bour to express its sorrow, with sighs and groans that cannot be uttered? but further when it comes to apprehend the pro­curing cause of all this misery that Christ indured, then indeed the Soul doth even disolve it self into tears, and with unfained contrition crys out, what my Sins? mine Iniquitys? my rebel­lion against God? my disobedi­ent walking? my cursed Lusts, and vile polluted Actions? to be the procuring cause of all Christs sufferings? O wretch that I am! Vile, Unworthy, De­generate Creature, thus to cause [Page 291] Christ to be wounded with and for my Sins. Lament, O my Soul; bath thy self in tears of blood: lament I say, for behold Christ was wounded, he suffered, bled, and dyed for my Iniquitys, and violations of the Law of God.

5ly and lastly, It hath an Eye to the Gospel;Jo. 6.37. which is the glad tidings of Salvation, which declares, and holds forth Christ to be an able and willing Savi­our; it makes manifest the free grace of God, in and through Christ to poor Sinners, upon the consideration of the excellency of the Gospel, and those things contained in it, and yet to be dispised, thus the Soul frames its Arguments, I have not only Sinned against Justice, but I have also Sinned against mercy; not only against the Law, but most egrediously against the Gospel; Christ by his Ministers called once, yea twice, but I harkned not, he knocked,Act. 3.46. Rev. 3.20. Cant. 5.2.3. but I opened not unto him; he invited, but I re­fused him; he wooed me, but I [Page 292] scorned him: I made Christ weight a long season before I would give him admittance; he followed me with intreatys, but I unworthy wretch ran away from him, and slighted the means of grace, even to the indanger­ing the Ruine of my immortal Soul; in the days of the Gospel the light is more splendid, then it was under the Law; there­fore my Sins are more aggrava­ted; under the Law the Church was but in its infancy, but un­der the Gospel it is grown up into Manhood; and as Murder, or any Sin is more heinous be­ing committed by a Man, than by a Child; so it is with me, I cannot say but I have Sinned a­gainst the checks of Conscience, against light and knowledg, a­gainst many warnings and ad­monitions, given me both by Christs Ministers, and other Godly Friends, therefore I can­not but lament and mourn, be­ing now convinced of all that e­vil I have perpetrated and wick­edly [Page 293] commited against the Gos­pel of the Lord Jesus.

2ly, True Evangellic repen­tance which is wrought in the Soul by the Spirit of God, may be known by the nature and pro­pertys of it, now the propertys are. 1. To confess Sin, Psal. 32.5. I acknowledged my Sin unto thee, and mine Iniquitys have I not bid. I said I will confess my trans­gressions unto the Lord, and thou for­gavest the Iniquity of my Sin. Pro. 28.13. Who so confesseth and for­saketh his Sin shall find Mercy. 1 Jo. 1.9. If we confess our Sin, he is faithful and just to forgive us our Sin. It is the property of repen­tance, I say to confess Sin, and that, 1. Freely and ingenious­ly; not like a legal Repentant from horror of Conscience, or fear of Punishment; but from a sence of the evil of Sin, as David did, Psal. 32.5. I said I will confess my transgressions, and in Psal. 51.3. I acknowledg my transgression, and my Sin is ever before me. 2ly, As Freely, so also particularly; as [Page 294] Nathan said to David, Thou art the Man, 2 Sam. 12.7. so the sin­ner confesseth and acknowledg­eth his sin, he cries out, Thou art the sin, the Achan, which has troubled the peace of my Israel, scil. Conscience. Thus we find it hath been with the servants of God, David, Psal. 51.14. Deliver me from blood guiltiness, O God, thou God of my Salvation, Dan. 9.5, 6. We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy Precepts, and from thy Judgments, neither have we heark­ned to thy Servants the Prophets, which spake in thy name to our Kings, our Princes, and to our Fathers, and to all the people of the Land, Ezra chap. 9. and Neh. 9. throughout declares, how they confessed their sins in particular, 1 Tim. 1.13. saith Paul, I was before a P [...]r­secuter, a Blasphemer, and Injurious, but I obtained Mercy: Many will confess they have sinned in gene­ral, but never particularize them before the Lord.

[Page 295]3dly, It is mixed with contri­tion and sincere mourning for sin; for as the Psalmist saith, the Sacrifices of God are a bro­ken heart; A broken and a contrite heart, O God, thou wilt not despise, Psal. 51.17. There is a godly sorrow the Apostle mentioneth, 2 Cor. 7.10. For godly sorrow work­eth repentance unto salvation, never to be repented of; and indeed with­out this godly sorrow, and sin­cere mourning for sin, confessi­on is insignificant, for Confession without Contrition, is like a Body without a Soul; dead, cold, and unactive, it doth nothing that will prove advantageous to the Soul; for as a dead Corps is of­fensive to man, so is a meer con­fession unto God, and much more; for where there is only confession without due sense of sin, it savours of Hypocrisie, but when there is a deep and sensible contrition, it savours of since­rity.

4. It is accompanied with shame and confusion of face, [Page 296] Ezra 9.6. O my God, I am asham­ed, and blush to lift up my face unto thee, my God, for our Iniquities are increased over our heads, and our Trespasses grown up unto the heavens. The sense of the exceeding evil that is in sin, and of the great­ness of the Majesty that hath been offended, makes the poor soul ashamed to look up, but like the poor Publican, stands a far off, and would not lift up his eyes to Heaven, but smote upon his Breast, saying, God be merciful to me a sinner, Luke 18.13. O when the Soul is truly sensible of the vileness and evil of sin, it is ashamed and con­founded, and dare not look up to God.

5thly, It is mixt with self-abhorrence, and self-condemn­ing, Job 42.6. Wherefore I abhor my self, and repent in dust and ashes, Job 40.4. Behold I am vile, what shall I answer thee, Dan. 9.8. O Lord, to us belongs confusion of face. Lord, saith the poor humble pe­nitent, I am a guilty Malefactor, I deserve nothing but Death, [Page 297] Hell, and eternal Damnation; it is true thou hast declared, that Christ hath merited Mercy, Life, and Salvation; but I my self deserve nothing but misery; I am unworthy of the least mani­festation of thy Love and Kind­ness; I am not worthy to be called thy Son;Luk. 15.19. My heart con­demns me, 1 Joh. 3.20. But do thou justify me upon the ac­count of thy free grace, in thy Son the Lord Jesus.

6thly and lastly, It doth in all still declare God to be just, let his proceedings be never so se­vere, Neh. 9.33. speaking there of the Afflictions God had brought upon the Children of Israel for their sins, Howbeit, saith he, Thou art just in all thou hast brought upon us, for thou hast done right, but we have done wickedly, Psal. 51.4. That thou mightest be just when thou speakest, and clear when thou judgest. I have sinned, and it is just with thee to con­demn me, whatsoever thou bringest upon me, yet thou art [Page 298] 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 [Page 299] 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 [Page 300] 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 [Page 301] 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 high­way 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 [Page 302] 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 [Page 303] 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 God­ward, 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 [Page 304] 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, [Page 305] 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 [Page 306] 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 [Page 307] 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 [Page 308] 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 he [...]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 [Page 309] 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 [Page 310] 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 [Page 311] 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 [Page 312] 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 [Page 313] 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, [Page 314] 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 [Page 315] 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, [Page 316] 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 [Page 317] 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. [Page 318] 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 [Page 319] 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 [Page 320] 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 [Page 321] 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 [Page 322] 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 [Page 323] 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 [Page 324] 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; [Page 325] 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 [Page 326] 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, [Page 327] 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 [Page 328] 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 [Page 329] 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, [Page 330] 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 [Page 331] 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 [Page 332] 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.

[Page 333]3ly, It Loves superlatively all divine things; it doth not only Love in a high degree, but in the highest, even with all the Heart, with all the Mind, and with all the Strength; God and Christ are to be beloved beyond all mea­sure, as one saith, the right man­ner of Loving God, is,Modus dili­gendi deum est ut dili­gatur quan­tum potest diligi. Bern. that he may be beloved as much as he can be beloved. This evangellick Love seats it self in the most superlative place of the Soul; there is no comparison between this Love and the Love of the Creature.

4ly, This Love is sincere. Grace be with all those who Love the Lord Jesus in Sincerity, Eph. 6.24. If there is not Sincerity at the Root, besure the Fruit is cor­rupt; Hypocrisie is the distru­ction of many, but Sincerity, In­tegrity, and Uprightness pre­serveth the Soul; wherefore were Noah, Job, and others count­ed Perfect? it was not because they were Perfect in their obe­dience, but because their Love [Page 334] was Sincere; this makes the Scripture give such an excellent Charactor of them. Sincerity is (as it were the Salt which sea­sons every duty) and a Sincere Love (although but weak in the actings) is that which savours of a right Gospel Spirit.

5ly, It is a fervent Love, Rom. 12.11. Fervent in Spirit, Serving the Lord. It is true that this Love may not always, Seraphin like, be in a bright burning flame; but yet where once it is wrought by the Spirit, it never after is quite extinguished; for when it flames not it does burn, and when it burns not clearly, there are some scintilla's and Sparks, which keep it from quite going out; and when the Cinders of Corruption are blown away, it kindles up into a flame again. Let one who hath this fervent Love through invigilan­cy fall into Sin, or neglect duty, it cools and damps the fire of his affection for a time; but let him come again to the ordinan­ces, [Page 335] and by Faith Drink a draught of the warm Blood of Christ, and by Prayer blow up the heat of his affections; it will prove but like the Water the Smith Casts upon the fire, which seemingly Puts it out, but when he hath blown a while, it flames more violently, I say not this to incourage any to make tryal by Sin; but if it be so with any, that now find their Love but cold which formerly was fervent, they may see the cause, & be wise to improve and apply the Reme­dy; this Love I say is Ardent Love, which warms the heart, for it is a ray from the Sun of righ­teousness, which sets the Soul all in a Divine feaver.

6thly, This Love is total; I mean, it is with the whole heart. God hates a divided Heart, or as the Hebrew hath it, a Heart and a Heart; one as it were for God, and another for the World and Sin, but God will have the whole or none; therefore it is said, Thou shalt Love the Lord thy [Page 336] God, Mat. 22.37. Deut. 6.5. with all thy Heart, with all thy Soul, and with all thy Mind. See here how many Times [...], all is ex­pressed; as God is of an indivi­sible essence, so he would not have that which is his due to be divided; now the true Saint is very well content that God should have all; he would have none to be Copartner with God and Christ, but desires that his Love and affections may whol­ly be fixed and set upon the right objects; when God saith to the person who hath this Love, my Son, give me thy heart, he is ready to respond, and say, Lord here am I, take the whole of my heart; nay, take the all of my all, let me be but thine and that for ever.

7thly and lastly, It is a constant and permanent Love; as Christ said unto his Disciples, Jo. 15.9. Continue ye in my love; so may I say to you, See that this love abide and continue in you; For if your Love be of an Evangellick na­ture, it is a permanent Love, 1 [Page 337] Cor. 13.8. Love never faileth; Christ spake of some whose Love should fail them, but that which is durable ends in Salvation, Mat. 24.12.13. Because Iniqui­ty shall abound, the Love of ma­ny shall wax cold, but he that in­dures to the end, the same shall be saved; He whose Love keeps warm and abideth, shall certain­ly obtain Salvation, as the love of God towards his People is an everlasting love, Jer. 31.3. So he expects that their love should be a permanent love. God hates those who draw back, Heb. 10.38. but it is the nature of this love to press forward, to increase and aspire till it comes unto the Center, from whence it came. He that hath this love maintains it in adversity, as well as pros­perity; when the Clouds do darken the Face of God, as well as when the Sun-shine of this love, beams forth upon the Soul; many of the Saints have experi­enced this; they have found their love hottest, when their [Page 338] afflictions have been heavyest when most shaken by the World, they have been most confirmed in their love to God and Christ. I come now to the objects of this spiritual evangelick love, and I shall speak of them first negatively, shewing what are not the objects of this love. 2ly, possitively, what they are.

1. Negatively, what are not the objects. 1. Not Sin neither in ones self or in another. The Soul that hath this Divine love in it cannot but hate all Sin, Psal. 119.101. and 104. I have refrained my feet from every evil way, v. 104. I hate every false way, v. 113. I hate vain thoughts, but thy law do I love. As God is said to be of purer Eies then to behold Iniquity; so the Saints are of purer Hearts then to love Iniquity; Sin hath brought bitterness to their souls, therefore they now abhor it, they have no love or liking at all for Sin; it doth not fix upon Iniquity, as a delectable and lovely object, but hates and [Page 339] flees from all base lusts which seek to insnare the Soul.

2ly, It is not fixed upon Sa­tan, for although no Creature, mearly as a Creature, is to be the object of our hatred, because it declares something of the wis­dom and power of the Creator, in giving existence and being to such a Creature; yet Satan in his Sinful lapsed State, and con­dition as an Enemy to God, Christ, and the well being of our immortal Souls, ought to be the object of our hatred, 1 Pet. 5.8. For he goes about like a Roaring lyon seeking whom he may devour. He makes it his great imployment to effect the ruin of poor Souls, therefore he is become the ob­ject of hatred.

3ly, It is not placed upon this te [...]rene, dying, and perishing world; love to God and Christ, in that measure and degree as it should be; cannot consist with an eager and earnest love of the world, Jam. 4.4. Ye Adulterers, and Adulteresses, know ye not that [Page 340] the Friendship of the World is enmi­ty with God? whosoever therefore will be a Friend of the World, is the Enemy of God. This is further manifest in 1 Jo. 2.15. Love not the World, neither the things of the World, for if any man love the world, the love of the father is not in him. Here the divine Apostle gives a reason, which withal proves that these two are not consistent; for as Christ said, Luk 16.13. You cannot serve God and Mammon, one will have the preheminence; and where this true evangel­lick Love is, there the Love to the World is but flat and cold.

2ly, And possitively, what are the true adequate and constant objects of this Evangellick Love in general, all spiritual divine & holy objects, to which our Love is commanded or required by the Holy Word of God; there is nothing which the believer apprehends to be truely divine, but the Soul Loves entirely, fer­vently, and constantly; for these [Page 341] 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 [Page 342] 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; [Page 343] 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 [Page 344] 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: [Page 345] 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.

[Page 346]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 [Page 347] 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 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 [Page 346] [...] [Page 347] [...] [Page 348] 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. [Page 349] 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 [Page 350] 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.

[Page 351]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 'tis 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, [Page 352] 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 [Page 353] 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, [Page 354] 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 [Page 355] 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 [Page 356] 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. Its 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.

[Page 357]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 [Page 358] 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 [Page 359] 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, [Page 360] 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 [Page 361] 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 [Page 362] place, Tit. 1.2. In hope of eternal life, which God that cannot lye, hath promised. So saith Christ, Jo. 3.16.36. God so loved the world, that he gave his only begotten son, that whosoever be­lieves in him should not perish, but have everlasting life, Jo. 10.28. I will give unto them eternal life; Now God and Christ having promised this, the believer hopes for the performance of it. 2ly. Promises of glory, Psal. 84.11. He will give grace and glory, and no good thing will he withhold from them that walk uprightly be­fore him. 2 Cor 4.17. and in many other places. Therefore these sublime and eternal ob­jects, this hope is fixed upon; not upon the base vanitys of this perishing world; not upon the promises of men or Angells; but upon the promises of God in Christ, 2 Cor. 1.20. All the promises of God are in Christ, yea and amen, to the praise of his glory; Therefore it being for his praise and glory, he will fully perform [Page 363] and not disappoint the expecta­tions of any who hope and trust in him.

5ly. The spirit hath wrought the grace of humility. This grace is most lovely in the eyes of God and men; nay, it is so ex­cellent and amiable, that general­ly those who themselves are lofty cannot but admire and com­mend this beautiful adornment, when they behold it in others. It is so transcendent and comely, that the great God takes delight to dwell with such Souls, Isa. 57.15. For thus saith the high and lofty one that inhabiteth eternity, whose name is holy, I dwell in the high and holy place, with him also that is of an humble and contrite Spirit, to revive the Spirit of the humble, and revive the heart of the contrite ones. Christ Jesus was not ashamed to be cloathed with this garment, Mat. 11.29. Learn of me, for I am meek and lowly in Spirit. Therefore the Apostle ex­horts believers to put on this compleat Robe of humility, [Page 364] 1 Pet. 5.5. Be cloathed with humility. I shall show in a few particulars how it may be known, whether this Grace be wrought in the Heart or no. 1. Where this grace is, there is contriteness of Spirit. A broken heart and an humble heart go together; so in that place, Isa. 57.15. To revive the Spirit of the humble, and to re­vive the Heart of the contrite ones. and in the 66. Chap. 2. vers. But to this Man will I Look, even to him that is of a poor and contrite Spirit. Therefore brokenness and con­trition are sometimes put for a truely humble frame, as Psal. 51.17. The Sacrifices of God are a broken heart, a broken and a contrite heart, O God, thou wilt not dispise. 2ly, The person who hath this Grace, hath self-debasing thoughts of himself. When on the contrary, the Proud Spirit doth elevate and lift up it self, it hath high thoughts (although altogether undeserving) of it self; the humble person thinks all to much that is conferred [Page 365] upon him, when any Praise and commend him (though he true­ly deserves it) yet he hath such mean thoughts of himself, that he concludes, they have out of extream Love, or Flattery, ex­ceeded the bounds of his merits; but now the superbious and lofty, imagin every one is defe­ctive and comes short of attri­buting to him according to his worth and deserts. Absolon, thinks he hath not Honour e­nough in being the Kings Son, but he must stand in the Gate, and by all means be made King in the room of his Father; when humble David looked upon it as a great matter to be only Son in Law to a King; see how he ex­presseth his humility, 1 Sam. 18.23. And Sauls Servants spake those Words in the Ears of David; and David said, seemeth it unto you a Light thing to be a Kings Son in Law, seeing that I am a poor man and lightly esteemed. Thus we see that Pride is ambitious of exal­tation; when humility lays it [Page 366] self even with the Dust.

3ly, Where this Grace is in the Heart, the Person highly ex­alts free grace, and acknowledg­eth all mercys to flow, merit­ed from the free grace of God alone, 2 Tim. 1.9. Who hath sav­ed us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was in Christ Jesus be­fore the world began. The Apo­stle Paul is often at this work, extolling of Free Grace, as Eph. 2.5.8. By Grace ye are saved, through Faith, and that not of your selves, it is the gift of God. Jacob the Patriark looked upon himself as unworthy of the mercys of God, Gen. 32.10. I am not worthy of [or I am less then] the least of all thy mercys, and of all the truth which thou hast shewed unto thy Servant. See this humble good man, he exalts Mercy, and acknowledg­eth the freeness of it, even in the least measure of it, that it did transcend his deserts.

4ly, Where this humility is, [Page 367] the heart fears and trembles at the word of God, i. e. fears to Sin and transgress the holy word of God, Isa. 66.2. But to this man will I look, even to him that is poor, and of a contrite Spirit, and trem­bleth at my word. This humble heart dreads Sin and transgres­sing the Law of God,Jam. 1. because in so doing he keeps himself Spot­less, and injoys the blessed as­spect of Gods countenance, he looks towards such a one. More­over, he injoys in some measure the blessedness of Heaven, for he hath Communion with God, Isa. 57.15. God dwells with the humble. But if he Break Gods Law, then God will frown, and turn away his Face, and with­draw his sensible presence from the Soul; therefore it labours to walk humbly, as being that which keeps the Soul with God, and God with it. God requires it from his People, Micah 6.8. He hath shewed thee, O man, what is good, and what doth the Lord re­quire of thee, but to do justly, and to [Page 368] love mercy, and to walk humbly with thy God? [or to humble thy self to walk with thy God.]

5ly, Where this grace is, there is Poverty of Spirit, Mat. 5.3. Christ begins the Blessings to the Poor in Spirit: which Diodate expounds, Humility and meekness of Spirit before God. Those who have this grace always appre­hend themselves to be Spiritu­ally Poor; therefore they are continually Praying to God, and crying to Christ for supplys of grace. They are not like to the Laodiceans, Who thought themselves rich, and increased in Goods, and to have need of nothing, Rev. 3.17. But yet were most miserable. But they are like to the Poor who are always in wants, and daily going to the Gates of the Rich, and laying open their necessitys, and ear­nestly craveing supplys. These humble ones are dayly knocking at Heavens gate by Prayer for some mercy and grace the Soul stands in need of from God.

6ly, The Person that hath [Page 369] this grace is ready to prefer e­very gracious Soul before him­self; he esteemes the Person, parts, and graces of another ve­ry highly; for he looks upon himself as the Apostle did, even the meanest and unworthyest ser­vant of Christ, 1 Cor. 15.9. 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 [Page 370] Wickedness: such a Zeal was in Phin [...]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 [Page 371] 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 [Page 372] 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 [Page 373] 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 [Page 374] 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 [Page 375] 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 [Page 376] 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, 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 [Page 377] 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, [Page 378] 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 [Page 379] 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 [Page 380] 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 [Page 381] 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 [Page 382] 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 [Page 383] 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 God­man by his own mighty Power; so that seeing Christ hath done these things for all those that 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.

[Page 384]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 [Page 385] 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 [Page 386] 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; [Page 387] 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. [Page 388] 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 [Page 389] 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 [Page 390] 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 part trouble; it is not only for the Soul, but for the body too; the Saints are in this life Compleat in Christ, Col. 2.10. Bu [...] the time is hasting in which Soul and bo­dy shall be compleat and perfect in rest; and also it is a perfect rest from all sorrows and mole­stations whatsoever, Isa. 35.10.

3ly. A holy rest; for there is no unclean thing enters into that rest, Rev. 21.17. And there shall in no wise enter into it any thing that defileth, neither that worketh abomi­nation, [Page 391] or maketh a Lye, but they which are written in the Lambs book of Life. It is the place and seat of the holy God, and there are none but holy Angels and Saints, to attend the great Jehovah, who inhabits this holy Place, Isa. 57.15. For thus saith the high and lofty one that inhabiteth Eternity, whose name is holy. I dwell in the high and holy Place. O who would not desire to injoy this holy place of rest where there is no defilement or corruption, but all per­sons and things are holy, therefore come unto Christ, to the end thou mayst obtain rest, for it is holy.

4ly, It is a glorious rest, and who is able to express the Glory of it? 2 Cor. 4.17. Our light afflictions which are but for a moment, worke for us a far more exceeding and eternal weight of Glory. Hyperbolies of Glory, far transcending our shallow Capacitys and weak con­ceptions: it is a participating of the same Glory with Christ, Rom. 8.17. If Children, then Heirs, Heirs of God, and joint Heirs with Christ: if so be we suf­fer with him, that we may also be Glorifi­ed together. It is a glorious rest in these respects. 1. The most glorious God, Trinity in Unity, Father, Son, and holy Spirit, keep their residence [...] splendent Glory, in that place, where the Saints shall take up their [...]est. Although God fills the Heavens [...]nd the Earth with his presence, as [...]eing infinite in his essence, and so can [Page 392] be excluded no where, neither can be included in any circumferrence, limits or bounds: yet more especially, he makes manifest his glorious and maje­stical unipresence in the imperial heavens, for there he keeps his glori­ous Court, and shines forth in the beams of his brightness, and makes e­vident his refulgent glory. Rev. 21.22.23. And I saw no Temple therein, for the Lord God Almighty and the Lamb, are the Temple of it, and the City had no need of the Sun, neither of the Moon to shine in it, for the Glory of God did Lighten it, and the Lamb is the Light thereof. 2. There are none but Glorified Crea­tures, that are inhahitants of this glo­rious Pallace, attending always upon the Lord the great Jehovah. Sera­phins, and Cherubims surround his Throne, singing forth his magnificent Glory, Isa. 6.1.2. 3. Crying out, Ho­ly, Holy, Holy, Lord God of Hosts. And Glorified Saints they are at this work, extolling and magnifying the great God, Rev 4.10.11. and in the 19. Chap. They are singing forth Halelujah, Salvation, and Honour, and Glory, and Power, unto the Lord our God. 3. It is a Glorious Rest in respect that the Saints shall have a glorious view of the beatifical vision. They shall behold the Glorious God, 1 Jo. 3.2. We shall see him as he is. Here no mor­tal Eye can behold him and Live; but there all Clouds shall be disipated, the [Page 393] Curtains drawn a side, the vision shall be perspicuous; here we see but in a Glass darkly, but then Face to Face. 4ly, It is a Glorious rest in this, that the Saints are not only blessed with the vision of this Glory, but they have glory conferred upon them all: they do not only see him, but are made like unto him. They shall all Raign as Kings and Princes for ever, Rev. 3.21. and 4.10. Here the Saints are looked up­on as contemptible Creatures, and the World hates them, and for the most Part tramples them under foot, but Christ will confer such a Glorious rest upon them, that they shall be exalted above their Enemys, and shall Raign with him in Glory, and that to eterni­ty: which leads me to the last parti­cular, and that is this, that this Rest which Christ will give to all them that come unto him, and accept of him, is fiftly, and lastly, an everlasting Rest, 1 Thes. 4.17. Then we which are alive and remain, shall be caught up together with them in the Clouds to meet the Lord in the Air, and so shall ever be with the Lord. Indeed this is the Crown and Happyness of all, that it shall be to e­ternity, not for a day, a year, or thou sands of years, but as long as God is, and Christ is, which will be for ever, so long shall the Saints inherit and pos­sess Glory, therefore it is called im­mortal Glory, and eternal Life, Rom. 2.7. To them who by Patient continuing in [Page 394] well doing, seek for Honour, and Glory, and immor­tallity, and eternal Life. O the sweetness and comfort that is in the word Eternal to all those that believe Most People would think themselves happy, if they could have Tabernacles of rest built for them whilst they are in this World, which very rarely exceeds the time of threescore years and Ten, but what is this comparable to that E­ternity of Rest prepared for the Saints, when they shall be taken up to live with Christ for ever. Sa­tan is a Lyer when he promiseth Rest, for he can never give it. The World is continually attend­ed with preturbations, dsiquietness, or at the best, with an imperfect Rest, but those who close with Christ shall injoy an everlasting and perpetual Rest; and what greater motive can there be to in­duce poor Sinners who here are in continual La­bour, and wearying themselves under heavy and intollerable burthens? it is most certain that there is no rest, (that will comfort the Soul) to be found out of Christ; it is he that can give rest unto the weary, it is he that hath purchased rest for the Labouring and heavy Laden; and withal, he condescends to invite, and has promised that those who come and believe in him shall have a rest from the dominion of Sin, from the Tyranny of Satan, and a Soul-Rest in this Life, and also they shall have a true and perfect, a holy and glo­rious Rest, and in fine, an eternal Rest, which adds exceedingly to the felicity of the Saints, therefore as I began, so I shall conclude with the words of the Lord Jesus, (varying the Person) Come unto him all ye that Labour, and are heavy Laden, and he will give you Rest.