Sermon IX
Containing the first general Use of Exhortation, inviting all Men to apply JESUS CHRIST .
MATTH . xi. 28. Come unto me, allye that labour, and are heavy laden, and I will give you reft . THE impetration of our redemption by Jesus Christ, be ing finished in the first part, and the way and means by which Christ is applied to sinners in the foregoing part of this treatise; I am now orderly come to the general use of the whole ; which in the first place shall be by way of exhortation, to invite and persuade all men to come to Christ ; who in all the former sermons, hath been represented in his garments of salvation, red in his apparel, prepared and offered to sinners as their all-sufficient and only remedy: And in the following fermonswill be represented in his perfumed garments coming out of his ivorypalaces, Psalm xlv. 8. to allure and draw all men unto him.
For a general head to this use, which will be large, I have chosen this scripture, " Come unto me all ye that labour, and " are heavy laden, and I will give you rest."
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260 SERM . IX. The Method of Grace. These words are the voice of our Lord Jesus Christ himself, in which there is a vital, ravishing found: It is your mercy to have such a joyful found in your ears this day. And in them I will confider their dependance, parts, and scope.
As to theirdependance, it is manifesttheyhave an immediate relation to the foregoing verse, wherein Christ opens his commission, and declares the fulness of this authority and saving power, and the impossibility of coming to God any other way. " All things are delivered to me of my Father, and no man " knoweth the Son but the Father : Neither knoweth any man " the Father fave the Son, and he to whomsoever the Son will. " reveal him," ver. 27.
This 28th verse is brought in prolepticallytoobviate the dis couragements of any poor, convinced, and humbled foul, who might thus object : Lord, I am fully satisfied of the fulness of thy saving power, but greatly doubt whether ever I shall have the benefit thereof; for I fee so much sin and guilt in myself, so great vileness and utter unworthiness, that I am over weighed, and even fink under the burden of it: My soul is discouraged because of fin. This objection is prevented in the words of my text, " Come unto me all ye that labour, and are heavy laden," q. d. Let not the sense of your sin andmiserydrive you from your only remedy : Be your fins never so many, and the sense and burden of them never so heavy, yet, for all that, Come unto me : You are the persons whom I invite and call. I came not to call the righteous, but sinners to repentance.
In the words, three things are especially remarkable.
1. The soul's spiritual distress andburthen : Weary and heavyladen.
2. Its invitation to Christ under that burthen : Come unto me. 3. Its encouragement to that great duty : Iwillgiveyou reft. First, The soul's spiritual distress and burthen, expressed in "Ye twoveryemphatical words *, οι κοπιωντες και πεφορτισμενοι. " that labour and are heavy laden." The word which we tran-
Οι κοπιωντες, i. e. They who labour even to fainting and tiring, for this Greek word το κοπιαν differs by this emphasis from the word πονειν, which signifies only in general to labour. Piscator on the place, explains it thus, Yewho feel the burden of your fins, and yet do not fink under the weight thereof. Chryfoftome expounds it of those whoareburdenedwith the legal ritesand ceremonies; but we understand it in general,of all those who being pressed with the burden of their fins, and the sense of the malignity of their corrupt natures. do strive with all their might to throw off this de pravity, and to obtain righteousness. Musculus on the place.
SERM. IX. The Method of Grace
slate labour, signifies alabouring even to faintness and tiring, to the consumption and waste of the spirits; and the other word signifies such a pressure by a burthen that is too heavy to be borne, that we do even fink down under it.
There is some difference among expositors about the quality of this burthen. Chryfoftome, and some others after him, expound itoftheburthen of the legal rites and ceremonies, which was a heavy burthen indeed, such as neither they, nor their fathers, could bear. Under the task and burthen of these legal observances, they did sweat and toil to obtain a righteousness to justify them before God, and all in vain; and this is a pious
But others expound it of the burthen of fin in general; the corruptionofnature, and evils of practice, which fouls are convincedhavebrought them under the curse, and will bring them to hell, and therefore labour, and strive, all that in them lies, by repentance, and reformation, to clear themselves from it: but all in vain, whilst they strive in their own strength. Such are they that are here called to come to Christ, which is the second thing ; namely,
Secondly, The invitation of burthened fouls to Christ : " Come unto me all ye that labour, and are heavy laden : Come " unto me," i. e. believe in me, lean and rest your burthened foulsupon me. I am able to ease all your burthens; in me is that righteousness and peace which you seek in vain in all the legal ritesandceremonies ; or in your repentance, reformations, and duties; but it will give you no ease, it will be no benefit to you except you come unto me. Faith is often expressed under this notion, see John vi. 37. and John vii. 37. and it is to be further noted, that [all] burthened fouls are invited to come, "Allye that labour." Whatever your fin or guilt have been, whatever your fears or discouragements are, yet come, (i. e.)believe in me.
Thirdly, Here is the encouragement Christ gives to this duty, And I will give you reft : αναπαυσω υμας . * I will refresh you, I will give you rest from your labour, your consciences shall be pacified, your heart at rest and quiet in that pardon, peace, and favour of God, which I will procure for you by my death. But here it must be heedfully noted, that this promise of rest in Christ is not made to men simply, as they are sinners, nor yet as they are burthened, and heavyladen sinners, but as they come to Christ ; i. e. as they are believers. For let a man break
Why dost thou seek that where thou canst not find it ? I am he only that can help thee. Muf. on the place.
262 The Method of Grace. SERM. IX.
his heart for fin, let him weep out his eyes, let him mourn as adove, and shed as many tears for fin (if it were possible) as ever there fell drops of rain upon the ground, yet if he come not to Christ by faith, his repentance shall not save him, nor all his sorrows bring him to true rest. Hence note,
Doct. 1. That somefouls are heavy laden with the burthenfomesense off in. Doct. 2. That allburthened fouls arefolemnly invited to come to Christ. Doct. 3. That there is rest in Christ for all that come tohimun derthe heavyburthen off in.
Doct. 1. Somefouls are heavy ladenwith the burthensomefenfe offir . Doct. 1. Ido not say all are so, for " fools make a mock at " fin," Prov. xiv. 9. It is so far from being burthensome to some, that it is as port to them, Prov. x. 23. But when a man's eyes are opened to see the evil that is in fin, and the eternal misery that follows it, (fin and hell being linked together with such strong chains as nothing but the blood of Christ can
then no burden is like that of fin: " A wounded con- " science who can bear ?" Prov. xviii. 14. For let us but confider the efficacy that the law of God hath upon the consciences of men, when it comes in the spirituality and power of it, toconvinceandhumble the foul of a sinner. For then, First, The memory off in, long since committed, What inward is refreshed and revived, as if it had been but troubles for yesterday : There are fresh recognitions of fin finare. long since acted and forgotten, as if they had never been : What was done in our youth is fetched back again,and by a new impression of fear, and horror, sethomeuponthetremblingconfcience. Job xiii. 26. " Thou " writeft bitter things against me, and makest me to possess the
" sins of my youth." Conscience can call back the days that are past, and draw up a new charge upon the score of old fins, Gen. xlii. 21. All that ever we did is recorded, and entered intothebookofconfcience,and now is the time to open that book, when the Lord will convince, and awaken sinners. We read in Job xiv. 17. of fealingup iniquities in a bag, which is an allusion to the Clerk of the offizes, that takes all the indictments that are made against persons at the affizes, and seals them up in a bag, in order to a trial. This is the first office and work of conscience; upon which
SERM . IX. 263 The Method of Grace. The second, namely, its accusations, do depend. These accusationsofconfcience are terrible things ; who can stand before them? They are full, they are clear, and all of them referring to the approaching judgment of the great and terrible God.
dives into all fins †, secret as well as open, and into all the circumstances and aggravations of fin, as being committed against light, against mercy, against the strivings, warnings, and regrets of conscience. So that we may say of the efficacy of conscience, as it is said, Plalm. xix. 6. of the influence of the sun, " nothing is hid from the heat and power " thereof." " Come(faith the woman of Samaria) see a man
" that hath told me all that ever I did," John iv. 29. Christ convinced her but of one fin, by this discourse,but conscience, by thatone, fetched in, and charged all the rest upon her. And as the accusations of conscience are full, so they are clear and undeniable : A man becomes self-convinced, and there remains no shift, excuse, or plea, to defend himself: A thousand witnessescannotprove any point more clearly than one testimony of conscience doth. Matth. xxii. 12. " The man was speechless, 66 amute ;" muzzled (as the word signifies †) by the clear testimony of his own conscience : These accusations are the second work or office of conscience, and they make way for the third, Dameły,
Thirdly, The sentence and condemnation of conscience : And truly this is an infupportable burthen: The condemnation of conscience is nothing else but its application of the condemning sentence of the law to a man's person : The law curseth every one that tranfgresseth it,Gal. iii. 10. Conscience applies this curse to the guilty sinnner. So that it sentences the sinner in God's name and authority,from whence there is no appeal : The voice of conscience is the voice of God, and what it pronounces in God's name and authority,he will confirmand ratify, i John iii.
20. " If our hearts, (i. e.) our consciences, condemn us,God is " greater than our hearts, and knoweth all things:" This is that torment which no man can endure. See the effects of it in Cain, in Judas, and in Spira ; it is a real foretaste of hell-torments : This is that Worm that never dies, Mark ix. 44. For look, asa worm in the body is bred of the corruption that is there, so the accusations and condemnations of conscience are bred in the soul by the corruption and guilt that is there: As the worm in the
This is the first punishment of fin, that no guilty person can be acquitted in his own conscience. Juv. lib. 13. 1. 2. † Ο δε εφιμωθη, et ille capistratus eft..
264 The Method of Grace. SERM . IX.
bodypreys andbitesuponthe tender, sensible, inward parts, fo doth conscience touch the very quick. This is its third effect, or work, to sentence and condemn; and this also makes way for a fourth, namely,
Fourthly, To upbraidandreproach thefinnerunderhis misery ; and this makes a man a very terror to himself: To be pitied in misery is some relief, but to be upbraided, and reproached, doubles our affliction : You know it was one of the aggravations of Christ's sufferings, to be reproached by the tongues of his enemies, whilst he hanged in torments upon the cursed tree; but all the scoffs and reproaches, the bitterjeers andfarcasms in the world, are nothing to those of a man's own conscience; which will cut to the very bone. O! when a man's conscience shall say to him in a day of trou. ble, as Reuben to his afflicted brethren,Gen. xliii. 22. " Spake I notuntoyou, saying,do not fin against the child, an dye would "
" not hear ; therefore behold also his blood is required." So conscience ; did I not warn you, threaten you, persuade you, in time, against these evils; butyouwould nothearken to me, therefore behold now you must suffer to all eternity for it. The wrath of God is kindled against thy soul for it : This is the fruit of thy own wilful madness and obstinacy. Now thou shalt know the price of sinning against God, against light, and conscience. O this is terrible ! every bite of conscience makes a poor soul to startle, and in a terrible fright to cry, O the worm! O the bitter foretaste of hell! A wounded spirit who can bear ?
This is a fourth wound of conscience, and it makes way for a fifth; for here it is as the pouring out of the vials, and the founding of those woe-trumpets in Revelations ; one woe is past, and another cometh. After all these deadly blows of conscience upon the very heart ofafinner, coines another as dread. ful as any that is yet named; and that is,
Fifthly, The fearful expectations of wrath to come, which it begets in the soul of a guilty sinner : of this you read, Heb. Χ. 27. " A fearful looking for of judgment, and fiery indigna- " tion:" And this makes the stouteft sinner faint and fink under theburthenof fin. For thetongueofmancannotdeclare what it is to lie down, and rise with those fearful expectations : The case offuch sinners is somewhat like that which is described in Deut. xxviii. 65, 66, 67. " The Lord shall give thee " there a trembling heart, and failing of eyes, and sorrow of " mind. And thy life shall hang indoubtbefore thee, and " thou shalt fear day and night, and shall have no assurance of
SERM. IX. 265 The Method of Grace.
" thy life. In the morning thou shalt say, would God it were " even : And at even thou shalt fay, would God it were mor- " ning: For the fear of thine heart, wherewiththou shalt fear," &c. Only in this it differs, in this scriptureyouhave the terror of those described, whose temporal life hangs in doubtful suspence, but in the persons I am speaking of, it is a trembling under the apprehenfions andexpectationsofthevengeance of eternal fire.
Believe it, friends, words cannot express what those poor creatures feel, that lie down, and rise up under these fears, and frights of conscience. Lord, what will become of me ! I am free among the dead, yea, among the damned. I hang by the frail thread of a momentary life, which will, and must, break shortly, and may break the next moment, over the everlasting burnings : No pleasant bread is to be eaten in these days, but what is like the bread of condemned men.
And thus you fee what the burden of sin is, when God makes it to bear upon the consciences of men, no burden of affliction is like it: Losses of dearest relations, sorrows for an only son, are not so pungent, and penetrating as these : For,
First, No creature enjoyment is pleasant under these inward troubles : In other troubles they may signify something to a man's relief ; but here they are nothing; the wound is too deep to be healed by any thing but the blood of Jesus Christ : conscience requires as much to satisfy it, as God requires to fatisfyhim. When God is at peace with thee, (faithconfcience) then will I be at peace with thee too; but till then, expect no rest nor peace from me: All the pleasures and diversions in the world shall never stop my mouth : Go where thou wilt, I will follow thee like thy shadow : Be thy portion in the world as sweet as it will, I will drop in gall andwormwood into thy cup, that thou shait taste no sweetness in any thing, till thou hast got thy pardon.
inward troubles for fin alienate the mind from all former pleasures and delights ; there is no more taste or favour in them, than the white of an egg. Music is out of tune ; all in-
jar and groan. Ornaments have no beauty ; what heart hath a poor creature to deck that body, in whichdwelis
miserable foul ! to feed and pamper that car case that hath been the soul's inducement to, and instrument in fin, and must be its companion in everlasting misery.
Secondly, These inward troubles for fin, put a dread into death, beyond whatever the soul saw in it before. Now it looks like the King of terrors indeed. You read in Heb. ii. 15. of VOL. II. Mm 5
266 The Method of Grace. SERM. IX. fomethat through fear of death are all their life long subject to bondage. O what a lively comment is a soul in this case able to make upon such a text! They would not scare at the pale horse, nor at him that fits on him, though his name be called Death, if it were not for what follows him, Rev. vi. 8. but when they confider that hell follows, they tremble at the very name, or thoughts of death .
Thirdly, Such is the nature of these inward troubles of spirit, that they swallow up the sense of all outward troubles : Alas! these are all loft in the deeps of foul-sorrows, as the little rivulets are in the vast sea; he that is wounded at the heart, will not cry Oh, at the bite of the smallest insect. And surely no greater is the proportion betwixt outward and inward sorrows. A small matter formerly would discompose a man, and put him into a fret ; now ten thousand outward troubles are lighter than a feather : For, faith he, "why doth the
" living man complain ?" Am I yet on this side eternal burnings ! O let me not complain, then, whatever my condition be : Have I lofsses in the world, or pains upon my body ? Alas ! these are not to be named with the loss of God, and the feeling of his wrath and indignation for evermore. Thus you fee what troubles, inward troubles for fin be.
Secondly, If you ask, in the second place, how it comes to pass that any foul is support-
How fouls are supported under such troubles.
ed under such strong troubles of spirit, that all that feel them do not sink under them; that all that go down into these deep waters of sorrow, are not drowned in them ? The answer is,
First, Though this be a very sad time with the soul (much like that of Adam, betwixt the breach of the first covenant, and the first promise of Christ made to him) yet the souls that are thus heavy laden, do not fink, because God hath a most tender care over them, and regard to them ; underneath them are the everlasting arms, and thence it is they sink not: Were they left to grapple with these troubles in their own strength, they could never stand. But God takes care of these mourners, that their spirits do not fail before him, and the souls that he hath made ; I mean those of his elect, whom he is this way preparing for, and bringing unto Christ.
Secondly, The Lord is pleased to nourish still some hope in the soul under the greatest fears and troubles of spirit : Though it have no comfort or joy, yet it hath some hope, and that keeps up the heart. The afflicted foul doth, in this case, as the afflicted church, Lam. iii. 29. "He puttethhis mouth in the dust,
SERM. IX. 267 The Method of Grace. " if yet there may be hope :" He faith, " It is good for am an " to hope, and quietly to wait for the salvation of God." There are usually some glimmerings or dawnings of mercy through Christ, in the midnight darkness of inward troubles ; nondantur purae tenebrae. In hell, indeed, there is no hope to enlighten the darkness, but it is not foupon earth.
Thirdly, The experiences of others, who have been in the samedeeps of trouble, are also of great use to keep up the soul above water. The experienceofanother is of great use to prop upadespondingmind, whilst, as yet, it hath none of its own; and, indeed, for the support of fouls in such cases, they were recorded. 1 Tim. i. 16. " For this cause I obtained mercy, " that in me first Jesus Christ might snewforth all long-suffer- " ing, for a pattern to them which should hereafter believe on " him to life everlasting :" For an encouraging * Pattern, an eminent precedent to all poor sinners that were to come after him, that none might absolutelydespairoffinding mercy through Christ. You know ifa man be taken sick, and none can tell what the disease is, none cansaythat ever they heard of such a disease before, it is exceeding frightful ; but if one and another, it may be twenty, come to the sick man's bed-side, and tell him, fir, be not afraid, I have been in the very same case that you now are, and so have many more, and all did well at last ; why this is half a cure to the fickman. So it is here a great support to hear the experiences of other saints.
Fourthly, As the experiences of others support the soul under these burdens, so the riches of free grace through Jesus Christ uphold it : It is rich and abundant, Psal. cxxx. 7, 8. plenteous redemption: and it is free, and to the worst offinners, Ifa. i. 18. And under these troubles it finds itself in the way, and proper method of mercy, for so my text (a text that hath upheld many thousand drooping hearts) states it: All this gives hope and encouragement under trouble.
Fifthly, and Lastly, Though the state of the soul be fad and finking, yet Jesus Christ usually makes haste in the extremity of trouble to relieve it, by sweet and seasonable discoveries of Mm.2
The word Ὑποτύπωσις as well as τυπος (which is the word rendered Pattern in 1 Tim. 16.) signifies the firstdraught of a picture, it is here taken for example, that men might fee what they might expect from God : That grace much more abounds, and is more powerful than fin, and that no believer maybe diffident of the forgiveness provided for him. Pol. Synopf. on the Place.
270 The Method of Grace. SERM. IX.- his grace; cumduplicantur lateres, venitMoses, in the mount of the Lord it shall be seen. It is with Christ as it was with Joseph, whose bowels yearned towards his brethren, and he was in pain till he had told them, I am Joseph your brother." This is sweetly exhibited to us in that excellent parable of the prodigal, Luke xv. when his father saw him, being yet a great way off, he ran and fell upon his neck, and kissed him. Mercy runs nimbly to help, when souls are ready to fall under the pressure of fin. And thus you see both how they are burthened, and how upheld under theburthen. WhydothGodmake the
Thirdly, If it be enquired, in the last place, why God makes the bur. den of fin press so heavy upon the hearts of poor sinners? It is answered, First, He doth it to divorce their hearts from fin, by giving them an experimental taste of the bitterness and evil that is in burden of fin lie so heavy upon the souls offomefinners?
Men's hearts are naturallyglewed with delight to their sinful courses; all the perfuafions and arguments in the world are too weak to separate them and their beloved lusts. The morsels of fingodown smoothly and sweetly, they roll them with much delectation under their tongues, and it is but need that such bitter potions as these should be administred " to make their
" stomachs rise against sin," as that + word used by the apostle in 2 Cor. vii. 11. signifies, in that ye forrowed after a godly fort, what indignation it wrought ? It notes the rising of the
with rage, a being angry even unto sickness; and this is the way, the best and most effectual way to separate the soul ofa sinner from his lusts ; for in these troubles, conscience faith, as it is in Jer, iv. 18. " Thy way and thy doings have procured " these things unto thee; this is thy wickedness, because it is " great, because it reacheth unto thy heart."
Secondly, the Lord doth this to make Jesus Christ most welcome and desirable to the soul, Christ is not sweet, till fin be made bitter to us. Matth, ix. 12. " They that be whole need " not a physician, but they that are sick." If once God wounds the heart of a sinner, with the stinging sense of fin, then nothing in the world is so precious, so necessary, so vehemently desired, and panted for, as Jesus Christ ! O that I had Christ, if I did go in rags, if I did feed upon no other food all my days, but the bread and water of affliction ? this is the language ofa foul filled with the sense of the eviloffin.
†'Αγανακτησις, indignatio, stomachatio. Leigh's Critic a, in verb,
Thirdly, The Lord doth this to advance the riches of his free grace in the eyes of sinners. Grace never appears grace till fin appears to be fin. The deeper our sense of the evil of fin is, the deeper our apprehenfions of the free grace of God in Christ will be. The louder our groans have been under the burden of fin, the louder will our acclamations and praises be for our salvation from it by Jesus Christ. " To me(faith Paul) " the chiefest of sinners, was this grace given," I Tim. i. 15. Never doth the grace of a prince so melt the heart ofa traitor, as when trial, sentence, and all preparations for his execution have passed, before his unexpected pardon comes.
Fourthly, The Lord doth this to preventrelapses into fin : " In that ye forrowed after a godly fort, what carefulness it wrought ! " 2 Cor. ii. 7. The burnt child dreads the fire, the bird that is delivered out of the talons of the hawk, trembles afterward at the noise of his bells. " After such a delive- " rance as this, should we again break thy commandments ?" Ezra ix. 13, 14. Ask a poor penitent soul, that hath been in thedeeps of sorrow for fin, Will you return to your former course of fin again ? And itfounds in his ears, as if you should ask him, Will you run into the fire, will ye go to the rack again ? O no, it hath cost him dear already *.
Fifthly, Lastly, This the Lord doth, to make them both skilfulandcompaffionate in relieving others that are under like inward troubles. None can speak so judiciously, so pertinently, fo feelingly to another's case, ashe thathathbeen in the fame case himself † ; this furnishes them with the tongue of the learned, to speak a word in season to the weary foul ; by this means they are able to " comfort others with the same comforts
" wherewith they themselves have been comforted of God," 2Cor. i. 4. Thus you have had a brief account, what the burden of fin is, how fouls are supported under that burden, and why the Lord causes sin to lie so heavy upon the souls of some sinners. The improvement of all will be in a double use, viz .
Of information, and direction.
First use for information. Infer. 1. Is there such a load and burden in fin ? What then
Nolo tanti emere pænitentiam. i. e. I will not purchase repentance at so dear a rate.
Haud ignara mali, miferisfuccurere dico. Virg. Like you, an alien in a land unknown, I learn topitywoes, fo like mineowo. Dryden.
270 The Method of Grace. SERM. IX. was the burden that our Lord Jesus Christ felt and bare for us, upon whom the whole weight of all the fins of all God's elect lay ! Ila. liii. 6. " He hath made the iniquities of us all to meet on " him." Our burden is heavy, but nothing to Christ's. O there is a vast difference betwixt that which Christ bare, and that which we bear. We feel but the single weight of our own fins; Christ felt the whole weight of all our fins. You do not feel the whole weight that is in any one fin ; alas, it would fink you, if God should let it bear in all its aggravations and effects upon you. Psal. cxxx. 2, 3. " If thou, Lord, shouldst mark " iniquity, O Lord who shall stand !" You would fink presently, you can no more stand under it, than under the weight ofa mighty mountain. But Christ bare all the burdenuponhimself; his understanding was deep and large ; he knew the extent of its evil, which we do not : we have many reliefs and helps underourburden, he had none; we have friends to counsel, comfort, and pity us ; all his friends and familiars forsook him, and fied in the day of his trouble : we have comforts from heaven, he had frowns from heaven : "My God, my God, (faith he in *" that doleful day) why haft thou forsaken me ?" There is no compare betwixt our load and Christ's .
Infer. 2. If there be such a burden in fin, then certainlyfinners will pay dear for all the pleasure they find in fin, in the days of their vanity. " What ‡ one faith of crafty counsels, we
" may say of all fins; though they seem pleasant in their first appearance, they will be found sad in the event: " they are honey in the mouth, but the gall of afps in the belly; they tickle the fancy; but rend the conscience. O sinner, thy mirth will certainly be turned into mourning, as sure as thou livest ; that vain and frothy breast of thine shall be wounded ; thou shalt feel the sting and pain, as well as relish the sweet, and pleasure of fin. O that thou wouldst but give thyself the leisure seriously to ponder those|| scriptures in the margin ; methinks they should have the same effect that the hand-writing upon the plaister of the wall had upon that jovial king in the height of a frolic, Daniel v. 5. Reason thus with thine own heart, and thou wilt find the conclusion unavoidable ; either I shall repent for fin, or I shall not: If I shall not, then must I howl under the wrath of God for fin, in the lowest hell for e-
Confilia callida prima specie laeta ; tractatu dura ; eventu triftia. Livy. Prov. xx. 7. I bid. xxiii . 31, 32. Job xx. 12, 13, 14. James i. 15. Rom. vi. 21.
SERM . IX. The Method of Grace. 271 vermore. If I shall, then by what I have now read, of the throbsand wounds of conscience, I fee what this heart of mine, this vain heart of mine, must feel in this world. O how much wiser was the choice that Moses made, Heb. xi. 25. the worst of sufferings, rather than the best of fin, the pleasures of fin, which are but for a season !
Infer. 3. Is there such a burden in fin, then the most tender compassion is a debt due tofouls afflicted and heavy laden withfin. Their condition cries for pity, whatever their tongues do; they seem to call upon you, as Job upon his friends ; " Have pity, " have pity upon me, O ye my friends, for the hand of God " hath touched me," Job xix. 21. And O let all that have felt the wounds, and anguish of an afflicted conscience themselves, learn from their own experience tenderlytopityand help others. Gal. vi. 1. "You that are spiritual, restore (* or set him " in joint again) in the spiritofmeekness, considering thyself."
was commanded to be kind to strangers, for, faith God, you know the heart of a stranger. And surely if any case in the world require help, pity, and all compassionate tenderness, this doth ; and yet how do some flight spiritual troubles upon others ? Parents flight them in their own children, masters in their servants ; the more brutish and wicked they. O had you but felt yourselves what they feel,you would never treat them as you do. But let this comfort such poor creatures, Christ hath felt them, and will pity and help them; yea,he therefore would feel them himself, that he might have compassion upon you. If men will not, God will pity you ; ifmen be so cruel to perfecutehimwhom God hath smitten,God will be so kind to pour balm into the wounds that fin hath made: if they pull away the
from you, and will not be concerned about your troubles, except it be to aggravate them,God will not serve you so : but certainly you that have passed through the same difficulties, you cannot be without compassion to them that are now grapplingwiththem.
Infer. 4. How unexpressibly dreadful is the state of the damned, who must bear the burden of all theirfins upon themselves, without relief, or hope of deliverance ! Mark. ix. 44. "where their worm
" dieth not, and the fire is not quenched." O! If fin upon the soul that is coming to Christ for deliverance, be so burdensome, what is it upon the soul that is shut out from Christ, and all hopes of deliverance for ever ! For, do but ponder these differences betwixt these two burdens .
* Καταρτιζής, laxta membra infuum locum reftituere.
274 The Method of Grace. SERM. IX.
First, No foul is so capacious now, to take in the fulness of the evil and misery of fin, as they are who are gone down to the place of torments. Even as the joys of God's face above are much unknown to them that have the foretastes and first fruits of them hereby faith, so the misery of the damned is much unknown,even to them that have in their consciences now, the bitterest taste and sense of sin in this world : as we have the visions of heaven, so we have the visions of hell also, but darkly throughaglass.
Secondly, No burden of fin presseth so continually upon the foul here as it doth there. Afflicted fouls, on earth, have intermissions, and breathing-times ; but in hell there are no lucid intervals, the wrath of God there is still flowing ; it is influxu continuo, Ifa. xxx. 33. a stream of brimstone.
Thirdly, No burden of fin lies upon any of God's elect so long as on the damned, who do, and must bear it : our troubles about fin are but short, though they should run parallel with the line of life; but the troubles of the damned are parallel with the endless line of eternity.
Fourthly, Under these troubles, the soul hath hope, but there, all hope is cut off: all the gospel is fullofhope, it breathes nothing but hope to sinners that are moving Christ-ward under their troubles ; but in hell the pangs of desperation rendtheir consciences for ever. So that, upon all accounts, the state of the damned is inexpressibly dreadful.
Infer. 5. If the burden off in be so heavy, how sweet then must the pardon off in be to afin-burdened foul ! Is it a refreshment to aprifoner, to have his chains knocked off? A comfort to a debt or to have his debts paid, and obligations cancelled? What joy must it then be to a fin-burthened foul, to hear the voice of pardonandpeace in his trembling conscience ! Is the lightofthemorning pleasant to a man after a weary tiresome night ? the spring oftheyearpleafant after a hard and tedious winter ? They are
indeed; but nothing so sweet as the favour, peace, and pardon of God, to a soul that hath been long restless, and anxious, under the terrors and fears of conscience. For, though after pardon and peace a man remembers sin still, yet it is as one that remembers the dangerous pits, and deep waters, from which he hath been wonderfully delivered, and had a narrow escape. O the unconceiveable sweetness of a pardon ! Who can read it, without tearsofjoy? Are we glad when the grinding pain of the stone, or racking fits of the cholic are over ? And shall we not be transported,when the accusations and condemnations of conscience are over ? Tongue cannot express what these things
SERM. IX. The Method of Grace. 273 are; his joy is something that no words can convey to the understandingofanother, that never felttheanguish off in .
Infer. 6. Lastly, Inhowfadacase are those that never felt any burdeninfin, that never were kept waking and restless one night for fin?
There is a burdened conscience, and there is a be numbed conscience. The first is more painful,but the last more dangerous. Oit isafearfulblow of God upon am an's soul, to strike it senseless and stupid, so that though mountains of guilt lie upon it, it feels no pain or pressure : and this is so much more sad,becauseitincapacitates the soul for Christ, and is apresageandforerunner of hell. It would grieve the heart ofa man, to fee a deliriousperfon in the rage and height of a fever, to laugh at those that are weeping for him,callthemfools, andtellingthem he is as well as any of them: much so is the case of many thousand fouls; the God of mercy pity them.
Second use for counsel. The only further use I shall make of this point here, shall be to direct and counsel fouls that are weary, and heavy ladenwith the burden of fin, in order to their obtaining true rest and peace. And first,
First counsel. Satisfy not yourselves in fruitless complaints to men. Many do so, but it isneverthenearer. I grant it is lawful in spiritual distresses to complain to men, yea, and it is agreatmercy if we haveanynear us in times of trouble, that are judicious, tender and faithful, intowhosebosomswe may pour out our troubles; but to rest in this, short of Christ, is no better thana snare of the devil to destroy us. Is there not a God to go to in trouble ? The best of men, in the neglect of Christ, are but physicians of no value. Be wife and wary in your choice of
friends, to whom you open your complaints ; some are not clear themselves in the doctrine of Christ, and faith, others are of a dark and troubled spirit, as you are, and will but entangleyou more. "As for me (faith Job) is my complaint to " man, and if it were so,why should notmyspiritbe troubled ?" Job xxi. 4. One hour betwixt Christ and thy soul in secret, will do more, to thy true relief, than allothercounsellors, and comforters in the world can do.
Second counsel. Bewareofafalsepeace, which is moredangerousthanyourtroubleforfincan be. Many men are afraid of their troubles, but I think they have more cause to fear their peace, a great deal.
VOL. II. Nu
274 The Method of Grace. SERM . IX. There is a twofold peace that ruins mostmen, peace in fin, and peace with fin : O how glad are some persons when their troubles are gone; but I dare not rejoice with them. It is like him that rejoices his ague is gone, though it hath left him in a deep consumption . You are got rid of your troubles, but God knows how you have left them ; your wounds are skinned over, better they were kept open. Surely they have much to answer for, that help on these delusions, healing the hurt of fouls slightly, by crying, Peace, peace, when there is no peace. The false peace you beget in them, will be a real trouble to yourselves in the issue, Jer. vi. 14.
Third counsel. Let all that are under inward troubles for fin, take heed of drawing desperate conclusions against themselves, and the final state of their ownfouls. Though your case be sad, it is not desperate; though the night be troublesome and tedious, keep on in the way to Christ, and light will spring up. To mourn for fin is your duty ; to conclude there is no hope for you in Christ, is your fin. You have wronged God enough already, do not add a farther andgreaterabuse to all the reft,by an absolute de-
of mercy. It was your fin, formerly, to presume beyond any promise, it is your fin, now, to despair against many commands. I would say as the apostle in another case, I would not have you mourn as men that have no hope your condition is sad as it is, but yet it is much better than once it was. were once full of fin, and void of sense; now you have the sense
You of fin, which is no small mercy. You were once quite out of the way and method of mercy, now you are in that very path wherein mercy meets the elect of God. Keep hope, therefore, at the bottom of all your troubles.
Fourth counsel.
whether your troublesforfin, producefuch fruits and effects in yourfouls, as theirs do, which end, at last, in Christ and everlasting peace.
First, One that is truly burdened with fin, will not allow himself to live in the secret practice of fin: either your trouble will put an end to your course of sinning, or your sinning will put an end to your troubles. Consult 2 Cor. vii. 11 . Secondly, True sorrow for fin will give you very low, and vile thoughts of yourselves ; as you were covered with pride before, fo you will be covered with shame, after God hath convinced, andhumbledyou, Rom. vi. 21 .
Thirdly,A soul really burdened with fin, will never stand in
SERM . IX. 275 The Method of Grace. his ownjuftificationbefore God, nor extenuate and mince it in his confessions to him, Psal. li. 3, 4.
Fourthly, The burdens of sin will make a man set light by all other burdens of affliction, Lam. iii. 22. Micah vii. 9. The more you feel fin, the less you feel affliction .
Fifthly, A soul truly burdened for fin, will take no hearty joy or comfort in any outward enjoyment of this world, till
and seek peace to the soul, Lam. iii. 28. Just so the soul fits alone, and keepeth silence; merry company is a burden, and music is but howhng to him.
Fifth counsel. Beware of those things that make your troubles longer than they ought to be. There be several errors and mistakes that hold poor souls much longer in their fears and terrors, than else they might be : and such are,
First, Ignorance of the nature of saving faith, and the necessity of it. Till you come to believe, you cannot have peace; and while you mistake the nature, or apprehend not the necessity of faith, you are not like to find that path of peace.
Secondly, Labouring to heal the wounds that the law hath made upon your consciences, by a more strict obedience to it for the future, in the neglect of Christ and his righteousness.
Thirdly, In observance of what God hath already done for you, in these preparatory works of the law, in order to your salvation by Jesus Christ. O ! if you would but compare what you now are, with what you lately were, it would give some relief. But the last and principal thing is this :
Sixth counsel, Hasten to Christ in the way of faith, and you shall find rest ; and, till then, all the world cannot give you rest. The sooner you transact with Christ, inthewayoffaith, the sooner you shall beat peace, and enter into his rest ; for those that believe, do now enter into rest. You may labour and strive, look this way and that, but all in vain ; Christ and peace come together. No sooner do you come to him, and roll your burden on him, receive him as he offers himself, but the soul feels itselfeased on a sudden; " beingjustifiedby faith, we have peace with God," Rom. v. 1. And thus in finishing the first, we are brought home to the second observation .
Doct. 2. Thatfin-burthened fouls arefolemnly invited to come to Christ . This point sounds sweetly in the ear of a distressed sinner; it is the most joyful voice that ever the soul heard : the voice of Nn 2
276 The Method of Grace. SERM. IX.
from mount Gerizim, the ravishing voice from mount Sion, "Ye are come to Jesus the Mediator." Inopeningofit, I will shew,
1. What it is to come to Christ . 2. How Christ invites men to come to him. 3. Why his invitation is directedtoburdenedsouls. First, We will enquire what it is to come to Christ, and how many things are included in it.
In general, to come to Christ, is a phrase equipollent, or of the same amount with believing in Christ. It is an expression that carries the nature and neceffityoffaith in it, and is reciprocatedwith believing. John vi. 35. "He that cometh to me, " shall never hunger; andhethatbelieveth in me, shall never " thirst." Coming to Christ, is believing in Christ ; and be lieving in Christ, is coming to Christ: they aresynonyma's, and import the self fame thing. Only in this notion of faith, there aremanyrichandexcellentthingshinted to us,which no other word can fo aptly convey to our minds. As,
First,It hints this to us, That the souls of convinced and burdened finnersdo not only discern the reality of Christ, or that he is, but also the necessity of applying Christ, and that their eternal life is in their union with him for this is most certain, that the object of faith must be determinate and fixed; the soul must believe that Christ is, or else there can be no emotionsofthefoul after him : all coming presupposes a fixed term to which we come. Heb. xi. 6. " He that cometh to God, mult " believe that God is." Take away this, and all motions after Christ presently stop. No wonder,then, that souls, in their first motions to Christ, find themselves clogged with fomanyathei
temptations, shaking their afsent to the truthofthegospel at the very root and foundation of it; but they that come to Christ, do fee that he is, and that their life and happiness lie in their union with him; else they would never come to him upon such terms as they do.
Secondly, Coming to Christ implies the soul's despair offalvation any other way. The way of faith is asupernaturalway, and fouls will not attempt it, until they have tried all natural ways to help, and fave themselves, and find it all in vain : therefore the text describes these comers to Christ as weary persons,that havebeenlabouring and striving in all other ways for rest, but can find none; and so are forcedtorelinquish all their fond expectations of salvation in any other way,and come to Christ as their last and only remedy.
Thirdly, Coming to Christ notes a supernatural and almighty
SERM. IX. 277 The Method of Grace. power, acting the soul quite above its own natural abilities in this motion. John vi. 44. " No man can comeuntome, except my Father which hath sent me draw him." It is as possible fortheponderous mountains to start from theirbafesandcentres, mount themselves aloft into the air, and there fly like wandering atoms hither and thither; as it is foranyman,of himself, i. c. bya pure natural power of his own, to come to Christ. It was not a stranger thing for Peter to come to Christ, walking upon thewavesofthe sea, than for his, or any man's foul, to come to Christ in the way of faith.
Fourthly, ComingtoChrist, notes the voluntariness of the soul in its motion to Christ. It is true, there is no coming without the Father's drawing; but that drawing hath nothingofcoactioninit; itdothnotdestroy,but powerfully, and with anovercomingfweetness, persuade the will. It is not forced or driven, but it comes ; being made" willing in the day of God's power, " Psal. cx. 3. Ask a poor distressed sinner, in that season,Are you willing to come to Christ ? O rather than live! life is not fo necessary as Christ is ! O ! with all my heart,ten thousand world's for Jesus Christ, if he couldbepurchased,were nothing answerable to his value in mine eyes ! The soul's motion to Christ is free and voluntary, it is coming.
Fifthly, It implies this in it, That no duties, or ordinances, (which are but the ways or means by which we come to Christ), are, or ought to be, central, and terminative to the soul : i. e. the foul of a believer is not to fit down, and rest in them, but to come, by them, or through them, to Jesus Christ, and take up his rest in him only. No duties, no reformations, no ordinances of God, how excellent soever these things are in them-
and how necessary soever they are in their proper place, and use, can give rest to the weary and heavy laden foul: it. cannot centre in any of them, and you may fee it cannot, because it still gravitates, and inclines to another thing, even Christ, and cannot terminate in its motiontillitbe come to him. Christ is the term to which a believer moves, and therefore he cannot fit down by the way; or be as well satisfied as if he were a this journey's end. Ordinances and duties have the nature and use of means to bring us to Christ, but not to be to any man instead of Christ.
Sixthly, * Coming to Christ, implies an hope or expectation from Christ in the coming foul. If he hath no hope, why doth
Come unto me, i. e. with the graces of faith, religious hope, and desire. Brugenfis on the place.
278 The Method of Grace. SERM. IX .
it move forward ? As good fit still, and resolve to perish where it is, as to come to Christ, if there is no ground to expect salvation by him. Hope is the spring of motion and industry ; if you cutoff hope, you hinder faith : it cannot move to Christ, except it be satisfied, at least, of the possibility of mercy and falvationby him. Hence it is, that when comers to Christ are struggling with the doubts and fears of the issue, the Lord is pleased to enliven theirfainthopes, by setting home such scriptures as these, John vi. 37. He that cometh to me, I will in 66 no wife cast out." And Heb. vii. 25. " He is able to fave to " the uttermoft, all that come unto God by him." This puts life into hope, and hope puts life into industry and motion.
Seventhly, Coming to Christ for rest, implies, that believers have, and lawfully may have an eye to their own happiness, in closing with the Lord Jesus Christ. The poor soul comes for reft; it comes for salvation ; its eye and aim are upon it ; and this aim of the soul, at its own good, is legitimated, and allowed by that expression of Christ, John v. 40. Ye will not 66
66 come unto me, that ye may have life." If Christ blame them for not coming to him, that they might have life, sure he would not blame them, had they come to him for life,
Eightly, but Lastly, and which is the principal thing in this expression; Coming to Christ, notes the all-fufficiency of Christ , to answer all the needs and wants of distressed souls, and their betaking themselves, accordingly, to him only, for relief, being content to come to Christ for whatever they need, and live upon that fulness that is in him. If there were not an all-fufficiency in Christ, no foul would come to him; for this is the very ground upon which men come. Heb. vii. 25. "He is " able to fave to the uttermoft, all that come to God by him :" Εις το παντελες, to the uttermoft: In the greatest plunges, difficulties, and dangers. He hath afulness of saving power in him, and this encourages fouls to come unto him. One beggar uses not to wait at the door of another, but all at the doors of them they conceive able to relieve them. And as this notes the fulness of Christ as our Saviour, so it must needs note the emptiness and humility of the soul as acomer to him. This is called submission, in Rom. x. 3. Proud nature must be deeply distressed, humbled, and moulded into another temper, before it will beperfuaded to live upon those terms, to come to Christ for every thing it wants, to live upon Christ's fulness in the way of grace and favour, and have no stock of its own to live upon. O! this is hard, but it is the way of faith.
Secondly, In the next place,let us fee how Christ invitesmen
SERM . IX. The Method of Grace. 279 to come to him, and you shall find the means employed in this work, are either internal, and principal, namely, the Spirit of God, who is Christ's vicegerent, and comes to us in his name and room, to persuade us to believe, John xv. 26.; or external, namely, the preachingofthegospelby commissionated ambassadors, who, in Christ'sstead, beseech men to be reconciled to God, i. e. to come to Chriftby faith, in order to their reconciliation and peace with God. But all means and instruments, employed in this work of bringing men to Christ, entirelydependuponthe blessing and concurrence of the Spirit of God, without whom they signify nothing. How long may ministers preach before one soul comes to Christ, except the Spirit cooperate in that work ! Now as to the manner in which men are persuaded, and their wills wrought upon to come to Christ, I will briefly note several acts of the Spirit, in order thereunto.
First, There is an illustrating work of the Spirit, upon the minds of sinners, opening their eyes, to fee their danger and misery ; till this be discovered, noman stirs from his place : It is sense of danger that rouzes the secure sinner, that distresses him, and makes him look about for deliverance, crying, What Shall Ido tobefaved? And it is the discovery of Christ's ability to fave, which is the ground and reason, (as was observed above), of its motion to Christ. Hence, seeing the Son, is joined with believing, or coming to him, in John vi. 40.
Secondly, There is the authoritative call, or commanding voice of the Spirit in the word; a voice that is full of awful majesty and power. 1 John iii. 23. " This is his commandment, that we should believe on the name of his Son Jesus Christ. " This call of the Spirit to come to Christ, removes one great ob-
namely, the fear of presumption out of the soul's way to Christ, and, instead ofpresumptionincoming, makes it rebellion, and inexcusable obstinacy, to refuse to come. This an-
all pleas against coming to Christ, from our unworthiness and deep guilt, and mightily encourages the soul to come to Christ, whatever it hath been, or done.
Thirdly, There are foul-encouraging, conditional promises, to all that do come to Christ in obedience to the command. Such is that in my text, Iwillgiveyou reft : And that in John vi. 37. " Him that cometh to me, I will in no wife cast out." And these breathe life and encouragement into poor souls, that fear, and are daunted through their own unworthiness.
Fourthly, There are dreadful threatnings, denounced by the Spirit in the word, against all that refuse or neglect to come to Christ, which are of great use to engage and quicken fouls in
280 The Method of Grace. SERM. IX.
their way to Christ. Mark xvi. 16. " He that believes not,shall " be damned. Die in his sins." John. viii. 14. "The wrath of "God shall remain on him," John iii. ult. Which is as if the Lord had said, Sinners, do notdally with Christ, do not be always treating, and never concluding, or resolving: for if there be justice in heaven, or fire in hell,every soul that comes not to Christ, must, and shall perish to all eternity. Upon your own heads let the blood and destruction of your own souls be for ever, if you will not come unto him.
Fifthly, There are moving examples set before souls in the word, to prevail with them to come, alluring and encouraging examples offuch as have come to Christ, under the deepest guilt anddiscouragement, and yet found mercy. 1 Tim. i. 15, 16, " This is a faithful saying, and worthy of all acceptation, that " Jesus Christ came into the world to save sinners, of whom I " am chief: howbeit, (or nevertheless) for this cause I have " obtained mercy, that in me first Jesus Christ might shew forth " all long-suffering, for a pattern to them which should here- " after believe in him to life everlasting." Who would not come to Christ after such an example as this ? And if this will not prevail, there are dreadful examples recorded in the word, setting before us the miserable condition of all such as refuse the calls of the word to come to Christ . 1 Pet. iii. 19, 20. "By " which also he went and preached to the spirits which are " in prison, which sometime were disobedient, when once the " long-suffering of God waited in the days of Noah ." The meaning is, the sinners that lived before the flood, but now are in hell, claptup in that prison,had the offers ofgracemade them, but despised them, and now lie for their disobedience in prison, under the wrath of God for it, in the lowest hell.
Sixthly, and lastly, There is an effectual persuading, over. coming, and victorious work of the Spirit upon the hearts and wills of sinners, under which they come to Jesus Christ. Of this I have spoken at large before, in the fourthfermon, and therefore shall not add any thing more here. This is the way and manner in which fouls are prevailed with to come to Jesus Christ.
Thirdly, In the last place, if you enquire why Christ makes his invitations to weary and heavyladen fouls, and to no other, the answer is briefly this :
First, Because in so doing, he follows the commission which he received from his Father ; for so you will find it runs, in Ha.
Ixi. 1. " The Spirit of the Lord is upon me, because the Lord "hath anointed me topreachgoodtidings to the meek,he hath
SERM. IX. The Method of Grace. 281 " sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are " bound." You see here how Christ's commission directs him : his Father sent him to poor broken-hearted sinners, and he will keep close to his commission. "He came not to call the righ- " teous, but sinners, (i. e. sensible burdened sinners) to repen- " tance." Matth ix. 13. " I am not sent, (faith he), but unto " the loft sheep of the house of Israel." Thus his instructions and commissions from the Father, limit him only to sensible and burdened fouls, and he will be faithful to his commission.
Secondly, The very order of the Spirit's work in bringing men to Christ, shews us to whom the invitation and offers of grace in Christ are to be made. For none are convinced of righteousness, i. e. of complete and perfect righteousness, which is in Christ for their justification, until first they be convinced of fin ; and, consequently, no man will, or can come to Christ by faith, till convictions of sin have awakened anddistressedthem, John xvi.
8, 9. This being the due order of the Spirit's operation, the fame order must be observed in gospel-offers and invitations.
Thirdly, It behoves, that Christ should provide for his own glory, as well as for our safety ; and not expose one, to secure the other ; but save us in that way which will bring him most honour and praise. And certainly such a way is this, by first convincing, humbling, and burdening the souls of men, and then bringing them home to reft in himself.
Alas! let those that never saw, or felt the evil off in, be told of rest, peace, and pardon in Christ, they will but despise it, as athingofnovalue. Luke v. 31. " The whole need not a phy- " sician, but those that are sick." Bid a man that thinks him . felffoundandwhole, go to the physician, and he will but laugh at the motion; if you offer him the richest composition, he will refuse it, flight it, and, it maybe, spill it upon the ground : Ay, but if the fame man did once feel an acute disease, and were made to sweat and groanunder strong pains, i fever he come to know what sick days, and restless nights are, and to apprehend his life to be in imminent hazard ; then messengers are sent, one after another, in post-haste to the physician ; then he begs him, with tears, to do what in him lies for his relief: he thankfully takes the bitterest potions, and praises the care and skill of his physician, with tears of joy. And so the patient's safety and the physician's honour are both secured. So is it in this Method of grace. The uses follow. Infer. 1. If fin-burdened fouls are solemnly invited to come VOL . II.
282 The Method of Grace. SERM. IX.
to Christ, Then it follows, that whatever guilt lies upon theconfience of a poor humbledfinner, it is no presumption, but his duty, to come to Christ, notwithstanding his own apprehended vile ness, and great unworthiness.
Let it be carefully observed, how happily that universal particle all, is inserted in Christ's invitation, for the encouragement offinners : "Come unto me, [all] ye that labour :" q. d. Let no broken-hearted sinner exclude himself, when as he is not by me excluded from mercy: my grace is my own, I may befłow it where I will, and upon whom I will. It is not I, but Satan, that impales and incloses my mercy from humbled fouls that are made willing to come unto me : he calls thatyourprefumption, which my invitation makes your duty.
Object. 1. But I doubt my case isexceptedby Christ himself, in Matth. xii. 31. where blasphemy against the Holy Ghost is exempted from pardon ; and I have had many horrid blafphe. mous thoughts injected into my foul.
Sol. Art thou a burdened, and heavy ladensoul ? If so, thy case isnotinthat, or any other scripture exempted from mer cy; for the unpardonable fin is always found in an impenitent heart : as that fin finds no pardon with God, so neither is itfol lowed with contrition and sorrow in the soul that commits it.
Object. 2. But if I am not guilty of that fin, I am certainly guilty ofmanygreat and heinous abominationsofanother kind, too great for me to expect mercy for; and therefore I dare not go to Christ.
Sol. The greater your sins have been, the more needyouhave togo to Jesus Christ. Let not a motive to Christ be made an obstacle in your way to him. Great sinners are exprefly called,
Ifa . i. 18. great sinners have come to Christ, and found mercy, 1 Cor. vi. 7. and, to conclude, it is an high reproach, and dismo nour to the blood of Christ, and mercy of God, which flows fo freely through him, to object the greatness of fin to either of them. Certainly you have not finnedbeyondthe extent ofmer cy, or beyond the efficacy of the blood of Christ ; but pardon and peace may be had, if you will thus come to Christ for it.
Object. 3. Oh ! but it is now too late ; I have had many thou sand calls by the gospel, and refused them ; many purposes in my heart togo to Christ, and quenched them : my time, there fore, is past, and now it is to no purpose.
Sol. If the time of grace be past, and God intends no mercy for thee, how comes it to pass thy soul is now filled with troubleanddistress for fin ? Is this the frame of am an's heart that is past hope ? Do such signs as these appear in men that are hope
SERM. IX. The Method of Grace. 283 less ? Beside, the time of grace is afecret hid in the breast of God; but coming to Christ is a duty plainly revealed in the text : And why will you object a thing that is secret and uncertain, against a duty that is so plain and evident ? Nor do you yourselves believe what you object; for at the same time that you say your seasons are over, it is too late, you are, not with-
found repenting, mourning, praying, and striving to come to Christ. Certainly, ifyouknew it were too late, you would not be found labouring in the use of means. Go on, therefore,and the Lord be with you. It is not presumption,but obedience, to come when Christ calls, as here he doth; " Come " unto me, allye that labour, and are heavy laden."
Infer. 2. Hence it follows,That none have cause to be troubled, when God makes thefouls of their friends or relationsfick with the Senseoffin. It was the saying (as I remember) of Hierom to Sabinian, Nothing (said he) makes my heart sadder, than that nothing can make my heart sad. It is matter of joy, to all that rightly understand the matter, when God smites the heart of any man with the painful sense of fin; of such sickness it may be said, " This sickness is not unto death, but for the " glory of God." Yet how do many carnal relations lament and bewail this, as a misery, as an undoing to their friends and acquaintance; as ifthenthey must be reckoned lost, and never till then, that Christ is finding and saving them. O ! if your hearts were spiritual, and wife, their groans for fin would be as music in your ears. Whentheygoalone tobewail their fin, you would go alone, also, to bless God for such a mercy ; that ever you should live to such ahappyday: You would fay, Now is my friend in the blessed pangs of the new birth; now is he in the very way of mercy: never in so hopeful a condition, as now. I had rather he should groan now, at the feet of Christ, thangroan hereafter, under the wrath of God, for ever . parents, beware, as you love the souls of your children, that you do not dampanddifcourage them, tempt or threaten them. divert or hinder them, in such cases as this; left you bring the
Ο !
blood of theirfouls upon your own heads.
Infer. 3. It also follows, from hence, That those to whomfin was never any burthen, are not yet come to Christ, nor have any interest in him. We may as well suppose a child to be born without anypangs, as a soul to be born again, and united to
without any sense or sorrow for fin. I know many havegreatfrights of conscience, that never were made duly sen-
of the eviloffin; many are afraid of burning, that never 002
284 The Method of Grace. SERM. IX. were afraid off inning. Slight and transient troubles some have had, but they vanished like an early cloud, or morning dew. Few men are without checks and throbs of conscience, at one time or other ; but, instead of going to the closet, they run to the alehouse or tavern, for a cure. If their sorrow for fin had been right, nothing but the sprinkling of the blood of Christ could have appeased their consciences, Heb. x. 22. How cold
consideration of this thing strike to the hearts offuch persons ! Methinks, reader, if this be thy case, it should send thee away with an a king heart; thou hast not yet tasted the bitterness of fin, and if thou do not, then shalt thou never taste the sweetness of Christ, his pardons, and peace.
Infer. 4. How great a mercy is it for fin-burthened fouls to be within the found and call of Christ in the gospel!
There be many thousands in the Pagan and Popish parts of the world, that labour under distresses of conscience, as well as we, but have no such reliefs, or means of peace and comfort, as we have, that live within the joyful found of the gospel. If the conscience ofa Papist be burdened with guiit, all the relief he hath, is, to afflict his body, to quiet his soul ; a penance, or pilgrimage, is all the relief they have: If a Paganbe in trouble for fin, he hath no knowledge of Christ, nor notion of a satisfaction made by him ; the voice of nature is, Shall I give my first born for my transgression, the fruit of my body for the fin of my soul ? The damned endure the terrible blows and wounds of conscience, for sin ; they roar under that terrible lash, but no voice of peace, or pardon is heard among them. It is not, " Come unto me, ye that labour, and are heavy " laden;" but " depart from me, ye cursed."
are your ears, for you hear the voice of peace ; you are come to Jesus the Mediator, and to the blood of sprinkling. Oyou can never set a due value upon this privilege.
Infer. 5. How sweet, and unspeakably relieving, is the closing ofa burthenedfoulwith Jesus Christ, by faith ! It is reft to the weary foul.
Soul-troubles are spending, wasting troubles; the pains ofa distressed conscience are the most acute pains. A poor soul would fain be at rest,but knows notwhere; he tries this duty, and that, but finds none: At last, in a way of believing, he casts himself, with his burthen of guilt and fear, upon Christ, and there is the rest his soul desired, Christ and rest come together; till faith bring you to the bosom of Jesus, you can findnotrue rest : The soul is rollingandtossing, sick and weary, upon the billows of its own guilt and fears. Now the soul
SERM. IX. 285 The Method of Grace.
is come like a ship tossed with storms and tempefts, out of a - raging ocean, into the quiet harbour ! or like a loftfbeep that hath been wandering in weariness, hunger, and danger, into the fold. Is a soft bed, in a quiet chamber, sweet, to one that is spent, and tired with travel ? Is the fight of a shore sweet to the shipwrecked mariner, that looks for nothing but death ? Much more sweet is Christ to a soul that comes to him pressed in conscience, and broken in spirit, under the sinking weight off in.
How did the Italians rejoice, after a long and dangerous voyage, to fee Italy again ! crying, with loud and united voices, which made the very heavens ring again, * Italy ! Italy ! But no shore is so sweet, to the weather-beaten passenger, as Christ is to a broken-hearted sinner : This brings the soul to a sweet repose. Heb . iv. 3. We which have believed, do enter into " rest." And this endears the way of faith to their souls, ever after.
Infer. 6. Learn hence, the usefulness of the law to bringfouls to Jesus Christ. It is utterly useless, as a covenant to justify us ; but exceeding useful, to convince and humble us : It cannot relieve, nor ease us; but it can, and doth awaken, and rouze us. It is a fair glass, to shew us the face off in, and, till we have seen that, we cannot fee the face of Jesus Christ.
The law, like thefieryferpent, smites, stings, and torments the conscience ; this drives us to the Lord Jesus, lifted up in the gospel, like the brazenferpent in the wilderness, to heal us. The use of the law, is, to make us feel ourfickness ; this makes us look out for a Physician : " I was alive once, without the " law, (faith Paul) but when the commandment came, sin re- "vived, and I died," Rom. vii. 9. The hard, vain, proud hearts, of men, require such an hammer, to break them to pieces..
Infer. 7. It is the immediate duty of weary and heavy-laden sinners to come to Christ, by faith, and not stand off from Christ, or delay to accept him, upon any pretence whatsoever.
invites, and commands such to come unto him ; it is therefore your sin to neglect, drawback, or defer, whatever seeming reasons, andpretences, there maybe to the contrary. WhentheGoalerwas brought(where I suppose thee now to be) to a pinching distress, that made him cry, Sirs, what must I " do to be saved?" the verynextcounsel the apostles gave him, Was, " Believe on the Lord Jesus Christ, and thou shalt be
Italiam, Italiam, lato clamorefalutant. Virg.
286 The Method of Grace. SERM. IX. " saved," Acts xvi. 30, 31. And, for your encouragement, know, he that calleth you to come, knows your burthen, what your sins have been, and troubles are, yet he calls you : If your sin hinder not Christ from calling, neither should it hinder you from coming. He that calls you, is able to ease you, "to " save, to the uttermoft, all that come to God by him," Heb, vii. 25. Whatever fulness of fin be in you, there is a greater fulness of saving power in Christ. Moreover, he that calls you to come, never yet rejected any poor burthened foul that came to him; and hath said he never will. John vi. 37. " He that " cometh unto me, I will in no wise cast out." Fear not, there, fore,he will not begin with thee, or make thee the first instance and example of the feared rejection.
And, Lastly, Bethink thyself, what wilt thou do, and whither wilt thou go, in this case, if not to Jesus Christ ? Nothing shall ease, orrelievethee, till thoudost come to him. Thou art under an happy necessity to go to him : with him, only, is found reft for the weary soul. Which brings us to the third and last observation.
Doct. 3. That there is rest in Christ,for all that come unto him, under the heavy burthen of in. Reft, is a sweet word, to a weary foul; all seek it, but none, but believers, find it. We which have believed, (faith the apostle) *do enter into rest, Heb. iv. 3. " He doth not say, they "shall, but they do, enter into rest: noting their spiritual rest " to be already begun, by faith, on earth, in the tranquility of " conscience, and shallbeconfummated in heaven, in the full