SERMON 4
SERMON 4
Come unto me, all ye that labour, and are heavy laden, and I will give you rest. MATTH. 11:28
HAVING very briefly considered what it is to come to Christ, by pointing out under what characters we are to come to him, and the consequent improvement which this coming denotes, in order to explain the invitation here given more particularly, I go on, as was proposed,
II. To unfold its import, viewed in the several parts of which the text consists.
You will accordingly observe, that there is in the text, the characters invited,—the "labouring and heavy laden;" there is the invitation itself, "Come unto me;" by whom the invitation is given, by Christ; and the encouragement proposed to their complying with it, "I will give you rest."—All these considered complexly, in our view, import the following things.
1. That all men naturally are at a distance from God; if it were not so, they needed not be bid come. This is not a distance of place, but a relative distance, a distance of opposition, which lies in these three things.,
(1.) The original union between God and man is blown up; they were united in a covenant of works, whereby they had common friends and enemies. This was the first marriage-covenant, but Adam broke it, and so broke off from God. Hence God drove him out of paradise, as a divorced woman out of the house of her husband, spoiled of all her ornaments.
(2.) The hearts of men are naturally turned from God, and are a mass of enmity against him: Rom. 8:7, "Because the carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be." There is a perfect contrariety betwixt the nature of God and ours. That first sin of Adam has been a little leaven, that hath quite soured the whole lump of mankind: so that we are not only away, but far off from the Lord: Eph. 2:13, "Without God in the world."
(3.) The soul is still going farther and farther from God in the whole of our life, while in that state: Heb. 3:12, "Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God." Every sin is a step farther from God; therefore the gospel-call is after them that are running away, that they may return to the Lord. We are on the road leading to destruction, and moving very swiftly, as the water, the more it runs, the farther it is removed from the fountain-head whence it came.
From what has been now observed, we may learn the sinfulness and misery of our natural state. It is our duty and privilege to be near God; to be far from him must then be our sin and misery. No wonder, then, we be dead, that we can do no good while in this state of separation from God. God also is departed from us, Jer. 6:7. Will not this end in eternal separation, if we return not?—The invitation imports,
2. That if you have a mind to meet and unite with God again, you must meet with him in Christ, and unite with God in him. "All things (says Jesus) are delivered unto me of my Father. Come therefore unto me, all ye that labour, and are heavy laden, and I will give you rest." Would you have peace, pardon, and every blessing? you must come to him for it. God has condescended so far to forward the meeting, that he has come down, and dwelt in the flesh of Christ, there to wait sinners, to promote their meeting with him: 2 Cor. 5:19, "God is in Christ, reconciling the world unto himself." He needed not to have come so far, but of his own free grace he has done it; but be will never come farther. There, then, and only there, sinners may meet him; God is in him, and is there to make up the peace through him; and if you will not come to him, and meet God there, you shall never see his face in peace.—Here it may be proper to shew, that this is God's contrivance for re-uniting with sinners that are by sin far from him; and that there is no other way. This appears,
(1.) From plain scripture-testimony: John 14:6, "I (said Jesus) am the way, the truth, and the life; no man cometh to the Father, but by me." He is the great Secretary of heaven, by whom alone you can be brought into the King's presence: Eph. 2:18, "For through him we both have access by one Spirit unto the Father." The keys of the house of David hang at his girdle.
(2.) If there were any other way of coming to God again, it behoved to be one of these two: either, 1st, By satisfying the law according to the first covenant; but that is impossible for us, seeing we cannot give perfect obedience, nor satisfy justice for the sins we are guilty of, Gal. 3:10, often quoted: Or, 2dly, in a way of mere mercy, for mercy's sake. But this cannot be: for,—The justice of God necessarily requires satisfaction, and God will not dispense his mercy in prejudice of his justice: Psalm 5:5, "The foolish shall not stand in thy sight, and thou hatest all the workers of iniquity." One part of the character of God is, that "he will by no means clear the guilty," namely, without satisfaction. The law is already made, fenced with threatenings of eternal wrath, and it is broken; God's justice and truth are both, in consequence, engaged to see the threatening accomplished.—Again, God's last will and testament is already made, and sealed by the death of his Son, but there is no such way proposed in it; no mercy but in Christ; yea, God has declared they shall have no mercy that come not to Christ: Matth. 16:16, "He that believeth, and is baptised, shall be saved; but he that believeth not shall be damned."—Moreover, the very providing of this way makes it evident that there is no other. Were there another way of bringing sinners to God, would not an infinitely wise God, and a loving Father, have fetched a compass, and dispensed with the blood of his own Son? If any could have been spared, it might have been expected that He would; but, Rom. 8:32, "God spared not his own Son, but delivered him up to the death for us all."—Finally, ever since Adam was driven out of paradise, this has been held forth as the only way, as in the first promise. Abel's acceptance was by it, Heb. 11:4. Jesus is the only propitiatory, where God speaks in mercy to sinners.
Here I might also shew, what a suitable contrivance this is, for the purpose of uniting God and sinners.—It is most suitable: For,
1. It is suited to God's honour, the glory of his divine perfections: Heb. 2:10, "For it became him, for whom are all things, and by whom are all things, in bringing many souls unto glory, to make the Captain of their salvation perfect through sufferings." God, with the safety of his honour, may be reconciled to the worst of sinners in Christ; yea, the glory of all his perfections shines forth most illustriously in the mystery of Christ; there would be no safety in this plan, if it were not so.
2. It is suited to the comfort of the sinner, the contrivance being such, that it answers all the necessities of the sinner: Rev. 3:18, "I counsel thee to buy of me gold tried in the fire, that thou mayest be rich, and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear, and anoint thine eyes with eye-salve, thou then mayest see." So that the soul may confidently come to God by Christ, who can do such things for it.
Let us more particularly consider this contrivance of the sinner's coming to, and uniting with God, by coming to Christ.—With this view, we observe,
1. That Christ is a substantial Mediator, partaking of both natures. He is the Father's fellow, yet bone of our bone. The worst of men are sibber* to heaven than the fallen angels; for "Jesus took not upon him the nature of angels, but the seed of Abraham." Here is the true ladder, the foot of which, his humanity, is set on earth, the top of which, his divinity, reaching to heaven, Gen. 28 above which the Lord stands making the covenant. If it consisted with the honour of God, for the divine nature to take into personal union with itself the human nature, it is equally consistent to take men into mystical union with the divine person of our Immanuel, upon this foundation. And when sinners see the first, they are encouraged to look for the second in Christ.
1. In Christ justice is satisfied: He said, "It is finished." In him God has presented to him a sacrifice to offended justice, a satisfaction to his law. God exacted, and he answered, till the utmost farthing was paid: Gal. 3:13, "Christ hath redeemed us from the curse of the law, having been made a curse for us;" and he got up the discharge. The sinner has in him a defence against justice, an everlasting righteousness, in which God may behold the sinner, and be well pleased with him, and the sinner may see God, and yet live. Mercy has a free vent in him, and pardons run freely through his blood. "We observe,
3. That the covenant is made with him in his blood; and all the promises of the covenant, all the benefits of it, sinners have at the second hand, Gal. 3:16. God has laid up all in him: 2 Cor. 1:20, "For all the promises of God in him, are yea, and in him amen, to the glory of God by us." Sinners are to come to him for saving blessings, and to take them from him as the purchase of his blood: John 5:22. Our righteousness, pardon, peace, are all in him, "who of God is made unto us wisdom, righteousness, sanctification, and redemption," 1 Cor. 1:30. Grace is in him, "for of his fulness have all we received, and grace for grace," John 1:16. Glory is from him: "The Lord will give grace and glory."
4. By this means, the grace of God is exalted. It is to the praise of the glory of his grace. This is necessary for the glory of God in the second covenant, and for the sinner's comfort, which could not be promoted nor secured except in this way.
5. Here the matter is made sure; God is sure of the sinner, and the sinner sure of his union with God: such as are built upon this foundation, made members of him, Jesus will lose none of them. From what has been stated, I would infer,
(1.) That all who come to Christ shall come back to the state of union and communion with God, through him who knits heaven and earth, rent asunder by Adam's sin. Let your sins be never so great, these shall not stop it, for the cry of his blood is louder in God's ears, than that of our sins.—Infer,
(2.) That they that never come to Christ, shall never see God in mercy. Meet they may, but it will be a sad meeting, a meeting as of a malefactor with an inexorable judge, dry stubble with consuming fire, where our leaf will be as rottenness, and the blossoms of Christless duties go up as dust.
Thus you see there is but one door to God; but what if it be shut? No; it is open. For the invitation imports,
3. That sinners are welcome to come to Christ, that they may unite with God by him; Christ is ready to receive you on your coming.—As to this, consider,
(1.) Christ has made a long journey to meet with sinners. What brought him out of the Father's bosom into the world, but to bring sinners to himself, and so back to God again? What was the errand of the great Shepherd, but to seek them, even them that were straying on the mountains of vanity? Luke 19, "For the Son of man is come to seek and to save that which was lost."—Consider,
(2.) How dear it cost him to purchase your union with God by him, 2 Cor. 5:21, "For he hath made him, who knew no sin, to be sin for us, that we might be made the righteousness of God in him." Though ye should little value his blood, he will not undervalue it himself; for sinners it was shed, and will he not welcome the reward of it, the fruit of the travail of his soul? Why were his arms stretched on a cross, and his side pierced through, but that he might open up our way to God?—Consider,
(3.) How near lost sinners lay to Christ's heart, that he would refuse no hardship, in order that he might see the travail of his soul. His love was ancient love; from eternity, "his delights were with the sons of men," Prov. 8:31; see his choice, Heb. 12:2; and therefore, when he was to suffer, his heart was upon the work: Luke 12:50, "I have a baptism to be baptised with, and how am I straitened till it be accomplished?" Jacob's love to Rachel shewed itself by his long service for her, which seemed to him but a few days.—Consider,
(4.) Why has he set up a ministry in the world, but to bring sinners to himself? Matth. 22:3, "And he sent forth his servants to call them that were bidden to the wedding." He would not have left ambassadors to treat with sinners in his name, if he were not willing to receive them, nay, were he not anxious that they should come to him.—Consider,
(5.) He heartily invites you to come to him; as in the text; in Isa. 55:1, "Ho! every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy and eat, yea, come, buy wine and milk, without money and without price;" and in Rev. 3:2, "Behold, I stand at the door and knock, if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me." These invitations look not like one who cares not whether sinners come or not, far less like one who is not willing to receive them. Consider,
(6.) The earnestness of the invitations; he deals with sinners as one that will not take a nay-say: Luke 14:23, "Compel them to come in, that my house may be filled." He not only knocks, but stands and knocks: strives with sinners by his word, his providences, and the motions of his Spirit; answers their objections, Isa. 55:1, and downwards; while none can refuse, but those that rush wilfully on in their ruin; as in Ezek. 33:11, "As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live: turn ye, turn ye, from your wicked ways, for why will ye die, O house of Israel?" Consider,
(7.) How he complains of these that will not come: John 5:40, "And ye will not come unto me, that ye might have life." "He speaks as one that has been working in vain: Isa. 49:4, "I have laboured in vain, I have spent my strength for nought and in vain." He complains of Jerusalem, Matth. 23:37; yea, he weeps over obstinate incorrigible sinners; Luke 19:41, 42, "And when he came near, he beheld the city, and wept over it, saying, if thou hadst known, even thou at least in this thy day, the things which belong unto thy peace; but now they are hid from thine eyes." Sure he has lost no bowels of compassion by going to heaven; they flow out as freely and tenderly as ever.—Consider,
(8.) He commands sinners to come to him. The invitations are all commands; they are most peremptory: 1 John 3:23, "This is his commandment, that we should believe on the name of his Son, Jesus Christ." If you do it not, you can do nothing that will please him: John 6:29, "Jesus answered and said unto them, this is the work of God, that ye believe on him whom he hath sent." And he leaves it on us with the most dreadful certification: Mark 16:16, "He that believeth not shall be damned." And hence it follows, that the hearers of the gospel who perish, are inexcusable; the door was open, but they would not enter in.—The invitation imports,
4. That the worst of sinners are welcome to Christ: however great their burden of sin and misery be, it is no hinderance in their way to come to Christ. Where all are invited, none are excluded. But upon this I do not enlarge here, having insisted upon it at some length, when discoursing upon Joel 3:10. All that I shall just now observe is, that this consideration shall shame you out of your slighting of Christ, and strike at the root of that bitter despair which lodges in the breasts of many, who are yet far enough from absolute despair of their case.—The invitation imports,
5. That Christ allows sinners to come to him, rather on account of the desperateness of their case, than otherwise: "Come unto me, all ye that labour, and are heavy laden." As if he had said, "Ye have been labouring, and yet can get no rest; let that engage you to come to me. Sit down and consider your case, if nothing else will prevail with you, let the desperateness of your disease bring you to the great Physician." You are cordially welcome to do so. For, consider,
(1.) That it is for this very end God discovers the worst of a man's case to himself, drives them to their wit's end, in order that he may begin to be wise: Hos. 2:6, "Therefore, behold I will hedge up thy way with thorns, and make a wall, that she shall not find her paths." Ver. 7, "Then shall she say, I will go and return to my first husband, for then was it better with me than now."—Consider,
(2.) That Christ has made offers of himself to those in the worst of cases: Isa. 1:18, "Come now, and let us reason together, saith the Lord; though your sins be as scarlet, they shall be white as snow: though they be red like crimson, they shall be as wool." And he holds out himself as a Saviour in particular for these, Rev. 3:17, 18; Isa. 55:7.—Consider,
(3.) Such have been made welcome, who have employed such arguments with him: Psalm 25:11, "For thy name's sake, pardon mine iniquity, for it is very great;" and so also in the case of the Canaanitish woman with Jesus, Matth. 15:26–28. Consider,
(4.) He has the more glory, the more desperate that the case is, none see the stars so well as from the bottom of a deep pit. His power is the greater to pardon, his grace to overcome, when there is most occasion for these being displayed; it is the worst of diseases, that do best proclaim the Physician's skill, when a cure is effected.
From what has been just now observed, we may see and admire the divine condescension, that Christ is so willing to take the sinner in, when he sees himself cast out at all doors, can get rest nowhere else; that he will give him rest, and embrace the sinner, when he sees he can do no better, when he can make no other shift.—Hence also learn, how to make an excellent use of the badness of your case, even to take op these stumbling-blocks, and break up heaven's door with them; to make a virtue of necessity, and the more that the burden presseth, the more readily to go to Christ with it. True, it is never right coming to Christ, which sense of misery alone produceth; but love may thus crown a work which terror begins, and which when from the Holy Spirit it leads to. In a word, you are absolutely inexcusable, that come not to Christ, be your case what it will.
I now go on to what was proposed,
IV. Which was, to explain the nature of that rest which Christ graciously promises, and which he actually gives to such labouring and heavy-laden sinners, as truly come to him. And here it must be observed, that there is a rest which they may have in Christ; a rest here, and a rest hereafter. In this life there is a fourfold rest to be had in Christ.—A rest,
1. In respect of sin. The rest Christ gives from sin is twofold.
(1.) A rest from the guilt of sin. Guilt is a poison, infecting the conscience, which makes it so to smart that it can get no rest, as in the case of Cain and Judas, and also with those, Acts 2:37, "They were pricked in their hearts." This, when it festers and becomes immoveable, is the gnawing worm in hell. Christ gives rest from it, Heb. 9:4; his blood purges the conscience from dead works. The conscience, when like the raging sea, is stilled by him: Isa. 57:18, 19, "I have seen his ways, and will heal him; I will lead him also, and restore comforts unto him and to his mourners. I create the fruit of the lips: Peace, peace to him that is far off, and to him that is near, saith the Lord; and I will heal him." The soul finds this rest in the wounds of Christ, for, "by his stripes we are healed," Isa. 53:5. The blood of Jesus Christ, God's own Son, cleanses from all sin. The soul diped in this fountain is washed from this poison, and is delivered from this sting of guilt.—There is rest,
(2.) From the reigning power of sin: Rom. 6:14, "For sin shall not have dominion over you." Sin on the throne makes a confused restless soul, like the raging sea, continually casting out mire and dirt. Christ, by his Spirit's efficacy, turns sin off the throne, and restores rest to the soul. He casts down these Egyptian taskmasters, and thus the soul enters into his rest: Heb. 4:10, "For he that is entered into his rest, he also hath ceased from his own works, as God did from his." In the day of the soul's coming to Christ, he acts like a King, setting all in order in the kingdom, that was a mere heap of confusion before his accession to the throne.—There is in Christ,
2. Rest from the law; not that he makes them lawless, but that he takes off them the insupportable yoke of the law, and gives them ease.—He does so,
(1.) From the burden of law-duties, which are exacted in all perfection, under the pain of the curse, while no strength is furnished wherewith to fulfil them: Rom 7:4, "Wherefore, my brethren ye also are become dead to the law by the body of Christ." This is the yoke on all men's necks naturally; Christ put his neck in this yoke, and bare it, satisfying the law's demands completely, and so frees all that come to him from this service. Christ carries his people without the dominions of the law.—He does so,
(2.) From the curse of the law: Gal. 3:13. "Christ hath redeemed us from the curse of the law, having been made a curse for us." Rom. 8:1. "There is, therefore, now no condemnation to them that are in Christ Jesus." These that are come to him, he takes from off them that curse which they are under, and gives them his blessing, which he hath merited; carries them from Mount Sinai to Mount Zion, where they hear the blood of Jesus speaking peace, silencing the demand of vengeance, and affording a refuge for the oppressed.—There is in Christ,
3. Rest from that weary labour in which persons are engaged when in quest of happiness, leading the souls to the enjoyment of God: Psalm 116:7, "Return unto thy rest, O my soul! for the Lord hath dealt bountifully with thee." The soul, restless in seeking happiness among the creatures, he leads to God, the fountain of all perfection, opening their eyes, as he did Hagar's, to see the well, and bringing them into the enjoyment of all good in him, uniting the soul with himself; where,
(1.) The soul finds a rest of satisfaction from Christ, which it can find in no other quarter whatever, for the soul finds a rest of satisfaction from him, when by faith it is set on the breasts of his consolations. In these there is an object adequate to all the desires of the soul answering all its needs; thus, Prov. 14:14, "A good man shall be satisfied from himself." There is the triumph of faith in the enjoyment of God: Phil. 4:18. "But I have all and abound."—The soul finds,
(2.) A rest in him of settled abode, insomuch, that the soul goes not abroad as it was wont, among the creatures for satisfaction; John 4:14, "But whosoever drinketh of the water that I shall give him, shall never thirst; but the water that I shall give him, shall be in him a well of water springing up to everlasting life." Christ becomes precious to the soul. Like the released lady, that did not so much as look on or take notice of Cyrus, notwithstanding of the noble part he acted, but on him (her husband) who said, he would redeem her with his own life. "The kingdom of heaven is like unto a treasure hid in a field, the which when a man hath found, he hideth, and for joy thereof, goeth and selleth all that he hath, and buyeth that field."—There is in Christ,
4. Rest in respect of troubles. Christ gives rest,
(1.) From troubles in the world, now and then, when he sees meet: Psalm 34:19, "Many are the afflictions of the righteous, but the Lord delivereth them out of them all." Zion's God reigneth, be on the throne who will; and when he speaks peace, neither devils nor men can create his people trouble; for, Lam. 3:37, "Who is he that saith, and it cometh to pass, when the Lord commandeth it not? There is no such security from trouble as the godly have, but that is from heaven, and not from earth. Therefore,
(2.) Christ gives rest in trouble: John 16:33, "These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation; but be of good cheer, I have overcome the world." You may, nay, you shall, meet with troubles, but he can make you get sweet rest in your souls; even when you are on a bed of thorns as to the outward man, he can give his people a sweet rest even in troubles. How can these things be? may some say.—In answer,
[1.] Christ gives his people in trouble an inward rest, that is an inward tranquillity of mind in midst of trouble: Psalm 3:1–5, "Lord! how are they increased that trouble me? many are they that rise against me. Many there be which say of my soul, There is no help for him in God. Selah. But thou, O Lord, art a shield for me; my glory, and the lifter up of mine head. I cried unto the Lord with my voice, and he heard me out of his holy hill. Selah. I laid me down and slept; I awaked, for the Lord sustained me." Christ can make the believer as a vessel of water tossed here and there, yet not jumbled. There was a greater calm with the three children in the furnace, than with the king in the palace, Dan. 3:24. Fear may be on every side when there is none in the centre, because Christ makes a blessed calm in their hearts.—Christ gives in trouble,
[2.] A rest of contentment: "I have learned, (says Paul, Phil. 4:11,) in whatsoever state I am, therewith to be content." This is not only the duty, but the privilege of believers. If the lot of the godly be not brought up to their spirit, Christ will bring their spirit down to their lot; and there must needs be rest there, where the spirit of the man and his lot meet in one: Psalm 37:19, "They shall not be ashamed in the evil time, and in the days of famine they shall be satisfied."—Then follows,
[3.] A rest of satisfaction in the enjoyment of better things. What though the world hath a bitter taste in their mouths? Christ can hold a cop of consolation to them in that very instant, the sweetness of which will master the bitterness of the other: "Your sorrow (says he, John 16:20,) shall be turned into joy." "Our rejoicing (says Paul, 2 Cor. 1:12,) is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world." They are not indeed stocks, to be unmoved with troubles, but their sorrow is so drowned in spiritual joy, that it is "but as sorrow," 2 Cor. 6:10, "As sorrowful yet always rejoicing;" even as the joy of the wicked is "but as joy." Troubles may raise a mutiny of lusts within, but the peace of God quells them: "It keeps their hearts and minds through Jesus Christ,"—Christ gives,
(4.) A rest in confidence of a blessed issue: 2 Tim. 1:12, "For the which cause I also suffer these things; nevertheless, I am not ashamed, for I know whom I have believed, and I am persuaded, that he is able to keep that which I have committed unto him against that day." The soul in Christ has the promise to rest on; and however dark a side the cloud may have, faith will see through it; though they may sink deep, they will never drown, who have a promise to bear them up.—Thus, you see, they rest in Christ in trouble; and this rest is a most secure rest, where people may rest confidently: Isa. 26:3, "Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee." The wicked may have rest, but not with God's good will; therefore the more rest, the more dangerous is their case: 1 Thess. 5:3, "For when they shall say, peace and safety, then sudden destruction cometh upon them, as a woman in travail, and they shall not escape." But there is perfect security in Christ, and that in the worst of times, Song 3:7, 8. Again, it is a rest that is so rooted, that the soul can never be deprived of it: Isa. 32:17, "And the work of righteousness shall be peace, and the effect of righteousness, quietness, and assurance for ever." How soon is the rest of the wicked broken, their candle put out! But this, although it may meet with some disturbance by temptations, as the clouds may go over the sun, yet it shall be as sure as the sun fixed in the firmament; it will be proof against the disturbances of the world, against the temptations and accusations of the devil; yea, against the demands of justice, and the threatenings of the law. Then in the life to come, he will give them all complete rest who come to him: Heb. 4:9, "There remaineth, therefore, a rest for the people of God." He will give their bodies rest in the grave, Isa. 57:2, and both soul and body rest in heaven hereafter; and that is a rest beyond expression.
If it should be inquired, Who is it that gives this rest? this is answered in our text; Christ says to such labouring and heavy-laden sinners, and he is able to make good his word, "I will give you rest." The gift of this rest is his prerogative; they that obtain it must get it out of his hands.—For illustrating and confirming this, consider,
1. That all creatures cannot give rest to a restless soul. Not any thing in them, or the whole of what can be afforded from them, can give it: Eccl. 1:2, "Vanity of vanities, saith the preacher, vanity of vanities; all is vanity." Men, the best of men, cannot do it. Ministers may be directed to speak a word in season, but the Lord himself can only make that word effectual, 2 Sam. 12:13, compared with Psalm 51. Nay, angels cannot do it, Exod. 33:2, compare ver. 15. It requires a creating power: Isa. 57:18, "I have seen his ways, and I will heal him."—Consider,
2. There can be no rest to the soul without returning to a reconciled God, for it is impossible the soul can find true rest elsewhere; and there is no returning to God but by Christ: John 14:6, "I am the way, the truth, and the life; no man cometh unto the Father, but by me." He is the only ladder by which the soul can ascend to heaven.
3. Christ is the great Lord Treasurer of heaven. The fulness of power is lodged in him: Matth. 28:18, "All power is given unto me in heaven and in earth." There is nothing that any can get from heaven in the way of spiritual favour, but what comes through his hands: John 5:22, "The Father judgeth no man, but hath committed all judgment unto the Son." Jesus also hath the keys of hell and death, Rev. 1:18.
4. He is the store-house, where the treasure is laid up, and out of which all needful supplies come: John 1:16, "And of his fulness have all we received, and grace for grace."—Consider,
5. The glorious types illustrating this: Joseph, Gen. 41:40–44; Joshua, that brought the people to the rest in Canaan.—Consider,
6. That high character which be sustains: Heb. 12:2. He is the "author and finisher of our faith."—Consider,
Lastly, It is reasonable it should be so, he hath purchased this rest with his blood: and therefore there is an high propriety that he should be the giver, the dispenser of this glorious blessing.—In the
IV. And last place, it was proposed to make some practical improvement of the whole. To enlarge here, however, would be improper, as a practical improvement has been made of the several parts of the subject all along, as they have been considered. At the same time, your attention may be called to the following brief hints. From what has been observed, you have had set before you,
1. A melancholy picture of the miserable state of all mankind by nature;—they are "labouring and heavy laden," they have various burdens lying on them, the burden of sin, the burden of the law, a burden often of fears, of terrors, arising from the former; and while thus heavy laden, they are labouring, striving to ease themselves of their burdens, struggling hard to get rid of them, while after all they are only labouring in vain in the fire, wearying themselves in the greatness of their way; are spending their "money for that which is not bread, and their labour for that which satisfieth not," instead of obtaining the least ease or quiet. Their situation is in this way rendered more and more grievous and distressing, their burdens become heavier than they can bear, and their labour is rendered quite intolerable.
2. We may learn a special ingredient in the misery of those that thus labour, and are heavy laden. They are under the law as a covenant of works, which requires the full tale of brick, without affording the least straw with which to make them. They are under most grievous taskmasters, who are constantly saying, Give, give, while they are unable to work; and, what is still worse, they are without Christ, without God, and so without hope in the world. It is Jesus only that can help them; while afar from him, and enemies to him, they have no other prospect than that of perishing eternally.—But,
3. There is hence opened up a door of hope, even for such as are labouring and heavy laden, whatever their characters or conditions have been, or at present may be, though they may have long laboured in vain, and spent their strength for nought. However heavy, numerous, and continued these burdens may be, though in their view their condition may not only be distressing and deplorable, but even almost desperate, there is here a door of hope opened up to such. On Jesus is their help laid; in and from him it is to be found. He is saying, "Look unto me, and be ye saved, all ye ends of the earth; for I am God, and besides me there is no Saviour." "Hearken ye stout-hearted, and ye that are far from righteousness." Nay, he speaks to such expressly by name; without excluding a single individual, whatever his present character or condition be, his gracious words are, "Come unto me, all ye" the whole of you, and each of you "that labour, and are heavy laden, and," in coming to me without peradventure, "you shall have rest."
In the last place, there is pointed out to us what is the indispensable duty of all the hearers of the gospel. It is to come to Jesus; to comply with the gracious call and invitation here given. It is true, this in the text is addressed only to the labouring and heavy laden; but is not this a character common to all the hearers of the gospel? Are not all more or less in this situation? A situation so far from being desirable, that it is exceedingly uncomfortable. If such, then, would consult their present or eternal welfare; if they would hearken to the gracious call, the kind invitation which Christ gives them; if they would obey heaven's great command, it must be admitted, that it is their bounden duty to come to Jesus, that is, to believe on him; for it is only in the exercise of faith as coming to him, and according as faith is in exercise, that any can be freed from their heavy burdens, or be released from that vain and irksome labour in which they are engaged.
Let all such, then, be exhorted to cease from the labour which satisfieth not; from these fruitless attempts which they are engaged in to rid themselves from these heavy burdens that they are weighed down under. Be exhorted to come to Jesus, cast all your burdens and your cares over upon him. He is able and willing to sustain both you and your burdens, whatever they are. Come to him, then, as you are, as labouring and heavy laden. There is the most cordial welcome afforded to all such; the greater your burdens, and the more pressing your necessities are, in the way of putting your case unreservedly in his hand, and under his management, you may in due time assuredly expect a comfortable issue. He hates putting away. Whosoever will may come, and him that cometh unto him, he will in no wise cast out. "Come unto me" says he, "all ye that labour and are heavy laden, and I will give you rest."
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