Sermon IX
Containing the firſt generalUse ofExhortation, inviting
allMen to apply JESUS CHRIST .
MATTH . xi. 28. Come unto me, allye that labour, and are hea-
vy laden, and I willgive you reft . THE impetration of ourredemptionby Jeſus Chrift, be ing finiſhedin the firſt part, and the way and meansby whichChrift is applied to finners in the foregoing part ofthis
treatise; I am now orderly come to the general use of the whole ; which in the firſt place ſhallbe by way of exhortation,
to invite and perfuade all men to come to Chrift ; who in all
the former fermons, hath been repreſented in his garments of falvation, red in his apparel, prepared andofferedto finners as
their all-fufficient and only remedy: And in the following fermonswill be repreſented in his perfumed garments coming out
ofhis ivorypalaces, Pfalm xlv. 8. to allure and draw all men untohim.
For ageneral headto this uſe, which will be large, I have choſenthis fcripture, " Come unto me all ye that labour, and " areheavy laden, and I willgive you reſt."
L12
260 SERM . IX. The Method of Grace. Theſe words are the voice of our LordJesus Chriſt himself, inwhich there is a vital, raviſhing found: Itis your mercy to have ſuch ajoyful found inyour earsthis day. And inthem I will confider their dependance, parts, andscope.
Asto theirdependance, it is manifeſttheyhave an immediate relation to the foregoing verſe, wherein Chriſt opens his commiffion, and declares the fulness of this authority and ſaving power, and the impoſſibility ofcoming to God any other way. " All things are delivered to me of my Father, andno man " knoweth the Sonbut the Father : Neither knoweth any man " the Father fave the Son, and he to whomsoever the Sonwill. " reveal him," ver. 27.
This 28th verſe is broughtin prolepticallytoobviate the dif couragements of any poor, convinced, andhumbled foul, who might thus object : Lord, I am fully fatisfied 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 andutter unworthiness, that I am overweighed, and even fink under the burden of it: My foul isdiſcouraged becauſe of fin. This objection is prevented in the words of my text, " Come unto me all ye that labour, and are heavy la-
den," q. d. Let not the ſenſe ofyour ſin andmiſerydrive you fromyour only remedy : Be your fins never ſo many, andthe ſenſe and burden of them never ſo heavy, yet, for all that, Comeunto me : You are the perſons whom I invite and call. I came not to call therighteous, but finners to repentance.
In the words, three things are eſpecially remarkable.
1. The foul's ſpiritual diſtreſs andburthen : Weary and heavyladen.
2. Its invitation to Chriſt under that burthen : Come untome. 3. Its encouragementto thatgreat duty : Iwillgiveyou reft. First, The foul's ſpiritual diſtreſs and burthen, expreffed in "Ye twoveryemphatical words *, οι κοπιωντες και πεφορτισμενοι. " that labour andare heavy laden." The word whichwe tran-
* Οι κοπιωντες, i. e. They who labour even to fainting andtiring, for this Greek word το κοπιαν differs by this emphaſis from the word πονειν, which ſignifies only in generalto labour. Piscator on theplace, explains itthus, Yewho feelthe burden of your fins, and yet do not fink under the weight thereof. Chryfoftome expounds it ofthoſe whoareburdenedwith the legal ritesand ceremonies; butwe understand itin general,ofall those who being preffed withthe burdenoftheir fins, and the ſenſe ofthe malignity oftheir
corrupt natures. do ſtrive with all their might to throw offthis de pravity, andtoobtain righteouſneſs. Musculus on theplace.
SERM. IX. The Method of Grace. 261
flate labour, ſignifies alabouring even to faintneſs and tiring, totheconſumption andwaste of the ſpirits; and the otherword
fignifies fuch a preſſure by a burthen that is too heavy to be borne, that we do even fink down under it.
There is ſomedifference among expoſitors about the quality ofthis burthen. Chryfoftome, and ſome others after him, expound itoftheburthen ofthe legal rites and ceremonies, which was aheavy burthen indeed, ſuch as neither they, nor their fathers, could bear. Under the taſk and burthen of theſe legal obſervances, theydid ſweat and toil to obtain a righteouſneſs to juſtify them before God, and all in vain; and this is a pious
ſenſe: 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 tohell, and therefore labour, and ſtrive, all that inthem lies, by repentance, and reformation, to clear themselves from it: but all invain, whilst they ſtrive in their own ſtrength. Such are they that are here called to come to Chrift, which is the ſecond thing ; namely,
Secondly, The invitation of burthened fouls to Chriſt : " Comeunto 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 thatrighteouſneſs and peace whichyou ſeek invain in allthe legal ritesandceremonies ; or inyour repentance, reformations, and duties; butitwill giveyou no eaſe, itwill be nobenefit 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 tocome, "Allye that labour." Whateveryour fin or guilthave been, whatever your fears or diſcouragements are, yet come, (i. e.)believe in me.
Thirdly, Here is the encouragement Chriſtgives to thisduty, And Iwill give you reft : αναπαυσω υμας . * I will refreſh you, I willgive you reſt from your labour, your confciences ſhall be
pacified, your heart atreſt andquiet inthatpardon, peace, and favour of God, which I will procure for you by my death. Buthere it must be heedfully noted, that this promife of reſt
inChriſt is not made to men ſimply, as they are ſinners, nor yet as they are burthened, and heavyladen ſinners, but as they
come to Chrift ; i. e. as they are believers. For let a man break
* Why doſt thou ſeek that where thou canſt not find it ? I am heonlythat canhelp thee. Muf. on theplace.
262 The Method of Grace. SERM. IX.
his heart for fin, lethim 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 Chriſtby faith, his repentance ſhallnot ſave him, norall his forrows bring him to true reſt. Hence note,
Doct. 1. That somefouls are heavy laden withthe burthen-
fomesense offin. Doct. 2. That allburthened fouls arefolemnly invited to come
toChrift. Doct. 3. That there is rest in Christfor allthat come tohimun
derthe heavyburthen offin.
Doct. 1. Somefouls areheavy ladenwith the burthenſomefenfe
offir . Doct. 1. Ido not ſay all are ſo, for " fools make a mock at " fin," Prov. xiv. 9. Itis ſo far from being burthenſome to ſome, that it is aſport 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 fuch ſtrong chains as nothing but theblood ofChrift can
Jooſe) 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 ofGod hath upon the con-
fciences ofmen, when itcomes inthe ſpiritualityand power of it, toconvinceandhumble the foulofa finner. For then, First, The memory offin, longsince committed, What inward is refreshed and revived, as if it had been but troubles for yesterday : There are freſh recognitions of fin finare. long fince acted and forgotten, as if theyhad never been : What was done in our youth is fetchedback again,andby a new impreſſion of fear, and horror, ſethomeuponthetremblingconfcience. Job xiii. 26. " Thou " writeft bitter things against me, and makeſt me topoffefs the
" ſins of myyouth." Conſcience cancall backthe days that are paſt, anddraw up a new charge upon the ſcore ofold fins, Gen. xlii. 21. Allthat ever wedid is recorded, and entered intothebookofconfcience,andnow is the time toopen thatbook, whenthe Lordwill convince, and awaken ſinners. We read in Job xiv. 17. of fealingup iniquities in abag, which isan allufion tothe Clerk ofthe offizes, that takes allthe indictments that aremade againſt perſons at the affizes, and feals them up in a bag, inorder to a trial. This is the firſt office andwork of confcience; upon which
SERM . IX. 263 The Method of Grace. Thefecond, namely, its accusations, dodepend. Theſe accuſationsofconfcience are terrible things ; who can ſtandbefore them? They are full, they are clear, and all of them referring
to the approachingjudgment of the great and terribleGod.
Conſcience 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 confcience. So that we may ſay of the efficacy of confcience, as it is ſaid, Plalm. xix. 6. of the
influence of thesun, " nothing is hid from the heatand power " thereof." " Come(faith the woman ofSamaria) ſee a man
" that hath told me all that ever I did," John iv. 29. Chriſt convinced her but of one fin, bythis diſcourſe,but confcience, by thatone, fetched in, and charged all the reſt uponher. And asthe accufations ofconfcience are full, ſo they are clear and undeniable : A manbecomes felf-convinced, and there remains
no ſhift, excuſe, or plea, todefend himself: A thouſand witneſſescannotprove any pointmore clearlythan one teftimony of confcience doth. Matth. xxii. 12. " The man was ſpeechleſs, 66 amute ;" muzzled (as the word ſignifies †) by the clear teſtimonyof his own confcience : Theſe accufations are the ſecond work or office of confcience, and they makeway for the third, Dameły,
Thirdly, The fentence and condemnation ofconfcience : And truly this is an infupportable burthen: The condemnation of
conſcience is nothing elſe but its applicationofthe condemning ſentence of the law to a man's perfon : The law curſeth every onethat tranfgreſſeth it,Gal. iii. 10. Conſcience applies this curſe to the guilty ſinnner. So that itfentences the finner inGod's nameand authority,fromwhence thereis noappeal : The voice of confcience is the voice of God, and what it pronounces in God's name andauthority,he will confirmand ratify, i John iii.
20. " If our hearts, (i. e.) our confciences, condemn us,God is " greater thanour hearts, and knoweth allthings:" This is that torment which no man can endure. See theeffects ofit 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 thebodyis bred ofthe corruption thatis there, ſothe
accufations and condemnations ofconfcience are bred in the foul bythe corruption and guilt that is there: As the worm inthe
+ This is the first punishment of fin, that noguilty perfon canbe acquittedin his own confcience. 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 confcience touch the very quick. This is its third effect, orwork, tofentence and condemn; and this alſomakes way for afourth, namely,
Fourthly, To upbraidandreproach thefinnerunderhis miſery ; and this makes a man a very terror to himself: To be pitied in mifery is ſome relief, but to be upbraided, and reproached, doubles our affliction : You know it was one ofthe aggravations of Chrift's fufferings, to be reproached by the tongues ofhis enemies, whilft he hanged in torments upon the curſed tree; butall the ſcoffs and reproaches, the bitterjeers andfarcasms in theworld, are nothing to thoſe of a man's own confcience; which will cut to the very bone. O! when a man's confcience ſhall ſay tohim in adayof trou. ble, as Reuben tohis afflicted brethren,Gen. xliii. 22. " Spake I
notuntoyou, ſaying,do not fin against the child, andye would "
" not hear ; therefore behold alſo his blood is required." So conſcience ; did I not warn you, threaten you, perfuade 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 foul for it : This is the fruit of thy own wilful madness and obſtinacy. Now thou ſhaltknow the price of ſinning againstGod, againſt light, and confcience. O this is terrible ! every bite of confcience makes
a poor foul to ſtartle, and in a terrible fright to cry, O the worm! O the bitter foretaſte of hell! Awounded ſpirit who
can bear ?
This is a fourth wound ofconfcience, and it makes way for afifth; for here it is as the pouring out ofthe vials, and the founding of thoſe woe-trumpets in Revelations ; one woe is paſt, and another cometh. After all thefe deadly blows ofconſcience upon the veryheart ofafinner, coines another as dread. ful as any that is yet named; and that is,
Fifthly, The fearful expectations of wrath tocome, which itbegets in the foul of a guilty ſinner : Ofthis you read, Heb. Χ. 27. " A fearful looking for of judgment, and fiery indigna- " tion:" And this makes the ſtouteft finner faint and fink under theburthenof fin. For thetongueofmancannotdeclare what it is to lie down, andriſe with thoſe fearful expectations : The case offuch finners is ſomewhat like that which is defcrib-
ed inDeut. xxviii. 65, 66, 67. " The Lord ſhall give thee " there a trembling heart, andfailing of eyes, and forrow of " mind. And thy life ſhall hang indoubtbefore thee, and " thouſhalt fearday and night, and ſhallhaveno afſurance of
SERM. IX. 265 The Method of Grace.
" thy life. In the morning thou ſhalt ſay, wouldGod 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, whofe temporal life hangs in doubtful ſuſpence, but in the perfons 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 confcience. Lord, what will become of me ! I am free amongthe 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 tobe eaten in theſe days, but what is like the bread of condemned men.
And thus you fee what the burden of ſin is, whenGod makes it to bear upon the conſciences ofmen, no burden of affliction is like it: Loſſes ofdearest relations, forrows for an only fon, are not ſopungent, and penetrating as theſe : For,
First, No creature enjoyment is pleasant under theſe inward troubles : In other troubles they may fignify ſomething to a man's relief ; but here they are nothing; the wound is too deep to be healedby any thing but the bloodof Jesus Chrift : confcience requires as much to fatisfy it, as God requires to fatisfyhim. WhenGod is at peace with thee, (faithconfcience) thenwill I be at peace with thee too; but till then, expect no reſtnor 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 thypardon.
Theſe inward troubles for fin alienate the mindfromall former pleaſures and delights ; there is no more taſte or favour in
them, thanthe white ofan egg. Muſic is out oftune ; all in-
ſtruments jar and groan. Ornaments have no beauty ; what heart hath a poor creature todeck that body, in whichdwelis
ſucha miferable foul ! to feedand pamper that carcaſe thathath
been the foul's inducement to, and inſtrument in fin, and muft be its companion in everlasting misery.
Secondly, Theſe inward troubles for fin, put a dread into death, beyondwhatever the foul ſaw in itbefore. Now it looks like the King of terrors indeed. You read inHeb. ii. 15. of VOL. II. Mm 5
266 The Method of Grace. SERM. IX. fomethat through fear ofdeath are all their life longſubject to bondage. O what a lively comment is a foul in this caſe able to make upon fuch 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. butwhen
they confider that hell follows, they trembleat the very name, or thoughts ofdeath .
Thirdly, Such is the nature of theſe inward troubles of fpirit, that they ſwallow up the ſenſe of all outward troubles : Alas! theſe are all loft in the deeps of foul-forrows, as the
little rivulets are in the vaſt ſea; he that is wounded at the heart, will not cry Oh, atthe bite of the ſmalleſt inſect. And furely no greater is the proportion betwixt outward and
inward forrows. A small matter formerly would diſcompoſe a man, andput him into a fret ; nowten thouſand outwardtroubles 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 inthe world, orpains upon my body ? Alas ! theſe
are not to be named with the loss ofGod, andthe feelingof his wrath and indignation for evermore. Thus you fee what troubles, inward troubles for fin be.
Secondly, If you aſk, in the ſecondplace, how itcomes to paſs that any foul is fupport-
How fouls are fupported under fuch 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 forrow, are not drowned in them ? The answer is,
First, Though this be a very ſad time with the foul (much like that ofAdam, betwixt the breach of the firſt covenant, and the firſt promiſe of Chriſt made to him) yet the fouls that are thus heavy laden, do not fink, becauſe Godhath a moſt tender care over them, and regard to them ; underneath them are the everlasting arms, andthence it is they ſink not: Were they left to grapple with theſe troubles in theirown ſtrength, theycould never ſtand. ButGod takes care of theſe mourners, that their ſpirits do not fail before him, and the fouls 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 foul under the greatest fears and troubles of ſpirit : Though it haveno comfort or joy, yet it hath ſome hope, and that keeps up the heart. The afflicted foul doth, inthis cafe, as the afflictedchurch, Lam. iii. 29. "He puttethhis mouthin theduft,
SERM. IX. 267 The Method ofGrace. " ifyet there may be hope :" He faith, " It is good for aman " tohope, and quietly to wait for the ſalvation ofGod." There are uſually fome glimmerings or dawnings of mercy through Chriſt, inthemidnight darkness of inwardtroubles ; nondantur purae tenebrae. In hell, indeed, there is no hope to enlighten thedarkneſs, but it is not foupon earth.
Thirdly, The experiences of others, who have been in the ſamedeeps oftrouble, are alſo ofgreat uſe to keep up the foul abovewater. The experienceofanother isofgreat uſe toprop upadeſpondingmind, whilſt, as yet, ithath none ofits own; and, indeed, for the ſupport of fouls in ſuch cafes, they were recorded. 1 Tim. i. 16. " For this cauſe I obtained mercy, " that in me firſt Jesus Chriſt might ſnewforth all long-fuffer- " ing, for a pattern to them which ſhould hereafterbelieve on " him to life everlasting :" For an encouraging * Pattern, an eminent precedent to all poor finners thatwere to come after him, thatnone 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 fuch a
diſeaſe before, it is exceeding frightful ; but if one and another,
it may be twenty, come to the fick man's bed-fide, and tell him, fir, be not afraid, I have been inthe very ſame cafe that you now are, and ſohave many more, and alldid well at laſt ; why this is half acure to the fickman. So it is here a great ſupport to hear the experiences ofother ſaints.
Fourthly, As the experiences ofothers ſupport the foul under theſeburdens, ſo the riches of free grace through Jeſus Chrift
uphold it : It isrich and abundant, Pfal. cxxx. 7, 8. plenteous redemption: andit is free, andtothe worſt offinners, Ifa. i. 18. Andunder theſe troubles it finds itſelf in the way, and proper method of mercy, for ſo my text (a text thathath upheld many
thouſanddrooping hearts) ſtates it: Allthis 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 oftrouble to relieve it, by ſweet and ſeaſonable diſcoveries of Mm.2
* Theword Ὑποτύπωσις as well as τυπος (which is theword renderedPattern in 1 Tim. 16.) fignifies the firſtdraught of a picture, it is here taken for example, that men might fee what they might expect
fromGod : That grace much more abounds, and is more powerful than fin, andthat no believer maybe diffident ofthe forgiveneſs provided for him. Pol. Synopf. on thePlace.
270 The Method of Grace. SERM. IX.-
hisgrace; cumduplicantur lateres, venitMoſes, in the mount
ofthe Lord it ſhallbe 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 agreat wayoff, he ran and fell upon his neck, and kiſſed him. Mercy runs nimbly to help, when ſouls are ready to fallunder the preffure of fin. And thus you see bothhow they are burthened, andhow 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 finners? It is anſwered, First, Hedoth it to divorce their hearts from fin, by giving them an experimental taſte ofthe bitterness and evil that is in
burden of fin lie so heavy upon the fouls offomefinners?
ſin: Men's hearts are naturallyglewed with delight to their finful courſes; all the perfuafions and arguments in the world are tooweak to ſeparate them and their beloved lufts. The morſels of fingodown ſmoothly and ſweetly, they roll themwith much delectation under their tongues, and it is butneed that fuch bitter potions as theſe ſhould be adminiſtred " to make their
" ſtomachs riſe againſt ſin," as that + word uſed by the apoftle in 2 Cor. vii. 11. ſignifies, in that ye forrowed after a godly fort, what indignation it wrought ? It notes the rifing of the
ſtomach with rage, a being angry evenunto ſickness; and this is the way, the best and most effectual way to ſeparate the foul ofa finner fromhis luſts ; for intheſe troubles, confcience faith, as it is in Jer, iv. 18. " Thy way and thydoings have procured " theſe things untothee; this is thy wickedneſs, becauſe it is " great, becauſe it reacheth unto thy heart."
Secondly, the Lord doth this to make Jeſus Chriſt moſtwelcome and defirable to the ſoul, Chriſt is notsweet, till fin be made bitter to us. Matth, ix. 12. " They thatbe whole need " not a phyſician, but they that are ſick." If once God wounds the heart of a finner, with the ſtinging ſenſe of fin,
thennothing in the world is ſo precious, ſo neceſſary, ſo vehe-
mently defired, and panted for, as Jeſus Chriſt ! O that I had Chriſt, if I did go in rags, ifIdid feed upon no other food all
my days, but the bread and water of affliction ? this is the language ofa foul filledwiththe ſenſe ofthe eviloffin.
†'Αγανακτησις, indignatio, stomachatio. Leigh's Critica, in verb,
SERM. IX. The Method of Grace. 271
Thirdly, The Lord doth this to advance the riches of his freegrace in the eyes of ſinners. Grace never appears grace till fin appears tobe fin. The deeper our ſenſe of the evil of fin is, the deeper our apprehenfions of the free grace of God in Chriſt willbe. The louder our groans have been under the burden of fin, the louder will our acclamations and praiſes be
for our ſalvation from itby Jeſus Chrift. " 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 havepaſſed, beforehis unexpected pardoncomes.
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 childdreads the fire, the bird that is delivered out of the talons of the hawk, trembles afterward at the noiſe of his bells. " After fuch 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 forrow for fin, Willyou return to your former courſe of fin again ? And itfounds in his ears, as ifyou should
aſk him, Willyou 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 themboth ſkilfulandcompaffionate in relieving others that are under like inwardtroubles. None can speak ſo judiciously, ſo pertinently,
fo feelingly to another's cafe, ashe thathathbeen in the fame cafe 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 briefaccount, what the burden of fin is, how fouls are ſupported under that burden, and why the Lord cauſes ſin to lie ſo heavyupon the fouls of ſome ſinners. The improvement ofall will be inadouble uſe, viz .
Ofinformation, 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 ſodear a rate.
† Haud ignara mali, miferisfuccurere dico. Virg. Like you, an alien in aland unknown, Ilearn topitywoes, fo like mineowo. Dryden.
270 The Method of Grace. SERM. IX. was the burden that our Lord Jesus Chriſt felt andbare for us,
uponwhom thewhole weight of all the fins ofallGod'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 thatwhichwe bear. We feel but the ſingleweight of our own
fins; Chrift felt the whole weight ofall our fins. You do not feel the whole weight that is in any one fin ; alas, it would fink you, ifGod ſhould let itbear in all its aggravations and effects uponyou. Pfal. cxxx. 2, 3. " If thou, Lord, ſhouldſt mark " iniquity, O Lord who ſhall ſtand !" You would fink preſent-
ly, you can no more ſtand under it, than under the weight ofa mighty mountain. ButChriſt 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, com-
fort, 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, myGod, (faith he in *" that doleful day) why haft thou forſaken me ?" There is no compare betwixt our load and Chriſt's .
Infer. 2. Ifthere be ſuch a burdenin fin, then certainlyfinners will pay dearfor allthe pleasure theyfind infin, in thedays of theirvanity. " What ‡ one faith of crafty counſels, we
" may ſay of all fins; though they feem 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 confcience. O finner, thy mirth will certainlybe 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 lei-
fure feriouſly to ponder thoſe|| fcriptures in the margin ; me-
thinks 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
fhall repent for fin, or I ſhall not: If I shall not, then muſt I howl under the wrath ofGod for fin, in the lowest hell for e-
† Confilia callida prima ſpecie laeta ; tractatu dura ; eventu triftia. Livy. Prov. xx. 7. Ibid. 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 ofconscience, I fee what this heart of mine,
this vain heart ofmine, muſt feel inthis world. O how much wifer was the choice that Moſes made, Heb. xi. 25. the worſt of fufferings, rather than thebeſt of fin, the pleaſures of fin, whicharebut for a ſeaſon !
Infer. 3. Is there ſuch aburden in fin, then the most tender compaffion is a debt due tofouls afflicted andheavy laden withfin. Theircondition cries forpity, whatever their tongues do; they ſeem to call uponyou, 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 confcience themſelves, learn from their own experience tenderlytopityand help others. Gal. vi. 1. "You that are ſpiritual, reſtore (* or fet him " injoint again) in the ſpiritofmeekneſs, conſidering thyſelf."
Iſrael was commanded tobe kind to ſtrangers, for, faithGod, you know theheart of a ſtranger. And ſurely ifany cafe in theworld require help, pity, and all compaffionate tenderneſs, this doth ; and yet how do fome flight ſpiritual troubles upon others ? Parents flight them in their own children, maſters in their fervants ; the more brutiſh and wickedthey. O had you but felt yourſelves what they feel,you wouldnever treat them as youdo. But let this comfort ſuch poor creatures, Chriſt hath feltthem, and will pityand help them; yea,he therefore would feel themhimself, thathe might have compaſſion upon you. If men will not, God will pity you ; ifmen be ſo cruel to perfecutehimwhom Godhath ſmitten,God will be ſo kind topour balm into thewounds that fin hath made: ifthey pull away the
ſhoulder from you, and will not be concerned about your troubles, except itbe to aggravate them,God will not ſerve you ſo :
but certainlyyou thathave paſſed through the ſamedifficulties, you cannot bewithout compaſſion to them that are now grapplingwiththem.
Infer. 4. How unexpreſſibly dreadfulis thestate ofthe damned, who must bear the burden ofall theirfins upon themselves, without relief, or hope ofdeliverance ! Mark. ix. 44. "where their worm
" dieth not, and the fire is not quenched." O! If fin upon the foul that is coming to Chriſt for deliverance, be ſo burdenſome, what is it upon the foul that is ſhut out from Chriſt, and allhopes ofdeliverance 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, totake in the fulness of the evil and mifery of fin, as they are who are gone down to the place of torments. Even as the joys ofGod's face above are much unknown to them that have the foretaſtes and firstfruits ofthem hereby faith, ſo the miſery ofthe damned is much unknown,evento them that have in their confciences now, the bittereſt taſte and ſenſe ofſin in this world : as we have the vi-
fions of heaven, ſo we have the viſions ofhell alſo, but darkly throughaglaſs.
Secondly, No burden of fin preſſeth ſo continually upon the foulhere as itdoth there. Afflicted fouls, on earth, have intermiſſions, and breathing-times ; butin hell there are no lucid intervals, thewrath ofGod there is ſtill flowing ; it is influxu continuo, Ifa. xxx. 33. a ſtream ofbrimstone.
Thirdly, No burden of fin lies upon any ofGod's elect ſo long ason thedamned, who do, and muſt bear it : our troubles about
fin arebut (hort, though they ſhould run parallel with the line oflife; but the troubles of the damned are parallel with the
endless line of eternity.
Fourthly, Under theſe troubles, the foul hath hope, butthere, all hope is cut off: all the goſpel is fullofhope, it breathes nothing but hope to finners that are moving Chriſt-ward under
their troubles ; but in hellthe pangs of defperation rendtheir confciences for ever. So that, upon all accounts, the ſtate of the damned is inexpreſſibly dreadful.
Infer. 5. If the burden offin beso heavy, howsweet then must thepardon offin be to afin-burdenedfoul ! Is it a refreshment to aprifoner, to have his chains knocked off? Acomfort to adeb-
tor tohave hisdebts paid, and obligations cancelled? What joy muſt itthen be to a fin-burthened foul, to hear the voice of pardonandpeace in his trembling confcience ! Is the lightofthemor-
ning pleasant to a man after aweary tireſome night ? the ſpring oftheyearpleafant after a hard and tedious winter ? They are
ſo, indeed; but nothing ſo ſweetas the favour, peace, and pardon ofGod, to a foul that hath been long reſtleſs, and anxious, under the terrors and fears ofconfcience. For, though after pardon and peace a manremembers ſin ſtill, yet it is as one that
remembers the dangerous pits, and deep waters, fromwhich he hathbeen wonderfully delivered, andhada narrow eſcape. O
the unconceiveable ſweetness of a pardon ! Who canread it, without tearsofjoy? Are we glad when the grinding pain of
the ftone, or racking fits of the cholic are over ? And ſhallwe not be tranſported,whenthe accufations and condemnations of confcience are over ? Tongue cannot expreſs what theſe things
SERM. IX. The Method of Grace. 273 are; hisjoy is ſomething that nowords canconvey to the underſtandingofanother, that never felttheanguiſh offin .
Infer. 6. Laſtly, Inhowfadacase are those that neverfelt any burdeninfin, that neverwere kept waking and restless one night forfin?
There is a burdened confcience, and there is abenumbed conſcience. The firſt is morepainful,but the last more dangerous. Oit isafearfulblow ofGod upon aman's ſoul, to ſtrike it ſenſeleſs and ſtupid, ſo that though mountains ofguilt lieupon it, itfeelsno painor preſſure : and this is ſo much more ſad,becauſeitincapacitates the foul forChriſt, and is apreſageandfore-
runner of hell. It would grieve the heart ofa man, to fee a deliriousperfon inthe rage andheight of a fever, to laugh at thoſe thatare weeping for him,callthemfools, andtellingthem he is as well as any of them: muchſo is the case ofmany thoufand fouls; theGod of mercy pity them.
Second usefor counsel. The only further uſe I ſhall makeofthis point here, ſhall be todirect and counſel fouls that are weary, and heavy ladenwith theburden of fin, in order to their obtainingtrue reſt andpeace. And firſt,
First counsel. Satisfy not yourselves in fruitless complaints tomen. Many doſo, but it isneverthenearer. Igrant it is lawful in ſpiritual diſtreſſes to complain tomen, yea, and itis agreatmercy ifwe haveanynear us intimes of trouble, that are judicious, tender and faithful, intowhoſeboſomswe maypour out our troubles; but to reſt in this, ſhort of Chriſt, is no better thana fnare ofthe devil todeſtroy us. Is there not aGod to go to in trouble ? The beſt of men, in the neglect of Chriſt, are but phyſicians of no value. Be wife andwary in your choice of
Chriſtian friends, to whom you open your complaints ; fome are not clear themselves in the doctrine of Chriſt, and faith, others are of a dark and troubled ſpirit, asyou are, and will but entangleyou more. "As for me (faithJob) ismy complaint to " man, and if it were ſo,why ſhould notmyſpiritbe troubled ?" Job xxi. 4. One hour betwixtChriſt andthy foul in ſecret, willdo more, to thy true relief, than allothercounſellors, and
comforters in the world can do.
Second counsel. Bewareofafalsepeace, whichis moredangerousthanyourtroubleforfincan be. Many men are afraid of their troubles, but Ithink they have more cauſe to fear their peace, agreat 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 fome perſons when their troubles are gone; but Idare not rejoice with them. It is like him thatrejoices his ague isgone, though it hath lefthim in a deep
confumption . You are got rid ofyour troubles, butGod knows howyou have left them ; your wounds are ſkinned over, better they were kept open. Surely they have much to anſwer for, thathelp on theſe deluſions, healing the hurt of fouls flightly, by crying, Peace, peace, whenthere is no peace. The falſe peace you beget in them, willbe 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 defperate concluſions against themselves, and thefinal ftate oftheir ownfouls. Though your cafe be ſad, it is not defperate; 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 nohope for you in Chriſt, is your fin. You have wronged God enough already, do not adda farther andgreaterabuſe toallthe reft,byan abſolute de-
ſpair of mercy. It was your fin, formerly, to prefume beyond anypromise, it is your fin, now, to despair againstmany commands. I would ſay as the apostle in another cafe, 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 itwas. were once full of fin, and void of fenfe; now you have the ſenſe
You
of fin, which is no ſmall mercy. You were once quite out of theway and method of mercy, now you are in that very path wherein mercy meets the elect ofGod. Keep hope, therefore, at the bottom of allyour troubles.
Fourth counsel.
Obſerve whetheryour 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 himſelfto live inthe ſecret practice of fin: either your trouble will put an end to your courſe of finning, or your finning will putan end toyour troubles. Conſult 2 Cor. vii. 11 . Secondly, True forrow for fin will give you very low, and vile thoughts of yourſelves ; as you were covered with pride before, fo you willbe covered with shame, afterGod hath convinced, andhumbledyou, Rom. vi. 21 .
Thirdly,A foul really burdened with fin, will never ftand in
SERM . IX. 275 The Method of Grace. his ownjuftificationbeforeGod, nor extenuate and mince itin his confeffions to him, Pfal. li. 3, 4.
Fourthly, The burdens of ſin will make a man ſet lightby all other burdens of affliction, Lam. iii. 22. Micah vii. 9. The moreyou feel fin, the leſs you feel affliction .
Fifthly, A foul truly burdened for fin, will take no hearty joy or comfort in any outward enjoyment of this world, till
Chriſtcome and ſeek peace to the foul, Lam. iii. 28. Juſt ſo the foul fits alone, and keepeth ſilence; merry company is a burden, and muſic is but howling to him.
Fifth counsel. Beware of those things that make your troubles longer than they ought to be. There be ſeveral errors and miſtakes thathold poor fouls 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 tobelieve, you cannot have peace; and while you miſtake the nature, or apprehend not the neceſſi-
ty of faith, you are not like tofind that path ofpeace.
Secondly, Labouring to heal the wounds that the lawhath made upon your confciences, by a more ſtrictobedience to itfor the future, inthe neglect ofChriſt 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
falvation by Jeſus Chriſt. O ! ifyou wouldbut compare what you now are, with what you lately were, it would give fome relief. But the laſt and principal thing is this :
Sixth counsel, Haften to Christ in the way of faith, andyou shall find rest ; and, till then, allthe world cannot give you reſt. The fooner you tranſact with Chriſt, inthewayoffaith, the fooner 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 foul feels itſelfeaſed on aſudden; " beingjustifiedby faith, we have peace withGod," 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 inthe ear of a diſtreſſed ſinner; it is the moſt joyful voice that ever the foul heard : the voice of Nn 2
276 The Method ofGrace. SERM. IX.
bleſſing from mountGerizim, the raviſhing voice frommount Sion, "Ye are come to Jeſus the Mediator." Inopeningofit, Iwill 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 toChrift, andhow manythings are included in it.
Ingeneral, tocome to Chrift, is a phraſe equipollent, or of the ſame amount with believing in Chriſt. Itisan expreffion that carries the nature and neceffityoffaith init, andis reciprocatedwith believing. John vi. 35. "He that cometh to me, " ſhall neverhunger; andhethatbelieveth inme, ſhall never " thirst." Coming to Chrift, isbelieving in Chrift ; and be lieving inChriſt, is comingtoChriſt: they areſynonyma's, and
import the ſelf fame thing. Onlyinthis notion of faith, there aremanyrichandexcellentthingshinted to us,which no other word can fo aptly convey to our minds. As,
First,It hints this tous, That the fouls of convinced and burdened finnersdo not only difcern the reality of Chrift, or that he is, but alſo the neceffity of applying Chriſt, andthat their eternal life is in their union with him for this is moſt certain, that the object offaith must be determinate and fixed; the foul muſt believe that Chriſt is, orelſe there canbe no emotionsofthefoul afterhim : all coming preſuppoſes a fixed term
towhich wecome. Heb. xi. 6. " He that cometh to God, mult " believe thatGod is." Take away this, andallmotions after Chriſt preſently ſtop. No wonder,then, that ſouls, in their firſt motions to Chriſt, findthemselves clogged with fomanyathei
ſtical temptations, ſhaking their afſent tothe truthofthegoſpel at the very root and foundation of it; but they thatcome to Chriſt, do fee thathe is, and that their life andhappiness lie in theirunionwith him; elſe they wouldnever come to him upon
fuch terms as they do.
Secondly, Coming to Chriſt implies the ſoul's deſpair offalvation any other way. The way offaith is aſupernaturalway, and fouls will notattempt it, until theyhave tried allnatural ways to help, and fave themselves, and finditall in vain : there-
forethe textdeſcribes theſe comers toChriſt asweary perfons,that havebeenlabouring and ftriving in allother ways for reſt, but can findnone; and ſo are forcedtorelinquish all their fond ex-
pectations of ſalvation in anyother way,andcometo Chrift as their laſt and only remedy.
Thirdly, Coming to Chriſt notes a ſupernatural and almighty
SERM. IX. 277 TheMethod ofGrace. power, acting the foul quiteabove its own natural abilities in this motion. John vi. 44. " No mancan comeuntome, except
my Father which hath fent me drawhim." It is as poffible fortheponderous mountains to ſtart from theirbafesandcentres, mount themſelves aloft into the air, and there fly likewandering atoms hither and thither; as it is foranyman,ofhimself, i. c. bya purenatural powerofhis own, tocome toChrift. Itwas nota ſtranger thing for Peter tocome to Chrift, walking upon thewavesofthe fea, than for his, or any man's foul, to come to Chrift in thewayof faith.
Fourthly, ComingtoChriſt, notesthe voluntarineſs ofthe foul in itsmotion to Chriſt. It is true, there is no comingwithout the Father's drawing; butthatdrawing hath nothingofcoactioninit; itdothnotdeſtroy,butpowerfully, and with anovercomingfweetneſs, perfuade thewill. It is notforced ordriven, butitcomes ; being made" willing in theday ofGod's power, " Pfal. cx. 3. Aſka poordiſtreſſed ſinner, in that ſeaſon,Areyou willing to come to Chriſt ? O rather than live! life is not fo
neceſſary as Chriſt is ! O ! withall myheart,ten thousandworld's
for Jeſus Chrift, ifhe couldbepurchased,were nothing anfwerable to his value in mine eyes ! The foul's motion to Chriſt is freeand voluntary, it is coming.
Fifthly, It implies this in it, That no duties, or ordinances, (which arebut theways or meansbywhich we come to Chrift),
are, or ought to be, central, and terminative to the foul : i. e. the foulofa believer is not to fit down, and reſt inthem, but
tocome, bythem, or through them, to Jefus Chrift, and take uphis reſt inhim only. No duties, no reformations, no ordinances ofGod, how excellent foever theſe things are in them-
ſelves, and how neceſſary foever theyare in their proper place, anduſe, can give reſt to theweary and heavy laden foul: it. cannot centre in any of them, and you may fee it cannot, be-
cauſe it ſtill gravitates, and inclines to another thing, even Chriſt, andcannot terminate inits motiontillitbe come tohim. Chriſt is the term to which a believer moves, and therefore he cannot fit down by the way; or be as well fatisfied as if he were athisjourney's end. Ordinances and duties have the nature anduſe of means tobring us to Chriſt, butnot tobeto any man inſtead ofChriſt.
Sixthly, * Coming toChriſt, implies an hope or expectation from Chriſt in the comingfoul. Ifhehath no hope, whydoth
* Come unto me, i. e. with the graces of faith, religious hope, anddesire. Brugenfis on theplace.
278 The Method ofGrace. SERM. IX .
it move forward ? As good fit ſtill, and refolve to periſh where it is, as to come to Chriſt, if there is noground 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 itbe ſatisfied, at least, of the poſſibility of mercy and falvationby him. Hence it is, that when comers to Chriſt are ſtruggling with thedoubts and fears of the iſſue, the Lord is pleaſed to enliven theirfainthopes, by ſettinghome ſuchſcrip-
tures 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, allthat comeuntoGod by him." This puts life intohope, 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 cloſingwith the Lord Jesus Chriſt. The poor foul comes for reft; it comes for ſalvation ; its eye and aim are upon it ; and this aim of the foul, at its own good, is legitimated, and allowed by that expreſſion of Chriſt, John v. 40. Ye will not 66
66 comeunto me, that ye may have life." IfChriſt blame them for notcoming to him, that they might have life, ſure he would notblame them, hadthey come to him for life,
Eightly, but Lastly, and which is the principal thing in this expreſſion; Coming toChriſt, 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, beingcontent tocome to Chriſt for whatever they need, and live uponthat fulness that is in him. Ifthere were not an all-fufficiency in Chrift, 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 toGod by him :" Εις το παντελες, to the uttermoft: In the greatest plunges, dif-
ficulties, and dangers. He hath afulness of ſaving power in him, and this encourages fouls to comeunto 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, ſoit must needs note the emptineſs and humility of the foul as acomer to him. Thisis called ſubmiſſion, in Rom. x. 3. Proud nature must be deeply diſtreſſed, humbled, and moulded into another temper, before it will beperfuaded to liveupon thoſe terms, to come toChriſt for every thing itwants, 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 theway of faith.
Secondly, Inthe nextplace,let us fee how Chriſt invitesmen
SERM . IX. The Method of Grace. 279 tocome tohim, and you ſhall findthe means employed inthis 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 perfuade 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 inthis work of bringing men to Chrift, entirelydependuponthe bleſſing and concurrence of the Spirit ofGod, withoutwhom they ſignify nothing. How long may miniſters
preach before one foul comes to Chriſt, except the Spirit cooperate inthat work ! Now as to the manner inwhich men are perfuaded, and their wills wrought upon to come to Chrift, 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 finners, 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 finner, that diſtreſſes him, and makes him look about for deliverance, crying, What Shall Ido tobefaved? And it is the diſcovery of Chriſt's abili-
ty to fave, which is the ground and reaſon, (as was obſerved above), of its motion to Chriſt. Hence, feeing the Son, is joined with believing, or coming tohim, inJohn vi. 40.
Secondly, Thereis theauthoritative call, or commanding voice ofthe Spirit in the word; a voice that is full of awful majeſty andpower. 1 John iii. 23. " This is his commandment, that we should believe on the name of his Son Jeſus Chriſt. " This call ofthe Spirit tocome to Chriſt, removes one great ob-
ſtruction, namely, the fear ofpreſumption out ofthe foul's way to Chrift, and, inſtead ofpreſumptionincoming, makes it rebellion, and inexcuſable obſtinacy, to refuſe to come. This an-
ſwers all pleas against coming to Chrift, from our unworthineſs and deep guilt, and mightily encourages the foul to come to Chrift, whatever ithath been, or done.
Thirdly, There are foul-encouraging, conditionalpromises, to allthat do come to Chrift in obedience to the command. Such
is thatin my text, Iwillgiveyou reft : Andthat inJohn vi. 37. " Him that cometh to me, I will in nowife caft out." And theſe breathe life and encouragement into poor fouls, that fear, and are daunted through their own unworthiness.
Fourthly, There are dreadful threatnings, denouncedby the Spirit in the word, againſt all that refuſe or neglect to come to Chrift, which are ofgreat use to engage and quicken fouls in
280 The Method of Grace. SERM. IX.
theirway to Chriſt. Mark xvi. 16. " Hethat believes not,ſhall " bedamned. 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 faid, Sinners, do notdally with Chriſt, donot be always treating, and never concluding, or refolving: for ifthere
bejuſtice inheaven, or fire inhell,every foul that comes notto Chriſt, must, and ſhall periſh to all eternity. Upon your own heads let the blood and deſtruction of your own fouls be for ever, if you willnotcome unto him.
Fifthly, There are moving examples ſetbefore 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 ofall acceptation, that " Jeſus Chrift came into the world to ſave ſinners, ofwhomI " am chief: howbeit, (or nevertheless) for this cauſe I have " obtained mercy, thatin me firſt Jeſus Chriſt might ſhew forth " alllong-fuffering, for apattern to them which ſhould here- " after believe in him to life everlasting." Who wouldnot come to Chrift after fuch an example as this ? And ifthis will not prevail, there are dreadful examples recorded in the word,
fetting before us the miferable condition ofallſuch as refuſethe calls of the word to come to Chrift . 1 Pet. iii. 19, 20. "By " which alſo he went and preached to the ſpirits which are " in prifon, which fometime were diſobedient, when once the " long-fuffering of God waited in the days of Noah ." The meaning is, the ſinners that livedbefore the flood, butnow are inhell, claptup inthatpriſon,had theoffers ofgracemade them, butdeſpiſed them, and now lie for their diſobedience inprifon, under the wrath ofGod forit, inthe lowest hell.
Sixthly, and lastly, There is an effectual perfuading, over. coming, and victorious work of the Spiritupon the hearts and wills of finners, under which they come to Jeſus Chrift. Of this I have ſpoken at large before, in the fourthfermon, and therefore ſhall not addany thing more here. This is the way and manner in which fouls are prevailed with tocome to Jeſus Chrift.
Thirdly, In the laſt place, if you enquire why Chriſt makes his invitations towearyand heavyladen fouls, and tono other,
the answer is briefly this :
First, Becauſe in ſo doing, he follows thecommiffion which hereceived from his Father ; for ſo you will find itruns, in Ha.
Ixi. 1. " The Spirit of the Lord is uponme, becauſe the Lord "hathanointed me topreachgoodtidings tothe meek,he hath
SERM. IX. The Method of Grace. 281 " ſent me tobind up thebroken-hearted, to proclaim liberty to
the captives, andthe opening ofthe prison to them that are " bound." You ſee here how Chriſt's commiſſion directs him : his Father ſent him to poor broken-hearted finners, and he will
keep cloſe to his commiffion. "He came not to call the righ- " teous, but finners, (i. e. ſenſible burdened ſinners) to repen- " tance." Matth ix. 13. " I am not fent, (faith he), but unto " the loft ſheep of the houſe of Ifrael." Thus his inſtructions andcommiſſions from the Father, limithim only tofenfible and
burdened fouls, and he will be faithful to his commiſſion.
Secondly, The very order of the Spirit's work in bringing men toChriſt, ſhews us towhom the invitation and offers ofgrace in Chriſt are tobe made. For none are convinced ofrighteouſneſs, i. e. of complete and perfect righteouſneſs, which is in Chrift for their juftification, until firſt theybe convinced of fin ; and, conſequently, no man will, or cancome 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 fouls ofmen, and then bringingthem home to reft in himself.
Alas! let thoſe that never faw, or felt the evil offin, be told ofreſt, peace, and pardon inChriſt, they willbut deſpiſe it, as athingofnovalue. Luke v. 31. " The whole need not a phy- " ſician, but thoſe that are ſick." Bida man that thinkshim . felffoundandwhole, go to the phyſician, and he willbut laugh atthe motion; ifyou offerhim the richest compoſition, hewill refuſe it, flight it, and, it maybe, ſpill it upon the ground : Ay, but ifthe fame mandid once feel an acute diſeaſe, and were
madeto ſweat and groanunder ſtrong pains, ifever he come to
know what fick days, and reſtleſs nights are, and to apprehend his life to be inimminent hazard ; then meſſengers are ſent, one
after another, in poſt-haſte tothe phyſician ; then he begs him, with tears, todowhat in him lies for his relief: he thankfully
takes the bittereſt potions, and praiſes the care and ſkill ofhis phyſician, with tears ofjoy. Andſo the patient's ſafety andthe phyſician's honour are both fecured. So is it in this Method of grace. The uſes follow. Infer. 1. If fin-burdened fouls are folemnly invited tocome VOL . II.
282 The Method of Grace. SERM. IX.
to Chriſt, Then it follows, that whateverguilt lies upon theconfience of a poor humbledfinner, it is no presumption, but his du-
ty, tocome to Christ, notwithstanding his own apprehended vile nefs, and great unworthiness.
Let it be carefully obſerved, how happily that univerſal particle all, is inferted in Chriſt's invitation, for the encouragement offinners : "Come unto me, [all] ye that labour :" q. d. Let
nobroken-hearted finner exclude himself, when as he is notby me excluded from mercy: mygrace is my own, I may befłow it where Iwill, and uponwhom I will. It is not I, but Satan, that impales and incloſes my mercy fromhumbled fouls that are madewilling tocome untome : he calls thatyourprefumption, which my invitation makesyour duty.
Object. 1. But I doubt my cafe isexceptedby Chrift himself, in Matth. xii. 31. where blafphemy against the HolyGhoſt is exempted from pardon ; and I have had many horrid blafphe. mous thoughts injected intomy foul.
Sol. Art thou a burdened, andheavy ladenſoul ? If ſo, thy cafe isnotinthat, or any other ſcripture exempted from mer
cy; for the unpardonable fin is always found in an impenitent heart : as that fin finds nopardonwithGod, ſo neither is itfol lowed with contrition and forrow in the foul 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 toChrift.
Sol. The greater your ſins have been, the more needyouhave togo to Jeſus Chriſt. Let not a motive to Chrift 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, toconclude, itis an high reproach, and diſmo nour to thebloodofChrist, and mercy ofGod, which flows fo freelythrough him, to object the greatneſsof fin to either of them. Certainlyyou havenot finnedbeyondthe extent ofmer cy, orbeyond the efficacy ofthe blood ofChrift ; but pardon and peacemay be had, ifyouwill 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 refuſedthem ; many purpoſes in myheart togo to Chriſt, and quenched them : my time, there
fore, is paſt, andnow it is tonopurpoſe.
Sol. If the timeof grace be paft, andGod intends no mercy for thee, how comes ittopaſs thy foul is now filled with troubleanddiſtreſs for fin ? Is this the frame ofaman's heart that is
paſt hope ? Do fuch ſignsas theſe appearin men thatare hope
SERM. IX. The Method ofGrace. 283
leſs ? Beſide, the time ofgrace is afecret hid in the breast of God; butcoming to Chriſt is a duty plainly revealed in the
text : Andwhy willyou object a thing that is ſecret and uncertain, against a duty that is ſoplain andevident ? Nor do you yourſelves believe what you object; for at the ſame time that you ſayyour ſeaſons are over, it is too late, you are, notwith-
ſtanding, found repenting, mourning, praying, and ſtriving to come to Chriſt. Certainly, ifyouknew itwere too late, you would not be found labouring in the uſe of means. Go on, therefore,andthe Lordbe with you. It is notpreſumption,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 nonehave cauſe to be troubled, whenGodmakes thefouls oftheirfriends or relationsfick with the Senseoffin. Itwas the ſaying (as I remember) of Hierom to Sabinian, Nothing (faid 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, whenGod ſmites the heart of any man with the painful ſenſe of fin; of ſuch fickness itmay be faid, " This ſickness is not untodeath, but for the " glory ofGod." Yet how do manycarnal relations lament and bewail this, as a miſery, as anundoing 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, andwife, theirgroans for fin would be as mufic inyour ears. Whentheygoalone tobewail their fin, you would go alone, alſo, to bleſsGod for ſuch amercy ; 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 fouls of your children, that youdo not dampanddifcourage them, temptor threatenthem. divert or hinder them, in ſuch caſes as this; left you bring the
Ο !
blood of theirfouls uponyour ownheads.
Infer. 3. It alfo follows, from hence, That those to whomfin was neverany burthen, are not yet come to Christ, norhave any
interest in him. We may as well ſuppoſe a child to be born without anypangs, as a foul tobe born again, and united to
Chriſt, without any ſenſe or forrow for fin. I know many havegreatfrights of conscience, that never were made duly ſen-
ſible of the eviloffin; many are afraid ofburning, that never 002
284 The Method ofGrace. SERM. IX. were afraid offinning. Slight and tranfient 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 ofgoing to thecloſet, they run to
the alehouse or tavern, for a cure. If their forrow for fin had beenright, nothing but the ſprinkling of theblood of Chriſt couldhave appeaſed their confciences, Heb. x. 22. How cold
ſhouldthe confideration of this thing ſtrike tothe hearts offuch perſons ! Methinks, reader, if this be thy cafe, it should send thee away with an aking heart; thou hast not yet taſted the bitterness of fin, and ifthou donot, then ſhalt thounever taſte
the ſweetneſs ofChriſt, his pardons, and peace.
Infer. 4. How great a mercy is it forfin-burthened fouls to be within the found and call ofChrist in the gospel!
There be many thouſands in the Pagan and Popiſh parts of the world, that labour under diſtreſſes ofconſcience, as well as we, buthave no ſuch reliefs, or means of peace and comfort,
as we have, that live within thejoyful found ofthe goſpel. If the confcience ofa Papiſt be burdenedwith guiit, all the relief he hath, is, to afflict his body, to quiet his foul ; apenance, or pilgrimage, is all the relief they have: If a Paganbe in trouble for fin, he hath no knowledge of Chriſt, nor notion of
aſatisfaction made by him ; the voice of nature is, Shall Igive my first born for my tranfgreffion, the fruit ofmy body for the fin of my foul ? The damned endure the terrible blows and wounds of confcience, for ſin ; they roar under that terrible
laſh, but no voice of peace, or pardon is heard amongthem. It is not, " Come unto me, ye that labour, and are heavy " laden;" but " depart from me, ye curſed."
Bleſſed are your ears, for you hear the voice of peace ; you arecome toJeſus 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 clofing ofa burthenedfoulwith Jesus Christ, byfaith ! It is reft to the wearyfoul.
Soul-troubles are ſpending, waſting troubles; the pains ofa diſtreſſed confcience are the moſt acute pains. A poor foul 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 foul defired, Chriſt and reſt come together; till faith bring you to the boſom of Jeſus, you can findnotrue reſt : The foul is rollingandtoſſing, fick andweary, upon the billows ofits own guiltand fears. Now the foul
SERM. IX. 285 The Method ofGrace.
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 thefold. Is a ſoft bed, inaquiet 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 ? Muchmore ſweet is Chriſt to a foul that comes to him preſſed
in confcience, and broken in ſpirit, under the ſinking weight offin.
Howdid the Italians rejoice, aftera long anddangerous voyage, to fee Italy again ! crying, with loud and united voices, which made the very heavens ring again, * Italy ! Italy ! But
noſhore is ſo ſweet, to the weather-beaten paſſenger, as Chrift is to abroken-hearted ſinner : This brings the foul to a ſweet repoſe. Heb . iv. 3. We which have believed, do enter into " reſt." And this endears theway of faith totheir fouls, ever after.
Infer. 6. Learn hence, the usefulness of the law to bringfouls to Jesus Christ. It is utterly uſeleſs, as a covenant tojustify us ; but exceeding ufeful, toconvince andhumble 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 offin, and, till we have
feen that, we cannot fee the face ofJefus Chrift.
The law, like thefieryferpent, ſmites, ſtings, and torments the confcience ; this drives us to the Lord Jeſus, lifted up in the gofpel, likethe brazenferpent inthe wilderness, toheal us. The uſe ofthe law, is, tomake us feel ourfickness ; this makes us look out for a Physician : " I was alive once, without the " law, (faith Paul) butwhen thecommandment 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 finners to come to Christ, byfaith, and notstand offfrom Chrift,
or delay to accept him, upon anypretence whatsoever.
Chriſt invites, and commandsſuch to come unto him ; it is therefore your ſin toneglect, drawback, or defer, whatever feeming reasons, andpretences, there maybe to the contrary. WhentheGoalerwas brought(where Iſuppoſe thee now tobe)
toapinching diſtreſs, that made him cry, Sirs, what muſt I " do tobe faved?" 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 tocome, 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 toGod by him," Heb, vii. 25. Whatever fulness of fin be inyou, there is a greater fulness ofſaving power in Chriſt. Moreover, he that calls you to come, never yet rejected any poor burthened foul that came tohim; and hath ſaid he never will. John vi. 37. " He that " cometh unto me, Iwill in no wiſe caſt out." Fear not, there, fore,he willnot beginwith thee, or make thee the firſt inſtance andexample ofthe feared rejection.
And, Lastly, Bethink thyself, what wilt thou do, andwhither wilt thou go, inthis caſe, ifnot to Jeſus Chriſt ? Nothing ſhall eaſe, orrelievethee, till thoudoſt come to him. Thou art under anhappy neceſſity to go to him : with him, only, is found reft for theweary soul. Which bringsus to thethird and laſt obſervation.
Doct. 3. That thereis rest in Christ,for allthat come unto him,
under theheavy burthen ofin. Reft, is a ſweet word, to a weary foul; allſeek it, butnone, but believers, find it. We which have believed, (faith the apoſtle) *do enter into reſt, Heb. iv. 3. " Hedoth not ſay, they "shall, but theydo, enter into reſt: notingtheir ſpiritual reſt " to be alreadybegun, by faith, onearth, inthetranquility of " confcience, and ſhallbeconfummated in heaven, in the full