Christ inviting sinners to come to him for rest by Jeremiah Burroughes.

CHRIST INVITING SINNERS TO COME TO HIM.

MATTH. 11.28.

Come unto me al ye that Labor, and are heavy laden, and I will give you Rest.

CHAP. 1.

Wherein, There's 1. The Dependance of this verse upon the former, with the Scope of the Holy Ghost herein. 2. The Meaning of the words. 3. The Division thereof into three parts.

HAving opened unto you that great Doct∣rine of * 1.1 Reconciliation with God in Christ, and of the willingness of God and Christ to be Reconciled to Sinners; sending his Messengers to invite, intreate, and beseech in his Name; though there was something else followed in the Chapter that I could

willingly have handled: yet because I would press on what hath been delivered about our Reconciliation with God in Christ, and urge it further with a suitable argu∣ment; I have pitched upon this text, wherein we have set forth the willingness of Christ to be Reconciled to Sinners: and a most gracious invitation of Jesus Christ to poor Sinners to come in unto him, that they might have Rest for their Souls. A Text that breatheth forth no∣thing but mercy and goodness to Sinners, a Heart melting invitation. In Jer. 31.12. we have a prophesie, that Sinners shal come and flow together to the goodness; Or to the bountifullness, of the Lord, (as some of your books have it) surely if there be any Scripture, that holds forth the goodness, and bountifulness of the Lord to Sinners, so as to melt their hearts that they may flow unto it, it is this in the Text. This invitation of Christ, Come unto me, ye that are Weary and heavy laden, and I will give you Rest, is that which hath been the Comfort of many a wounded Conscience, of many a troubled Sinner▪ having fastned upon it, their Souls have been staied, and they have been kept from sinking into the bottomless Gulf of dispaire thereby. A Text that hath been of as great use unto afflicted Consciences, as any in al the Book of God; If ever there were a Heart breaking Scrip∣ture, certainly here it is; Come unto me, ye that are weary and heavy Laden, &c. It is in it self an intire sen∣tence if we take the 28. verse, and no more; it is ful of abundance of sweetness, and filled up to the top with the Grace and goodness of the Lord. But ••ow, if you ob∣serve the dependence of these words on the former, (the words that go before) then you wil see, that there is in∣deed, a soul satisfying fulness of Mercy, and goodness in the Lord, held forth from this text: and though ma∣ny of you (I question not) have heard this Text often quoted; Come unto me, ye that are weary and heavy laden, and I wil give you Rest; yet (perhaps) few of you have observed how these words come in, and have a

sweet dependance upon the former. If you compare these words, with those that go before, you shal see, that they are very heart breaking expressions. What did Christ say in the very verse before? (I'll go no further.) Al things (saith he) are delivered unto me of my Fa∣ther; and no man knoweth the Son but the Father; nei∣ther knoweth any man the Father save the Son, and he to whomsoever the Son wil reveal him; (and then fol∣lows) Come to me, all ye that are weary and heavy la∣den, and I wil give you Rest. The Text seems to be so ful of sweetness alone, that it is seldom observed how this comes in after it. But now, we should look upon them thus, and consider, that they are the words of Christ, Who after he had said, Al things are delivered to me of my Fathet, and no man knoweth the Son but the Father, &c. Immediately saies, Oh! Come to me, all ye that are weary and heavy Laden, and I will give you Rest.

We may observe in this dependance of the words on the former, these two things.

1. Christ saith, That al things are delivered to him of the Father, and therefore come to me; this depends upon the beginning of the 27. verse. All things are delivered to me of my Father; as if Christ should say; Be it known unto you, poor troubled afflicted Sinners, that mourne under the weight and burden of your Sins, I have all things delivered by the Father to me, that is, al the mer∣cy, al the Riches of Grace, all the treasures; al the good∣ness and Grace that is in the Father is given to me to dis∣pence to you, and al power is given to me of the Father to do good to poor troubled Sinners. And therefore come to me, Oh! come to me ye poor troubled and afflicted Sinners.

2. No man knows the Son but the Father, neither knoweth any man the Father, save the Son, and he to

whom the Son will reveal him; that's the second thing observable in the dependance, of these words on the for∣mer: saith Christ, there is a most infinite communion between me and my Father, and I know fully whatso∣ever is in the mind of God the Father, what his Heart is towards sinners; I know what his thoughts have been from al eternity about doing good unto poor Sinners: there is a most neer conjunction between me and my Father, and I alone can reveal the Father to poor sinners that are in darkness, they can have God the Father made known to them by no means, but by me, there is no way for them to know, what is in the Heart of God the Father towards them but by me, and therefore, Oh! Sinners come to me. Here is the dependance of the words upon the former. Likewise consider what follow••. If the poor should say, Oh! blessed Saviour, we are vild unworthy creatures, we lie under the weight and burden of the guilt of our Sins: and shal such as we come to thee? Yea, saith Christ, notwithstanding that, yet come to me. The word in the Greek here hath an emphasis beyond that which you have in your Books; it is not Venice, that is usually transla∣ted come, but adeste; it is a word exhortation, not a meer word commanding, but a word of Exhortation, as one friend calls to another in a familiar sweet way, and saies, come hither: I come to thee, Oh! blessed Savi∣our, (saith the poor Sinner) thou art the Holy one of the Father; thou art God blessed for ever, and how should I be able to come to thee? now saith Christ, I am meek, and I am lowly, come to me, and I wil lay no further burden upon you, no other yoke upon you, I am meek and lowly, and I wil shew my self to be meek and gentle, and loving to you; I wil not upbraid you; if you come, I wil not say to you, as Jeptha said to the Elders of Gile∣ad, you did hate me and cast me out, and why are you come to me in your distress? but if you come to me, you shal find rest to your Soules, and be sure that whatsoever yoke shal be layed upon you, it shal be but an easie yoke,

and whatsoever burden shal be layed upon you, it shal be but a light burden. And thus you have the dependance of the words, and the scope of them.

Now further for the meaning of them; come to me, ye that Labor. The word translated here [Labor] is (I think) in some of your books [Weary] al ye that are weary. And it signifies a cutting Labor, it comes from a word that signifies to cut; any kind of trouble or vexa∣tion that is upon ones spirit that is cutting; a cutting trouble; somtimes it is used for any kind of trouble in the world; as in Revel. 14.13. Blessed are the dead which die in the Lord, for they rest from their Labors; from al their trouble and affliction; Al you that Labor and are heavy Laden; the word comes from a word that signifies the Lading of a Ship, such a loade that would load a Ship: heavy laden, this is the meaning of the words. You that are under such afflictions of spirit, as you are even cut again; you that Labor under the trouble, anguish, and sorrow of your hearts. And then you that are under such a burden, that even would lade a Ship; that is ready to sink your souls down into the bottom of dispaire; you that are in such a condition, come to me; you that can find no rest any where else, come to me, and I wil give you rest. So that here in vers. 28. You have these three things for the division of it.

1. The discription of those whom Christ would in∣vite to himself; what kind of people they are; or the condition of such as are invited and required to come to Christ; the subject, Such as Labor, and are heavy Laden.

2. The sweet and gracious invitation of Christ to such [Come to me] come to me you that do thus Labor, and are thus heavy Laden. And,

3. A Gracious promise unto such as come unto Christ; that Christ wil give rest unto their Souls. These are the three things in vers. 20.

For the first; I shall only speak of that at this time; though the other two are the Chief that I do intend. And I speake of the first only, as making way unto the other two that follow. For the reason why I chose this scrip∣ture was to draw the Soul unto Christ, and to open the riches of this promise of rest; to shew what rest the Soul shal have in Christ that doth come unto him.

CHAP. II.

Containing a Description of them whom Christ invites to come unto him, which is laid down in this doctrine. That they whom Christ cals to come unto him, are such as Labor, and are heavy Laden. Whether, 1. Ʋnder the burden of the righteousness of the Law. Or, 2. Ʋnder the weight of their sins. Or, 3. Ʋnder the power of any corruption. Or, 4. Ʋnder any outward trouble, or Affliction.

YOu that Labor and are Heavy Laden. So that then the point is,

DOCT. That those that Labor, and are Heavy Laden, are called to Christ. Such as Christ calls are Such as Labor and are Heavy Laden.

1. Such as Labor and are Heavy Laden, under the burden of the righteousness of the Law. So Chrisostom carries the text. Those that heretofore have sought

righteousness by the Law, and find it very burdensom to them; they that are toyling, and laboring, to get peace and rest unto their souls by the works of the Law, but find themselves tyred, find that peace and rest doth not come that way, are even toyled and tyred and do (as it were) stick in the mire but yet find no peace nor rest that way. Now saith Christ unto them, come unto me; as if he should say; This is not the right way to get true peace and rest to your souls, to think to bring it about by the works of the Law; you may toyl, labor, performe duties, and not dare to do any thing against your consciences; be very strict in your lives, be striving to do more and more; And yet this wil not bring true rest and peace unto your souls; you wil never have peace and rest through the righteous∣ness of the Law; you must have it by me. There are many whose consciences God hath begun to enlighten, to see that there is an evil in Sin, that sin wil bring death, that it doth endanger their souls of damnation eternally, they are convinced of this; and that they might have peace with God, is the thing their souls doth much desire. O! that they might have the pardon of sin, and peace with God. O! that they might have their consciences quieted; God doth awaken the consciences of many men and wo∣men, who yet have no saving grace; and they spend a great deal of time in laboring, and taking much pains to get their Consciences quiet; there is many that have been divers years laboring, and taking paines to get their con∣sciences to be quiet, and cannot, but their consciences ever and anon wil be flying in their faces, & troubling of them, and yet they are such people, as dare not commit any known sin; dare not neglect any known duty, are con∣stant in prayer in secret, attend upon the word. And whensoever they heare of a duty that they should per∣form, they labor to set upon it withal their might: but a∣las! they feel little sweetness and comfort in their duty; only conscience hales them to it, and tells them, that they must do it, and if they do neglect it conscience

flyes in their Faces, and tells them they must perish eternally, and they seek therefore to pacify their Consciences only by the performance of Du∣ties, and by their obedience to the Law, and so seek it by the righteousness of the Law; that's the only way that they do take to pacifie their Consciences, and get rest and peace unto their souls. Alas, al this while they are la∣boring and toyling, but cannot do it; for while men seek Righteousness by the Law, it must needs be a toyling labor that will not give rest.

The First Burden of the Law.

First: The Law gives no strength at all to enable me to perform duties: and therefore the Children of it must needs be under bondage; as Pharaoh's Task-masters commanded so much Brick to be made, but would afford them no straw, no means to do it. So some set forth the bondage and servitude of the Law, commanding such things as it gives no strength at al to perform.

Quest. But you will say, Is this the Law of God? is God so hard to his Creature as to command that which he gives no ability to perform?

Answ. We must know, that God did once give strength to perform Duties: but certainly now the Law of God commands Duties, but gives no strength to per∣form them: there is no strength enabling us to perform duties, until the Spirit of Jesus Christ doth come into the Soul; we may perform the outward part of them, but not perform duties in such a spiritual manner, that they should be suitable to our hearts, so as to bring ease and quiet unto our souls; and though the soul do seek to get rest, and ease to it self, yet it wil not come that way.

The Second Burden of the Law.

Secondly: The Law requires perfect obedience in every thing, and denounceth a Curse against him that doth not continue in every thing that is written in the Law to do it. Now when men and women are seeking to get rest to their souls by the works of the Law, they cannot perform duties as they ought; and therefore they have no rest, but they see the Law to condemn them be∣cause they do not perform duties in a perfect manner; and yet they think they must go on, and do as wel as they can: I, but still Conscience hath matter to accuse them of; you have not done enough, you still come short, and though you do some duties, you neglect other duties: so that Conscience hath them at advantage every day, and they are continually under the bondage of an accusing and condemning Conscience, that they can have no rest to their souls; they perform duties, but question with themselves, how can I know that the infinite, holy God wil accept of what I do? and although they may get quiet for a little while, yet Conscience comes upon them again, and disquiets them, and casts fears and doubts ••to their souls; insomuch that many poor Creatures have gone seven, or perhaps twice seven years under trouble of Conscience, and never had any rest or peace; and yet still have gone on making Conscience of their waies, but withal ful of fears and doubts, lest al should not be wel with them at last.

The Third Burden of the Law.

And besides, Whiles the soul goes on to seek quiet and rest by the works of the Law, there is an unsuitableness between the duties that are performed, and the heart of such a man or woman; so that the very works that they do, and duties they perform, are grievous and tedious un∣to

them. I, but now saith Christ, O! Come to me, such as these are; Is there any of you that have had your con∣sciences troubled, and have desired, O! that there might be peace between God and my soul, that I might have as∣surance of Gods Love? what course have you taken to get it? have you not sought to bring it about by the works of the Law, and have thought to get rest and peace to your souls that way? Indeed, it is better to go on that way, than in the waies of sin; but to think to have rest and peace that way, hath a great deal more evil in it than you are aware of; if men shal think to quiet themselves that way, and thereby put off the Righteousness that comes by Faith, they may come to be hardened before they be aware. But is there any of you that are seeking rest and peace unto your souls in such a way by the righ∣teousness of the Law? saith Christ, know, That this is not the way for you to have rest to your souls; it's true, you must abstain from sin, and perform duties; O! but if you would have rest to your souls, you must come to me, it is by the souls rowling of it self upon the perfect righteousness that there is in Jesus Christ, that only can bring true rest unto the soul. Many a poor sinner that hath been seeking rest many years, hath not got it; but when the Lord hath been pleased to come in with one promise of the Gospel, setting it home upon their souls, they have got more rest and quiet to their souls in one day, yea, in one hour, than they did before in many years; there is a great deal of art and skil to get rest and quiet to the soul that is troubled. The Gospel is a my∣stery in this thing; and when God acquaints the soul with the mystery of the Gospel in this thing, then rest comes on in a sweet and gracious manner. It's true, it is the hardest thing in the world for to close with Christ, and to get true ease and rest to the soul, it is hard in it self til God make known the mystery of Faith to the soul, but when that is done, then the soul finds abundance of ease and rest, and that in a little while. As it is with a

man that thinks by main strength to do some work that indeed can only be done by Skil and Art; he may be toyling, laboring, and tiring himself; but yet cannot do it; whereas another man that understands the miste∣ry of it, he comes in, and in a little time by his skil and art can do that with ease, that the other man was toy∣ling and laboring about, a long while and yet could not do it. As you know in al Trades that have a mistery in them. You that are Navigators that understand the mistery of that Art; if any unskilful man should come, and think to do some of your work by his main strength; he may labor and toyl even his Heart out, and not do that work that you can do easily in a little time. So many poor Souls are laboring, and toyling that these troubled Souls of theirs might be but quiet; they are laboring, and they wil perform duties, and fast, and pray so many times in a day, and so go on in a tiresome way, whereas after the Soul comes to be acquainted with the mistery of the Gospel, that it hears the voice behind him as it were saying come to me. And the Soul being inabled to answer to the cal, and to come to Christ; it doth now perform duties as much as it did before, and makes conscience of them as much as it did before, but now they come to do them in another manner than they did before, and they come to be easie to them over that they were before, and they come to have rest to their Souls notwithstanding their imperfections in duties. When you went to prayer; indeed somtimes when your Hearts were much inlarged in Prayer, and your thoughts were taken up wholly with the duties that you were performing; then you thought you had some comfort, but when you had any wandring thoughts and distracti∣ons in Prayer, then you rose up with a mighty troubled Spirit, and could have no rest al the day long. Now when you come to be acquainted with the mistery of God in Christ, though there be many imperfections in your duties, yet then you shal find rest unto your Souls,

notwithstanding all your imperfections. But that wil come to be more clearly opened when we come to that [and I wil give you rest] Those that have labored un∣der the righteousness of the Law, and find it toylsome and exceeding burdensom to them; Christ calls them to come to him that they may have rest.

The Burden under Sin.

Secondly, Those that labor and are heavy laden under the weight and burden of their Sins; The trouble of Conscience that is upon them for their Sins, this is ano∣ther thing, besides the righteousness of the Law. The other labor was from under duties, but this labor is from the sense of the weight, and burden of Sin; and we are to know that this is a great labor, and burden. Oh! when the Soul comes to be under the burden of sin, it works to purpose; it labors then indeed. The thoughts they gather together, and conscience being awakened makes a great disturbance, and causeth fears and trem∣blings in the Soul, the heart of a man or woman that was before slugish, dull, heavy, and dead; when God comes to make it to be sensible of the evil of Sin, then it is quic∣kned, enlivened, and working. You that Labor and are heavy laden; you that feel the weight of Sin upon your Souls, and know not what in the world to do; Come you to me (saith Christ) and I will give you Rest.

The Burden of Corruption.

Thirdly, You that labor under the power of any Cor∣ruption; Not only under the Guilt of your Sins, but under the power of Corruption, that feel your Sins strong in you; and you would fain get the mastery of them. You that carry about with you such a weight as makes you to cry out with St. Paul, Oh! Wretched

man, or Woman that I am, who shal deliver me from this Body of Death? You that would fain overcome those strong Corruptions that are in you, and it is the great burden of your Souls that you cannot overcome them. Come to me (saith Christ) and I wil give you rest, from them also. First, you that labor under the burden of duties and find them toylesome. Secondly, you that labor under the guilt of Sin, and find your Souls per∣plexed by it. Thirdly, You that labor under the power of any corruption and cannot overcome it. Come to me and I wil give you Rest. And then.

The Burden of Affliction.

Fourthly, You that labor under any outward trouble or Affliction in this world. All you that are in any sad condition, that have any burdens upon you outwardly; if you come to Christ he wil ease you of them; though perhaps he will not take them from you, though you may be under the affliction as before, yet you shal have rest and ease in them. Have you any burden of pover∣ty? Have you any Burden in your Children? Have you any burden in your Yoke fellows? Or burden by reason of weakness in Body? if you will have rest, you must go for it to Chirst. Many when they are under any outward affliction, they go no futher then the creature for rest. Oh! if I had but good friends, I should be happy; or if I had but an Estate I should be wel. But if thy poverty did work upon thy heart kindly, it would drive thee to Chist, and make thee to say, true I am poor in this world; but there is enough in Christ to make me Rich; there is mercy enough in Christ to make my life comfortable, to make me who am for the present in a miserable Condition, happy for ever. Those that are poor outwardly, they should go to Christ, if their poverty did drive them to Christ it were a good

signe that the Lord did Sanctifie their poverty unto them.

Now because al these Burdens, if they were handled distinctly. The Burden of the righteousness of the Law; The burden of the sense of the guilt of sin; the burden of the power of sin; And the Burden of outward afflictions in this world. To open these fully, and to shew how Christ cals those that are under these to himself, would take up much time; therefore I wil pitch upon the Second at present and handle that more throughly; and that is the laboring under the burden of the guilt of Sin.

You that Labor under the burden of the Guilt of Sin, Come to me and I wil give you Rest▪ I wil not here stand to open unto you, what the burden of the Guilt of Sin is; then I should soon slip into an argument, that I have at large heretofore opened to you,* 1.2 out of the Evil of sin; only thus much let us know, that of al burdens in the world, the burden of Sin, it is the greatest; it is that that is a burden to the very spirit of God. God complaines that he is pressed under it as a Cart is pressed that is ful of sheaves; it was that which pressed down the Angels to Hel to be reserved in Chains of darkness; it was that which pressed down Christ, and made him sweat drops of Blood. And it is that that hath been a great weight and burden upon many thousands of Gods Saints; it is that that the dam∣ned in Hel lies under now, and must do so eternally, Cursing, Blaspheming of God. It is that that makes the whole creation to groan and travel in pain. However many people think ••lightly and meanly of it, yet when the Lord doth lay it upon any Soul, such a Soul doth find it to be a burden indeed.

CHAP. III.

The Burden under Sin, laid open in nine Particu∣lars. 1. When the Soul not only apprehendeth, but is sensible of the Evil of Sin in the reality of it. 2. Finds all the comfort that did attend Sin before to vanish and come to nothing. 3. Looks upon it self as loathsome, and is in Some measure bowed to God. 4. Trembles at the least thoughts and Temp∣tations to Sin. 5. Feel Sin heaviest, where it is indeed heaviest. 6. Feels the weight of Sin to be such, as that no Creature is able to remove it. 7. Had rather be under any burden, then the bur∣den of Sin. 8. Doth notwithstanding the weight thereof, justifie God. 9. Doth not lie sullenly, and dispair under it, but attend for direction from God, how it may be freed there from.

NOw you that are Burdened with Sin, and labor un∣der this; you are those that Christ calls to himself to come to him that you may have rest unto your Souls.

For the opening of this, I shal shew you.

First, How the Soul is burdened with Sin in a right way, so as Jesus Christ looks upon it, and doth invite it to come to him. How the Soul is wrought upon, and what it feels in the burden of Sin, that is here spoken of, that Christ doth cal unto himself for to receive rest.

Secondly, Why it is that the Lord wil have the Soul burdened for sin.

Thirdly, Upon what ground it is, that Jesus Christ hath such a desire to have the Soul come in to him, and doth invite the Soul. And so apply it.

For the Frst. You that are weary, and heavy laden. Christ invites the heavy laden; [heavy laden] what is that?

The first Burden of Sin.

First, Those notions, or truths that before lay floa∣ting as it were in the understanding; Those truths of God, and apprehensions of the evil of Sin that lay before as it were aloft in the understanding of a man; now the Lord causes them to sink down within the heart, And doth press the evil of Sin upon the Soul, making the soul now, not only to apprehend, but to be sensible of Sin, of the evil of it, in the reallity of it; it feels I say, those truths that were but hovering in the understanding before, now to settle upon the heart, and to press the heart with the real apprehension of sin; saith the Soul, I heard tal∣king of it before, and I could speak of it before; but now I feel it; now saith the soul, those things that were as no∣tions before are the greatest realities that are in the world; the Lord presseth them down upon the heart so as they are heavy upon the Soul, so heavy as to be crushed as it were under them; now al those vain reasonings, al those vain hopes, those shiftings that before the Soul had for to quiet it self, they are now quite crushed under the real apprehensions of sin. If there should be a Mill-stone up∣on the ground, and a few light things put on the top of it, and an other Mill-stone should be let fal upon them, it would even grind them to pouder; so before there were vain Hopes, and vain reasonings in the heart. But when God causeth those truths and the realities of them to press upon the heart, it crusheth al those vain Hopes, and vain reasonings to nothing.

The Second Burden of Sin.

Secondly, The soul that finds al those Comforts that did attend sin before, to vanish and come to nothing; there is scarce any man or woman in the world, or very few so vild as to delight in sin, meerly because it is sin without any other consideration; but sin as it hath some comforts attending upon it, is pleasing unto the hearts of men; as now there comes in perhaps som gain or pleasure to men, and that gives content to them; but when the heart is burden'd with sin, the Soul feels sin so weighty, as it is sen∣sible of it, as a dreadful evil notwithstanding al the com∣forts that do attend it. Al the comforts that attend up∣on sin do vanish and come to nothing; now the Soul can take no further contentment in any thing that comes in by sin; & that is the second thing; it is so burdened with sin as it can take no contentment with any thing that comes in by sin; whatsoever gain comes in that way it casts it off: or whatsoever pleasure or other seeming accomodati∣on sin is attended with, the soul looks upon them al with disdain.

The third Burden of Sin.

Thirdly, The Soul that is burdned with sin doth so feel the weight of it, as that the back is bowed down and tyred, at least makes it look upon it self as a vild and loathsom Creature, and fit to be dealt withal as a vild and loathsom creature; it is burdened so, as the heart is in some measure tired with it.

The fourth Burden of Sin.

Fourthly, Yea so burdened with sin, as that it now trembles at the least thought of sin, or temptation to sin fearing that if it should willingly comit any further

known sin, that it would so ad unto the burden, as that it would press the soul down to eternall misery: it is so burdened, that it dares not ad any one sin more, as far as it can at least, it is afraid of adding any more sins least one more should sink it to Hell.

The Fift Burden of Sin.

Fiftly, The soul Feels Sin heaviest where indeed it is heaviest, when it is rightly burdened, it Feels it heavy, because of the wrath of God that is due to it; But it is most heavy because it is against the Infinit Holy God; and rule of righteousness; there lieth the weight of al,* 1.3 that by it I have Struck at the infinit holy God, and bin an enemy to him, as you have had opened to you at large. Now when the heart is truely burdened with sin, it feels Sin heaviest there, as it is against Such an infinit blessed holy God, that is so infinitely worthy of al honor from me.

The sixt Burden of Sin.

Sixtly, When the heart is truely burdened, with sin; it is so burdened, and feels such a weight, as it clearly appre∣hends that no creature in heaven or earth is able to remove and take it away, it is made so sensible of the weight of sin, that it feels & apprehends it self to lie under such a weight, as no Creature in Heaven or Earth is able to take away, & if there comes not some power beyond the power of any Creature, here must I lie downe and be prest eternally un∣der this weight. As suppose a poore man Should lie un∣der a greivous burden, in some ditch or the like, and there comes it may be a child to him, or there flies a Bird over him, or there runs a dog by him; But alas, he thinks with himself, I may lie long enough notwithstanding al these, there must come some other Strength to help me,

or else I must surely perish; So the soule lies under the burden of Sin, and thinks, Lord what a burden have I brought my self under, so great that if al the men in the world, or al the Angels in heaven should come to me they cannot help me; they may speake good words to me but they cannot help me, it is only the almighty power of god that is able to help me: now the soul feels sin to some pur∣pose, when once it feels that there is no created power, no finite power but only the infinit power of the great god that can help it, and give it ease.

The seventh Burden of sin.

Seventhly, And then in the next place, the soul that is truly burdened with sin had rather ten thousand times have any burden upon it, then the burden of sin; there was a time that sin was delightful to me, but now I would ra∣ther have any burden upon me then this, I did before think, that those that wanted the comfort of the creature, and were outwardly poore, and mean, were miserable, but now had I al the outward miseries in the world upon my back, I had rather bear them al then this burden; I have felt much affliction in my dayes, but this burden and this weight, is most greivous and heaviest of al, Oh! if the lord would but take off this weight, and this burden from me, let him lay what weight and burden upon me he wil. Thus the soul that is rightly burdened with sin is affected.

The Eighth Burden of sin.

Eighthly, Again, Though it feels much weight of sin up∣on it, Yet in al this it Justifies God, and doth not think hard thoughts of God notwithstanding the heavy hand of God is upon him. Its true I feel Gods heavy hand is upon me; and presseth me sore but yet Gods hand is just, he is righteous in al this, let him have glory whatsoever becoms of me, for the truth is, I have brought

this burden upon my self; there was a time that I heaped up one sin after another, as if I could never have had weight enough upon me, but now I find it heavy, Oh! the Sins of my youth they lie heavy now upon my soul, my lying and Swearing, And the Loss of my time, and my Saboth-breaking; Oh! the Lord is righteous in al his waies. And in this manner doth the heart work that is burdened in Such a way as the Lord doth intend good un∣to.

The Ninth burden of Sin.

Ninthly, And lastly; though it be under such a burden as is almost intollerable Yet it is not Sunk down in Despare, under its burden, as a beast while it is under a burden, for a little while it wil strugle and strive under it, but afterwards it wil lie down and be sullen and die under it. But now those that are burdened with sin in such a manner as the Lord doth use to prepare the heart for his Sonn by; they feel the weight indeed of it, but so feel the weight as they labor, that is, their hearts are yet ac∣tive and stirring and working, attending stil upon any di∣rections that God hath to give them out of his word, their hearts do keep active and crying to God and waighting to know what the mind of God is towards them, and are willing to do any thing that God shal require of them, they do not lie Sullen and dead as it were under the burden of their Sinns. Now if there be any Soule in this condition expressed in the nine particulars before mentioned, if there be any such as these, Know, that these are they that Christ doth in a more especial manner cal unto, and Saith; Come to me yee that are thus weary and heavy Laden and I wil give you rest.

CHAP. IV.

Two Cautions touching the Burden of sin, 1. That 'tis no condition of the Covenant of Grace. 2 That it doth not interest the soul in Christ, nor give it rest in him. Whereunto certain Consequences are an∣nexed.

NOW I must lay down two Cautions before I come to give the Reasons of the Point.

Object. You will say, What do you speak of these burdens, of the necessity of the souls being burdened with the weight of sin, that it may come to Christ for ease and rest? surely there is no such thing required.

Answ. To that I answer, That al this burden of the soul for sin, is not any Condition of the Covenant of Grace, that must be granted; there is no other Condi∣tion but beleeving in Christ; it is not looked upon as a Condition.

In the second place, you must know, That all this burden of the soul for sin, it doth not interest the soul in Christ, nor give it rest in Christ. I may be thus bur∣dened for sin, yet except I do beleeve indeed, that there be an act of faith beyond this, I shall not obtain rest. Then hence, we must not ground our faith upon being burdened for sin, to think, because we are burdened, therefore we shal be pardoned and saved; we must not lay the stress and weight of our faith, upon the feeling the weight of our sin, that which we must pitch our faith up∣on, is not our trouble, the trouble of our souls for our sins; but those troubles that the soul of Jesus Christ

suffered for sin. It is a note of great use, and I beseech you observe it; you must know this, That when your hearts are troubled for sin, you must not think that this is the Condition of the Covenant of Grace; nor you must not make this the object of your faith, as to think thus, because I am thus troubled, therefore I may be∣leeve that my sin is pardoned, no, I must not pitch my faith upon my own trouble, but upon the trouble of Je∣sus Christ; those troubles that the soul of Jesus Christ did endure by way of satisfaction.

First: Then hence will follow, That it is not any de∣gree of trouble for sin, how much soever one hath been troubled for sin, or how little soever that gives them in∣terest, or not interest in Christ. I say, it is not the mea∣sure of it; for certainly if we could come to Christ with∣out any burden or sence of our sin; if it were possible that we could come to Christ (I say) without any such being burdened for sin, we might; but because that Jesus Christ doth work upon the heart in a rational way, as a rational Creature, although he doth work above Reason, and conveys supernatural Grace that is beyond Reason; yet still he doth work upon the heart as a Ra∣tional Creature. Now therefore the work of Reason must be made subservient to the work of Gods Grace, usually, when the Lord works upon a soul, he makes use of the work of Reason, to make that subservient to the Work of his Grace. Now because no man can come to a Savior, but he must know what need he hath of a Savior; therefore if I come to Christ as a Savior to save my soul from sin, I must apprehend what sin is, that I may be sensible of it.

Secondly: If God doth work upon the soul as a Ratio∣nal Creature, then he makes use of this to be a means to stop the soul in the course of sin; for before the sinner is made sensible of the evil of his sin, he goes on in a full carear as it were, and nothing wil stop him in his course. But now when the soul comes to be thus burdened, the

soul it stopped, and doth not run in that full stream of wickedness as it did before, and that is one good means to help the soul towards Christ, the very stopping of it in the course of sin.

Thirdly: This is the means in a Rational way to make the soul attend to any call of Christ, for before Christ may call to sinners out of his Word, Come to me, and beleeve in me, but they do not feel the burden of their sin, and therefore they do not come; if a man be under a heavy burden in a dark night, if he hears the least noise of the feet of any man, then he cries out for help. So the soul under the heavy burden of sin, doth rejoyce to hear of any direction out of the Word to come to Christ.

Fourthly: The soul comes to prize mercy, and mer∣cy will take a deep impression upon the heart that is bur∣dened; when the heart is burdened with sin; Oh, how dear, and sweet, and precious, are mercies then.

Fiftly: And further, When the soul is burdened with sin, it is in a Rational way prepared to take the yoak of Christ. Before it did cast it off, but now feeling sin to be a heavier burden than any other whatsoever, it is more prepared to take upon it the yoke of Jesus Christ; now when the soul is under this burden, then Christ calls in love to ease and give rest to those souls that are under such a burden.

CHAP. V.

The Reasons of the former Doctrine. 1. Christ hath all mercy in him. 2. The end why he came into the world, was to give rest to burdened souls. 3. Christ himself was once under some kind of this burden. 4. He is to have the glory of all the ease which is given to sinners.

THe Third thing is, Reasons why Jesus Christ doth desire and invite souls to come to him.

REASON I.

First: Because that all is given to Christ; Christ hath all the mercy of the Father in him; for the fulness of the Godhead dwels in him, and therefore he must needs pitty such a soul. There is a Law in Deuteronomy, That if a Beast be under a burden, and ready to perish, God requires that you should not withdraw your self from the Beast, though it be the Beast of your Enemy, but to help it. Now if God would have us to be so mer∣ciful (who have but drops of mercy in us) when we see a beast, and that of our Enemies, under a Burden, Then surely the Lord Christ that hath the fulness of the mercy of the infinite God in him; when he shall see an immor∣tal soul under such a burden, and ready to perish, and it cries to him for Help, certainly Christ will ease and help that soul.

REASON II.

Secondly, We know that Christ came into the world on purpose, Christ was anointed and sent for that end to bind up the broken hearted and give them ease; Christ is designed by God the Father for this very work, and therefore he wil do it; he is appointed by God the Father for to ease burdened Souls, it is his work; there∣fore when Christ sees any poor soul burdened under sin, saith Christ, here is work for me; He came not to cal the Righteous, but sinners to Repentance, Here is that that I came from Heaven for, it is the very business that I was sent from my Father to do; it is the work my Fa∣ther sent me into the world for.

REASON III.

Thirdly, Christ himself once felt some burden of this kind, and he knows what it is to be burdened with Sin, He was made sin for us, So the Scripture saith in the 2 Cor. 5.21. He was made Sin; Christ had the weight of al the Sins of the Elect upon him, and did feel what the weight of sin was. Christ hath experience what it is to be burdened with sin, and with the wrath of God the Father for sin. Certainly when Christ lay groveling with his Face upon the ground and sweated drops of blood then he was under a great burden. Christ had the great burden of mans sin upon him, and of the wrath of God that was due to mans sin, and he had it upon him til he sweat under it; Now Christ himself having been under it; certainly he cannot but pitty poor burdened Sinners.

REASON IV.

Fourthly, It is Christ that is to have the Glory of the

ease of sin, and those souls that are burdened for sin, if ever they have ease; they wil give the Lord Jesus al the Glory. Now first Christ having al the Mercy of God the Father, and being sent into the world to bind up al broken hearts, and having experience of the burden of sin. And fourthly knowing that he shal have al the Glory, in delivering and easing of Souls; certainly Christ doth account it worth al his sufferings, that he might have the Glory in easing of troubled Souls, as many Chyrurgions account it to be their Glory, to have the Honor of curing desperate cures; the Lord Jesus wil Glory in this to al eternity. When al the poor burdened Souls that ever he did ease shal be brought before him, and shal be acknowledged before God and his Angels. Oh! here are those, many thousand Souls that were un∣der their burdens, and were ready to perish and I have eased them, and here they shal rest from al their labors for ever; Christ cals Sinners upon these gro••ds.

CHAP. VI. The Application, Exhorting Sinners to come unto Christ, with Answers unto certain Objections.

APPLICATION.

NOw for a word of Application: doth Christ cal for burdened Souls; to come to him that they may have rest? Then those that are burden'd should harken to what Christ saith in this Congregation this morning; Is there any poor soul that is ready to perish under the weight of sin, that goes under the Load of it; Christ cals to that Soul to come to him. It were a grievous thing for Christ to

come and cal into such a Congregation, and there should be none there. Nay, I cannot but think, there may be many in this Congregation that shal hear the cal of Christ. Christ many times cals where there are none to answer: we may say in this case as our Saviour Christ said in an∣other, the harvest is great, but the Laborers are but few; So we may say, the harvest of sin is great, but the La∣borers under the burden of Sin, are but very few: many there are that would cast the burden of sin upon Christ, but they do as the Pharisees did, cast heavy burdens upon others, but they themselves wil not touch them with one of their fingers. So many would cast the bur∣den of sin upon Christ, but they will not feel it them∣selves. O! let me speak to you, What Chamber, or Closet can witness that you have been sending strong cries unto God, as being under that grievous burden. A beast if it lies under a burden, it wil roar and cry out for help. So certainly if your souls were prest with the burden of sin, there would be mighty cries to God to ease you of that burden: But to most people in the world, sin is ve∣ry light: Well, know, That as Christ himself felt sin to be a heavy burden, so one way or other they must feel it, either here, or hereafter; but blessed is that man or wo∣man, that feels the weight of sin while he may be delive∣red from it, that he be not hereafter prest under the weight of it. We read of Pharoah, when the people of Israel came for ease, he bids them go to their burdens; that, that he did unjustly, Christ might do to many righteously hereafter, when you upon your sick beds, or death beds hereafter, shal cry for mercy, Christ may say to you, go to your burdens; when any thing of the Word came to press sin upon your souls, you cast it off. O! 'tis a dangerous Condition, when men and women cannot only sin enough: but now when any truth of God should lay sin upon their hearts, they cast it out, and they think hardly of those Truths of God that would come and ••ind their sins to their Consciences, and so burden

them with their sins; but it should be otherwise with us. If those that be thus laden with their sins, be those that Christ doth call to him, we should not think so hardly of those Truths of God that doth reveal the evil of sin un∣to us, but rather let us joyn with those Truths of God, and labor to burden our own hearts; for you see that those that are burdened, Christ cals them to him that they might have rest; there is no other burdens that we are to bring upon our selves, but rather seek to avoid them; but as for the burden of sin, we are to burden our hearts with that, and to labor to lay our sins to our hearts, and to press them there, and to charge them upon our own Spirits with all the aggravations we can, and to joyn with the work of Gods Spirit, when the Spirit of God comes to lay sin upon the soul, to joyn with it, and to say, Lord, I begin to be more sensible of my sins, than I was before, Lord, humble me through it, let me be un∣der thy hand as long as thou pleasest, only work thy good work upon me.

Object. But you wil say; We may sink under the bur∣den of Sin.

Answ. O no; those that cast off the burden of sin they are most like to sink under it; now can you think that the Lord wil Suffer such a soul to sink under the burden, that doth burden it self, that God might have glory: But those that are unwilling, and are forced to be burdened, that never are sensible of the burden of sin, til al the props and Comforts of the creature are taken away. Upon their sick beds, and death beds, then men are burdened with Sin, and why? because the props are taken away; before they had comforts, and estates, and such things which are as so many props; but now God comes and takes the props, and down they f••l upon us. That is the reason that many upon their death beds lie Ro••ring and Crying out so bitterly for their sins; and why? because

the Lord hath cut asunder the props, and now it lies hea∣vy upon their hearts. Now Christ cals; come to me you that are weary and heavy laden; come to me saith Christ, Know that you are in a fa•• better condition, than you were, when you went on with delight in sin; you are now in the way that God doth use to bring them in, that he hath a purpose to do good unto: I remember in the Gospel where the poor blind man cryed to Christ, O Son of David have mercy upon me, and stil cryed; at length Christ heard the cry of the blind man and asked what it was? Now those that were by him, they go to the poor blind man and say to him, be of good comfort, he calls; he might say; I, but my eyes be not opened; I, but be of good comfort he calls. So I say to al burdened Sinners; be of good comfort troubled soul, Christ calls thee; he saith come to me al ye that are weary, and heavy laden; he doth not say, thou that art so much laden; Christ cals thee to him.

Object. I but (thou wilt say) I have no ease, if I were sure that my sins were pardoned, & I should be saved, then I should have ease and comfort.

Answ. I but poor soul be of good comfort, thou art called; he doth not say, thou art a wretched wicked crea∣ture, and depart from me thou cursed, as he wil say to sinners hereafter; that might have been thy condition; but thou didst not heare the voice from Christ this day, depart from me: but thou doest heare this voice this day from Christ, Come to me al you that are weary and hea∣vy laden: Christ is neer to you; the Lord is neer to the broken heart; he is neere to the contrite spirit. And know this, the longer thou art under the burden of thy sin, there wil come the more comfort hereafter. Now there is a burden of sin upon thee, and there wil be a weight of glory, hereafter; So the Scripture speakes of a weight of

glory, as wel as of a weight of Sin, be willing to beare the weight of sin quietly; say with the Prophet, I wil be willing to beare the indignation of the lord because I have sinned against him. So say thou: 'tis fit my soul should beare a burden, be content to wait now, do you the same thing that Christ did when he was under his burden: mark what he did in Heb. 5.7. See how the heart of Christ was affected when he felt the weight of our sins upon him▪ In the dayes of his flesh he offered up prayers, and suppli∣cations with strong Cryes and teares unto him that was able to save him from death, and was heard in that he Feared. Goe thy way O Soul, and get into the presence of God, and tel God of thy burdens that thou feelest, make thy moan unto him, and let it be with praiers and supplications, and strong Cryes; and tel him Lord I fear least my soul should be prest down to eternal death under this burden: tel him of thy feares this way, and it is very probable, that thy soul shal be heard, and according to this invitation here, sure∣ly, there is rest for thee as wel as for any, while thou art crying out under thy burden, for ought thou knowest, or any Angel in heaven the pardon of thy sins may be seal∣ling in heaven, and therefore do not make any desperate Conclusion against thy own Soul, for thy pardon may be a sealing, and then the Lord wil send a messenger to tel thee of this. Nay, do I tel thee that the••e wil a mes∣senger come. Behold here in this text, the Lord Je∣sus Christ comes, the Angel of the Covenant cryes to thee, Come O Come, come freely, though thou hast no good at al in thee, there is enough in me to give rest un∣to that soul that doth most labor under the greatest bur∣den of sin that ever was. I'll now conclude with that that I began with al at the first. O remember again the depen∣dance of these words with the former; that he that cals to thee to come to him for rest, it is he that hath received al things of the father; and what hath he received them of the Father for, but for such poor Soules as these are?

CHAP. 7.

The Burden under the law laid open in Eleven par∣ticulars, 1. The Law Requireth of us such things which we are unable to perform. 2. It Requireth ab∣solute perfection. 3. It Accepteth not of any of our Endeavours. 4. Ʋpon any one breach of the law the Sinner looseth al ability for ever keeping any part of it afterward. 5. Ʋpon any breach thereof, it presently bindeth over the sinner to eternal death. 6. It requireth constant obedience. 7. Being once broken, it cannot be satisfied with any after obedi∣ence. 8. It accepts of no repentance. 9. It only layes open a mans misery, and there leaves him, without shewing him any remedy. 10. There is no appeale from it, nor repealing of it. 11. The more it cometh to be revealed, the more are our corrupti∣ons Stirred up. Where some Objections are an∣swered, or Doubts resolved.

HAving finished the burden of the guilt of Sin. The next is, the burden of the Law.

Come to me (saith Christ) you that are weary and hea∣vy laden, and I wil give you rest, viz. You that labor under the burden of the Law, and Legal performances; I wil put those two together having a necessary depen∣dance one upon the other: though I intend to handle them distinctly.

First, You who come to see the great bondage that you are in under the Law, and feele the great burden that is upon you in seeking after justification by the law and have done so for a long time; saith Christ, know that you have been deceived in looking after your justificati∣on

on that way; you have labored, and toyled in vain, for it wil not be gotten that way▪ Come to me, and you shal have such rest to your soules, as you never yet have felt, nor never shal feel by that way. This I take fully to be the Scope of Christ, as wel a•• the other.

Now for the burden of the Law; That the Law com∣pared to a burden wil appeare by that expression which you have in Rom. 6.14. For sin shal not have domini∣on over you, for you are not under, the law, but under grace; He Speakes to those that were delivered, and faith, they were not now under the Law, there was a time indeed that they were under the law; the Law lay upon them as a heavy burden; but they came afterwards under grace, & they had a yoke there also (even grace it self brings some kind of yoake) but not such a yoake as the Law doth. Christ himself saith, take my yoak present∣ly; but the yoke is very easie in comparison of the yoke of the Law.

Now that I might open what the burden under the Law is; which if a sinner comes to understand, any soul once comes to understand; it is impossible but it must be laden and burdened; it wil be a load upon them, a heavy load to those that understand it; even the burden of the law. Therefore for the understanding of it which I look upon as exceeding necessary, or else you cannot understand Christ aright; for it is not enough for us barely to under∣stand Christ; but we must understand Christ as one that is the great Saviour, to deliver us from the Law; one that comes to give rest and ease to us from the Law; Now ex∣cept we understand the yoke, and burden of the Law, we cannot understand the worth of Christ in comming to give us ease and rest from it.

1. Then I shal endeavour to shew what the yoke and burden of the Law is. And then what is the burdensom Condition of the Soul that seeks after Righteousness by Legal performances.

In the first place, the Law requires of us such things that we are not able possibly to performe; it requires things of us that we cannot do; you wil say that is a greivous burden indeed, to be put upon that that we cannot do: now the Law doth so onely at the first, that you may not think it hard it doth not put you upon any thing that God did never inable you to do, for that you would say were hard, and how could God justly do it; but it puts you upon that which now you cannot do; but you have brought this [cannot] upon your selves; it would not have been any burden, to Adam, as God made man first in innocency, there the Law could have bin no burden: but now as we are fallen Consider what our Condition is now, and it is a greivous burden, for it puts us upon that which we cannot do, al the strength that we have should it be put forth to the performance of the Law, yet we could not do it; but we must not think that because we have lost our power, therefore Gods Law should not goe on; the law hath its course whether we have power, or no power, because God gave it us, and we have lost it, this I take to be the meaning of that Scripture in Acts 15.10. Now therefore why tempt you God to put a yoke upon the neck of the disciples which neither our fathers, nor we were able to beare; The law is such a yoke which neither we, nor our fathers were able to beare.

Object. I: But it may be said, this is meant of the cere∣monial Law.

Answ. To that I answer, Certainely, if the ceremo∣nial Law were a yoke, then take al together Ceremo∣nial and moral and it was greater; take meerly the per∣forming of outward Ceremonies, and it was not such an intolerable yoke; but we must take the whole Law in the latitude of it, & that wil appear to be the meaning; for the question was here, not only about the ceremonial law; but about Moses Law in general, and about justification by it: this was the Question that the Church of Antioch sent to the Church of Jerusalem to be informed about, for

this was al the Sinod that was here in Acts, 15. there were Certain men came from Jerusalem to the City of Antioch and there taught, that they must stil of necessity keep Moses Law for justification. Now the Church of Antioch being troubled that some should come from Je∣rusalem and teach this doctrine amongst them; they Sent certain Brethren to the Church of Jerusalem to be infor∣med further about this question, and you may see at the ••. verse, There arose certain of the sect of the Pharisees which beleived, saying that it was needful to Circumcise them and to command them to keep the law of Moses as to the matter of justification. Now in the assembly of Jeru∣salem Peter riseth up and tels the rest, that they should take heed what they do, and not put such a yoke upon the disciples, especially that of the law, which neither we nor our fathers were able to beare; and that it is not only meant Ceremonial but moral; it appeares at the 11. verse We beleeve that through the grace of our lord Jesus Christ we shal be saved even as they. Now the grace of our lord Jesus christ is not only opposite to the ceremonal law, but to the moral Law, when it is taught in way of Justifica∣tion to life. So that this law that is such a yoke is that that is opposite to the grace of Christ that brings salvati∣on; it is that law that reveales Sin; it is that law which is the minister of death, by which the mouths of al come to be stopped, so that it is a heavy yoke, those that are under this Law: that is, such as are under the first cove∣nant, the Covenant of works, that seek for Justificati∣on by that, they are under a greivous burden, they are the children of the bond woman, for the law requires that that is impossible for them to do. Now when a soul comes to see and understand it self to bee under the law such a Law as requires things impossible to be done; this burdens the soul, & so by this means it comes to see the need it hath of Christ, and Christ cals to such to come to him: as if he should Say: So long as you continue unbeleivers in your natural condition, you are under Such a covenant for

life, as requires that of you which you cannot possibly do and therefore there is no resting in that condition: Come therefore to me, take my yoke, my easie yoke, the o∣ther is a heavy yoke: But I wil shew you a way for ease and rest to your soules. That is the first.

But though the law may require hard things, & impossible things yet it may remit in some other things. Wherefore.

2. In the second place: this is the yoke and bondage of the Law: that in every thing that it doth command, it doth require absolute perfection; accepts of nothing but absolute perfection in every thing that it doth Comand; it doth not onely comand hard things; but whatsoever the law requires, it doth require an absolute perfection in it, or otherwise casts the Soul if there be but a failing on any particular in any degree of that which the Law re∣quires, the Law casts the Soul by it. It requires not only that the thing should be done, but that it should be done, in a right manner; that it should be done out of a right principle, that it should be done in the per∣fection of degrees, to the uttermost that is required: that there should not onely be a direction of our lives accor∣ding to the rule, but that we come up fully to the Rule, this the law requires: Now what a miserable yoke and burden is this, for a poor soul to look upon the Law as requiring, first things that I cannot do. And secondly ab∣solute perfection admitting of no imperfection at al: this is a heavy yoke: this neither we nor our fathers could beare: and those that come to be sensible of this, must needs be under a greivous burden, and so se a need of Jesus Christ, Christ cals those that do understand this. It is true if it were thus, and people were left without any help, and remedy, it were a sad condition; truly if christ had not come into the world to put himself under the law, we had been left thus; and al those that do not under∣stand the Gospel, that have not had Christ preached un∣to them they are al thus, they are al in this Condition; they are under a law that they cannot performe, that law which doth require absolute and perfect obedience in e∣very thing or else casts them.

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Thirdly, The Burden of the Law is this; you may say; though it doth require perfect obedience; but wil it accept of no endeavours at al? suppose we do endeauor to obey to the uttermost that we can? There are many men wil require things that are hard, and beyond strength, I but when there are endeavours to do that that is requi∣red, that wil be accepted: wherefore we are to know this; that the Law accepts of no endeavours; though a man, or woman should strive their hearts out to obey, to come to the height of the perfection of the Law, the Law doth not accept of those endeavors: It is true, when the Soul comes unto Christ in the Gospel; when the Soul comes under the covenant of Grace; endeavors are accep∣ted; therefore do not say that God wil not accept of our endeavors, and why should we endeavor? Yes, if you come unto Christ your endeavors wil be accepted, as we shal shew you when we come to discourse the rest that the Soul hath in Christ; But now here is an argument to drive poor souls to Christ; to consider that while you are out of Christ, your endeavors are not accepted, you are not in away of life; for life, and Salvation, it is not to be had in the condition you are now in: for the Law re∣quires obedience, it must have the work done; you can be but either under the covenant of works, or the covenant of grace; so long as you are under the covenant of works, there the work is called for, and not meerly endeavors, that wil not do; therefore the Apostle saith in the Rom. 10.5. For Moses describeth the righteousness of the Law; that he which doth those things shal live by them: You must either be Righteous by the Righteousness of the Law, or by the Righteousness of Christ; now if you would be Righteous by the Righteousness of the Law; hear what it is; he that doth these things shal live by them; If you do them, Moses doth not say, he that endeavors to do these things; he that strives to do these things; No, but Moses saith he that doth them; he that doth these things shal live by them; it must be doing▪ and not en∣deavoring,

that the Law accepteth, and that is the third thing wherein the bondage of the Law consists. Saith Christ come to me and you shal have rest; it is by belee∣ving in Christ that you must have rest. There can be no rest but a grievous burden upon the soul til it doth come to Christ; if it doth understand things; and if it doth not understand these things, it is in so much the worse condition; though perhaps it be not sensible of such a burden through ignorance, as most people spend off al their daies and through ignorance do not come to be sen∣sible of it; but when the Soul comes to understand what tearms there are between God and it, and how it must stand before God, that it must either stand by vertue of a Covenant of Works, or a Covenant of Grace, and that al naturally are under a Covenant of Works; and so long as I am in my natural Condition, I am under such a Law that accepts of no endeavors, this must needs be a great burden unto the Soul and make it to see an absolute ne∣cessity of going to Christ for ease and Rest.

Fourthly, the burden of the law is exceeding great in this respect. That upon any one breach of the law, the soul comes to be broken so as to lose ability to be able to keep any part of the Law for ever; I said there is this in the Law more then in the Gospel; that upon any one breach of the Law in the Covenant of works, the soul comes to be so broken, as to loose all the abilities of ever keeping any part of the Law again; as thus, I shewed you in Adam. Adam was the Head of the first Covenant of works, of the Law; now Adam he breaks it in one particular, failed in one Particular of what God required of him, and in breaking of it in that one thing, he, and al his posterity was so broken that they lost all their abilities of keeping of the Law for ever, except God come and create any abi∣lity, they have lost what ability was given at first in their Creation; so then this is a very great mistery, that one by doing a thing that is evil should weaken the con∣trary habit; that by doing a thing that is evil we should

quite loose the Habit, that is quite loose the habit by one act; and not only loose the habit that is contrary to the particular evil that we do, but loose al habits of al good whatsoever, and that by one act; now this is a thing above Nature; this is only by vertue of the covenant of works. God makes such a covenant; it runs upon such tearms, as if Adam did but sin in one thing, he must die; that is, his Soul as wel as his body must die a spiritual death, and so loose al habits of al Grace. And this is the Reason, why we are by Nature dead in sin.

Further, such is the condition of the Law, that sup∣pose God should restore us al to be as perfect as ever A∣dam was in the state of innocency, void of al sin, and having the Image of God perfect, and then God should come and put us upon the covenant of works again; I say if we then should but fail in any one thing, it would break us so, as we should loose al our abilities to per∣form any duty ever after: this is the condition of the law; But it is not so with the Gospel; though we sin against the Gospel; we do not presently loose al our habits of Grace; But the Reason of the difference; That though Adam when he sinned against the Law, he lost al his habits to do any good after, and that though we sin against the Gospel; yet we do not loose those habits. That I shal shew afterwards, when I shal come to shew, that the yoke of the Gospel is easier then that of the Law. And that is the fourth thing in the burden of the Law.

Fiftly, The first thing is this. That the Law upon e∣very breach it doth take advantage against the soul pre∣sently; I say takes advantage against the soul presently and binds it over to death, to eternal death, presently binds it over; Yea, and doth actually put it under a curse upon every breach, instantly it doth it; its true, the law it may be is not presently executed, as soon as a sinner hath broken it, but this is certain that though God doth not come upon you as soon as you have broken the Law, yet know that there are these three things come

upon every one that is out of Chirst, as soon as any one sin is committed, there are these three things come upon him presently.

First, He is bound over by Gods Justice, by such a∣bond as hath more strength in it then al the power of Heaven and Earth is able to break; as a man that hath done that that is evil, it may be the Law hath not present execution upon him, I but he is bound over pre∣sently.

And not only so, but in the Second place, the Law passeth sentence, the binding over that is the guilt, but the Law passes sentence upon the sinner, and condemns it; the Soul is presently under the sentence of condemna∣tion.

Thirdly, The Law puts the sinner under a curse, for so it is in the latter end of the 27. of Deu. Cursed is every one that abides not in every thing that is written in the Book of the Law to do it. Mark, [every one] that abides not [in every thing] he is pronounced accursed, and that is a fift perticular.

Sixtly, And in the Sixt place. This Law requires constant Obedience also: and such is the rigour of it; that if you should obey it never so much for a great part of your lives; If you should conceive you could obey it perfectly for a great while; yet if at last you should of∣fend in any one particular you are cast for al; and al that you have done before is utterly rejected; it wil take ad∣vantage against you for any one particular. If it were possible that all your life time you should keep it and at the last houre of your life break it in any one particular; certainly you would be condemned by it; this is the con∣dition of the Law; for so it is in those words that are named; though you do it, if you do not abide to do (every thing) If there be but any one thing whereby it can take advantage, it will certainly condemn you for it. This is the condition of al that are under the covenant of works; and is not this a load? Would not this burden

the Soul? If so be the soul comes to understand it; and whether it understands it or not, yet certainly it is the truth of God.

Seventhly, A seventh Burden of the Law is this, that when once the sinner hath broke it, the Law cannot be sa∣tisfied with any obedience which may make amends af∣terwards, by any thing that the sinner can do; suppose a man should be never so angry and offended, he that hath offended him may make amends, again a Servant thinks, though I have offended my Master and done so many faults; Yet, I wil make amends for al. So many people think though we have broken the Law of God; and lived a great while in sin, and done that which is evil; yet we wil make amends again; and we wil give almes; and come to Church and the like. These are the Rea∣sonings of many poor Ignorant hearts, that do not under∣stand upon what tearms they stand with God; al the Children of men stand before God either under a Cove∣nant of works; or under the Covenant of Grace, one of the two: now those kind of men that Reason after this manner, surely they are not acquainted with the Covenant of Grace; they are under the Covenant of Works; and now let them know that the covenant of Works admits of no such amends as they speak of; but when once you have broken the Law all that ever you can do; If you could live a thousand years never so strictly; or be willing to suffer never so much for God; yet all this will not satisfie for what is past; many when they have sinned and their Consciences are a little awakned for it, then they think to live better and to do otherwise afterwards; as if they would make amends for what is done before; but you must know that this is a meer deceit and wil not satisfie, you must come to me saith Christ; you must come to Christ and beleeve in him, or otherwise all that you can do wil never make amends; you wil say, If we cannot make amends what shal become of us; it is true, if there were not a Savior, a Christ: our condition were

sad Certainly amends must be made, but it is impossible that ever you can make amends: and this you must think of: you must not only think of what you are bound to do, for the time that is to come: but how the breach of the law shal be made up for that which is past; & when the sinner comes to think of these two together, I have thus sinned, Lord what shal I do for time to come; I & what shal I do to make up the breach of the law for that which is past; this wil burden the soul; and the soul wil feel upon this such a burden that nothing in the world can give it rest tel it come to Christ; If we did apprehend this we would see that our Condition out of Christ were a restless conditi∣on; and this invitation of Christ would be very accepta∣ble. Now because I was loth to tel you of rest before I had opened a little this burden, for otherwise you might say as those Jewes did to Christ in an other case when Christ told them If the Son made them free, they should be free indeed; why, Say they, are we bound to any man, it is in John. 8.32. why do you talk of freedom to us. If I should have gone on in the invitation [Come to me and I wil give you rest] come to Christ. Why what restless Condition are we in, you might have said? But now when you see your restless condition, then I suppose you wil be willing to harken to the invita∣tion [Come to me and I wil give you rest] those things wil make you to know what it is to beleeve, and to come to Christ, when you come to understand what you are in being out of Christ.

8. An eighth particular is this; That the Law accepts of no repentance, as it wil not be made amends for; so it wil not accept of repentance. Let the Sinner be never so sorrowful for what he hath done, and lament his sin ne∣ver so much; if he could bewail his sin with teares of blood, the Law would not accept of this. You wil say this is a strange doctrine, that our repentance should not be accepted of. I do not say absolutely, that God wil accept of no Repentance; but I say that the Law wil ac∣cept

of no Repentance. Repentance is the doctrine of the Gospel; the Law preacheth no such doctrine as the doc∣trin of Repentance; it is an evangelical doctrine: but now repentance, that is merely trouble of Conscience, that I see my self in such danger of the Law, this may be a natural repentance, and not evangelical; that is, I see I have undone my self by reason of my sin, and now am troubled, and so go no further; I say this is a natu∣ral repentance, and not evangelical. When you do think of repenting of your sins, this is a saving meditati∣on for you to think of your Repentance, thus: I am now sorry and Repent, and am humbled for my sin; I but this is through a second Covenant, through a covenant of grace, that this can be accepted, it is infinit mercy in God and that in Christ, it is purchased by the blood of Christ, that any Sorrow for any sin shal ever be accepted of God, you must thank Christ for that; and therefore when you come to the work of mourning for sin, you should come to it as a work of the Gospel, as an evangelical work, and so come freely to it; for that which is a work of the Gospel, is a fruit of the blood of Christ, and it is a great mercy of God unto you that you may be admitted to come before him to sorrow for your sins in such a way as you may be saved: al your tears, and trouble for sin except it be through the grace of the gospel, it is not accepted, and yet how many thousands of poor souls never think of this in the work of their repentance; perhaps when they lie upon their sick or death beds, their consciences tels them that there is a hel and misery for sinners, and there they lie roaring and Crying out, but the truth is they ne∣ver understand the way of God in the Covenant of grace: and how the Lord hath looked upon the Children of men under the Covenant of works, and now hath entred into a second Covenant through his Son, and there hath pro∣vided a way for their salvation which could not be in the other covenant: we are to know that the law doth accept of no repentance; now O! what a bondage is this that

when I am sorrowful for my sins, and think that God wil pardon me, then I am curst by such a Law, that wil accept of no repentance: but when we come to Christ, there Godly sorrow is accepted of: and it is said to be Sorrow unto life, but that is the priviledg of those that are under the covenant of grace in Christ: therefore consider seri∣ously of this point, that you may make a difference be∣tween a covenant of works, and a covenant of grace. I know nothing in al divinity that is greater for you to un∣derstand then these two things: and those people that are not acquainted with these two covenants, they understand but little in those misteries of religion that may bring Salvation; I say little or nothing of true divinity is un∣derstood by people, that do not understand the difference between the first and the second covenant, between the covenant of works and the covenant of grace; and the right understanding of the difference between these two, would let in abundance of knowledg. I dare undertake that after people come to have the understanding of these two, and to know the difference of them, in one quarter of a year, they wil come to have let into their hearts more knowledg in the main principles of religion then they had in many years before, and for want of knowing this one thing, people do most grosly mistake in abundance of points of Religion, and never come to understand, and to know christ at al in that way that is propounded in the Gospel. And that is the eighth thing.

Ninthly, In the Ninth place: the burden of the Law appears in this: that it only opens to man his misery, and there leaves him; as if a Chyrurgeon should open a wound, and there leave it, (as it were) in the open aire. The Law tels not man of any way of Redemption, of any way of deliverance, but meerely shews unto us our misery and so leaves us. I do not mean the law that is in the book of the old testament, for there is Gospel mingled. I do not say that Moses doth not tel us of any way of Re∣demption; but I mean the Law of the Covenant of works

so far as that is revealed in Moses, and that is revealed in the new Testament in a great p••rt of it; that only shewes us our misery, and there leaves us; but grace, and truth, and mercy, that comes in by Jesus Christ.

Tenthly, A tenth particular wherein the greivous bon∣dage under the law appeares, is this. That it is such a Law as there can be no appeal from it, no, nor no re∣pealing of it, though it be thus strict, and thus severe, yet I say there is no appeale from it, nor no repealing of it: there are many Laws that we may appeal from one to an∣other, or if that Law be hard it may be called in again: we cannot appeale from the Authority of this law▪ nor can it, be repealed. You wil say, this excluds us from al help, though there be many hard Laws made by men and as long as they stand in force people are in a very sad Condition; yet there may be meanes to repeal them: but as for this Law there can it seems be no appeale from it, nor repealing of it. May we not appeale from Gods jus∣tice to Gods mercy seat? I have indeed spoken of such an expression, but that expession must be warily understood, for the truth is there is no proper appealing from the jus∣tice of God to his mercy; when the sinner comes to Christ it hath the pardon sealed in the Court of justice, as wel as in the Court of mercy; there is no soule that is saved, but Gods justice is as wel satisfied as his mercy is glorified, nor no repeale of this law. What must the law stand in force then? yes, the law shal stand in force, and yet there shal be thousands of soules saved. How is that you wil say? This is the mistery of the Gospel that the law shal stand in force, and yet men shalbe saved, there shal be a way to save men for al this, Certainly if the Law went on in its course, one would think that it would carry on al mankind to eternal destruction; yea, and so it would have done but onely for this great Saviour, and re∣deemer Jesus Christ that cals Sinners to him, that they might have rest. He comes and puts himself under the Law and what the Law requires, he doth, and he Suffers;

so that here is al the alteration, the Law goes on, and hath its course, onely whereas it might have required to have had the course of it upon our selves in person; now God is content that it should have its course up∣on our security. When a man oweth a debt, the Law requires performance, its one thing to have the law repea∣led, and an other to have the debter delivered: if a sure∣•••• wil come and undertake the debt, he is delivered though he hath not paid it, & yet the law hath its course; for the surety dischargeth what the debter should have done: so the way of salvation for any soul, it is not either by appealing from the law, or by the repealing of the law: but we must look upon the Law to have its course, only to have its course upon Christ our surety, who hath ful∣ly satisfied the law, and Christ looked thus upon, is the true object of our faith, and except we apprehend Christ thus, as one made under the Law as the Scripture saith, and one that did indure the law to have its course upon him, and so to satisfie the law: except we look upon Christ thus, we look not upon him as the right object of our faith; and Christ he thus cals upon you that are wea∣ry and heavy laden to come to him: as if he should say poor Sinners that are under such a Covenant as this is, you know that though it be not repealed I have come and put my self under this law, it hath had its course upon me; come to me, and the law shal be sattisfied, it shal have nothing to say against you, but you shal have through rest in me: come therefore to me.

Eleventhly: The Eleventh thing in the Law is, That it is so far from inabling us to perform that obedience which it requires, that (in regard of our own wretched condition that we are now in) the more it comes to be revealed, the more are our Corruptions stirred up; it doth through our fault, not from any fault in the Law, stir up our Corruptions so much the more. Luther compares it to Water cast upon Lime, the Law coming into the heart being in its Natural Condition till God o∣overcomes

it by the Grace of the Gospell, is stirred up so much the more. You have a notable expression for this in the example of Paul, who felt it thus in himself, in Rom. 7.5. For when we were in the Flesh, the moti∣ons of sin which were by the Law, did work in our mem∣bers to bring forth fruit unto death; and again in ver. 8. For sin taking occasion by the Commandment wrought in me all manner of Concupiscence. It took occasion by the Commandment; there are many people that are the worse by hearing the Law revealed unto them, until God pleaseth to overcome their hearts by the grace of the Go∣spel. Now put all these together, and the soul that comes to be enlightened to understand these, do you not think that such a soul wil be burdened? Is it not a bur∣den to be in this Condition? Is it possible that the soul can have any rest in this Condition? You will say, these things are hard in themselves. But first if you did but understand the infinite holiness there is in God, and the infinite Justice of God with whom you have to deal. And if you did but understand the perfect Condition that God did make man in at the first; present before your souls the infinite Holiness and Justice of the great God with whom you have to do; and then present before your souls that perfect state that God did make man in Innocency, and then these things wil be clear unto you. And if these things were only preached to you, and no∣thing else, they would seem to be hard; but it is all in order to this Invitation of Christ.

CHAP. VIII.

Three Conclusions arising from the former doctrine concerning the Burden under the Law; Namely, 1. That man by Nature is in an evil case. 2. That it is a mighty work to save a Soul. 3. That those vain thoughts whereby men think to pacifie their Consciences, will stand them in no stead.

NOw upon the hearing of these things, we may truly draw such Conclusions as these.

First, That certainly man is in an ill case, by Nature. It is observed of the people of Israel when Pharoah did increase their bondage, the Scripture tels us that the people saw that they were in an ill case; so when we understand what a condition we are in under this bon∣dage, we may conclude that verily man is in an ill case by nature. Secondly, And a second Conclusion may be drawn hence. That it is a mighty work to save a Soul; it is not a slight thing for a Soul to come to be saved; there must be great things done by God to save a soul. Many people, they confess it is true they are sinners, but they cry to God to have mercy on them, and so they think it is presently done; but did you consider of the condition that you are in naturally, and of the Righteousness of God, you would then conclude it is a mighty work of God to save any soul, and that you had need fal upon the seeking of your Salvation be∣times.

And then Thirdly, Hence wil follow this Conclusion also, That those vain thoughts of men that they have had for pacifying their Consciences, and the quieting of their hearts, wil stand them in no stead. As thus: Ma∣ny they reason thus: I am not so bad as others. What

if you be not; if you be under the Law, you are cast a thousand thousand times over, You wil say that you do some good thing, and somtimes come to Church, and pray to God; but what is this to the keeping of the Law; if thou beest in thy natural estate, thy reasoning after this manner does argue that thou dost look after Salvati∣on by what thou hast done, and for men to say; I do what I can, and I am sorry with all my heart that I can do no better, these are not reasonings that wil inable thee to stand with comfort before the infinite Righteous God; thou must know in what state thou art in under the Law, and how thou art cast by the Law; these are not arguings that can bring rest to thy soul; if it could, Christ would never have called in this manner; But you must know that such is your condition, that all the Angels in Hea∣ven, and men in the world cannot give rest to your souls; and if you did understand this; you would thereby go away convinced of this truth; wel I see that there is a burden upon me, howsoever I have not been sensible of it; and it is such a burden as wil press me down to eter∣nal misery, and I see now by this that I have need of a Christ. Certainly if congregations were sensible of this burden of the Law; Oh! How would their souls re∣joyce in this, and praise the Lord that their eares are blessed to hear such a sound of the Gospel as this, Come to me and I wil give you Rest. I appeal to you whe∣ther the opening of the Law be not of use to make you come to Christ; there are a great many wanton spirits, that cal those Ministers of God that seek out of Consci∣ence to do good to Souls, and to draw them out of their natural estates; Legal men, Legal preachers and the like; I appeal to your consciences, upon the knowledg of these things whether you wil not come to know, the way of coming to Christ better then you did before; if I should have named the name of Christ five hundred times over and over again, would you have come to un∣derstand the mistery of God in Christ, so much as by

hearing what the difference is between the first covenant of works, and being under the Law; and to tel you that Christ came into the world to deliver us from this first covenant; he comes, and takes our Nature upon him, and puts himself under the Law, that he might free us from such a heavy yoak, and bondage; and in this bles∣sed Scripture, he calls all souls that do feel this yoak and burden to come to him that so they might have rest. And thus much for this first Particular, what the bon∣dage is that the soul is under, that is under the Law; are you sensible of this? Christ cals you; perhaps some of you may say, we have not been sensible of this; do you begin to understand it? Doth God begin to let in some light to you? Do you begin to feel it somthing weighty upon your Hearts? Blessed be God for it, you are so much the fitter to hear of the covenant of Grace. Now when you come home, let the Husband say to the wife; we hear of two covenants as you have it in the 4. of the Galla. 22. Here are two covenants, and these two are set out in this Allegory of the bond-woman and the free-Woman, now til we come to understand what the other covenant is, we are under the former covenant, the covenant of works; this is that you should labor to understand; the Husband and wife to aske one another of the difference between the two covenants; ask but what the covenant of works is, and upon what tearms that runs, and the covenant of Grace; and upon what tearms that runs; and so you will come especially to understand that that follows in this text with more pro∣fit and advantage to your Souls.

CHAP. IX.

Of the Burden of Legal Performances, What it is; With the burdensomness thereof laid open in twelve Particulars. 1. There is no inward principle of doing. 2. In men that are only under the Law, there's a principle contrary to the performance thereof. 3. Such are wearied with doing, getting no supply of strength to perform duty. 4. By their performances, they stil contract more Guilt upon their Souls. 5. What they do in Obedience unto the Law is only out of fear. 6. And with much straitness of Spirit. 7. Nothing comes of such Performances. 8. They that perform Duty in a meer Legal way, never attain their end, which is, peace with God. 9. They know not whether God accepts of them, or rejects them. 10. They are forced unto Duties instantly, presently, and upon the sudden, though to the hinderance of other Du∣ties of greater concernment▪ which God requireth of them, at the same time. 11. Though they go on ioyling, yet know they not whether they shal bold out unto the end. 12. Their Humiliation and trouble for not doing what they ought to do, bin∣ders them from doing what God requires.

NOw there is one thing more that is as an Appen∣dix unto the Burden of the Law, flowes indeed from, and is tyed unto the burden of the Law, and that is, the burden of Legal performances, not only the burden of the Law in regard of what the Law requires, the perfect obedience that the Law requires, that bur∣den comes from the Law it self, but now there is a bur∣den

that many are under, a very heavy and grievous burden, and that is, the burden of Legal performances, and this is that that is to be the subject of this Chapter. I intend to go no further then to speak of that burden to open it a little to you, and that as I told you at the first opening of the text is the interpretation of Chriso∣stom upon this text, You that are weary and heavy La∣den, that is you that are laden with the burden of see∣king righteousness under the Law. Come unto me and I wil give you Rest.

First, I wil shew unto you what I mean by the burden of Legal Performances.

Secondly, What a great burden this is and how much evil there is in it, and so apply my self to those that are under this burden to shew to them how Christ cals them here in this text to come to him, that they might have Rest.

First, that which I mean by the burden of Legal Per∣formances is this, the performing of duties that are re∣quired by the Law meerly out of conscience, because conscience puts men and Women upon those duties, and doing them in the strength that they have of their own, and looking upon what they do as the Righteousness which they must tender up to God, as Righteousness for life, now this is a Legal performance; to perform du∣ties in a Legal way is this, to do what the Law requires meerly out of conscience, because conscience tels me I must do it, and to work in mine own strength though it be that that God gives, yet but a natural strength, and to make account of this to be as my Righteousness, and to tender it up unto God for Righteousness unto life, here is a Legal performance, and this is to performe duties in a meer Legal way, and those that do thus wil find that this will be a very great burden to their spirits, it is a burden unto the Spirits of those that do thus, unto the spirits of such as are conscientious indeed, for we look not now upon men and Women as performing Duties

out of Hypocrisie to be seen of men to make a show of what they have not in their Hearts, we do not speak of such, but we speak of those that have got into a higher form beyond such kind of Hypocrites, such as perform duties out of conscience, and yet rise no higher then looking at the Law, that binds them to those duties and so tender them up to God as their Righteousness, and do them for life, making account that this is the thing that must bring them to life, such as do this and are not acquainted any further with the mystery of the Gospel, they do go under a most grievous burden all the daies of their lives, I do not say that it is a burden to perform Duties that conscience requires, when we do them to the Honor of God, in the strength of Christ, as a work of the sanctification of this spirit, and as a fruit of our thankfulness for the Grace and mercy of God in Christ to us, that is not a burden, that is no burden at al, but to do them meerly as being forced to them by conscience, and as our Righteousness for life this is the burden, and though there be no other principles that men and Wo∣men have but this, yet they may be very conscientious so as not to dare to commit any known sin in secret, they may make conscience of secret duties, yea they may be aboundant in duties, that is, do perform many duties. In the 6. of Micah, and the 7. what shal we do say they, Shal we give Rivers of Oyl and thousands of Rams, and the fruit of our bodies for the sin of our souls, there you have the expressions of those that are Legal, they would know what they should do, professing that they would be willing to do any thing for to save their souls, offer thousands of rams and Rivers of Oyl for a sacrifice, so one that is meerly Legal may perform many Duties yea he may be conscientious of every Duty that he knoweth, there may be a kind of universal obedience in him, to obey in al, so far as he knows, for the out∣ward action, he may make conscience of every thing that he knows to be the mind of God, and yet do al this

in a legal way, and his performance may be rather a burden then that which shal do him good in the conclu∣sion and bring him to life: and except he doth come to know furher then yet he doth, to know the evangelical performance of duties, he cannot have true rest in his soul.

Now this (as the other) is a poynt of great conse∣quence to many, it may be divers that read this book may not so cleerely understand what this is, they may not feel any such thing in their one experience; but I suppose I shal speake to some even to their hearts, and open their condi∣tions to them, whereby they shal say that they have not taken a right course to procure rest to their souls, and to this end I speake that they may hearken to the blessed in∣vitation of the gospel to come unto Christ that they might have rest; as thus you perceive a little what I meane by legal performances, now then we are to come to shew the burden of legal performances, that they are very bur∣densome to those that are acquainted with nothing but to performe duties meerly from the law.

The first Burden of Legal Performances.

1. Because now they are put upon duties that they have no principle to do, to be put upon a work where there is no inward principle; to do the work that must needs be burdensome; conscience puts me upon the duty and that is right, but I have no principle to do it, yet I must do it, conscience saith so, whether I have a principle or no, and though it is true I have no principle to do it so as the Law requires, yet I may doe some outward performances, now for me to goe about such a work, to endeavour and strive to do al the work that the Law requires; not onely the outward part but the wole worke, and to be put upon to strugle and strive to do that which I have no inward principle to do, that must needs be burdensome. Al motions of nature that are from an external principle are

violent and so tedious, heavy and troublesome, so this motion to duty that comes not from an inward principle of heart but is meerly legal, conscience stands to put the soul upon duty; but doth not put any principle into the soul to do it, this is a violent motion, and those that have the experience of this find it tedious, heavy, and troublesome.

Now here lieth the burden, for it is not according to those vain conceits of men that the duty ought not to be done, because they have no inward principle to do it, but here is the burden that conscience binds you to do it, you must do it though you have no principle in you to do it.

The second burden of Legal performances.

2. Legal performances have a great burden in them, be∣cause there is in al men that are but under the law before they come to be true beleevers sanctified by the spirit of Christ, a contrary principle, a principle quite against those duties, opposite unto them, there is a contrary streame in them, they go against wind and tide, you know what a burdensome thing it is for the boatman to go against wind and tyde, he must put to a great deale of strength, so it is heere til the soul come to beleeve in Christ and to have the spirit of Christ, having onely con∣viction of conscience and being put upon duties, there are such corruptions in the heart, and such evil principles in al men naturally, that are as wind and tide against those duties; and yet saith concience you must do them though you find your inclinations to be never so strong another way, yet conscience tels you you must do them, and when God is pleased to put strength into conscience it wil make a man or a woman to go on in duty though it be never so cross to their own nature; you wil say if it be cross to their owne natures why do they not leave it off? No they dare not, notwithstanding; so, it is true, we shal show you afterwards, that even

godly men and beleivers are burdened with corruptions, they have contrary principles to the duty too, I but they are not so prevailing as with unbeleevers that are only legal, It is a tedious thing you know to cast a stone up∣ward, not onely to cause a stone to move any way, that is some trouble, because you keep it from its center, but to put it upon a motion that is quite contrary to the princi∣ple, that is burdensome, because al heavy things have principles in them that work downwards, therfore to put them upon those things that are quite contrary to their natural principles, it is a motion that wil cause burden, and that because you keep them from their owne center: so conscience may keep a man and woman from their own center, from those wicked courses that their natures are inclined unto, and al the while they are kept from the course that their natures do so strongly incline them unto, it must needs be burdensome to them, until God come and sanctifie their hearts, they may be a great while without any sanctification, many whose conscien∣ces are convinced may goe on in duties, without sancti∣fication in them.

The third Burden of Legal Performances.

3. One that goes on in the performance of duties in a legal way meerly, is weary and tired with what he doth, and yet can find no strength comming in unto him, no further ability to perform what conscience puts him up∣on, then he had at first, nay rather less ability. Now this must needs be burdensome. As suppose a man be put upon a work, and if he have no mind to it, that is tedi∣ous, but if it be against the haire, quite opposite to his disposition, that is more tedious; yet he must go on, and he toyls and wearies himself, and yet the more he works the more grievous it is unto him, for he finds no strength comming, but strength wearying rather, his strength

wears a way, and no strength comes in to assist him, and yet his work is as strong as it was, that work must needs be burdensome; so those that are meerly legal, they go on stil in duty, and the work is stil as strong, but they are weaker, many a man when he first sets upon a work is cold and benummed, bur when he continues in the work he gets warmth, and then it is not so burdensom unto him, but if he continues in the work, and is colder and col∣der, this is very tedious, to those that performe duties in a meer legal way, conscience puts them upon it at first, and they go to duty with some vigour, but the truth is, they grow more weary, and the work is more tedious, and yet conscience puts them upon asmuch work as at first when a man hath been at work and growes weary and de∣sires ease and a cruel task-master shal come and tel him there must be no decrease of your work, nor no increase of your strength, this must needs be tedious; thus those that performe duties in a legal way, conscience puts upon them as much worke when they are weary and tired as at first; here is the difference between the works of sanctification & legal performances, though they seem to be hard at first, yet while the soul sets upon them there comes in strength, and the more work the more strength, they do not spend their strength and throw it away, and grow more weary afterwards then at first; but the more they have experience of the ways, the more strength they have, they grow warm at their work, and being warm they get further and further strength, and it grows easie unto them, but it is not so with one that performes duties in a meere legal way, some have been seven yeares in a profesion of religion and made conscience of their duties, yet after seven yeares spent their hearts no more mortified then at first, and they have got no more strength then, at first, their lusts are less mortified, and their strength is less then at first, and therefore their work must needs be grievous unto them.

The 4. Burden of Legal Performances.

4. Those that performe duties in a legal way meerely, while they are striving to do their duty, they are con∣tracting stil further guilt upon their souls, they strive to do that that the law requires, and in their very striving they are breaking of the law. You wil say, so godly men while they are striving to do their duty they sin also, there is imperfection in the best, I but yet their sin is done away in Christ, their sin is not layed to their Charge, but those that are meerly legal, while they are striving, they sin and contract Guiltiness upon their spirits, and it lies upon them, and they stand charged with it. But then it may be said it were better that they did not strive, no not so neither, conscience must have them strive, it would be a greater guiltiness if they should not strive, though when they strive they stand charged with further evil then be∣fore, now this is a greivous burden; as now if a man were rowling a stone up a hil, and as soone as he had rolled it up, the stone should come down upon him again, it would be a mighty tiresome work, it is so with those that are meerly legal, while they are in duty, in working, stil corruption brings them down againe, and they con∣tract continually guiltiness upon their soules.

The 5. Burden of Legal Performances.

5. Those that performe duties in a meere legal way; what they do, they do meerly out of feare, they are put upon it in a forcible and rigorous way, they are put up∣on al their duties in a rigorous way, meerly by force and constraint, if you put a man to do a thing meerly by force, it is very tedious to him, and especialy when your forcing of him is with rigor, as those that are slaves they are not on∣ly exhorted to do their duty, but with blowes and slashes

they are set upon their duty, now this is very burdensom: if indeed they might be put upon it with love, gentle, and fair cariages, they should do as much as they do with a great deale more ease, but when al meanes that is used is rigorous and forcible this makes their lives burdensome unto them; so it is here, they that are legal, performe duties, but how? the terror of the law, the flashes of hel fire in their conscience, and the fear of the Judgments of God come unto them, except you do this you may fear that the Judgments of God wil pursue and follow you. In the night season when they are in the darke they are filled with terror, and when this terror comes upon them then they must go to prayer though they have no mind to go to prayer, for their conscience else wil fly in their faces in the day time, these are just like the Children of Israel in Egypt, the taske masters put them upon their worke with rigor, that their very lives were tedious to them, whereas those that are sanctified they go to performe du∣ties out of love and so their duties are sweet and delight∣ful to them.

The 6. Burden of legal performances.

6. From hence follows that those that are meerely legal in their performances, they do their duty with much straitness of spirit, they have no inlargment of heart usual∣ly, very rarely in any thing they do, but they do it (if they do do it) in a dul manner, & a dead way, meerly the work done and no more, their spirits are excedingly strait, pray they must, so much time they spend in prayer, but when they are risen from prayer they find their harts are as strait as ever, I do not say but a godly man or woman may be so at sometimes, but when duties are performed in a legal way, this is constantly so, and Oh what a burden is this to a soul, to think that I can never go into the pre∣sence of God but I have stil a dead, straight heart, others have enlarged hearts, but I do the duty and nothing comes

of it, I feel my heart altogether straitned in the duty and so I go on in the rounds, but stil am straitened, dead, and dul in the performance of the duty.

The 7. Burden of Legal Performances.

7. Those that performe duties in a meer legal way, find nothing to come of their duties, but are meerly as a horse in the mil, go the rounds, or as if a man were to rive or cleave a knotty peice of wood, he strikes, but the knotti∣ness of the wood gives the rebound to the axe and wedges, and he can make no marke of it, though a man strive and work hard, yet if he findes his work goes on, here is some comfort, but when he works and works, and it contin∣ues so stil, this is burdensome. If a man should be set to pull a logg out of a ditch, and injoyned to work from morning to night, and he pulls and pulls al the day, and it stirs not, is no further on in his work at night then he was in the morning, and he must go to it the next day and nothing comes of his work this is very tedious, so it is with those that are meerely legal in their performances, they find little or nothing comes of al their performances and this must needs be very burdensome: you that have been thus burdened, know, this very text concernes you, and Christ hath thoughts of you and cals you to himself and saith, Come to me, as if Christ should say, certainly there is another way for you to have ease and rest to your souls, it is true you must go on and do your duty; but you must come to know me in the gospel before yo•• 〈◊〉〈◊〉 have ease and rest to your souls.

The 8. Burden of Legal Performances.

8. Those that performe duties in a meer legal way, the the truth is, let them ••oll never so much in that way, they can never attain to their end; let them ••oil never so much, performe duties never so many, increase their duties a

thousand fold, yet they can never attain unto their end▪ Their end what is that? you wil say, Their end is, that they might have peace with God, live and have eternal life; it is true, base hipocrites look at profit, many wil make a show of religion, get into houses, and talk of good things, that they may get good cheere, meat and drink, and a little gain, being of a poor, and unworthy Spirit, but I speake of those that are grown higher then thu••, those that performe duties out of conscience, and yet ne∣ver attain to their end, nor never wil attain to their end in this way, til they come to know more of Christ; I speake of such as desire rest to their souls, yet in this way of le∣gal performances never gain this rest to their souls, and and therefore it must needs be burdensome unto them.

The 9. Burden of Legal Performances.

9. Those that performe duties, in a meer legal way, they goe on and performe duties, but whether God ac∣cepts of them, yea or no, they cannot tel, do them they must, but whether God be their enemy or their friend they canot tel, tender up duties to God they do every day, but whether they tender them up to an enemy or a friend they do not know; sometimes they have perhaps some good hopes that God accepts them, but never come to any knowledg of Gods acceptance, they go up and down continually with Jealous thoughts of God, fear∣ing lea•• ••od wil take advantage of them at the last, this mus•• ••e burdensome. Many poor souls have gon on in t•• ••tion, one seven yeares after another, and al for th•• of coming to Jesus Christ for rest unto their soules, then comes rest to the heart of a sinner when it knowes and can say upon good ground, though my heart have much corruption, though my duty have much imperfection, yet through a covenant of grace what I do the Lord accepts of me, whereas the other never comes to

know that God doth accept them though they performe their duties never so wel.

The 10. Burden of Legal Performances.

10. Those that performe duties in a meer legal way, their spirits are hurried on to do the work, to do the thing that conscience requires, although in regard of their weak∣ness, the doing of such a thing, at such a time, wil hinder the doing of other duties that God requires of them, but yet do it they must, I do not say duties are not to be done at this time, but such things as conscience tels them are good they are hurried on to do them presently, though in regard of their weakness the doing of them now doth hinder them from doing other things of more conse∣quence: as we find by experience many that are weake, yet under the command of conscience and are in a legal way, suddenly there comes such a thing into their minds, I must spend so much time in praier, saith conscience you cannot do too much for God, and why should you not spend so much time for God, now by this means they are hurried on to do the duty, though by the doing of it at that time, they shal hinder themselvs in the performance of many other duties afterwards, and I have known by ex∣perience many that have been greivously burdened this way, what they presently apprehend to have any good in it, that they think they must do, although they by that be hindred in the performance of many other duties afterwards, whereas now if we were acquainted with the liberty we have in Christ we would be able to satisfie our selves this way, though I am weake now, yet I can appeale to God that my heart is upright, and though I do forbeare the doing of such a thing that in its owne nature is good, yet my conscience tels me, it is not through a wilful neglect of what may glorifie God, nor because I would neglect any duty that God would have me do, but because I know through my weakness the do∣ing

of this at this time wil hinder me in the Service of God otherwaies: therefore I beleeve that God wil accept of me in Christ and pardon my infirmities; thus the Soul can do that is in Christ, but those that are Legal, conscience puts them upon Duties, without regarding their strength, and so puts them upon strong Duties when they are in the weakest Capacity, when they are weakest, conscience wil put them upon the strongest Duty, now this is for the want of the knowledg of their liberty in Jesus Christ, for they have this liberty in Christ, that Christ accepts of them according to what they are able to do, the Gospel holds forth this acceptance, that let them go on to do what they are commanded in uprightness, and though they cannot do such Duties because they are weak, yet God accepts of them for Christ sake, which one that is Legal cannot do but conscience hurries him on to do rhe Duty when he is most weak, and so he doth less for God then otherwise he would or should do.

The 11. Burden of Legal Performances.

11. Those that perform Duties in a meer Legal way go on toyling but stil they do not know whether they shal hold out or no; I go on and do my Duty, but what wil become of me God knows, I do not know whether I shal hold out or no, I am afraid that when I have done al, labored and toyled what I can, that I shal prove an apo∣state, a backslider at last, thus they have many such jealou∣sies of themselves, as they are ful of jealousies of God, so of themselves they are afraid of themselves, wel, if trou∣bles and afflictions come I shal fal off and turn, and mani∣fest that I was but an Hypocrite and alwaies unsound, now, these very thoughts makes their lives and Duties burdensome unto them, whenas one that hath the benefit of the freedome of the Gospel, one that is in Christ, he can go on; wel, though I am but weak yet I have an everlasting

principle that wil hold, for I do it by the strength that is everlasting, though I be weak yet I am fastened to that that is everlasting, I am carryed on by such a principle that wil hold on to everlasting life, and Oh! what a rest is this, here is rest indeed, for the soul to know that though I am weak yet I shal hold on to everlasting life, whenas one that is Legal he is ever jealous and he thinks, what do I this for, I shal fal off at last, and so goes on hea∣vily and is troubled in his thoughts, and this makes both his Duties and his life burdensome, stil I say Christ cals upon al these to come unto him, stil there is a rest in Je∣sus Christ, it is impossible we should speak of all these things at once, but now I would only find out those that Christ cals, you that find it thus that are ready to say, just as it is said in the word, I find it in my heart, I only speak to you to raise up your Hearts to attend to what is further to be said afterwards; only re∣member that of the poor blind man, when Christ called him, they comforted him with this, be of good comfort he called thee, so I say to you that Labor under this bur∣den and long to know the true liberty of spirit that the Saints have in Christ, Christ cals to you and saith, Come unto me al ye that are weary and heavy Laden and I wil give you Rest.

The 12. Burden of Legal Performances.

12. Those that are thus Legal, their consciences put them upon performances of Duties, but their Humilia∣tion and trouble for not doing of what they ought to do, doth hinder them from doing what God requires, and this is a sad condition, that when I have not done my Duty, and am troubled for not doing my Duty, that doth hin∣der me from doing my Duty, whereas those that have Evangelical Humiliation, it makes them more fit to do duty, the other it makes them more unfit, their hearts are more sullen, fretful, and untoward, and this is a

sad condition, that not only they fail in other Duties, but when they are troubled for this they fail mo••e▪ first they fail of their Duties, and their hearts are hardned a great while, and then they Complaine, that their Hearts are hardened and that they cannot be Humbled for their sin, after this complaint they begin to be troubled for their sin, and then on the other side when they are troubled af∣ter such away as they grow sullen and discontented, vexing and fretting of themselves, and by this they come to be hindered as much in the performance of their Duty as by the hardness of their hearts before; some are hind∣red by their hardness of heart from performing of Duty, and others by their humility: now this is a very great burden, you may some of you find it in your own expe∣rience, that the trouble of your Heart hath rather hin∣dered you then furthered you in Duty, as in Exodus when Moses came to the Children of Israel, the text saith they did not harken unto him, because of the ang∣uish of their hearts, so there is many people that have such Legal trouble in their Hearts and that for their sins, as it doth hinder them from harkening unto the blessed sound of the Gospel, it makes them more unfit to harken to the invitation of Christ to come unto him, yea such kind of trouble they have for their sin that makes them as it were reason away the blessed comfort in the Gospel to their Soul.

CHAP. X.

The Sad condition of such as are under the Burden of Legal Performances set forth in Six Particulars. 1. That which should be accounted their happiness, is their Misery. 2. It is a means to cause hard thoughts of God. 3. It causeth great discourage∣ment. 4. They bring an evil report upon the waies of God. 5. They keep no proportion therein. 6. They are kept off from Christ.

NOw that which remaines is to shew you the sad con∣dition of men and women that are under this Le∣gal Performance, that are in this condition; we shal find that the condition is very sad and insupportable to many: and this text wil appear to be a text of wonderful mercy, if we do set out before you the sadness and grievousness of those that are under this Burden.

The first Misery.

First, Is not this a sad thing, that that thing which should be the cheif joy of ones heart in this world; which we should account our priuiledg, happiness, and the be∣ginning of eternal life; that we should account that a mi∣sery to us, as thus, the performance of Duty, to do that which God cals for, we should account it our priviledg, happiness, and the beginning of eternal life. And indeed it is so, if we do it in the way that God requires, but now one that is under this burden doth the things in the meer outward act, but doth them as necessary evils, ac∣counts them as evil things, only he canno•• avoid them; this man and womans condition is very sad, that that

which others accounte their happiness, life, and Glory, he accounts as his Misery.

The Second Misery.

Secondly, there is this evil also in the burden of Legal performances, that this is a means to cause hard thoughts of God, and if God go no further with them then this, that they perform Duties in a Legal way, this wil occasi∣on many hard thoughts of God and of his waies, and they may find that they have so, many times when their hearts are pinched with this burden, they have many hard thoughts of God, and hard thougths of his Law, and hard thoughts of his waies, this is very greivous when the soul comes to find the com∣mandements of God to be grievous and so to murmure and repine against God as many do that are in trouble of conscience, they go on in Duties but because they get no peace, nor comfort, nor Mastery over their corruptions, they begin to repine and murmure at God, say they: I have done thus and thus, and I have performed Duties and nothing comes of them, and there upon they begin to leave and hate them.

The Third Misery.

Thirdly, there is this evil also in the burden of Legal performances that it causes a sinking discouragement; their heart doth sink in exceeding discouragment, after a while they go on in performance of Duties and find nothing comes of it, and they sink under it in discouragment; they think it is in vain to go any further, and they are desirous to cast it off wholly, and think it is the only way for their ease and rest, hence follows, that therefore there is a way open to temptation for the Devil to come and tempt them either to loosness or to dispair: it is many times the end of such poor creatures except God be pleased to come

in and reveal Christ unto them; one of these two is the Conclusion, either they cast off the Duties that before they made conscience of, and so grow to be loose and pro∣phane; or otherwise if conscience pursues them more and more they grow to dispaire, and somtimes upon their sick bed and death bed, come into a raving and raging distemper; as by experience we find that many after they have been a long time under a troubled conscience, and gone on in a Legal way they have grown very prophane; there was a time that they durst not neglect Duty in their family and closet, but they come afterward to think that this was but Legal, and now they cast them off, and give themselves to loosness, and then they have nothing to plead for themselves but this, that they were under Legal performances, and they leave them off, and thus they go this way to Rest, but Oh! woful this is to go to the Devil for Rest, if you had come to Christ you might have had Rest, but these give up their Souls to the Devils Rest, and grow to loosness and are notoriously scandalous in in their lives, I suppose if you wil observe it, you need not go far to find examples in this kind: but others that cannot get the Mastery of their consciences, they grow to dispair, when they come upon their sick beds their hearts are overwhelmed with dispair and so they die; Now Oh! what pity it is to loose such Souls as have gone thus far in the way of Religion. As thus: First, they do the same things that Gods people do for the outward act, they do the same things the Saints do. Secondly, They are very Conscientious of what they do, make conscience of their very thoughts, and of their secret waies. Nay, Thirdly, they know they have to do with God in every thing, they have their hearts so wrought upon, that they set them∣selves in the presence of God alwaies. Nay, Fourthly, They have the fear of God the fear of eternity upon their hearts continually, and yet perish at last; and al for the want of knowledg of the Gospel: it is true these men say right, that if their were any such who did put them

upon Duties and not open to them the Rest that is in the Gospel and in Christ, if they did so, they are rightly blamed for putting men upon Duties, God forbid that any that take upon them to preach the mind of God unto people should rest here, in meerly putting of men upon the performance of Duties, for we know to be under the Law and to do Duties in a meer Legal way; is a most fearful burden, but now this is our work, to invite you to come to Jesus Christ that you might have Rest, if there be any that knows what it is to be burdened with Legal performances, the maine thing I shal do is to invite them to come to Jesus Christ, and we shal I Hope bring them to their Rest, seeing Christ doth invite them so graciously to come unto him for their Rest.

The Fourth Misery.

Fourthly, there is this evil in the burden of Legal per∣formances, that they who perform duties in a Legal way, do bring an evil report upon the waies of God, for they go alwaies heavily and dully on in Gods waies, and so they bring an ill report upon the waies of God, whereas when the Heart is sanctified and caryed on by a divine principle, such a one makes the waies of God beautiful and lovely to those that they converse withal, but they that perform Duties meerly in a Legal way they go on so Pensively, sadly, and dully, that there is no beauty at al in their Conversation, and they make others afraid of those waies that are so tedious and irksome to them.

The Fift Misery.

Fifthly, There is this Evil in the burden of Legal per∣formances: that those that perform Duties meerly in a Le∣gal manner they do not keep any proportion in the waies of God and in their Duties, but meerly according to the

stirring of conscience, if conscience be awakened & stirred then they are careful to perform duties, but if conscience do not stir them they are careless again & therefore those that do perform Duties in this manner, you shal not ob∣serve an evenness in their waies, but somtimes they are very strict and dare not for their Lives omit any Duty, but at other times they are loose again, for it is accor∣ding to the beating of their consciences, they do not work according to the new Nature, for that which works according to a new Nature works in an even way, wherein is a proportion between one Duty and another, and this may be an argument of tryal whether that that you do be from the change of Nature, or from other principles; if there be a proportion between one duty and another, you be not very forward in somthing and backward in another, that is a sign it is done from a new Nature, but if you make conscience of some thing, and at other times in other things take more liberty this is a sign that what you do is but Legally done, and this must needs be burdensome: as it is a burden to a man to go up∣on uneven ground one Leg up and another down, so for a man to perform Duties up and down, forward and backward, here is a Great deal of burden in that way, whereas those that come to perform Duties by the spirit of God, in them their way is made even for them; not but that Gods people may somtimes be better then they are at other times, yet there is generally an evenness and proportion between their actions.

The Sixt Misery.

Sixtly, there is this evil in the burden of Legal per∣formances, that if so be that by these Duties their con∣sciences come to be quieted, then they are kept of from Jesus Christ, there are no people more kept of from Jesus Christ, then those that perform Duties in a Legal

manner, and have quiet of Conscience that way, ye•• not only kept from Christ, but further, they set up their Duties in the place of Christ, and make them to be their very justification; what is it that many people would present before the Lord for their Righteousness and Hope of Heaven, but performance of such and such Duties, that the Law requires: now here's a mighty mistake though we are bound to obey Gods Law, yet for us to come and make this our Righteousness before God, and set it up before the Lord to be our interest for eternal life, this is to put Jesus Christ out of his office, and make our own Duties to be our Saviors, this now is exceeding dangerous, and yet how many people are there that do thus, and therefore I have been willing to be the Larger in this Point because it is not an argu∣ment that we do every day meet withal, and also because I would have many whose Consciences begin to be in∣lightned and much troubled to know where they are, what is the ground of their trouble, and where the bot∣tom of their trouble lies; there are many people that are so far to be beloved, that they are very conscientious of Duty and abstein from those sins that others live in, and perform Duties that others neglect, but they go on very heavily and sadly for many years together, and the truth is, they know not the ground of their trouble, from whence their trouble comes: now by that that I have opened to you in this Point, you may come to know whence al your trouble comes, whence it comes to pass that you have gone on in that sadness and heaviness as you have done, you have done your duties in a Legal way, you have not been acquainted with the way of the Gospel. You wil say, what is that way, how shal we be eased of this burden, when I come to that, there I shal shew in some measure the Rest that we have in Christ from al those burdens, that I have opened, Christ wil not have us omit duties every a whit the more, but in Christ we shal see how they are performed with a

great deal more ease then before, not more easie to the flesh, but in the spirit, and whosoever you are that are under this Burden of Legal performances, if your hearts tel you this is my condition, the Lord knows it is my condition, I have indeed made conscience of my waies a great while, but I have gone on just in this Legal way as hath been shewed in this Point: if this be your condi∣tion, so far be comfort to you, and know that Jesus Christ cals you, it is true, your condition is for the pre∣sent sad, yet there is help, Hope, and Remedy in Christ, come to him and he hath promised to give you Rest, and teach you to honor God, that shal be more comfort to your Souls than this way you are in, the way of the Gospel is a safe way, and a speedy way for comfort, and it is as holy a way too, therefore the way of the Gospel doth not cal to you to make less conscience of your Du∣ties than you did; No, but it is as holy a way, and a more safer and speedier way than that now you are in, Christ cals you.

Quest. But you wil say, Doth Christ cal to these to come to him for Rest, as if he did approve of their condi∣tion, and as if it were a thing that ought to be that people ought to be burdened by these Legal performances.

Answ. There are some of the burdens here, that it is true ought to be, and Christ approves of them, that is to be sensible of the guilt of our sins and the remaining part of corruption, &c. and Christ cals these as appro∣ving of them so far as they are good, though not truly good, but there are other burdens that are upon sinners that Christ cals to come to him to be eased of, not as they are approved of by Christ, but Christ pities them, and hath compassion upon those that are under those burdens, as being under a great misery, as now when a man shal make Conscience of his waies, when Christ shall see a poor soul to make Conscience of his waies, to

have the fear of God and his eternal estate upon him, to Labor and do what he can and al this while not in the right way, but thinking by this to make up his Righteous∣ness with God and eternal life, Christ sees that al his la∣bor wil come to nothing, if he go on in this way he wil loose all his Duties, and notwithstanding all the consci∣ence he makes of holy Duties he wil perish at last, ex∣cept he comes to understand the way of the Gospel, of justifying sinners before his tribunal fear, notwithstan∣ding al the Duties he performs, except he come to un∣derstand this he will perish, now in pity and tender compassion to such a Soul that hath done so much and gone so far, the Lord Christ doth cal such a Soul to come to him, that it may have Rest and peace, that indeed it might have that Righteousness that may make it stand with comfort before the great God, and come to have eternal life at last, but for our comming to Christ and our Rest in him, that belongs to the other Point, Thus much for the opening of the burden of Legal performances.

CHAP. XI.

Of the Burden of Corruption, And that there is Corruption in the Saints. Being a Burden. 1. Of Grief. 2. Of Shame. 3. Of Fear. 4. Of Care. 5. Of Labor, and Toyl.

THe next Burden is the Burden of the re∣maining part of Corruption in the Saints, those that are godly and have their part in Christ, and have come to Christ already but yet they must come again and again, that is though they be beleevers and have exercised Faith to unite them to Christ, they have stil remaining in them much Corruption, much Sin, they must come to

Christ again to be eased of their Corruption, and still all the daies of their Lives to be exercising of Faith in Christ, to be eased of the Burden of remaining Corrupti∣on that is in them.

That the Corruption that yet remaines in the Hearts of the Saints is a Burden, I suppose every one of you can witness, that are godly, there is no godly man or woman in the world but knows what the meaning of this Point is, perhaps the other Point of Legal performances was such a Point that many of you scarce understood what it was, but because I knew it was of exceeding use to others, though it might not be understood of many, they must not loose their portion; but there is none that hath any spark of godlyness but do and wil understand what I mean, and what I shal say in this Point of the burden of Corruption that doth stil remain in the godly, in the best that live upon the Earth, and that every one acknowledg∣eth, it is in every mans mouth almost, we are al sinners, but now here is the Difference between the wicked and the godly, the wicked have sin enough in them, but it is no burden to them, but the godly have their sins to be their burden, the remainder of sin though it be never so litle, it is a most grievous Burden unto them, and to these I am to speak out of this text, yea Christ himself speaks to them, Come unto me, ye that are Laden with the Burden of Corruption, the burden of sin that stil re∣maines in you, Come to me, and I wil give you Rest in regard of that Burden.

Now to prove that there is a remainder of corruption in the godly that is a burden to them, I wil give you but one scripture that shal serve instead of the rest, and that is in Rom. 7.24. O! wretched man that I am saith Paul who shal deliver me from this body of death, I thank God through Jesus Christ our Lord, here we have indeed a cōmentary upon this text, who shal deliver me saith Paul O! Wretched man that I am who shal deliver me from this body of death, there's the first part, the burden of cor∣ruption

& then he runnes to Christ, I thank God through Jesus Christ, So then I my self with my mind serve the law of God, but with my flesh the Law of sin, I have got ease and rest by Christ by running to him, but marke the scripture, O; wretched man that I am, Paul though a godly man and one eminent in grace, yet had remain∣ing in him a body of death, his sin that was in him, he calls a body of death, it was as a deadly thing unto his heart, and it was as a body because it was made up of ma∣ny members as a body is, there were many sins remaining in him, and al the faculties of his soul and members of his body were defiled with sin, and therefore he cals it a body of death. Now the Apostle is so sen∣sible of this, that he gives a grievous shreek as it were, O! wretched man that I am, he counts it his misery, in that it appeares to be a burden, and then he shreikes out un∣der his burden, O! wretched man that I am, As a man or woman that hath a burden laid upon their shoulders and being not able to beare it, they give a greivous shreik at the burden falling upon them, so doth the Apostle here. And observe further that the Apostle Paul had as much of the burden of affliction upon him as ever any one had; no man had more of the burden of affliction then he had as you may read in the Cor. 1.4. and Cor. 2.4. the af∣flictions of Paul were exceeding greivous, there was ne∣ver any more abused then he was, he tels you of being stoned, suffering of shipwrake, and abused of his owne countri-men, that he suffered nakedness and hunger, and was whipt as if he had been the most notorious rogue in al the country, he had the burden of disgrace upon him, ac∣counted the off-scowring of the world, and the burden of poverty, wanted clo•• and bread, and was fain to go up and down from place to place, yet notwithstanding these burdens upon him, you never read that Paul did ac∣count himself a wretched man in regard of these burdens, you never read that Paul cryed out, O! wretched man that I am that I want ••read, 〈◊〉〈◊〉 I want cloaths, O wretch∣ed

man that I am whipt, and abused, he doth not cry, out, O! wretched man that I am, who shal deliver me from affliction, who shal deliver me from persecution no, we find in scripture that he rejoyced in affliction, when he was cast into dungeons he could sing psalmes, and when he had the whip, he could sing psalms and re∣joyce, but when he comes to his sin then he falles under that burden, who shal deliver me from that, as if he should say, O! Lord let me be never so much afflicted heere in this world, yet if I cold have my soul delivered from this burden of my sin, I should account my self a happy man, and yet he was delivered from the guilt of sin for he knew he should never go to hel for his sin, and he was delivered from the dominion of his sin to, and yet he cries out under this burden of his sin, who shal deliver me. I appeale unto many of you what closet or secret chamber of yours can ever witness that you were thus crying out in respect of your sin, O wretched man or wo∣man that I am, who shal deliver me from this body of sin, from this wretched heart that I have, many of you we heare cry out of poverty, disgrace, and trouble in your families and the like, but who of you cries out who shal deliver me from this body of death, from this sin of my nature; many of you perhaps do not know whether you are delivered from the guilt of your sin, you do not know whether any of your sins are pardoned, you are not de∣livered at al, and yet you do not cry out, but Paul he was delivered from the guilt of his sin, yet the very re∣mainder of sin in his heart was a burden to him, there is much sin in many of your hearts, and you cry not out of it, Paul he was delivered and yet he crye•• out of it, who shal deliver me from this body of death.

But now to open this, I shal shew, First how man•• waies the remaining part of corruption is a burden to the Saints.

Secondly, What kind of burden it is.

Thirdly, Open the particulars, shewing that sinful

nature is a burden, and the stirring of corruption a bur∣den, and the prevailing of corruption a burden.

Fourthly, Why it is that God doth so in his provi∣dence order things, that his owne saints shal be under the burden of corruption, and so make some application of it.

First, Then in what respect the remaining part of sin and corruption in the heart of the saints is a burden.

The First burden of Corruption.

First, It is a burden of greife unto them, you know grief causeth heaviness and sadness, now the remainder of corruption that they find in them, it is as lead and lies heavy upon their spirits in regard of greif, it is the cause of their grief and trouble; some wil say perhaps sometimes to others, such and such that are professours of religion they go very sadly and heavily, and when once you come to be so strict in your way, you wil loose al your com∣fort, for such and such are alwaies sad and pensive, but do you know what is the reason of their sadness, you have as much cause to be sad as they, the burden is not because they are religious, but because they are no more religious, not because now they do more duties then they did before, but because they cannot find their hearts come up to their duties as they would, do not atribute their greif to their godlyness, but rather say to thy self thus, if they that do so much for God, are yet so much troubled and greived, because they do no more for God, how much cause of trouble and greife have I then, that do no∣thing at al for God.

The Second burden of Corruption.

Secondly, The remaining part of corruption in the hearts of the saints, it is a burden of shame, greif is a bur∣den, and shame is a burden, many that can beare great burdens, that can beare the burden of poverty yet are not able to beare the burden of disgrace, especially to those

that are most ingenious, it is one of the greatest burdens in the world, now the saints they are ashamed of the cor∣ruption that remains in them, they account it a shame before the Lord and before his blessed Angels, and in re∣gard of themselves, what they know of themselves that the world knowes not of, they look upon it as ashame that they do even loath and abhor themselves as the scrip∣ture speakes; it may be their lives are such as others do ho∣nor and have high thoughts of them, but they being ac∣quainted with their own hearts, and looking into the se∣cret working of their own spirits, they see so much evil there, as they see much cause to abhor and loath them∣selves, and to lie down in their shame before the Lord, whom they know doth see into their hearts a great deale more then they can see themselves. I wil appeal to any one that knows his owne heart, if God should open your heart and make it known to your friends and acquaintance so much evil as is in your heart in the performing of one duty, if al men should know so much evil as is in your heart at one time, in praier or hearing a sermon, would you not be ashamed, now God knowes and sees al the baseness and vildness of your spirits, and the godly know∣ing this, they cannot but be ashamed and go under this burden of shame with heavy hearts.

The Third burden of Corruption.

Thirdly, The remaining part of Corruption in the hearts of the godly, it carries with it a burden of feare, fear you know is a great burden as wel as greif and shame though the evil be not so great upon them, yet if their be an evil apprehended to come upon them, it is a great bur∣den to them, as those that dare not go out of dores in the night because of feare, or dare not be in the dark because of fear, when they are delivered from their feares, do they not account that it was a great burden, now the godly they have a great deal of fear upon their hearts, and the

truth is those that are godly they fear more what their owne evil hearts should bring upon them, then what al the divels in hel and al the creatures in the world can bring upon them, and that is a good fear, but yet it makes them walk heavily: others feare, sometimes they fear men, fear those that wil come and take away their estates and undo them, feare their enemies or feare the divel, but one that is godly he feares more his own heart, the evil that may come to his soul by that, then al the hurt that al the divels in hel can do to him, for they cannot afflict more then the body, I but this brings an evil upon the soul, it breakes their communion between them and God, and therefore they are afraid of sin before it comes, they have experience of their hearts what evil it hath done to them, and so are afraid of miscarrying, and afraid of the evil consequences of their sin, they do not know what mischief their sin might possibly bring upon them, and so they goe under this burden of fear along time together, even those that are truly godly.

The Fourth burden of Corruption.

Fourthly, The remaining part of corruption in the hearts of the saints, is a burden of care, for men and wo∣men to be alwaies careful, to be ful of care, you know that is a great burden that many of you are acquainted with, that when you have a great deal of business upon you and much lies upon you, when your thoughts are ful of care, is it not a great burden to you? many men that have been ful of business, and afterwards have got over their business, what a freedome do they account it, the saints they have a burden of care upon them, because they find so much to do with their own hearts that they had need be watchful night and day over them, they have had expe∣rience what their hearts have done, when there hath not been a strict watch over ••hem, and therefore there is no Child of God but if he be in a right temper he is a careful

man, so long as we live in this flesh our condition is ful of feares, and so we must neds be ful of care in this world, though there be a great deale of difference between the distracting care that wicked men have about their out∣ward estate, and the care of the godly about keeping their peace w^th God, making up their peace with God, avoiding the occasions & temptations to sin, & recovering themselvs again when they have been overcom by sin, I say this must needs make them ful of care, when a man hath a great bu∣siness upon him he is ful of care, there is no men in the world that have so much business upon them as such a man and Woman that is godly, they know that they have greater business that lies upon them, then al the world besides, the care of the whol world lies upon them, yea and they have not only business of great consequence up∣on them, but multitude of business, the life of a Christi∣an is a busie life, a life of a great deale of business, a Christian Woman hath abundance of business to do, and therefore it is a most vild thing for one that professes he•• self to be a Christian, to be idle and to spend her time vainly, hast thou nothing to do? you speake of passing away time, a godly man or woman hath enough to do they have to provide for eternity, and to make their peace with God. And besides there is multitud•• of business upon them & they have multituds of hindrances too, if you have great business, multitude of business, and multi∣tudes of hindrances, and especially if you are undone if you should miscarry, this now wil make you very careful. A man though he should miscary in the world, it is not so great an evil, as for a Christian to miscary in any one duty that he doth performe, a Christian when he goes to performe a duty he thinks thus, I must now cause al the faculties of my soul to be working in every duty that God cals for, wel, and if I miscarry in the duty I look upon it as a greater evil then if I were undone in my estate, or bo∣dy, and I find abundance of hindrances, that wil indan∣ger

me to miscarry, therefore I must needs be very careful; now in Christ there is a great deal of ease in this respect, those that are acquainted with the way of Christ, they are mightily eased of the burden of care, now those that do performe duties and do not come to Christ, so much as they are kept off from Christ, so much the more wil the burden of care be, not only those that performe duties in a legal way have the burden of care upon them but the Godly also.

The Fifth Burden of Corruption.

Fifthly, The Corruption that remaines in us it brings a burden of Labor and toil, for there is no such intensive∣ness in any labor in the world as a Christian hath against his corruptions, he doth not onely say as many slight and vain spirited men and women do, Lord have mercy upon me, and we are al siners, and I would do otherwise I have good desires: no, but a Christian knowes that he must draw forth al the faculties of his soul and bend them against his corruption, and if ever he Toil, Labor, and spend his strength, it must be in this way against his cor∣ruption, now there is ease in Christ for this burden too, Why? because Christ gives power against corruption, the way of rest in him is by comming to him, so that we shal not need to toil and Labor in them as before; now if grief be a burden, shame a burden, Feare a burden, care a burden, and if Laboring and Toiling be a burden, then those that are Godly are under a great burden in regard of their Corruption, this five-fold burden.

CHAP. XII.

The Burden of Corruption set forth in eight particu∣lars. 1. It is a soul burden. 2. It hath al other bur∣dens in it. 3. It is a Continual burden. 4. It makes al other things to be a burden. 5. It is a bur∣den to God himself. 6. It makes the sins burden∣some to al others. 7. It makes him burdensome to himself. 8. How greivous soever, we cannot be rid of it in this life.

FUrther for the properties of this burden, what a kind of burden it is, that the people of God fell under their corruptions.

The First property of the burden of Corruption.

First it is a soul-burden, other burdens are rather bo∣dily, it is easier for a man to beare a burden upon his shoulders, then to beare a burden upon his conscience, their it lies with torment, and the burden of corruption it is a burden upon our very consciences. Many heretofore have said that people must be content to beare, though things were required of them that ought not to be, if they went under them as a burden they thought they were wel enough; many things that were in the worship of God, false worship, they would say, for their parts they could be content they were otherwise, & they went under them as a burden, & they thought that was enough. It is true, if it was only a burden of our estates that it was only in out∣ward things it was somthing, but when it comes to the bur∣den upon our consciences, we must learn to distinguish be∣tween the burden upon our shoulders, and between the

burden upon our consciences, and so many Christians they could beare burdens upon their shoulders aswel as o∣thers, but they could not beare any burdens upon their Consciences.

The Second property of the burden of Corruption.

Secondly, It containes in it almost al other burdens, as thus, is poverty a burden, sin makes us poor, is disho∣nour a burden, sin brings dishonor, is debt, for a man to be in debt, a burden, sin brings that too, forgive us our debts saith Christ, he teacheth us so to pray, sin therefore hath al other burdens in it, and therefore a great burden.

The Third property of the burden of Corruption.

Thirdly, Sin is a burden that is Constant, night and day, continually it is upon the soul of the godly a burden; if men have other burdens upon them sometimes they have ease, porters that carry burdens al the day, yet they have dinner times and at night they go to bed and rest themselves, so they have ease that way, but now sin is al∣waies a burden upon the Godly night and day, they can∣not get off this burden, to lay of a burden a quarter of an houre it were some ease, but now sin is so great a burden, as it is continually upon the saints.

The Fourth property of the burden of Corruption.

Fourthly, it is such a burden, as makes al other bur∣dens to be a burden, as it contains in it al other burdens, so sin is that which makes al other things burdensome that are burdensome, as now a man or woman that is poor, poverty is a great burden, I but if there be sin with poverty, that makes it a burden indeed; sickness is a burden, I, but so far as sin is mixt therewithal, so far it is a greater burden, and so loss of estate and the like,

as thus, I would compare al other burdens to this, as water in a tankerd when your tankerd-bearers car∣ry water, it is a burden to them, but they have arts to make their tankerds light as can be, but now if they carri∣ed their water in tankards of Lead, though the water were no heavier, yet this would make it more burden∣some; so sickness, poverty, loss of estate, they are bur∣densome to al that beare them, but yet the corruption of sin when the heart is corrupted with sin, that is as lead that makes it the greater burden, and therefore sin in the heart is such a thing as makes al other things burdensome that are burdensome. Though a man should loose al his estate in one night, this might be some burden, but he that hath sin upon him, that makes al other burdens to be burdensome.

The Fifth property of the Burden of Corruption.

Fifthly, Sin is a burden unto God himself, much more to the saints, God cries out that he is prest under sin as a Cart is pressed that is ful of sheaves, it is a burden to the spirit of God, and therefore it is said that the spi••it of God is greived, and it must needs be a great burden to thy soul, when thou seest and knowest it is a burden to thy father, it is a burden to the spirit of God whereby thou art sealed to the day of redemption. Is it not a burden to the heart of any ingenious spirit when he shal consider that that which I have done is a burden to my father, to the spirit of grace? any ingenious child, it wil be a bur∣den to him that he hath done any thing against his father, now so long as thou hast any sin in thee, thou art a bur∣den to God and to the spirit of God.

The Sixth property of the burden of Corruption.

Sixthly, As it is a burden to God, so it is that that makes us burdensome unto al that we converse with al,

and the more Corruption that remaines in our Hearts, the more burdensome we are to all that we converse with∣al; some there are though truly godly, yet they have so much Corruption in them, that they are burdensome to all that they converse withal, as in a family, take those that are passionate, though they have godliness lies at the bottome, yet how burdensome are they to those that converse with them, others they have extream stout and stubborn Spirits, others have sullen Hearts, ex∣tream sullen spirits, others have slight and vain spirits, others proud and envious spirits, and others Covetous, now there is reason they should feel the burden them∣selves, for others feel the Burden when it breaks forth from them, and therefore it much more aggravates their Burden, those that are truly godly that are overcome with passion when they think thus, Oh! what a Wretched Heart have I, that I should break forth into passion, in such and such company, Oh! what a Wretch am I, that I should not only be burdensome to my self but to those that I converse withal, I make no Question, but I speak to many that have lamented their condition in this kind alone, in that they have been so burdensome to others, it is true, I have been a Burden to such and such, but the Lord knows it is much more a burden to mine own heart, and to my self, therefore the remaining part of Corruption is such a Burden to the godly, because it is a burden to others, whenas all the people of God should be useful in the places where they live, they should live so as that all that live by them and with them should bless God for them, this they should endeavor to do, to live in such a manner as all that come neer them should bless God that ever they came neer, or had converse with them.

The Seventh Property of the Burden of Corruption.

Seventhly, This Burden is such a Burden, as makes those that are godly to be burdensome to themselves, yea even to be weary of their lives many times, Why? For their Corruption in them is a great deal more grievous then Death would be to them. We use to express a thing that is very grievous to us, and say it is death to us, those that are godly can say so of their sin, and that is one Reason that Paul gave that Name to his sin, a Body of Death, Oh! Wretched Man that I am who shal deliver me from this Body of Death, Why? because the re∣maining Corruption that then was in his Heart was as Death to him, so it is with the Saints, the Corruption that remaines in their hearts it is Death to them, and they can appeal unto God, and speak thus in his presence. The bitterness of death would not be so much to me a thousand parts as this Corruption that is in my heart, Oh! this Corruption that is in my heart, that overcomes me after so many resolutions, so many Prayers, so many Sacra∣ments, so many ingagements, it is that which makes me weary of my life, as Rebeccah said, if Jacob should mar∣ry a Wife of the Daughters of Heth, it would make her weary of her Life; so saith the godly, this remaining Corruption in my Heart, makes me weary of my Life, what shal I do that carry such a Body of Death about me so as I do. There are many Men and Women that in a discontented mood, say, they are weary of their lives, but this is in a discontented mood; but when could you say so in respect of your Hearts, when did you say, I lookt into my Heart, and I saw a great deal of sin, Cor∣ruption, worldliness, Pride, Passion, and the like, and this is that which makes me weary of my Life. The truth is, the great thing that makes the people of God to be willing to die is this, because they know when they

die they shal be delivered from this Burden, and therefore when Death comes they entertaine it willingly, because they know they shal sin against God no more. There is many of you, when you have lived a long time in sick∣ness, and poverty, and are in great straites many waies, you think if Death should come to me I could be willing to die, because then I should suffer no such things as now I do, I but that is no argument of Grace, but this is an argument of Grace, that because of the great burden of Corruption that thou carryest about in thy Soul, there∣fore thou would'st be willing to die.

The Eighth property of the Burden of Corruption.

Eightly, Sin is a grievous Burden while we have it, and makes us weary of our Lives, and yet it is such a Burden as we must certainly carry about with us, such a Body as we know we shal never be freed from wholly while we live in this world, it is true, we may be freed from it in a great measure, Christ saith, come to me and you shal have Rest, that is, some Rest for the present, and whole Rest in the Life to come, but we cannot be wholly freed from this Burden whilst we are in this World. And thus much for the properties of this Burden, what a kind of Burden the people of God feel under their Corruptions.

CHAP. XIII.

In what respects Corruption is a Burden▪ 1. In that our Nature is opposite unto the very Nature of God. 2. It presseth down every holy Duty. 3. It affords matter for any Temptation. 4. It hath a Root from whence al kind of sin may spring. 5. It dampeth all the activity of our Graces.

THe third thing is to shew that Corruption is a Bur∣den to them.

I.

First, For the corrupt Nature that is in them, besides the act of sin, this must needs be a burden to the godly, to think I have a Nature contrary to God, to think now and then that they sin against God, this is not the burden, but here's the burden, Oh! Wretched man and Woman that I am, I have a Nature in me that is opposite to the very Nature of God, to the infinite holiness of God him∣self, though God hath made me partaker of the divine Nature, yet stil I continue to be opposit to the Nature of God it self.

II.

Secondly, This is that which is as a heavy weight that presseth them down in every holy Duty, so in that 12. of the Hebrews, Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the Race that is set before us.

He speaks here of original sin, the sin of our Nature especially, it is a weight that lies upon our hearts in the performance of holy Duties, when we are striving to get our hearts up to God. This corruption of Nature keeps them down. I remember the story of that good man, that going abroad saw a Bird fluttering up, and when it had got up, it fel down again, and then it would flutter up, and then come down again, and he looking wishtly upon it, saw a stone tied to the Birds Leg, and upon that the good man begins to weep, just so, saith he, it is with me, I would fain get up to God, fain would have com∣munion with God, and somtimes I am getting up to God, but straightway there is a weight that puls me down. Do not you find it thus? You that are conversant with God; you that get somtimes alone in Duty to God, and you would fain have your hearts raised to God, but how are your Hearts brought down again, and not only in these private Duties, but after publick Duties, a day of fasting and Humiliation somtimes, Oh at night your Hearts are up, and now you resolve you wil Live above the World. And above al these things here below, and you wil live more to Gods Glory, but how are your Hearts brought down again by this corrupt Nature that is in you.

III.

Thirdly, Corrupt Nature is a burden, because it affords matter for any temptation in the World, there is no temptation to any kind of sin, but our Nature affords matter for al kind of temptation, what a burden is this, if a ship be on fire in the midst of other ships, and we know that there is a great deal of Gun-pouder in the ship that is on fire in the midst of the Rest, would not he that oweth the ship be afraid, and wil he not toyle and use al means he can that the fire may not take hold of the Gun-pouder, I compare all the temptations to sin about us unto the fire, now we are compassed about with the

fire and what are our Hearts in them, there is matter for the temptation to take upon; as the Gun-pouder is mat∣ter for the fire to take hold of, so our sinful Hearts are as ready to take upon every temptation as that is; now is not this a great Burden? That I should carry about me in my Heart matter enough to entertain al sin, any sin in the World, yea the sin of Blasphemy against the Holy Ghost, if I had not the mighty power of God to restrain me, thus it is with the sinful Nature of man.

IV.

Fourthly, The sinfulness of our Nature is a burden in this respect, to have not only matter to entertain temptation, but it hath in it a Root from whence, (if God doth not come in with his Grace) all kind of sin may spring up from it, though there should be no kind of temptation, many of us do cry out of the Devil and temptation when we are overcome by sin, but consi∣der what I say, there is not only that evil in your hearts that you are ready to entertain all temptations, but there is that evil in your hearts that would breed al kind of evils whatsoever, though there should be no tempta∣tion, though there were no Devil in Hel; as thus now, you know there are the seeds of weeds in the ground, though it is true, they do not come up to flowrish til the rain and the Sun draws them forth, yet stil there are the seeds of those weeds, so as they would come up in time though not so soon, that except they be rooted up, they wil come up in time; so it is here, there is not only injections of the Devil in us, but our corrupt heart ris∣eth to it, it is one thing to have some filthy thing cast upon us, and another thing to have the Body so rotten that a stinking steam should come from the Body it self, one may have some unsavory thing cast upon him and so be unsavory, but when the Body is rotten and that cast upon one, that would be more unsavory, so it is here, may be the Devil may bring some temptation

upon us and make some disturbance in our heart, I but there is that in our Hearts that wil make as great a di∣sturbance in our souls as the Devil can.

V.

Lastly, The sinfulness of our Nature is a Burden in this respect, that it wil damp all the activity of our Graces, the livelyness of our Graces, now the Saints of God make it to be the joy of their Souls to be active and stirring for God, but now this Corruption that we carry about with us damps al: as now a candle, if it were in a Coal-pit a Mine, there would come a damp that would make the Candle burn dim, so the Graces of Gods Spirit, in the best of us all, are but as a Candle in a Coal-pit, thy heart is like a Coal-pit, and God hath set up a Candle, some Grace in thy heart that shines there, but now though Christ takes care that all the damps of thy Corruption shal not put out thy Candle, yet God somtimes dimmes this Candle that it doth not shine som∣times, takes away the beauty, liveliness, and activity of thy Graces, that though thou hast some life and burnings, yet thou burnest but dimly before others with whom thou dost converse. I do not now speak of the stirring of sin, the working of sin, that is the next thing that I shal open, how that is a Burden to the Hearts of the Saints; as for instance, you know that the Scripture tels us that the flesh fights against the Spirit, and the spirit fights against the flesh, there is a conti∣nual fighting by this Corruption against al that is good, now that there should be Corruption in the Heart that continually fights against God, that is a more fearful thing, so it is in thy Heart. Now to be alwaies in a fight or a combate it is a fearful thing, we count it a great burden that there should be Wars and Rumors of Wars within our gates, I but, there is a greater war in thy Heart. It is a thing that was not thought possible

ever to be in England, that there should be found such a Generation that should indanger their lives to make them and their posterity slaves, and yet for this they fight, who doth not see but the victory wil be this in the Conclusion. But I wil shew you a worse thing then this in every of your Hearts, there are such Corruptions in your Hearts, as put your Souls to fight to mischeif your selves; to bring your selves to be slaves to the Devil, this is in your Hearts, though indeed some are not sensible of this; and what is the reason that if corruption be a Burden that some people ••eel it not? One Reason is this, because they are dead in sins, if this whole building should fal upon a dead man, he would not feel it, and take this as an infallible argument, that thou art dead in sins and tres∣passes, if thou dost not feel the Burden of thy corruption, that man and woman that is not sensible of the sin that is in their Souls, I dare in the Name of God, pronounce that Man or Woman dead. As it is in Nature, though we may loose the sense of seeing, or of smelling, or of hearing, yet we may live, yet the sense of feeling or touching that cannot be lost, if we be living if we loose the sense of feeling, certainly that man or Woman is dead, no sense inwardly or outwardly, there is some sense of feeling, so long as there is life. So here, though there may be many weaknesses in men and Wo∣men, yet when they do not feel the Burden of their Cor∣ruptions at al, certainly they are dead men and Women. Now you that are weary and heavy Laden, come to me, (saith Christ) And I will give you Rest, know, that Christ speaks to you, not only out of pity, as to those that Labor under the Burden of Legal performances, but out of love, and know, that by this you come to be fit∣ted for Christ and it is that that is as delightful to the heart of Christ to give ease and Rest to his poor Servants that Labor under the Burden of Corruption as to do any thing in the world; it was a special end why Christ came into the world, to dissolve the works of the Devil, our

Corruptions are from the Devil, and are tied close to us, and they easily beset us, (as the expression is) now I say it was the end why Jesus Christ came into the world, to dissolve the works of the Devil, that is, when he sees his poor Servants under this burden and to cry out under it, as Paul did, who shal deliver me, then Christ comes to cut this bond and so to dissolve the works of the Devil and give ease and Rest to their Spirits. You do wel when you struggle and strive against your Corruptions with all the strength you have, but the great work you have to do that you may be delivered from your Corrup∣tions is, to renew your act of Faith in Christ, to make use of those Scriptures wherein Christ is said to be our Sanctification, as wel as our Redemption, and to act our Faith upon those Scriptures, and that is the way to ease our Souls of these Burdens.

CHAP. XV.

In what respects the stirrings and motions of Corrup∣tion 〈◊〉〈◊〉 very burdensom. 1. They continually fight against the Spirit of Grace in the Heart. 2. They are sudden. 3. They are ful of Confusi∣on and disorder. 4. They work very Malitiously. 5. They watch opportunity to do mischief. 6. They are very unseasonable. 7. They are very preva∣lent.

NOw besides the Corruption of our Nature, the stirring of Corruption is very burdensome unto the Soul; I suppose if a Man or Woman did know what corrupt Nature is in them, and though this corrupt Na∣ture did not stir, yet it would be very burdensome, but we are to know that this corrupt Nature doth not lie stil,

but is alwayes working, stirring, acting and putting it self forth unto that that is evil, now the motions of sin are burdensome.

1. For First, they are continually fighting against the Spirit of God, and the spirit of grace in the heart, the flesh lusteth against the spirit, now to have a continual fighting and Combating in the soul, is it not very burden∣some; as a family where there is a continual falling out, ne∣ver a day that you come to some families but there is fal∣ling out, and fighting, is it not burdensome to live in such a family? now in the hearts of men and women there is a continual fighting. If one should be in a family where the husband and wife is continually fighting one with an other, and the children and servants flying in the face one of an other that would be burdensome, now in the heart of man there is the flesh and spirit continually fighting one against another, is not war in a kingdome a burden? and especially, when men shal fight to make themselves slaves, as I said before would any man ever have thought it possible that there should be such folly in the hearts of any in England, to fight to make themselves and their posterity slaves, that the very victory that they should get was to bring them to be slaves, now the fight with cor∣ruption it is for this end.

2, And then the stirring of corruption is sudden, many times a man or woman that is gracious and godly, that finds their heart in some good temper and working for God, suddenly their corruptions wil be stirring in them unexpectedly, which is extream greife and damp to their spirits, and causeth many times exceeding much trouble to them suddenly, that no body can understand the cause of it but themselves.

3. And then the stirring of Corruption is violent, the stirring of Corruption in the hearts of the Saints are many times extream violent and outragious, the divel stirs up their Corruption, and indeed the corruptions themselves are as it were divels in them, that do as the divel that was

ready to be cast out of him that was possessed, he causeth him to foam at the mouth, so there is extreame violence of corruption in the hearts of the Saints. It was a La∣mentable conditition of the poor Child that was possessed in the Gospel, when the father came to Christ for help, because when the evil spirit came it cast him into the fire and into the water. So corruption is so violent in the hearts of the godly, that it is ready to cast them into the fire and into the water, to do those things that are against their own inclination, against their prayers, against their resolutions, against their vowes, against their covenants, though they see such a thing to be evil, are convinced of it, though they find a strong inclination against the evil, though they have been at prayer to God to help them a∣gainst it, though they resolve with the strongest resolutions against it, yea though they vow and Covenant yea they come to the sacrament and set to their seale, so violent is their corruption that it carries and hurries them on in wayes of evil notwithstanding.

4. Again the motions and stirring of Corruption are very burdensome unto the Saints, in regard of the confused disorder that there is in the motions of their corruptions, there is much disorder and confusion in the heart when corruption doth stir, which causeth much disturbance; what causeth more disturbance in a State, in a Family, in a Town then confusion and disorder? nothing is more disorderly and confused then the corruption in our hearts, and therefore burdensome, it causes much per∣plexity in the hearts of the Saints, because they find their corruptions working and stirring in such a confused way, they find sometimes when they are in duty such strange confused working of their hearts, that it is an ex∣tream burden upon them.

5. Further the corruption of the heart works very maliciously and therefore the more burdensome, that is, it watcheth especially those times wherein it may do us most mischief, then it wil be most stirring as a malicious

enemy, wil not only be troublesome to one that he is an enemy unto at sometimes, but he watcheth if there be any time wherein he may do him more mischief then another; I wil take that time, saith an enemy; so the corruptions of the hearts of men, they watch when they may do the soul the greatest mischeif, now many a christian may think, though I find much corruption stirring many times yet if I could but be free when I get alone to have com∣munion with God, O! that it would let me alone at that time; and so though I find it stirring at other times, yet if it would let me alone at the hearing of the word; but it comes at that time especially, you wil have evil thoughts at prayer more then ever you had, and at the hea∣ring of the word light workings of spirit more then at o∣ther times, and not only at the word but if there be but one truth that doth more neerly concerne the good of your soules then another, you shal find your corruptions to hinder you then, more then at another time, and so at the sacrament, and fasting, there it wil be more working then at another time.

6. yea and further, if there be any time, that through Gods mercy in a day of prayer, fasting, and the like, if you can get your hearts to any comfortable frame, bro∣kenness of heart, renewed resolutions to walk in the waies of God more strictly then before; as many times it is in dayes of fasting and prayer, above al times wil your cor∣ruptions be stirring after that, more then any time, thus maliciously when it may do you the greatest michief, then it wil be most working. Now what a burden is this to the soule! as it is said of Christ, in Matth. the latter end, There you have the story of Christs baptisme, and when he was baptised, then came the holy Ghost up∣on him in the likeness of a dove, and this manfestation of God from heaven, This is my beloved sonn in whom I am wel pleased; wel, presently saith the text, he was led into the wilderness to be tempted of the divel, God was in the worke, but the devil was malicious against him

presently after a glorious manifestation of God the father to him, As it was with Christ your savior, so you must expect it wil be with you, Christ when he had such a glorious manifestation of God the father from heaven to him, then he was led aside, then the divel presently came upon him, so it wil many times be with you, when at any time you have got your hearts up to God in a day of fasting, prayer, or the like, and have got some sense of Gods love, take heed of security at that time more then at al times and that is the reason that you shal find, if you observe it, that very often after a day of fasting, after such a day that you have got most in, if not the very night, yet the next day, you wil find strong workings of the corruptions of your herets, to keep them down im∣mediately after that time, for the stirring of corruptions they are very malicious, and watch for the time that they may do us the greatest mischief of al.

7. Further the stirring of the Corruptions that remain in us, are very burdensome in regard of their unseasonable∣ness by that I meane this, (to speak plainly to your hearts) the stirrings of our corruptions, if we shal gratifie them many times, yeild to them, as it were, for peace sake, as sometimes the heart of a man or woman is so troubled with the workings of corruption that they think they must needs yield that they might be quiet, wel if thou shalt yeild to them to quiet them, they wil come upon thee more and more, with greater strength they wil come upon thee then before, as now, if any one that is trouble∣some to us in seeking to get such and such a thing of us, and at length because of trouble to us we yield to them, then afterwards they grow more and more upon us, incroach more and more upon us and are very troublesome and burdensome to us, it is so in the stirring of corruption, if you yield to your corruption for one thing, it comes more and more upon you, so that the only quiet you can have is by being at open defiance with them; now this is another thing wherby the corrup∣tions

of the hearts of Gods people are very burdensome to them.

8. Lastly, The Corruptions in the hearts of Gods people are very burdensome, because they are very pre∣vailing, this is an higher degree: they are burdensome in the root, and then in the working they are more burden∣some, but then in the prevailing they are yet more bur∣densome; If so be a Child of God, that looks into his hear••, and finds what a root of bitternese there is, that makes him go heavily al his dayes, but now when he finds such working and stirring of corruption, this troubles him more; he thinks, though I have such a cursed nature, though I cannot keep down the motions and stirrings of my corruption, yet if I could keep them from working; yea though I cannot keep them from working, yet if I could but keep them from prevailing, but alas! they overcome me many times, and this is the greatest bur∣den of al, that they prevail in our hearts so much as they do, It is troublesome to fight with an enemy, but it is a great deale more troublesom to have an enemy prevail and get the day: and though it is true that corruption shal not get the day fully, that is, though it may prevail for a while in some skirmishes, it may prevail Praelio but not in Bello, as an enemy may in some skirmishes have the better of it, but yet the other may Conquer at last, and may get the day; the day, that is, when it comes to a pitcht set Battel, that is the Bellum, and there he pre∣vails, if I can but prevail and get the day to be mine then, it is not so much. It is true, the Saints of God they shal get the day at last, but here as long as they live, their corruptions often prevail and foiles them which is very grievous and burdensome to them.

CHAP. XV.

The Reasons of the former Point. 1. Because cor∣uption (when it prevailes) weakens the heart. 2. By it God is dishonoured. 3. By it our holy pro∣fession is scandalized. 4. By it they over whom it pre∣vailes, are made useless in their places. 5. There∣by the meanes of grace are made unprofitable. 6. Thereby our peace with God is disturbed. 7. There∣by the assurance of our Salvation is shaken.

NOw for that, to open it a little in the particulars, to shew, how burdensome it is to the hearts of the Saints when they do prevaile in any measure, they do not put it off as carnal people do with this, we are al sin∣ners and it is Gods grace to keep us, and Lord have mercy on us and the like, no, but they account the prevailing of corruption the greatest burden that they can goe under in the world, and that in these respects.

I

First, Because whensoever corruption prevailes, in what degree soever, it weakens the heart, it weakens the soul; it may stir in the heart, and if the heart doth repulse it, and get strength against it, the heart is not weak as be∣fore, but if it prevail in any degree, it weakens the heart; now we know, that which is weak, is sensible of a bur∣den quickly, a sick man is a burden to himself, and every thing is a burden to him, now when any cor∣ruption prevailes, it makes the soul sick, and every thing is a burden to it and I beseech you consider, here is a reason why you are so weak and are able to beare no

other burdens, If any body crosse you, when you come home, wife, Children, or servants cross you, you can∣not beare it, if neighbours cross you, you are able to beare nothing, there is a reason in this that you do not think of, you have weakened your hearts by some sin or other, and broke your peace with God it may be, and now your hearts come to be weake, you are like a sick man, that cryes out upon any thing, one that is sick cryes out upon every thing, wheras if he were strong & healthful he could bear a hundred times more; so you have brought a sickness upon your souls, there is some sin that hath prevailed w^th you: prevailed over you, and by that hath weakened your heart and your spirit, now being weake you can beare nothing, every thing is a greivous burden to you, so that the prevailing of corruption comes to be burden∣some in this respect, because it weakens the heart, and makes every thing burdensome to them.

II

Secondly, The Saints and people of God they account the priviledge of corruption to be the greatest burden in this respect, because they know that now they dishonor God, especially if it prevail so as to breake forth out∣wardly, that it comes to an outward actual sin, then it must needs be burdensome to one that is gracious, for the name of the blessed God suffers by this my sin that hath prevailed, al the while sin was but stirring in my heart, and did not prevail, the name of God hath not that dishonor as now it hath, now when sin hath prevailed it dishonors God, and therefore it is a burden unto the Saints.

III

Thirdly, It is a burden because it may be my holy profession is scandalized by it, and is not this a burden? howsoever many wretched men and women, wil say, they care not, let others say and think of them what they wil: but now Godly men, and women, when rhey think of this, they cry out O What wil the wicked say of this! how wil they blaspheme the name of God, and dishonor the name of God; and this wil be a burden to them, be∣cause thereby their holy profession is scandalized.

IV

Fourthly, 'Its a burden, because hereby they come to be made useless in the places where they live: many though they may have some soundness of grace in them, and may go to heaven at last, yet their corruption prevai∣ling over them, they come thereby to be very useless in the places where they live, they may live, but themselves wil be burdens upon the earth, for they are never like to be used, to do any great service for God in the world, they have so scandalized their profession by the prevailing of Corruption.

V

Fifthly, When corruption prevailes over the Saints, as it makes them unprofitable, so it makes the meanes of grace exceeding unprofitable too, it hardens there hearts, and they come to prayer, hearing the word, and Sacraments and find little good: many of you complain you find not profit by prayer, and hearing the word, and Sacrament; what is the reason? such and such cor∣ruptions have prevailed over you, it may be there are

some sins that you live in, that have prevailed over you, and therefore no marvel you do not profit as you desire.

VI.

Sixthly, The prevailing of Corruption is a grievous Burden in this regard, because it is that that doth ex∣treamly disturbe ones peace between God and our Soul; though there be many temptations, yet if the heart can conquer them, it hath more peace by that means, never hath the soul so much peace, as when there hath been strong temptations unto sin, and a conquering over those temptations: but if temptation conquer, then there wil be a disturbance of our peace, and that is bur∣densome to those that do know what peace with God doth mean.

VII.

Seventhly, The prevailing of Corruption is a grie∣vous Burden, because it is that many times, that shakes the assurance of those that are godly. I know not what those men would make of the Lords Prayer, Forgive us our Sins, if so be that they think whatsoever sin they fal into, yet stil they can keep up their assurance as much as before, I say, what would they make of that petition, Lord! forgive us our Sins? at least, to pray thus, Lord! cleer up the evidence of the forgiveness of our sins, then it must needs follow, that the falling into any sin, and the prevailing of any Corruption, must needs shake our assurance while we live here in this world, now is not this a Burden to any man or Woman that heretofore had assurance of Gods love, and was able to look in Gods Face with joy, to have this assur∣ance shaken? Yea, Many times, it makes God with∣draw his countenance, which made David Cry out,

Restore to me the Joy of thy Salvation. As if he should say, Lord, I was wont to have joy in thy company, in communion with thee, but thou hast estranged thy self from my Soul, O Lord, restore unto me the joy of thy Salvation. Now is not this a burden, for thee to loose the sweetness of thy Soul in communion with God? That now, though it may be it is through thy weakness or what it wil be, yet thou canst not look upon God with that comfort as thou would'st, but the thought of God comes to be a terror upon thy spirit, is not this a burden? Now then, is there any poor Soul that under∣stands what these things mean? What a Burden the re∣maining Corruption of the Heart is, either in regard of the sinfulness of Nature, or in regard of the stirring of Corruption, or in regard of the prevailing of Corrupti∣on, that now they have no Rest in their souls, but are Laden with such a Burden, and cry out with the Apostle, Oh! Wretched Man and Woman that I am, who shal deliver me? let such a soul know, that this text belongs to them, Come unto me, saith Christ, and I wil give you Rest from this Burden, as wel as the other Burdens; and our Rest is only in Christ from this, as wel as the Burden of the guilt of sin, the Burden of the Law, and the other burdens that have been spoken unto.

CHAP. XVI.

Why the Saints feel these things so burdensome, Namely. 1. Because the Life of Grace is a ten∣der and delicate thing. 2. Because Grace keeps the Soul in continual acting. And why God suf∣fers Corruption notwithstanding the burdensom∣ness thereof to remain in the Saints, Namely. 1. That hereby he may shew forth his own power. 2. Hereby their Faith be exercised. 3. Hereby they are driven unto Prayer. 4. Hereby Stirred up unto Repentance. 5. Hereby make known his Wisdome. 6. Hereby manifest his justice in lay∣ing a stumbling block before the wicked. 7. Hereby the Saints may be induced to long more after Hea∣ven. With two Consequences issuing from hence. 1. The differences between the Sins of the godly, and the wicked. 2. Why the Saints go on so sadly in their waies.

NOw it must needs be that a gracious heart must feel these things to be very burdensome.

First, Because the life of Grace, wheresoever it is, is a very tender and delicate thing; nothing is so deli∣cate and tender as the life of Grace, and therefore it must needs be sensible of this burden of Corruption ac∣cording to what degree it doth remain in the Soul. As thus, you know a man or Woman, the more delicate and tender they are in their flesh, having had very curi∣ous bringing up, or it may be their natural Spirits are very delicate more then other men, some men their na∣tural spirits are more gross, and can bear burdens with less sense, but now those that are more finer and deli∣cate,

if you lay a burden upon them, Oh! How bur∣densome is it unto them, now Grace makes the consti∣tution to be delicate, fine, and pure; a pure constitu∣tion, it puts the Hearts into a most pure constitution, and therefore it must needs be sensible of the evil of sin according to the remainers of it.

Secondly, Where Grace is, Corruption must needs be very burdensome in this regard also, because that Grace keeps the Soul in continual action and stirring, now look as a man that hath a Leg that is broken, if he could lie stil, and never stir, it would not be so grievous and burdensome to him, the pain and breaking of his Leg would not be so burdensome if he could lie stil, but if this man, whose Leg is broken, must be stirring, walking, and going up and down, Oh! how burden∣some is it that his Leg is broke. So it is with the Soul, it is true, if the Soul might be stil a sleep, and doing no∣thing, then, though there be Corruption in them, it would not be so grievous, I but Grace whereever it is puts the Soul unto action; and therefore it is called, the divine Nature, because it is active, it puts the Soul on to be acting for God, and in the waies of life, now Grace putting the Soul to be acting, and Corruption that being as the breaking of the bones, it must needs be very burdensome, that which most hinders their acti∣vity of Grace must needs be very burdensome. You had need therefore take heed what you do when temp∣tation to sin comes, take heed you do not break your bones, and your Leggs, Why? Because when you have broken them you must be stil stirring and acting for God. A poor man, it is a great deal worse for him, if he break his Leg, then a Rich man; a Rich man may sit by the fire, or lie in his bed a month together, but a poor man, if he break his Legg he doth not know what to do, he must to work, perhaps he cannot have that harbor that a Rich man may have, so I say, those that are of sluggish spirits, though Corruption prevaile it is

not so grievous unto them, but those that are of active spirits and have Grace, and the more Grace that any man or Woman hath, the more burdensome their Cor∣ruptions are, because the more Grace there is in the Soul, the more active it wil be for God.

Quest. But you wil say, Seeing the remaining of Cor∣ruption in the Heurts of the Saints is so burdensom, why doth God so order things in his providence, as his own dear Saints should be so troubled with their Corrup∣tions while they live in this world? God could deliver them from their Corruptions, why wil God make them cry out, O Wreched man that I am, who shal deliver me from this Body of Death? God could as wel perfect our Sanctification, as our Justification: why doth God thus order things in his providence, that his own dear Saints should groan under such a burden of Corruption al their daies?

Answ. For that breifly thus, Though it is true, that God could presently take all our Corruptions; as soon as ever we come to Jesus Christ, God could deliver us from our Corruptions, but the Lord wil not, he hath many holy ends why he doth suffer his own people to be under this burden while they live here in the flesh, As.

First, That hereby he may shew forth his own power, the power of Jesus Christ is exceeding magnified in this, that it can uphold little sparks of Grace in the midst of an Ocean of Corruption, that it can uphold poor weak Creatures under such burdens, and carry them on not∣withstanding, and bring them to eternal Life; the po∣wer and Grace of Jesus Christ, and the power of God, is as much manifested in this thing, as it is in keeping Heaven and Earth upon the Frame, or keeping it in be∣ing; the Lord doth not appear more to be an almighty God, in keeping Heaven and Earth in being, then he

doth appeare to be an Almighty God in keeping grace a∣live in the heart notwithstanding al the remainder of Cor∣ruption, so that in this God hath Glory in another way then he hath from the Angels in heaven; the power of God appeares in upholding of the Angels, for if he did not up∣hold them, they would fal into evil, as Adam and the other Angels did, but therein appeares Gods glorious power to uphold the Angels: but the glorious power in upholding the Angels, doth not so much appeare, as the glorious power of God in upholding the hearts of the Saints in the midst of their corruptions; this shal be a special argument that the Saints shal praise God for, to al eternity, when they shal look back, and see what a con∣dition they were in before their conversion, yea, in their conversion, that though God granted them some grace, yet what abundance of Corruption was in their hearts al that time, and what a deal of stir they had to maintain that little grace; they wil stand and admire to consider, that it should be kept alive in the midst of sin, that a little sparke should be kept alive in the midst of the Sea, not only in the midst of the Sea, but when the sea is tempestuous, you yil say it is no great wonder that the fire be kept burning when the sea is calme; but when al is in a storme, and yet a spark of fire shal be kept alive in the midst of al the tossings of the waves, you wil grant here is a mighty power: now the keeping alive of grace in thy heart in the midst of so much corruption: doth argue as mighty a power in God.

2. The Lord doth so order it that stil his own people shal be under the burden of much coruption in this regard, because that hereby the Lord draweth forth the exercise of faith in his son, in which his soul takes infinite delight, the soule of God takes infinite delight in beholding the working of the glorious grace of faith in Jesus Christ.

But you wil say wherein doth it appeare to be so glori∣ous in regard of our corruption? Thus, for the Angels in heaven to believe in God, that he wil be eternally good

to them, it is not so much, as for a poor soul in the midst of al his corruptions, yet to be able to Triumph in the free grace of God in Jesus Christ; notwithstanding I am so vild, filthy, loathsome, and abominable to myself, and justly God and his Saints may count me a burden to them and cast me off for ever, yet for al this, my soul shal cling to him, I wil cast my self upon him, and look upon him as a gracious father, a merciful God, a God that loves me, a God that rejoyceth in doing Good to me; for the soul to exercise faith in the Grace of God in Christ, it is a glorious thing, only take heed you do not mistake it for presumption.

Object. You wil say, For men notwithstanding al their sin to beleeve in Gods mercy this is rather presum∣ption then faith.

Answ. True, it is presumpion in many, they mistake themselves, but in others it is true faith, and God de∣lights in it, and you shal know it by this; it doth draw the heart to God and the soul never finds such a prevalent way to overcome those corruptions that are in it, as to exercise their faith in the grace of God in Christ. I beseech you, mark the difference between presumption and faith in Christ, presumption wil trust in Gods mercy notwith∣standing their sin, but that doth indeed foment their sin and makes them secure in their sin, makes them the more secure in their sin, but now when the soul shal by the true geminine act of faith rest in the free grace of God not∣withstanding corruption, if it be right, such a soul feels no means in the world of greater efficacy to cure and pre∣vail against corruption then this, to trust in the free grace of God notwithstanding corruption: and if thou findest it thus, thou hast no cause to feare, trust in Gods grace with confidence, for it is that which is wel pleasing unto God, and that which the Lord delights in, and that which gives as much content to Gods heart as the exercise of any

grace whatsoever, and in that regard, because the Saints shal never exercise such an act of Faith in Heaven ••s this, God wil have this in this world.

3. This is that that God sees doth drive his own peo∣ple to him in prayer, nothing drives the Saints to God with more earnestness in prayer, then the feeling of the weight of Corruption upon them, then they goe to God above al, God never heares such strong cryes come up to heaven in regard of any affliction as this; and by the way, you may find by this how your hearts are, when the hand of God is upon you in afflictions, then you wil cry to God, but I put this to you, hath there not come as strong cryes to heaven upon the sence of your Corrup∣tions as upon the sence of any Affliction whatsoever.

4. The Lord hath glory in this, in the exercise of the work of repentance, and humility; the keeping the Souls of his people in humility, and the contrition of their Spirits, that is exceeding pleasing to God, the Lord is neer to a broken contrite heart, a melting mourning spirit, the Lord doth delight in the evangelical workings of repen∣tance, this pleaseth the Lord; the work of humiliation, mourning and sorrow for sin in an evangelical way, is a grace that is acceptable to God; God shal have none of that in heaven, and he hath it therefore here.

5. God hereby exerciseth his wisdome exceedingly, in bringing light out of darkeness; God doth many times turne, not only the afflictions of his people to their good, but he workes good many times out of sin, not that hereby we should be bold and presumptuous in our sins, we must take head of tempting God, yet know this, that God doth many times work exceeding much good unto the Saints, even out of their sins, by occasion of sin, though their sin hath no efficacy in this, but God takes occasion in this, in otherwaies of his providences and workings of his grace to work good unto them.

6. There is Gods justice in it also, to lay a stumbling block before wicked and ungodly men, for when they shal

see, that the godly that have the most grace they have much corruption in them stil, they rejoyce perhaps in it, and they little think that God aimes at the execution of his just judgment upon them that it should harden their hearts, many wicked men, they think their condition to be very good, because they see so much corruption in the hearts of the godly, and they are hardened therby, but they little think that God aymes at the execution of his just judgment upon them thereby.

7. God doth it for this reason, that the Saints may long more after heaven, therefore it is that the Lord in the ordering of his providence workes so, that they should be kept under the burden of Corruption in this world, that they might long to be in heaven with their father, and that when they come to heaven they might know the difference between heaven and earth, between their state there in heaven, and their state here on earth. Thus though corruption may be a great burden to us while we live here in this world, yet the Lord hath many great ends and purposes to suffer thee, a poor creature, to be under remaining corruption, and therefore thou canst not draw any such argument, God loves me not, for if he loved me he would deliver me from this corruption, I have been praying a longtime to be delivered, and yet I am not de∣livered, do not gather any such arguments from it, you know Paul prayed once and again, and al the answer he had was, my grace shal be sufficient for thee: so though thou prayest under the burden of corruption again and a∣gain, yet if once God say thus to thy soul, my grace shal be sufficient for thee, thy corruption shal not crush thee and undo thee, but I wil sstrengthen thee, this wil be suf∣ficient.

Now from al this that hath been said, you may by way of consequence see.

First, a great deal of difference between the sins of the Godly and the sins of the Wicked: the wicked they sin, and the godly sin too, we use to say we are al sinners, but it is to the one a burden, to the other a delight.

Secondly, You may see from hence also one reason why the Saints of God go on sometimes so sadly in their wayes, thou dost not know what burdens they are under.

But you wil say, we are better we do not feele it. No, they have not so much sin as thou hast, they have got some grace, thou hast none, they have in some de∣grees mortified their sins, thou hast not; yea, they have their sins pardoned, thou hast not; but yet though they have some assurance, that the guilt of their Sin is removed, yet the very remaining of the Corruptions of their hearts is their burden.

Object. You wil say Why should it be so burden∣some if they know the guilt of their Sin to be forgiven.

Answ. I beseech you observe it, there is a deale of dif∣ference between a carnal heart, and a Godly heart; one that hath a carnal heart, if he can be eased from the burden of conscience, he is no more troubled; but now a graci∣ous heart, though he be first burdened with the apprehen∣sion of the guilt of sin, & that burden be removed, yet there remaining a body of death, there is another burden stil upon him: so that the very remaining of some corruption is a greater burden unto him, then al thy corruption that is in the ful strength of it, and together with thy corrup∣tion al the guilt that is upon thee; only thou art dead in sin and dost not feel it, if a whole building fal down, those that are buried in the grave they would not feel it, but al you that are alive, if it should fal down would feele it: so the wicked have the burden of their corruption in the ful strength of it; in the guilt of it upon them and they feel it not, for they are dead; but the Godly, though they have the guilt of Sin removed, yet the very least sin remaining in them is a burden, though they have morti∣fied their sin, and do it every day, yet the remaining of sin is a great burden to them. And hence you may see the reason of the watchfulness of the Saints over their spirits, why they spend so much time, and rise so early to heare the word, what is the reason you wil say, they

know that if they do not Labor under the burden of their Corruptions to a void sin, it wil be a greater burden to Labor under the burden of sin afterwards. Now you do not watch over sin, because you do not know what a grievous burden sin is when they Labor under it, but such a one as feels the Burden of Sin, the Lord be merciful to me, I had thought (saith he) my Back would have broke under the Burden of sin. And therefore David Praies, for the healing of the bones that were broken: and that is the Reason of the watchfulness and carefulness of the Saints under this burden.

Now the maine thing that hath been intended in al that I have said about this Burden is this, That I might point out those whom Christ cals to himself, that you might be prepared to hearken to the invitation of Christ to come to him for Rest (though we are not come to that) yet take notice that there is Rest in Christ for all these, from under all these Burdens. And so much for the Bur∣den of the remaining part of Corruption in the Hearts of the Saints.

CHAP. XVIII.

Of the burden of outward afflictions, and the grie∣vousness thereof laid open in three Particulars. 1. In themselves they are a part of the curse of the Law 2. They hinder much in doing Service to God. 3. They often help forward many strong Temptations. Why God wil have his Saints to be under this Burden, Namely, 1. Because he wil have his Servants to honor and obey him, meerly out of Love. 2. Because he knoweth that thus their Corruptions may be best mortified. 3. To be a Stumbling-block to the wicked.

THe next Burden is, The Burden of affliction, the Burden of outward afflictions, Poverty, disgrace,

sickness, or any kind of trouble in this world; you shal find these things to be very Burdensom to you. Now Christ cals such as Labor under this Burden to come to him, and promiseth to give them Rest, Christ hath a tender affection towards poor Creatures under outward burdens, towards all those that the Father hath given to him, especially when they are Burdened with outward affliction and the Gospel hath in it abundance of refresh∣ments to help and ease sinners that feel the Burden of afflictions in this world, no such way of ease and Rest unto them as by the Grace of God in Christ as we shal open more fully when we come to the promise.

Now the burden of affliction is very grievous to many, the Burden of poverty, disgrace, sickness or the like; those whom God lets prosper in their waies, little think what burdens are upon their Brethren; how many in these daies are there of our Brethren, that groan under these Burdens, though we do not feel them? We know not how soon we may be brought under them, and therefore it wil be very seasonable to shew the Rest that we have in Christ even from under these Burdens. I have spent some time in opening the grievousness of other Burdens, now this burden of outward afflictions men are so sensible of, that there needs not much for the opening of them, but only to tel all that feel these burdens, that they may come unto this promise▪ Yea, and they are under this invita∣tion, Christ invites them to come to him for Rest for these Burdens.

First, Outward afflictions are burdens, because they are in themselves part of the curse of the Law, and if they be sanctified to any, it is by virtue of this promise in the Text; if any affliction upon you be Sanctified it is thence. Before you come to Christ al outward afflictions, poverty, sickness, or any disturbance you have in your estate, it is in it self the fruit of the curse, and is so to you til you come to Christ: now to bear that that is in it self a fruit of the curse, must needs be a burden, because it is so con∣trary

to Nature most afflictive to Nature, therefore bur∣densome?

Secondly, Outward afflictions are burdensom, because they do hinder us much in doing Service, that Service that we were born for, that we were born to do in this world, they do hinder us of many opportunities of doing Service for God, outward Afflictions do. As now sick∣ness of body, what a Burden is it? Because it doth hin∣der those that are continually sickly from doing the Ser∣vice that God requires of them to do, and indeed that makes it to be most burdensom to one that is gracious, it is not such a Burden to one that hath a sickly body, be∣cause of the pain that he feels, but because by this means my Soul is hindred in those operations that I would be glad to be exercised in for God, and doing good in the place I am set in. And so poverty, is therefore a burden, not because I cannot live so bravely as others do, and have as fine Houses, Clothes, and Diet as others have; No, but because I must spend all my time meerly in getting provision for my family that I have little time for Gods Service; others can spend time in Gods Service, hear, pray, and meditate, but the chief time that I have to spend is spent to get bread; now this is a burden: And besides because of poverty I have little opportunity to do Service for God, those that have Large estates, they have oppor∣tunity to do God Service, they are called forth to pub∣lick Services, but I am not so as others are, now this is that that to one that hath any beginnings of Grace in his Heart is a great Burden. And by the way, it were a good argument of true Grace, if you that are under the Burden of affliction, if you felt the burden where it lies, I appeal to you that complain of the Burden of affliction, poverty, and the like, that you feel, I put this Question to you in the name of God, what is it that makes your affliction most burdensom? It is true, it is painful to Na∣ture, Oh! But the Lord knows, this is that that makes it grievous, and burdensom to me, that by means of this

affliction, I am fain to spend so much time about mean works that I have little time to do good in my generati∣on: others that have greater estates, I count them hap∣pier in this, that the Lord hath given unto them Larger opportunities to do him Service, then I have; I do not count them happy because of their wealth, but because they have larger opportunities to do God Service, but it is God that orders things thus, and I must be content to bear this Burden. I say, if thou hast a heart thus complaining of thy Burden, it is a good sign, and know, that in Christ there is abundance of Grace to Sanctifie these burdens to thee, divers other things might be spoken about the Burden of Affliction, I will add but one more.

Thirdly, Outward afflictions is a great burden in this respect, because it many times occasions and helps for∣ward many strong temptations: outward afflictions do strengthen, and do occasion strong temptations, which are very grievous to the Soul: As thus, when one is under affliction more then others, then comes this tempta∣tion, surely God loves me not, because of this Affliction; then comes temptation to envy others, because I am afflicted more then others; then comes temptation of distrust, I shall perish one day or other; then comes temptation of murmuring under the hand of God; temp∣tation to take shifting Courses, to shift for ones self by unlawful means, Oh! what temptations have many that are under strong afflictions in poverty, imprisonment, disgrace, dishonor in the world; what strong temptati∣ons have they to stretch their Consciences. And this makes outward afflictions a grievous burden, because they occasion great temptations to poor Souls to stretch out their hands to folly, to unlawful courses many times to help themselves; Yea, The apprehension many times before it comes is so grievous, as it occasions temptation to much Evil to prevent those burdens, and yet for all that, the Lord is so pleased to order and dispose of things

in this world, that even such as he intends everlasting good to in Christ, go under such burdens as these, most part of their Lives, they go under the burdens of Poverty, Sickness, and outward troubles here in this world.

Many Reasons might be given why the Lord so orders things in this world, that his ••ear Servants, for whom Christ hath shed his precious blood, shall go under these burdens, though others that are wicked and ungodly shal scarse know what they are.

1. The Lord doth hereby shew, that he wil have his Servants to serve and honor him, meerly out of Love, and not in a mercenary way to get outward things in this world, he will have us serve him out of Love, and out of Faith; if we should prosper in outward things alwaies, our Service would be more Carnal; but now though his Servants meet with never such Afflictions in this world, yet they love the Lord, and love his waies, and love his service, and go on in faithful obedience to him; this shews the excellency of Grace, more then if they pro∣spered in this world.

2. And the Lord sees this the best means to mortifie our Corruptions; many times thou complainest of thy afflictions, but who knows if thou had'st not such afflicti∣ons, what sins thou would'st have.

3. And God doth this to be a Stumbling block to the wicked, that they should stumble at the afflictions of the Saints, and so perish that way. Divers other Reasons might be given, but all is to make way to that which is to come after, that the Lord cals all these, not only those that Labor under the Burden of sin, under the burden of the Law, &c. But poor Creatures that Labor under the burden of affliction, poverty and the like to come to him for ease and Rest.

CHAP. XVIII.

Christs Invitation of Sinners, laid down in these words, Come unto me. Opened in five Particu∣lars. 1 It is to look to Christ as an All-sufficient Savior. 2 It implieth an unsetledness upon the Creature. 3 A stirring of the heart after Christ. 4 A laying of all our burdens upon Christ. 5 A leaving of the Soul with Christ for life.

NOW then we come to the Invitation it self, Come to me, saith Christ, Come to me; that is, Beleeve in me: For among many other expressions of beleeving in Christ, or of accepting of the Condition of the Cove∣nant of Grace; the Holy Ghost doth express this belee∣ving and acceptation of the Covenant of Grace, by co∣ming to Christ. Beleeving in Christ is exprest very of∣ten by coming to Christ: In John 5.40. You will not come to me that ye might have life. They did come to Christ in his outward presence, Christ conferred with them, and they with him; but yet saith Christ, ye will not come to me that ye might have life. And so in John 6.37. Those that the Father hath given to me, come to me, and I will in no wise cast them out. All that the Father hath from Eternity given me to redeem, they come to me, that is, they beleeve in me. And in verse 44. None can come to me except God the Father draw him: That is, none beleeves in me except my Father draw them: and so, He that hath heard and learned of the Father comes to me: That is, beleeves in me. And that is the meaning of the 55. of Isai. Ho, every one that thirsteth, come to the waters, buy wine and milk without money, and with∣out price: that is, beleeve in me, that is the meaning.

All you that labor under al these several Burdens, come to me, beleeve in me, and I wil give you rest.

But this must be opened more largely: And in this Invitation, there are these Five things that I desire to open unto you, and to work them upon you.

First, What Christ would have us do more particu∣larly, when he bids us Come to him.

Secondly, What kind of Invitation it is that Christ doth make to those that the Father gives to him, that shal indeed come to be saved by him; what kind of invi∣tation they have from Christ, how Christ calls them to him; for this is a calling, and an inviting.

Thirdly, That all that Christ requires as a Condition of the Covenant of Grace for rest unto our souls, is to come to him, nothing else is the Condition of the Gospel by which we come to have Christ to be ours, but this, to come to him, Come to me saith Christ: that is the great Condition of the Gospel, only to come to Christ.

Fourthly, There are some Rules to be propounded and observed, for our Coming unto Christ.

Fiftly, The Laboring to draw your Souls unto Christ.

For the first, Come to me, what is that? what would Christ have you to do?

For the opening of that in particular, it is this, When Christ calls you to come to him, you are to know, this notes a motion from Christ, to come to him.

First: It implies a beholding, a looking unto Jesus Christ, as being the All-sufficient Savior, to save our souls from al the evils that are upon us, and to supply unto us al good we stand in need of: As if Christ should say, when he saith, Come to me; That is, O! poor, troubled sinners; that are under these burdens, Do you behold me to be the great Mediator that is come into the world, to stand between all the wrath of my Father, and your souls, and to bring life and salvation to you, that

is imployed, when I would go, I must know whither I must go, to whom I must go, so saith Christ, I am the grea•• redeemer sent into the world by my father to that very end, that I may ease poor soules of their burdens, and such soules as you are, look unto Christ therefore, as the great reconciler of God and man, the great mediator between God and man, having the fulness of al mercy and goodness in him, the great meanes of conveyance of al the grace and riches of God the father to sinful souls, that is the first work of beleeving in Christ, for to look unto him to be such a one as God the Father hath tendred unto us; that is imployed, but yet the soul comes not.

Secondly: But then the second is this, which goes fur∣ther. To come to Christ, implies an unsetledness, when we come to a thing, there is the Terminus a quo, and the terminus ad quem, we come from something, so saith Christ, you have setled your hearts upon creature com∣forts, and you have looked upon them heretofore, as those things wherein your good and happiness doth con∣sist, but now your hearts must be taken off from those, you must come to me that is there must be a removing from that station you were in, from that kind of settle∣ment you were before in, I cannot go to another place, and stay in the place where I was too: and so the heart cannot come to Christ and stay in the state it was in be∣fore, therefore that implies, that whereas you poor crea∣tures, have settled your hearts upon creature comforts, and setled your hearts upon sinful things heretofore, O! now, let your hearts be taken off from al those things, know, that your good, your happiness, your peace is not here, if you abide here, and settle here, you are lost and undone creatures for ever. Let it not grieve your souls to part with the comforts that are here below in the creatures, for certainly, you mistake, here doth not lie your good and happiness, so that when the soul is beginning to stir after Christ, it is taken off from the crea∣ture, taken off from al creature comforts, looks upon

every thing as vanity; O! Saith the soul I am cleerly convinced that my happiness lies higher then the things here below; these are the reasonings of the heart that is in motion to go to Christ. And not onely to be unsetled from the creature, but I must be taken off from my self too, from al my righteousness and duties, I must not think to satisfie God by any thing that I can do, no, but I must be convinced, that there is a greater thing required to make up my satisfaction with God, then any thing that I can do; and therefore my heart must be taken off from these things, Heretofore, I rested in duties, that I was not so bad as others, but now I see there is another manner of righteousness that I must have in a mediator, these though they be good in themselves, yet they are not the things that can ever save my soul, but if ever I have peace with God and stand before him at the great day, it must be through another meanes then ever yet I have had, if I had gon on, and had thought to make up my satisfaction with God by what I have done, I had been an undone crea∣ture; yea, my heart must be taken off from mine one bot∣tome, not to rest in any thing that is in my self, but I must go out and deny my self, and so look for the prin∣ciple of life out of my self. This is the second thing that is here noted. Come to me, that is, first behold me, see and beleeve that I am the great mediator that is come into the world to save your souls: and then secondly, let there be an unsetling of your hearts, a taking your hearts off from whatsoever you were setled upon heretofore, that so you may be removed from thence, and that you may take another course for your life in Christ, and happiness in him.

Thirdly, Come unto me, that is, let there be a work∣ing and a stirring of your hearts after me; Christ calls for the heart of sinners, after he comes to be reveal∣led to them, they should be in a working, stir∣ing, disposition making after the Lord Jesus Christ, for union with him to the utmost that possibly

they can, the thoughts should be working, and the con∣science working, and the wil opening it self to receive in the grace of God, and the affection should he stirring, and the whole soul should be in a working disposition after him. Incline your eare and come, as if Christ should say though you are under great burdens, yet do not you sink under them in a discouraging way, and lie down in a dul and a heavy way, No but let your hearts be stirring, working and acting after me continually, have a care of this, to keep your hearts in a stirring and working way af∣ter Christ, and the grace that is offered to you in Christ, this is that w^ch young beginners should observe in a speci∣al manner, if God be beginning to work upon your hearts, you should have a great care to keep your hearts in a stir-working, acting frame and disposition after Christ; and above al things in the world, take heed of a dul, heavy dead spirit at this time when God cals you to come to Christ as the Apostle saith of himself, in Phil. 3.14. I press hard after the mark, so it should be with every poor soul that God is drawing after Christ, it should be alwaies in a comming disposition and they should press hard toward the mark of the high prize of the calling that is set before them, Christ is set before thee, God sets his son before thee with the treasure of grace, and thou shouldest press and follow hard after God (as it is the ex∣pression of David in one of the Psalmes 63, 8.) a hard following, stirring and working of the soul after the Lord as David said to his son Solomon in 1. Chron. 22.16. Ʋp and be doing and the Lord wil be with thee, so I say to al unto whom the grace of God is offered, they must not be dul and sullen, but up and be doing As the Apostle speakes, in 1. Phil. 20. According to the earnest expec∣tation, the word that is translated, earnest expectation in the original, signifies to stretch out the neck, to look after some good that I would fain have come, that is the propriety of the word in the original text: so this should be comming to Christ, that is, when Christ is propoun∣ed

in the gospel, there should be the stretching out of the soul, in looking after the Lord Jesus and a working of the soul after Jesus Christ, keeping the soul working and stirring after Christ. Many poor souls, whom God is beginning to work his grace upon, loose abundance of time and comfort, for want of this, of keeping their hearts in a working and stirring frame after Christ, they spend their time in the afflicting of their soules, but they do not keep their hearts working towards Jesus Christ. As Jacob said to his sons, when they wanted bread in Can∣naan, saith he, We have heard that there is corn in Egipt and why do we stand looking one upon an other? saith Jacob to his sons, had you gon (saith he) you might have been come back again, and brought us bread by this time, so I say to many burdened souls, hast thou not heard, that there is grace and mercy in Jesus Christ, had thy soul bin working, stirring, and kept in an acting frame after Jesus Christ, thou mightest have bin returnig, and have gotten rest to thy soul by this time, thou standest looking unto this thing, and the other thing, and poring upon thy corruptions, hadst thou kept thy heart continually stirring in a working frame after Christ, the work might have been done by this time.

Fourthly, Come to me, that is, saith Christ, come and lay al your burdens upon mee, come and role your hearts upon mee whatever burden it is, either of your soules or afflictions outwardly, what ever your feares and troubles are, yet come, and do you cast al your burdens upon me, I am content to beare them al. That is a special work of faith, for the soul to role it self upon Jesus Christ, to cast it self with al its burdens upon the infinite rich, free grace of God in Jesus Christ, as if Christ should say, is it the burden of sin? I have borne the burden of sin already, Is it the wrath of God that is a burden to you? come and cast this burden upon me, I have born the wrath of God; Or is it the burden of the Law? I have borne that burden for you, I was made an offering for you. I was made

under the law, to deliver you from under the law. Is it the burden of any affliction? That was upon me. It is true, the burden of corruption was not upon him, but Christ wil de∣liver us from that too. Come to me, and whatever burden is upon your souls, cast it upon me, role your souls & al your burdens upon me (saith Christ) and I wil give you rest.

Fifthly, and lastly, Come to me, that is, come and leave your soules with me, and commit them to me for life, for salvation, for peace, for whatsoever good you would have, be willing to betrust me with your souls, be willing to betrust me with al your comforts, be willing to betrust me both with your present and with your eternal estate, in al your transanctions with God and dealing with God, trust me withal; that is comming to Christ. When Christ bids us come to him, it is as much as if he should say, come to me, and leave your souls, leave al your care, and commit to me al that you have, and whatsoever you are commit your selves wholly to me, to be disposed of by me for al good whatsoever, and I wil take charge of you, I wil ingage my self and al my faith∣fulness to have a care of you, and suply you in al your wants, and strengthen you under al your burdens, and carry you through al difficulties, and bring you at length to life and salvation and perfect rest together with my Father and my self, that is the meaning of Christ when he saith, Come to me. So the Apostle in 1. Tim. 2.12. I know in whom I have beleeved, and that he is able to keep that which I have committed to him. That which I have committed to him, what is that? that is, his very soul, his life, his peace, his comfort, al his happiness, he had committed to him, and so left al with him. Now then, take al these together, and when Christ cals the sinner to come to him, that is. O! Sinner first beleeve this, that I am the great redeemer that is come into the world, to stand between Gods wrath and your soules, and to make up peace between God and you, and let there be an unsettling of your hearts from whatsoever

heretofore your Souls did Rest in, Creature comforts, your own Righteousness, Duties, self respects and ends, whatsoever they are, let your hearts be taken off from them all, and let your hearts now be in a stirring, work∣ing disposition towards me, let all your whole Souls be stretching forth to me, and come and cast all your burdens upon me, and leave your Souls with me, and I will take care of them, thus come to me.

Now then, when any soul that is thus Laden, shall answer to this cal of Christ, and shal say, Lord, I come, here is the very voice and answer of Faith, when the Soul can say, Oh! Lord, I come, I see thee to be the blessed Mediator between God and my Soul, and for whatsoever my heart hath setled in heretofore, Oh! Lord, it shal be no more, and my heart begins to stir after thee, and I stretch forth my Soul to thee, O, Blessed redeemer, and here I cast my burdens upon thee, none can ease me but thy self, and I leave my self with thee, I commit all to thee, and betrust all that I have or can do, my eternal estate with thee, Lord, I come, here is the soul that comes to Christ. Then may the Soul be said to come to Christ when there is an answer in these five Particulars. All this is contain∣ed in this word COME, though you cannot apprehend it, til it be unfoulded: as a piece of needle work, when it is foulded up, there is all the work indeed within, but we cannot see it, til it be laid open, and spread before us, then we can see all that is in it: So though there be many expressions in the Scripture that we understand not, yet there they be, but this is the work of the Ministry, to spread them, and to lay them before you, and lay them open to you, that you may see the Grace of God in ano∣ther manner when they be unfolded, now thus doth Christ call those that are Laden to come to him.

CHAP. XIX.

How Christ calls Sinners unto him, set forth in two Particulars, Namely, 1. By an outward and general call. 2. By a Particular call to Particu∣lar Sinners. And how to know the voice of Christ.

YOu will say, how, and in what manner doth Christ call to me, Christ is in Heaven, I cannot hear Christ call to me.

Now for the call of Christ, First, There is a general cal in the word, there Christ calls under the sound of the Gospel to come to him, but this call is rather a command of Christ then an invitaion, to shew unto al what is their Duty to do, rather then to invite them. But now, there is a more special call unto those whom the Father hath given to Christ, and though they make use of the general call in the word, yet there is a special call to them, that is, Christ by his Spirit doth open the Riches of the Gospel of the Grace in him to their Souls by his Spirit inwardly, he doth shew them to their Souls. Others come and hear the outward cal, that is when a Minister of God shal come and open the Gospel, and there shew how God hath given his Son to us, he hath taken our Nature upon him, and died for sin, and tel them that God requires all here in the Gospel to beleeve in his Son, they hear his outward cal, I but they whom the father gives to Christ have the Spirit of God sent together with the word, to open the Riches of Christ, that though they have heard it a hundred times before, Yet when the spirit comes, there is a shewing of the beauty and Riches of the Gospel, more then ever, that allures their Souls to come to Christ.

Secondly, Not only this, but the Lord when he cals such as shall indeed have mercy by Christ, and have his invitation to be effectual, he doth give a Particular cal unto that Soul, besides the general cal: God doth not only in the word cal sinners, and saith Christ came to save Sinners, and those that were lost, but Christ comes in Particular to such and such Souls, and cals them in a Particular special manner. For the Ministers of God they are bound in the Preaching of the Gospel, to give a general invitation to come to him, but God beside the general hath a Particular cal, there is a voice of God in Particular to the Soul that he intends to bring to his Son, such a one hears a voice behind him (as the Scripture speaks) saying this is the way, to Salvation, the way you have gone all this while is not the way to life, you will perish in that way, Christ is the right way. As thus; I will open it in the general and Particular call by this simi∣litude. A Prince that hath had many of his subjects Traitors, yet he is pleased to send forth a general Procla∣mation, makes a Proclamation to those subjects, and makes it in general tearms, that though you have been thus and thus Traiterous against me, yet I am content every one that will come to such a place, at such a day, and submit himself, he shall have a pardon; here is the ge∣neral Proclamation, and this is incouragement to come. But now suppose there were some poor Traitor that be∣cause sensible of his wickedness, and how unreasonably he hath dealt with his Prince, and may be sits alone be∣moaning his condition, and troubled in his spirit, and thinks with himself, how shall I be able to see the Face of my Prince, Oh! woe to me for the wickedness of my waies: Suppose the Prince should come by and behold such a one, take notice of him that is got into some corner or other, and is there smiting of his Breast, and lamenting his condition that he should so provoke his Prince as he hath done. And should call this poor creature, and say to him, Oh thou poor Creature that art in such a place,

come thou to me. For so is the work of faith, God comes in particular to the soul, doth not only come in general, but after his general Call, when he doth see the soul troubled, the Lord doth give a particular Call to him, and saith, O! thou poor Creature, thou art under this burden, and thus sensible of it, and lamentest that thou hast lived thus and thus, and made such a breach be∣tween me and thy soul, do thou come to me. And the truth is, till God speak in particular to the soul, the pro∣clamation of God in general, will not bring in sinners, so Christ doth not only say in general, Come to me, but cals them in particular.

3. You will say, How shall we know it is the voyce of Christ? that is the third particular. Christ doth by the Spirit, secretly perswade the soul, that it is his voyce, and not the voyce of delusion; according to that in Cant. 2 8. The voyce of my beloved. As it is, when the Soul is departed from God, and comes again to him, the Lord Christ makes the Soul to know his voyce. So when he was in this world, after his Resurrection, he confers with Mary a while, and she thought it had been the Gardiner, and Christ he speaks but a word, speaks to her, and saies, Mary; Rabboni, (saith she) Master presently. Christ did not tell her, he was the Christ, but he said Mary, and presently Mary knew it was the voyce of Christ. And so when the Spirit of Christ speaks to the soul, there is such a secret instinct, a per∣swasion and manifestation of God to it, that it doth know indeed that it is the voyce of God. I have been often at a Sermon, and heard many good men preach Christ, but I hear the voyce of Christ this day in my soul, and I know it is the voyce of Christ: Thus doth the soul that comes to Christ effectually.

4. And further, The invitation of Christ, when it is indeed effectual, as I know it is Christs voyce, Christ comes and knocks at the door, and the soul knows who it is (that is to be applyed to his particular Call). As

Christ saith, I stand at the door and knock: that is to be referred to the second particular, I stand and knock at the door, and if any man will open to me, I will come in to him, and sup with him. God doth not only pro∣claim pardon, but comes to the door of the soul, and stands at thy door particularly: you cannot but find this by experience, you that have the work of Grace upon you, you have lived under the means a long time, but God comes and knocks at your doors also; which is a mighty condescention of a Prince, that doth not only send sorth a Proclamation, but knocks at the poor Traitors door; and so doth Christ: and when that is done, be∣fore the soul doth indeed come and cast himself so upon Christ, and commit himself to Christ, there are some se∣cret items and intimations that God doth intend love to it in particular, that he hath thoughts of love and mercy to the soul, though I have been very vile, and very wret∣ched, yet partly I gather it, by the way of God towards me, that there is thoughts of mercy to me.

Quest. You will say, How doth that appear, that there is any such intimation of Gods go••ness to a soul in particular when it is called to come to Christ?

Answ. I will give you this Ground, When the soul comes to Christ, and casts it self upon Christ, it doth it not at a meer venture, and knows not whether he shall have mercy or no. It is true, I come to Christ, and there is no other help, but I know not whether I shall have mercy or no, or whether there be any mercy or no for me, this is not the work of faith, this way is neer to faith indeed, when the soul can say thus, It is true, in the way I have been there is no mercy to me, and I know not whether there be mercy for me, but I wil try it, it hath not the reflect act of faith, but some secret perswasion of the soul, whereby it doth cast it self upon God, though not by a reflect act, it can certainly say, God intends

mercy for me, but though it be very weak, yet some in∣timation the soul hath that there is mercy from God to∣wards it, because Faith is not a bare venture, but Faith hath some kind of certainty though very weak, for to say, I will cast my soul upon God, but I may perish, I have no ground to think why God should save me, this is unbelief; the work of Faith, according to the degree of it, hath some kind of certainty in it, though the soul for the present, be not able to discern it.

5. The invitation of Christ, when it comes to be effe∣ctual, hath, together with the voyce of Christ, an inward effectual power that goes along with it, a prevailing power to draw the heart to him. Christ doth not only speak to the heart, and say to it, Come; but with the voyce he lets out a power upon the heart to come to him: I express it thus: When Christ was in the flesh, he goes and calls Disciples to him; comes to Matthew that sate at the receit of Custom, saith he, Come and follow me; presently Matthew leaves his sitting at the Custom House, leaves all his Friends, and leaves all he had, and comes to him presently. And so when Christ comes to Peter and Andrew his Brother, that were a fishing, and saith to them, Come to me; they leave their old Father, leave their Nets, leave their Ship, leave all, and follow Christ. Certainly we cannot but apprehend that there was a secret vertue went out from Christ with this his Word, that did thus prevail upon their hearts. As the poor woman in the Gospel that had the bloody issue, she did but touch the hem of Christs Garment, and she finds a se∣cret vertue to cure her: so, where ever Christs invitation comes to be effectual, it comes with a mighty power, a secret vertue that goes together with his word to the soul to prevail upon it.

Come to me, say many, Why doth Christ call me? am I able to come to him? Christ saith, Come; to them as he did to Matthew, Peter, and others; Christ did not call them, and say, Come, only; but he put

vertue into his word: and look what vertue was then, the same is now in the ministry of the word, when he speaks and saith come to Christ, together with this word there goes a secret power to prevaile upon the Soul that they must come. Now it may be, the Father, or Mother, or friend of a poor yong man perswades him not to come, but he must come to Chirst for all that, the truth is, it's as strong a work of God to come to Christ now, as it was then to cal Matthew and Peter to come to Christ.

Lastly, He not only calls them, but he reacheth out his hand, before he comes to be joyned with Christ, to have union with him. Christ when he sees the Soul ma∣king after him, he reacheth forth his hand to draw the Heart. You will say what is that for Christ to reach forth his hand, and invite that way? By that I mean those gracious incouragements that Christ gives to all the beginnings of the working of the Soul after him, the Lord Christ not only invites such, but gives forth his hand to reach forth strength unto them, he will not break the bruised Reed, nor quench the Smoaking Flax. Thus you see what the second thing is, Christ invites in ano∣ther manner.

CHAP. XX.

That there is nothing required of Sinners but to come to Christ, with nine Consequences arising from hence, and what hath been laid down in the two former Chapters. 1. There is not any worthiness required in such as come to Christ. 2. The Soul needs not to be troubled about the time and measure of its Humiliation before its coming to Christ. 3. Nor about what interest it hath in Christ, be∣fore its comming to him. 4. That the least degree of Faith will give the Soul interest in Christ. 5. That the work of Faith is Supernatural. 6. That Faith is an humbling Grace. 7. That beleevers after their coming to Christ should be willing to do and suffer much for Christ. 8. That they who are once in Christ, shal never be cast off. 9. That they know not what to do when they loose their interest in Christ.

NOw the third thing is, That there is nothing else required, saith Christ, Come to me and I will give you Rest. Blessed Christ! is this all that thou re∣quirest; yes, come to me, and you shal have Rest. You have it often exprest in Scripture thus, Come, and buy Wine and Milk and Honey without price, it is but coming: and indeed the very coming is buying. And so in the 22. of the Revel. and the 17. And the Spirit and the Bride say come, and let him that heareth, say come, and he that is athirst come, and whosoever will let him take of the Water of Life freely. Here is nothing but come, three times come, and there is nothing else required, nothing that thou shouldest bring with thee, but only come. Only in this remember how I

opened it, what it is to Come, and then there is nothing else required, but only come. Then this gives light to many things.

1. That there is no unworthiness of any sinner, be he what he will be, before this invitation, that is sufficient to hinder, Why? Because Christ doth not say you that have been thus vild and wretched, you shal do thus and thus first, and then come to me. No, Whatever you have been, the first thing that Christ requires to ease, Rest and peace, is, to come to him. It is true, there are some things in the Nature of comming required that must needs be done, before the compleat act of coming; as I must know what Christ is, and know my self, &c. these things of necessity are required not because these are any condition of the Gospel, but because the other cannot be done without them. For I would open it thus to follow the former Metaphor. Suppose the King should tel a Traitor, that upon condition that you come to such a place at such a time, you shall have your pardon. Well, all that is required for his pardon is but coming to that place, how if this man be at a great distance from that place, and many difficulties that hinder him, S••ormes, Tempestuous weather, and many friends to hinder him, this is implyed, that he must have such a deep apprehen∣sion of the worth of his pardon, and of his miserable con∣dition if he be not pardoned, that there must be a strong resolution in him to go through all difficulties whatso∣ever. But marke, this resolution of his and the difficul∣ties that he meets withal in the way, these are no part of the condition of the pardon; all the condition of the par∣don is, but to be at such a place, such a time, but yet the other things they follow of themselves, that if he doth come, and there be such difficulties in the way, then he must have such a sense and apprehension of the good of his pardon as may stir up in him such resolutions, to pass through all difficulties. But the first thing that brings him his pardon is his being there. So it is here with the

Soul, its true, the thing that bring•• my Soul and yours to pardon. Rest and Peace with God, it is our coming to Christ, but now because there is a great distance between Christ and us, many difficulties in the way, many things that would keep us from Christ, the wickedness of our Hearts, this temptation and that lust. Now it cannot possibly be, If we come to Christ, but we must know, and become apprehensive of the worth of the pardon, which may raise up in our hearts such strong resolutions to pass through all Difficulties whatsoever, and there is no Reason, why God troubles any man for sin, but only this, that he might have such an apprehension of the Good of the pardon of his sin, as may stir in him strong resoluti∣ons to get to Christ. But now this resolution is not the con∣dition of the Covenant, the condition is only to come, the condition is not because we are afflicted, because we see our sins, but to come to Christ.

2. It follows likewise from hence, That no Man or Woman, that God is working upon to come to Christ, need trouble themselves about the degree of humiliation, or the time of humiliation. You have a great many, that are ready to take advantage and to cry out against men that they Preach legally, when they say, they must be humbled and the like. I know no man living that ever Preached so, that they must be first under the Law, thus long under the Law, before they come to Christ, but if you would know what degree of humiliation is sufficient, only so much as can bring you to Christ, that is, so much as can stir up your Hearts to resolve to pass through all difficulties to come to Christ, then you have the measure, and the time of humiliation sufficient, and you need not trouble your selves any further about this, I have not been humbled so long as another Man, or such a time, but if you come to Christ. For if I come to Christ, I must know what I come for, for a Pardon. A pardon of what? for my sin, my sin that I am condemned for; there must be a sense of this, and if you come thus far, you need not

be afflicted for any degree, or time of humiliation, or the like, for you have that that is sufficient, and God wil accept of your coming: if once you be come to him, God wil not say, Oh! but Friend, how have you been humbled in your comming, God knows you have past through many difficulties, God knows you would never have prised Christ, except you had known what the worth of Christ is, by knowing what a miserable crea∣ture you are without him; God wil not do this, but wil welcome you when you come, let the sinner be what he wil, Christ wil own him.

3. This helps us about interest in comming to Christ, you wil say, come to Christ, but how shal I know that I have any right to come to Christ? This very point an∣swers it, that nothing is required but comming, that which hath given any soul from the begining of the world any interest to come to Christ, is only comming to Christ; thy comming to Christ doth give thee right to Jesus Christ. If thy grace, the grace of God doth make thee come, that very act of thine in coming gives thee interest and right in him, though thou hadst none before. There needs no other right and challenge to Christ but Gods of∣fering of Christ in the Gospel to thee, and thy comming to him. But now (for it is pitty to let this pass) it may be, some may think, wil not this tend to looseness to say, its nothing else but to Come to Christ? I know it is extreamly abused many wayes, many wil abuse it thus, when we are preaching the Gospel, that if at any time we preach the miserable condition of men to humble them, they wil say, it is a contradiction, but I beseech you take heed of these vain Spirited men, who seek not Jesus Christ in the way of the Gospel. And though it may be through their weakness or the distemper of their hearts, they wil not, or do not see the way of the Gospel, but they wil come to young people and weake Christians and say, there's contradiction in this, for if this be true, how can the other be true? But these things that seem

contradictory, they are very agreeable one with an∣other, if you would seem to give judgment upon what we apprehend we shal make the Scripture to contradict it self. But now those that are versed in Scripture and un∣derstand the mind of God in the Scripture can tel how to joyn these together, though others think they contradict one another. As that of Paul to the Romans, That we are justified by faith without the works of the Law. And that in James, he saith, we are Justified by workes. A stranger would think, these contradict one another, but they that are acquainted with the way of the Scripture, they can understand what this meanes: So these men that would make contradiction in the preaching of Gods Mi∣nisters in the Gospel, they are strangers to the way of God in the Gospel, did they understand the way of God cleerly in the Gospel, they would know how to make a sweet a∣greement of such things as they would make poor young ones, and weak beleevers to beleeve there is a contradic∣tion in them. And therefore this I would hold, and hope we shal for ever hold as a strong principle, That the con∣dition of the Gospel is only comming, and that which the weight of our soules and eternal estates lies upon is, not our humbling, but it is the comming to Jesus Christ. Do not say, that this tends to loosness, for that soul that sees Christ as the glorious mediator to come to save him, this sight of Christ, hath a great deale of power to sanctifie the heart, for when I see this, I see, first, that I have to doe with God, and that there must be a mediator be∣tween God and me, my sins have made such a breach be∣tween God and my soul, this tends not to looseness. And then as you were taught before, comming notes a remov∣ing from one condition to another. Then it notes second∣ly, that my heart is taken off from the world, from my lusts, from my corruptions, my comming implies this. And thirdly, when I consider the end of my comming, what the soul aimes at when it comes thus, I come to Christ to save me from the power of my sins, as wel as

the guilt of my sins. I come to Christ as the fountain of al my happiness, I come to him for life and grace and all good. I come to him that I might live in him, and that I might live to God by him, Certainly to say that Christ requires only to come to him, this doth not tend to loos∣ness. I come to Christ that I may commit my whole soul to him, is not this a sanctifying grace? Indeed to preach thus, that you may come to Christ and no more, this pleaseth Libertines, but when we consider what is the way of the Gospel, I must first know what it is to come, and then I must know that it is to leave somewhat; to know wherfore I come, that I may have al my happiness in him. I come to him for life, for salvation, for union with God the father, that I may enjoy communion with him to everlasting, here is no liberty to looseness in comming, but a blessed maintaining of the condition of the Gospel in the way of the soules coming unto Christ.

4. It followes from hence that the weakest, and the least degree of Faith that is, wil give us interest in Christ because that nothing but comming to him is required. It is not run to me, or come strongly to me, if I can but get to him, though it be crawling, though it be never so poorly, never so weakely, that doth it, by comming and closing with Christ. If that be the condition to come to such a place for a pardon, though they come creeping upon their hands and feet through weakeness, yet if they be but there, they shal have that that is promised: so say I, though the soul in coming to Christ creep as it were upon hand and feet, come with much weakeness, it is that that gives interest in Christ, not such and such degrees of Faith and confidence as some have. It may be some poore, weake Christians, are troubled at this, that they have not such confidence and assurance as others have, they are ful of doubts and feares. We are to know, that it is not the degree and strength of Faith that is required in co∣ming, but comming to Christ, Come to me, though it be with shaking, with trembling, though with mixture of much

feare, yet come to me, and you shal have rest.

5. It follows from hence, That the work of faith, and bringing true rest unto the soul is a supernatural work, it is comming to him, that is, its the looking forward, by a righteousness that is beyond our own, it is a leaving our own righteousness, not resting upon that, and con∣fiding in what we have, are, or can be inabled to do by the power of God; I say, that the way of the souls get∣ting rest in Christ by faith, it is supernatural, for it is by such a way, wherein the soul comes to deny it self in whatever it hath, whatever it doth, whatever it can be inabled to do by the power of God. It rests not upon any thing that is in it, or done by it, no nor in any thing that God himself by his grace and infinite power can do in it, I do not say, do for it, for that is in Christ, but do in it, beyond what is in it self, or Gods infinite power is able to inable it to do, it is comming to Christ, and therefore going out of our selves, this is supernatural; for there is nothing more natural to mankind then this, to rest upon his own bottom, to desire the staff in his own hand, to leane upon some worthiness, and some good in himself, this though he wil acknowledg that it is through grace, that he hath but somewhat which God works through him, that is the most natural to a rational creature, to rest upon somewhat that he doth to make up his peace with God, and to be his righteousness before God, And it is a mighty work of God to beat off the heart from this especially. The heart comes thus far, to say it is true, I can do nothing of my self, but it is by the grace of God that I do al: now for the heart not to rest upon this as its own righteousness, this is the hardest thing in the world. And although men may be convinced in their judgments, that they should not rest in any such thing, but go out of themselves to another principle, yet it is the hardest thing in the world to come off from it, and it is that makes the work of faith the most difficult thing in the world, because it carries the soul out of it self, from its

own bottom, from its own principles, and the mistake of this thing, is that that is the undoing of thousands of those that live under the sound of the gospel, that when they have somewhat reformed their lives, and think they are able to do thus and thus, yet here they rest and go not out of themselves, to look for rest out of themselves and do not come to Christ.

Quest. You wil say, What, not rest upon what we do, and are inabled to do upon Gods grace, Faith it self is a resting upon Christ.

Ans. No, but this you must observe in your comming, you must not rest upon your comming, but upon Christ, that you come unto, for their may be a deceit in that too. There be some that rest upon works of humiliation, mourning for sin, reforming their lives, and they think that is their rest and peace. Others go further, and think they must beleeve in Christ, but they wil rest upon their beleeving, so they rest upon their comming, and not up∣on the object that they come unto; but we must be taken off from resting upon our comming, upon our very be∣leeving, and Christ must be all in all to have true rest in. Therefore faith is a Supernatural grace, because by that we are taken off from what we are in our selves, and car∣ryed on to somewhat else.

6. Upon this follows likewise That faith is an hum∣bling grace, it is that that must needs humble the soul where it is, for indeed it is the greatest self denial in the world, for a creature to come to be willing to rely upon free grace, for the soul to be so emptied of it self, as to acknowledg, there is no worthiness no good at al in it self and yet it is content to live eternally upon meere almes, and to give God the glory of al. Is there any thing more hard to any of you, then to live to be beggers al your daies, to be beholding to others, so as to live upon meer almes and nothing else al the dayes of your lives? Now for the

creature to be so emptied of it self, as to live upon meere almes to al eternity, upon nothing but meer free grace, and upon a principle of life without our selves, this is a mighty work of emptying of our selves, and of self denyal. And therefore in Rom. 10.3. Its spoken of the Jewes; For they being ignorant of Gods righteousness, and going a∣bout to establish their own righteousness, have not sub∣mitted themselves to the righteousness of God. This plainly shewes, that the bringing the heart to rest upon the righteousness that is of God by faith (for that is meant here) requires a submission of the heart, a laying down the heart, and a humbling of the heart; and indeed, this is the very ground, why the Lord doth so humble the spirits of men and women when he brings them to Christ, because that the Lord knows, that the very act, the coming to Christ, is an act of the greatest self denial in the world, because the heart must be emptied of it self in that that is so much against the pride of mans heart, to live eternally upon meer free grace and nothing else. For there is nothing that man doth more desire, then to have somewhat, some stock of himself to live upon. And in∣deed herein man comes to be more humble then Adam in innocency could be, for Adam had a stock to live upon in his own hand, to live upon in himself, not but God was the principle of it, but then God gave it him to live up∣on, the stock of Grace he had in his owne hand. But now in the second Adam, the way of God towards us is o∣therwise, the second Adam keepes the stock of life and grace upon which our soules must live eternally, in his own hand, I say, they are in Christs hand, not in our selves, and therefore our life is a better and safer life then that was, and thereby we cannot fal from God because we live by the principle of life that is in him. It is a great mistery, and almost impossible to unfould, only some glimmering we have in the word that this is so.

7. If there be nothing required but to come, then a∣nother consequence wil follow from hence, and that is this. Hence then beleevers that come to Christ may learn this lesson, to be willing to do and to suffer very much for Christ after they come, because there was no∣thing required of them to the pardon of their sins, but only to Come. I strengthen the inference thus; If God had said thus indeed, I have sent a mediator to pacifie my wrath and to pardon your sins, and before you come to Rest, I require that you should suffer so many hundred yeares of torment in fire, and that should be a preparation to come, and then after you have suffered so much, then you shal come and have rest; suppose this had been the condition of the covenant, now had it been so, we had al had cause to have fallen upon our face and have blest his great name, that we can have peace on any termes, and we should have been, not only willing to accept of these termes, but to magnifie Gods grace that we can be thus saved at last. But the Lord hath not required that first we should suffer such and such hard things, and then Come to Christ, but he calls upon us first to come, and requires nothing before. And therefore before we are able to do the Lord any service, the Lord wil first accept of us, and pardon us, and heale us, and interest us in him∣self, and be our God, and take us to be his Children, and make us heirs of heaven and eternal life, & this at first be∣fore we shal ever be able to do him any service. What an infinite grace of God is this? how is he beforehand with us? for he calleth to the greatest sinner, that knowes what his sin is, and is Laden, saith God, I require nothing be∣fore the receiving you to mercy, but meerly to come and cast your souls upon me. You may say, Lord! we that have been guilty of so many sins, so many years, might it not be just that God should require, and say, I but, you shal live so many yeares to my honor, live so many yeares to my service, and then I wil pardon and ac∣cept of you, no, but saith God, I wil receive you, and

accept of you upon your comming, before ever you are able to do me any kind of service; no, saith God, come to me, and you shal have first my favour, and you shal be first accepted, and first pardoned, and then indeed I expect service from you, then I expect that you should live as the redeemed ones of the Lord, and al that you shal do afterwards, shal be but in way of thankfulness to me for my grace. And indeed thus do beleevers live in the world, though they look upon what they do in a way of duty, but they do it in a way of thankfulness, that is the special thing that carries them on, the grace of God in his son, and that is a stronger argument to al kind of duties that now God requires of them, then what they had before. God doth not cal upon you to suffer first, and then he wil pardon your sin, no, but saith God, I wil bestow my favour first upon you, and try whither you wil suffer afterwards. God wil not do as men, try them whether they wil suffer and deserve their favours, before they bestow them on them, but saith God, I wil first bestow my favours upon you, and then I wil try whether you wil suffer for me and do me service. And therefore the less God requires as a condition before we come to Christ the more should we be willing to do for God after we are come to Christ. As a man that shall receive a poor child into his family, and make him his heir, the less that was procured to the favour of the man, the more if the child be ingenious wil he do to him in way of thankfulness. Indeed if the friends of the Child come and indent with the man, and promise him a hundred pound, the Child thinks he is not so beholding to his master, for their was money given with him, I but now, if you should ly at the dore and no friend to look after you, and not a rag upon you, and if then he wil take you in, and teach you his trade, and make you the heir of al he hath, Oh! now how infinitely ingaged are you to him, that how my master doth al this for me, and there was no∣thing done before to procure his love. Thus Jesus Christ

is a forehand with us, Come to me, only come to me, that you might have Rest.

8. Hence follows another note of very good use, seeing nothing is required first, but only coming to Christ, here is a strong ground of assurance, that those that are once in Christ, shall not be cast away, but shall have eternal life, for there is not so great a distance be∣tween eternal life and the members of Christ, as there is between one that is in his Natural estate, and a member of Christ. Now God hath done more for thee in brin∣ging thee unto Christ, then he shall do for thee when he brings thee unto Heaven. For there is a geater distance between thee and Christ, than there is between thee a Member of Christ and a glorified Saint in Heaven, and if God bring thee over this great distance, meerly out of free Grace, and nothing required but coming, that now thou art a member of Christ and therefore hast right to Heaven, and thou canst challeng Heaven through the Righteousness of Jesus Christ, and God hath put a principle of life into thee to live unto Jesus Christ, a principle of everlasting life into thee, when there was no principle at all; God brings thee to Jesus Christ meerly out of free Grace. Now if thou comest so freely to him, surely thou shalt not be shut out of Heaven, and therefore it may be a mighty incourag∣ment. What, if when we were enemies, we be Recon∣ciled to Christ, much more now shall we be saved by his life. If when I was in the Gall of bitterness, and in the bond of iniquity, God gave me mercy upon coming to his Son, surely he will not cast me out of Hea∣ven.

9. Another note that we may learn from hence is this, That those that are beleevers, if at any time through their negligence, sluggishness, or fals, they loose the assurance of Gods love in Christ, loose their Rest in Christ, here they have a direction to know what to do. Look how thou did'st at first, when thou at∣tainedst

first Rest in Christ, it was not by any Righte∣ousness of thine own, nor by thy humiliation, though that might make some way towards it. So now when thou art a beleever, and hast lost the assurance of Christs Love, and the comfort of Rest in Christ, now thou must go and take the same way again, Christ cals those that are beleevers to come to him; those that have lost the assurance of Faith, that is the way for Rest, to renew the act of thy coming to Christ, just as thou did'st be∣fore. Though God did humble thee, yet the thing that did bring thee Rest was, the coming to Jesus Christ, so much more should'st thou do now, being a beleever. When thou hast not the Rest in Christ thou desirest, thy way is to renew thy act of coming, of going to Christ, and so you may sooner come to have Rest that way, than by thinking thus. I know not whether my evi∣dences be right or no, and I had need look to them, and therefore I had need to look whether my humiliation be right, and my Sanctification be right or no. I say, the renewing the act of thy faith in coming to Christ, will bring Rest sooner, and safer Rest, and therefore thou shalt come to see thy Sanctification better too, by re∣newing the act of thy Faith in coming unto Christ, and thou wilt have thy Rest sooner that way, it follows from hence because at first conversion there is coming. Thus much for the Consequences that follow from the point of Christs requiring only to come.

CHAP. XXI.

Nine Rules to be observed in right coming to Christ. 1. Rest not in outward means that lead to Christ, before Christ himself be enjoyed. 2. Pitch rather upon Christ himself, than upon the good things of Christ. 3. Come with the whole Soul. 4. Keep Christ continually in thine Eye. 5. Be convinced that whatsoever keeps thee from Christ, comes not from God. 6. Take heed and beware of al discouragements, and hinderances. 7. Keep the Heart stil tending to Christ. 8. Give up thy self to Gods Spirit. 9. Often renew the act of coming, come often to Christ.

NOw there is only two things remaine, and that is, some Rules to be propounded about our coming to Christ, And then some means to draw the Hearts of sinners to come to Christ.

First, For the Rules, that we may observe them a∣right in coming to Christ, and come to Christ in a right way, I speak to those whose Hearts are about coming to Jesus Christ, their hearts are stirring after Christ, and they are setting upon all the means to come to him.

RULE I.

First, Though God requires that thou shouldest seek Christ in all his ordinances, in the performance of all Duties, yet it must be thy great care not to rest in the means that lead to Christ, before thou comest to enjoy Christ himself. This is the great mistake in the world, that those things that are the means to lead to Christ, they rest in, though indeed they have not Christ. As

now for instance: to come to hear the word, I suppose if I aske you, why you come, you will say, you come that you might find Christ there, yet how many people rest in this meerly, that they do hear the word, they hear Sermons, and scarce ever cal this into question, have I met with Jesus Christ in the word to day, have I found Jesus Christ there, this their Hearts are not so much troubled about, but they come meerly to hear the word, it's a good thing, But now they Rest in the means, that lead to Christ before they are got thither. As if a man were a going a journey to such a place about such busi∣ness, and he satisfies himself in this, I am going on my way, but have I got the thing I go for? We are to know that Prayer, the word, the Sacraments are all but as means to bring us to Christ, now what a foolish thing is this, to satisfie our selves, that we are in the way, go∣ing to the thing, but have we the thing that we journey for? Jesus Christ is the thing that we seek for, have we him? The wise Merchant had the Field, I but he saw that there was a Pearl in the field, and then he went and sold all that he might have the Pearl. The field is the Preaching of the word, and other ordinances, in these ordinances is the Pearl, now that which we should look for in the ordinances is the pearl, and so use the field but only for the Pearls sake. So that this is the way that we should take to come to Christ, that is, in the use of all duties, and all ordinances, to look at Christ, that we would have by them, and be sure to pass through the ordinances til we get hold on him whom our Soul loveth: most people in the world, they stick in the ordi∣nances themselves, and have got no hold on Christ, but meerly spend all in duties and ordinances, that they wil do. God requires of them to pray, and they wil pray, and God requires of them to hear the word, and they will hear the word, I but, they do not consider, that there is somthing beyond Prayer, and beyond the word. Have I got to Jesus Christ in Prayer, have I got to Jesus

Christ in the word. And that is a good signe when the hearts of sinners are satisfied with nothing, with no or∣dinances except they find Jesus Christ in those ordinan∣ces, be sure to go through the ordinances unto Christ.

RULE. II.

Secondly, In your seeking after Christ, be sure that you rather pitch your eye and your heart, upon the person of Christ himself, then upon the good things that come from Christ, that is the way to pitch your eye and your heart upon Christ himself, rather then upon the good things that come from Christ, for coming to Christ, and being in him, is only as being married to him. Now the party that marries, he looks more upon the person then upon the portion, he looks upon the excellency of the person; so should the Soul in coming to Christ, look upon him as the only great mediatour of the Covenant, as the only reconciler of God and man, as the only person in whom all our good, happi∣ness, and glory lies. Labor to see an excellency in Christ himself, as wel as to come to Christ. There are many souls that would come to Christ, why? because they think there is no mercy but in Christ, and they would be loath to go to Hel, and therefore they cry to God for mercy in Christ, I but, they see not any excellency in Christ, but thou must look upon the excellencies of Christ, and look through the ordinances unto union with Christ, look after union with the person of Christ himself, and see an excellency and beauty in the very person of Jesus Christ, to be able to say, I see the glory of the Father in him, and my Soul makes after him to have union with him.

RULE. III.

Thirdly, In thy coming, be sure of this, to come with thy whole soule; that is, do not come to Christ only as one meanes of help for you, and thinking it is Good to make use of al means we can, and Christ I see to be as likely a means as any other. No, but come to Christ as the only means, so as to cast thy whole soul upon him, not to hang upon any thing else, and so to give out, as it were, an arme to him, and yet to have somewhat else to rest upon if that fail. As we come to a friend some∣times, and desire somewhat of him, but how? so as we would make a friend other where, that if that fail we may have two strings to our bow: but we must come to Christ and lay the ful weight upon him alone, the ful soul upon him. We must come to Christ, not as if we were over some deep pit, and here is one thing to rest up∣on that is strong enough, that if we would lay weight up∣on that is alone we might be safe. Wel, but there is another thing, that is a rotten thing, now we are loth to venture upon the strong, the sound, not knowing it to be so, but we lay a part upon the rotten, and part upon the sound, by this perhaps we may come to fal and perish, because the ful weight was not laid upon that that was sound. So here, the Lord propounds his son as an alsufficient redee∣mer for us, in whom there is righteousness and salvation, and requires of those that come to his Son, that they shal come with their whol souls, and lay the whol weight of their soules upon him for life and salvation, and al their good and happiness. Now if they think to have two strings to their bow, they would have Christ, but they would have the world too, and their own wayes too, upon this a Thousand to one but they miscarry. It was an excellent speech of Joseph, sending for his father Jacob in Genesis 45.20. Joseph sent to have his father Jacob brought to him, now there

was many things that Jacob had regard to before, but now, saith he, regard not the stuff, for the good of all the Land of Egypt is yours. So when the Lord doth cal any poor sinner to come to him, the Lord saith to it, regard not the stuff, let your Heart be wholly taken off from all Creature comforts that are most dear unto you it is all but stuff, here is Heaven, here is the Riches of Heaven, the Riches of Christ is yours, and then doth the Soul come to Christ indeed, when it laies all upon Christ, and is satisfied with him alone.

RULE. IV.

Fourthly, When thy Soul is making towards Christ, labor to keep him continually in thine Eye and look up∣on him in his excellency, Glory, and beauty, keep the object before thee all the while thou art coming towards him. As it is in any journey, if I am going to a place, and I can see the journeys end, it is in mine eye, I can see the steeple before me of the place that I am going unto; when the Marriner can see the harbour that he is going unto, this is comfortable. So the Soul that comes to Christ must resolve and say, I must keep him in mine Eye, in his lustre, Beauty, and Glory, that so I may see a greater good in Jesus Christ than in all things else, that the goodness that is in him, doth out-bid all good whatsoever. Now this is a great help to come to Christ: for one of the greatest hinderances of the Soul in coming to Christ, is this, that it looseth the sight of Christ in coming, and the Devil propounds other spectacles before its Eyes in coming, and so it lookes into the deep pit of its own Heart, and sees no other mat∣ter but discouragement, whereas it should keep up its Eyes upon Christ the Son of God, who is opening his Arms ready to imbrace it. And there is a secret power and influence that comes from Christ unto the Soul to draw the Soul to him. So long as the Soul keeps Christ

in his Eye, as the poor Woman said, If I can but touch the hem of his Garment; Nay; you may go further then so, and have a degree of Faith, Nay, If I may have but a sight of Christ, I say, there is that in the sight of Christ that will draw the Heart unto Jesus Christ. As they say of some kind of creatures, the very sight of them will kil a Man, that if they do but see you, or you them, there will come poyson from them that wil kill you, say the Naturalists. But I am sure it is true of this, that if you can keep Christ in your Eye, the very sight of the excel∣lency of Christ, wil be of excellent vertue to draw the Soul to Christ. And therefore you that are coming to Christ, observe this, some that are coming to Christ it fares with them, as with the Children of Israel when they were going to Canaan; they had gone a pretty way, and made some progress, but then they fel into discontent when they found a little discourage∣ment, and upon that they were brought back again, and wandred forty Years up and down in the Wilderness, and this was the punishment of their murmuring and discontent; So it is with many that are going out of their natural State unto Jesus Christ, they are come very near to him many times, and then fal into fits of discon∣tent, pining, fretting, and discouragement, and so are brought back again and made to wander in the Wilder∣ness of discouragement for many Years together.

RULE. V.

Fifthly, Labor throughly to convince thy Soul of this thing, that whatsoever sorrow for sin, whatsoever hu∣miliation, whatsoever trouble of spirit keeps thy Heart from Jesus Christ, it is not of God, but rather from thine own corruption; it is not of God in thee, except you will say, it's of God as an affliction, it is not of God, but suffering the Devil to try thee, but whatever sorrow it be for thine own wretchedness, or unworthiness, if

this keep thee off from Christ, and discourage thee from coming to Christ, convince thy Soul of this, that it is not the gracious work of God in thee, but the troubling of the Devil in thee. The truth is, many poor sinners, when they are once troubled for their sins, they take a kind of Satisfaction in this, they think this is a good thing, and they are glad of it. I grant you, trouble for sin is a good thing, and you are to be glad of it, but if your trouble for sin hinder you from coming to Christ, and makes you think, because you are so unworthy you may not come to him, this trouble is not mixt with godly sor∣row, be convinced of this.

RULE. VI.

Sixthly, Take heed of all kind of discouragements and hinderances in your coming to Christ, but then take heed especially of all determinations, take heed of insna∣ring your Souls by determining against your selves, as saying, surely the Lord will never shew mercy to me, the time is past, the Lord hath forsaken me, I have used so much meanes so long time, and God is not yet come to me, No, The Lord never intends good to me, Oh! Take heed of these determinations, for they are sinful, wherever they are, there can be no just cause in thy Heart, be it as vile as it will, for such determinations as these are: and know, when thou givest way to such de∣terminations as these, thou dost but insnare and fetter thy Legs by this, and then thou sayest, thou canst not come to Christ; Christ calls to thee, and thou art infet∣tered with thy own thoughts, for so, one may lay fetters upon ones own Legs, by ones own thoughts, to hinder this spiritual coming to Christ. As if a man should tie fetters about his Legs, and say, when he is called to come to such a place, I cannot come. Do not sit down and say, I shall never have Mercy, and I am one that belongs not to the election of Grace, and I shall never come to

Christ, take off such thoughts when thou art about coming to Jesus Christ.

RULE. VII.

Seventhly, At those times when thou canst not feel thy Heart active as thou desirest to go after Christ, yet keep thy Heart stil towards Christ, keep it tending that way. Why cannot I go to Christ? Christ calls me to go to him. Oh! I have a dead Heart, and a heavy dull Heart, yet I know I am neerer Christ there, than if I should neglect his Ordinances, I wil present my Soul where Jesus Christ is, and may be he may cast in some Vertue into my Heart to make it more stirring after him, but however I am resol∣ved upon this, I will not turne away from Christ, I will keep my Heart where I am howsoever, If I can go no fur∣ther, and here I will stand, and here I wil look, and I will cry to him, and cry to God as the Church doth, Draw me and I will run after thee; and though I cannot beleeve, yet here I will stand, and sigh and cry, and cal, and if I perish I will perish crying to God, that God would draw my Heart, Oh draw, draw our Hearts, and we will run after thee. Blessed Redeemer, dost thou cal us? send forth somwhat of thy spirit, that may draw our Hearts, and then we will run after thee. Keep thy Heart in such a frame, for this is a great discouragement about coming to Christ in the Hearts of many. Christ calls, and we have many sweet incouragements in the word to come, I, but it is to them that have their Hearts stirring and working towards Christ, to go to him. But I have a dead, and dull Heart, and can∣not work towards him. I but if thou canst not stir and work after him, yet set thy Soul in sight of Christ, and look towards him, and waite til Gods time come, when he will let some influence into thy Heart, this will be a mighty help this way.

And take heed of listening to any temptation that may draw away thy heart from coming to Christ. It is a no∣table Scripture that you have in 1. Sam. 12.20. it is of Samuel Speaking to the people of Israel that had sinned against the Lord, and were troubled for their sin, and Samuel said unto the people. Fear not, you have done this wickedness, yet turn not aside from following the Lord, but feare the Lord with al your hearts and turne ye not aside, for then should ye go after vain things, which cannot profit nor deliver, for they are vain. You have sinned against the Lord, and you are troubled, what shal we do? Saith Samuel, though you have thus sinned, yet do not turne aside to vanity. So do I say, you have sinned against the Lord, and Christ cals you to come to him, and you complain you have a dead and dul heart, I but then, do not turne from Christ to vanity, set your selves stil in the sight of God, and attend upon him in those Ordinances, that he useth to present himself in.

RULE. VIII.

Eighthly, When thy heart begins to come to Christ, give up thy self to the stream of Gods spirit, for the spirit of God wil be stirring ever and anon, though not at al times alike. Thou art attending upon the Ordinances, and wai∣ting when the spirit of God should come to draw thy heart to Christ, wait upon this stirring, and if thou feel the Spirit beginning to draw thy heart to Christ in any measure, Oh! then joyn with the work of the spirit of God, and give up thy soul to the stream of Gods spirit; do not thou draw back; it may be Gods spirit is drawing thy heart to Christ, and thou presently drawest back with discouraging thoughts, upon consideration of thy Vileness, and that thou art not humbled: now when thou feelest Gods spirit stirring in thee, give up thy soul to the strength of Gods spirit. As when a man goes to

learne to swim, he is not to lay down himself, and keep a padling with his hands and feet, but there must be a giv∣ing up of himself to the water, Sometimes a man keeps ten times more stir to keep himself from drowning, then ano∣ther that can swim; one that hath got the art of swimm∣ing, while the other sinkes to the bottom, the water helpes him, and he keeps himself above water. Just thus is the difference, between some that are troubled in their con∣sciences for their sins. and others, between some that are coming to Christ and others. Some that are coming to Christ, and have not the right art of giving up themselves to Christ, they are sinking, and in mighty confusion of spirit, and keep such a do with their own hearts, and strange confused thoughts they have, and horror of spi∣rit, and al because they fear they shal sink down to the bottom of destruction. Now there are others that are a∣fraid of sinking and drowning as wel as they, but coming to understand what the way of Christ is, and what it is to come to Christ, though they have nothing in themselves to keep them from sinking, yet they come to learn how to give up their souls to the stream of Gods spirit that car∣ries them on to Jesus Christ in a more solid way, and with a great deal less trouble they come to Jesus Christ, and there they get into the arke and so are safe for ever. Whereas others they skrabble on the outside of the arke, as if a poor man should be skrabbling upon the ship, no body lookes after him, he fals down and is drowned at last. So those that skrabble and do not give up themselves unto the arke, they fal down again and at the last perish You have a scripture for this in 1. Kings. 20.33. The Servants of Benhadad, they diligently observed whether any thing would come from the King of Israel, and they say, thy brother Benhadad, this is the thing, they go in a way of seeking to the King of Israel for his brother Benhadad, and this is the way, they watch for any word that might pass from the King of Israel, whereby they might have any hope, and at last he said, my brother

Benhadad, and they take hold of this presently. So it should be with a sinner that is seeking after Christ, he should diligently watch what may come from the Spirit of Christ, that may give any incouragement; doth the Spirit move in thee, and begin to work in thee to draw thee to Jesus Christ? Oh! thou mightest have got a great way thither, it may be thou mightest have been in his bo∣som, and in his armes by this time if thou hadst taken this course.

RULE IX.

Ninthly, The soul that is about coming to Christ, that doth not yet know whether it is truly got to Christ, it should often renew the act of coming, for certainly there are many that are at Christ, but do not know it. It may be some soule may say, I had thought I had got to Christ before, but I see my Corruptions prevail, and I am afraid I am not come to Christ; wil not these soules think that they must not come to Christ til they have overcome their Corruptions? wheras the best way to overcome thy corruption is to come to Christ, to renew the act of thy co∣ming to Christ, and the longer thou staiest from renewing this act of thy coming to Christ, the more strong thy cor∣ruptions grow in thee. Certainly do thou ly down as long as thou wilt in any sullen mood, and say, my Corruption is thus and thus, and I am afraid I never went to Christ, thy corruptions would grow stronger in thee, thou must not stay til thy corruptions be subdued before thou goest to Christ, but renew the act of coming to Christ again, say I wil try it again, may be I did not do it aright at first, and if I miss it the second time, I wil try it again and a∣gain, and the hundredth time. Do not say if I had over∣come sin thus and thus, I would come to Christ, it is as much as to say, if I were first sanctified by Christ, then I would come to Christ for justification, and is this the right order? No, thou must come first to Christ, that

thou mayest have thy corruptions subdued. It would seem a strange thing that if a king should come to a woman and tel her he would be married to her, and she should say, no, if I were a Queene I would take him, but she must first be married to him, and that makes her to be a Queen. So here, the soul must not first say, if I were first sanctified and had overcome such and such corruptions, I would come to Christ no, but by coming to Christ & renewing thy act of coming to Christ, that sanctifies thee. That is a rule that I would leave with al young beginners, spend more time and more strength, in renewing the very act of beleeving, of rolling thy soul upon the grace of God in Christ, and ca∣sting thy burden upon him, then in any other worke what soever, there is no other thing that thou canst spend thy time & thy strength more profitably in, then the renewing the act of coming to Christ. Come saith Christ; saith the soul, I had thought I had come, but I was deceived; saith Christ, yet come again, and come again and again, this is the onely way to overcome any corruption in thy heart. So that when Christ cals thee to come, remember these rules, Oh! that you would lay them up to make use of them at al times. When you heare such things out of Gods word, remember what hath bin said in this text what is implyed in the coming, what way you would come, and O! that the Lord would help poor soules thus to come to him, and know for your incouragement, that if God give you a heart to answer to his cal, to come to his Son, this is an evident signe of your predestination, for whom he cals he hath elected, yea, do but think thus with your selves, what an infinite mercy is it to me, that I am in such a condition, as that, God calls me to come, I might have had my eares filled with this, depart from me ye cursed. Thus many are cast off from God, and God bids them depart from me ye cursed, thou art as great a sinner may be as they are, now whereas God might have said depart from me thou vild soul, thou passionate soul, thou filthy unclean soul, I say, this sound might have been in thin eares, but instead of that sound there is the

spirit of Jesus Christ in the ministry of this word calling to thee, come to me, yea, he doth not onely cal thee, but he hath given thee many rules, how thou shouldest come to him. If a Prince shal first make a proclamation for a rebel to come to him for pardon, and shal send to him, and make out many rules how he shal come, and direct him to such a place, what a mighty incouragement would this be to such an one to come in. Now this the Lord Christ hath done to thee, he hath not only proclaimed that he is mediator between God and thee, but he hath sent his spirit to cal thee, and he hath sent his messenger to give thee rules how to order thee, that thou shouldest take heed of such a by way and such a turning, and observe these and these things for thy help, thus Christ hath done for thee. If the Lord doth give thee a heart to answer to Christs cal, know, that this calling to thee by Christ in his word, wil be no other but a forerunner of that cal that Christ shal make to thee another day, There's a cal, come to me al ye that are weary and heavy Laden, and I wil give you rest, Inherit the kingdome prepared for you. This is worth ten thousand worlds, and when the soul answers to his cal, such a soul may go away, and be com∣forted that Christ wil cal you after another manner. He cals the poor laden soul to give you now rest, but he wil cal you afterwards before men and Angels to receive the inheritance, Come not to rest only, but come to an in∣heritance, the kingdom prepared for you before the be∣ginning of the world.

CHAP. XXIII.

Nine means to draw Sinners to Christ, namely, That, 1. He that cals us is the Son of God. 2. He is our neer Kinsman, (wherein three strong argu∣ments are included. First, The terror of Gods glory is taken away. Secondly, He is infinitely inclined to do good unto the Sons of men. Thirdly, In uniting the divine nature with the human, he hath done a greater work than to save a soul.) 3. He is the mediator. 4. He deserves that we should come to him. 5. The soul gets infinite good by coming to Christ, instanced in four particulars. 6. We are miserable in our selves. 7. Christ wil cer∣tainly receive them that come to him, which is open∣ed in three particulars. 8. We stand in great need of Christ. 9. The not coming to Christ wil aggra∣vate all other Sins. With an answer unto some Objections.

NOW that which followes to be spoken unto in this second part of the text, the invitation it self, is the drawing of the hearts of sinners to come to Christ, the work that we have to do, is, that in Luke 14.17. He sent his servants at supper time to say to them that were bidden, Come, for al things are now ready, There the gos∣pel is set out unto us by a rich mans making a great wed∣ding supper, and when he had prepared al his dainties, he sends his servants to invite the guests, saying, al things are ready, this wedding is nothing else but the excellent things in the Gospel, the excellent things that are in Christ and the servants are the Ministers of the Gospel, they are

sent out to cal sinners, to cal the guests to come, for all things are ready. So then in the name of Christ I cal unto al laden sinners to come to Christ. And for the drawing of the soules of those that are thus laden, these several things are to be propounded.

ARG. I.

First, consider who Christ is that calls, and what he is; Come to me, saith Christ. What is Jesus Christ that doth cal you to come to him? The very knowledg of him, what he is, would be a mighty argument to prevail with the heart to come to him, he that cals you to come to him, is the Son of God, the second person in the Trinity, the brightness of the glory of God, the character and image of his person, as he is said to be, in Heb. 1.3. He is e∣qual with the Father, he hath the glory of the Father in him, he is the glory of heaven and earth, the adoration of Angels, he hath al fulness of al good in him. If a great Prince should cal to you as you go in the streets, and say come to me, would not you presently adress your selves to make towards him, to go to him? know, when Christ calls you to come to him, it is more than if al the Angels in heaven should stand together, to cal you to come to him. When once the soul comes to know who it is that cals, to know the voice of Christ, and what he is, it is a mighty argument to work the soul towards Christ. But you wil say, alas, Christ is so glorious, how shal we come to him? his glory is enough to overwhelme us, when the Angels did but appeare in some glorious manner, e∣ven some of the prophets and holy men, were not able to stand before them, we cannot come to Christ because of his glory.

Therefore know, in the second place, That as he is so glorious in himself, the lustre of heaven, so he hath taken our nature upon himself, he hath clothed himself with our nature, and he is so united into an hypostatical uni∣on with us, to be made the same person, yea, so to be

the same person, that the second person in Trinity is, to be of the person that he is, that the son of man should be the same person that the son of God is, this is the greatest mistery in the world, and it is the greatest work that ever God did, abundantly greater than making heaven and earth, for God to unite our natures so neere unto his son, this God hath done, so that Christ that calls you to come to him, is not only God blessed for ever, equal with the father, and ful of Glory, but he is your kinsman, he is your neere kinsman, that hath taken your flesh upon him. Now had you one that were neer a kin to you, that were advanced to be the Emperor of al the world, and he should cal to you and say, come to me, would you not make to∣wards him? Jesus Christ hath your nature in heaven with him, and it is in an hypostatical union united to the di∣vine nature, and the fulness of the Godhead dwels bodi∣ly in him, as in Col. 2.9. Now it is he that cals you to come to him, certainly, there are great things in him, and to be had by him, as you shal see more by and by.

Now consider this one particular, viz. who Christ is that calls to come to him, and in the consideration of this there are two or three mighty strong arguments to prevail with the soul to come to Christ.

First, in that Christ is the son of God, and yet man, God man, so united, hence the terror of the Glory of God comes to be taken away, so as poor wretched flesh may be able now to converse with God, being vailed with our own nature, God being vailed with flesh. It is true, if God in his own Glory, as he is in himself in the highest heavens, should cal us to come to him, we might be afraid least we should be overwhelmed with his glory, we can∣not stand before him; we cannot look so much as upon the glory of the sin, how shal we be able to go to the body of the glory of God? Are we able to go to the body of the Sun? No, it would burn us up, how can we be able to go to the glory of God then? Now because the Lord knows that his glory is so great, he hath been pleased to provide such a way to take off the

terror of his greatness, though we be frail flesh, yet the Lord hath done that which may encourage us to come to him, for he hath vailed his glory with Human Nature, and therefore we may now through Christ be able to stand before, and converse with the infinite glorious God. This is a great mistery, the greatest, that God hath taken our flesh upon him, and vailed his glory with our flesh, that he might have his terror taken from us, and we may be able to come to him, here was one special end that Christ was made man, that the Lord might deal with us in a more familiar way, than otherwise he could.

Secondly, In that Christ that is God-man, in one per∣son, cals us to come to him: hence we have this Medita∣tion, That certainly, the Lord is infinitly inclined to do good unto the Children of men, this is a mighty incou∣ragement for all poor Souls to come to Christ, for when thou hearest, that Christ the Son of God is made man in one person, by that thou may'st gather this for thy en∣couragement, that certainly God is infinitly inclined to do good unto the Children of men, God would never have wrought so strange a work, as to unite our Natures into one person with his Son, if he had not meant to do some infinite good unto mankind; the Lord hath given a most evident demonstration of it, in uniting mans Na∣ture to his own Son. As if the King should be pleased to marry his Son to one that is the nearest Kinswoman you have, you would by that gather such an argument as this, and all your friends would conclude, surely the King doth intend much good to this family, that he is strongly inclined to prefer this family: So when God is pleased to marry his Son to our flesh, Yea, to take our Nature into a nearer union with him, then the Wife is taken into the Husband, we may gather this argument, and con∣clude, Surely, God doth intend much good unto the Children of men, and therefore come.

Thirdly, From this consideration, who Christ is, God manifested in the flesh, we may gather this incou∣ragement

to come to him, That the Lord in uniting the divine Nature with the Human in Christ, hath done already a greater work for the Children of men, than the saving of their Souls comes to; the saving of thy Soul is a difficult work; thou thinkest thus, Alas! for me to come and think to be saved by Christ, this is too great a thing, too good to be true, it is not possible that ever such a poor sinner as I am, should be raised to the glory that I hear of in the word, that God will raise his Saints unto, thou thinkest that the Salvation of thy Soul is so great, and so mighty a thing, and therefore that perhaps doth som∣what discourage thee in coming: but then, when thou hearest what Christ is, and how God hath united the divine and human Nature together in one person, from thence thou mayest gather this incouragement, that God hath done a greater work than to save thy Soul, for so it is: It is a greater work for God to unite the divine and humane Nature together in one person, than to save all the Souls in the world. As if Christ should say thus, Oh, Come to me, know what I am, I am the Son of the Father, of the same Nature and being, and I am likwise made man, God the Father hath united my divine Na∣ture to your flesh, and in this he hath done a greater work than the saving of your Souls, in this he hath shewed what intentions he hath for the good of mankind, and in this the terror of the almighty is taken away, and there∣fore come to me, that is the first Argument, come to Christ.

ARG. II.

Secondly, Come to Christ, Why? For Christ hath come to you; do you come to him, for he hath come to you; that Christ might come to you, he hath even come, as it were, from the Bosome of the Father, and for a time was willing to have his glory Eclipsed, to come into this world, to be in the forme of a Servant, to be in a mean

condition here in this world, Christ hath suffered more in coming to you, than you can possibly suffer in going to him, Christ is content to come from the Father to you, what is it that you can go from to come to him. He is said in the Book of the Canticles, to come leaping over the Mountaines, he comes leaping over all difficulties to you, if you think there are some difficulties in your going to Christ, know, that there was far greater difficulties that lay in the way in his coming to you, but whatsoever there was in the way, he was resolved to go through them all, and did come, and was here in the world, in the flesh, that he might save you, and he that is thus come to you, cals you to come to him.

ARG. III.

Thirdly, You must know, That Christ is the great Mediator that is set between God and the Children of men: it is he that hath undertaken the great work, the greatest work that ever was in the World, to Mediate be∣tween the infinite offended God, and your sinful wretch∣ed Souls, for through your sins there was such an infinite distance made between God and you that it was impos∣sible you should ever have gone without this Mediator. It is an argument of mighty use, if rightly understood, and throughly considered of, the vast distance that sin hath made between God and sinful creatures, that they can never come to God, but through the glorious Media∣tor that is come into the world, the Lord Jesus Christ, God and man, that was made by God the Father the Head of the second covenant, and hath undertaken to make up all the wrongs that our sins have done unto God, to pacifie the wrath of God, and to satisfie the justice of God, it is he that hath undertaken to make peace be∣tween the Father and you, and it is he that cals unto you to come to him. If there were a company of Prisoners in danger of Death, and one should come to the Prince to mediate for them, to make peace between the Prince and them, one that the prisoners should know to be the only

Son of the prince, the delight of his Soul, and he is sent by the Prince himself to come to make peace and under∣take it for them, and he comes unto the Prison doors, and cals to the Prisoners lying in their dungeon, and saies, arise, and come to me, hearken what I shal bring to you, observe my direction, and peace shall be made between the Prince and you, you shall have pardon, you shall have your lives; would not this stir them up to hearken unto him, and greedily to come unto the grate? Christ is come for this very end, this was the work that God the Father sent him into the world about, to be a Mediator be∣tween himself and poor, wretched, sinful creatures, and now he comes unto them, cals unto them and saies, come to me, If you did but know what Christ was, and what his work was in coming into the world, it could not but mightily draw your hearts to come to him when he cals.

ARG. IV.

Fourthly, Come to me saith Christ, for if ever there were any that deserved to be hearkened unto, and to come unto when he cals, certainly I deserve it; For I have not only come to be a Mediator, but the truth is, it hath cost me my blood, I have manifested such Love un∣to you, that I have laid down my Life for you, I have shed my most precious blood, I have been willing to be made a curse, and all for the saving of your souls; my Love hath been more to you, then to mine own life, for that was laid down for you. I have undertaken, indeed, to mediate between my Father and you, but it hath cost me much, yet in Love to you I have thus done, all my blood is shed, the work is done, the price is paid, Come to me that you may have Life. And this is the meaning of that forementioned place, The Servant is bidden to go and invite the Guests, for all is ready, so here, the work is done, Christ hath done the work, there could not be that argument to our fore Fathers, Abraham, Isaac, and Jacob, they could not have such an argument to draw them, Christ could not say to them, Come to

me, for I have not only undertaken to Mediate between the Father and your Souls, but I have laid down my life for you, shed my blood for you, I have paid the price already for you, I have purchased your Souls, I have done the whol work, it is finished. But now there is this Argument to draw your Hearts to Christ, for the work is finished, the greatest work that ever was, or shal be undertaken in the World, the greatest work of all is finished, and upon the finishing of this work, Christ cals you to himself, and saith, Come to me.

ARG. V.

Fifthly, Consider the infinite good that your Souls shall have by Christ in your coming to him, this draweth the Heart indeed, not only to see who it is that calls you, for commonly when we hear one cal, we wil ask, who cals, and if it be one that we expect good from, we come to him. (This we shewed already.) But this argument is from the infinite good that your Souls shall have when you come to him, the very first moment you come to him, you will be blessed creatures, there will be an in∣finite change of your condition, for consider.

First, If there be any good to be had in all the mercy that there is in God himself, if there be any good to be had in God the Father, in the divine essence, in the infinite, eternal, first-being of all things, it is to be had by coming unto Christ, for Christ saith, in John, 14.6. No man comes unto the Father, but by me. You cannot come to God but by Christ, as was intimated before, in regard of the distance between God and us through sin, you can∣not come to God til you understand Christ to be the great means of conveyance of all good from God to his creature. Christ is the great means of conveyance of all good unto the creature. All are yours, you are Christs, and Christ is Gods, saith the Apostle, in 1 Cor. 3. and the Last verse. All things are Gods, that you will ac∣knowledg,

but how come they to be ours, all things are yours, that is the happiness of those that are come to Christ. He doth not say, all things are Gods, and you are Gods, No, but all things are yours, and you are Christs, and Christ is Gods. Whereas other people, in seeking after mercy from God, go this way to work, they go immediatly to God, and think that if ever they receive any mercy or good, it must come from God, they must have it from God, but there is somthing comes between God and you, all things are yours, and you are Christs, and Christ is Gods; so that God himself is the infinite Fountain of all good; Christ is as it were the Cisterne, into which all the mercy and goodness of God is to be conveyed, and beleevers by Faith have every one a Pipe, as it were, put into this Cisterne, so they come to have conveyed all good, the fullness of the divine Nature, they are united unto Christ, and so have all Mercy conveyed from God unto them, here is a strong argument to draw the heart to come to Christ, because Christ is the great conveyance of all good from the ••her unto the Soul, is not the mercy of God sweet unto a Soul, that is Laden with the Burden of Sin? This mercy you must have in me, saith Christ, or else you shall never have a drop of it. We are to know therefore, that by our sins the conduit Pipe of all the Mercy in God is stopt, so as not one drop of saving mercy for eternity can be let into the Soul, and though we should cry for mercy never so much, and shreeke out, yet we are to know, that the Pipe is stopt by sin, and there is no other way to open this pipe, but only by Jesus Christ, he is the opener of the pipe of Gods infinite Grace, let out to the Children of men. Now if we look upon the Grace of God, we are first to consider, that by our sins we have stopt the current of al the Grace of God, and it is only Christ that lets out this current, and now Christ saith, come to me, all you that would have mercy. Would you have Mercy? O yes, it is true, we would have mercy, but we find this Mercy

of God is stopt by our sins. Now saith Christ, come to me, and by me, all the sluces of the Grace and mercy of God are opened to poor Souls, we know God is a God of mercy, the God of all consolation, in himself the Father of mercies, he is infinitly merciful, so that when we come to God, we come to the God of mercy, the God of all consolation, we come to the Father of mercies, we come to him who is infinite in mercy, whose Nature is mercy, to him that is imfinitely above all creatures in mercy. All the merciful creatures in Heaven and Earth in com∣parison of him are nothing, Yea, take all the merciful Saints in the world, the most merciful dispositions that were in all the creatures in the world, and put them into one man, you would say, this were a merciful man. If all the mercies, in all the bowels, of all the Saints, that ever were from the beginning of the world, were put into one man, would not you think him to be a merciful man? if he called you to come to him for mercy, would you not come? Such a man that hath all mercies, of all the Saints that ever were in the world put into him; yet this man would be a most cruel man in comparison of the infinite mercy that is in God. If we were in cruel straites and had to deal with such a man that had the bowels of the mercy of all the men in the world; those that are in misery, they go to their friends, and say, Oh! it is wel I did fal into such a merciful mans hand. But now thou that art a poor troubled sinner, if thou comest to Christ thou comest into the Arms, into the bowels of the infinite God, that is infinitely above the bowels of all mercies that are either in Heaven or Earth, and therefore come to him.

Secondly: Further, not only come unto the bowels of mercy, but by coming to Christ, thou comest to God as a Father, Come to me, saith Christ, thou shalt not only come to the Father, but the first moment you come to me, I shall present you to God as a Child, and God to you as a Father, the infinite God is a deadly enemy

to all out of Christ, but by coming to Christ there is peace with him, you come to have union with him, and you come to be made one with God, into the neerest uni∣on with God next unto the Hypostatical union. There is divers sortes of union with God, there is the Hyposta∣tical union, but next unto that is a Mistical union, and such a union have the Saints, the Soul that was before an enemy unto God, and cast out from him, the first mo∣ment that such a Soul comes to Christ, it hath such a union with God, that is the neerest union that any creature can have, next unto the human Nature of Jesus Christ.

Thirdly: Yea, Not only to be united to him, but thou shalt come presently to have his Image stamped up∣on thee, his Spirit put into thee, to live the Life of God, to have communion with him here, and thou shalt be saved: the very moment thou comest to him, thou shalt have Righteousness to stand in the presence of the infinite Holy God.

I, You will say, if we come to God, we come by Christ, but God is a Holy and a Righteous God, and how shall we be able to stand before him, being a Righ∣teous God and we such sinners? Therefore this is answe∣red by this, that the first moment thou comest to Christ, he will put the holy Robes of his Righteousness upon thee, that shall make thee able to stand before the infinite God, so that whatever thou art in thy self, it is impo∣ssible but God should be wel pleased with thee, and should take delight in thee as his own, thou may'st walk up and down in the presence of God, and all because He sees thee in the Robes of Christs Righteousness.

Fourthly: And further, The first moment thou com∣est to Christ thou shalt be safe to eternity, for all the hazard of miscarrying to eternity is over at the first mo∣ment thou comest to Christ, this thou shalt have in the first moment of thy coming to Jesus Christ, this is for the comfort of those that come to Christ. More of these

Particulars we shall have, when we come to the promise that is here made in the Text, And you shall have Rest.

ARG. VI.

Sixtly, For a further argument of drawing the Heart unto Jesus Christ when he cals to come to him, consider, what a poor wretch thou art in thy self, a vile, base, for∣lorne, Deformed, Miserable, Succourless, Helpless, Shiftless Creature, a Beggar. If a Prince as he goes a∣long in the Streets, seeing a poor Beggar lying upon the ground in the durt, should be pleased to call to such a creature, and say to him, come to me, would it not reviue his Spirit? If one should tel him the King the Prince cals, how would he stir himself. Now thou art the poorest Creature in the world, never any poor crea∣ture that lay groveling in the durt ful of Sores and wounds, was in a worse condition then thou art, when thou seest such a one, think that thy condition is far worse then his. If the King were going in his Robes to the Parliament a long the streets, and should see such a poor creature lying by the Walls, and should take special no∣tice of him, and call him to him, and say, let that poor creature come to me, it would incourage him exceeding∣ly; this invitation from Christ is just the very same, for the Lord Jesus Christ sees thee lying in thy gore blood, as it is described in Ezekiel. 16. where the miserable con∣dition of them that are in their Natural estate is most elegantly set down, they lay in their blood, none Eye pittyed them, then I came, saith God▪ and said unto thee live, and this time was the time of Love, so when thou liest in thy poor, wretched, miserable condition, in thy filth, in thy baseness, in the Gall of bitterness, and bond of iniquity, this blessed Redeemer this great Prince of al the world, he cals to thee and saies, Oh! thou poor creature, Come to me.

I, You will say, this is the discouragement of all, I would be glad to go to Christ, the Lord knows this is that my Soul pants after, that I might go to Christ, but I am such a poor, vile creature, so Wretched, so Miserable that it is impossible for me to be accepted, you tel me that for an argument, that is the greatest discouragement of my Heart, because I am so vile, and because I am so Wretched, this is that discourageth me from coming to Christ.

ARG. VII.

To that I answer, in the Seventh place, Come to me and I will certainly receive you whatever you are, Christ will certainly receive all those that come to him whatever they are, and for that consider these three things, that may make it plain.

First, The Solemn expression of Christ for this purpose, that you have in John, 6.37. All that the Father giveth me shall come to me, and him that cometh to me I will in no wise cast out. He doth not say, he that hath been such a great sinner, such a vile wretched sinner, but he speaks indefinitly, he that comes to me I will in no wise cast out. Now this that is translated in your Books, In no wise cast out, it hath a greater force in the Greek, there is two Negatives, for though we in English say, two Negatives make an affirmative, it is not so in Greek, for it is for a stronger confirmation of a thing, and so it may be read, He that cometh to me, I will not not cast out, as if so be Christ should say, he that comes to me I will not, I will not cast out. As we, when we would express the fervency of our Spirits, we double our speech; so doth Christ, he would express the Fervency of his spirit, and therefore he saith, he that cometh to me, I will not, I will not cast out.

Secondly, Whoever thou art upon coming to him he will not cast thee off, for this was the great errand that

Christ came into the world for, to receive poor troubled souls, and to ease poor Laden sinners; it was the very business that Christ came into the world about, it is the work that God the Father hath sent his Son into the world about, that he might receive such poor wretched sinful creatures as thou art, and if it were not, that he should receive those that come to him, he should lose the end that he came into the world for, and therefore he will receive you when you come, for Christ saies, I shal else lose the end of that that was the greatest work that ever was done since the world began, or shal be done to al eternity, that is, my undertaking the Mediation between God and you; if I should not receive poor Souls that come to me, that great work would be lost, that work wherein my Father and my self is so much glorified, for this is the glory of Christ to do so, and Christ saw there was so much glory to be had this way, that it did move Christ to come into the world, to take such a course as this is to save Souls, Christ knows that he should to all eternity be magnified by Angels, for the saving such Souls as thou art, Yea, Christ knows, that the Father wil love him more, for he saies. The Father loves me, because I laid down my life for the Sheep, John, 10.17. It is that that will delight God the Father, it is that that wil make God the Father to delight in the Son, it is that whereby Jesus Christ gets the very end of his death; til he had laid down his life; till he had made his Soul an offering for sin, he was not satisfied. This is it that sa∣tisfied him, that he should see his Seed, and amongst others, thou art one, thou that comest to Christ, thou art of the Seed that Jesus Christ is so satisfied with, that he gaines the very end of laying down his life for thee, and certainly, Christ will not cast thee off, but wil receive thee and therefore come to him▪

Thirdly, He will receive thee, for he hath heretofore received as vile wretches as thou art.

You will say, There was never any so vile as we are.

Its true, we may, and ought to judg our Selves as vile as the worst; though we have not committed such vile sins outwardly as others have, yet because we know not the Hearts of other men, nor do we know what means others have had, therefore we are to judg ourselves as vile as any: but know, that Christ hath received as bad as thou art, those that pierced Christ, that shed his blood, Christ received 3000. of them in one day, he received three thousand in one day of those that had inbrued their hands in his blood; and the story stands in the Scripture for an everlasting Monument, to incourage poor sinners to come to Christ.

And besides, though thou art a vile sinner, and a wretched creature, yet know, the greater thou hast been in thy sin, the more will the Grace of God in Christ be magnified, and certainly, there is in Christ such a Grace as is able to swallow up great sins as well as little, as the infinite Ocean of the Sea, is able to swallow up great Vessels as well as smal: were it not a silly thing, when we were to cast a Vessel into the Sea, to say it is too great a Vessel: God is willing to have his Grace magni∣fied to thee, though it be to the hardening of many thou∣sands. If there is an infinite Ocean in God to swallow up great, as well as smal sins, so long as this keeps thee off from coming to Christ, so long thou dishonorest this in∣finite Grace of God in Christ. Were Gods mercy only such as his common bounty is to other of his creatures, this might keep thee off, but now, it being the infinite Ocean of mercy in his Son, and purchased by Christ, it is an infinite dishonor to the Grace of God in Christ to stand upon tearms, and not to come to Christ, what dost thou think that mercy is worth, that cost the Blood of Christ? Thou thinkest thou art a great sinner, and that it must be wonderful mercy that must save thy Soul. Its true, and it's well thou thinkest So, but now consider further sinner, what dost thou think of the mercy that shall be as much worth as the Blood of the Son of God?

For him to be made a curse for sinners, will that do it? If that will do it thou mayest come to him. How much dost thou think the mercy of Christs coming to take Mans Nature upon him is worth, to take our sinful Nature upon him? If he will do it, thou mayest come to Christ. Yea, Further, know, That the Lord Jesus Christ ne∣ver receives any that come to him, but Beggars, none but Beggars, none but miserable creatures, none but those that are wretched, that are vile; and Christ did never yet from the beginning of the world receive any man upon these tearms, because he was not so vile as another man, as thus, here is one that is thus vile, here is another that is not altogether so vile, I will receive him upon this ground, because he is not so vile, this was never the ground; but when he receives them, he receives them up∣on free Grace, and therefore it is not how vile thou art, for that is the Glory of Christ to save vile creatures, and he saves none but those that come as Beggars, those that come and do see themselves, as vile wretched, worthless, unworthy, miserable, damned dust and Ashes in them∣selves. Only such are objects for the Heart of Christ to be set upon; rather make it an argument to drive thee more to him, as David did, in the 25. Psalm. O Lord have mercy upon me, pardon my Sin, for it is great, So, Lord, I am vile, I am wretched, I am unworthy and therefore Lord receive me, Lord, therefore I come unto thee, do not say as Peter once did, Master depart from me I am a sinful Man, No, but the truth is, he should rather have said thus, Master, Come to me, or Master I come to thee, because I am a sinful man: So thou shouldest not say, O Lord, depart from me, because I am a sinful creature, Or, Lord, do thou come to me, because I am a sinful wretch.

And know, that upon thy coming to him thou wilt have wonderful welcome, wonderful great entertainment above all that thy Heart can think of. O the great im∣bracing by Jesus Christ, of those Souls that come to him;

and this is the very Reason why poor sinners, at their first conversion, have their Hearts so filled with joy, be∣cause at their first coming to Christ, Christ doth give them such wonderful imbracements, til they come to be more Strengthened, and then perhaps Christ will have them live rather by Faith, than by sence. It is in the new Birth as in the Birth of Nature, Children when they are first born, they shoote up mightily; take a Child that comes very little out of the Womb, come to it a quarter of a Year after, the Child is shot up a great deal, you may see it a great deal taller, and bigger, every Limb increased, but take it at ten years Old, and it grows not so much then as at the first, and the Reason is, because it coming out of the worm Womb, it could not subsist if Nature did not hasten to strengthen it self at first: so men, when they come to Christ at first, they shoote up and grow to such inlargement of Spirit, and they do so sensibly perceive, Yea, and others do so sensibly perceive a greater growth at their first coming than afterwards, be∣cause when they first come, Christ will Strengthen them against all discouragements, Christ will use you tenderly, Christ will not upbraid you for your former sins, and say, What! you that have lived a prophane life, a pro∣phaner of my ordinances, a scorner at my waies, and at my people, Christ will not upbraid the Soul, but he wil be render of you, he will pass by your sins, and heal your weakness, He will not break the bruised Reed, nor quench the smoaking Flax.

ARG. VIII.

Eightly: Further, Consider, The infinite need thy Soul hath of Jesus Christ, and therefore that should drive thee to him, if the other Arguments do not draw thee, Oh! Let that drive thee to Jesus Christ, thou art an undone creature for ever without Jesus Christ, all the mercy in Heaven can do thee no good without Christ, all the Ordinances can do thee no good without Christ, all

the duties thou performest can do thee no good without Christ; for before thou comest to Jesus Christ, there is no Prayer, no Duties that ever thou tenderest up to God, that can be accepted, and this is a sad condi••ion, that all my Duties, my Prayers, my services, are all cast away till I come to Jesus Christ. Certainly, this is so, for thou must know, that Jesus Christ is not only the great conveyer of all good from God to us, but also, all that comes to us from God, must go through him, and therefore there is cause thou shouldest hasten to Christ, and never be at quiet all thy Life, til thou hast some com∣fortable evidence that thy Heart hath closed with Jesus Christ! there is an infinite necessity, because al Ordinances, Duties, services, whatever thou dost, doth thee no good, til thou come to Christ.

ARG. IX.

Ninthly: Yea, Further, Christ is such a one, as all the creatures one day will see a need of him, Yea, all that live under the sound of the Gospel, they shall see a need of him, and they shal curse themselves that when they lived under the sound of the Gospel, and were called to come to Jesus Christ, that yet notwithstanding they would satisfie themselves in the lusts of their spirits, Christ came from Heaven once to us in the daies of his flesh, but know, that Jesus Christ shall come again in his Glory, with all his Angels, all his Saints about him, and then how happy will those appear, that in the time of their lives, when they were called by the Ministery of the Gospell did come to Jesus Christ. When Christ comes thus in his Glory, perhaps you would then all go to Jesus Christ, no friend, if you will stay till then, you will hea•• another voice from Christ, he will not come to call sinners to come to him then, but he will come to bid them depart from him, for all that the father gives him do come to him before then.

ARG. X.

Yea, and yet further, let me tel you this, that while you have heard the word of God by a poor minister, in the name of Christ to cal you unto him, to draw you to come unto him, if you shal reject this invitation, and other invitations, that you have by the ministers of the Gospel, know that of al the sins that ever you committed in al your lives, this wil prove to be the greatest, that you have stood out against this invitation, it is that that wil aggravate al your sins. It may be some of you may think, wel, this is an incouragment to sinners, we are called to Christ, and we are tould, that the vilest may come to him, and Christ wil receive them. This is wel, but yet if thou wilt reject this invitation, and shalt yet let out thy heart to other vanities, and to the satisfying of thy sinful lusts, this I say, this invitation of Jesus Christ, wil be the greatest aggravation of al thy sins that ever thou Committedst in al thy life, thy whoredome, thy drunken∣ness, thy swearing, al thy sabbath breaking, wil not be so heavy upon thee, wil not be so deep upon the score as one rejection of Jesus Christ calling thee to come to him, and therefore take heed of abusing the grace of Christ in calling you to come to him. For know, if there could be any sign given to know who are Reprobates and who not, I would rather pitch upon this signe, one that should go away after the grace of God is opened to him, and he invited to come to Christ, one that should go away not∣withstanding hardned in sin, I say, I should rather pitch upon this than any other signe. There is no sin hardeneth the heart of God more than this. I wil give you one Scrip∣ture for this. In Luke. 14.16, 17. When God as the master of the great feast, sends his servants and invites men to come to the wedding, that is in truth to do that that I have been doing al this while to invite poor sinners to come to Christ. Now divers make excuses, some had

bouhgt oxen, others had bought farmes, and others had married Wives, wel, marke (at the 24. verse) the doom of those that did not come in upon their invitation, Veri∣ly (saith God) those men that were bidden shall never taste of my supper, What! saith God, to his servants, have ye invited them to come in, and wil they not? No they have other things in their heads, their Farmes, their Yoke of Oxen, their profits and pleasures, what wil they reject such grace and favour, when I invite them to come to the marriage of my son, verily, saith God, they shal never have any good by Jesus Christ. Oh! it were a dreadful doom to be past upon any soule, God forbid it should be past upon any soul, and yet when we come to o∣pen the grace of God in Jesus Christ in the ministry of the Word, we cannot speake of it without trembling hearts, without feare, least some should be hardened, and so God provoked by their resisting of thi•• grace of his, this man, and this woman that sits upon such a stool, that is not ta∣ken with this grace of God offered in Jesus Christ, they shal never tast of my supper.

Beloved! Sermons of mercy are more quicker, than any other sermons whatsoever, men and women may sit under a minister of the word, that may preach many wholsome points of Divinity, and many moral truthes, against drunkenness, swearing, prophaning the sabbath, deceit, cozening and cheating, they may sit along time under such a minister, and God may be patient with them though they do not obey the voice of the minister: but now, when the Lord comes to invite men and women to come to his son, let them look to it then, God expects that they should fal down before that infinite grace of his, and should admire it, and their hearts should be taken with it, and they should joyne with him, and say, Oh! Lord, we come, and our hearts do close with this boun∣tifulness of thine in thy son, & the neglect of our not pro∣fiting by such sermons, and casting out what we heare, letting of it pass from us doth the quickest seal up mens

hearts to condemnation, Ye wil not come to me that ye might have life. Wherfore take in what hath been spo∣ken to you, and labor to work it upon your hearts.

Quest. You wil say, Here are many things that have been spoken to poor sinners to come to Christ, if these things be so, what is the reason then, that there is no more that come to Christ? how comes it to pass that the hearts of men and women can stand out against such offers as these.

Ans. Would you know the reason, Christ himself gives it you, in John, 6.43. after he had been inviting some to come to him, and told them that he was the bread of life. Jesus answered and said unto them, murmur not among your selves, there were some mur∣mured against Christ, ••nd Christs words did not prevail with them; no marvel, that the ministers of Christ do not alwaies prevaile, when Christs words, Christs own preaching did not prevail with many, but they did mur∣mur at him, and went away from his sermons, and did re∣ject his sermons, at the 44. verse, saith Christ, There can no man come to me, except the father which hath sent me draw him.

Quest. You wil say then, why are you speaking al this while to exhort people to come to him, we are dead, and you had as good speake to dead men?

Ans. To that is answered, God the father doth use to draw those soules that belong to his eternal election by the ministry of the word, by such exhortations as these God the father doth make use of the ministry of man, to set before poor miserable souls, the excellency of Jesus Christ, and so to draw their soules to him; and therefore if you do belong to Gods election, God wil make use of his ministry to draw your hearts to come to Christ. Doth

God begin to draw you by the ministry of his word, have you found God by the ministry of his word begin to draw your soules, Oh! do not you draw back again, as loth to leave your sins, to leave such a sweat pleasure, such a profitable lust, but if God hath taken hold of your hearts, to draw you to him, Oh! do not you draw back again.

Indeed the scripture saith, many are called, but few are Chosen, few do come to Christ, but you are al called to come to Christ, Oh! let not that scripture be made true that many are called but few chosen, if thou findest God drawing thy heart, and thy heart ready to answer unto the Lord, that is an argument that thou art not onely cal∣led, but one of the Chosen ones of the Lord. There are three waies that God the father drawes those to his son, that he intends shal be saved for ever by him. First he draws them by the cord (as I may so speak) of Illumi∣nation, by enlightning their minds, by shewing them what his son is. Secondly, He draws them by the cords of mercy. Thirdly, he drawes them, by setting conscience upon them, to put them forward, when the Lord is draw∣ing the soul to Christ, he makes use of the consciences of men and women, to put them on to come to Christ. O! thou wretched soul, is not that that thou hearest in the word the truth of God? is it not the word of the Lord? hast thou not now a gracious offer? Is it not a mercy that thou art out of hel this day? and is it not a mercy that thou art not drowned in the sea? that thou art brought to land, to heare one more offer to come to Christ? Wilt thou yet go on in thy sins? Wilt thou yet prize thy lusts, before al that infinite good that is in Jesus Christ? dost thou think this wil be peace in the end? How wilt thou be able to look God in the face an∣other day? Its mercy thou needest, and Mercy thou must have, or else thou art for ever miserable, and wilt thou reject this mercy? Oh! that the Lord would cal in your consciences to help on this work. There hath been I

hope by al that hath been said, some Illumination about Christ, yea, and some cords of Mercy have been fastened upon your hearts. Now if God would but stir up consci∣ence, give a command to conscience, and say, never suffer this man, or this woman to be at quiet til they come to my son, til their hearts be taken off from al things, that hinder them from coming to my son, let them never be at quiet til then, it were a happy thing, if God would give this command to conscience, that so many might answer to this invitation of Christ, that when Christ saith, come to me ye that are laden; the soul answers, Lord I come.

Quest. I but you wil say, Suppose God hath been calling me, and I have rejected him, I have been in some for∣wardness to come to Christ, and my lusts have drawn my heart back again, for you tel us, that the Lord useth to be quick with sinners when they have rejected his grace; now have you any word of comfort for such, if these shal come that have abused Gods grace and mercy, and turned back upon him, have you any comfort for such?

Ans. I wil onely give you one scripture for those, and that is in Jeremiah, 3. and the 22. verse, and Oh! that the Lord would fasten this scripture upon your hearts. Returne ye back-sliding children, and I wil heale your back-slidings. Mark, here is the answer; Behold we come unto thee, for thou art the Lord our God. This scripture in the name of God, do I present to you that have drawn back from the grace of God, that once were in a good frame, and now are back-sliders, once more in the name of God do I cal to you, Oh! returne thou back-slider, the Lord Jesus Christ is ready now to healthy back-slid∣ings, now then secretly, say, Lord I come, and when thou comest into thy closet, in a more solemn manner and art al alone, resigne up thy soul to Jesus Christ, and say,

Lord, thou hast invited me this day to come to Christ, now Lord I give up my self, and all that I have and am to thee, my estate, my Body, my honor, and all that I have to come to thee: and then, not only those good things shall be made good, but the promise likewise, then Christ shall give you Rest. These times are times of distress, and therefore seasonable to hear of Rest, what∣ever troubles fal out yet if thou come to Christ thou shalt be safe thy self, Christ doth ingage himself to give Rest unto thy Soul.

And so much for the Invitation it self.

CHAP. XXIII.

The Doctrine arising from the dependance of the pro∣mise upon the Invitation, That God will have us when we are coming to Christ, to have respect to our selves.

NOw the next thing that follows is, the promise that Christ makes to poor Laden sinners that do come unto him, He will give them Rest.

And I will give you Rest.

It is too much for any creature to say thus, Yea, it were too much boldness and presumption, for all the Angels in Heaven to make these words as their own, for them all to say thus, Come unto us, all ye that Labor and are heavy Laden, and we will give you Rest. Yet here in this text, there is not only one that is greater than Solomon, but one that is greater than all the Angels in Heaven, and men that ever lived upon the Earth, that saith, Come unto me, all ye that Labor and are heavy La∣den,

and I will give you Rest. They are the words of the Lord Jesus Christ, the Son of the Father, that is equal with the Father, God blessed for ever. He saith, Come unto me, ye that Labor and are heavy Laden, and I will give you Rest. This is that that now we are come unto, The gracious promise that Christ makes to draw Souls unto himself, he will give them Rest, And I will give you Rest. And what more fit Argument and seasonable can there be at this time, this time we know is a time of trouble, a time of disturbance, there is much perplexity and distress in our Nation, and what will be more acceptable unto us than this, to hear of Rest? this is that that Christ doth promise to al them that come to him, that beleeve in him, he saith, he will give them Rest.

Before I come to open this gracious promise, which is exceeding ful of marrow and fatness, as we shall find, when we come to the opening of it. I shall first, give you one note, briefly, from the connexion of these words with the former, Come to me, ye that Labor, and I will give you Rest. You see Christ, that he might draw sinners to himself, makes a gracious promise of that that he knows will do good to sinners at the Heart, he will give them Rest. From hence the note is this in the general.

That God would have us, even when we are coming to Christ, have some respect to our selves, and Christ encourageth us in coming to him, even to have some aime at our own good.

That is the note cleerly, from the Connexion of the words.

Before we open the promise (I will give you Rest) saith he, if you come to me, in that Christ doth pro∣pound that which he knows will take the Hearts of sin∣ners, as a great good unto them, to draw them to him∣self,

hence I say, the note it cleer, That in our coming to Jesus Christ, it is lawful for us to have some aime at our own good, Yea, not only lawful for us, but we ought so to do, for we are to look upon Christ so as Christ propounds himself unto us, not only lawful, I say to look upon Christ so as he propounds himself to us, but it is our duty so to look upon him. Now when Christ propounds himself unto us as an object to draw our Hearts to him, he doth propound himself as one wherein our souls shal gaine abundance of good, one that we shall get much by. Now though it is true, we should Labor to be above our selves as much as may be, we should Labor to deny our selves, in some sence, yet not so, but that we are to look at our own good, even in our coming unto Jesus Christ. Now this I might shew you in abundance of Scriptures, in the very first commission that Jesus Christ gave unto his Apostles, after his Resurrection, to go and Preach throughout the world, he saith unto them, in Mark, 16.15. verse, Go ye into all the world, and preach the Gospel to every creature, he that beleeveth and is Bap∣tized shal be saved. This is cleer, that Christ would have us in our first beleeving, to have an aime at our own good. And so we find such a kind of promise as this is in the Text, In Jer. 6.16. verse. Thus (saith the Lord) stand in the waies, and see, and ask for the old paths, where the good way is, and walk therein, and ye shall find Rest for your Souls. Inquire after the good waies, and you shall find Rest for your Souls. So that you see, God propounds duties together with pro∣mises, the Lord knows what is best for us, and what wil work most upon us, and therefore, for us to think, that we must have no aime at all of any good to our selves in coming to Christ, and that it is no grace, but self-love to come to Christ for our own good, this is a temptati∣on. I speak the rather this point, because I know how useful it is unto many poor Souls, whom the Lord

is drawing unto Jesus Christ, the Lord hath taken off their Hearts from sinful self, they would not enjoy themselves in the lusts of the flesh as formerly, the Lord hath made them willing to deny their own opinion, their own wills, their own affections, their former waies, to deny themselves in the comforts of the things of this world, so as to prize him, and Christ, and his waies, the way of Christ more than they prize their very lives here in this world, and yet for all this, there comes a temptation upon them. I but, you seek Christ only to free you from Hell, and to save you, and therefore it is but self-Love, it is no true Grace, because that you ayme at your selves, rather than Christ, the Devil can∣not prevaile with a Heart that is drawing to Christ, thus, telling of it, Oh! but you prize your lusts more than Christ, or you prize your ease more than Christ; or you prize your estate, and your liberty more than Christ, or your life more than Christ, if so be that the Devil shal come thus and tempt, such a soul could in some mea∣sure be able to answer, and to appeal unto God, and say, Lord! thou that knowest all things knowest it is other∣wise, that howsoever my Heart heretofore went after my lusts, after the world, after my ease and liberty, and I followed the common course of the world, and made those things to be my greatest good and comfort, yet Lord, thou knowest it is otherwise with me now, my Heart is set for Christ, and I can say, from the bottom of my Soul, with that blessed martyr Lambert, None but Christ, none but Christ. Now when the Heart is got thus farr, one would think thou mightest be above the Devil, and come to get assurance, I, saith the Devil, though you be taken off thus far, that you dare not commit any known sin, and you seek after Christ, more than your estate and your liberty, yet there is one thing more that your hearts is not taken off from, you do not prize Christ most of all, you seek Christ to save you from Hell, and bring you to Heaven, that is it that

you seek Christ for, and therefore I know your Heart is not right all this while, this is a temptation that seizeth upon many men. Now I confess, it is a temptation that is beyond many men, they do not know what this temp∣tation is, that I prize Christ only to deliver me from Hell, and bring me to Heaven, this temptation is above the highest form of the course of the world, then ordi∣nary professors. Now the Spirit in the Text thus an∣swers this temptation, the Soul thus answers: It is true, I do seek Christ to save me from Hell, and bring me to Heaven, the fear of the wrath of the great God under which I saw my self to be, and the displeasure of God, was mighty upon my Spirit, the Lord hath made my Soul to be sensible of the dreadful breach that sin hath made between him and my Soul, and the Lord hath caused the fear of eternity to fall upon my soul, and I come to be convinced of this, that such is the breach between God and my soul, that there is none but Jesus Christ, the Mediator of the second Covenant, that is able to make up the breach, and my soul makes after him as the Mediator, as he is propounded in the word, in the Gospel, to be a Mediator between God and mankind, so my soul makes after him, and closeth with him: and what can the Devil say to this? For my heart doth close with Christ, in the way that Christ is tendred unto me in the Gospel; for so he is tendered, God himself saith thus, God so loved the world that he sent forth his only begotten Son, that whosoever belee∣veth in him should not perish, but have everlasting Life. Thus God sets forth his Son, as if God should say thus, Be it known unto you, O poor wretched sinful crea∣tures, that are in danger of eternal perishing, that I have sent forth my only begotten son into the world, and tender him unto your souls, to the end that your souls may not perish, but have everlasting Life. Thus God tenders his Son. Now then, when a soul shal be made sensible of the danger of eternal perishing; and

the Lord shall make it apeare to the soul, what the excel∣lency, and the glory of eternal life is, and the soul shal come to see that the being delivered from perishing, and the obtaining of eternal Life, is only to be had in Christ, and upon this doth close with Jesus Christ, and cast it self upon him, and adventure it self to lay the weight of its eternal estate upon Christ, the soul that doth thus receive Christ, according as he is tendred in the word, whatever objection may be to the contrary, this is to receive Christ, according as he is tendred in the word. Yet further, for the helping against this temptation it fals ful in this Text, Come unto me, and I wil give you rest. Now many poor souls do come to Christ that they might have rest, but then the devil puts this in, Oh! but you come to Christ for your owne good.

Now for the helping against this temptation, know,

1. That the Lord at the first conversion, doth ordina∣rily make use of the creatures self-love, but it is of self-love for eternity, and that is a higher degree of self-love, than the most people in the world do attaine unto; Some people in the world they love themselves only for this present life, but when God makes a man or woman to love himself for eternity, it is a good signe that the hand of God is upon the heart, and that the Lord doth intend good unto that soul, when the Lord begins to make thee to love thy self truly for eternity, to love that that is true and of eternal good, it is a good signe that the Lord doth intend good unto thy soul.

2. When the Lord proceeds, not only to make thee to begin to love thy self for eternity, that is to love that immortal soul that the Lord hath put into thee, but when the Lord comes to shew thee wherein thy true good for eternity lies, that it doth lye in this, that thou shalt be delivered from the wrath of God, and shalt not be cast out of his presence, but shalt come to have union with God, and live in his presence to the praise of his Grace

to all eternity, this is thy good, this thou dost account thy happiness, that thou maist be delivered from being cast out of Gods presence, and that the Lord would bring thee unto himself to live with him, and to joyn with the Angels and Saints to the praise of his infinite Grace in Christ eternally: Thou accountest this to be the good that thou wouldest have in thy salvation, I say, the revealing of this to thee, and the carrying of thy Heart unto Christ upon this ground, this is faith, it is true Grace, for here God hath so twisted, (as I may so speak) the glory of his own Name, and the good of his creature together, as they both are joyned in one, and so the Heart may be carryed to both of them at one time, to joyn in one.

3. Yea further, Let me tell you, when thy Heart looks at this as thine own good, and this is the Rest that thou wouldest have, whereas I see, that by my sins I am cut off from God, and so I can have no peace nor Rest, and I see my happiness, and the Rest of my soul is, to have union with that God, that my sins hath cut me off from, and that I might live for ever to the praise of the infinite and glorious first being of all things, I say, here∣in though thou aimest at thy own good, before thou art aware of it, and thou dost, it may be, explicitly Reason with thy own Heart; but I do regard God above any good in my self, yet in that thy Heart is upon it to that end, that thou mayest have union with the Father, and live eternally with him to the praise of his Grace in his Son, I say, in this act, though thou art not able expli∣citly to conceive how thou lookest at God above thy self. Yet God sees it, there is that work of God in thy Heart, to raise God there above thy self: and therefore, those poor sinners, that are much afflicted under the Burden of their sins, let them but Labor and Eye God, so as to look at Christ as one that is a Mediator between God and them, to bring God and their souls together, to ayme at this, and they need not trouble themselves with

answering any further that temptation, O! I come to Christ, but it is only that I might be saved. I do not know that in all the Book of God (to give you this one note about it, and then we pass from this point) that we find this as a note of an Hipocrite, that he doth love his own salvation too much, we never find it as a note of an Hipocrite, that he doth come to Christ that he might be saved, and seeing the word of God doth not set it out, as the note of an Hipocrite, let not us nourish this temp∣tation in our own Hearts, so as to hinder us from com∣ing to Christ, thy Heart would have Rest in coming to Christ, therefore come to him, that thou mayest have Rest. And thus much for this note from the Connexi∣on of the promise, Come to Christ for Rest.

CHAP. XXIV.

Of the Rest promised by Christ in general: And that there is no Rest for a Soul out of Jesus Christ.

BUt now for the promise it self. We read in the 16. of Isai. the first verse, that Christ saies, The Spirit of the Lord God is upon me, because the Lord hath an∣oynted me to Preach good tydings unto the meek, he hath sent me to bind up the broken Hearted, to proclaim li∣berty to the Captives, and the opening of the prison to those that are bound, to proclaime the acceptable Year of the Lord, and the day of Vengeance of our God, to comfort all that Mourne, &c. Here we have a prophe∣cy of Christ, and in this my Text, this prophecy of Christ is fulfilled, Christ is come here in the Text, to Preach good tidings to the meek, to bind up the broken Hearted, to proclaime liberty to the Captives, and the opening of the prison to them that are bound, all this is

contained in this promise, I wil give you Rest. Rest is that that all creatures in the world desire, the end of all mo∣tion is Rest, so the Philosophers say, the end of motion is quietness, it is the end of all motion whatsoever, if the creature were where it would be, and had what it would have, then it had Rest. But now in motion, what is the Reason that the fire ascends upwards? but because the proper place of the fire is above: and that the Earth, and all heavy things fal downward? But be∣cause their proper place is below; but let them be where they would be, and have what they would have, and then they are at Rest.

So it is with the rational creature, when the rational creature is in its proper place, that that is the proper place for an immortal Soul, and when an immortal soul comes to have the Capacity of it to be filled, when it comes to have what an immortal Soul is capable of, then it comes to have Rest, and this is a Rest that Christ doth promise here in the Text, and I will give you Rest: that is thus, If you come to me, you shall first be deli∣vered from all your burdens, from all misery whatso∣ever. And Secondly, you shal be where you would be, and injoy what you would have; so that indeed, this promise containes the freedome from all evil, and the enjoyment of all good, there cannot be Rest until there be a freedome from evil, and an injoyment of all good, that is the general here in this promise, I will give you Rest. There is a great deal of difference between the Rest that Christ here promiseth to give, and that that men seek after in the world. We read of the Rich Glutton in Luke, 12. saith he, Soul take thine ease, Soul be at Rest: for the word there in the Greek, it is of the same that here this word is in my Text, of Rest, Soul take thine ease, or Soul be at Rest, Why? For thou hast goods laid up for many Years. Now mark the difference of the Rest of the Soul of a worldling, and the rest of the Soul of a Christian: A worlding saies,

Soul take thy Rest, for thou hast meat, and drink, and thou hast goods laid up for many Years. A Christians Rest is this, Come (saith Christ) to me and I will give you Rest; the Rest of a Christian, it is in the Son of God, it is in the Mediator of the second Covenant, it is in him that brings the Soul unto the Father, and brings all the treasure and Riches of the Grace of the Father unto the soul, it is in him that a Christian finds rest; and a worldling only, in meat, and drink, and other things, as we shall see more afterwards. Thus in general what the meaning is.

Now in this promise of Christ, there are two things to be handled; the First implyed, the Second ex∣prest.

That which is implyed is this, That there is no rest in the Souls of the Children of men out of Jesus Christ, that is plainly implied, Come to me, and I will give you rest. So that here is plainly implied; That there is no rest for an immortal Soul out of Jesus Christ, it can have no rest out of Christ. And then that that is exprest is this, That in Jesus Christ, as soon as the Soul comes to have union with Jesus Christ, it shall have true rest indeed, there is ful rest to be had in Christ.

Now for the first, That out of Jesus Christ, there can be no rest unto the soul: As we read of the Dove that Noah sent forth; when his Ark was floating up and down on the Water, he sent forth a Dove, and you find in the story of Noah there, in Genesis, 8.89. That when the Dove was sent forth, she flew up and down, but she had not whereon to rest the Sole of her Foot, and therefore she comes flying to the Arke again: so it is with a soul that is not in Christ (for the Arke was a type of Christ) it may floate up and down in the world here, but certainly, there is nothing for the soul to rest it self

upon out of Christ. Indeed, we read, that when Noah sent forth a Raven out of the arke, the Raven came no more, but the dove came again, and the difference be∣tween the Dove and the Raven doth elegantly express the difference between those souls that God hath an intent to do good unto in Christ, and those that are left by God, and have no other portion appointed for them than the things of this world: men of this world whom the Lord intends no higher good, than the things of this world, they are like the Raven, they flutter up and down in the world, but never come to the arke, never come to Christ; the other that the Lord hath an intent to do good unto, although they may for a while be floating up and down here in this world, yet so wil God order things, that their soules shal never have any rest and quiet, til they come to Jesus Christ, nothing in this world shal satisfie them, but the Lord wil make them seek to be sensible of any emptiness, that they have not that good that their soules were made for, no rest to be had out of Christ.

There is a Scripture or two that is very observable. I might Name multitudes, But I shal content my self with one or two. That place in Isa. will be sufficient if I Name no more, it is in the 57. Chapter of the prophecy of Isa. and the two last verses. There you shal see al men that are out of Christ described in this, of having no rest, the 20. verse. But the wicked are like the trou∣bled sea when it cannot rest, whose waters cast up myre and dirt, there is no peace (saith my God) to the wick∣ed, or there is no rest, saith my God, to the wicked: yee that are mariners know what a troubled sea doth meane, a sea that is troubled casts forth myre and dirt; and just thus is a wicked mans heart, it is like the troubled sea, it casts forth mire and dirt.

And as when the sea is most troubled, it casts forth most dirt, so it is with wicked men, when wicked men are most troubled, then they cast forth most wickedness.

So somtimes it may be, you find it, when you are in a storme at sea, some kind of men, instead of seeking God and praying unto God they fal a cursing, and swearing, and railing, and so their hearts are more troubled, than the troubled sea, and thereby cast out more filth and dirt out of their hearts, than is cast out by the troubled sea. Or if not at sea, yet when they are here at land, as men that have no rest and peace with God, every thing troubles them, having not rest in Christ, they are troubled in their family, and with their neighbors, they do cast forth nothing but mire and dirt, oaths, swearing, and blas∣pheming, Oh! how do they come forth of wicked men when they are crost at any time: when you see at any time the husband, or the wife to be crost and troubled, when you see them in a distemper, and hear them swear∣ing, cursing, railing, blaspheming, speaking wicked speech∣es in their passion, remember this text, of the 57, of Isa. the 20. verse, That a wicked man is like the troubled sea that casts forth mire and dirt. Oh! that you would re∣member it, and apply it to your own hearts, is it thus with my heart. I fear that there are many, whose con∣sciences tel them, that this text doth lively set forth their hearts, their consciences tel them, that when they are troubled they cast forth mire and dirt, Oh! what mire and dirt hath been cast forth by many, when they have been in trouble! now, that the Lord would settle this text upon your hearts, for the Lord saies it is the wicked man and woman, when they are troubled that do cast forth this mire and dirt. But the special thing I aime at is in the next verse, There is no peace (saith my God) to the wick∣ed, no peace, no rest, this is a truth that doth belong un∣to al men and women that are out of Jesus Christ, there is no peace, no rest unto their soules, and as he doth deny al kind of rest that such a one can have, so you may ob∣serve, what a confirmation there is, Saith my God. It is God that saith it, as if the prophet should say, I am now preaching unto you about the restless condition that

you are in, remaining in your natural estate, as uncon∣verted to God, while I am preaching of this, it wil be a sad thing to you, it is a sad argument you wil say, the prophet tels us, there is no rest, no peace; but as if the prophet should say, it is not I that saith it, it is my God that saith it, God doth pronounce this upon every un∣godly man and woman, that there is no peace, no rest unto such; let the world have never so much rest and peace, though there should be no war abroad in the world, yet there is no peace unto wicked men, no rest unto their soules. I shal demonstrate this more cleerly afterwards that there is no rest nor peace to any wicked men in the world, though they seem to others to live in never so much ease, rest and peace.

Further, there is no peace to the wicked, saith my God; it is not I saith the prophet, but God that saith it, wher∣by he would teach us this note, That when any ministers of God preacheth that which is hard to us, we should con∣sider that it is not their words, but Gods that speakes to them, that God that wil make al good, that he speakes by them, which is according to his word, according to what he saith in his word, there is no peace, saith my God.

Further, there is no peace, saith my God, it may be that many would flatter you, and say there is peace, and these ministers do but trouble people, trouble conscien∣ces, and what needs so much stir, what needs so much a doe, no question the prophet did aime at these false prophets, as there were many that we reade of in Isaiah and Jeremiah that cryed peace, peace, when there was no peace. There was many false Prophets that lived in those times, that said the prophet Isaiah preacheth to you things that are too hard, God is mer∣ciful, and have we not al infirmities? and therefore it is but trusting in Gods mercy; and do we not do as others do? and we hope it shall be with us as with others at the last, and it is but repenting at last: now in opposition to al these, saith the prophet Isaiah, there is no peace, saith

my God, let all the fals prophets plead what they will, let them say what they please, yet my God saith, to e∣very wicked and ungodly man and Woman, there is no peace to their Souls.

Further, It may be there are some that their own Hearts would say, peace, peace, as many men and Wo∣men, that when they hear out of the word those things that are very dreadful, and do come very near to their Consciences, their Consciences tel them this word of God neerly concernes them, yet they will be ready to bless themselves in their own thoughts and say, notwithstan∣ding it shall be peace to them, just as we read in 29. of Deut. 19, and 20. verses, saith the Lord, It shal come to pass that if any man when he heares the words of this curse, shall bless himself in his Heart and say, I shall have peace, though I walk in the imagination of mine own Heart; the Lord will not spare him, but then the anger of the Lord and his Jealousie shal Smoake against that man, and all the curses that are written in this Book shall lie upon him, and the Lord shall blot out his Name from under Heaven. How dreadful doth God speak, and to whom? To that Soul, that shall hear out of Gods word, that there is no peace, no Rest unto them in that condition, in the way that he is now in, yet it may be, saith the Lord, when you shall hear pronoun∣ced this day in my word against them, you shal have many in your auditory shall say, I shall have peace though I walk in the imagination of my own Heart. Now we do not find such a dreadful expression in all the Book of God against any, as we do against those that shall say, they shall have peace, though they walk in the imagina∣tion of their own Heart. Now hear, saith the prophet, may be some of you will say in your own Hearts, I shall have Rest, I shal have Peace, but saith the Prophet, there is no Peace to the wicked, saith my God, though your own Hearts say, you shall have Peace, and what need we trouble our selves with the Ministers words, but

my God saith, there is no peace to the wicked: methinks, here we have a place, that speakes of wicked men direct∣ly in opposition to that which the Church speaks of her self, in Lamen. 3.24. The Lord is my portion, saith my soul, therefore wil I hope in him. Now let us observe, at this time when the Church speakes this, and saith, the Lord is her portion, she was in a very afflicted estate and condition, and it may be that her enemies would say, that the Lord had forsaken her, and neglected her, I but, against al the enemies in the world, her faith prevailes, and sayes, Let al the devils in hel say what they wil, let al the world say what they wil, yet my soul shal say, the Lord is my portion, that is, that faith that Gods spirit hath wrought in my soul shal inable me to say that the Lord is my portion. So on the contrary, when wicked men are in prosperity, and feel not the hand of God upon them, perhaps friends may flatter them, false pro∣phets wil flatter them; may be their own hearts wil flat∣ter themselves, but now to answer al, saith the prophet, there is no peace to the wicked, saith my God, my God saith it.

Further, there is no peace, saith my God, no rest to any out of Christ, this is to note, from whence it comes that wicked men can have no peace, why they can have no rest, it is from God, it is God that wil not give it, God is against them. There are many wicked men and women, whose consciences are begun to be inlightened, and they many times have trouble of spirit, and when they awake in the night, they are troubled, and when they go about their business in the day, they are trou∣bled, and when they come home, they are troubled, and so troubled as they scarce know what it is that troubles them. Now perhaps you have not known what it is that troubles you, but this text in Isa. 57, and the last verse, tels you what it is that troubles you, it is the Lord that is out with you, its the anger, the displeasure of

the almighty that is upon you in those wayes that you have walked in, and therefore it is that the prophet brings the name of God, to shew whence it is that wick∣ed men can have no peace.

Further, It is observable, that he adds, it is My God; he doth not say there is no peace, that God saith, though that had been enough, but my God, that is thus, as if the Prophet should say through the mercy of God, the Lord hath revealed this mercy to me, and my Soul hath some interest in this God, and since I knew God in Jesus Christ, my soul hath found peace and Rest in him, and he is my God, and hath revealed himself to me, he whose mind my soul is in some mea∣sure acquainted with, my God saith, there is no Peace to the wicked. And though however others may think, it is a strange thing to tel ungodly men, that they are in a condition wherein they can have no peace, when they hear of the dreadful wrath of God against all ungodly∣ness to be revealed out of the word, yet those who are acquainted with the waies of God, those who know the holiness and justice of God, those who understand the mind of God, those who are acquainted with the secrets of the mind of God, those men know, that there is a reality in what is declared against such and such wicked men, they can say, that to such there is no Peace, they can wonder how it is possible that such men can go on quietly in their way, they wonder how they can eat their meat in quiet, they wonder how they can sleep in quiet, they that know what a breach sin hath made be∣tween God and the Soul, and know what a wonderful work it is to make up the breach between God and the Soul that sin hath made, those men can understand this, and so wonder at their security. That is the meaning of the prophets words in Isaiah, There is no peace to the wicked (saith my God) as he instanceth in those words in the relation he hath to God, saith my God, because he knew the way of God, he knew a wicked

man could have no peace, others that know not the way of God, they think wicked men may have peace; as now, come to some men, and speak of the natural mans Estate, and how we are all Children of wrath, and of sin, and of the severity of Gods justice, and holiness; now a carnal heart, who knows not God, he thinks strange of this, and thinks, people are troubled more than needs; but now come to another that understands what the way of God is, and knows what the way of God is in making peace between God and them, come to one to whom God hath made him∣selfe known in Christ, such a one wil presently subscribe to al that is revealed of the wrath of God, and of the ho∣lyness of God, and of the righteous judgment of God: thus the prophet doth, My God, that God, that hath revealed himself to me, he saith, there is no peace to the wicked.

Further, there is yet a further note, there is no peace to the wicked, saith my God, there is this note from it, That it is a sad thing, when such as are wise, Godly and gracious, that are acquainted with the wayes of God, shal think others conditions to be naught, when such men shal be suspicious of it, much more if they were able to say cer∣tainly what their estates are, but when such as are wise, and holy, and walk close with God, when they shal say to you, there is no peace, you had need look to it; is there any godly friend of yours, whom in your conscience you beleeve is truly godly, that walks close with God, and faithfully with him, and enjoyes communion with him? if such a friend shal but think your condition to be naught it is a sad thing: thus it is, when the prophet saith, there is no peace to such and such wicked men, saith my God, that is, through Gods mercy, I have an interest in him, and in his name pronounce this, that there is no peace to such and such wicked men.

CHAP. XXV.

Six Reasons of the former Doctrine. 1. The soul out of Christ is departed from God. 2. Every man by nature is an enemy to God. 3. Every man by nature is bound over to the justice of God to an∣swer to what he can charge him with. 4. In a man out of Christ there is every thing to disquiet him. 5. Every one out of Christ is condemned. 6. Such every moment may be Plunged into a Gulf of Wrath.

WELL, Because this text hath taken up some time in the opening of it, and hath much in it, I wil name no other than this; for this indeed is sufficient to prove, that al out of Christ can have no peace nor rest unto their soules. Would you know why, and how it comes to pass, that None that are out of Christ can have Rest unto their soules? I shal not spend much time in o∣pening what I have to say, but those that are to be deliv∣ered for the opening of this point are exceeding dreadful, they speake dreadfully to those that are out of Christ: but now because you have already heard so much, of the willingness of Jesus Christ to be reconciled to you, and his invitation of you to come to him, and I have so much af∣terwards to deliver to you, about the true rest that a be∣leeving soul hath in Jesus Christ, therefore I may take the more liberty, to shew unto you the restless condition that every soul is in that is out of Jesus Christ. I wil do it very breifly in these particulars,

First, Certainly, a soul out of Christ, can have no rest, because it is departed from God, know this, and

Oh! that the Lord would make you to know it, that every man and woman naturally is departed from God, is gone from God, from the womb we have departed from him, & there is a great distance between God & every one of our souls naturally, al the union we come to have with God, it is in his son, it is in Christ, therfore, til we come to be in Christ, there is a great chasma, a gulf, a depth, a vast distance between God and al our soules, and this is one of the first things that the Lord is pleased to shew, and to convince a soule that he is about to save, of the great dis∣tance that there is between God and the soul natturally, now it is impossible for a soul to have rest that is depar∣ted from God, for God is the proper Centre of an im∣mortal soul, as Moses saith in Psalm 90. Thou art our habitation; the soul can have no rest but in God, for God is the proper place of an immortal soul, the true good of an immortal soul it is the injoyment of an infi∣nite good: now if the soul be separated from that which is the true good, and proper place of it, it is impossible it should have any rest. In the 12. Psalm, the latter end, it is said of the wicked, The wicked walk round about, the words are termed in the old Latin, in a circuit, up and down, but now a godly man, walkes in a strait line, he goes to the center, in a strait line to God as the center, and there it finds rest; but when it is in its natural condi∣tion it walkes in a circle, up and downe, seeking for rest and finding none, as it is said of the uncleane spirit in the Gospel, that walks up and down seeking rest, but finds none; so it is with men in the world, they would fain have rest, and seek somewhat that is good, but finds none, for they are departed from God that is the only rest of an immortal soule.

Secondly, not only so, but every man by nature is an enemy to God, and therefore cannot look upon God, the infinite, eternal, first being of al things without terror if he knowes him; no man or woman that knowes what

God is, that is able to look upon him without terror in his natural estate, and therefore it is not possible they can have any rest so long as they continue enemies to God, and that certainly, is the state of man by nature, the scripture is as cleere in this, as in any one point of divini∣ty, that we are al by nature enemies to God, and canst thou be at quiet when thou art an enemy to God? think with thy self, it may be, thou hast slept quietly, lived mer∣rily, and eat and drank with a great deale of peace, as you think; but this is your condition, that you are natu∣rally an enemy to the infinit, eternal first-being of al things.

Object. You wil say, If we do not know it, we may have rest.

Answ. Just such a rest as a man that were asleep upon the top of a mast, true, he doth not know his danger when he is a sleep, but yet, wil you say, that the man can have true rest when he is there; so though men do not know what their natural condition is, and though their security have a kind of false rest, but wil you cal that rest? wil you say, such a man is gone to his rest, that is gone to sleep upon the top of a mast? such a rest hast thou had al the dayes of thy life before con∣version.

Thirdly, Every man by nature is guilty, is bound o∣ver to the infinite justice of God, to answer for al that the Lord hath to charge him with, to answer it before the Lord, and to satisfie the strict Law of Gods divine justice for al that the Lord hath to charge him with, and is this man in a condition to rest? can this man have rest, if he do but understand this? If a man be found guilty, and be bound over to the Sessions or Assises, truly, that man wil have little rest, til he have got himself free; for a soul to be bound over by the infinite, eternal God, to be bound over to eternal justice for whatever the Lord hath to

charge him withal, is this a condition to rest in? this is the condition of al out of Christ, of a soul before it comes to Christ.

Fourthly, Not only is a man guilty before the Lord, but whatsoever there is in one to disquiet him in the world, it is the condition of such a one that is out of Christ. What wil disquiet one? to be in debt, will not that disquiet one? to be in danger of debt, to be arrest∣ed as soone as he comes out of his doores, can such a man sleep quietly, or eate his meat quietly, and drink quiet∣ly? Let me tel you, that al the while you are out of Christ, you are in debt unto the infinite and eternal God, and bound to give satisfaction fot what the Lord hath to charge you withal, yea, and for ought you know, the next creature that you have to deal withal, may be as a Sergeant, sent from the eternal God, to lay hold upon you, to arrest you, and to cast you into prison, until you have paid the uttermost farthing. I remember I have read of Augustus Caesar, Plutarch reports of him, that he knowing of a Chief man in Rome, that was much in debt he sent to buy the pillow that that man lay upon; certain∣ly there is much in that pillow, thought he, that a man in so much debt could rest upon: only noting thus much, that it is a mighty trouble, and a restless condition that such a one is in, that is in debt; if that be so, then certain∣ly, every man and woman out of Christ is in a restless condition, for they owe to God the debt of punishment, because they have not paid to God the debt of obedience, and God must have his debt paid, either in them∣selves or in their surety, and thy surety is only in Christ, and Christ undertakes to pay for only those that come to him, whom he hath invited to come to him, and if Christ do not undertake to pay the debt for you, you must pay it your selves, or be cast into prison; and that is the reason of the damned lying in hel for ever, because they lye to pay the debt of obedience that they owe to God, and therefore the scripture cals our

sins, our debts, if you examine the several expressions of the evangelists, one saith trespasses, the other debts, whereby it is apparent, that Christ did never intend to bind his people to use those very words, but only shew a platforme and a patern of prayer, that we are to pray to that effect, this is an argument that no man can possibly answer, for one Evangelist hath the Lords prayer in one kind of words, and the other Evangelist hath the Lords prayer in other kind of words, one saith, forgive us our trespasses, and the other saith, forgive us our debts; now it is true, they come to al one in effect, I but then say I from this, that it is not Christs intention to tye us punc∣tually to the words that he spake, but to make the prayer of Christ a patterne of prayer to us, so much for that point.

Fifthly, for this condition, the restless condition that al men are in that are out of Christ, it is this they; are not only debtors and guilty, but every one out of Christ is condemned, not only bound over, a prisoner may be bound over, I but he may hope to escape when he comes to tryal, but this is certain, every man and woman out of Christ is a condemned creature, the sentence is past alrea∣dy upon them. I wil give you a cleare scripture for it, in John, 3.18. He that beleeveth not in Christ is con∣demned already, not onely he shal be condemned at the great day of judgment, but he is now condemned, he is condemned already. I might give you divers other Scrip∣tures, that in Rom. 8.1. There is no condemnation to them that are in Christ Jesus, who walk not after the flesh but after the spirit, this doth plainly imply, that then there is condemnation to them that are not in Christ, that do not walk after the spirit, but after the flesh. Now can any man be at peace when he is a condemned creature? would you think, that a man that were condemned at your Assises, the Judg having past the sentence of death upon him, if you should come to such a man and find him asleep, would you not say, alas! can you rest now?

Do you think the night is a night of Rest that is before the execution of a condemned man? Now let me say to you, that those that are come to Christ, they know that their condition was so before they did come to him, this is a certain truth, that til you come in unto Jesus Christ and be a beleever in him, you are under the sentence of condemnation, he that beleeves not, is condemned, you that walk after the flesh are under Condemnation.

You will say, God forbid, we hope we are not con∣demned. Now the 8. of the Rom. the first verse, will shew you to your faces in what condition you are in, There is no Condemnation to them that are in Christ. Who are they that are in Christ and delivered from con∣demnation? They are those that walk not after the flesh but after the Spirit. Shall it be cast upon this now? I do challenge every Soul to put it upon the tryal, to see whether they dare venture their Souls and eternal estate upon this Scripture, look to it, it is the word of God, it is that word of God that must stand for ever, when thou and I am fallen, There is no condemnation to them that are in Christ Jesus, who walk not after the flesh but after the spirit. Now then, thy eternal estate lies upon this, thy soul lies upon it, that if thou be a man or Wo∣man that doth walk after the flesh, that is, look what pleasure the flesh desires, what lusts of the flesh are de∣lightful to thee, thy Heart walks after them, thou livest accordingly, and it is thy great care to make provision for the flesh, the care of thy life to make provision for the flesh, and when thou hast made provision for the flesh, thou givest liberty to thy spirit to satisfie it self in the lusts of the flesh, thou art the man and woman that yet art not in Jesus Christ, and therefore art certainly under condemnation; and is this a time to Rest now in? Is there Rest for such a Soul that is in this condition? All those therefore, whose consciences tell them, that hither∣to they have walked after the flesh and not after the spi∣rit, not after those truths that they find in the word;

perhaps they can go to the word, and say, it is true what the Minister saith, if we could do what he saith, and in the mean time cast off the thoughts of those truths that are according to the word, and cast off what God speaks in his word, for what he speaks in his word should be as real to thee, as if he spake it from Heaven, and therfore thou art out of Christ, and I speak in the name of God of all these things, that I might the more effectually draw mens hearts to come unto Christ for Rest. For I do not mean to leave you thus, to tel you, that you have no Rest out of Christ, but I intend to tell you, how you may have Rest in Christ. Only first I would convince you that out of Chirst there is no Rest for the Soul, and if you have had Rest all this while out of Christ, it hath been a cursed, a vile, a wretched Rest, it hath been no other but such a Rest as this, of a man that is condemned to die, Nay, Let me tel you all out of Christ are not condemned to die a tem∣poral, but an eternal Death.

But you wil say, they have Rest enough, it doth not trouble them. I answer, What Rest? just as if a condemned man shal go to bed, and fal asleep, and dream that he is at home in his House, with his Wife and Children about him, at home with his friends, at his work, at his meat, and O poor man, how he rejoyceth that he is at home, and hath got his Wife and Children, and all is safe and wel, this man pleaseth himself in his dream al this while, and at length (poor man) he awakes, and he sees he is in the prison, he sees the shackles about his heels, and the watch at the door, and for ought he knows, he may die the next day. Certainly, this sets forth as lively the condition of natural Men in the world as can be, they are al condemned, but they are in a dream, and they think they are out of al danger, al wil be safe, that there shal no misery befal them; O but, when the Lord shal come to awake them out of this dream, they wil see themselves in prison, under the sentence of condemnation, and then

they wil wonder that they have been so quiet al this while.

Sixthly: Yea, Let me say further, if thou beest out of Christ thou are not only under the sentence of Con∣demnation, but for ought thou knowest, every moment thou mayest be plunged into the Gulf of the wrath of the infinite God, it is true, God hath spared thee along time, God hath continued thy Life in his Patience, perhaps, twenty, forty, fifty years; well, but how dost thou know, but that may fal out in one night, or day, or moment, that never fel out in al thy life, though thou hast been spared a long time, yet thou knowest not but before morning, thou maiest be among the damned in Hell, and is this a condition to rest in? For a man and Woman to be in such a condition, as when he comes to examine, how doth things stand between God and my Soul? How stand I to God? What reference have I to God? Or what reference hath God to me? How do I know but I may be swallowed up in the Gulf of the eternal wrath of the infinite God, and there lie under it for ever? What do I know to the contrary? And if this prove to be my portion, it had been better ten thousand times I had ne∣ver been borne, and is this a condition to rest in? Cer∣tainly if God hath revealed any truth in his word, these are the truths of God. The condition of one out of Christ is like one that hath suffered Shipwrack, and per∣haps he gets one of the Bords that are broken off from the ship, and is floating up and down the Sea upon it, and yet in such danger, that every wave coming, he is in dan∣ger to be drowned, do you think it is possible for any one to sleep there? Its true, You are not drowned yet, but you see your selves in danger by every wave that comes to be swallowed up, and to be sunk to the bottom. It may be it hath been the case of some of you, that have suffe∣red Shipwrack, that you have been dilivered in a boate, I beleeve when you have been there you could hardly sleep quietly, if you should nestle down in your boate, and

say, wel, here I wil take my rest, would not every one think you a mad man? Just thus, for al the world, it is with men in their natural estate, they take up their rest, whereas they know not but there wil come presently some dreadful wave of the wrath of God, and swallow them up, and so they are undone for ever, certainly, there is no peace to the wicked, saith my God, if this be so.

There are divers other particulars that might set forth for the opening of the condition of al men that are out of Jesus Christ, no rest can come to them, and al to make Jesus Christ precious to you, that you might seek the happy condition that is to be had in Christ. Oh! that any thing that hath been spoken might be settled up∣on your hearts, that you might go with that poor wretch∣ed sinner, that you read of in the Acts of the Apostles Chap. 16.30. and say, Men and bretheren, what shal we do to be saved? The Lord hath shewn me my rest∣less condition, I see the rest I have had, hath been a rest∣less condition. And Oh that it might make you but to in∣quire after Christ, but to put your souls into an inquir∣ing condition after Jesus Christ, that you may hearken unto what shal be delivered unto you about the blessed rest that Christ doth here promise in this invitation, when he saith, Come unto me, You that are laden, and I wil give you rest, be not afraid to apply your selves to those things that have been delivered, whenas these things are spoken out of such a text as doth sufficiently hold forth to you the true rest that is in Christ, for this promise of rest, it is made to them that do labor & are heavy lade. Now if these truths of God that have been delivered to you, do ly as a load upon your spirits, if you go away with your hearts burdened with it, be not discouraged, for you that are burdened with such truths as these are, come to Christ and he wil deliver you from this burden, and you shal have in this that quiet that shal remain everlastingly; al the quiet that you can have with putting off these truths

that have been delivered cannot hold long, but there is a storm a coming, that wil try every man and womans qui∣et, of what nature it is; whether true quiet, or false; whe∣ther true rest, or false; do not therefore cast off what hath been delivered, but apply it to your souls, that so you may be the more prepared to heare further of the blessed rest that Christ doth here promise unto you.

CHAP. XXVI.

Containeth. I. A further consideration of the restless condition of men out of Christ, from Prov. 23.34. II. Five Reasons thereof. 1. They are under the curse of God. 2. Al creatures are their enemies 3. Al the wayes of Gods providence are against them. 4. Al their best Services are rejected. 5. They have no refuge for comfort. III. Two con∣clussions from the premises. 1. Most men live and perish in blindness. 2. There is insufficiency in al things out of Christ, to give rest; with the Rea∣sons thereof

BUt I shal now go on a little further in this similitude that I have been speaking of; the holy Ghost hath another like this, in Prov. 23.34. He compares wicked men that are secure, unto a man that sleeps upon the top of a mast, he speakes there of drunkards, and of the Whoremaster, but it is true also of al unconverted ones, though the holy Ghost instanceth in those two only, the words are thus, Yea, thou shalt be as he that lies down in the midst of the Sea, or as he that lieth upon the top of a Mast. So that here you have both the similitudes, you have the first that I spake of, as if a man had only a plank in the midst of the Sea, and he lies down and seeks for

rest there, or the other upon the top of a mast, and he lies down and sleeps there: this is the restless condition of of ungodly men, I will Name breifly some few Reasons and so proceed. Certainly, there is no Rest unto them that are ou•• Christ.

1. For he is under the curse, he is under the curse of the law, and the curse of God, under the curse of the law of God, whatever befalls him in this world, whatever af∣fliction, it is a part of the curse, and for ought he knows every sorrow, is but as the beginning of eternal sorrow to him, there is the venom of the wrath of God in every affliction to every unconverted man, he his in danger to have the execution of al temporal curses upon him, there is nothing but the patience of God to keep him from al this, and what rest then can he have? The saints of God, they have Gods covenant, and Gods promise, other men have nothing but Gods patience to keep them. A mal∣lefactor in prison is not executed many times, Why? Be∣cause the Judg may out of favor reprieve him for a while, I but, is this a condition to rest in? A man that is wise is never at rest with a repriev, but wil have his pardon before he can rest, there is no man hath any ground in their na∣tural estate for their rest and quiet, but meerly their re∣prieval: but the saints they see what a sad thing this is, and therefore nothing wil give them rest til they have their pardon.

2. There is no rest out of Christ, because al creatures are their enemies, thou sleepest in the midst of an army of enemies, to sleep in the midst of an army of ene∣mies it would be a strange thing, al ungodly men have no other rest but as in the midst of the armies of their enemies, for al the armies in the world, and al the crea∣tures in the world, are their deadly enemies.

3. Yea, al the waies of Gods providence is against thee, thy prosperity workes towards thy misery, towards thy ruine, and so whatsoever passage of providence there is though thou mayest rejoyce much in it, yet it works to∣wards thy ruin. Prov. 4.32.

4. There is nothing that thou canst do can be accepted, al thy services, al thy performances out of Christ are cast off, al thy prayers til thou come to Christ, til God do reveal the mysteries of the Gospel to thee, al thy duties, prayers, exercises of religion, are al rejected, and yet thou must perform them upon pain of damnation, and yet not accepted, what a restless condition is this? for one to be in such a condition, I am bound to pray, to hear the word, and perform duties upon pain of damnation, and yet al my prayers, and duties, are cast as dung again into my face, this is the condition of al those that are in their natural estate: I speak this, that you may al see, what infinite need you have of Christ. Much might be said of the sinful condition of al out of Christ, for we must know, than in sin there is a jarring against God, a∣gainst the infinite glorious God, there is no••hing but con∣fusion, nothing but distemper in sin, and therefore a sinful condition can be no condition to rest in.

5. In what affliction soever any one is in, that is out of Christ, he hath no where to go for comefort, for there can be no stay nor comfort to a soul out of Christ, he is like a man in the midst of a wildernes, that hath nothing to protect him, no hedg no bush, if the storm comes never so dreadfully, he hath no where to go for protection, he is like a marriner in the sea, that hath lolt his anchor when a storm comes, and he is driven to the shore, and hath no anchor to pitch him upon. This and much more might be said to shew the restless condition of al men out of Christ.

Oh! then, the blindness, security, and hardness of heart that there is almost in al the world, if this 〈◊〉〈◊〉 the truth of God; and indeed this is the condition of al out of Christ, we may from hence conclude, that most in the world do live, and die and perrish in blindness, and in

woful disperate hardness of Heart, for where almost is the Man and Woman that is convinced of this Restless condition? That ever were in this Restless condition? This I dare undertake to aver, concerning every one, that you were once in such a condition as I have now spake of, how you have got out of it, that you must look to, and what argument you have that you can be able to rest your Souls upon for your deliverance out of this conditi∣on, do you examine, but this condition every one is in naturally; Abraham, Isaac, and Jacab, was in this condition once, and therefore every one must look unto it now while this Rest is opening unto you, and here indeed is the Reason of the tumultuousness of spirit that is in most people. What is the Reason that people hurry up and down in seeking after the things of this world? That they are in a Restless condition? Their Souls have not union with God in Jesus Christ, and therefore they are hurried up and down here in this world to seek after com∣fort this way, and that way: but the truth is, as with the unclean spirit in the Gospel, they seek for Rest but find none: as I tould you before, the Dove sought up and down for Rest, but she found none, til she came to the Arke; and so the Reason of the disturbance of the Spirits of Men and Women, is from hence, that they are not acquainted with the true Rest that there is in Christ, but we let this pass.

Only one thing more in this point, before we shal come unto the next, and that is, to shew the insufficiency that there is in al things in the world to give Rest unto the Soul til we come to Christ: Al men out of Christ are in a Restless condition: There is an insufficiency in al things in the world to give Rest til we come to Christ.

And for that I shall give two or three Reasons.

I. First, Because the Rest of an immortal Soul must needs be in the reference it hath to God; Now al the

Transactions between God and us, are only in the hand of Christ, it is not committed unto any creature, to tran∣sact any thing between God and us for any good, but through Christ; now then, if al our Rest must needs be in our reference unto God, and al the Transactions be∣tween God and us must be in the hand of Christ the Me∣diator, then certainly, there is an insufficiency in al things in the world to give Rest unto our souls.

II. Secondly, There is an insufficiency in all things in the world to give Rest unto the Soul, because the misery that we are in is so deep, and the happiness that our Souls are capable of is so high, that it is impossible that any creature can reach the one or the other, either to de∣liver from the one, or to raise up unto the other, only Jesus Christ in whom we have Rest can do it, because that there was never any thing that came to that depth of humiliation, nor hath that height of Glory (put both together) Christ hath subjected himself to the lowest degree of humiliation that ever creature could subject it self unto, and Christ is in the highest degree of Glory that it is possible for any creature to be in, above al crea∣tures: his subjection unto sorrow and trouble was such as no creature can subject unto, and his glory is higher than any creature is capable of, therefore he, and only he, is able to deliver from the depth of misery in which the Children of men are, and raise them to the true happiness and Glory that their Natures are capable of.

III. Thirdly, There is an insufficiency in all creatures to give Rest unto the Soul, because all ceatures here in this world that we have to do withal, except the Angels in Heaven, are under the curse, and the Angels are only ministring spirits to attend upon Christ, and to be sent upon Christs errand, they do nothing but in order to Christ; now all other creatures are under the curse, and being under the curse through mans sin, it is impossible

that those creatures that are under the curse should give Rest unto our Souls, and I do not know any argument in the world of greater strength to take off the Hearts of men from resting in creature comforts than this, to under∣stand cleerly, that al creatures here in this world, are under the curse through our sins, the whole world that is under the curse by our sins cannot make us happy, and therefore there is an insufficiency in al things in the world to give Rest unto our Souls. Do but consider then what are the things that most people Rest in Particularly, and then we shal see the vanity of men in seeking for Rest out of Christ.

CHAP. XXVII.

The insufficiency of every thing besides Christ to give Rest to the Soul is further enlarged, with several Choice Considerations,

FIrst, There are some that are so vile, as the cheifest Rest and comfort of their Souls is in the pleasure of sin, in the delight that they do take in satisfying of their sinful lusts, that is the comfort and Rest of their Souls, if they be troubled at home, Wife, Children, or Servants do but trouble them, what do they do to ease themselves, they go abroad among company, and there drink, and play, and swear, and perhaps be unclean. And others, when they are crossed, how do they ease themselves by venting their passion, and the truth is, it is a most holy truth I am speaking of, Oh! That ever it should enter into the Heart of a creature, to make it to be the greatest quiet, ease, and Rest of his Soul, to satisfie himself in sinning against the blessed God, and yet, I appeal unto you, do not your consciences tel you, some of you, that

this is your condition? And do you not know Men, that the greatest comfort, ease, quiet and Rest of heart that they have in this world, is in the satisfying of their sinful lusts? How far is this from seeking out Rest in Christ, in the Son of God, in the great Mediator of the Covenant; yet this is the condition of most people, take away the satisfaction of their Souls in their sinful lusts, and they have nothing to quiet their Hearts with, but when they are there, now they are safe, now they are quiet. Do but consider of this one thing that now I am speaking of, That to have Rest, and quiet, in any way of sin, it is no other, but just as if a man had a burning Feaver, and he cals for a pot of Water, gets it to his mouth, and drinks it up every drop; now in the very time he is pouring this down his Throat, he hath some Rest, some ease, he finds some ease from the fit of the feaver while he is drinking down the pot of Water; but do you think this wil be Rest to him? Do but stay a quarter of an hour, or may be an hour or two, then you wil find him in his scalding burning fit, then he burnes ten times more than he did before, and it is like to cost him his life, but he finds trouble and disquiet, and that gives him ease, and therefore he drinks it down and this indangers his Life afterwards. So it is with men, that seek after ease and Rest unto their Souls in any way of sin, thy pleasure in thy sinful waies, take all the pleasure of thy Life from thy youth to the day of thy death, and put it altogether, yet in respect of eternity, it is but just like the ease that a poor man in a Feaver hath, while the water is going down his Throat, all thy pleasure is no more, and thou art like to be scalding and burning in Gods wrath to al eternity for that one draught of thine, for the ease and Rest that thou hadst in the way of sin; I am sure when Christ had the burden of our sins upon him, he found it no Rest, and therefore it cannot be ease to thy Spirit.

Secondly, There are others, though not so vile, yet they Rest not in the act of sin, but in the creature, if they

can have good trading, quick voyages, and have as their neighbors have, then they are ready as the rich man in the Gospel to say, Soul, take thine ease, eat and drink, for thou hast goods laid up for many yeares; and this is the rest that most people in the world do seek after; they think, that if they might have as such and such have, then they had rest enough, but be it knowne unto you, that this is an argument that thou doest not understand nor sa∣vor the things of God, if thou thinkest that al the crea∣tures in the world, yea, if God should give thee the pos∣session of al the creatures in heaven and earth, if thou shouldest think that they would give thee rest, I say, thou dost not savour at al the things of God; but those that understand what God is, yea, those that have but one sparke of true saving grace, this spark of grace doth so in∣large the soul, that al the creatures in heaven and earth cannot give rest, cannot give quiet, but stil it hath a higher good to seek after than al the creatures in al the world. There is a notable text of Scripture which we have in the book of Job, in the 26. of Job, and 7. verse He Stretcheth forth the north over the empty place, and hangeth the earth upon nothing. Wilt thou seek thy rest in that which hangs upon nothing? the whole earth hath nothing to rest upon, and therefore nothing in the earth can be rest unto thy soul. In Micah 2.10. as it is said there in that place, so I may say of creatures, Arise ye and depart, for here is not your rest. The whole world is as a wheel, in a continual motion, and therefore in James 3.6. Where the text speakes of the course of nature, or the wheel of nature, the whole world is as a wheel running up and down, and therefore there can be no rest in the enjoyment of the creature.

Wel, but there are some yet would fain have rest there, having got good estates, some of you have got good voy∣ages, and God hath prospered you in your young dayes, and having got great estates, now you would have rest, that is, to live idlely, and to live uselesly, and to keep at

home, and let al things go which way they wil, it is good to be quiet in ones old dayes, when God hath delivered you from many dangers at sea, now you think the only way is to live quietly at home, and to meddle with no∣thing, and this is the rest of your souls, this is the rest that many men have after their yonger time is past, and how then to live and do nothing, this is their rest, now: Oh! that God would but speak to the hearts of these men.

1. Do but consider this, That by living thus idlely and unusefully thou comest to have al thy parts and thy spi∣rits to corrupt; just as a standing water, as waters in a pond do corrupt, and putrifie by their standing, so men that live uselesly and are not active for God, and for the publique good, according to the opportunities that God puts into their hands, their hearts do putrifie and grow corrupt, there is a corruption that comes upon al their parts, the beauty, the excellency, the quickness, the liveliness of their parts are taken away, and they begin to putrifie more and more, because they are not imployed for God, what ever we have that we imploy not for God, and are not active in for God, it putrifies, and however many men think it a great happiness, because they have estates, and they may live and do nothing, there is not a greater misery to a gracious heart, than to be useless for God, and for God to lay them aside as such as are useless, not to use them in his service, it is the greatest affliction to a Godly heart in the world; if God should take away their estates, it would not be such a great affliction, as to lay them aside and do nothing for God, and therefore let no man think, because he hath got a great estate, that there∣fore he may ly stil, & do nothing, Oh! what wil this man do when he shal be called to account for al his time, for al his opportunity for al his estate? certainly this wil not be suffi∣cient, that he can say, he did no hurt, no, but thou should∣est have been active for God, God is active for thee in sa∣ving thy soul, al the Atributes of God is working for thee,

and al the passages of his providence is working for thee if thou be saved, and therefore this is a wretched conditi∣on, for men to think no higher rest but meerly freedome from outward trouble, and if there be any whose consci∣ence tels them, this is the truth, this is my condition, and God speakes to my heart this day, this is the rest that I have sought after, know, that thou art not acquainted with the wayes of God, for certainly the rest of an im∣mortal soul is a high thing, Jesus Christ came into the world from the bosom of his father, and laid down his life to purchase rest for the soul, and dost thou think that Christ did this only to purchase this, that thou mayest be freed from some outward trouble in this world? and that we might sit in the ••himny corner and do nothing? Oh! there is another rest for the Children of God than this.

Object. I but some go further, some wil say, We trust in the mercy of God for rest for our soules.

Answ. Now for that, though this be better than al the other, yet a man and woman may mistake in this, thou trustest in Gods mercy for rest to thy soul, what hath God revealed to thy soul concerning the mediator of the covenant? this may seem difficult to some, and that is this, that al the mercy of God in heaven cannot be sufficient for the rest of any soul, but through a Medi∣ator in Christ; the soul must be brought to this mer∣cy by the hand of Christ the mediator; thou must first come to Christ the mediator, before thou canst have any rest, even in the mercy of God it self. You must know, and if you know any thing of the mistery of the Gospel you must know this, that though God be an infinite cur∣rent of mercy, yet al the current of Gods mercy is stopt by mans sin, so as it can only be opened by the blood of Jesus Christ, and therefore thou must know God in Christ, and you must know how you come unto God

in and through Christ, before you can rest upon the mer∣cy of God, this is that which doth undo many soules, those that are of the better sort, they think to rely upon Gods mercy, think to rest in that, and that is a sure rest to their soules, but they little understand how al the cur∣rent of the mercy of God is stopt, and there is no com∣ing to it but by the hand of a mediator between God and man.

Others they wil say, they do many good things, they do many good actions, they serve God, and they rest in this, they do not commit the gross sins of the world, and they do performe duties, they pray in their families, and in their closets, & this is that they rest in, but the rest of an im∣mortal soul must have a better foundation than this, than al the duties, than al the sorrows for their sins, than al that God himself works in them, it must be somewhat without them, that must be rest to their souls, and nothing wrought in us, no not the grace of God in us can be rest to our souls, it must be the perfect righteousness of a mediator, though it be wrought in us by faith can be rest to our souls, yet nothing in us: So that you may mistake and performe duties in a formal manner, but suppose you per∣formed them in a gracious manner, yet you must not rest in them, you must go higher than al the best duties that ever you performed. Wo to Abraham, Isaac, and Jacob, if they had no other rest but what their duties brought them, you must look higher than whatever you are, or can be inabled to do for your rest.

You wil say, what is there that can be higher than what we are inabled to do by God? There is a righteous∣ness in Jesus Christ by which you must come, there is an insufficiency in al the creatures in the world to give rest, and yet the truth is, the greatest part of the world make al their rest in these things: much might be spoken concer∣ning the danger of this, and much of the signes when our soules have true rest in Christ, but we shal meet with

that in the other point, in handling the Rest that we have in Christ, I wil therefore pass over this, about the insuf∣ficiency of the Rest in al other things, only with this one thing. Know this, That that Heart that is touched with Jesus Christ, as the Iron is with the Load-stone, can ne∣ver be quiet either in creature comforts, or in hope of mercy, or in any Duty or performance, it can never be quiet til it gets union with Jesus Christ. Just as it is with a Needle that is touched with a Load-Stone, shake it which way you wil, it wil never be at Rest til it come to the North, and when it gets North, then it stands there: so it is with a heart that is touched with Jesus Christ, there is the touch of the spirit of Jesus Christ up∣on the Heart of a beleever, and when the Heart is but touched with Jesus Christ, it shakes, is ful of fears and doubts, and offer it this creature comfort, and the other creature comfort, it wil not do it, the Heart is not at rest. But now, when there is the manifestation of Christ unto the Soul, let them come to a Sermon where some blessed promise to the Gospel is opened to them, and Jesus Christ presented to them, and they find this to be the Rest of their Souls, their Hearts come presently and close with this, and they are able to lay the weight of their eternities upon the promise of the Gospel, upon the free Grace of God in Christ, they are able to lay the weight of their eternal estates here; however others think, that the promise of the Gospel is but a noti∣on, yet here they are able to lay the weight of their eter∣nal estates, and they can say with Simeon, Lord, now lettest thou thy Servant depart in peace for mine Eyes have seen thy Salvation. Here I see Rest for my Soul, my Heart was ful of Terrors, fears and doubts, and I sought for Rest and ease in this, and the other creature comfort, and could not find it. But now Christ is made known to me, and here is the Rest of my Soul. It is true, Godly people may be troubled for a while, but it is as the trouble of the shaking of a Needle in the compass,

and other men they are troubled too, there are some peo∣ple troubled in conscience for their sins, they come to a Sermon, and hear the evil of sin opened, and God meets with their Particular sin, some secret sin that they live in, they are troubled, and they shake too, I but they are like a fals Needle not rightly touched, that shakes as the other doth, but it wil stand at any point, do but put it this way or that way, and it wil stand here and there: would marriners give any thing for such a Needle, that would stand at this point and the other point? So it is with wicked men when they are troubled, the Devil, the world, and their corruptions come and quiet their con∣sciences out of Christ, and so indeed this hinders them from coming to Jesus Christ, because they find quiet some where else. The Saints they are troubled, but their trouble and shaking in the world is like the trouble of a ship that is in the Haven at shore, that lies at Anchor; a ship that lies at Anchor, though the waves toss it up and down, yet it is tost up and down at Anchor: So here is the difference for al the world, between al the troubles of the Saints, and the trouble of ungodly men. Now when you have a ship at Sea, and have no Anchor, and the storm drives it any way, when there comes a mighty Tempest and hurries it up and down, and you do not know but you may light upon a Rock, and be split, you are troubled; But the Saints they are at Anchor, and you count your selves at Rest though you are tost by the Waves, when you are at Anchor.

CHAP. XXVIII.

Of the Rest that a Beleever hath by Christ from the Guilt of Sin, laid out in ten Particulars. 1. Christ takes upon himself al the sin of them that come to him, and stands charged with them before his Father. 2. He Satisfieth for Sin. 3. The wrath of God is appeased. 4. He is continually at the right hand of his Father to intercede for Sinners that come to him. 5. Their Souls are sprinkled with the Blood of Christ. 6. The Soul at the first coming to Christ, is made perfectly righteous before God. 7. Christ not only under∣takes for all the Sins past, but also for Sins to come. 8. Guilt shall never return, when it is once taken off. 9. The Soul at its first coming to Christ is cloathed with the Righteousness of Christ. 10. Such are sure that the day of judgment shal be the Solem∣nity of their absolution.

NOw we are but beginning the great point of all, the Rest of the Soul in Christ what it is, and in this I shal take the Method that I followed in the opening of the Burdens of Laden Sinners, that were heavy Laden. I spake of five loades that were upon sinners that Christ cals to him, that they might come to him for Rest; now answerable to those five shal we speak of the Rest that is to be had in Christ.

The first Load was the sence of the guilt of sin, that was the first Load that was upon sinners that Christ cals to come unto him that they might have Rest.

Now concerning the Rest that the soul hath by Christ in the deliverance of it from the woful trouble of consci∣ence in respect of the guilt of sin, I shal not shew here

what those troubles are, for that was done in the former point, about those that were weary and heavy Laden. Now if there be any that find their souls Laden under the burden of the guilt of their sins, and that apprehend nothing but the wrath of God that is following and pursuing of them, that if you should speak to them and say, Christian, what see you? Oh, I see an angry God above, and I see within me a guilty conscience, and round about me I see nothing but the wrath of God ready to seize upon me, and underneath I see nothing but the bottomless Gulf ready to receive me; now to such Christ saith, Come unto me, and I will give you ease and Rest from al these fears, from al these troubles, and I will give you ease from all those throws of your con∣science, from al those grievous achings of your Soul, Come to me.

Now, What ease is it to a beleever, to be freed from the throbs of Conscience, and the trouble of Heart that ariseth from the guilt of sin? Now this will be the first thing, this wil be ease to every beleever that comes to Christ, to consider.

I.

First, That the Lord Jesus Christ takes all the sins of those that come to him, and is willing to stand char∣ged with them before the Lord, is willing that they should al be set upon his Score, and laid to his charge; and therefore the Scripture tels us, that Christ was made sin, in 2 Cor. 5.21. He hath made him to be Sin for us. Upon which Luther takes the boldness to say, that Christ was the greatest sinner in the world, not that he had sin that he committed himself, but that he had all the sins of all beleevers upon him, there is a transacti∣on of all the sins of those that come to Christ upon Jesus Christ, and this is presently upon thy coming to Christ, I say at the first instant of thy coming to Christ, al thy

sins are transacted upon Christ, and he stands charged with them to God. As it is with a poor Woman, that is in great debt, that is afraid of Sergeants attending upon her, she is a widow, and she marries a Rich man, Oh! What ease hath she, Why? For now all her debt is charged upon her Husband; Yet this may cause trouble too, if he do not know it before, but if she tel him before, and he saies, well, this shal not hinder the match, I am content to pay all; but yet here is trouble stil, til the day of marriage, but when that is come, Oh! What ease is this to her! Now al the debt is charged upon her Husband, and she knows her Husband is able to pay and discharge all. So saith Christ, I know all your fears, and sorrows, and all your guilt, and what it is my father hath to charge upon you, I know it al, and it is not that that hinders me from being willing to be matched with you, Nay, the truth is, it is that that makes me willing, and it is that that makes me cal you, Come to me, Come to me, and the first moment you come to me, there shal be a discharge of al; you shal not stand charged, but I will stand charged with all. Here now is ease and Rest, here is other manner of ease and Rest, than to Eate and Drink, and injoy the plea∣sures and contentment that this world affords.

II.

Yea, Secondly, Christ is Rest from the guilt of Sin, by actual Satisfaction, the Lord Christ doth satisfie the justice of his Father, and this is applied to every belee∣ver at the first moment that he comes to Christ, there is a ful satisfaction made, so that a beleever now hath made satisfaction. When we come to Christ, our sins are not so pardoned, as if God had no Satisfaction, but the Lord though he pardons us, and it is free Grace to us, yet notwithstanding our surety gives satisfaction, the Lord Christ tenders up his Blood and merit unto his Fa∣ther,

as a ful satisfaction for all ou•• debts, for al our sins, the truth is, he hath paid it already, and upon your com∣ing to him it is accounted yours, for Jesus Christ hath satisfied the justice of God the Father, that thy Soul doth so much fear. What dost thou fear in regard of thy sins? Oh! My sins make me liable to the justice of God; saith Christ, I have given satisfaction unto the justice of my Father to the very ful, and it was for thy sins in Par∣ticular, Oh! The Rest and ease that comes to the Soul by this, when the Soul can see, that all his sins are done away, if we had but strong Faith upon our first coming to Jesus Christ, we might actually see all our sins char∣ged upon Jesus Christ.

III.

Thirdly, Upon this the wrath of God is come now to be appeased and satisfied, the Lord did look with an an∣gry countenance upon thee before, but now upon thy coming to Jesus Christ, the Lord imbraceth thy Soul, and wellcomes thee, and looks upon thee as a friend, as a Child, and this doth ease the Soul from the trouble it hath by the guilt of sin.

IV.

Fourthly, Besides all this, Christ taking our sins up∣on him, satisfying divine justice and divine wrath, Jesus Christ is continually at the right hand of the Father to be thy advocate, that if the Devil or any shal accuse thee for any thing thou hast done before, Nay in case thou fearest any of thy sins should come up in the presence of of God to accuse thee, Jesus Christ stands at the right hand of his Father to be thine advocate, what is the office of an advocate? But if there be any accusation brought against such a man, the advocate stands to answer to the accusation; Jesus Christ, he stands at the right hand of

his father thus to do. In John, 2. and the first verse, My little Children, these things I write unto you, that ye sin not, and if any man sin we have an advocate with the father Jesus Christ the righteous. A comfort it is to have one stand to plead at the right hand of the father, to be thine advocate, Christ is as real an advocate at the right hand of God for al beleevers, as ever any had any advo∣cate in this world. I find often in scripture this, if you read in the 4. chapter of the Epistle to the Hebrews, you shal find there, that the holy Ghost speakes of a rest of God, the rest of the saints of God, Gods people; and mark what is the first incouragment he gives, and what ground he makes of the rest they have; in two or three places he speakes of the rest of Gods people, now the foundation of it is, For we have not an high Priest that cannot be touched with the feeling of our infirmi∣ties, but was in al things tempted like as we are, yet without sin, let us therefore come boldly unto the throne of grace, that we may obtain mercy and find grace to help in time of need, for we have a high Priest, that is the ground of the rest of the saints of God.

V.

Fifthly, Come to me, saith Christ, and I wil give you rest from al the trouble that you have by the guilt of sin; thus, I wil sprinkle your consciences by my blood, that you shal be able to give an answer to al temptations that can come to you, not onely, I wil stand before my fa∣ther, but you shal have your consciences sprinkled with my blood, that you shal be able to give an answer to what accusation shal be made by Satan, to disturb your rest, to disquiet your soules.

In Heb. 10.22. Let us draw near with a pure heart in ful assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. Having your hearts sprinkled from an evil con∣science;

whereas before you came to me, you had an evil conscience, that was ready to fly in your face, and that did fear you, vex you, and trouble you, I appeale unto you that understand what God is, and what it is for the creature to have to do with God, have not your con∣sciences kept you from sleeping a nights, an evil conscience that hath layen grating within you, you have layen upon your beds and could not sleep, when your wife was a∣sleep by you; now to such is this said, Let us draw neer upon this ground, here is the ground, Let us draw neer with a pure heart in ful assurance of faith, having our hearts sprinkled from an evil conscience, that is, the blood of Christ comes now to be sprinkled upon our soules and consciences, and that is it that takes away the worme of our conscience, perhaps other things may trou∣ble conscience for a while, but now the blood of Christ can wash you from that, now when you come to Christ, the conscience comes then to be able to answer what shal be laid to its Charge. Perhaps those who are beleevers and are come to Christ, the devil wil be ready to object and labor to disturb them, usually after they first come to Christ, there is as great a disturbance in the heart of a sinner as before. But mark that text you have in the first of Peter the 3. and the 21. The like figure whereunto even baptisme doth also now save us, not the putting a∣way of the filth of the flesh, but the answer of a good con∣science towards God, by the resurrection of Jesus Christ. Through Christs Resurrection a beleever comes to have a good conscience, having been sprinkled by his blood before & through this resurection he is able to answer the consci∣ence, that is whatsoever accusation the Devil shal lay against the soul, the soul that is sprinkled with the blood of Christ is able to answer it, and this is the comfort that such have, that we find our conscience satisfied in the blood of Jesus Christ, perhaps at the first coming thou

doest not feel it, but at the first coming thou beginnest to be able to do it.

VI.

Sixthly, the rest that is to be had against the trouble of the guilt of sin is this, That upon the first coming of the soul to Christ, it is made as perfectly just before God, as ever Abraham, Isaac, and Jacob, as al the Pa∣triarchs, Prophets, Apostles, Martyrs; thou comest off as cleerly from the guilt of thy sin, as ever Abraham, Isaac, and Jacob did: Its true, thou hast not at thy first coming to Christ thy sanctification made perfect, but this I dare avouch, that at thy first coming to Jesus Christ thou hast thy Justification made as perfect, as ever the Justification of Abraham, Isaac, and Jacob was, and what a mighty ease and rest is this? what! I a vile crea∣ture, so defiled, I that have had such a dreadfulness up∣on my Spirit, now to be able to see my self stand as clear before the Throne of God, as Abraham, Isaac, and Ja∣cob did, and as the Apostles and Prophets did, Oh! this is a comfort! We ought to labor to come to be equal with Abraham, Isaac and Jacob in sanctification, as we are e∣qual with them in Justification, this is the ease that the soul finds that comes to Christ.

VII.

Seventhly, The rest that is to be had in Christ in point of Justification, in freedome from the trouble that ariseth from the guilt of sin, it is, that Christ undertakes not only for that thou hast done, but for whatever thou shalt commit al thy life, O! that none but those that are belie∣vers might heare me, did I say so. But this is a certain truth.

You wil say, though I by coming to him might stand Justified before my father, yet I am a poor creature, I shal sin again and again, and bring guilt upon my consci∣ence.

Yet come to Christ, here is free Grace in Christ, and know, that Christ laies in pardon for thee against whatsoever guilt thou shalt again contract unto thy Soul. There is mercy with thee that thou maiest be feared, with thee there is forgiveness: Christ laies in for the Guilt of sin, that thou shalt afterwards contract to thy Soul, so as thou shalt never be condemned. Perhaps thou shalt deserve condemnation a hundred times, over and over again, but Christ will take care that thou shalt never en∣ter into condemnation, thou shalt never be in the state of Condemnation, Oh the Rest that here is.

VIII.

Eightly, When the Soul comes to Christ, there is no returne of any guilt, if Christ doth undertake for them that come to him, though Christ doth undertake for what is past, and what is to come, yet as it is with a malefactor though perhaps he hath his pardon and be re∣ceived into Favor, yet he may think there is some altera∣tion again, but now the guilt that was upon thee shall never return upon thee again. Though a man hath a pardon, if he do not carry himself wel, the former Guilt returnes again; but when once the Soul is pardoned, the former Guilt never returnes again, the Lord wil blot out all their sinnes, and remember them no more. As when you cast a thing out of your Ship into the bottom of the Sea, you never look for it again, so it is with God, all your sins shall be cast into the bottom of the Sea, and shal be so far from you, as the Guilt of them shall never come more to you when once you are come to Christ.

IX.

Ninthly, There is not only deliverance from guiltiness, our justification is not only privative, but it is a clothing of the Soul with the Righteousness of Christ, we have a

perfect Righteousness, that is the great Mediator of the new covenant, here is a righteousness that I am not only pardoned, but I have a perfect Righteousness to stand be∣fore the great God withal.

X.

Yea, Tenthly, and Lastly, The Rest we have in Christ is this, that we are sure upon our coming to him, that the great work of the day of judgment shal be the solemnity of our absolution, the solemnity of thy pardon. One of the great works that God intends to do at the great day of judgment, it is certainly this, to make thy pardon to be solemnized by men and Angels, thou hast now thy pardon, but the great work of God at that day shall be the solemnity of the absolution and pardon of the Saints, then shal their sins be put away anew, as the Scripture speakes, and in the time of refreshment then shal your sins be done away, they are done away before, but then they shall be done away before men and Angels, thou shalt not fear at the day of Judgment, that God shal come and upbraid thee with thy sins, al the while thou wentest under the guilt of sin, what was more terrible to thy Soul than the thoughts of the day of Judgment, Oh how can I stand before the Holy God at the great day, and have all these sins charged upon me? No, come to me saith Christ, and you shal never need to fear that great day of judgment any more, for the great work of that day shal be, to make your pardon to be solemnized, so that you need not to fear any longer the day of Judgment, but to long for that day, and if the great day of judgment be not terrible, yet the Particular day of Judgment may be terrible, the Lord hath a Particular day of Judgment for every Soul, in which God doth cast every man one way or other, but then there shal be a great day of Judg∣ment wherein all the world shal solemnly be judged. Now then lay al these together, Christ undertakes,

Christ satisfies the justice of his Father, Christ satisfies the wrath of his Father, Christ is an advocate at the Right hand of his Father Christ sprinkles thy Con∣science with his own blood, and thou standest as per∣fect in the point of justification as Abraham, Isaac, and Jacob, and the Guilt of thy sins shal never return again. And Christ undertakes for thee, that thou shalt not come into Condemnation. And thou hast a perfect Righte∣ousness, besides thy freedom from Death, Christ clothes thee with his righteousness, and so God the Fa∣ther looks upon thee, and Christ doth assure thee, that the great work of the day of judgment shal be to solem∣nize thy pardon. Thus saith Christ, come to me, all you that lie under the sence of the Guilt of your sins, come to me, and you shall have rest, here I make all this good to you, and all this rest is in thy coming to Jesus Christ, all the rest in the world is worth nothing to this, O therefore let us be willing to indure any trouble, it is no great matter what trouble we indure in this World, so we may come to Christ, and this is but one branch, this is but the easing of the Soul from the first Burden, and yet even this to the Soul of a beleever will God make good, if God give thee but a heart to make al these things real to thy Soul thou maiest depart in peace and go away, and bless God, and even say with the Psalmist, in Psalm, 116. And now my Soul return unto thy Rest, The words are in the original Rests, and now my Soul return unto thy rests. Oh, here are rests, ten several rests for a Laden Soul that is under the guilt of sin, do not think it much, that we that are the Ministers of the Gospel should speak to you about the Restless cond••on that you are in by reason of sin, be willing that we should trouble you in a sinful way, being we have so much rest to bring you to. Do not think the Minister troubles you, do not complain of the word that troubles mens consciences. I appeal to you, if there be any thing in Gods word to trouble mens Souls, is

there not again as much in Gods word to ease mens Souls, and give Rest unto them? Now this is Gods rest that is purchased by the blood of Christ, our desire is, that you might not cry Peace Peace unto your Souls, when there is no peace, and now when you hear but the beginning of the excellency that there is for the Soul in Christ. Now you should even upon this cry to God, Lord, O that I might be partaker of this rest, and still to desire to hear further and further of this blessed Rest, that is to be had in Jesus Christ. And thus much for the Rest that is to be had in Jesus Christ from the Burden of the guilt of sin.

CHAP. XXIX.

The deliverance from the Law by Christ set out. 1. Privatively in five Particulars. 2. Posi∣tively in five Points more.

THe next burden that was upon Laden sinners that Christ cals unto him, it was the burden of the Law, you that are under the burden of the Law, come to me, and I wil give you Rest. I shewed in many Particulars, wherein the burden of the Law consisted, when I opened the former Point of the Load of sinners, but now I am to come to shew, how Christ doth deliver sinners from the burden of the law, for so certainly he doth, we are redee∣med from the Law by Christ, this is a great Point, and the right understanding of this will help us exceeding much in the understanding of many truths in religion. Wherefore, first, I shall shew you, how far Christ hath not delivered us from the Law, that is, where it is, where it is not burdensom, Christ hath not delivered us from

that, but only from the Law so far as it is a Burden. Now you will say, in what respect may the Law be said to be a Burden? Certainly in those respects Christ can∣not be said to give us Rest, in what respect the Law is good and not burdensome to the Saints. The Law cer∣tainly is good as the Apostle saith, in Rom. 7. Even at that time when his Soul was mightily troubled with his Corruption, and he even cried out, Oh wretched man that I am, who shall deliver me from this Body of Sin? As it is in the latter end of the Chapter. But yet in the 12. verse, He professeth, that, The Law is holy, and the Commandement Holy, and Just, and good. Now then that that is Holy, and Just, and Good, certainly Christ did never come to deliver us from that, to redeem us from that, it can never be said to be a burden to those that are holy; that that is Holy, and Just, and good, cannot be a burden unto those that are Holy, so far as it is Holy, and Just, and good.

First, Therefore, we are to know, that the Law (I speak of the morral Law, not of the ceremonial law now, But of the morral Law, For the Apostle spake of that here in this place) the Law it is indeed the very glass of Gods holiness, I say, it is a glass of the holiness of God, in the morral Law we may see the lustre and the glory of the holiness of God himself, and therefore we are not to be delivered from it, as it is the glass of Gods holiness, wherein we may see the purity of Gods Nature, the Law of God shews God to be a holy God, different from all the Heathens, who have not a holy and Righteous Law as our God hath.

Secondly, The Law, it is an extract of the very Image that God made man in at the first, an extract of Gods Image, as it were a copy of the Image of God. What was the Image that God made man in at the first? But in the imperssion of his Law in their Hearts,

the very writing of the Law of God in their hearts, which is that we cal the moral law, in that consisted the very Image of God in mans soul at his first creation, when he was in his innocency, and therfore we cannot be said to be delivered from that as it is a copy and extract of Gods Image in the heart of man, it is rather renewed by Christ than abolished by Christ.

Thirdly, The Law, it is a glass wherein we are to see our own faces, wherein we are to see how far we are decli∣ned from the image in which we first were made, and so far Christ hath not delivered us from it neither, for he would have us stil to look into the law, as into a glass, to see how far we are come short of that that God did re∣quire of us, and that God did inable us to do, that is a third consideration of the Law.

Fourthly, the Law is a revelation of the wil of God, it reveales what is the holy and righteous wil of God to∣wards his creature, and in that consideration we are not delivered from it neither, we are to look into that to see what the wil of God is concerning us.

Lastly, which follows from thence, the law is stil an authoritative rule for our conversation, to order our con∣versation; that the scripture is as cleer in, as in any one truth that is in the book of God, it is indeed a point, that were it not for a strang kind of wantonness that hath possest the spirits of some, it were never needful to spend one quarter, or minuite of an houre upon it. That place in James 2.8. and so on, If you fulfil the royal law ac∣cording to the scripture, thou shalt love thy neighbour as thy self, ye do wel; Ye do wel in that. Now that, Thou shalt love thy neighbour as thy self, is the sum of the se∣cond table of the ten commandements, and it is called the royal law, the law of the great King, But if you have respect to persons you comit sin, that is, you offend a∣gainst this law, and are convinced of the Law as transgres∣sors. The law convinceth you as transgressors, for who∣soever shal keep the whol Law, and yet offend in one point

is guilty of al. For he that said, thou shalt not commit adultery, said also thou shalt not kil: now where are these comandements, but in the ten commandements? Do not commit adultery, do not kil: now if thou commit no adultery, yet if thou kil, thou art a trans∣gressor of the law, of those ten commandements.

It is true, as we shal heare afterwards, they come to us in, another way than formerly, they came to the Jews, but still it is apparent, notwithstanding any thing revealed in the Gospel, though there may be a great deale of grace now mixed with every commandement that comes to us, and so the manner of bringing it to us may be a great deal more sweet, and comfortable, than formerly it was, yet still this abides as an everlasting rule, That those are transgressors of the law, and to be convinced of sin even by the law, that do not in their conversation submit unto the rules thereof; and what indeed is the very defi∣nition of sin by St. John but this, sin is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the trans∣gression of the law, so that in these five respects, as the Law is the glass of Gods holiness, As it is the very coppy and extract of the image of God in which God made man at the first, As it is the glass in which we are to look to see our deformity, As it is the revelation of the wil of God, and as it is the authoritative rule for our conversation, so Christ doth not deliver us from it, but it stands in force in al these five respects, and there are no beleevers, no gra∣cious godly soules, that do account the Law a burden in these respects, but bless God for the Law, and they ac∣count it their inheritance, and the joy of their soules, they bless God that ever they knew it, and their hearts lie under the power of it, and they are willing to order their lives by it.

Quest. But then what are we delivered from in the Law by Christ?

First, From the rigour of it, Christ delivers us from the load of the rigor of it, from this rigor, that it requires perfect obedience, so far we are delivered from the rigor of the Law; and yet this may be said to be rigorous in re∣gard of our weakness, for we had once power, but now the Lord doth take off the rigor in regard of our weaknes And so rigorous, in regard of the violent and rigorous way that it doth take to force on men unto obedience, we shal heare how we are delivered from that.

Secondly, beleevers are delivered from the bondage of the Law.

Quest. You wil say, How is the Law a bondage unto those that are Godly, being the law of God?

Ans. It is a bondage not in it self, but in regard of our in∣abil••ty, for it requires of us now, considering what estate we are in, such things as we cannot do, and that is a bon∣dage, to be put upon more than we are able to do, as the Israelites were by their taskmasters: but yet stil God is righteous in this, because it is not more than God did at first inable us unto in our first Creation, but in regard of that estate that now we are in, it is a bondage, in that it puts upon us, what we cannot do, and that upon pain of eternal death too.

Thirdly, we are delivered from the binding over power (as I may so say) the power of binding over the soul to the justice of God upon every breach of the Law. Now the binding-over power, the power of binding them over to answer to Gods justice upon the breach of it, that be∣leevers are delivered from in Christ; as a man that is bound over to the assize and sessions to answer, afterwards when he comes to take out his bond, he thinks himself at much ease and at quiet, when the bond is taken out by which he was bound to answer; so Christ comes and takes out the bond by which beleevers were bound to an∣swer to Gods justice for al their sins.

Fourthly, They are delivered from the condemning power of the law, that the law hath not now power to bring a beleever, that sins through frailty, unto condem∣nation: this is cleere from scripture, as I might shew se∣veral texts as we go along, You are not under the law (saith the Apostle) And there is no condemnation to them that are in Christ.

Lastly, we are delivered from the Law as the covenant for life, the law at first was given as the covenant that God made with mankind for life, for God deales with the rational creature according to the nature of it, & because it is capable of a covenant with God, therefore God deals with it in the way of a covenant, and as soon as man was made, the Lord entered into a covenant with mankind, now the covenant was no other than the law, Do and live, that was the covenant that God did enter into with man∣kind, and made our first parents Adam, the head of that Covenant, Do and live, upon thy doing shal thy life de∣pend (saith God) thy present and thy eternal life. Now we are delivered from the law by Christ, that is, that now it doth remain no more unto beleevers, to be the cove∣nant of life unto them, they being once in Christ, but they are brought under another Covenant, a better Co∣venant. So that in these five respects we may be said to be delivered from the Law by Christ, from the rigor of it, from the bondage of it, from the binding-over power that is in it, from the condemning power, and from it as the Covenant of life. Now here is enough, one would think, if so be that the spirits of Men were not very wild and wanton, for the quieting of the soul in the deliverance of it from the law.

CHAP. XXX.

The Rest that beleevers have from the Burden of the Law by coming to Christ, laid out in Ten particu∣lars. 1. They do not stand or fall for life by the Law. 2. The Law-giver is the Redeemer. 3. The least spark of Grace is accepted. 4. Their wil shal be accepted as the deed. 5. Obedience is required in a sweet and gentle way. 6. The Grace of God in Christ doth melt the heart. 7. Their sins make them an object of Gods pity. 8. They have Christ to undertake for them as a surety. 9. They are delivered, and yet satisfaction is made to the law. 10. They have assurance that they shal never forfeit the covenant of Grace they are under by Christ.

NOW then, from al these, we shal lay downe seve∣ral propositions, wherein you may see what is the ease and rest that beleevers have in Christ, in being deli∣vered thus from the law. Take the ease that comes by Christ from hence, in these several particulars, O! thou beleever, that art under the load of the law, and come to Christ.

First, Know, That thou dost not stand and fal for thy eternal estate by the law, that is the first Ease and Rest, the law indeed may threaten thee, and dreadful things may be revealed by it against thee, but be of good com∣fort in this, thy eternal estate shal not be cast by it, it is ful of severity, but thou art so far free, that whereas be∣fore thou didst depend and rely upon that for thy eternal condition, now thou art out of the power, out of the reach of it, so far that it hath not to do with thee, to cast thy soul for thy eternal estate; we would not be at the

dispose of any man that we look upon as ful of severity and rigor in matters of great consequence, but we do de∣sire rather to be, in such cases, at the dispose of men, who are ful of pitty and compassion, know, O! thou beleever, who art in Christ, that thou art not at the dispose of the Law, that is ful of severity, for thy everlasting condi∣tion, but thou art at the dispose of the Gospel, of the covenant of grace, that is fild as ful with mercy and com∣passion, as an infinite wisdom could devise, it hath that fulness of compassion, more then possibly al the wisdom of the angels in heaven, and men upon earth could ever have devised or thought on, beyond their imagination: Now for one to be at the dispose of a man in matters of the greatest concernment, that hath as much mercy in him, as ever man had in this world, yea, as much mercy in him as were in al the men in the world, If al the mercy that were in al the men in the world were put into one, the heart of one man, and you were to be at his dispose in a matter of the greatest concernment, you would think your selves wel, whereas before you lay at the mercy of a man that is very rigorous, and ful of severity, now you come to ly at the mercy of a man that hath al the bowels and tender compassions of al the men in the world, would you not think this a good change? this is the change and the rest that thou hast when thou comest to Christ, wher∣as thy soul, thy eternal estate, lay at the dispose of the Law that is ful of rigor, and severity, now thy eternal estate doth depend upon a Covenant, that is as ful of grace and mercy as thy soul could desire, thy soul cannot desi∣re a covenant to be fuller of grace and mercy, then that covenant that thy everlasting estate depends upon, and must be cast by, and is not here rest now for a beleever if he doth understand this aright? that is the first thing, wherein the rest of a beleever consists by Christ, as being freed from the Law.

2ly, now he that is the lawgiver, is thy redeemer, thou co∣mest now to receiv the law from the hand of a mediator &

here indeed is the principle ease and rest of a gracious heart, to the mind of a Saint, a beleever, that now he comes to receive the Law from the hand of a mediator. There is many that speake of deliverance from the Law as it came by Moses, but if we understand things aright, we have no such cause to think that necessary, to be delivered from the Law as it came by Moses in one sence, that is thus, Moses was a tipe of Christ as a Mediator, for so he is called a Mediator, in Gal. 3.19. It was ordained by Angels in the hand of a mediator. God made use of the ministry of the Angels in delivering the law, and he gave it in the hand of a mediator, not to the people im∣mediately, for they were not able to beare it, but in the hand of Moses, because he was to bring the Law from God unto them, and it was not immediately given unto them, but in his hand as in the hand of a Mediator. Now Moses is called a Mediator here, as a tipe of Christ, as he was a tipe of Christ; as he was a tipe of Christ in diverse respects, so in this, and he tipified Christ in this parti∣cular, that the Law to beleevers, comes not unto them meerly from God as a righteous and just God, as their Judg, but comes unto them in the hand of Christ as their Mediator, and there is a great deal of comfort in the Law to receive it thus, to receive it from the hand of Christ who is their Mediator, and (as I shewed before) who is their advocate; for so he is called in scripture: that now they should receive the Law by his hand, that is at the right hand of the Father, to be their advocate, to plead for them when they shal through infirmity break the law; this is a mighty rest to the soul, therefore beleevers are to look upon the Law coming from God, but coming from God in the hand of a Mediator, to look upon their medi∣ator as indeed their Law-giver, not only handing the Law to them as Moses did, but the truth is, the Law-giver himself, Christ the Mediator hands the Law to them, yea, is their Law-giver, and receives the Law for them: now this must needs be a great ease, a great

Rest to the Soul, if it understands this aright.

Thirdly, In Christ now thy condition is such, that though there be never so many imperfections, never so many weaknesses, Yea, strong Corruptions, yet if there be but the least Spiritual good, the least work of Gods Grace in thee, the Lord hath a special Eye to that little good that there is in thee, and all thy Corruptions, all thy imperfections shall not hinder the acceptation of the little spark of good that is in thy Soul, this is our free∣dome by Christ: For in the opening of the Law, there I shewed, that whatever good man doth do being under the Law, let it be what it wil, yet except it be perfect, it is al rejected. All that are in their natural condition, and under the first Covenant, whatever they do, if there be any imperfection mingled with it, it is not at al ac∣cepted, but here is the Rest that beleevers have, that the case is altered with them. Now though there be much corruption remaining in them, if the Lord sees but one spark of grace, though never so weak, though it be but as the smoking flax, as the bruised Reed, yet they are accepted of God, having but the least spark of any good at al in them: this is a mighty ease to the Souls of those that labor under the bondage of the Law, That before seeing so much Corruption in their Hearts they had little Hopes of acceptation of any thing that was in them, now the Lord hath regard to any thing that is good, be it never so smal, Yea, And he wil find it out too. Perhaps thy Grace may be so smal, that it may be buried in the he•••• of Corruption, that thou shalt not be able to find it out. The condition of some Christians is, as a Maid that shal go in the morning to the hearth, and there raking up and down in the ashes, to see if she can find some spark of fire, and she finds none, and is ready to think there is none there, but perhaps there may some spark lie in a corner, though she finds it not: So it is here, corruption in the Heart

is like the Ashes, and Grace is like some spark that lies in a Corner, and when poor Souls go to examin their Hearts, they see a great deal of Ashes, a great deal of Corruption, and are ready to conclude, the fire is out, no spark there, I but, though rhou canst not find a spark there, yet being in Christ, God will find it when thou canst not thy self, if there be any that lies in any corner, as we hope there is some sparks in many, though there is so much Corruption in the Hearts of many god∣ly people, that we wonder where their Grace lies, so much passion, frowardness, and the like, well, were it indeed that these were under the Covenant of works, under the Law, that corruption that doth appear in them would cause all to be cast off, whatever might lie se∣cretly in their Hearts, God would cast it off, but now, if they be such as are under the Covenant of Grace, and the Lord hath brought them to Christ, this is the Rest and ease for their Souls, that all the Corruption that is in them shall not hinder the acceptation of the least spark of the Grace of God that the Lord hath wrought in them.

Fourthly, As the Lord wil find out every spark of good that is in them, so even their desires and endeavors after the will of God, though they are not able to attaine to what they would, it shal be accepted as the deed. The other was, suppose you do not do the will of God, yet if there be any habit, any disposition, any principle of Grace, though nothing be done, though they cannot perceive any begining of it, yet that shal, be accepted; but this is further; let them but strive to do Gods will, let them Labor after perfection, and the Lord accepts the will for the deed. Hence in Scripture those that are godly are called perfect, As many as are perfect, and Be ye perfect as your Heavenly Father is perfect.

Quest. You will say, Can we be perfect in this World.

Answ. No, But this is the Grace of God in the Gospel, that those that come to Christ, the Lord ac∣cepts the will for the deed, here is blessed ease and Rest for the Soul in Christ, wert thou under the Law, this could not be, and though men say they do, and they Hope God will accept of their desires and endeavors. It is true, if thou art come to Christ, Christ will accept thee; but know this, that it is the priviledg of a beleever, it is not the priviledg of every one; there is a generation of men that are under the Law, whose desires shall not be accep∣ted, as I shewed in opening of the burden of the Law, But the man that doth these things shall live by them, So runs the Tenure of the Law, but here is ease for thy Soul, if thou doest understand how the Law runs, thy Heart cannot but sink within thee, but this is that that gives ease to the Soul, I am now come under another condition, I being in Christ, Christ gives Rest and ease unto the Souls of those that come to him, that their de∣sires and endeavors shal he accepted of God as performan∣ces, now this is a blessed estate.

Fifthly, The Rest of the Soul in Christ, as it hath reference to deliverance from the burden of the Law, consists in this, That now al the Duties that God requires at thy hand, are required in a sweet and a gentle way, the services that God requires, are required of thee in a gentle, and a loving way, God indeed comes and requires the same things that the Law requires of thee, I but, he comes to draw thy Soul with the Cords of Love, We be∣seech you (saith the Apostle) by the mercies of God, Rom. 12.1. That you give up your selves a living sacri∣fice Holy and acceptable unto God, which is your reason∣able Service. We beseech you by the mercies of God. Now the bond-slaves that are under the Law, they have not Duties required of them by such cords and bonds of Love, but if thou dost these things thou shalt live, if not

thou shalt die, do and live, sin and die, so the Law re∣quires duties at your hands that are under the bondage of the Law: but now beleevers in Christ their duties are re∣quired by the mercies of God, We as Embassadors beseech (saith the Apostle) And if there be any Love any Con∣solation. Such kind of arguments are used to them, and were it that we preached only to beleevers, these kind of arguments were only necessary, and it becomes those that are drawn by the Gospel, to be drawn by such arguments, and it is a good argument that your Souls are drawn by the power of the Gospel, and are come to Christ, if you find the Lord doth draw your Hearts that way, and that those Duties of obedience that formerly you were put upon in a rigorous way, meerly by the terror of your consciences, your consciences flashing Hell fire in your Faces if you did not perform them, if now you find, that the Grace of God in the Gospel draws your Hearts more powerful∣ly. It is true, every way you should give to God obe∣dience, upon any tearms, but now, when you find, that God draws your Souls this way, it is an argument that you come to have Rest in Christ. We read in the Hi∣story of the Ceremonial Law, a type of these things that I am now speaking of, that the Book of the Law was laid under the mercy seate, you shal find in the story, that the Book of the Law was laid under the mercy seate be∣tween the Cherubins under the mercy seate, there the Book of the Law was laid, that was the place that God appointed for it; to shew, that even thus doth the Law of God come now upon the Hearts of beleevers, it comes upon them as it were under the mercy seat, in the mercy seat beleevers look upon the Book of the Law, lying at the mercy seat, that is, every Commandement comes unto them in a gracious, alluring way, together with abundance of mercy, to draw their Hearts unto the obedience of it.

Sixthly, Coming to Christ, you have rest from the

Law in this, that the Grace of God in Christ doth much melt the Heart, and when it hath melted the Heart, to milk out the flagons of it, then this melting of Heart is accepted exceedingly by God, is very precious in the Eyes of God; now this comes from the Grace of God that we have in Christ, and it is a mighty Rest of Soul to know this. As I told you before, It is not enough for any of you to say, it is true, we are all sinners, but God knows I mourn for my sins, I am troubled for my sins, that is not enough for thee, friend, but art thou one that art delivered from thy natural condition? From being under the Covenant of works? Art thou one that is come to Christ, and brought to Christ? Art thou one that is in the state of beleevers, being a member of Christ? Then thy repentance and mourning is acccepted.

As now it is in many Cases between Men and Men; some men are in such a Capacity, that if they do such a thing, it is accepted, but if another man, that is not in the same Capacity do the same thing, he will not be ac∣cepted; so it is here, those men that are in this Capacity in Christ, and have together with the sorrowes for their sins, the sorrows of Christ presented to the Father. Canst thou when thou art sorrowing for thy sins, present the sorrows of Jesus Christ by Faith unto the Father? Then thou art accepted; but know this, that no sorrow for sin is accepted, but such as is joyned with the presentation of the sorrows of Christ unto the Father. Now what an ease is this to the Soul! That now the Heart hath a means to melt it, for the Heart was hardened before, the sorrow for sin is such, that the Heart remains hardned, it is no other sorrow but this, as it is with Marble-stones, the Marble-stone is hard, but yet in wet wether it will give and be very moist, but stil it is as hard as it was, it is a stone stil: So it is with many that are troubled for their sins, being only the trouble that comes from the

Law, they are troubled but yet there remaines much hardness in their Heart, much peevishness and froward∣ness against God and against men. You shall find in many people who have trouble of conscience, yet there is much peevishness and frowardness in them, against God and against man, now when you see this in the Hearts of people manifested in their expressions, waies, and conversations, remember the stones that you see up∣on pavements in wet wether, they give, and may be water trickles down from them, and yet they remain hard still.

But now when the Gospel comes, it doth not only cause some sorrow, but the Heart melts, and this is ac∣cepted as very precious before God; and that is the Rea∣son that we have in Scripture so many expressions of Gods high esteem of broken Hearts and contrite Spirits, and how God looks at them. He that dwels on high, yet looks to him that is of an Humble and contrite Spirit, and that trembles at his word, and let me speak this one word, for the ease of them that are troubled, and are come to Christ; those tears that come from thy melted Heart, through the Grace of the Gospel, they are of all things most precious in the Eyes of God, next to the blood of Christ, next to the drops of Christs blood, thy mour∣ning, Lamenting Spirit, is one of the most precious things in the Eyes of God, God treasures up every one of them, and this is the Rest of the Soul, the Soul may have abundance of Rest therefore in Christ, when thou comest to know that thy mourning for thy offences is ac∣cepted of God.

Seventhly, The ease that the Soul hath from the bur∣den of the Law is this, That whereas before, through the severity of the Law, sin did make thy Soul an object of Gods wrath, take sin as it was in it self, and coming from thee, God having no respect in Christ towards thee, sin made thy Soul an object of Gods wrath, Yea, and

of hatred too, for so the Scripture tels us plainly, that the Lord hates the workers of iniquity; now being come to Christ according to this invitation, Come to me ye that are Laden, now your sins being looked upon in Christ, do rather make you an object of pitty and compassion to God, not from any virtue, not from any thing in its own Nature, but in regard of your condition: as thus, let a tender Mother look upon the Child that is sick, that is wounded; it is true, the Mother cannot Love the di∣stemper, or love the wound, the Mother would not have the sickness, or the wound upon the Child, but doth not the sickness or wound that is upon the Child, make the Child to be an object of pitty and Compassion, Make the bowels of a tender Father and Mother, to yern so much the more to the Child? So here, the Lord now looks upon thy sin, being in Christ, as thy sickness, as thy wound, and therefore doth pitty thee, as under thy affliction rather then under thy sin. For the truth is, all those that are the Saints of God and are come to Christ, they look upon their own sins as their affliction, as the greatest affliction they have in the world, as I shewed when I spake of the load and Burden of Corruption that remaines in their Hearts, Now God therefore looks up on thy sin as thine affliction, and as for any other thing that is thy affliction, as it is the breach of the Law or the like, Christ undertakes for that, and so thou art delive∣red from the wrath that it doth deserve, and those evil effects that should come of it through the revenging justice of God, Christ hath undertaken it, but yet it remaines thy affliction, though thou art delivered from guiltiness, and condemnation, yet one that hath a gracious Heart Reasons thus. Though I be delivered from my sin, from the Guilt of it, from the condemning power that the Law hath through my sin, yet it is my affliction, my trouble, and so I look upon it, now peace and Rest be to that Soul from what the Law can require, so that, as we go along, we may not only see the benefit

we have by Christ, but who they are that are thus deli∣vered, those who though they know they are delivered from the Burden of it, yet they do account their sins the afflictions of their Soul, whereas others, that are, meerly Legal, they apprehend their Souls as guilty and under condemnation, but if they were delivered from it they would look upon their sins as their wounds and afflicti∣ons. The Saints, they see that they are now made the objects of Gods pitty and compassion towards them; and hence is the Reason, that Christ is willing if it be possible, to find many excuses that may be made for his poor Servants, thou shalt not need to find out any ex∣cuse, if there be any thing that may alleviate and lessen thy sin, Christ will find it our, and lessen it for thee. You know what Christ saith to his Disciples when they were sleeping, and could not watch one hour, though he rebukes them, yet he saith, though the flesh is weak, yet the Spirit is willing. Mark how Christ excuse them, they do not say when Christ comes and saith, cannot you watch with me one hour? Alas it is true Master, the spirit is willing but the flesh is weak, they do not say thus, but Christ saith so to them, and the truth is, this is the way, to leave their excuse to Christ, their way is to aggravate their sins as much as may be, and it is the tem∣per of those that are come to Christ, it is not their care to lessen their sins, but they do what they can to aggra∣vate their sins, and lay it upon their Hearts for the hum∣bling of their Souls, but Christ undertakes to excuse them. And therefore you that have so many excuses for your sin, just as your Grand-Father Adam had, he put it off to the Woman, and the Woman unto the Ser∣pent, and one to another, so you, it is true, my Nature is passionate, and I am froward by Nature, and a hund∣red such excuses men have, whereas all thy care should be to humble thy Soul for thy sins, and if there be any thing to alleviate thy sin, and lessen it, Christ will do that, and the more thou excusest thy self, the greater will be

thy sin, and it is better for thee, for another to excuse it, than thy self. As when a Child or servant shal offend, and one that is a neer friend or neighbor shal come and ex∣cuse them, this is a great deal better than if they did it themselves. Now those that are under the Law, they have no excuse to be made for them, but those that are come to Christ they have Christ to make al the excuses for them.

Oh! take heed of abusing the rich grace of God in Christ, this I know, that this is such a pure quality, that it hath not such a malignant quality in it that it wil be abused, and where you see any such quality, know that they have it not aright, they have something else in∣stead of the thing, as sometimes you shal see two things as like one another as can be, suppose drinks made with some kind of composition, they shal look just like one an∣other, but one shal have some venom in it, enough to kil one, and the other shal be wholesome and able to re∣cover one, yet both shal have the same ••ur, and the same tast, so it is with the free grac•• ••d in Christ, you may have the same word spoken, ••e thing ex∣prest to one and to another, the very same thing preached for the outside of it, for the word, for the expression in a sermon, the same doctrin raised for the expression, and yet they shal be so carried that one shal have a malignan∣cy in it, and the other shal have a soveraigne power in it: now when the soul hath the true rest in Christ, that rest hath not such a malignant power to make the heart worse by it. But of that I shall speake more after∣wards.

Eighthly, When thou art come to Christ, thy soul may have rest in him, for in Christ there is an undertak∣ing by a surety through the grace of the gospel in him, thou hast revealed to thee, that there is an undertaking by surety, this is a deliverance from the Law, whereas the Law requires perfect obedience at our hands in our owne persons, their Law requires of the soul that it shal pay the debt in its own person, the

soul that sins shal die, Now the grace of the Gospel comes and tels thee of a surety, and such a surety as God himself professes he is wel pleased to accept of, and is as conten∣ted with him, as he is to have the debt paid by the creature, by the debtor himself, and this is a great ease; Would it not be a great ease to any of you, that when a creditor shal come upon you for a debt, layhold upon you, or put you in prison, and afterwards the debt should be paid by an∣other and layd upon him, and the creditor shal accept of him, and the creditor shal say wel, wil this man be your surety and pay the debt, if so, then saith the creditor I am satisfied, I am contented, what ease is this unto the deb∣tor. Thus it is with the soul that comes to Christ, when he hath been laden under the Law, and the Law comes to the soul for the payment of the debt, now coming to Christ imediately, Christ is entertained as the surety by God the father, and so there is the transaction of the debt upon him, th•• ease from the Law in this relation.

Ninthly, 〈◊〉〈◊〉 al this, there is this ease from the Law that the sinn•• 〈◊〉〈◊〉 Christ is delivered from al this rigor, bondage, and other things that I spoke of in the Law, and yet so delivered from the Law by satisfaction to the Law, and this is further ease to the soul, I am delivered from the Law, But how? by satisfaction to the Law, there is satisfaction to the Law, that is such satitfaction as the Law-giver himself doth accept of, which is only in Christ, not al that I can do, can possibly do it, if I could conceive that God were so merciful, as to accept of any thing I can do, yet it could not be satisfaction to the Law, but now our deliverance from the Law is in a way that is satisfaction unto the Law, and here now is ease, that the soul is freed so, as the Law is satisfied too.

Tenthly, Wheras the law required constant obedience, and if there were obedience to the end, to the last act, and the last act were sin, al the other would be forgotten so as the soul would yet perish notwithstanding, and the Law could not assure any man of continuance to the end the law could never do it, could not assure any so long as they

were under the power of it, though they had ability to obey, and they went on according to their ability, went on divers yeares, yet they could never have assurance but that they might fal at last and so perish. Wel, but now coming to Christ there is not only satisfaction for what is past, but an assurance of holding out unto the end, an assurance that this covenant that thou art now come un∣der in Christ, that there shal never be any forfiture of it? and that is a mighty ease and rest, the ground and foun∣dation of divers of these things were opened before, when I shewed how in Christ we were freed from the guilt of our sins, but now these are things that do flow from thence, and the presenting of these further, shewing the consequences of what then was said, may be further rest unto the soul. For though I did al the other things as the principle of them, yet every poor soul is not able to draw forth every of these particulars, now that is the help of those that are weake, to see the several steps of Gods grace in Christ, not only to see it in the lump, but see how it streames in the particulars of it, to have these pre∣sented before their souls, it is a mighty help to their faith and comfort, and this last that I have spoke of, it is not less then the rest, but indeed it is the compleating of al the former, that the soul that comes to Christ, hath this rest in Christ, that it is brought into a covenant, and with assurance that there shal never be any forfiture of that co∣venant, for it is a part of the covenant, that God should give Grace unto the soul, so as is shal never come to for∣feit, to loose the blessing of the covenant, they may for the present loose some comfort of the Covenant, but to be put from the blessing of the Covenant, it shal never be. It is a part of the purchase of the blood of Christ, that al that come to him shal never be cast off from him again, it cost the blood of Christ, and this is a priviledg that beleevers have more then ever Adam had, Adam was under a cove∣nant of workes, and he was able to keep the Covenant, I but Adam never had this promise from God, that he

should never forfeit it, that he should never so break the Covenant as to be undone, Adam never had that pro∣mise. But now, all beleevers that are come to Christ, they have this ingagement upon a sure ground, for it is upon a dear purchase Christ hath laid down his blood for thee, for this thing as well as any other thing, that thy Soul may come into an everlasting Covenant never to be forfeited. And now, if all these Particulars be put toge∣ther, and these things be made cleer to the Soul by the Eye of Faith, if there be an Eye of Faith to behold the reality of all these things that I have persented to you, I appeal to you, is there not Rest to those that come to Christ? Is it not worth a great deal of pains to come to Christ? Is there not that that will recompence all at last, whatever trouble there is at first, the work of humiliation and the like? yet when you come to Christ, there is that that wil recompence al your former trouble. As I said before in the concluding of the other Particular, so may I say of this, as it is in Psalm. 116. And now my Soul returne unto thy Rest: So may all beleevers say upon good ground; if these things be true that we have now heard, Then my Soul returne unto thy Rest, for the Lord hath dealt bounti∣fully with thee indeed. Oh therefore, be in Love with the Gospel, study it much, look unto the depth of it, and prize Jesus Christ, that hath purchased such a Rest unto your Soul. And you who are about coming to Christ, be Restless in your Spirits til you come to have this Rest, and it were a lamentable thing that any thing in the world should meet with you in the way and quiet your Hearts, that any thing should quiet your Souls but Christ. And you that are beleevers improve this now, this is a special thing to be spoke of in this point, how be∣leevers should improve this, and what it is that they should learn by this, and how helpful this will be to them, and somthing for the satisfaction of those that doubt that they are not beleevers; but we cannot do all things at

once, this shall suffice for the present, the meer presen∣ting to your Souls what Rest there is in Christ from the load of the Burden of the Law, from the load that many feel to be upon their Souls through the burden of the Law.

CHAP. XXXI.

Containeth divers Consequences from the Rest belee∣vers have from the Burden of the Law. And Lessons they are taught from thence.

TO proceed now, There are divers things that fol∣low from hence, from the rest that we have in Christ from the Burden and load of the Law.

I shall speak very breifly of them, and so pass to what remaines, in the next burden, and rest to that.

From hence follows exceeding help unto beleevers against divers temptations that do exceedingly trouble the peace and Rest of their souls, if they be delivered from the Law in those several respects as at large hath been opened to you.

1. Then first from the Meditation of this their delive∣ry they may have Rest and ease from this temptation, that because of some imperfections, weaknesses, and distempers of Heart, and sins that they are guilty of, therefore they have no interest at al in Christ, they have no interest to beleeve in Christ, because of that. The strength of this temptation cannot stand with the right knowledg of Christ, as delivered from the Law, if Christ delivers from the Law, then an interest in Christ may stand, though we be not able to keep the Law. Yea, And further, we know this, that it is usual with belee∣vers upon the breach of the Law in any thing, to call

their estates into question, all into question. Certain∣ly, if we know that we are to deal with God, not by the Covenant of works, not to be cast by the Law, we would never be so ready to cal all into question, upon any breach of the Law that our conscience tels us we have been guilty of.

2. Further, This would marvelously help against this temptation likewise. That God accepts not of what we do, because it is not perfect, because it is not compleat: when beleevers look upon their duties that they do per∣form, and see so many imperfections in them, they dare not tender them up to God, God is an infinite, Holy, just God, and they are ashamed of what they have done, so as they dare not tender them up to God, now the right knowledg of our deliverance from the Law, would help us against this temptation likewise. Remember O thou beleever, that thou hast to deal with God in a Covenant of Grace, thou hast to deal with him in Christ through a better Covenant then the Covenant of the Law.

3. Further, This would help against this temptation also, that many times is in the Hearts of the Saints; That because they hear of divers that have seemed to have more then they have, that have had more ability then they have had, have been able to do more for God than they have done, yet for all this have fallen away, and so, it may be, have perished for ever. Now saith many a poor Christian, if such Eminent men, of such excellent abilities, that were able to do such great things, if they that go thus far, fall away, what shal become of such a poor creature as I am? Now by the understanding of our deliverance that we have from the Law by Christ, we come to have help against this temptation; for let a man have never such abilities, and be able to do never so much work, yet this man may fall away, when one that is a thousand times weaker in regard of abilities, that hath the least dram of true Faith which brings him into the

Covenant of Grace will stand, such a one shall stand when the other fals. If indeed thy standing did depend upon what strength thou hast in thy self, then thou hadst cause to lear, that seeing such as did stand, fel away, what shal become of thee? But we are to know, that we are to deal with God, in a way of the Covenant of Grace, our standing or falling doth not depend upon any thing in our selves, but upon Christ that hath undertaken for al those that are his members. Thou hast to deal with God in the Covenant of Grace, and being once brought into the Covenant, that will uphold thee though thou art weak, when thousands of others that have a great deal of Natural abillity and common guifts of Gods Spirit, yet being not brought under this Covenant may vanish, Yea, Had they the strength of an Angel yet if not brought under this Covenant of Grace made with belee∣vers in Christ, they would fall and come to nothing. Whenas the weakest beleever that hath to do with God through Christ, and not through the Law, such a one shal stand and not fal. Now the being delivered from the Law in Christ, will mightily help beleevers against these temptations and divers others, I know nothing that doth help beleevers more then this, in being delivered from the Law, in that sence as hath been shewed before.

Likewise from hence there are a great many Lessons to be learned as.

The First Lesson.

First, From this deliverance we are taught, to enter∣tain the hearing of the Threats of the Law, I speak to beleevers, though others may make an ill use in hearing the deliverance from the Law, yet they must not miss their Portion. I say beleevers are hereby taught how to receive the Threats of the Law, you hear dreadful threates of the Law out of Gods word against sin. Now how shouldest thou entertain these threates? The way is

this, when thou hearest such threates know, that God by this would have thee to consider, what his mercy is, in de∣livering of thee from what thou hast deserved. God would have thee to consider what the evil of sin is in it self, and to consider what Christ hath done, God would have thee to be driven to Christ by this meanes, to see thy need of Christ, to bless his name for Christ, and to prize Christ, who hath delivered thee from these threatnings. A beleever, when he heares the threates of the Law, is like a man that stands upon the shoare, when there is a greivous tempest and storme, he sees the waves rise high, heares the winds blow, and the waves roare but he stands safe upon the haven, indeed he was in the storme and tempest, but God hath brought him to the haven, and there he stands and bles∣seth God, It may be he sees other ships a great way off ready to be split upon the rocks, or swallowed up, but he is safe on the shoare, so it should be with al beleevers, when they heare the threatnings of the law, they should entertain them with blessing of the name of God, there was a time that my soul was under these as wel as any, but now the Lord hath delivered me, and brought me under another Covenant, brought me to his son, to Christ, and he hath undertaken to satisfie the Law for my soul, and so the beleever stands upon the shoar, and prayses God, and this makes him love Christ so much the more, prize Christ so much the more, and bless the name of God that ever he heard the voice of the Gospel sounding in his eares: and therefore it is not tedious and grievous to him to heare the dreadful threatnings of the Law, he knowes how to make a holy use of them, his heart is drawn neerer to God by it as wel as by the promises of the Gos∣pel. It is an ill signe, when men and women cannot in∣dure to heare the threatnings of the Law, a dangerous signe that they are under those threatnings, if they were not under them it would not be troublesome to them to

heare them, but they that are delivered from them, they know how to make use of them. Many men and women wil say, when they hear of the terrors of the Law, what doth this but harden us? the hearing of the terrors of the Law doth more harden us; but if thou wert acquainted with the Gospel, thou wouldest be softened by hearing of the terrors of the Law, because thou wouldest prize Christ more. And therefore beleevers must not look upon them as things that no way concerne them, though they be not under them to be cast by them, yet they do concerne them nearly, and therefore God would have those things revealed, even to beleevers, because of many gracious uses that beleevers are to make of those things.

The 2. Lesson.

Secondly, from what hath been delivered both from the burden of the law and the rest in being delivered from it, this Lesson may be learned, Here we may see how beleevers are in the course of their lives, to mix humility with confidence, they may learne how to be humble, and yet how to be confident, how to rejoyce and yet how to tremble; there is no such way to learne the mixture of humility, with faith and confidence, and the mixture of joy and trembling as this is, know the Law and the bon∣dage under it, and then the rest that is to be had in Christ, this wil teach thee to be sensible of thy own wretchedness, and what a condition thou art in naturally, and yet how to be confident in the grace of God in Christ. This wil teach thee how to feare in regard of what thou art in thy self and yet to rejoyce in regard of what thou art in Jesus Christ, in the rest thy soul hath Got in Jesus Christ. Many people do not know how to mingle these two toge∣ther, if so be they be humbled for their sins, then they are dejected, in their spirits, they cannot tel how, to ex∣ercise humiliation for their sins, and faith and confidence in Gods grace together, they think the humiliation for sin wil hinder Gods grace, and therfore they cannot indure to hear of such things as tend to beat them down, to humble them

for their sins, but they say, they must beleeve altoge∣ther in Gods grace, aad the other wil bring them to des∣pair. Certainly, thou art not acquainted with the my∣stery of Godliness, if thou doest not understand how these two may stand together, to be deeply humbled for thy sins, and yet at the same instant of time, the soul to be raised with the Mercy of God in Christ both to∣gether.

It is true, vices are opposite one to another, but graces are never opposite one to another, those that understand the Mistery of Godlyness they know how to mingle these two together, at one and the same time. You know that the scripture saith, that Godliness is a mistery, Great is the mistery of Godlyness, and indeed Godliness consists in the skil that a Christian comes to have, to know at the same time, how to be humbled, and yet to be confident, yet to be beleeving, and one the other side, to rejoyce, and yeat to feare, many cannot rejoyce, but they grow loose and wanton with their joy; and others cannot feare; but their hears grow lumpish and dead if they do feare; now the heart that understands what it is to be under the Law naturally and what rest Christ hath brought unto us in delivering us from the Law, can tel how to rejoice in trembling, and to beleeve in humiliation, and there is no such way to make such a mixture of both as to under∣stand what it is to be naturally under the Law, and what the rest is that we have in Christ, I confess these things wil not perhaps come so ful upon the hearts of those that do not in some measure remember what we have said her∣tofore, both from the burden of the Law, and the rest that we have in Christ, those wil not be able to make so much use of this that I am speaking of, I could wish these things would have come altogether, but we cannot do al things at once.

The Third Lesson.

Thirdly, A further thing that is to be learned from the deliverance we have in Christ from the Law, it is this; here appeares plainly, that the way of Life and salvation is above nature, it is supernatural, for that that I have opened in the rest we have in Christ from the law, teach∣eth you, that beleevers are not to stand or fal for their eternal estates by any worke of the Law, if they performe any worke of the Law, this, doth not bring them to eter∣nal life, if they breake the Law this doth not cast them down unto death, therefore the way of life and salvation is supernatural, for nature can teach a man no further then this, that he must serve God, & if he do th•• God wil bless him, and love him, and if he sin against God, God wil afflict him and chastise him, nature can tel of no way how a man should be saved but only by serving of God, and by doing the workes of the Law, nature teacheth a man no∣thing else but this together with the other, that if he doth that, that God forbids, he must expect the wrath of God, and to ly under Gods wrath, and beyond this na∣ture cannot go. Now then for to heare of such a thing as this is, that my soul shal not depend upon what I neglect, nor my eternal life shal not depend upon what I do, that is a high mystery that is infinitely above nature. I do not say what the neglect of Gods wil doth deserve of eternal perishing, yea, even in beleevers; but now they are under the Covenant in Christ, they have the rest in Christ, that their souls shal not be cast one way or other by what they do or what they leav undon, though if they neglect his wil the Lord may make them to know it here while they live in this world. And if upon this any shal say, then what need we regard what we do, if any shal say so, we need go no further with this man but say unto him, Thou hast no part nor portion in this thing, thou hast no part in the de∣liverance from the Law by Christ, shal we sin because grace abounds? God forbid, the Lord forbid that there

should enter any such thought; into any of our Hearts, They that are godly have the Spirit of God in them, and will not Reason after such a manner, however this is cer∣taine, that in Christ we do not depend for life and Death upon the works of the Law, and therefore the way of the Gospel is a high way, a supernatural way, it is a way beyond that that most people imagine: most people up∣on Earth look no higher for a way of Salvation, but meerly through the works of the Law, and they will cer∣tainly miscary, by what you have heard. You see that the way of Salvation is a higher thing than Nature.

The Fourth Lesson.

Fourthly, We may learn from hence, that if Christ have given Rest to beleevers by delivering them, from the rigour and severity of the Law, that now they are not to be cast by it for their everlasting estates, then they need to be so much the more faithful with God, to do what pos∣sibly they can to serve the Lord in an evangelical way. Thou wert in such a condition, that thou wert under such a Law, as if thou didst fail in any one point thou wert cast for ever: but now thou art under such a Law as God accepts of thee in Christ, hadst thou not need be more faithful, and industrious in thy endeavors, in that thou hast received so much mercy to be under such a Covenant? The truth is, the other might discourage thee to think, that let me do what I can, my Soul is cast for my everlasting estate, but now if thou beest brought under the Covenant of the Gospel, and the Lord Christ hath made thee to know that thy Rest is in him, how careful shouldest thou be to walk with him in all well pleasing? to give up the strength of thy Soul to walk in his waies. I wil appeal to thee, suppose thou wert in the condition again, that the Lord looked upon thee with a strict Eye, and required such absolute obedience, that if thou failest in any thing, nothing that ever before

thou didst should be accepted, poor soul, if the Lord should say to thee, what if thou shouldest be delivered from this Law, and be brought under the Law of Christ? First, that thou shalt not depend for thy everlasting estate upon the Law. And Secondly, that whatsoever thou doest shal be accepted, though with much imperfection, how wouldest thou prize this? and even Covenant with God, and say, Oh! Lord, bring my soul under this Co∣venant and I hope I shal for ever endeavour to walk in al wel peasing before thee, this shal not by any meanes in the world quench my endeavors, and make me more slug∣gish but more strengthen my heart. As suppose now one should be in such slavery under the Turke that let him do what he can, he shal be beaten, and a Prince shal come and ransome him, and take him into his owne house, and expect no more obedience from him then the obedience of a Child, adopting him for his Child, and al the obedience that he wil expect shal be a childlike obedience, and he wil be his father. Now were it not a vild and unnatural thing for such a one to be careless of giving contentment to this Prince, that wil accept of him as a Child, when he hath delivered him from such a slavery and bondage that he was under before? Thus it was with beleevers, thou wert under a dreadful bondage, under the Law, and thou art brought to Christ. and he makes thee to be a child of God, and be procures that thy obedience shal be accepted that is filial, and Child-like, shalt thou be more negligent now, then be∣fore? now thou servest God upon better termes then e∣ver before and wilt thou be more sluggish.

The Fifth Lesson.

Fifthly, from our being delivered from the Law, we are to Learne this, That we are not to judg our coming into Christ, nor to judge our faith by the Law, by our

coming to Christ we are delivered from the Law, there∣fore (I say) we are not to make up any judgment of our coming to Christ, nor to judge our faith by the rules of the Law. Though the propounding of this it may be, is a little obscure at first, yet you wil find it of marvellous use to help beleevers in their way, some beleevers very ordi∣narily, especially weak ones, judg of their coming to Christ, or their faith, by the Law, they make the law a rule of their faith, which certainly should not be, for if by faith we are delivered from the Law, then it must needs follow, that the Law cannot be a rule of our faith. You wil say, what is that, to make the Law a rule of our faith.

That is thus, Beleevers think that because their faith is weak, and ful of doubts, ful of imperfections and doubtings therefore they have none at al. Now what is this but to make faith it self a legal thing, for indeed, if faith were legal, then it could not be accepted where there were any mixture of imperfection, a legal faith could ne∣ver be accepted with any mixture of doubting, and with any imperfection, But an evangelical faith can be accep∣ted. This I may meet with perhaps afterwards, but for the present it follows more fully and immediately from what hath been delivered from our rest from the Law, and I desire to suggest it now to beleevers, as a marvellous help to them, that they do not make their faith legal, as thus. Come to many beleevers that are ful of doubts and feares and why do they not beleeve? It is true, say they, there is rest to be had in Christ, and much to be had in this, I but this is to beleevers, and I am afraid I am not a beleever. And why art thou afraid thou art not a belee∣ver? because of such and such sins, and because I cannot do as I would. Now what is this but to make faith legal? now faith that delivers us from the Law, of al graces, that must be evangelical, our mourning for sin is to be looked upon as evangelical, and yet some beleevers look upon their mourning for sin as legal, they think God wil

not accept of their mourning Why? Because they cannot mourne as much as they would.

That is true if thou wert under the Law, then no mour∣ning at al would be accepted as under the Law, but now thou must look upon it as evangelical, and thy obedience as evangelical. It is an il thing, that beleevers look up∣on their mourning for sin, and obedience, and the like, as under the Law, and not as evangelical, this is a great hindrance to them, but now, much more is it to look up∣on their faith as legal: As thus, because their faith doth not come up so fully to the perfection that they do desire yea to that perfection that the Law requires in any thing that we tender up to God, For though the Law doth not mention any thing of our beleeving in Christ, yet thus much the Law requires, that what we do should be ten∣dered up to God, and what we tender up to God, With perfection; Now beleevers looking upon what they tender up to God as imperfect, this makes them to make their faith Legal.

The Sixth Lesson.

Sixthly, another Lesson that beleevers are to learn from the Rest that they have in Christ from the burden of the Law is this, that if they find any way or meanes to be de∣livered from the terrors that come by the Law, certainly then they need not be troubled with al the terror that possibly can come from any creature, from any men. If thy faith can deliver thee from the terror of the Law, and give rest to thy soul, notwithstanding al the terrible things in the Law threatned against thy sin, then thy faith may deliver thee much more from the terror of men, for take al the rage and power of al the men in the world, and devils in hel, they are not so terrible as the threates of the Law. Now if God hath given thee such a grace into thy heart, as thou by that comest to know a way to deli∣ver thee from the terror of the threatning of the Law, and

to give Rest unto thy soul from that, then thou needst not be afraid of al terrors from wicked men, do but set that grace of thine a work, set it in exercise upon such promi∣ses as have given thee Rest from the Law, and this wil free thee from the terrors of wicked men in the world. Tru∣ly, if beleevers did understand the reality of this point, there is nothing in the world could be terrible to them but they would have ••est in their souls in the midst of al the terrors in the world, for they might reason thus, through the grace of faith that God hath given to mee, my soul hath rest, when I heare the terrors of the Law dreadfully in my eares, yet I have that within me that gives me rest from them, and I am sure that al the terrors of al the men in the world, and devils in hel, cannot be more terrible than the threates of the Law, therefore as thou hast made use of thy faith to believe in Christ to get Rest from those terrors, in the like manner put forth thy faith when thou hearest the terrors of wicked men, to deliver thy soul from them, let there be never so much rumors in the world yet thou mayest say my soul returne unto thy Rest.

The seventh Lesson.

Seventhly, Another Lesson that beleevers are to learn from their deliverance from the law which is of marvelous use to them in their life and conversation is this, That cer∣tainly it is the most unbecoming thing in the world, to see a beleever to be rigorous towards his brethren, Christ hath delivered thee from rigor, then wilt thou be rigo∣rous? Christ hath given thee Rest, wilt not thou do what thou canst to give thy brother rest too? If Christ hath delivered thee from great troubles, burdens, and bondage that thou wert under, why shouldest thou not endeavor with al thy might to deliver thy brother from burdens, troubles, any thing that might grieve thy brother? Oh! what an unworthy thing is it, that a Christian, that hath received so much rest from Christ, yet should be a trou∣blesome

man or woman to his brother or sister? Christ doth therefore give Rest to thee, that thou mayest be of a quiet disposition towards others, that thou mayest be pi∣tiful towards others; To see one that professes to have de∣liverance from the Law, and to have Rest in Christ, to be rigorous to those under him, rigorous to his servants, rigo∣rous to his Children it is miserable; remember what rigor Christ hath delivered thee from, and remember to be quiet spirited to thy brother.

Hence it follows in the next words to my text, Learn of mee, for I am meek and lowly in heart, and ye shal find rest unto your soules, I wil give rest to your soules that so you may be of a meeke and quiet disposition towards your brethren, but of that when we come to those words that follow; we shal then speake of the weakness and qui∣etness of spirit that should be in Christians,

Now these things are necessarily the consequences that do follow upon the rest that we have in Christ from the Law, many other things might be raised, but be∣cause they are but consequences of what hath been deli∣vered, I resolved not to be large upon them.

CHAP. 33.

Of the rest from Legal Performances, and the sever∣al waies how this rest comes from Christ, viz. du∣ties are delightful to the soul, because Christ ren∣ders God unto the soul in a gracious way. 2. They are not performed as satisfactory, but as testimo∣nies of love and thankfulness. 3 Christ him∣self offers up the duties to God. 4. They are per∣formed from the Law in the heart. 5. They have the Promises joyned with them.

NOw to make some entrance into the next thing, which hath great affinity to the other, aad that is the rest that is in Christ from the trouble of spirit that there is in many, in regard of Legal performances, that you know I opened at large, the great burden that there is in the spirits of many people, who have convinced Consci∣ences, and there Consciences pul and hale them to duty, and they dare not but performe duty, but when they do their duty, their very duties are a burden to them, for they do them, in a legal way. There are many I know that are acquainted with this, it is impossible to speak of such a subject but that there are divers that know what I meane, though others know not, to be under so much power of Conscience, as not to dare to omit a duty, though the duty be burdensom to them. There be many that are not under so much command of Conscience, but though conscience require them to do such a duty, they dare omit the duty, and they are not troubled at it; but but there are others who have not felt the Grace of the Gospel to set their souls at liberty, they are under so much command of conscience, that they dare not but do what Conscience requires, and yet the Lord knows, the

duties that they have performed have been girevous bur∣dens them, they have gone under the command of their Consciences as under a grievous burden.

Now to these Christ speaks, come ro me and I wil give you rest, in the beleeving in Christ, in the exercising of faith in Christ there is deliverance from this burden, and many poor souls that for many yeares have gone on under this burden, whom the Lord hath opened to them the grace of Christ, their hearts have been at liberty, so as they have been as conscientious in performing of duty as before, but now their duty is made the joy and delight of their souls, they have gone to them with rejoycing, and made the Commandements of God to be their inheri∣tance, and the joy of their hearts, and their duties are as sweet to them as the hony and the hony comb. Now this is the argument that we are upon, that in Christ there is rest from this burden, Christ gives ability unto beleevers, those that are his members to performe duties with freedom of spirit, and indeed evangelical duties are duties performed with freedom, that is the difference between legal performances and evangelical; one is done as a burden, and the other is done with freedom of spirit. Now I shal shew unto you, how Christ gives this free∣dom Where the spirit of the Lord is, there is liberty, you know the scripture I suppose, now this freedom of spirit in the performance of duty comes by Christ these waies.

First, when the soul is come to Christ it hath rest, be∣cause Christ renders God unto the soul in a gracious way Christ takes off the terror that was before of God, takes off that from the heart. The reason why duties are per∣formed as a burden to those that are legal is this, because they tender them up to God, but so as they look upon God as a terrible judg, they must do what God requires, I, but when they come into his presence, they come into his presence as a judg, being very terrible, Now when

the soul comes to Christ, Christ renders God very ami∣able, and lo••ely unto the soul of a Christian, renders God the father as his father, or her father. For so Christ saies, I go to my father and your father, to look upon God, not only as a father, but our father, as being the father of our Lord Jesus Christ, So beleevers in the per∣formance of duties, look upon God as a father in a dou∣ble relation. He is my father, he hath begotten me a new to himself, and so he is my father, he is my father, he hath adopted me to be his child, but he is the father of our Lord Jesus Christ too, and Christ is mine two, so that I have an interest in the fatherhood, as I may so speak, as the father of Christ, I go to my father and your fa∣ther.

So when beleevers come to tender up any service to God as a duty, they come to God as their father, and as to the father of their redeemer too, now this brings a mighty deale of ease unto the heart of a beleever in the performance of duty a great deal of difference there is, be∣tween a fathers calling the child to him, and a rigid se∣vere master or judge calling of one to him. When the child heares that his father cals him, he runs, and loves to be in the presence of his father, but when one saith to a servant, your master calls you; he knows not whether he be called to be beaten with stripes or no.

This is the difference between legal performances, and evangelical, those that are in Christ, when Christ calls them to duty, you must go into the presence of your fa∣ther and of the father of your blessed redeemer, you must go to duty in him. Come, go to prayer saith Con∣science to one, they cannot but go indeed, but when they go to prayer their heart is struck with feare, terror, and discouragement in prayer: but Conscience saith to one that is a beleever, come, you must go to prayer, what is that? but come, you must go before your father and injoy communion with your father, the father of your redeemer cals you to have communion with him, &

how doth your heart spring to come into the presence of such a father! So that Christ renders them lovely to his father, and so delivers them from the burden that they are under in legal performances.

Secondly, In Christ, beleevers when they per∣formed ••uties, they do not tender them up unto God as satisfactory for any thing that is past, but meerly to be testimonies of their love and thankfulness for what they have received, now duties are a great deal more easily done this way then another. It is true, they wil gather arguments from their former neglect to stir them up to do the more, I but, now they are not called upon to their duties to make God amends, and satisfy for what is past for that would be a burden, for such as performe duties in a legal way, and are not acquainted with the doctrine of the Gospel, they know not how to satisfy God, but only by doing so much the more, by how much the more they have neglected heretofore. I have neglected God al the time of my youth, and now conscience begins to be awakned and tels me I must serve God, and perform duties, and I had need be more diligent now, that I may make up and satisfy for what I have neglected be∣fore. Now when we perform duties in this way, they are very burdensom, As suppose a man hath run in debt, and he is set up in a trade, I but whatsoever he gets it must be to satisfy what debts he is run out in before, this must make him go on in much heaviness, he thinks that whatsoever he gets, must go to satisfy what he hath run into before. But now take another man that hath run into arrerages, and hath a freind, a kinsman, that coms and layes down al the debts that he owed, and gives him a stock & sayes now you are a Freeman once again, go on, & whatever you get shal be for your self, this man goes on, a great dealemore livelier then the other: just thus it is between the consciences of those that performe duties in a legal way, and the consciences of that perform duties in an evangelical way. One that is legal, conscience tels him

of such arrerages that he hath run into with God, and whatever he can do for time to come is too little to satis∣fy for what he hath neglected before, now conscience puts him upon it, do he must, serve he must, obey he must, I but he doth it with no heart at al I work, and I obey, & I do, but whether this wil make up the arrerages for what is past, I do not know. Now a beleever performes obedience, but it is upon other termes, Christ comes and layes down a price, and discharges him of al former arrerages, and puts a stock of grace into the heart, and says unto him, now live, and imploy this your stock in the service of God, and trade with it, get more com∣fort, and more grace with it, and you shal have the bene∣fit and the good of every holy duty that you performe, the good and benefit shal come to your souls. Now such a soul goes unto duties in a cheerful way, and they are no burdens at al to it, because he performes them not for satisfaction of any arrerages behind, but now he trades for himself, and every day he gets, and gets, and gets for himself, that is another way how Christ gives rest unto the soul in regard of performance of duties, that they are not burdensom unto the soul as heretofore they have been.

Thirdly, another way of delivering beleevers in the performance of duties as a burden is this. When in the duty that such a one performes Christ goes along with them unto the father, and he himself tenders them up un∣to God the father, and thus they come to be easy unto the hearts of beleevers; whereas those that perform duties in a legal way, they go alone unto Gods presence, without any to go with them. And again when they are there, they must tender up al they do themselves to God, and the truth is, they can have little heart to this, knowing, what God is and how they have offended God and provoked him. As thus, suppose a malefactor, that hath wronged the king, he must go into his presence and petition, but he hath no body to go with him, and no

body to joyne with him to tender up his petition, but he must go himself, now he goes with no heart in the world, with no encouragement, indeed, he must go, there is no other way to save his life, he must die else, but go∣ing so alone, and having none to help him, he goes very heavily. But now suppose another that is to go into the presence of a King, and the Kings deare and only Son, Shal take him by the hand and say, come, I wil go with thee, and what hast thou here? a petition, come give it me, and I wil present it to my father, and I wil get it granted, O! how merrily and cheerfully doth he go into the presence of the King. Just so it is between a legal performer of duties, and an evangelical performer of duties, those that performe duties in a legal way, and go into the presence of God in a legal way, they go a∣lone, they have no body to go with them to help them, and this must needs make them to go very heavily: But a beleever needs never go into Gods presence alone, it may be you are at prayer alone in your closets, but you are not in Gods presence alone, Christ takes you by the hand, and carries you into the presence of your father, and those poor petitions, and broken prayers that you present, Christ takes them in his hand, and presents them to the father, and this the soul may see by faith, and O! how comfortable is this▪ when duties are per∣formed in such a manner as this, I go to a duty, but Christ stands by mee, takes al that I have to tender up to the father, and he tenders it up for me.

Fourthly, Another way is this, That now al duties that are performed by a beleever, they are performed from the Law that is written in his heart, he is made a Law unto himself, there is the spirit of Christ put into him, that now he doth not performe duty because he must do it, but because it is suitable unto the divine na∣ture that is put into him, for so the scripture saith, we are partakers of the divine nature, there is the very spirit of Christ put into a beleever, and the Law of

Christ written in his heart, so that there is no duty that God requires of him, but the Law of that duty is written in his heart, to do it and according to his measure, he can say as Christ did, It is written in my heart to do thy wil O! Lord, what doth the Lord require such and such du∣ties to be performed and doth my conscience tel me in the name of God, that such duties are to be done? Lord, this is even written in my heart and therefore Lord, I come, the Lord would have me do this, and it is no o∣ther but what is written in my heart to do. Conscience tells me I must do it, and it is no sooner told me by my conscience, but my heart tels me I am ready to do it. Now what a rest is this in performing of duty, when there is a disposition in the heart of a man or woman to do the duty that God requires of them, they are a Law unto themselves, there is no duty that God requi∣res from them, but if there were neither heaven nor hel, yet they would do it naturally, it is as natural to them to do the wil of God as for a fish to drink in water. It is said of wicked ones, that they drink in iniquity as the fish doth water, sin is natural unto the wicked, and grace is likewise natural, though not altogether so natu∣ral, for there is nothing in the heart but makes sin natu∣ral. But it is true, when one is a beleever, there is som∣thing in the heart opposite to good, I but there is a prin∣ciple in the heart that makes it natural for the soul to drink in the Commandements of God, as a fish drinks in water, and therefore beleevers, so soon as ever they have any touch of Christ, how readily do their hearts come off to duty. As for instance, in Zacheus, you know how Christ came to look upon him, there was a touch of Christ upon his heart, and presently he comes off, and though before he was a covetous man, and there was co∣vetousness in his heart, and he had got much by forged cavillation yet presently he saith, Behold the half of my goods I give to the poor, and if I have taken any thing from any man by false accusation, I restore him four∣fold.

Now what duty is harder then restitution? when a man hath got much by wrong to restore it again, as often you have heard, you can have no comfort, al your sorrows wil do no good, til you have made resti∣tution and the ground is plain, because til you make restitution you continue in the wrong, you have done wrong to such a man, such a time in his estate, wel, you do him wrong to day, and to morrow and the next day til you restore, I say you continue in your sin til you re∣store, if you be able to restore. Now you cannot say a man repents of his sin, if he continue in his sin, and you continue in your sin, though God doth not require you to go and make your self known to them, yet though your persons be not known to them, the wrong must be made known to them, Just so is the difference between one that is only under the terror of the Law, and one that hath got rest in Christ, the difference is as in a Ship, a Ship that hath one part of it sticking in the mud and sands, and the water beating it up and down, and ready to burst it in peeces, but now if the tide come and fetch it off, And it is got upon the streame, then you may by the touch of a little finger thrust it this way and that way with ease, when it is once upon the water: So it is with a heart before it comes to Christ, when it hath only conviction of conscience, though it have some illumination, that is as the water that beats the heart up and down, and it cannot be at quiet, but is ready to be burst in peeces, I but it sticks in the mud stil, and there∣fore duties are very hard, and Conscience doth but on∣ly tire the heart, and beate it, and trouble it, I but now when it is come to Christ, it ls like the Ship a float upon the water, and now upon any touch of Christ it is ready to be put upon this duty, and the other duty, and the motion of the soul now is without any danger or trou∣ble, it moves up and down with ease, when the heart is got off from it self, and the world, and the creature it moves in the waies of God with aboundance of ease,

set such a one upon the hardest duties you wil, and he goes on with a great deal of ease, and quiet and Rest of spirit, he doth not think the Commandements of God hard, doth not look upon the commandements of God now as hard commandements, whereas one that is legal in performing of duty, though he do the duty, he looks upon the comand of God as a hard commandement You have an excellent scripture for that in the first of John 5. and the 3. Speaking of beleevers that when once they come unto Christ, the commandements of God are not greivous unto them. This is the Love of God that we keep his commandements and his commandements are not grievous. But one that is in Christ, a beleever, up∣on any commandement, though it be never so greivous and hard to flesh and blood before they come to Christ, as in the commandement of Restitution, I wil mention that, I might mention others as to pray in your families, to be constant in prayer morning and evening, and to keep your heart constant in praier to God, 'its perhaps grievous to those that perform duties in a legal way, but when once the heart comes to God, then the commandement of God is not grievous. I do not say, but corruption may now and then prevail and then they are burdensome, but when the heart hath got grace, the commandements of God are not burdensome at al, but they are easie to the soul, for so Christ saith in a few words after my text, My yoake is easie and my burden is Light. Many people complain of the way of God, Oh! the way of God is so hard, and duty so strict, to live so exactly, who is able to do this? I confess in the way you are in it is tedious and hard, but if you had the spirit of Christ, and were come to Christ, those duties that you account now hard, would be easie, you would never have more comfort, more ease and qui∣et, then when you are performing of duty. You wil think this a riddle, to say, that the soul should never have more ease, rest, quiet, and comfort then when a man walks more strictly and exactly, and keeps to the rule. Now

saith a carnal heart, this is a miserable bondage, that mi∣nisters cal for strictness, what a bondage and weariness is this, as they in Malachy say, now you think this so, Why? because you are but legal al this while, and if you did performe duties stil in that way, they would be a burden to you, but you mistake in this, you think there is no way to keep Gods Commandements, but in a Legal way, I but know this, there is an evangelical way to keep Gods Commandements, Gods Law, and that makes every duty to be easie and light un••o the Soul· You think there is no such quiet and content of heart, as to be at liberty, and to satisfie the flesh, and have your minds fully pleas∣ed, but were you acquainted with the mistery of Godli∣ness, you would find, that those things that now are so easie, and give you so much quiet and comfort, would be the most troublesome things in the world & the strictness of Gods wayes that you think so burdensome, you would find to be the most easie and comfortable things in the world. And therefore let not the Devil steal you away from the strictness of Gods wayes by this delusion, cer∣tainly, he doth but delude you, O! that ye had but the spirit of the Lord Jesus in you; and that you were come to Christ, you would find then ease in the most strict and difficult duties in the world, you would find your souls to be at ease in the performance of them.

Fifthly, Duties are not burdensome unto those that are come to Christ, because that in Christ al duties have joyned together with them the promises; when duties are performed in an evangelical way, when the soul is come to Christ then it looks upon evey duty that God requires, as having some promise annexed unto the du∣ty, to inable the soul to do what God would have it do, and by this it hath now Rest in performance of it. Doth God require such and such things of me, then the soul doth not only look upon the commandement, but how a promise goes along with the commandement. As how, I might ••ance in divers scriptures, how promises

go along with commandements, I wil give you but the comparing of one scripture for the present. Compare the 10. of Deuter. with the 30. of Deuter. In Duter. 10.12. there you shal find it thus. And now O Israel, what doth the Lord thy God, require of thee, but to feare the Lord thy God, to walk in al his waies, and to Love him, and to serve the Lord thy God with al thy heart and with all thy soul, to keep the commandements of the Lord thy God, and his statutes which I command thee this day for thy good. Then at the 16. verse, Cir∣cumcise therefore the foreskin of your heart and be no more stifnecked. Here you see what God requires, they are great things that God requires, that we should feare the Lord, and walk in his wayes, and love him, and serve him with al our heart, and keep his commandements and statutes, and circumcise our hearts, and the like, these are hard duties, being performed in a legal way. But now, when the soul is in Christ, see what a promise the soul finds together with these commandements, In the 30. of Deu. and the 6. The Lord thy God wil circum∣cise thy heart, and the heart of thy seed, to love the Lord thy God with al thy heart, and with al thy soul that thou mayest live. Here God requires them to circumcise their hearts, that they might love him, and feare him, and keep his commandements but that is the Law, were there no more it would be a very heavy burden, for a poor soul to have this ly upon it, that I must love the Lord with al my heart and with al my might, the Lord knows what distractions I have in my soul, and in my heart, God re∣quires me to cercumcise my heart, I am not able to do it. but now mark how the Gospel runs, in the Deu. 30.6. And the Lord thy God wil circumcise thy heart, & the heart of thy seed, to love the Lord thy God with al thy heart and with al thy soul that thou maist live· The Lord wil do it, the Lord commands me to do it, and yet withal the Lord saith that he wil do it. I might instance in a great many other particulars, that the Lord requires first what

we should do, and if we be left here, now it is hard in∣deed, but then if we can find a promise where God promi∣ses that he wil do it for us, this wil be easier to us. And in∣deed this is the diffierence between the Law and the Gospel, the Law commands us what to do, and gives no strength, but the Gospel never commands us to do any duty, but there is a promise that engageth the Lord to help the soul in the performance of that duty. And now, is not here rest for the soul? when the soul shal look upon the large extent of the duty that the Law of God requires of it: The Law requires of me to love the Lord with al my heart, and with al my soul, and with al my might, and to keep his commandements and statu∣tes, and to circumcise my heart, Lord! what shal I do in this? Now then when the soul can look upon Christ, & the covenant of grace, & consider, that that runs thus that the Lord wil circumcise my heart, that I may love the lord with al my heart, & with al my soul & that I may keep his commandements & his statutes, that God doth as wel in∣gage himself to inable me to do the duty, as he doth re∣quire me to do the duty, now here is rest unto the soule.

I wil conclude this particular with this one similitude, as it is with the body, Physitians observe, that together with every veine where the blood runs, there runs like∣wise an artery together with the veine, now the artery is the vehiculum of the spirits that are in the body of a man, that puts liveliness and quickness into the body: So for al the world thus it is in regard of the comman∣dements of the Law and the Promises of the Gospel. I compare the Commandements of the Law unto the veines, they are these duties required of thee in the whol course of thy life, but if thou hast veines of blood, and hast no arteries, no spirit, thou wilt be but dul, though the blood be ful in the veins, yet there wil be little strength. But now there is the spirit that goes along in the arteries that gives life to the veines. So now, they that are under the Law they know many duties that they ought to do, I but except they have the promises of the

Gospel, to goe along with them, they have little life, little activity to do the duty. Therefore Christians, when you heare any duty out of Gods word that you ought to performe, consider, here is the duty, here is the veine, I but where is the artery, there is a promise in the word that goes along with the duty to inable me to per∣forme the duty. Now if I take both together I may go on in the way of Godliness with a great deal of ease and quiet, and no duty needs to be troublesom to me. The want of the knowledg of this one thing makes the lives of many people to be very disconsolate, and makes them go on deadly and dully in the performance of du∣ty, whereas if they would make use of this one thing, when they are put upon any duty to search and find out in the word the promise wherein God inables us to do the duty, and plead the promise, and say, Lord, thou requirest the performance of this duty, but thou hast promised to inable me to do it, I say, if thou wouldst do thus, thou wouldest find that thy duties would not be burdensom to thee, but thou wouldest say, wel, I see my soul hath rest in Christ in the performance of al those services that heretofore have been very greivous and burdensom to me.

Object, I But you wil say, We have many promises in the Gospel to inable us, but the promises are conditional, and I may forfeit the promise by not performing the con∣dition.

Answ. To that I answer, We have in the Gospel, ab∣solute promises, as wel as conditional promises: there is some promises that depend upon no condition at al but only beleeving, as that promise where the Lord saith, I wil take away the heart of stone and give a heart of flesh, what condition is there? does God say, that if you first repent, and performe such and such du∣ties that I require of you, then I wil take away your

heart of stone? No that is an absolute promise. And so likewise that promise▪ I wil put my feare into your heart, that you shal not depart from me: God doth not make this promise with condition. You wil say, Why then hath not al their stony hearts been taken from them because the promise is absolute? I answer, it is absolute from any precedent condition, but yet God would have us come to the promise, and close with the promises and cast our souls upon it, he does not promise to do such and such things upon condition, that if you wil do such and such things before, then I wil do this and that for you: no, but only this, do you cast your soul up∣on the promise and depend upon it: and when thy soul is at a loss in regard of conditional promises, when thy heart misgives thee, and tells thee, that thou hast not performed the condition of such & such promises, & that therfore they do not belong to thee and thou canst not for the present have comfort in the conditional pro∣mises, then make use of absolute promises, and cast thy soul upon them, and they wil bring in the conditi∣onal promises; and know this, that al conditional pro∣mises depend upon absolute promises in the Gospel: and as when thou canst not make use of conditional promi∣ses thou maist go to absolute promises; so when thou makest use of absolute promises, thou shalt be inabled to do what is required of thee in conditional promises. And here is the difference between the Law and the Gospel; the Law requires, and doth not give strength to inable to do what it requires, but the Gospel requires, and gives strength to performe what it requires.

Sixtly, There is rest unto those that come to Christ in this, because when they performe duties in Christ, they do not performe them that they might have life or that they might have pardon, that they might get life by them or that they might obtain pardon by their du∣ties, but they performe them now as the fruit of their

life, and as a fruit of their pardon, and this is a great deale of rest and ease to the heart, in the performance of duties. There are many poor troubled souls, whose consciences pul them on to duty, but why do they per∣forme them? because conscience accuseth them for their sins, and they know what need they have of Gods mercy, they stand guilty before God, and therefore they perform duties that they might get a pardon, and they know that they were made for eternity, and there∣fore they make conscience of duties that they might get eternal life by them, as I when I opened shewed the burden that there was in legal performances. But now when the soul comes to Christ it hath rest in this, for the very first thing that is done in Christ is that al thy sins are discharged, the pardon is granted, and thou art put into an estate safe for thy eternal life, and al the hazard of eternal life is now over. Now then, that that is required of thee, is only as the fruit of the par∣don of thy sin, and as a fruit of thy safe condition that thou art put into for thine eternal life, and here is a great deal of difference, between performing of duties that I might have pardon, that I might get eternal life by it, and performing of duties as a fruit of my pardon, and as a fruit of the assurance of my wel being to al eter∣nity. As for instance, a man that is in danger of his life, stands before the judg, and there is no way for pardon for him, but he hath his book given to him, as you know the way is to have the benefit of the Clergy (as we use to cal it) now when he knows if he reads he shal have his life, but life lies upon it, and the judg is strict, and sets one by him, that the ordinary shal not prompt him, and he wil have him read out: and his life lyes upon it. I suppose you have heard of some that were able schollers, and able to reade wel enough at other times, yet at such a time were not able to read one word for a world. But suppose this man now have his pardon, and you then put him to read, then he can read with delight, he hath free∣dom

enough now to read, his eyes that were bound be∣fore are loosned. Now suppose he were to read a Psalm of mercy before he had his pardon, and when he had his pardon there is a Psalm of thankfulness for his life given him to read, he could read it then with delight, just thus it is with those that performe duties in a legal way, they stand before God as their judg, and look upon what they performe as that which their souls depends u∣pon, that if I do not do such and such things that is com∣manded me, my soul lyes upon it, alas this straitens the heart, and it is put into a condition of feare. But now when the soul is come to Christ, and the Lord hath gran∣ted pardon to it and hath quieted it by the blood of his son, now sayes God, read, performe duties, and let al the duties you performe be in way of blessing my name, and praising of me, for giving of you your lives. And indeed, this is the principal ground of al that God requires of such as are come to Christ, meerly that thou shouldest go out before the Lord in way of thankfulness for pardoning thy sins, and accepting of thee in his Son. And so likewise if so be a man were amongst his enemies, and should be set to do some work and business, and is set so to it, that if he do not do it, he is a dead man, they wil have his life if he doe not do it, alas, he goes about it with a great deal of dread and fear. But now, if this man should come home to his fathers house, and his father sets him about a work, and he doth it so, that though he would not do the work, yet he should not loose his life, he should go about it with a great deal more freedom of spirit. Thus it is with beleevers when they come to Christ, they come to their fathers house, and their father sets them about workes, but so as he wil not lay their lives upon it, their soul doth not ly upon their duties, thy eternal estate doth not lie upon duties; as heretofore you have heard in being freed from the Law, so now make use of it in deliverance from legal performances. That the Lord though he wil be strict to mark what is done in every du∣ty,

he wil not be strict to take advantage of thee. It is true, it is said that the Lord spared not his owne son, but he wil spare thee. In Malachy 3.17. The Lord wil spare them as a man spareth his own son hat serveth him. And so in the Romans it is said God did not spare his own son, and yet in Malachy that he wil spare thee as a man spareth his only son that serveth him. What should be the meaning of this? That God should not spare his only begotten son the Lord Jesus Christ, he wil not spare him, but thee? This is the reason, he did not spare him that he might Spare thee, here is the reason why God wil so spare thee in the performance of thy duties, because he would not spare his son, he was so exact to him that he might not be so exact to thee.

Indeed when Christ came to performe duties, the life of al the world, lay upon that, that if Christ had failed in one thing, the life of al the world lay upon it, yet so they lay upon him, that they were not grievous to him, because he was most able to perform it: But thou must make use of Christs performances in way of obedience so as to give thee rest & ease in performance of thy duties, think thus, I come now to performe duties, and thankes be to God, my life, my eternal estate, lyes not upon it, but Christ what he performed my soul, and al the world lay uyon what he did, and the weight that Christ was willing to take upon him in his obedience, is that which makes any obedience so easie and comfortable to me. I remember we read in the Law, that in peace offerings, a female was accepted: in other cases ordinarily God requi∣red the male, but in peace offerings, the female; now peace offerings was for thanksgiving, and indeed the whole life of a Christian is nothing else but a peace-offering, his whol conversation, al the duties that God requires of any christian it is nothing else but a peace of∣fering, to offer an offering of thanks-giving for the mercy he hath received from Christ, in this peace offering the

Lord accepts of a female, though it be but weake, And this is the sixth thing wherein the rest of the soul in the performance of holy duties, when it is once come to Christ doth consist.

Seventhly, As the soul doth not performe duties that it might get life thereby, it is not in that way now, so the per∣formance of duties when the soul is come to Christ, is a part of eternal life it self, and therefore there is rest in it, it is so far from getting eternal life by it, as it is rather eternal life, it self, then so much as any way to eternal life, for this may be said, though I performe duty, it is true, God hath taught me so much, that now under the Gospel we must not think to get eternal life by our duty, by our works, this is popery, yet it is the way to eternal life the way that tends to it, it is, via ad Regnum, the way to the kingdom, though not the cause of Raigning. Nay, I wil shew you a further thing then so, the wayes of obedience and holiness in a Christians course, they are rather eter∣nal life it self, then the way to it, they have more excel∣lency in them then being the way to life. It is true, it were a great deal of ease and rest to ones spirit, to consider of holy duties but as the way to heaven, if a man were going a journy, and knew the ende of his journy should be very glorious to him, if it were to receive a crown, a kingdom, though it were a boysterous day, and stormy weather, and the way were very foul, he would not be troubled at it, but he would account it very comfortable, to know that he is in the right way, for he thinks this wil lead me to my journeys end, and when I come there, that wil make amends for al. And the truth is, there were ease and rest enough in the waies of God, if God did re∣veale no more unto a soul then this, these are the wayes that lead thee to life and salvation, that lead thee to a kingdom, to glory; especially considering that before we were out of the way, we were wandering in the wayes of death and destruction, and God by his Almigh∣ty hand hath brought us into the right way.

When a man is going a Journy of great consequence, and he is gone out of the way, and God by his providence hath brought him into his right way, O! what ease is in his spirit: Before, when he was out of the way, what dis∣traction and disquietness of heart, but now when he comes into the way, Oh! what ease and quiet is in his spirit, so I say, this were ease and rest enough of spirit to know, that whereas before the soul was wandering in the path of death, now it is in the path of life. But I tel you further then so, that when thou art performing of holy duties, and exercising of the grace of God; in the performance of those duties, thou art not only in the way of eternal life, but thou art in eternal life it self, not only in the way to the kingdom, but in the kingdom, not only in the way to heaven, but in heaven, it is eternal life, This is eternal life to know thee the true God, and thy son whom thou hast sent into the world. And that place in the Epistle of St. John he speakes of a murderer, one that did hate his brother, in the first of John 3.15. Whoso∣ever hateth his brother, is a murderer, and you know that no murderer hath eternal life abiding in him. Then it appeares, that one that loves his brother, and is Godly and gracious, hath eternal life abiding in him, for that must needs follow, if this be the evil condition of a wick∣ed man, that hates his brother, that he hath not eternal life abiding in him, then by the rule of contraries, it must needs be a truth, that he that hath holiness and loves his brother, he hath eternal life, abiding in him, and therefore such a one he hath eternal life already to come downe to him, & he is in heaven already. So the scripture makes grace but the beginning of glory, it is no other but the very beginning of heaven in the soul. And therefore in that golden chain in Rom. 8.30. Whom God hath prede∣stinated them he also hath called & whom he hath called them he hath justified, & whom he hath justified them he hath also glorified. Marke but where is the link of sanctifi∣cation,

It is not, whom he hath predestinated he hath called, and whom he hath called he hath sanctified, and whom he hath sanctified he hath glorified. One would have thought the chain should have gon along in that linke, but there is no mention of sanctification, Why? because sanctification is nothing else but glorifi∣cation begun, and glorification is nothing else but the perfecting of sanctification. Now I beseech you observe this as a most special thing that belongs to a Christian, the best duties that we performe are nothing else but the life of heaven to us, nay the truth is, it is the life of God. And therefore it is said of ungodly men before they come to Christ, they are strangers to the life of God, there∣fore when thou art come to Christ, thou hast the life of God in thee, and the life of heaven in thee, and the beginning of Glory, Glory and eternal life thou doest live whilst thou art in performance of holy duties. What is the happiness of heaven, but for the Saints and Angels to be exercised in magnifying the riches of God, and of Christ? now thou beginnest it here, and therefore if thou knowest what this is, thou art not, I say, to look upon any duty that thou performest meerly as a duty but thou art to look upon it as a priviledg, yea as part of thy wa∣ges. That is a certain truth, that Gods work, it is wa∣ges, and the improving of that principle would help us very much in our Christian course, if thou didst live and account every duty that thou performest to God to be wages, Oh! with what sweetness wouldest thou go on in the performance of those duties that God requires of thee, thou art receiving thy wages when thou art per∣forming of duties. In Rom. 6. and the last. The wa∣ges of sin is death, but the gift of God is eternal life through Jesus Christ. At the 22. verse it is thus. But now being freed from sin and become servants unto God, you have your fruit unto holiness, and the end everlas∣ting life. For the wages of sin is death, but the gift of God is eternal life through Jesus Christ our Lord. You have your fruit unto holiness, it is the fruite unto holi∣ness

which is the gift of God, and holiness it is nothing else but the gift of God, and the beginning of eternal life, the fulness of eternal life, that indeed is the end of it, but the fruit that you have for the present it is holi∣ness, and that holyness that is the gift of God, it is the beginning of eternal life here in this world. Then indeed is a christian wel improved in Evangelical obedience, when he doth account duties to be mercies, and when mercies are turned into duties, as when we turne Gods mercies into duties, that is an argument we receive Gods mercies from a Covenant of grace, and there wil be linkes of Gods mercies towards us, so when we account our du∣ties to be mercies, that is an argument there is evangelical obedience in the heart, and there wil be a constancy in the heart in performing of them. Those that performe du∣ties in an Evangelical way, they look upon them as a golden chain about their necks for ornament, and not as a chain about their necks as bonds and Fetters to tie them to them. Here is the difference between one that performes duties in a legal way, and one that per∣formes duties in an Evangelical way; One that performes duties in a Legal way, he lookes upon duties as bonds a∣bout his neck, he is bound to them as with a chain; but the other that performes duties in an Evangelical way, his duties are as ornaments, as chains of Gold about his neck. And the ground of this similitude, I have in Prov. 3.22. My son keep sound wisdom and discretion, so shal they be life unto thy soul, and grace unto thy neck. The wayes of wisdome, that is the wayes of Godlyness, they are life to the Godly, and they are a grace to the neck, that is, they carry Gods commandments about with them, not as a pri∣soner carries his chaines, but as one that carries a chain about his neck, and he glories in it. That place is very observable likewise for this, that you have in Deuter. 33. comparing ver. 2. with the words that follow after. Verse the second, The Law of God is called a fiery Law. From his right hand went a fiery Law for them. But marke verse 4. Moses commanded us a Law, even the inheri∣tance

of the congregation of Jacob. From hence this note plainly results, that let there be never so much seeming severity in any Law of God, in any commandement that requires duty, yet even this commandement of God is ac∣counted an inheritance unto the soules of the Saints of God, to be as the joy of their hearts, they account their riches to be in Gods commandements, not only to be in heaven, but the very commandement they account their riches, and their happiness. Many men and women take upon them the commandements of God, and the duties of obedience, as necessary burdens, they must do them, I but the Saints, those that come to Christ, they take the commandement of God upon them, as that wherein their riches, their glory, the joy of their heart doth consist, and therefore how often do you heare of David saying, that the commandements of God were sweeter to him then hony and the hony combe. That they were more delightful to him then gold and riches. And so in the Proverbs Better then Rubies and precious stones. He doth not say, the glory of heaven is better then al these, but the way of Wisdom, and the commandements of God are better then al these, So that here is the life of a Christian, he performes duties not onely as a way to heaven, but as an injoying of heaven while he is serving of God; and this is the seventh particular, wherein the rest of the soul in Christ doth appear, in the performance of holy duties.

Eighthly, When a Christian is brought to Christ, Christ gives him rest in the performance of holy duties because that Christ doth elevate and raise his spirit to be some way proportionable to whatsoever God requires of him, ther's an elevation of spirit, a strengthening of the spi∣rit in Christ to come to some kind of proportionableness to what the Law of God requires of them. It is true, set a poor weake man, a sick man about any hard worke, and Oh! how tedious is it unto him, for a sick man, to go

and carry such a burden, or to do such a hard work, it is very irksome unto him, but now when this man comes to be healthy and strong, to have his veines ful of blood, and his arteries ful of spirits, now he goes along in his work and accounts it no burden at al, because he hath got strength in him. So the commandements of God they are hard to those that performe them in a natural way, from a natural conscience, notwithstanding al the strength that can come in by a natural conscience, the commande∣ments of God are very hard unto them; but when once the spirit of Christ comes, there is strength. As it is said where the spirit of Christ is there is Liberty, so where the spirit of Christ is there is streng••h, As the holy Ghost speakes in Isa. 11.2. The spirit of the Lord shal Rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledg and of the fear of the Lord. The spirit of counsel and Might shal Rest upon Christ, and so in the measure of it, the spirit doth rest upon every member of Christ, the spirit of Life, of Might and of counsel. And therfore the Apos∣tle St. Paul. saith in the 2. of Tim. the 1. and the 7. For God hath not given us the spirit of fear, but of pow∣er, of Love, and of a sound minde. This spirit of power is in those that are come to Christ, there is a power of god∣lyness in them. They are said in Coll. 1.11. To be strengthened with al might according to his glorious power. The Apostle at least prayes for that, to intimate thereby to us, that there is that to be had in Christ, there is a strengthening with al might, according to his glorious power, unto al patience, and long-suffering with joy∣fulness, giving thanks to the father, which hath made us meet to be partakers of the inheritance of the Saints in light. Though they be weake, yet they have a union with one that is strong, wherein they may come to be strength∣ened with al might, not only according to Gods power, but according to his glorious power, unto al patience and long-suffering, with joyfulness. The duties of patience

long-suffering, are as hard duties as any, hut in Christ there's the glorious power of Christ let out to strengthen them to the duties of patience and al long suffering with joyfulness.

CHAP. XXXV.

Two other wayes whereby the former point is cleered, with some consequences from the same and the use of the whol. The First way is, that whilst the soul is performing duty, the strength of it is continually renewed. Secondly, The soul hath the love of God shed abroad into the heart. The first Consequence is happiness of a Christian here. Secondly, Hence cometh the perseverance of beleevers. The use of al is to exercise much faith in Christ.

Ninthly, The Rest that the soul hath in Christ, that is to goe on in duties with freedom of spirit, without ma∣king them burdensome to it is this; when the soul comes to Christ, it hath not only strength to do the duty, but whilst it is performing of duty it hath this strength re∣newed, and it receives in sweetness, and good, and strength from Christ, while it is in action, while it is in the performance of duty, and his duty is very easy, sweet, and comfortable unto him. As thus, if a man be doing a work that is hard, suppose he layes on upon a knotty piece of timber, and there is nothing comes of his work, and it doth not go on before him, and he spends his strength and gets nothing for the present by his worke, he quickly grows weary. But now if a man be doing a work that the more strength he spends, the more he gets, the more his strength is inlarged, the more renewed, and never gets more strength, then when he is spending of strength, and that when he is at work he receives in sweet∣ness

by it, surely this man wil go on in the work, he may work singing, when al the while he is working, he spends not so much strength as he gets, and he doth not only work to receive wages, but there is commings in, sweetness comming in the very time of his work, this man works with a great deale of ease. Thus it is in Evangelical obe∣dience; when a soul comes to performe duties in this way, now his strength is renewed day by day, the more service thou dost for Christ, the more strength comes in. As now a man that is benummed with cold, perhaps you that are marriners, when you come to handle your cables, or any thing in the ship, you can scarce feel any strength by reason of cold, but when you are at work, and you begin to be warme, your strength comes in. So it is with a Christian, when he begins to perform duties, it may be he is dul, dead, and the like, but let him go on in the du∣ties, and then strength wil come in. I appeale to many of you that have performed duties, you have gone to do a duty, and you have been dul, and unfit for it, and you have been ready to let it alone thereupon, wel but consci∣ence puts you upon it, and you must do it, now when you were in the duty, hath not Christ come in and hath not the strength of Christ come in to inable you to do the duty that you never could imagine it, which for ever might be an incouragement to you to go on in the duty, and to avoid that temptation, never to neglect the duty from any unfitness to the duty, for when you are at the duty, then comes in strength from Christ to performe the duty, for you cannot expect strength to come in be∣fore you come to the duty, but up and be doing, and then strength wil come in. Yea, and the more duty you do, the more strength wil come in; and hence it is, that a Godly man, though he may be weary in duty, yet he can never be weary in doing of duty, he may see a differ∣ence between himself and carnal men. Take a Godly man, though he may be weary in duty, yet he can never be weary of duty, whereas it is otherwise with those that

performe duties in the strength of a natural conscience, those that perform duties in the strength of a natural con∣science, are weary in working, As some tools you know wil weare in the using, but others the more you use them the more brighter and better they wil grow: So it is with those that perform duties in the strength of a natural con∣science, they wil wear away, and that is the reason that they leave them off, but one that performes duties in an Evangelical way, the more he doth the more he shal be able to do, and therefore Christians, let that be an in∣couragement to you, the more you do, the more you shal be inabled to do, he that had five talents and used those five talents he had more talents given him, and he that had but one, and sate down sullen and used it not, it was taken from him; and as strength comes in so thou shalt suck in a great deal of sweetness into thy heart. In the keeping of thy commandements (saith David) there is great reward not only for the keeping of them, but in the keeping of thy commandements. Now when a man is working, if so be he had his wages comming in every houre when he is a working, it would incou∣rage him, but if he thinks he must stay for his wages that is more greivous, the work that is done with present sweetness comming in, that work is an easy work, and that is the reason of that expression In Hosea, 10. vers. 11. Ephraim is as a heifer that is taught, and loveth to tread out the corne, but I passed upon her faire neck, I wil make Ephraim to ride, Judah shal plow, and Jacob shal break his clods. The text seemes to be hard at the first reading, but there is much in it, suitable to what I am speaking of Ephraim is as a heifer that is taught and loveth to tread out the corne, but saith God, I wil make Ephraim to ride, Judah shal plow, and Jacob shal break his clods. I wil make Ephraim not only to tread out the corne, but to plow. The meaning was this, you know that was the law, you must not muzle the mouth of the ox that treadeth out the

corne. whereas we thresh the corne, they had their oxen to tread out the corne, and it was the law, that al the while he was treading out the corne, his mouth must not be muzled, but he might feed al the while he was treading out the corne, now this was easier then when the beast was sent to plow, and had no corn to eate the while. Now saith God, Ephraim loves only easy work, if he may have the work that is sweet for the present, Ephraim is content with that work, but E∣phraim doth not love the work that is difficult at first and sweet afterwards, So this shewes that one that is of a lazy disposition, he loves the work that hath sweetness at the present. Now truly, there is no other work that the Gospel requires at our hands, the Gospel doth not require so much plowing, as the work of treading out the corne Al the work that the Gospel requires of beleevers, is such as the heifer had while he was treading out the corne, that is, al the while thou art working, thou maist be eating, thou maist have the blessed sheaues of the Gospel to feed upon, for there doth come a constant sweetness into the hearts of the faithful in doing the work of the Lord, go on in doing the work of the Lord, and thou shalt find rest and sweetness in thy soul comming in upon thee.

And that is the reason that Schollars can study so hard, many houres together, which would be tedious unto o∣thers, I put it to you that are imployed in other things▪ that think the work of a schollar so easy a work, get up in a morning, and shut your selves into your closet, and read, meditate, and write for two or three houres toge∣ther, and then come forth and go to it again, and spend half a day, or a whole day together in studying, medita∣ting, & writing, and see if you do not find it more tedious and tiresome to the flesh, then any other work. But now Schollars though it is tiresome to the flesh, they can go on and make it easy to them, why? because they find sweetness in their work, it is not with them as with ••∣ther

men, other men work that they may have wages af∣terwards, but al the while they are about their work, they have truths come in, and heavenly notions comes in to them, while they are about it, and so makes the work easy unto them, this is happiness of a Christian that the while he is in his work, the sun of righteousness shines u∣pon him, and there is sweetness comming in unto him, and herein is rest and ease in the performance of duty.

Tenthly and lastly, When the soul comes to Christ, it finds abundance of rest in holy duties, because now it hath the love of God shed abroad in its heart, and that makes every thing delightful to it, the love of God is shed abroad in the heart, you know Jacob, because he loved Rachel, though he was abroad in frosty nights, he accounted it nothing, because he loved Rachel: Oh! when the love of God is shed abroad in the heart of a Christian, then there is nothing that he doth but is delightful to him it makes every thing easy. For that is a certain rule, that love is ashamed to mention any difficulty, you never hear love to complain of any thing to be heard, and those that complain of holy duties to be heard, certainly they want the love of God. Now you have heard in these ten particulars, wherein the ease and rest of spirit in per∣formance of holy duties doth appeare, there is much more to be said in the latter end of the Chapter, when it is said that Christs yoke is easy, and his burden light, which if God give opportunity we shal come unto.

APPLIC. I.

Now from al this, first, here you may see the happi∣ness of a Christian, you do not think that a Cristian is happy here, but he shal not have only heaven hereafter, but his way to happiness is heaven here, Oh how good is the way of the Gospel, that gives us rest in our way to heaven, such rest that al the malice in the world and of 〈◊〉〈◊〉, cannot disturbe the peace and rest of a Christian.

II. Hence we see the reason, why true beleevers do

persevere, you hear oftentimes speaking of the doctrine of perseverance, & you are ready to thinke, I but is it certain the soul that once comes to have true Grace shal cer∣tainly persevere? yes, certainly, one that is once come to Christ, wil not go from him again, why? because there is so much rest in holy duties. It is true, those that are drawn to holy duties they wil not abide, as it is said, The son abides in the house but a servant abides not alwaies in the house. So, such as perform duties in a legal way, they wil be gone, they wil not abide, but now one that is come into Christ and hath a son-like dis∣position, he continues. As we say in phylosophy, no violent thing or motion is perpetual, and indeed, those that performe duties in a legal way, a hundred to one, but they wil prove Apostates at last, but one that performes duties in an Evangelical way, wil continue and hold out unto the end.

III The maine use of al is to stirr up the hearts of those that are Godly to know what the Gospel means, to exercise much faith in Christ that they might have much comfort in performance of duties. Do not content thy self that thou doest duty, but think with thy self, Oh I have heard of such a way, that Christians in performan∣ce of duty find a great deale of rest and ease, why should not I get that way. Thou hearest of it, Oh! that thy soul might be unquiet til thou comest to understand the way, then your duties would be more sound, more spi∣ritual, more supernatural, more acceptable then they are. The Lord loves a cheerful giver and so he loves a cheerful server, you love to heare your servants sing at their work, but if you set your child or servant about a work, and he goes heavily and dully about is, grumbling and pineing, and think you to be a hard ma∣ster, then he doth but a little work, so they that perform duties in a legal way, the truth is, they perform little duty, and that is not acceptable, but when a soul comes

to find rest in duty, it makes it more spirituall more plentiful, and more acceptable, and those duties are very pleasing unto the Lord.

CHAP. XXXVI.

Sheweth the Rest, from the remainder of Corruption to be Sanctification, and that to be a great Rest, Laid open in six particulars. 1. It is the right temper of the heart. 2. In it the soul doth in great part attain its end. 3. In it the Soul lives the life of God. 4. It raiseth the soul above the region of al troubles. 5. It turnes every thing to good. 6. It is the beginning of Glory.

YOu may remember when we handled the point of the load that was upon sinners, we shewed, that the remainder of corruption was a great burden, it was so great a load, that it made the Apostle cry out, Oh! wretched man that I am, who shal deliver me from this body of death. How that was a load hath been already opened.

That which we have now to do is to shew what rest is to be had in Christ against this fourth burden. Come to me (saith Christ) al you who are sensible of the corrup∣tion of your heart, and find the remainder of sin that is in your heart to be a burden, come to me, & I wil give you rest against that. We are not now to speak of the rest in deliverance from the trouble of soul in the sense of the guilt of sin, that was before spoke of, but now we are to speak of the rest, in giving power against the remainder of corruption that there is in the heart. This rest is the rest of Sanctification that here we are to speak of, I wil give you rest. And in this point there are a great many of

useful and sweet things, that might require very large handling, but I shal endeavor as much as I can to con∣tract al within a few things for this rest of Sanctificati∣on.

There are in it these five things to be followed, that ye may see cleerly the method that I shal proceed in, and so go along with me.

First, I shal shew you, that Sanctification is a great rest to the soul, or deliverance from corruption, is a great rest to the heart of a beleever, there is much rest in Sanctification.

Secondly, That this rest it is in Christ, al our San∣ctification and helping against corruption is in Christ.

Thirdly, How Christ comes to be this rest unto the Soul.

Fourthly, Some consequences that wil follow from this consideration of Christs being the rest of Sanctifica∣tion unto the heart.

Fiftly, Conclude with exhortation to come unto Christ for this rest.

Sanctification the Rest from Corruption.

I. Sanctification is great rest unto the soul of a be∣leever, the truth is, there is nothing troubles the heart of a strong beleever, but only the want of his Sanctifi∣cation, nothing in the world I say troubles the heart of a strong beleever but that. It is time, a weak beleever is troubled for want of the apprehension of the pardon of his sin, a weak beleever hath trouble of spirit stil in the sense of the guilt of sin, but a strong beleever gets

over that. A weak beleever hath trouble by the Law stil, because through the weakness of his faith, he is not able to make use of the Covenant of grace that God hath brought him into, so as to deliver himself from trouble that way, a strong beleever gets over that. A weak beleever performes duties, but there is a great deale of legality in his performance of them, that ma∣ny times they are troublesom to him, but a strong be∣leever gets over that burden, but now the remaining corruption that is in the heart, none in this world gets over this. Indeed in great part the strong beleever hath got power there also, a great deale more then the weak one hath done, but the cheife burden that lies upon a strong beleever in this world is the remainder of cor∣ruption that is yet in him. And so for the next burden of affliction, the strong beleever gets wel over that too, but this is one cheife burden of the strongest beleevers that the world hath, that yet there is much remaining corruption in them. As it was in Paul, though a strong beleever, saith he. Oh wretched man that I am who shal deliver me from this body of death, as you heard it formerly opened to you, so that sanctification is a spe∣cial rest that beleevers have, it is a rest.

1 In this regard, because it is the right temper of the heart. As corruption was a burden, because it was the distemper of the heart, as sickness is a burden, so sanctification it is the right frame and temper of the soul, and so brings ease and rest unto the soul. If your bodies be distempered with sickness, you are a burden to your selves by it, you know not what to do, a sick body first lies down in one place, and then in another, and wil change roomes, and change beds, & change postures, because he is a burden to himself. Let the distemper be gone, let the body be put into a right temper, and now he hath rest, now he can sleep quietly, now he hath ease in his body, his pain is over. Now sanctification is the

health of the soul, then the soul comes to be healthy when it comes to be holy, holiness is the due temper of the heart and therefore it is rest.

2. Sanctification is the rest of the heart, because in that the soul doth in great part attain its end, now what is it that the soul rests in, so much as in its end; every thing rests when it comes to its end, the end is as the proper place in which every creature rests, now by sanctification the soul doth attain its end in great part, as.

First, it attains the end that God intended in the mak∣ing of it a man or woman, now they attain in great part the end for which they are born, thou art born to that end that thou mightest be holy, that thou mightest live here in this world unto God, which by sanctification thou dost that is the end God aymed at, the end why thou art borne, why thou camest into the world.

Secondly, It is the end of al Gods wayes towards thee, a special end of al the passages of Gods providence to thee, of al the workings of God towards thee in this world, of al the wayes of his providence to thee, that thou mightest be godly, that thou mightest live to him to his praise.

Thirdly, It is the great end of Christs coming into the world, Christ came into the world, that he might pur∣chase a peculiar people, Zealous of good works, and that he might sanctifie them unto himselfe.

Fourthly, It is the end of al Gods ordinances towards thee, why dost thou enjoy any ordinance, but that they might sanctifie thy heart.

Fifthly, It is the end, if thou beest one that is in any measure Gods already, it is the end of thy desires, what are the desires of a gracious heart, but that he might be

holy to God, and be freed from the body of death.

Sixthly, It is the end of thy Labor, what dost thou endeavor after? what dost thou labor after, if thou beest Godly, but that thou mayest be more Godly, that thou mayest be more sanctified, surely that which is the end of our comming into the world, that is the end of al Gods wayes towards thee, that which is the end of al Gods ordinances, which is the end of thy desires, and the end of thy Labor, that must needs be rest, in attain∣ing that thou must needs attain Rest.

3. Sanctification is rest unto the soul, in that the soul lives even the life of God, the soul doth not only live to God but lives in God, and therefore must needs live in Rest. You have a notable expression for that in 1. John. 2.24. Let that therefore abide in you, which we heard from the beginning, if that which ye heard from the be∣ginning shal remain in you, ye also shal continue in the son and in the father. You shal continue in the son and in the father. When the truths of the Gospel working on the heart unto holiness, abides in the heart, such a soul doth abide in the son and in the father, lives in God, and therefore must needs have rest, must needs have rest there where it lives in God. Its true, the Saints they live in the world, but as they live in the world so they live in God, even in God here.

4. Sanctification it must needs be rest unto the heart because that is a principle that raiseth the soul, above the region of al kind of trouble and molestation. As the Phi∣losophers tel us, that here, in the inferior region, there are stormes, tempests, changes, and alterations, but in the region on high, the third region, that is above stormes, tempests, winds and blusterings, there is nothing but qui∣et, nothing but peace there. It is true, while the heart of a man or woman is grovelling here below in the world

as al are til God raiseth them by Grace, their spirits are ful of trouble, vexation and molestation. There is no peace to the wicked, saith my God, but he is like the troubled sea which casts forth mire and dirt. As you heard in the opening of that scripture. But now when God gives grace, and sanctifies the heart, the Lord raiseth the heart above these regions of trouble, raiseth it on high, gets it up in the highest region, there is nothing but quiet, calme peace, ease, and rest unto the soul.

5. Sanctification is rest unto the soul, because it is such a principle, as turns every thing to Good, and that must needs bring rest when God sanctifies the heart, works grace in the soul, it is of that excellency, that it hath a virtue and efficacie in it to turne every thing to good. Now that were indeed a precious stone, that could turne every thing into gold that it toucheth. A great deal of labor there is about the Philosophers stone, that they say tur∣neth other mettals into gold, now grace in the heart turnes every thing into gold, as it were, ever thing into good, it hath that excellency in it, that whatsoever befals such a man or woman, grace can turne it to the good of them. Al the workes of Gods providence, al things that seem to goe never so contrary unto the good of a man or woman that hath grace, if such a one do but act his grace, or her grace, this wil turne things that seem to be most contrary, to the good of them, it wil turne it unto good; Those things that others vex at, and fret at, and, think themselves undone by, a gracious heart, one that hath grace can turne them to advantage, and get good by them, such a one that is in such a condition, they have got such a virtue from God, God hath given them such a principle within, as whatsoever befals them, he can by the acting of that principle turne it to Good. What need then such a man or woman have any trouble in this world? no trou∣ble, wil you say, do not such and such things fal cross to them, such and such afflictions fal as cross to such men as

any others? That is true, things may fall as cross to them as any, I but, they have a principle within them, that turnes al those crosses and afflictions to good, that we shal speake more unto in answering to the fifth burden of out∣ward afflictions, but only to shew it now, in the rest that the soul hath in sanctification, because it turnes al things to good.

Sixthly and Lastly, Sanctification is a rest to the soul, because indeed it is the beginning of glory, it is but the beginning of heaven, and we are in heaven, there is nothing but rest, there is peace and rest in heaven, sanctification is glorification begun, and therefore rest unto the soul. This now is the first parti∣cular, I wil give you rest, that is, come to me, you shal have power over your corruptions, you shal have grace and holiness, that shal be rest unto your souls.

CHAP. XXXVII.

Sheweth that Sanctification is only IN Christ.

SEcondly, That this sanctification it is in Christ, al the sanctification of a Christian it is in Christ, there are some common gifts that God gives unto other men, there are gifts of nature, & there are gifts of common grace, gifts of the spirit of God that are beyond the gifts of nature, & yet they are such as are given in a common way to those that are strangers to Christ. The heathen had many cōmon gifts, and so others now may have many common gifts, but sanctification is the proper gift of Christ, it is on∣ly to be had in Christ. Al the strength of nature, na∣tural abilities, education, morality, natural parts, can never raise the heart to the least degree of sanctification, I mean, of the sanctification that is saving. In a large

sense it may be called a sanctification, as the scripture sometime doth, a setting some kind of men apart for such ends: but sanctification that is true holiness, that is the image of God, and the beginning of glory, that is only in Christ, and al the streng••h of nature, and parts, can never raise the soul unto the least degree of it.

And that it is only in Christ, I shal give you some scriptures to shew it, and it wil further appeare, when we come to the third thing, in shewing you how it comes from Christ, which is the principle. That text is very ful for it, which we have in 1. Cor. 1.30. if there were no other; But of him are ye in Jesus Christ, who of God is made unto us wisdome, and righteousness, and Sanctification and Redemption. Christ is made unto us of God; wisdome, to enlighten our blindness; and righteousness, for our justification, and sanctification, and redemption; that is, to deliver us from al kind of evil, to deliver us from the power of sin, and to renew the image of God in us, that is sanctification, and redem∣ption, that is to deliver us from al kind of evil, and to bring us to the redemption of the sons of God, to the perfect liberty that is appointed to sons. Christ is made to us sanctification; sanctification, that is, not only that Christ hath merited our sanctification, but in a further degree, efficiently, so as our sanctification is from him, and it is he that workes it in us, and upholds it in us, the beginning and the progress of our sanctification, it is from him, as wel as merrited, by him. For we are to know, that Christ hath laid down his life to merit of God the father, as wel sanctification, as justification, or glori∣fication. Christ hath not only laid down his life for to merrit the pardon of our sins, to purchase that from God, to save us from hell, but it was a special end of Christs laying down his life, to merit our being set at liberty from the bondage of our sins, our deliverance from corruption the renewing of the image of God in our soules for the

present, which is that indeed may cause us to prize holiness somewhat more then we have done. We must not look upon holiness as a duty, that we must be holy, and as a necessary meanes to heaven, but we must look at holines as the purchase of the blood of Christ, he hath purchased holiness for al those that he hath layed down his life for. And therefore (as we shal see afterwards) it is impossible for any to be holy, but those that have part in Christ, so that Christ is made sanctification by his merit, and by the efficiency that is in him; it is he likewise that works it in our hearts, we have it not immediatly from God the father but from God the father through Christ, through his son we come to have sanctification, and therefore we shal see it afterwards, how different our sanctification is from the image of God that there was in Adam at first, and the holiness that there was in Adam, Adam, he had his ho∣liness immediately from God as Creator, but those that are now made holy, and sanctified now, they have not their holiness and sanctification immediately, or as from God their Creator, but they have it from Christ, Christ, that is, the second person in trinity, he it is that is made to us sanctification.

And then, that it is in Christ appeares further, in that notable place in Rom. 7. that was quoted in the former point about the load of corruption, Where saint Paul cries out in the 24. verse, O wretched man that I am, who shal deliver me from this body of death, that is the remaining corruption that was in his heart. Marke the very next words that follow. I thank God through Jesus Christ our Lord. As if he should say, the deliverance that I must have from this body of death, it is from God, but how? through Jesus Christ our Lord, The Apostle doth not only thank God for it, and say, al grace must come from God, but he thanks God through Jesus Christ our Lord. Thus we must understand how grace comes unto us, indeed, God is the fountain of al, but it

must come from God through Jesus Christ our Lord, as al mercies that we have for the pardon of our sins. Now it is not from God immediately, as the first person, or as Creator of heaven and earth, but it is from God through Jesus Christ. So al the holiness that we have now, it is from God through Jesus Christ our Lord.

And then take one scripture more, and then we shal come to the third particular, which is the cheif we aimed at, and that is in the 26. of the Acts. the latter end of 18. verse. That they may receive remission of Sins, and inheritance amongst them which are Sanctified by faith that is in Christ. It is a speech of Christ unto Paul, when he sent him to preach, and tels him to what end it should he, To open their eyes and turne them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith in Christ. Multitudes of scriptures there are for this purpose.

CHAP. XXXVIII.

Sheweth how our sanctification commeth from Christ in six particulars. 1. It was the end of his co∣ming. to destroy the works of the Divel. 2. He is the great Ordinance appointed by God to sanctifie his people. 3. His death is appointed to morti∣fie sin. 4. By him the curse upon the heart is taken away. 5. By his union with beleevers, being the head of the second Covenant. 6. In Christ are the strongest arguments for holiness that can be.

THirdly, And especially, we are to enquire, how Christ is the rest of sanctification, come to me and I wil give you rest; I will give you power against your corruptions, and you shall have sanctification in and by me, For that.

1. We are to know, That a special end why Jesus Christ came into the World, it was to dissolve the works of the Devil, that was a special End of Christs coming into the World. In 1 John 3.8. He that committeth sin is of the Devil, for the Devil sinneth from the begin∣ing, for this purpose the son of God was manifested, that he might destroy the works of the Devil whosoever is borne of God doth not commit sin for his seed remaineth in him, and he cannot sin, &c. It is a strange scripture whosoever committeth sin is of the devil; you say you de∣fie the Devil, but the holy Ghost saith, if you commit sin that is walk in any way of sin. For you wil say, who is there that commits not sin? Well, but the words are thus: He that committeth sin is of the Devil. There∣fore it is apparent, there is a kind of commission of sin, that is an argument they are of the Devil, for they are the words of the Holy Ghost? And for this purpose the Son of God was manifested, that he might destroy the works of the Devil. It was the end why he came into the World, yea, it is a special thing that Christ is anoin∣ted to by God the Father, to deliver Souls from the bon∣dage of their corruption, and to work Holiness in them: That you have in Isa. 61. and the beginning, that notable prophesie concerning Christ, The Spirit of the Lord is upon me, (that is upon Christ, for it is a prophesie of him) because the Lord hath anointed me to preach good tidings unto the meek, he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, to Spiritual Captives that are under Spiritual bondage. And then in verse 3. That they might be called Trees of Righteousness, the planting of the Lord: So that that is the first consideration of Christs giving the rest of sancti∣fication, that it is the end for which Christ was born, and it is the end for which he was anointed by God the Fa∣ther, to Sanctifie the hearts of those that he shall redeem. So that Christ is our Sanctification, by attaining the end of his own coming into the World, by fulfilling of that

that God the Father hath anointed him for.

Secondly, Christ is our Sanctification, as the great or∣dinance that God hath set up for the Sanctifying of the hearts of his people. I say, Christ is set up as the great ordinance oppainted by God for this end, the Lord hath set him up and filled him ful of holyness, that holyness might be conveyed through him unto the souls that do be∣long unto him. And therefore it is said, in that known place, As in John, 1.16. Of his fullness we receive Grace for Grace. Of his fulness Jesus Christ is filled ful of holiness, as a cistern fild ful of precious liquor, and grace must come through him unto the souls of all those that are Godly, that are beleevers. Faith draws grace from him, grace for grace, that is, grace answerable to grace, as print for print in a seal, there is print for print in the wax, look what print there is in the seal, the same print is in the wax, So look what grace is in Christ, there is answerably in some measure the same grace in the Saints. Of his fulness we receive, and al the beleevers that ever were in the world have received al the grace that ever they have had from him, out of his fulness, and from him as the great ordinance that God hath set up, for the dispensation of the graces of his spirit, for the working of Sanctification in al those that shal be saved. Yea Christ, is such an ordinance appointed by God the father for ho∣lyness, and sanctification, as indeed, there is so much virtue in him, that the very looking upon Christ, hath a power to sanctify the heart, the very looking upon him. As the brazen serpent in the wilderness, you know, was the great ordinance of God appointed for the healing of those that were stung with serpents, and being the ordi∣nance appointed for their healing, those that did but look up to the brazen Serpent received virtue presently, and were healed of their sting, of the deadly disease that was upon them by the stinging of Serpents, now this was by virtue of that ordinance. Now then I reason thus, if when God makes but a piece of brass an ordinance, there

shal be such a virtue in it, that the very looking upon it shal have power to heal the body, then if God shal make his own son Jesus Christ, God blessed for ever, God and man, to be an ordinance to heal the souls of his people, surely then those that look up to him by the eye of faith, wil receive healing of their souls, as they did receive by looking upon the brazen serpent. The very beholding of Christ hath a power to sanctify the heart. And therefore if you would have holyness, you must often look upon Christ, set Christ in your eye, be not only poring upon your Corruptions, and looking down∣ward into the blackness that there is in your spirits. Many Christians are laboring under the burden of their corruptions, a long time, why? because they spend their time and strength meerly in poring upon their cor∣ruptions, and looking down to their corruptions. But Oh Christian, thou must look up, set thy eye upon Christ the great ordinance, and behold him as the great ordinance set up by God the Father, for the convey∣ance of grace to the souls of beleevers, and for the hea∣ling of al their souls and wounds, and then there wil come healing virtue from him. We read of the poor woman that had the bloody issue, that spent al upon the Physitian, shee did but come to Christ, and touch the hem of his garment, and then she was healed. Sure∣ly Christ hath a great deal of virtue in him, that the very touch did heal her, and therefore he saith, who hath touched me? virtue went from him at the very touch of the hem of his garment, Christ is the great or∣dinance and he is ful of virtue and excellency, the look∣ing upon him, and touching of him, brings virtue to the soul, to heal the soul of its corruption.

Thirdly, more particularly Christ brings sanctificati∣on unto the heart, because the death of Christ is ap∣pointed by God, to have an efficacy to mortify sin and corruption, it is from application of the death of Christ,

filled with virtue, and appointed by God for that end, that it should have efficacy upon the heart, to mortify cor∣ruption in the heart. A man may resolve against his cor∣ruption, he may vow and covenant against a sin, he may strive and struggle against a sin, he may pray against a sin, he may fast to overcome his sin, he may use all meanes that he thinks he can possibly use to overcome his sin, and yet stil his sin not dead in him, perhaps the meanes that he may use to restrain sin, may keep down his sin, but it wil never mortify his sin. The applicati∣on of the death of Christ, that is appointed by God, for Christ is appointed himself as the great ordinance. But now more particularly I say, that the way that is appointed by God for the mortifying of corruption, it is the application of the death of Christ to the soul, the virtue that comes from Christ as a dying Christ, from Christ as a crucified Christ, from Christ as a dead Christ to mortify corruption in the heart. That is cleer from that place in Rom. 6. the begining. What shal we say then? shal we continue in sin that grace may abound? God forbid, how shal we that are dead to sin live any longer therein (dead a part of his coming) know you not that so many of us as were baptized into Christ, were baptized into his death? therefore we are buried into Baptism by his death. And in vers. 5. For if we have been planted together, in the likeness of his death. A∣gain in vers. 6. Knowing this that our old man is cru∣cified with him that the body of sin might be destroyed, that henceforth we should not serve sin. The old man is crucified with him, in his being crucified, there is a vir∣tue in Christs death for the crucifying of corruption, that the body of sin might be destroyed that henceforth we should not serve sin. He doth not say, that we might have some power against sin, that sin might be restrained, or that such a particular sin may be kept down, but that the body of sin might be destroyed. So that in the appli∣cation of the death of Christ, there is not only the over∣coming

of this particular sin, but the Body of sin comes to be destroyed: all those principles of sin in the soul, with the connexion of them, and joyning one to another, as the Members are joyned in the Body, they come to be destroyed, that is, though not wholly cast out and radi∣cated, yet the ruling power of them is taken away; as soon as ever the soul is come to Christ, the Body of sin hath a deadly stroke given to it. There are many of you striving against this particular corruption, somtimes one, and somtimes another, for those that are Gods Children, their hearts are more inclined unto some sins than others, and at somtime to some particular sin more than other. It may be one labors under the burden of passion, and another of unbelief, and another of Pride, and another of wantonness, and divers particular corruptions they are laboring under. It may be at some times you find one corruption stir, and you strive against that; and another time another corruption stirs, and you spend your strength against that, but now here's the way to strike at the whol Body of Corruption at once. If one shal go to cut down a Tree, and stand chopping at one sprig, and one branch, and another branch, the Tree may stand long enough for al that: But now, if he would get the Tree down, he goes to the root, and a few blows gets down all there. So this is the wisdom of a Christian, That when he comes to labor against any corruption, he doth not spend his time so much against this or that particular corruption, but strikes at the body of corruption: and how gets he strength against that? By applying the blood of Christ, the death of Christ by faith against that, and by this means the body of death comes to be destroy∣ed. And here is the reason, that Christians in a little time grow so much, and get so much power against their corruptions, whereas others are a long time before they get any power at all. Those that are not acquainted with the way of Christ, you shall have one that hath been a notorious wretch, a wicked person, a swearer, a

Sabbath-breaker, if it please God to bring him to the Word, and reveal Christ to the soul, you shall have a mighty change in this man in a week, a great change, that he doth not only leave off now drunkenness, and then lying, and then swearing, and then Sabbath-breaking, but all goes down together; Why? Because at one ap∣plication of the death of Christ, al the body of sin comes to be destroyed, though not quite dead and withered. As a Tree though it may be dead, yet the Leaves may be green still: So though there be not at first the withering of them, yet there is the deadly stroke given, and there∣fore the way to kill them is to renew the application of the death of Christ. And indeed this should be the care of a Christian, not to keep from the acting of sin so much, as to find that the death of Christ is applied to him. And hence you never read of any such thing as mortification in any Heathen Author in the World, the mortification of corruption is a Riddle to all Heathen Writers in the World. The mortifying of corruption, and the mortifying of their own hearts, this is a peculiar expression of the Gospel, and indeed it is peculiar to Be∣leevers. Many men, through good Education are so re∣strained, that they are very fair in their course; others as they come to more understanding, the vanity of their youth being overcome, there is not that prophaneness committed by them as heretofore; I but, what is this to mortification of the body of death that is in their hearts, this is only peculiar to a Christian, and it is from the ap∣plication of the death of Christ, the application of a Christ dying, of a Christ crucifying, of a Christ shedding his blood for sin; this hath a virtue to mortifie sin. There is a great deal of difference between a mortified lust, and a restrained lust, a mortified sin, and a restrained sin. The difference lies in this one thing, for I must not go out to handle the Point, but only this one thing take it by the way: When a lust is mortified, there is not only a ceasing from the act of it, but there is now an unsuita∣bleness

between the heart and the sin, whereas there may be much restraint of sin, and yet stil there may remain a suitableness between the disposition of the heart and the sin, only they dare not commit it, but when sin is mor∣tified, the heart is so changed, that there is an unsuita∣bleness wrought between the heart and corruption now, and this mortification of the body of sin is by the death of Christ.

Fourthly, Christ is our sanctification, and he only, because it is by him that the spiritual curse that is upon e∣very mans heart naturally is taken away, it is Christ only that doth deliver the soul from the spiritual curse that is upon every mans heart naturally. You know this is the condition of man by nature, he is under the curse of the Law. Cursed is the man that abideth not in al things that is written in the Law to do it. But now, we appre∣hend ordinarily this curse to be, either in outward misery or else in hel fire cursed eternally, but we are to know, that one branch of this curse is that that is upon the souls of men here, There is a spiritual curse that is upon the souls of men by the fal of Adam, and that is, God giving them up unto themselves, unto the lusts of their own heart, un∣to their own counsel and wayes. Now I confess, as it is in the curse of outward afflictions in this world, it is in some degree upon some, and in a further degree upon others, but al are under it naturally, so this spiritual death is exe∣cuted in some degrees upon some, and in more degrees, upon others, but every soule is in some measure, in some degree or other given up to the lust of its owne heart, there is a final degree of giving the soul up to the lusts of its own heart somtime, but there is in every one a measure a degree of this, and the reason of the prevailing of the cor∣ruption of mens hearts may appear in some measure by this. It is strange to see, that notwithstanding al the convictions of conscience, & telling men of the dangerous∣ness of their wayes, that it wil never be peace in the end, that they wil rue it at the last, and their consciences give

them many a secret nip, yet they goe on stil, notwith∣standing the terror in the Law many times, nay, not∣withstanding the hand of God hath bin strong upon them, and they have cryed out against their sins, and promised against them, and notwithstanding that they find that their sins do destroy the very health of their bo∣dies, waste their Estates, take away their good names, and thereby loose al their friends, yet they are not able to overcome it, As the Scripture speakes of some that have eyes ful of adultery, they cannot cease to sin. Now sometimes they plead this as an excuse for their sin, and say, they would fain leave it but they cannot, and they think this is a sufficient excuse for their sin, an excuse, no, this their cannot may be from the spiritual curse that is upon their souls, because the curse of God is in a high degre upon their hearts, giving them up in just judgment unto the lusts of their own hearts. And this I take in some part to be the meaning of that place, in 1. Cor. 15.56. verse. The strength of sin is the Law. Now spiritually the meaning of it is this, that al the strength that sin hath to condemn one, to kil one, to bring death, it is by the Law, that I take to be the special scope of those words. But there is included likewise in that ex∣pression thus much, that the law of God giues a strength to sin. How, you wil say, doth the Law of God give a strength to sin? Thus, there is the justice of God in his Law, by virtue of the Law of God, and the justice of God in it, man is given up unto his sin, and so his sin comes to have a power and strength over him, the strength of sin it is the Law, the Law requires this, the justice of God in the Law requires this. That those that do forsake God should be forsaken of him, that those that give their hearts up to satisfie themselves in any way of sin, that they should be given up to that sin, So the strength of sin is the Law, the Law makes sin to be so much the stronger that way. Now therefore, how should the soul come to be deliuered

from the strength of sin? the Law must be satisfied, the Law must be taken off, the strength of the Law must be taken away, and none can take that away but Christ, Christ takes away the strength of the Law, but the Law is not executed upon Christ, so as he was to be given up, but the text saith, he was made sin, he came to take our sin upon him, it was as neere as might be, though he was not capable of having the execution of the Law upon him but the scripture saith, he was ••ade sin for us, that in∣deed is a very great meaning of this place, though acknow∣ledging of sin, and suffering for sin be the cheif meaning of the place, yet it hath besides very much of this in it.

Fifthly, Christ is our sanctification, by being the head of the second Covenant, and so through our mistical union with him, there is a virtue of holiness conveyed from him by being the head of the second Covenant, and we being members of him as the head, we come to have the virtue of holiness to be drawn from him. As it was in Adam, how come we to have so much sin conveyed to us by Adam by propagation, but thus? As we may read in Rom. 5. By one man sin came into the world. Now Adam, he was the head of the first Covenant, and by being the head of that, al mankind are looked upon as members of the first Adam, he being the head in that notion of the Covenant, in that consideration. Adam was not looked upon as a parent only, as the first father, but as the head, and we are not looked upon only as the children of Adam, but as members, so that al men were looked upon as one in Adam, and therefore the Scrip∣ture speakes but of two men, the first Adam and the se∣cond Adam, that look as sin is conveyed to us, being members of the First Adam, and he being the head of the First Covenant, so grace comes to be conveyed unto the soul by our being members of the second Adam, the Lord Jesus Christ being the head of the second Covenant, here is the way of conveyance of holiness, our union with

Christ, So that now the holiness that is in Christ, comes to us by virtue of the mistical union. As by virtue of the natural union of the members of the body with the head, there comes animal spirits to the members of the body; so by virtue of our mistical union with Christ our head, there is conveyed holiness and grace to strengthen us against our corruptions. As the oyntment did run from Aarons head 〈◊〉〈◊〉 ••to the rest of his members, so Christ that is anoyt•• ••at hath the oyl, not only of gladness but holiness too, doth descend down to al his members by virtue of the union they have with him. And for that end you have a most famous scripture in Rom. 8.2. For the Law of the spirit of life in Christ Jesus, hath made me free from the Law of sin and death. It is a scripture that hath very much in it. What doth he mean by the Law of sin and death? The Law, that is the mighty power that there is in sin, and so in death that comes by sin in the hearts of unbeleevers. There is a Law of sin, the strength of sin I speak of, sin hath strength going along with it, hath power with it. So a Law of sin there is in the hearts of men, they are compelled to sin, as, I may so speake, as a man is compelled to a thing by a law, a law of sin, though this be no excuse to them. And let them know, that so far as they are compelled to sin, they are compelled to death to. But how shal this Law of sin and death be overcome? Marke the words, The Law of the spirit of life in Christ, hath made me free from the Law of sin and death. The Law of the spirit of Life, here is two gradations, that is, the holiness that is in Christ, that is likewise a Law as wel as the corrupti∣on that is in the heart. The corruption in the heart hath a strength in it, and the holiness of Christ hath a strength in it too, So that when grace comes into the heart, the heart goes on in a way of holiness, in a holy kind of ne∣cessity, We can do nothing against the truth, saith the Apostle. But yet there is a necessity of willingness goes along with it too, there is a Law of Love and kindness,

but by this word of Law is meant, a strong impetuousness, a migh••y power that carries the soul on to holiness. Again, secondly it is the Law of the spirit, and of the spirit of life, the holiness of Christ it is a holiness that is ful of life. First it is Life. And secondly it is the spirit of Life. Now the spiri•• of life is a higher degree then life, as the spirit of a thing hath the quickning of the thing in it, beyond what the whol bulke of the thing is. When the spirit of herbs or any such thing is extracted you know those spirits have much quickning in them, beyond the things themselves, so the spirit would express the mighty activi∣ty in the holyness that comes from Christ, it is life, it is the spirit of life, and then it is the Law of the spirit of life Oh my brethren, you see then here, that Godliness is no dul thing, it is no heavy thing, no poor, weake, contem∣ptible thing, but it is the life, & it is the life of Christ, & it is the spirit of life, and it is the Law of the Spirit of life, he speakes of grace when it comes to that, as the Law of the spirit of life.

There is but two things in sin, the Law of sin and death, and in grace there is life, and the spirit of life, and the law of the spirit of life, and al this in Jesus Christ. It is not in our owne resolutions, purposes, endeavours, but in our union with Jesus Christ, and this it is that brings grace unto the heart, though there be much corruption before, yet the soul being thus one with Christ, and looking upon Christ as the head of the second Covenant, and doth draw virtue from Jesus Christ, a mighty strong virtue to help the soul against corruption, and quicken it in the wayes of God, and thus comes the rest to the soul by Christ in sanctification,

Carnal hearts, they know no way in the world how to get grace, they heare talking of grace, and leaving of sin, but they know not how to get it, and they wil go and pray, read, heare, and the like, I but you must know, that grace lies in another way then you think of, for you think it must come from God, I but it must come from

God in a mistical way through Christ. Perhaps some of you hearing the mysteries of the Gospel understand this, that as God is the fountain of al grace, so it must be conveyed by Christ as through the cisterne, I but you must understand also, that you must have it from God through Christ, as he is a head unto you, and you are the members, through a mistical union that your souls must have with Christ, so as you be made one with Christ, you must be made one with Christ. As the mem∣ber can never receive any spirit from the head, except it be united to the body, it is not by being tied to the body. If you take an arme of flesh and tie it to a mans shoulder it wil never receive life that way, but it must have a natural union. Just thus your common Professors, that meerly have the name of Christians, and are not spiritually uni∣ted to Christ, they are like to Armes ti••d on to the shoul∣der, or to wooden legs that are fastened upon mens thighes that want legs, they have some use of those legs to help thē a little to go, I but those legs have not virtue and life con∣veyed from the head. So your common Christians, they have some knowledg of Christ, they are only fastened to Christ, as a wooden leg is fastened to a mans body, they make some use of Christ, some profession of Christ & can speake of Christ, & what they heare spoken of Christ, is somewhat serviceable and useful to them, I but they have not life from Christ, and hence they have not holiness from Christ, they have not the true holiness that comes from the Law of the spirit of life that is in Christ.

Sixthly, Another thing that is to be considered of in Christ, how the rest of sanctification comes to the soul through him, is this, In Christ there are the greatest argu∣ments for holiness that possibly can be imagined, and Christ comes to be a rest of sanctification that way: when the soul comes unto Christ, and knowes Christ in the right way, the soul sees in Christ enough against sin, and for holiness, if it never saw any thing else there is enough in Christ to help against sin, and for the furtherance of

of holiness, that that is discovered in Christ hath a mighty power to help the soul against sin, and to further it in the way of holiness, as now to instance the mighty argu∣ments that there are in Christ, against sin and for holiness, as.

CHAP. XXXIX.

Containing two strong Arguments in Christ for holi∣ness. First, In him the soul sees the greatest breach between it and God by reason of Sin. Se∣condly, In him it sees the greatest Hatred of Sin in God.

FIrst, in Christ, there the foul sees the greatest breach that can be imagined that sin made between God and the creature, it is true, when we preach the Law to you, and tel you of the curse of the Law that is due to sin, this acquaints you with somewhat of the breach that sin made between God and you, and this may terrifie you, but the truth is, the breach between God and a soul by sin, is never throughly seen, til you come to Christ, the soul never throughly sees sin til then, when it comes to Christ, and sees Christ indeed, sees Christ so as one that hath union with him, then it understands the evil of sin after another manner then ever it did be∣fore. And that is the reason, that faith doth more purge the heart from sin, then al the terrors of the Law possi∣bly can do, yea, if God should let a crevis into hel, and let you see into al the torment that is there, they could not discover so much the evil of sin to you, as when you come to have a real sight of Jesus Christ, how sin made such a breach between God and us, as can be made up no other way, but the son of God must come and take upon him mans sin, this is the greatest discovery of the

evil of sin that possibly can be.

Object. You wil say, Others know this as wel as be∣leevers.

It is true, they know it after a sort, but none can know this throughly, but those that through faith have the re∣al sight of Christ, and so have the real sight of the evil of sin, in Christ.

Secondly, another strong argument of the evil of sin in Christ is this, the infinite hatred of sin in God, that God should so infinitly hate sin, that he would not spare his owne son, this shewes the evil of sin. We heare much of hell and of the terror of the Law, now when I come to consider the fruit of Gods hatred of Sin in his son, this shewes me a great deale more the evil of sin, And therefore, though the terror of the law may re∣strain men from sin, I but when the soul comes to know the infinite wrath of God against sin, that he would give his son to satisfie for sin, this shewes the evil of sin, and this shewes the infinite holiness of God, that he would send his only son to purchase holiness. And in this we see the infinite love of Christ to die for sin, the infinite price of the soul to purchase it, and the infinite difficulty in the deliverance from sin, and nothing can prevail upon the heart more then the viewing of Christ. There is so many things that I cannot speak of them, that when the soul comes to Christ, makes the soul hate sin, and makes it in love with holiness. The knowledg of Christ in any common way, hath as much power to restrain sin as any thing, but now the knowledg of Christ in a spiritual way, in a saving way, it hath an infinite efficacy in it. And the truth is, the special way for a soul to help it self against its own corruptions, it is much to dive into the knowledg of the Gospel, look in∣to the Gospel, pry into the mystery of the Gospel, be much conversant in the mistery of the Gospel, and there consider what argument thou maiest draw against thy

sins. They are poor, low arguments, that common people draw against their sins, they have a temptation to sin, and they think, Oh! let me take heed I do not do it, for my master and mistris wil know of it, or such a one wil know of it, or if I do it, I shal be brought to punishment, these are poor, low arguments, But saith a beleever, Oh let me not commit sin, Why? It is that that brought the son of God down from heaven to be made a curse for man. It is that that made the greatest stir in the world that ever was, it is that that Gods soul infinitly hates and it is that that made such a breach be∣tween the soul and God, as only can be made up by the son of God. These are the arguments that a beleever hath against sin, and a beleever being conversant ••n these arguments, and often exercising faith in Christ, they being made real to the soul. They must needs have a mighty power to overcome any corruption whatsoever. As we read in the Gospel, when the husband man that let out the vineyard sent for fruit, and they took the servant and beate him, and killed another, at length, saith he, I wil send my son, surely they wil reverence him. So may I say, there is such and such arguments against thy sin, to overcome thy Corruption, and to put thee on to the way of holiness, perhaps those arguments thy cor∣ruptions break, and they are but like Sampsons cords, thy corruption snaps them asunder like flax. I but, saith God, I wil send my son, and reveale the glorious miste∣ries of the Gospel in my son, I wil shew to their souls what my son hath done, and what the deep counsels for the salvation of their soules in my son are and these shal prevail upon you. And here is the reason of al their fear∣fulness of sin, and strictness in walking with God, when the Gospel hath convinced them; you wonder why they wil be so strict and fearful to offend, do you wonder at it? Oh my brethren, they have arguments, perhaps, that you know not of, God hath revealed much of his son to them, the wonderful misteries of Godliness re∣vealed

in his son, and they are the arguments they go upon. They do not go upon such mean and low arguments as you do; meane and low arguments may keep men in an orderly course, to live quietly with their Neighbors, and keep them from thievery, drunkenness, swearing, and the like, arguments that the heathen had skil of may keep them from those things. But the saints, beleevers, that are acquainted with the wayes of Christ they have higher arguments, they behold him with the eye of faith, and so they come to have power against their sin, and to have ease in their souls. Thus, saith Christ, come to me, you have Corruptions prevai∣ling over you, and you perhaps strive with them with such and such arguments, but come to me, and I wil give you such things, you shal see so much against sin, and so much for holiness, as that that I shal discover to you shal help you against your corruptions, and fur∣ther you in the way of holiness, and so you shal have rest unto your souls.

CHAP. XL.

Shewing how Sanctification comes from Christ, in six Particulars more. 1. It is he that reveals the Father to the Soul. 2. Through Christ the Love of God is shed abroad into the heart. 3. All the Promises are made to us through him. 4. In him all the Ordinances are effectual. 5. He sends the Spirit into the heart. 6. Christ Rules in the heart.

SEventhly: Christ comes to be our Sanctification, we have the rest of sanctification in Christ thus: It's Christ that doth make known the Father unto the soul: No man knows the Father (saith Christ) but the Son, and him to whom the Son reveals him. I suppose you know the Scripture; And if you have seen me (saith Christ) you have seen the Father, in John 14. It is Christ that makes known God unto the soul, and there is a mighty power to work Holiness in the heart by the knowledg of God. Saith the Apostle St. John, in 1 John 2.4. He that saith, I know him, and keepeth not his Commande∣ments, is a lyar. The knowledg of God cannot stand with the neglect of Gods Commandements. There is a mighty power in the knowledg of God for the Sanctify∣ing of the heart, the very looking upon Gods Holiness hath a great deal of power to sanctifie the heart; and the reason of al the wickedness and prophaness in the world, it is because men know not the Lord, know not what an infinite, blessed, glorious God they have to deal withal: They that know thy Name, will trust in thee, saith the Psalmist. So may we say, Those that know thy Name, O Lord, will fear thee, they will serve thee, they will walk before thee in obedience and Holiness. Now the

knowledg of God, it is in Christ, there may be some kind of Natural knowledg of God out of Christ, in beholding the Works of God, we may know somwhat of him. But as the Scripture saith in 1 Cor. 1.21. After that in the Wisdom of God, that is, in the Creature, in the Glory of God that shines in the Creature, the World by Wis∣dom knew not God. The World by Wisdom, that is, the World by all their Natural Understanding, by al Learning that Phylosophers had, that saw much of the Glory of God shining in the Creature, yet saith the Text, by al their wisdom they knew not God; but yet it pleased God by the foolishness of preaching to save them that beleeve. And what preaching was this? verse 23. We preach Christ crucified, &c. So that there is no sa∣ving knowledg but only in Christ, when the Soul comes to Christ, then the Lord Jesus Christ reveals the Father to him, reveals the Counsels of God unto the Soul, re∣veals the very heart of God unto the soul; and hence it is that many poor people that are very ignorant before they come to know Christ, know little or nothing of God at al, but had strange thoughts of God; yet as soon as ever the things of the Gospel come to be revealed to them, they begin to have high thoughts of God, high and hono∣rable thoughts of God; and those high and honorable thoughts of God, do mightily prevail upon their hearts to purge out sin, and sanctifie their hearts exceedingly. Do but consider of those places where the preaching of the Gospel hath been but very little, what poor thoughts they have of God, they know not God, and therfore they live in all manner of Ungodliness. But now, when the preaching of the Gospel comes to any place, and God comes to be known, there the Devil is cast out, and the hearts of people being filled with the knowledg of God, they come to be sanctified unto the Service of God. That is another thing, It is Christ that reveals the Fa∣ther unto the Soul, and so comes for to sanctifie the heart.

Eighthly, It is through Christ that the love of God is shed abroad into the heart of a beleever, and that hath a mighty power to sanctify the heart, the shedding abroad of the love of God into the heart, this only can be in Christ. There may be, though out of Christ, common fruites of Gods bounty, general patience, goodness, and the like, but the special love of God, that hath a sancti∣fying power that goes along with it, it is that only that is in Christ, and when the soul comes once to have union with Christ, there flowes the sweet sence of the love of God unto the heart, it is shed abroad, according unto the scripture Phrase, that the heart being filled with the sweetness of Gods love, and comes to be sancti∣fied thereby, then al base love of the creature, and the love of sin comes to be eaten out, and the heart comes to be carried on, in a blessed, sweet, and gracious manner after the Lord. Al the terror of the Law cannot sanctifie, so as the shedding abroad of the love of Christ in the heart can. Indeed, by the terror of the Law sin may be restrained, but by the terror of the Law the heart can never be sanctified. This is a certain truth, the terror of the Law may restrain from sin, but it can never sanctifie the heart, the terrors of the Law are useful to be preached in that way, for to restrain Sin, but when we preach them, we do not think that we can thereby possibly sanctifie the heart, corruption may be restrai∣ned for a while, but, that which must sanctifie the heart must be the love of God in Jesus Christ, As I remember. Fulgentius, compares the love of God in Christ in the heart of a beleever, to the fire that is within the furnace, and the love of God in his common bounty, to a few sparkes that fly out at a distance from the mouth of the furnace; take al the love of God that is in the creature suppose the Lord should give unto you the possession of al the world, and should make a thousand worlds and give thee possession of them al, this were but as a spark from the furnace; but the love of God in Christ is as the

heat of the furnace: and as the heat (you know) consumes stubble, & combustible matter put into it, so there is that heat in the love of God shed abroad in the heart by Christ, that consumes the lust of the heart, and the soul growes up into holiness thereby.

It is with the heart of a Beleever, as it is with the fruites of the earth, you know, that the frost may keep down some weeds, but it is the sun-shine, it is the beams of the sun, and the warme beames that makes the fruit to ripen and to grow up, that fruit that growes in the sun is soonest ripe, your grasse that growes in the orchard is sowre and the beast wil not eate it, and other herbs that grow in the shade comes to no maturity, nor to be so good as those that grow in the sun, fruit that growes up∣on the wal, how quickly doth that grow ripe, whereas the other that grows in the shade withers; so there are some that live altogether under Legal feares, and trou∣ble of conscience perhaps they have somtimes fruite but it is sour fruit, it is not so sweet fruite as comes from those that are under the sun-shine of the Gospel, that have the shine of the love of God upon their hearts, their fruite is sweet, and they thrive better, and looke more lovely and live a more amiable and lovely life then the lives of others. And this is another way, how Christ comes to be our sanctification in shedding abroad the love of God into the heart; and that the scripture is ful of, how the love of God is shed abroad in Jesus Christ.

Ninthly, Christ is our Sanctification in this respect, becaus al the promises of the Gospel are made to us in him he is the foundation of al the promises that are in the Gospel, they are al made good in him, they have a boun∣dance of sanctifying power in them, Christ is our sancti∣fication, I say, because it is through him that the promi∣ses are made, which hath a mighty sanctifying power. As for the First? In 2. Cor. 1.20. For al the promi∣ses

of God in him are yea, and in him Amen unto the glo∣ry of God by us. Al the promises of God in him are yea & in him amen: al Gospel promises are made unto us by christ & that is a very useful & a notable meditation, to consider of al promises that they come unto us from Christ, an ex∣cellent meditation to set out the excellency of Jesus Christ that in him are al the promises, they are in him yea, what is the meaning of that? That is they are confirmed to us in Christ, in him they are made certain to us, they are made good in him, or as some of your books read it thus, For al the promises of God in him are yea, and I find it is, I know not whether it be in your books, but Calvin, Beza, and other interpreters say, it is read in some copies thus, Therefore in him let them be yea and Amen, unto the glory of God by us. Al the promises of God in him are yea, that is, they are made certain things in Christ as the foundation, therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; so Beza saith it is read, therefore, let them be Am∣en in him unto the praise of God. That is, as God hath made al promises in him as certain, so let us look upon Christ, and see the promises of God in him, and beleeve in them, and so by our faith say Amen unto the promises that are made in him unto the glory of God, so shal we Glorifie God, when we shal look upon the promises by our faith, and say, Amen unto our soules. Now the word, Amen signifies firme and sure, that is, the mean∣ing of the word Amen. Sometimes it signifies at the end of our prayer, so be it, Amen, it is an Hebrew word that signifies, so be it, let it be, O Lord, as we have prayed, and according to thy promise, that is the mean∣ing of the word Amen, when you conclude your prayer with Amen. It is a word that is used for faith, and it is the expression of faith after we have made our prayer, and that is the meaning here, therefore al the promises in him are yea, they are made in Christ and affirmed in Christ as certain, therefore in him let them be Amen unto the soul, let them be as firme and certain things unto us, for

us to rest upon, unto the glory of God by us, and there∣by shal we glorifie God, ye have so many precious pro∣mises in Christ, but now they are unto the glory of God by us, we by faith say Amen to them, and we make them as firme and sure unto our soules by the exercise of our faith upon them. So you may understand in some mea∣sure this scripture, which hath exceeding much in it, thus you see by Christ the promises are made to us.

Quest. I but you wil say, How doth this help our sanctification.

Answ. I answer, exceeding much, there is nothing helps the sanctification of the soul of a beleever, more then the promises of the Gospel, those that are exercised in the promises of the Gospel, they grow more abun∣dantly in sanctification then others. The promises of the Gospel are channels, not only of mercy for our salvation, but of holiness for our sanctification, and for that you have a most excellent scripture, 2. Cor. 7.1. Having therefore these promises, dearly beloved let us clense our selves from al filthiness of flesh and spirit, perfecting ho∣liness in the fear of God. It is as ful a scripture as I know any, here you may see, what use the holy Ghost would have you make of the promises of the Gospel, and of mer∣cy. It may be you think that seeing there is such promises of mercy you may take more liberty to the flesh, but that is not the reasoning of the spirit, he would not take more li∣berty therby, but seeing we have such promises, saith he, let us clense our selves from al filthiness, filthines cannot stand with beleeving of promises. And marke, he saith, from al fil∣thiness of the flesh and of the spirit. So that it is not enough for you to say, you have as good a heart towards God as a∣ny others, I thank God my heart is right, my spirit is right, I but you must clense from al filthiness of the flesh, as wel as of the spirit, and these promises if you have the right use of them, they wil be mighty clensing. And marke, from al filthiness, it is not enough to clense from some gross filthiness, that is, that you do not live in the grost

sins that others of the world live in, and that your neigh∣bors live in, that you are not whoremungers, drunkards cheaters, prophaners of the saboth, and the like, but these promises wil cleanse from al filthiness, that is, there shal be no filthiness that shal stick to you as to the wicked and ungodly, but it wil clense gradually, by degrees from al Filthiness of the flesh. And spirit, or of spirit, not to make you make conscience of wicked actions, but cleanse you from your very thoughts, these promises wil clense from the filthiness of the flesh. I perhaps they may a little serve the turne for them, I but from the fil∣thiness of the spirit, the filthiness of the thoughts, the Filthiness of the affections, those inward spiritual wic∣kednesses. Of pride, malice, and the like. May be you would count it a vild thing to be accused of whordom, the Filthiness of the flesh, I but what say you to the filthi∣ness of the spirit, of pride, malice, distrust, earthly min∣dedness, and such like, these promises are to clense from the filthiness of the spirit, aswel as of the flesh. And then perfecting holiness in the feare of God, it makes them fear God more, and then it perfects holiness, such a one as is ac∣quainted with the promises of the Gospel, is content with no measure of holiness, but growes higher and higher til he comes to perfection. Here you see the use of promi∣ses, what a clensing nature promises have, Oh my bre∣thren, be much exercised in promises, lay up promises, if you would get power over your corruptions.

And then one scripture more for this is that, in 2. Pet. 1.4. Whereby are given unto us exceeding great and precious promises. The promises of the Gospel they are precious, more worth then a world, a beleever that knows the preciousness of the promises, accounts more of them then of his estate. What do you account precious? that you may have your ships laden home with precious things, I but to have your hearts filled with precious pro∣mises, it is far better then these. But now, wherein do

these promises appeare to be so precious? It appeares by this, whereby are given unto us exceeding great and pre∣cious promises, that by these you might be partakers of the divine nature, that by these great and precious promises you might be partakers of the divine nature, that is of ho∣liness of sanctification, that is called the divine nature, having escaped the corruptions that is in the world through lust. By these the soul escapes the corruption that is in the world by lust, and not only escapes the cor∣ruption of the world, that is, doth not live so wickedly as others do, but comes to be made partaker of the di∣vine nature through these promises. So that Christ is the rest of sanctification, because in him al promises are made, they have a mighty clensing virtue to sanctifie the heart, you would willingly have interest in promises, and have the mercy that the promise holds forth, now as you would have the interest in the promises, and have the mercy that the promises holds forth, so you must labor to feele the efficacy of the promises to clense your hearts and make you partaker of the divine nature.

Tenthly, Christ is sanctification, because in him al the ordinances are effectual, the ordinances are effectual on∣ly in Christ, Christ gave his ordinances unto his Church at first, and then they come to be effectual through him, It is not what you come to heare in the word, but how much of Christ you have in the word, you come to the sacrament, it is not what you partake of there, but what of Christ you get there, it is not what you partake of there, but what of Christ you get there, it is Christ in the word, sacrament, and prayer, that is the efficacy of al the ordinances, the ordinances are but al as the vehiculum Christi, the conveyance of Christ unto the soul. And therefore we should when we come to any ordinance think with our selves, what have we of Christ, what have we of Christ here? have we met with any thing of Christ here? In the word, prayer, sacraments, hath my heart

been drawn neerer to Christ in them? For certain it is, that it is Christ, that is the virtue and kernel of al the ordi∣nances. Hence it is that those that are acquainted with Christ, and have been brought to him, they come to pro∣fit more in one month now by the ordinances, then they did in al their lives. Before the ordinances were as empty things, and liveless things to you, but in Christ they come now to be made effectual.

Eleventhly, Christ is our sanctification, by sending the holy Ghost into our hearts, for the holy Ghost comes from the father and the son, we can never expect the sa∣ving work of the holy Ghost, nor the sanctifying worke of the holy Ghost, but through Christ, for so Christ saith in that place in John 16.14. concerning the spirit He saith he wil send his spirit, He shal glorifie me for he shal receive of mine. The spirit, the holy Ghost doth receive of Christ, when he comes into the heart, there∣fore if there be any sanctification by the Holy Ghost, it must be through Christ, he must receive of Christ, he works from the father and from the son. And therfore the scripture hath that phrase, We are baptised into one spi∣rit, that is by being baptised into Christ, having the in∣ward work of baptisme, we are made partakers now of that one spirit, the Holy Ghost. Now such is the ex∣cellency of sanctification, as it cannot be wrought by any natural meanes, but it must have the Holy Ghost to be sent into the heart, and therefore the saints are said to be the temple of the Holy Ghost. Now what ever worke of the Holy Ghost there is required for sanctification that must be in and through Christ, and from Christ. The Holy Ghost never comes to sanctifie any, but the mem∣bers of Jesus Christ, for he is the spirit of Christ, as wel as of the father, and never comes to any but to the mem∣bers of Christ in this work of sanctification.

There are some common gifts of Gods spirit, that the

heathens have, but for this gift of true holiness it is only in the members of Christ, that the holy Ghost doth come into.

Lastly, Christ is our sanctification by his Kingly power, swaying his scepter in our hearts, and ruling there, subduing our lusts as a king subdues rebels, and walking and governing the hearts of his people. Christ doth exercise a kingly power when any soul doth beleeve, when Christ comes into any heart, he comes into the heart to exercise a kingly power there, to set up his throne in a kingly manner, and by this he comes to sanctifie the heart, and give rest. And, as in a kingdom, there are mutinies, seditions, and the like, so in the hearts of sin∣ners, there are mutinies and seditions, even against God himselfe. But now, whenas the king sends forth power, that very power prevailes against al things, if it prevail in a way of justice, al things are brought into right and due order again: So here, when Christ comes into the heart as king of righeousness, and then as king of peace, hereby he comes to bring rest and quiet unto the heart by his kingly power. Carnal hearts, they think, that the kingly power of Christ would be a disturbance to Chri∣stians, but certainly, the government of Christ in the heart brings the only rest and quiet unto the soul. Now these and several other particulars might be named, but joyning these with the other that went before, you may see, how Christ is res•• ••nto the soul in sanctification, and thus we have done with that particular.

CHAP. XLI.

Six Consequences from the former Doctrine. I. The difference between beleevers and the state in Adam. II. We see the difference between Civility and true holiness. III. We see the reason why so ma∣ny Vowes and Covenants to live holily come to no∣thing. IIII. It is impossible for any to be a member of Christ, and not be holy. V. Be not hindred from comming to Christ, albeit you have not so much holiness as you desire. VI. Hence we learne how to Ʋnderstand Christ aright.

NOW there are divers consequences that flow from hence. As,

I. Hence we may see the difference between the con∣dition of beleevers now, and that in Adam, and we may see that beleevers are in a better condition then Adam was Why? because the image of God in which Adam was made, it may be said to be natural, that is, that onely comes from God the creator, from him making him a crea∣ture, and giving him the perfection that was sutable to the nature of a rational creature, there was al the holiness that Adam had. Al the holiness and righteous∣ness that was in Adam, was but only that that was suita∣ble unto a rational creature in such a condition, and when he had it, then he was to trade, as it were, with that stock himselfe, and to live by the stock that God gave him at first, only a general concourse of Gods providence there was, so long as he did continue to obey God, that Gods providence should go along with him, and up∣hold him in his estate, And this was the estate of Adam.

But now the holiness and righteousness that the saints have, comes from another principle, it comes not from God as creator meerly, but from God through a medi∣ator, from God through his son, it comes through Christ and it is a partaking of the spirit of Christ, and of the father, and the holy Ghost in Christ. We do not read of such a kind of work in Adam, only the text faith, the Lord made him according to his own Image, but that he should have his holiness through union of the second person in trinity, and through the spirit that is sent into him by the father and the son, and to be made a temple of the holy Ghost we read not. He had the principle of holiness to be in himself, but we have our principle of ho∣liness in Christ stil, we are not trusted with our holiness though holiness be conveyed to beleevers, yet they are not be trusted with the principle of their holiness, but it is in Christ stil. But Adam was not so, Adam so long as he stood God would go on with a concourse of his provi∣dence with him, but God never made such a covenant with Adam, that he should have a principle of ho∣liness laid up in his son and that by faith he should fetch out this principle of Holiness.

I wil show you the difference between the state of Adam and a beleever, by this similitude; a father puts a stock into his sons hand, but so, as he tels him, here is your portion, I wil give you your portion, go and trade with it aswel as you can, but you are never like to have any further from me, but only what you get by this stock: This was the state of Adam, God gave Adam a stock of holiness, a stock of righteousness at First, and bid Adam trade with it and that that he should have to live upon should be that that he got by that stock, and thats al. But now it is true, we have al lost that stock, and turned banckrupt, now God is pleased to set up some of mankind again, there are others that must perish eter¦nally, and be cast into prison, and there rot in prison

eternally, but to some God is pleased to give another stock, yet so, that he wil not trust them with it wholly, but thus, he gives them Grace, and bids them go and trade with it, but so as he gives them it by little and little, and reserves the maine stock in his Sons hand, and saith, go and trade with this, and as you want come to Christ, if you have any losses in your Trade come to my Son, and you shall have it made up again, you must give account to my Son every day. And now one that is set up and hath a little stock, but so that he must give account to his Father every day, and then he being faithful though he have losses he wil make up his loss, and such a course is taken as he shal never break again, for he shal have a continual supply in his Fathers hands, or unkles hands, or freinds hand, and this is the case of beleevers, though it is true, they are not made so perfectly holy as Adam was; we have not so great a stock as Adam, but our stock is better, for together with our stock of holiness we have a supply from Jesus Christ, and that we have shal be taken care of by him, that we shall not loose what we have, and if there be the least impairing of what we have, he will make it up again. So that our holiness comes now from another stock, is upheld by another principle then then ever Adams was, and this is the Reason why the Saints never fal as Adam did, because the holiness that they have can never decay, they can never turn banckrupt so as Adam did, but they have the principle from Christ, the water of life that shal flow into their hearts from Christ eternally.

II. Another Consequent that follows from our Rest in our Sanctification in Christ is this, hence we see the dif∣ference between civility, or Morality, and true holiness, true Sanctification, you have heard, I suppose, Mini∣sters speak of civil Men, and men that have meer morality, and live civilly, I make no Question but you have won∣dred what they have meant, what is this morallity? We

hear Ministers speak of Morral men, such a one is a good Morral man, or such a one is a civil man, what would they have more? Would they not have men civil? Do they not live inoffensively? Pay every one their own, they do no wrong, they come to Church and serve God, what would they have more? And yet we hear Ministers say, this is not enough, to be civil, and not to live in scandalous sins as others do, this is not enough. Now it is true, this is not enough, and by that which you have heard out of this point, you may discern that it is not enough, and that there is more required then so, and by this you may know the difference between your civil and moral man, and those that have true holiness and San∣ctification. Your civil man and moral man, he hath restraining Grace, that keeps in his Corruption, and what he doth it is through strength of Reason, he sees in Reason that to live in such a wicked course as others do, to Lie, Swear, Drink, be unclean, Cheat and Cozen, the light of Nature teacheth that this is a sin. And so the Heathen, the moral Philosophers, that is, those that by the light of Nature saw the evil of such notorious vices, and saw what the Rules of Nature were for the guiding of their manners. So I say your civil men, they have im∣proved somwhat of the light of Nature, they see by the light of Nature that they must not live in such and such sins as others do, and it is better to live justly, yea, and to be bountiful to the poor, many reach so far, I but all this goes no further then the common light of Nature, then the prudence and Reason of a man as a rational crea∣ture may carry him to.

Quest. You will say what is more?

Answ. This is more, there must be Sanctification of the Heart through the Mediation of Jesus Christ, there must be a principle of Grace that must come into the Heart, as a fruite of the Second Covenant that God hath

made with sinners in Jesus Christ, through the mistical union that the Soul hath with Jesus Christ, this is higher. Now when a Soul comes beyond civillity, it is wrought upon by God after this manner. I come now to see the breach that there is between God and my Soul, what my estate is by Nature, that I am a Child of wrath, I am dead in sins and trespasses, though I have not lived so wickedly as such and such have done, yet I see my self a Child of wrath, and an heir of Hell and death notwith∣standing all that I have done. And I see that only through the blessed Mediation of Jesus Christ this breach is made up, and I can only have union with God through him, and his Spirit of Sanctification that must come to my Soul, through the Covenant of the Gospel, I must have my Heart raised up to God in an other manner, not only to live civilly but holily, to have the Image of God renewed in me through the Spirit of Christ, and so to live the life of Christ, and feel continual supply to come to my Heart through Christ, to feed upon the promises through the Covenant of Grace, and thereby to have my Heart Quickned more and more, and to perfect my ho∣liness in the fear of God through the promises of the Gos∣pel, This is more then the civil and meer morral man can come unto.

Your civil man is known, First, In this, that what he doth is meerly according to common prudence and light of Nature.

Secondly, The cheif of his Religion it is in Negatives, that he is not so bad as other men.

And Thirdly, If he have any thing positive, it is but in outward actions, serving of God, but as for being ac∣quainted with the mystery of Godliness, and power of holyness, of the necessity of a Mediator, of the need of continual supply of Grace from Jesus Christ, this he seeth not. And further, This civil man he is not burde∣ned with Corruption, with the remainer of corruption,

but thinkes himself in a very good condition. Indeed he saith, he must be saved by Jesus Christ, but I put this to any civil man in the world, what need doest thou Find of Jesus Christ for thy sanctification? art thou so bur∣dened with those inward corruptions in thy spirit, that the world can take no notice of? And dost thou goe groa∣ning under thy Corruption, so as to see the need of the mediation of Jesus Christ, a supply of the spirit of Jesus Christ to help thee against thy Corruption, and sanctify thy heart, this thou art not acquainted withal, this is a point above thee, and therefore in this point we come to see the difference between civility and true holiness. We come to see by this, that Godliness and holiness it is a mystery. The scripture speakes of a mystery of God∣liness, and of the power of Godliness, and Godliness is therefore powerful, because it is a mystery. If we must have our holiness from Christ as a mediator that Christ is first filled wsth holiness, and our soules by faith must draw our holiness from him, then certainly Godliness is a mistery, the Godliness that must save soules is a mystery, beyond that which ordinary men of the world understand. Few understand what is the way of God in conveyance of grace unto the soules of those that he intends eternal life unto.

The way of God in conveyance of grace unto the soul, is not this, in giving you reason to understand that such and such things are naught, and therefore for your own ease and quiet in the world you must live civilly, but the way of God is to reveal his son to you, and reveale a ne∣cessity of union with Christ, to be made a member of him, and to draw virtue from him as from a head, and to see a fountain of life from him flowing into thy heart continually, so as to repaire to Jesus Christ the second person in trinity, made man for thy soul. I say, to re∣pair to him as the fountain of al grace to be conveied from him unto the soul, here is the mistery of holiness

that is beyond al the civility and morality in the world. Oh that you did but by this point understand somewhat of the mistery of Godliness and that it might cause but some suspicious thoughts in the hearts of those that have lived but civilly and morally, that for many years together it may be have bin good neighbors, pay every one their own and no body can accuse them for wrong, but Oh that they would bethink themselves, wel, I have lived thus and thus long, but hath my soul bin acquainted with the mystery of the Gospel, to fetch virtue from Christ as a mediator? And have I a stock of grace from him to trade by, that what I trade by I have from him? Have I found the burden of my inward corruption? And have I got ease and rest by virtue of the promises of the Gospel? And have I searched into the Covenant of Grace, and found there promises to convey comfort unto my soul? Hath my heart been exercised after this manner? Cer∣tainly, if thou hast not, thou knowest not what the way of the Gospel is, what an evangelical life is, what is a true evangelical life. When the soul is inabled to live upon Christ, that thou feelest thy heart live upon Christ, suck∣ing and drawing virtue from Christ, for the mortifying of thy corruptions and quickning thy heart in the way of holiness, this is a true evangelical life, and that is ano∣ther consequence drawn from this, That Godliness is a mystery, and beyond civility and morality.

III. Another Consequence that may be drawn is this: Hence then we may see the reason that many people, their vowes and Covenants to live better then they have done, doth so often come to nothing; our Sanctification is in Christ, our overcoming of corruption it is by virtue of Christ, then from hence, I say, we see plainly the rea∣son, why the vowes and covenants of so many people, that do promise in the time of their sickness, or when they are in any danger at sea to live better. Oh, say they, if ever God restore us, they wil never live as they have done, they wil live better then heretofore they have done,

and though they do not speake thus for the present to de∣ceive people, but speake what they do intend, their hearts are fully resolved to leave their sins, and to live better, yet when they are restored they live as before, when they come to land, whatever promise they made at sea yet they live as before. What is the reason of this? Because they are not acquainted with the mistery of Godliness, they know not how to fetch strength from Christ to inable them to keep their resolutions, they do not know where the stock of grace lies. They depend upon their owne resolutions and promises, they do not see the strength that should come from Christ, and hence it is that al their vowes and covenants come to nothing. As we reade of Sampson, he said, after his strength was gone from him, that he would go forth as before, but the Lord was depar∣ted from him: So you think, if God restore you, you wil live better, and overcome your corruptions, you wil not live as before, I but the strength of Christ is not with you, you do not know that the strength of Christ is departed from you.

Adam had grace from God as the creator, it is not for us to pray to God for grace as creator of al things, but we must seeke God in Christ, and see how the fulness of al the Godhead dwels bodily in him, and so we come to have strength against our corruptions.

I remember a German Divine writing to his friend, professeth that before he understood the way of the Gospel, he had vowed and covenanted a thousand times against some sins, and could never overcome them, but after the Lord revealed to him the way of the Gospel, that al strength comes in by exercising faith in Christ, and seeing the father giving his son to supply al grace, and exercising faith in the Covenant of grace, he found strength against his corruptions, so that he was able very comfortably to walk with God in the wayes of holiness.

So Christians that understand the way the Gospel wil find abundance of power against their corruptions, more then they did with al their striving and paines taking be∣fore; though we should strive and take al paines we can, yet we must know that this wil not do it, without the exercise of faith in Christ, for the helping of us against our corruptions.

IIII. From hence followes also, that it is impossible any should be a member of Christ, but he must needs be holy, because Christ is our sanctification, Christ is Fil∣led ful of holiness, that holiness might be conveyed to his members; therefore those that have yet their lusts in the strength of them, that have not the rest of sanctification in some measure, surely the spirit of Christ is not in them these cannot stand together, to be a member of Christ, and yet to walk in Filthiness, these cannot stand toge∣ther. For Christ is the great prophet that teacheth, and the great King of his Church to governe, and certainly whatsoever is brought to him, must be taught of him, and governed by him, it is impossible to have communion with the fountain of al holyness, and yet for al that to live under the power of sin, this cannot be.

V. From hence followes likewise, That for any to be hindred in their comming to Christ, because they have not that measure of holiness that they desire, this is a great temptation for any soul that sees the want of grace, the want of sanctification, and labors under the burden of cor∣ruption, for any such soule to be hindered in the coming of it unto Christ, because it hath not what grace it doth desire, this is a very strong and a dangerous temptation of the devil, which we are to take heed of. It is a most irrational temptation, and yet this is that that many poor souls are troubled withal, they think thus, when we exhort them to come to Christ, alas, what should I do, poor creature, I am so vild, I have such a wicked and sinful

heart, how should I come to him? were I thus and thus, had I power over my corruptions as others have, then I could be bold to come to Christ. Now what a tempta∣tion is this? Christ saith, come and I wil give you rest, you say, if I had rest I would come. Christ is the foun∣tain of al holiness, therefore to be kept off from Christ, because I want holiness, is a very great temptation; it is the work of the Divel, should I be kept off from Christ for want of holiness, when Christ is appointed by God the father to convey holiness unto the heart, to renew the image of God in mee, and to draw it more beautifully then ever it was before?

Remember the point you have heard, that Christ is our sanctification and al holiness comes from him, there∣fore surely my want of holiness shal not drive him from me; but draw me to him. Let me not say as Peter, Mas∣ter depart from me, for I am a sinful man, the truth is he should rather have said, Master, come to me, for I am a sinful man. So many poor soules wil say. Lord, I can∣not come to Christ, because I am so sinful, thou shoul∣dest come to him the rather because thou art so sinful.

VI. From hence we learne how to understand Christ aright, and how to beleeve in Christ aright; some peo∣ple, they understand Christ only as a savior, that they must be pardoned by Christ, and saved by him, and de∣livered from hel by him, but you must understand him to be sanctification to you also, you must trust in Christ to sanctifie you, as wel as save you, if you understand Christ aright, you must understand him to be a sanctifyer, as wel as a savior & if thou beleevest in Christ aright, thou belee∣vest in Christ as a sanctifier as wel as a savior; & thus much of the conseqences, that follow from the Rest of sancti∣fication in Christ.

CHAP. XLII.

Containeth an exhortation to come to Christ, wherein Three hindrances are removed, And six encour∣agments laid down. First, The Ʋnion between Christ and a beleever. Secondly, From the great Love of Christ. Thirdly, Corruption is the burden of Christ as wel as of a sinner. Fourth∣ly, He Healed the bodies of many, he wil much more the soul. Fifthly he knowes what it is to be Tempted. Sixtly, It is for the Honor of the Death, Resu••rection and Life of Christ to give Holiness.

NOW for the last thing that I propounded, To ex∣hort and draw beleevers to come to Christ, and in this I shal endeavour to take away the many hinderances of the soul in comming to Christ for sanctification, and also give some incouragements to the heart to come to Christ for sanctification.

You see, here is the way to get power over corruption, and to get grace, namely to come to Christ, Yea say you if I knew I were a member of Christ, and had interest in Christ then I could come to Christ for power over my corruption, and for grace, but I am afraid I have no in∣terest in him.

1. For answer to that, which is the main stop and hin∣derance of faith, know that if thou hast but a heart to come to him for grace that is as good a signe of thy inte∣rest in Christ as any signe thou hast, that is as good a signe of evidence of interest, as any thou canst expect.

2. You must come to him for grace, and if thou hast not interest before, yet thy very comming to him now for grace to help thee against corruption, that very act of thine may give thee interest in Christ. What is it that unites thee to Christ? what is it that makes a member of Christ? what is it that gives interest in Christ? It is but the coming to him, as you heard before in the point.

Quest. Is you wil say, If I had a right to him.

If thou comest now to Christ, to get power over thy corruption, and to get grace, I say, though thou hadst no interest before, this very act may give thee interest in Christ, and therefore be not discouraged but come to Christ.

3. Wilt thou stay til thou dost find power against thy corruption, before thou wilt come to him, then thou wilt never have power against thy corruption, for you have heard, that it is Christ that is the foundation of thy sanctification.

And then for incouragements, there are a great many ex∣cellent incouragements for poor sinners to come unto Christ.

First, The consideration of the neere union that there is between Christ and us, in regard of his very humane na∣ture. That place in Heb. 2.11. is a very notable scrip∣ture for our incouragement. For both he that san∣ctifieth and they that are sanctified are al one, for which cause he is not ashamed to cal them brethren, He that sanctifieth, and those that are sanctified are al one, what is that. That is, Christ is of the same nature that thou art, Christ hath taken our nature upon him, and the ful∣ness of the Godhead doth dwel bodily in him, so that thou mayest goe with the more boldness. He that is thy bro∣ther, is not ashamed to be called thy brother, and there∣fore do not look upon him as at such an infinite distance as thy judge, but looke upon him as thy brother, as one with him. He that sanctifieth, and they that are sancti∣fied

are all one, Thou and Christ together are one body. Now what incouragement is here to expect Sanctification from Christ to overcome corruption because Christ and you are made one body, of the same Nature, and so neer∣ly united and made one.

Secondly, Consider that if Christ did love thee so dearly as to lay down his life for thee, surely he wil never suffer thee to perish in thy corruptions, shall Christ come down from Heaven, and lay down his life for poor Souls, and shall he suffer them to die under their corruptions? Now if a many should be willing to lay down his life for a Child and he should come and see the Child lie in the dirt, ready to be stifled in the dirt, could he go by and not re∣gard the Child? This is our case, Christ hath come and laid down his life for poor sinners, but yet they see themselves ready to be stifled by their corruptions and they cry to him for help, surely Christ wil not pass by and let thee lie in thy filthyness, to be stifled in thy corruption when thou wast so dear to him, as to lay down his life for thee.

Thirdly, Another incouragement is this, know, that thy corruptions are the burdens of Christ as wel as thy burdens, they are burdens to thy Soul, and burdens to Jesus Christ, and therefore he doth certainly pitty thee under them, and wil help thee.

Fourthly, If Christ had so much pitty as to heal the bodies of poor creatures here in this world, so that there was no diseased body that ever come to him, but he hea∣led them, surely then Christ wil heal Souls, Christ hath more regard to immortal Souls then to bodies.

Fifthly, Christ knows what it is to be tempted, for Christ had no Corruption in him, yet Christ knows what it is to be tempted, and Christ knows by his own experience what a Burden it is to be tempted to sin, and

surely Christ cannot but know what a Burden it is to be overcome with sin. Now Christ himself had the Bur∣den of being tempted unto sin, and Christ knows that thy Burden is greater then his burden was, and that it is more to be overcome then to be tempted to sin, and there∣fore he knows how to pitty thee.

Sixthly, Know it is to the Honor of the Death of Christ, the Resurrection of Christ, and the life of Christ, to help thee against thy Corruptions, and quicken thee in Grace. Christ accounts his resurrection and life, to be honored, when he sees the virtue and power of it to be in the Hearts of beleevers. Wherefore then, if it be to the Honor of the Death, and resurrection, and life of Christ, it may be incouragement to thee to go to him for help against thy corruptions. And this remember when thou art upon duty, and begging for help against thy corruptions, carry this Rule with thee. I come to pray against my sins, but together with my prayer, let me act my Faith. I come to hear the word, I but together with my hearing, let me act my Faith upon Christ as Mediator to help me against my corruptions. I come to the Sacrament, but I come to have communion with Christ to help me against my corruptions. Oh! act thy Faith in the promises of the Gospel, through the blessed Covenant, and thou shalt find abundance of strength against thy corruption, and Rest unto thy Soul.

CHAP. XLIII.

Containes the Conclusion of the former Doctrine of Sanctification, with divers directions how to come to Christ for holiness. I. Be sensible of the want of it. II. Be not satisfied with the ordi∣nances further then you meet with Christ. III. Come not so much for comfort and peace as for holiness. IV. Be sensible of new sup∣plies. V. Converse with Christ in the Gospel.

I Shal now only add a word or two for the concluding of this, and so go on to the next rest that is here pro∣mised.

Come to Christ for the Rest of Sanctification, for ho∣liness, for the truth is, there is no true holiness, but that which we have by our coming to Christ. The Scripture speaks of true holiness, there may be abstaining from ma∣ny sins, and performance of many duties, but no saving holiness, but that that is had from God through Christ as Mediator, no true holiness til the Soul comes to be ac∣quainted with Christ, and have it that way, and the ho∣liness that we have by exercising of Faith upon Christ as the Head of the Covenant, that indeed is the mystery of godliness, that is the true godliness, that is godliness in a mystery, which the world is not acquainted with, that is the power of godliness, the powerful holiness that comes by Christ. And indeed that is the Reason why there is so much strength of Grace in the Hearts of the Saints, because they have it from Christ, it is from the spirit of Jesus Christ that is in him, and Christ is the Lyon of the tribe of Judah, his spirit is a spirit of might. Common gifts have not that strength as this holiness that comes from Christ hath, the holiness that is from Christ, that is the only supernatural holiness,

it is that that is the divine Nature, whereas that kind of abstaining from sin and performing of duties, that civil men have, and that comes in by common gifts, that is not the divine Nature, they have it but in a natural way, what they have is by strength of Reason and argument, but that which comes in by the exercise of Faith in Christ, that is supernatural, that is of a divine Nature, and that is aboundant, aboundant is the holiness that the Soul comes to have in exercising of Faith in Christ. In draw∣ing of Grace from Christ the Heart grows more in the way of Holiness, it exerciseth much more Faith in Christ, in a little time, then it did in a long time before, though perhaps those were truly godly before and mem∣bers of Christ yet for want of a right understanding how all Grace comes from God through Christ, and so draw∣ing of it that way, they did not thrive in the waies of Godliness. That text in the 3 of the Ephesians and the 17. Is most admirable for this, the Apostle praies. That Christ might dwel in your hearts by faith, that ye being rooted and grounded in Love. there is the strength of Grace, when Christ dwels in our heart, That you may be able to comprehend with all Saints what is the breadth and length and depth and height, and to know the Love of Christ which passeth knowledg, that ye might be filled with all the fulness of God. Here is the fruite of it, that you might be filled with all the fulness of God, a strange speech, had it not been in Scripture who durst have exprest himself thus that by comming to know God in Christ, you may come to be filled with all the fulness of God in Christ. It were very much to say thus, by knowing God in Christ, you may come to have God, that is somwhat, but se∣condly that you may come to be filled with God, that's more, But Thirdly, That ye may come to be filled with the fulness of God, that is yet more, yea, Fourthly, That you may come to be filled with all the fulness of God. What a gradation is here, that shews the admi∣rable

use of knowing God in Christ. Whereas now, other men and women, that onely are taught in their childhood to serve God, they must serve God, and they are restrai∣ned from many sins, and they performe duties, they wil pray, and come to heare, but not being acquainted with the mystery of the Gospel, and drawing holiness from God through Christ, how far are those from having this text made good in their hearts, that is, from being filled with al the fulness of God. Whereas afterwards they come to have more cleere understanding of the mistery of Godlyness from Christ: then they come to enjoy communion with God more then ever they did, whereas before they were strangers to God, now they have com∣munion with him▪ yea, now they feele Gods fulness come more fully into their hearts then before, now they feele a fulness from God, and so come by degrees to be▪ what is said in this text, to be filled with al the fullness of God.

The reason of al the emptiness, scantiness, and bar∣renness that is in your heart, is for want of understan∣ding, how God hath filled Christ with al fulness, from whom wee are to receive grace for grace, and by draw∣ing grace from Christ we come to have permanent holiness and lasting holiness, and this indeed is the reason, as heretofore ye have heard, why the grace of the saints en∣dures for ever, and they can never faile, whereas the grace of Adam did faile, because the one comes from God through Christ, and the other did not, that did not come from God through a mediator so as this did, and there∣fore this is permanent and the other is not. But of that I spake before, only we bring it in now, as a further mo∣tive to make us seek for holiness in Jesus Christ, this rest of sanctification.

Some rules I wil briefly propound by way of directi∣on as helps in seeking of grace and sanctification in Christ. As,

First, Labor to get a sence of your want of holiness and of your need of Christ for it.

Secondly, in the exercising of your selves in the ordi∣nances, be not satisfied with the ordinances, any further then you meet with Christ, be not satisfied with a prayer, or with hearing, but think with your selves, what have I of Christ here, that I told you in the opening of the point, how Christ was the sanctification of the heart, because the blessing of al the ordinances is by having Christ there. There are two or three things more that I would commend unto you.

The First, Is this, in seeking Christ do not come so much for enlargement, for comfort, for peace, as for sanctifi∣cation, you seek your peace for holiness, rather then seek holiness for peace, this is a special rule of direction to thrive in seeking for sanctification by Christ. Many Christians, they seek to have Christ, but why? that they might have peace, that they might have comfort, and they make their holiness but subservient to their peace and comfort, They think thus, except I be holy, I cannot have peace, therefore I wil labor for holiness that I might have peace. But a true gracious heart wil rather say thus, the more holiness I have, the more peace I have, and therefore, I wil labor for peace, that I might have holi∣ness, One labors for holiness, that he might have peace, and the other labors for peace, that he might have holi∣ness, Now those Christians that labor rather for peace, that they might have holiness, wil more thrive then the o∣ther, that labors for holiness, that they might have peace. It is true indeed, it is one good motion to labor for holi∣ness, because it wil bring peace, I but it is a stronger mo∣tive, to labor for peace that we might have holiness there∣fore when we seeke to Christ, we should seeke rather for holiness and sanctification from Christ, then that we might have peace.

Would you know the reasons you say, you tel us that Christ is our sanctification, but we have not found such sanctification from Christ to increase holiness; but what is the Reason? you have exercised your faith upon Christ mainly that you might have peace, that you might have enlargement and comfort as others have, and that is the reason that your holiness is scant, if you had exercised your faith in Christ that you might have holiness, then you might have had more peace. Saith Christ, be it un∣to thee according to thy faith, so in this case, Christ saith to every beleever, be it according to thy faith, accor∣ding to what you exercise your faith, so be it unto you. As, do you exercise your faith for peace and comfort, and mainly for that? you have some peace and comfort, but you shal not have so much holiness: but do you ex∣ercise your faith for holiness most? then you shal have most holiness. Now certainly a true christian prizeth ho∣liness rather than peace, and I know no surer argument for the truth of grace, and the difference between an hipocrite, and one that hath true grace, than this, the hipocrite would have holiness that he might have peace, I but the true beleever would have peace, that his peace might increase his holiness.

Secondly, Another rule is this, Though Christ doth give in grace, increase of sanctification and holiness, yet do not depend upon what Christ gives in for the present, but stil keep thy heart sensible of the need of new sup∣plies. There is many Christians, when they have been at duty, and have exercised faith upon Christ for this rest of sanctification, and have got somewhat, some en∣largement, and some quickening of spirit, and some re∣solution in the way of God, here they rest, and now they think they are wel, they think to live upon this stock a great while. But now we are to pray for our daily bread, and to depend upon Christ for new supplies of grace and holiness, every day, every moment, according to every worke that we are set about, to go to Christ for new sup∣plies,

as if we had nothing at al given us before, and Christ wil be wel pleased with this, that though we have never so much Grace, yet to go to him to renew our faith, as if we had none at all, that i••, as strongly; I do not mean that we should apprehend that we have none at all, but as strongly and eagerly to exercise faith upon Christ for new supply of holiness, as if we had none at all, and indeed those that seem to have none, exercise Faith in Christ most.

Thirdly, For Conclusion of all, take this as a Rule, Those Christians that do most converse with Jesus Christ in the blessed way of the Gospel, those will increase most in Grace, and they have this by way of Sanctification: I wil give you but only that one Scripture, in way of allusion to apply it to this, in Acts, 4 13. Now when they saw the boldness of Peter and John, and perceived they were unlearned and ignorant men, they marvelled, and they took knowledg of them that they had been with Jesus. Peter and John, had much boldness, they had strength of Grace, they had much boldness notwithstanding all their opposition. But how came they by it, they were unlearned men, ignorant men, poor weak men in regard of their naturals, and yet they had got aboundance of Grace, so as to make their profession of Christ with boldness, notwithstanding all the rage of their potent adversaries, and the people wondred how they could get such strength as they had, but saith the text, they took knowledg of them, that they had been with Jesus. It was that that did so raise their spirits, it was that quick∣ned them, and inlarged their Hearts so much with Grace that they had been with Jesus, that they had conversed boldly with Christ. Now I would apply this in a spi∣ritual sence, that as Peter and John did grow to that height and strength of Grace by conversing bodily with Christ, much more may Christians grow to a height, strength and fulness of Grace by much converse with

Jesus Christ. Converse with Christ in a way of Faith, and that will mightily enlarge thy Heart in Grace. And the truth is, when you see any Christian, that perhaps his natural parts may be but weak, but yet you see him grow in Grace mightily, he hath a mighty large Heart for God, and hath much spirit in prayer, and his conversa∣tion is very holy and convincing, you may conclude this man and this woman to have been with Jesus Christ, that is, converst much with Jesus Christ. Would you know whence it is that you see many poor Christians not long since, how they have grown in holiness, and you think they have got a great deal more than you have got, they can depend upon God more, and can rejoyce in tribula∣tion more, and they have more spiritualness, and more Savor in their conversation, and find a great deal more sweetness in the waies of God than you, whence is it? Their means perhaps is not more, their outward means, their parts in Nature is not more, whence grows it then? Would you know whence? They have been with Jesus, they converse much with Christ, and you may have it too.

The Reason why you have been a professor perhaps twenty or thirty years, and you now grow old, and yet perhaps weak still, and it is as much as can be said of you that there is some hope that there is some good in you, but for the seeds and sparks of divine Nature that are in others spirits, there is no such matter at all, what is the Reason? because they are not acquainted with this drawing of Sanctification from Christ by the exercise of Faith. Wel, thus much shal suffice for this Rest, the rest of Sanctification, the Rest of holiness, that brings abun∣dance of Rest unto the Heart, according as that encreas∣eth so doth holiness encrease.

CHAP. XLIV.

Sheweth that a beleever hath Rest in Christ in all troubles he can meet with in the world, which is laid out in four Particulars, 1. All afflictions are at his disposal. 2. In him the curse is taken away. 3. They stand with Gods love. 4. They are measured by God.

NOw we come to the fifth Burden: you may re∣member the fifth Burden was, The Burden of out∣ward affliction, come to me, saith Christ, you that are burdened with the guilt of your sins, you that are bur∣dened with Legal performances, you that are burdened with remaining corruption that is in you, come to me and I will give you Rest; Now what Rest have been from all those you have heard. Now Lastly, come to me, you that are under the burden of afflictions, for that is a Yoak as we opened when we handled the point of being Laden, the Burden of affliction, bodily afflictions, or spiritual afflictions: come to me, and you shal have Rest. Now the spiritual afflictions have been spake of much in the handling of the former burden, and yet may be somwhat more afterwards when I shal come to speak about spiri∣tual desertions, those kind of afflictions, that many times are upon Christians, and there is Rest unto their Souls in regard of them. But for the present all that I shall say now is, about outward afflictions, come to me, and you shall have Rest, The afflictions of sickness and poverty, and persecution, and dishonor, and trouble here in this world. For we are to know, that there is Rest in Christ even in regard of this, and abundance of Rest. Those that are acquainted with the mystery of godliness, and

the way of Gods Grace in Christ, though they may meet with much trouble in this world, yet they find abundance of Rest of spirit in Christ, in regard of those troubles.

Indeed, Christ did not say, come to me, and I will presently free you from all trouble, that you cannot ex∣pect, but come to me, and this I will promise you, that you shall have Rest in your spirits, your condition may be as troublesome in regard of outward things here in this world as any, but this I wil promise, I will ingage my self for, that you shall have Rest unto your souls in all conditions whatsoever that you shall be put into. And is not this a blessed Rest? Especially in regard of these times, such times as these, so ful of distractions when men are spoiled of their goods, and persecuted, and still we are afraid every day when all these outward comforts may be wrested from us. This point, perhaps, may be to some more seasonable than to others, what, to tel some of the burden of the Law, this is a spiritual thing, and they have no Skil of it, to have Rest from the trouble of the Guilt of sin, this is spiritual, and they have little Skil of that, to have Rest from the remaining corruption in their hearts this is spiritual still, and they have no skil of that neither. I but now I come to speak of that which all of you will be sensible of, in regard of outward afflictions, I, that is somwhat, that the Hearts of all men wil say, it were a good thing to be in Christ, to have Rest in regard of outward afflictions. Now it is the way of God to draw men to his Son in their own way, to shew the good that is in his Son in that way which themselves are sensible of, and those that are strangers to Christ may be sensible of this, as to think, that if that be made out, that is here promised, that indeed i•• a blessed thing to be in Christ, now that I shal open to you, only I will give you one Scripture more for i••, and then proceed to the opening of it. It is in the 16. of John and the 33. These things have I spoken to you, that in

me ye might have peace, in the world you shal have tribulation, but be of good chear I have overcome the world. This is a ful text, Christ foresaw that his dis∣ciples should have a great deal of affliction in this world, and this is spoken to them but a little before Christs death, a little before Christ was to die and go from them, he tels them of a great deal of affliction they should have in the world. But saith Christ these things have I spoken, in me ye shal have peace, though ye have trouble in the world, I will not free you from trouble, but I wil give you peace to your Souls in those troubles, in me ye shal have peace, though in the world you have trouble, and be of good chear I have overcome the world, though you shall have troubles in the world, yet I will give you Rest, for I have overcome the world, and there∣fore be of good chear, for all the troubles that you shal meet withal, shall not take away the peace of your spi∣rits, the Rest of your Souls.

So that then here the point that now we are to enter upon, is, That in Christ there is Rest in the midst of all afflictions, of all troubles that we can meet withal in this world. For,

First, A beleever coming to Christ, must needs have Rest whatsoever afflictions he meets withal, for when he is come to Christ, he may in him come to know that there is no affliction either doth or can befal him, but is at the dispose of him that is his Father, and the Father of the Lord Jesus Christ, and is not this a great deal of Rest? To know that what comes unto me, though there be such and such instruments, evil instruments to bring trouble upon my estate, or name, or otherwise, yet I know that all this is by the wise ordering and disposing of that God that is the Father of Jesus Christ, and in him is now my Father. Were it that you could be all assured of this now, that you should never hence forward, have any loss in your estate, any sickness in your body, any trouble

in your family any way, or should have no affliction ever befal you, but it should be at the dispose of your owne father, he should dispose of it, and your Fa∣ther a wise, and Loving Father; or take the de••¦rest Friend that ever was in the world, and if I say, you should be made sure of this from heaven that you shal never have any affliction in this world, but it shal be by his dispose, would not this bring rest into your hearts, though you had a disquiet heart before? Would there not be a great deal of calme, quiet, and rest upon your spirits? I make no question, but if such a voice should come from heaven, and you should know it were a voice from heaven, and not a delusion, saying, be of good comfort, you that are so troubled, for feare of losse and outward afflictions, be of good comfort, thou shalt ne∣ver have any one minute of an hour of trouble and af∣fliction more than thy tender father or mother shal be willing unto, would not this give rest and quiet unto thy spirit? Certainly, hadst thou faith to know, that al comes from thy father in Christ, for when we are come to him he is our father in Christ, and al that comes to us is from him through Christ, thou couldst not but have rest and peace.

Secondly, By comming to Christ, there is rest from outward afflictions, for in him there is the taking away of the curse▪ it is Christ that hath taken away the curse of al afflictions, and therefore there must needs be rest unto the soul t••rough Christ. Faith in Christ ••eacheth beleevers to worme afflictions (as I may so say) to worm them, that is to get out the worm that is there. The trouble that eates the heart in affliction, it is the worm of the Curse, for al afflictions are part of the curse in themselves, in their owne nature, as they come unto us, if out of Christ, I say, they are part of the curse. Now the main trouble and burden of an affliction, it is the curse

the secret curse that is in them, but now, when thou art come to Christ, though the outward bulk of affliction may be as big as it was before, yet the curse shal be taken away, the worm, the trouble that did eat thy heart▪ that shal be taken away, and therefore there must be rest in that way. Suppose there were a Snake that should wind about thine arm, that would affright thee; but if thou didst come to know certainly, that the sting were taken out, thou wouldest be quiet if thou wert a wise man, though perhaps a child, or a weak woman, might be af∣frighted, but a wise man, that understands what he doth if he knew that the sting is out, would not be affraid, now know O thou beleever, that upon thy comming to Christ the sting of al affliction is taken out, there is nothing of the sting in it. Affliction may make a noise, as the Bee doth when the sting is out, though there were never so many bees about your eares, if you knew the stings were out, you might be quiet. The core of affliction is taken out as soon as thou art come to Christ. As some soares in the body do put the body to a great deal of pain, there is some core in a wound, some malignant humor that runs in a wound, that puts a man or woman to a great deal of pain: But now if this core, this malignant humor, be taken out by the Chyrurgeon, there wil be ease and rest. So I say by thy coming to Christ, the core, the malignant humor of affliction is taken out, the sting, the curse is taken a∣way, and thou must exercise faith for the taking away of this, and the way to exercise faith to take away the sting and core of every affliction is this, to look upon Christ under al his afflictions, as being made a curse for thee, for that indeed may trouble, those paines that were upon Christ, that were in his body, and the poverty that he endured, and the dishonor that he suffered, there was a curse in them, and Christ he takes away the curse by bear∣ing the curse. As you know, when a Bee stings, many times it leaves its sting behind it, so the curses of the Law, the Law came to sting Christ, as it were, and left the curse

behind it upon him, so that now the curse is removed from beleevers. It is a good observation that one hath about the burnt offering in the Law, we read of the burnt offering, that it was to continue burning al night. So now beleevers in the night of their affliction, they should exercise their faith upon Christ for burnt offe∣ring. Oh consider, though thou hast sad nights, sad and very greivous nights, and thou liest tossing and tum∣bling, canst not sleep, art in pain and trouble, what shal give thee rest? Now if thou couldst but exercise faith in Christ, who typified out the burnt offering that was to burn al night, I say, this was typified, that Christ is to be looked upon as burning under the wrath of God al the night of thy affliction, to take away Gods wrath in thy afflictions, and there's no such rest as this.

Perhaps in the time of affliction, sickness, losse of estate, and spoil of goods, there comes one friend, and another, and saith, you must be content, and it is the hand of God, and others are afflicted as wel as you, and it is the portion of Gods children, these are some things to quiet the heart. I but these are but poor, cold con∣solations, to tel them they must be content, and it must be so, and they must endure it, these can never give rest to the soul, except you can put your friend upon exer∣cising of faith in Jesus Christ, here is the way to com∣fort your friends when you go to visit them in sickness, loss of estate, or spoiling of goods, to put them upon this, to exercise faith upon Christ, that hath born af∣fliction, and by his death hath taken away the curse of al afflictions. It is true, there is a night of affliction now upon you, I but there is Christ that is the burnt offering that burnes al night to take away the wrath of God in thy afflictions. There is no such way to worm your af∣fliction, to take away the sting of affliction, as to exer∣cise

faith upon Christ, in whom the curse of affliction is taken away, and when that is gone, now there is rest to the soul. A sick man that lies tossing and tambling and cannot Rest, and is in such distemper in his flesh, and hath such a Malignant humor in his body, when the Chyru••geon comes and applies any salve to take away that malignant humor, he sayes, when the Chyrurgeon comes again, Oh Sir, now I can Rest: And so saith a Christian, when he hath been vexed with such and such afflictions, and he hath gone and excercised faith in Je∣sus Christ, for he sees he was under the curse of the Law, and Christ hath taken away the curse of al afflictions, when he hath thus acted faith upon Christ, now he can be at rest, and he can say, now I see the sting taken away. As I said in the rest of sanctification, Christ was appoin∣ted as the Brasen serpent was, the great ordinance of God for the healing of them that were stung by the fie∣ry serpents, that if they did but look upon it, they were healed, those that were stung with the fiery serpents, the very looking upon the Brasen Serpent were healed, it being the ordinante of God appointed for that end. So I may apply it here, those that are stung with affliction, Christ is set up as the ordinance, as the Brasen serpent to take away the venom of the sting of thy affliction. No question but those that were stung with the fiery ser∣pents, they felt an intolerable pain, and when they loo∣ked upon the brasen serpent, they had rest, and they could say, now I have ease, now I have rest; So the curse of God in affliction is the venom, and those that are rea∣dy to rave, and are almost mad in affliction, and are so extreamly discontented, it is to be suspected concerning them, that the curse of God is upon them.

But now another that is under as great an affliction as thou art, can lie sweetly, and contentfully, and bles∣sing God under any affliction, thou wonderst at it that he can lie so joyfull, blessing of God under so much

affliction, the Lord hath taught him a way to worm his affliction, the Lord hath taught him a way to deliver his soul from the curse of the affliction, the curse is gone and he by exercising faith upon Christ hath comfort in remo∣ving of the curse, and this gives him Rest in time of af∣fliction.

Thirdly, Come to Christ and thou shalt have Rest in thy affliction, because that then not only the curse shal be removed, but there shal be this blessing upon it, that there is no affliction shal befal thee; but such as may stand with Gods love, yea, such as shal come out of Gods love, and from Gods love, love shal be the great principle, not only of thy affliction, but from thy af∣fliction, to know this, that though there are these and these afflictions upon me, yet I thank God there is no want of Gods love upon me, for I would not know any thing of Gods love then, if any spiritual judgment were upon me, but these are no other but what may stand with the love of God. Yea, but that is not so much, that they may possibly stand with the love of God, but this, that they come out of Gods love, and come from Gods love, they come as really from the love of God, as any thing that thou dost injoy in this world. Thou thinkest, if thou hast a prosperous voyage, that God loves thee, if thou beest recovered out of an affliction that God loves thee, but I say, that the Lords bringing thee into affliction, may stand with greater love to thee than deliverance out of affliction to another. The af∣flictions that are upon the Saints now, they do not come out of revenge, as they do upon the wicked, the same, affliction that comes from the principle of love to thee, may come from the principle of hatred to another, and although therfore in the outward view they be the same yet they are infinitely different in the principle. It is not so much what we see, or what wee feel, but from whence that comes that we see or feel, and indeed, a gracious heart is ever sollicitous about the principles of

those things that do befal it, if it be an outward mercy, I but, what is the root of it? is the root of it the love of Christ to my soul? there is an affliction upon me, but what is the root of it? is the root of it Gods displeasure, Gods wrath, Gods hatred? Oh that were dreadful. Although the affliction were vast, if there were a hundred tempta∣tions, if the root of it were Gods displeasure, Oh that were terrible: I but then when he shal come to know that the root of it were not from Gods wrath, but his love, that is joyful.

You wil say, doth not God sometimes chastise his peo∣ple for their sins? what if the affliction comes to me for my sin, can I have rest then? It is true, if the affliction come to me for my tryal, then the root may be from his love, but I have sinned against God, I have abused my estate, my conscience tels me, I have not honored God with my estate and therefore the Lord hath taken it from me, and spoi∣led me of al, and can I look upon this as the root of Gods love?

Now to that I answer, though this be a certain thing, and will and must hold, notwithstanding all the late, wanton conceits of men, and all the vanities of their thoughts which shal come to nothing, yet this shal hold, that God doth chastise his people for sins and offences, that is not a part for me to enter upon, yet stil it holds forth this, That at that time when God chastiseth for sin, at that time their afflictions come out of love, from a principle of Love, even when God chastiseth them for their sins.

But you wil say, hath not Christ suffered? This de∣rogates from the sufferings of Christ, when he hath suf∣fered.

For this, it is true, Christ hath suffered, and so hath swallowed up al Gods revenging wrath, and the curse, I but, doth Gods wrath hinder me from having the fruit of Gods Love. You wil say, it comes from Love, there∣fore

God chastiseth not for sin, No? Why all Gods re∣venging wrath may be gone, and yet God may chastise for sin and chastise out of Love too, at the same instant. You know it is said of Zachary, because he did not be∣leeve, the Scripture saith in Luke, 1. For this Cause thou shalt be Dumb, For this Cause, because thou didst not beleeve: And so, therefore, because of their sin they may be chastised. Cannot a Father chastise his Child and yet do it out of Love? not only it may stand with his Love, but because of Love; he would not meddle with him, but let him go, if he did not love him. Certainly, affliction may come out of Love, though for sin, but for God not at all to chastise them, would be an argument of hatred, therefore for him to chastise is an argument of Love rather than hatred.

If ye be not chastised, you are bastards and not Sons, so that you are to look upon him, though God be dis∣pleased, yet stil it is out of love. These two may stand together, he may be displeased with thy sin and with thee, and yet he may love thee in the very act wherein he manifests his displeasure against thy sin, and he may ma∣nifest his displeasure against thee and against thy sin out of love to thee. And therefore the people of God may have Rest in all their afflictions, because it is out of Love. Here is an affliction, but from whence doth it come? It comes from Love, now I am at Rest. If thou canst ex∣ercise Faith in Christ in thy affliction, that I know that through Christ God Loves me, and this is the efficacy of the merit of Christ, that in al thy afflictions thou shouldst injoy the Love of God, this wil give Rest unto thy Soul, and until this be, al the arguments in the world will never do it. Come to those that are afflicted and seek to pacifie and quiet them with any argument in the world, it will not do it, until they exercise Faith upon Christ, and that makes them to know, here is the love of God to my Soul in this affliction, and then it is no matter whether I

be in prosperity or adversity. If God give me an estate there is love in that, if he take it away, there is Love in that, if he give me health, there is Love in that, if he cast me into sickness, there is Love in that, and this in∣deed is the great mystery of godliness, that the heathens were not acquainted with this Mystery of godliness.

Fourthly, We have Rest in all afflictions through Christ, because in his merit it is that al afflictions are proportioned both for the time of coming, and the time of continuing, and the measure and the manner of them, they are proportioned by the infinite wisdome of God for the good of a beleever, God proportions all so as shal be suitable to the condition that thou art in. As a wise Physitian knows the ful condition of thee that art his pa∣tient at all times, therefore he doth weigh every dram, and take care that there be not one drop put into thy cup that he gives thee to drink, more than shal suit with thy condition, for thy good, and takes care it shal be given at a seasonable time, and that it shall not abide one moment longer than it hath wrought out the Corruption, wrought out evil, and brought good unto thee, now this is a mighty Rest unto thy spirit. If so be a patient is to deal with a Physitian that is learned, and wise, and experienced, that I know he understands the state of my body, to the ful, to a hair in every thing, and I know that what he gives he is very careful about, and what he gives he doth it himself, doth not trust the Apothecary, but goes himself and sees how many drams is put into it, and hath it weighed before his Face, trusts not others but weighs it himself, and so observes every circumstance that is suitable to his patient; now would not this be quiet∣ness unto thee? Perhaps the potion may be bitter, but if thou knowest that it comes from the hand of such a Physitian, that is thus careful, and thus skilful, and thus experienced, this causeth Rest and quietness in thy Spirit. So truly, by the Eye of Faith thou mayst be∣hold

God; though God useth creatures as instruments, yet the Lord will not trust them, but stands by and looks upon every dram that is put into the cup. If a man should give that which is Poysonous or ratsbane to a dog, he cares not how he gives it: but now if there should any venemous thing be put into Physick, then the Physitian needs to look to every dram, that it be proportionable to the state of the Body. So I say, when God distributes his afflictions to the wicked he cares not for any proportion, he cares not for doing them good by it. But now when he comes to beleevers in Christ, God is careful to propor∣tion every dram, for the time of it, that it shal come but just when God would have it, and continue not one mo∣ment longer than God would have it. That Scripture is enough to quiet the soul in regard of any affliction, Which you have in Peter 1.6. Wherein ye rejoyce, though now for a season, if need require, ye are in heaviness through manifold temptations. Though now for a season, for a little time now, so the words are, though for a little time now, it is but now and it is but a little time, and then too if need be, Mark what a blessed parenthesis this is, it is worth Gold, this very Parenthesis is, wherein ye greatly rejoyce, though now for a season you are in heaviness, it will not be much it shal be but for a little time, and that if need be, as if God should say, were there not need, you should not be for one instant of time in heaviness, this is that you must learn from this Scripture. Would it not be Rest to your Soul if you could hear God out of his word this day, speak to every one of you, and say, did not I see th••re was need, you should never have any minute of sickness in all your life, this were enough to give Rest unto the Soul, and though there be need, it is but for now, for a little time. I do not find in the original that the word signifies season, but a little now, and if need be, so that you shall not be in heaviness, no not for a little now, unless there be need, this is a great deal of Rest.

CHAP. XLV.

The Rest beleevers have from Christ in outward af∣flictions discovered in four Particulars more. 1. They shall be to good ends. 2. They shal be sanctified to the good of beleevers. 3. God is present with his people in Christ. 4. There is abun∣dance of present good in affliction.

FIfthly, Come to me, saith Christ, and you shal have Rest in your affliction, for your afflictions shall have very good ends, God will never bring affliction upon you, but he wil have gracious ends that he will aim at in your affliction. God hath somwhat in his Eye that he aimes at more than you imagine, and the thoughts of this may bring a great deal of Rest unto the Soul, we cannot al∣waies understand what those Particular ends are that God hath in the tryal of his people, but we must satisfie our spirits in this, certainly God hath very gracious ends, what a great deal of trouble is there now in the nation, how many godly people are spoiled of their goods, and wounded and made havock of, we think it is nothing but the rage of wicked men, certainly, God hath gracious ends in it, and God is about to bring to pass some glori∣ous thing, though we cannot understand it now, it is on∣ly one that is acquainted with the mind of Christ that can be satisfied with this that when God brings tryalls he hath glorious ends to bring about, and why should not I be willing to be serviceable to Gods ends, to those great ends that God hath to bring about? Wherefore was I made and brought into the world, but only that God may serve himself of me, and therefore if God hath need of my affliction as I may so speak, why may not I be quiet

in my affliction, for my affliction may be serviceable to God. Now this is that I profess, that I may be service∣able to God and his ends, now if thy heart be right in this, that thou wouldst be serviceable to God and his e••ds, then thou must not choose the way how God shal fetch about his waies and ends upon thee.

Somtimes God may serve his own ends in thy prospe∣rity, I but at other times he wil serve himself in thy affli∣ction: now if thy Heart be gracious indeed, thou wilt be as willing that God may fetch about his praise in thy affliction, as in thy prosperity, in this a gracious heart rejoyceth. Now if thy heart be right in this, then if God take away thy estate and bring thee into affliction thou mayst be quiet in this that God wil be served by my wants, and bring about his ends that way, though thou mayst think that God may be better served by thy pro∣sperity then by thy affliction, I but know this, that God hath glorious ends to bring about, and must have his people suffer to bring about those ends, and therefore this may Cause Rest and quiet of Spirit.

Sixthly, Come to me, saith Christ, you shal have Rest in trouble and affliction, for not only you shal be ser∣viceable to God for his ends, but al your afflictions shal be Sanctified for your own good to you, God intends it and you shal have a Sanctified use in them and this is more then removing the curse, the Sanctified use notes a mighty operation of God in the affliction to fetch out good unto thy Soul.

Now this were a large thing, to shew what is the Sancti∣fied use of affliction, the purging out of Corruption, the quickening of Grace, yea, if it were but the tryal of Grace, it were enough to bring quiet to the Soul, for the Scripture saith, the tryal of Faith is more precious then Gold, the tryal of Grace, the exercise of Grace, if

it were but the exercise of the Grace of Faith that thou art put upon in thy affliction, there may be more good to thee in that then thou canst imagine. There is more ex∣cellency in the exercise of any one Grace, but especially in the exercise of Faith, then in all prosperity in the World, if God should give thee a kingdome it may be thou hast lost thy land, thy House, and goods, I but God hath put thee upon the exercise of Faith now more then ever. Now know that the exercise of one Grace is more then a kingdome to thee, better then all the pro∣sperity in the world, thy friends may come and tell thee this and that, I but dost thou feel thy affliction Sancti∣fied to thy Soul? Dost thou feel thy Heart drawn nearer to God? Dost thou find the discovering of thy Heart more, and the purging out thy Corruption more, and thy Heart quickned in the waies of God more? This wil bring Rest unto thy Soul, for you have heard, Sancti∣fication is Rest unto the Soul, therefore Sanctification of afflictions unto the Soul, must needs bring Rest unto it.

Seventhly, God is with his people in time of affliction by Christ, thou hast the presence I say of God in thy affliction, Gods gracious presence is only in his Son, no man comes unto the Father but by the son, it is true both waies, as no man comes to the Father but by Christ, so the Father comes to no man in a gracious way but by Christ, now Gods gracious presence wil be with them in his Son. I will be with thee in the fire and in the Water, that is enough for the Soul to Rest upon, that God wil be with them in the Fire and in the Water, in Isa. 43.2. When thou passest through the Water I wil be with thee, and through the flouds they shal not overflow thee, when thou walkest through the Fire thou shalt not be burnt, neither shal the flame kindle upon thee, for I am the Lord thy God the Holy one of Israel thy Savior. I wil be with thee saith God, so that there is Gods presence to

support them, now as ye heard al the promises are yea and amen in Christ, in Christ they are al made good, so that Rest in affliction comes by Christ. As now in sickness, art thou in sickness, see what Rest there is in Christ in time of sickness, in Psalm, 41.3. The Lord, wil strengthen him upon his Bed of sorrow, thou hast made all his Bed in his sickness, Surely then thou wilt lie soft, thou shalt have Rest there. Many poor sick people complain they cannot Rest, they cannot lie soft, their Bed is not made well, their Bed is not made easie, high in one place, and low in another, now here is a pro∣mise that God wil make the Bed of his people in the day of their sickness, in the day of their trouble, what an ex∣pression is here of Gods love; that we may know how God tenders his people? And though it be but a hard bed, a flock bed, a bed of straw, you may lie easie if God make it. And here you see in this psalme God pro∣miseth to make the bed of his people, now if you have not Rest, it is because you have not been acquainted with the promises, nor not exercised Faith upon the promises, such a promise will bring Rest unto the Soul, when you cannot Rest otherwise. And so I might give you Scrip∣tures likewise for poverty, the many sweet expressions that we have in Scripture for the quieting of the Heart in poverty the special regard that God hath to poor people, especially such as are godly who are in poverty. I might name abundance of Scriptures, as that, The Lord hath chosen the poor to be Rich in Faith, And the Gospel is preached unto the poor. And not many mighty, and noble, but the poor receive the Gospel. And in Zeph. 3.12. I will leave in the midst of thee, an afflicted and poor people and they shall trust in the Name of the Lord, The Lord hath respect to them, and if thou be godly and poor, thou maist search into Scripture and find abun∣dance of expressions to give thee Rest. Christ was made poor that he might make us Rich, doth therefore poverty trouble thee? Consider that Christ he was poor, and the

poverty of Christ it was to make me Rich, and all the evil of my poverty is taken away by Jesus Christ, If poor people would exercise their Faith upon the poverty of Christ, that he was made poor, for so he saith, though he was the Lord of all, yet the foxes had holes and the Birds had nests, but he had not whereon to lay his Head. Christ had not so good a House as any of you, Christ had not a cottage to dwel in, but went abroad from one place to another, therefore exercise but thy Faith upon the poverty of Christ, and that will help thee in thy poverty. And so for dishonor, the Scripture is very ful that way too. In Matth. 5.9. Blessed are ye when men shall speak all manner of Evil against you for my names sake. And that in Peter, Blessed are ye when ye suffer reproach, for the Spirit of Glory shall Rest upon you. Now all these promises in time of affliction is made to us in Christ, and therefore come to me, saith Christ, you shal have the vertue and efficacy of al these promises.

Indeed carnal Hearts, they do not think the promises of the Gospel worth any thing, and they think that if they can have no more comfort but that, this is poor comfort, but those that are godly, they know that there is abundance of comfort and sweetness to be had in the promises of the Gospel.

Eightly, The abundance of present good that Christ will bring unto the Hearts of the Saints that shal swallow up all the trouble of affliction, the abundance of present good shall swallow up al the bitter of affliction. As thus, now suppose you have a little Vinegar, one drop of Vi∣negar if there were a pinte or quart of the sweetest liquor in the world put into it, could you tast the Vine∣gar? the tast would be taken away: So now the Soul that comes to Christ, and exerciseth Faith upon him, Christ brings in the present good, besides that that it shal have hereafter, the present good that is enough to sweeten all

things, and to satisfie the Soule. Christ sets up such a light in the Heart, that such a one hath light in the midst of darkness, though there be darkness round about, yet there is such satisfying Contentments in Christ, that is enough to overcome all the bitterness that is in the world, such a one though never so afflicted, yet is able to say with David, as before, My Soul return unto thy Rest. And indeed all afflictions, to those that are beleevers, and have the exercise of Faith, I do not speak of all beleevers, one may be a beleever and yet not have Rest in affliction, but if he be a beleever and have the exercise of Faith, then all afflictions wil be no more, but as if a poor Woman were married to a great prince, and had all the nobles a∣bout him, and all kind of dainties upon his table, and he should hear the Rain rattling upon the tiles, that is in the windy wether abroad, what would this be to hinder the Rest of such a ones spirit? The truth is, had we but the ex∣ercise of Faith, all outward troubles in the world would be no more to us, no more trouble then this is. If thou wert come to Christ, and married to him, and come to sup with him, there would be that satisfaction unto thy Soul in Christ, that al outward troubles would be no more at all, then the rattling of the Rain upon the Tiles to such a one that hath al content within dores. You are not yet acquainted with such blessed things that are in Christ who are troubled at any thing in the world, cer∣tainly the soul that is acquainted with that, will say, it hath enough, let what will become of my estate, of my body, of my House, of my Lands, yet I have enough in Christ, how have the blessed Martyrs cryed out of the ful∣ness of Rest in Christ? I remember one German Martyr, that suffered much from his enemies, he said, I verely beleeve that there is not a merrier Heart in this world then my self. As Jacob had more blessed visions when he lay abroad in the night, and laid his Head upon the stone; So the Children of God have more visions many times of God in the times of their affliction, their Veins are filled

with blood, and bones with marrow, al the capacities of their soul is filled with spiritual joy, and that keeps out affliction. As if a man have filled his belly with good chear, and especially if his veines be ful of blood and bones ful of marrow, he can bare hardness the bet∣ter. So when the soule comes to Christ, he fils the veins ful of blood, and bones ful of marrow, I mean thus, he fils al the capacities of the soul with heavenly consola∣tions, and that bares out any trouble or afflictions whatsoever, and thus there is peace and rest unto the soul.

CHAP. XLVI.

Containeth the conclusion of the last doctrine in the two former Chapters, shewing how unbeseeming a thing it is, for a beleever to be troubled in afflicti∣on.

THere might be divers other things named, as by coming to Christ there is the spirit of prayer, and so the soul hath rest when it can go and power forth it selfe to God in prayer. But to conclude this.

You see by al this, how infinitely unbeseeming it is for a beleever, one that professeth himselfe come to Christ, to be troubled in affliction, Christ makes this promise, that if he comes to him he shal have rest. Su∣rely either thou art not come to Christ, or thou hast not exercised faith in Christ, Either thus, thou chargest thy self for one not come to Christ, or one that hath not exercised faith upon Christ, or else thou chargest Christ with unfaithfulness by thy discontentment. For Christ here professeth to the wotld that al that come to

him shal have rest, that thou hast not rest, but that a little trouble doth disquiet thee, thou either art not come to Christ, or dost not exercise faith, or else thou chargest Christ with unfaithfulness, now if thou hast not rest, which way wilt thou have it fal? Oh let it fal up∣on thy unbeleeving heart, let it fal upon this, that thou dost not renew thy act in comming to Christ, for it is not meant of coming to Christ at the first, but of renew∣ing the act of coming to Christ, and this exhortation be∣longs to Godly men and women, that have already come to Christ by faith, I say, it belongs to them to come to Christ, come you to Christ again and again. Now thy disquiet and trouble in time of affliction doth argue, that thou art either no beleever at al, or hast not renew∣ed the act of faith. My brethren, the wayes of many, that we hope are beleevers, are such, as if so be they had no use of faith at al in time of affliction, or as if faith were only of use to save their soules, and not to give rest unto the soul here in this world, or as if it were of no other use, but as a sun dial in a garden, to shew the time of the day when the sun shines, but in stormy clou∣dy weather, there is no use of it. And dost thou make no more use of thy faith, then of the sun dyal in thy garden, to shew thee how it is with thee in the day of prosperity, but the truth of thy faith should be a dy∣al, to make thee know how it is between God and thy soul in a cloudy day. And therefore you having now heard, where the rest in regard of outward affliction lies Oh, do you repair hither for rest, you vex, and fret, and trouble your selves, Why? because you have not as others, others can have rich tables, fine houses, and accomodations, and al things for their content in this world, but know that now the Lord hath presented to you a way how to have rest to your souls in time of po∣verty, Labor to know Jesus Christ that was made poor for you. There is as plain a way for you to come to Christ

as for the richest in the world, and Christ wil be as ready to entertain you as the richest. It is likely that al your endeavours may come to help you so forward as to make you rich in this world, I but, to give rest in this world, nothing can do it but your coming to Christ. And above al, this may serve to help us to lay up against the time of trouble, that however things go in this world yet you may have rest to your soules in Christ.

CHAP. XLVII.

Sheweth that beleevers are often under inward af∣fliction, and spiritual desertions.

I Shal now speak of the rest that Christ gives unto the soul in regard of inward afflictions, those inward afflic∣tions are spiritual desertions, that is, when the Lord shal be pleased to absent himself from the souls of his people, and leave them in such darkness of spirit, though they be beleevers, & have interest in Christ, yet they may be left for a time by God, so as their spirits wil be extreamly afflicted with sorrow, and feare, and trouble, because of Gods absence from them, and indeed, there is no af∣fliction like to this affliction, there is no condition so rest∣less as this condition is. Now this is that that every one is not acquainted withal, carnal people think that these afflictions are only conceits, imaginations, and melan∣cholly, but the saints know what these afflictions are, that they are the most real afflictions in the world, these spiritual desertions, for God to withdraw himself from his people. We read of such an affliction that a godly man was much exercised withal, and that was Heman that was the penman of the 88. Psalme, you read it in the title, it was a song or Psalme for the sons of Korah

To the cheif musician upon Mahalath Leannoth, Maschil of Heman the Ezrahite a Psalm of Heman. Now this Heman was one of the greatest men exercised with de∣sertions upon the face of the earth. If you read this Psalm at your leisure, you shal find; that though he was a man very Godly yet exceedingly exercised with spiritual desertions and afflictions, the Lord withdrew the comforts of his spirit from verse the first, saith he, Oh Lord God of my salvation I have cryed day and night before thee. verse the 3. My soul is ful of trou∣bles and my life draweth nigh unto the grave. verse the 4. I am counted with them that go downe into the Pit. I am as a man that hath no strength, free among the dead, &c. verse the 7. Thy wrath lieth hard upon me, and thou hast afflicted me with al thy waves. What a strange expression is this of a godly man? And then there is out∣ward afflictions mingled with spirituall afflictions, verse the 8. Thou hast put my acquaintance far from me, thou hast made me an abomination unto them, I am shut up and I cannot come forth. verse the 9. My eye mourneth by reason of affliction verse the 13. But unto thee have I cryed Oh Lord, and in the morning shal my prayer prevent thee. Lord why castest thou off my soul, why hidest thou thy face from mee? God had hid his face from him verse the 15. I am afflicted and ready to die from my youth up, while I suffer thy terrors I am distrac∣ted. He was acquainted with these spiritual afflictions from his youth up verse the 16. Thy fierce wrath goeth over mee, thy terrors have cut me off. What expressions are here for a godly man? and when we read this Psalme and know it is the Psalme of a Godly man speaking how greatly he was afflicted, we may be put in mind of that scripture. If the righteous scaresely be saved, where shal the ungodly and the sinner appeare. Where shal the sinner appeare, if such a man that was wise, that the spirit of God saith of him▪ that he was one of the wisest

men that lived upon the face of the earth, and yet af∣flicted, excercised with inward afflictions, the Lord hiding his face from him. In 1. Kings 4.31. There the Holy Ghost speakes of this Heman that was thus af∣flicted, speaking of the wisdom of Solomon, it is said, He was wiser then al men, then Ethan and Heman, &c. So that it appeares by that, that Heman was one of the wisest, for else it could not be an argument of Solomons wisdom that he was wiser then al men, and that he ex∣celled in wisdom above any other, And yet this man had the terrors of God upon his spirit. Therefore let none of you, when God seemes to withdraw himself, and af∣flict you, say, that your condition is worser then ever any ones was, when any of you have such thoughts as these are, remember the 88. Psalme, and when you think of the great greif, sorrow, and trouble that is up∣on you, and are ready to think that it is greater then o∣thers, then go and read the 88. Psalme. As Luther was wont to say when they were in any trouble, go and sing the 46. Psalm. So when you are in trouble, and sor∣row, and greif, then say, come let us go and read the 88. Psalm, and remember who was the penner of that Psalm, Heman, a godly man, and what his condition was, and then thou shalt see that thy condition is not so sad as his was.

CHAP. XLVIII.

Containeth Seven Directions how a beleever may get Rest from Christ in spiritual Desertions. First, Look upon Christ as once in the same condition. Secondly. Look to Christ as ful of Grace and Goodness. Thirdly, Look to Christ as an ad∣vocate at the right hand of God. Fourthly, Look to Christ for fulfilling the promise of sending the Comforter. Fifthly, Go to Christ as at first in thy Conversion. Sixthly, Keep good thoughts of God. Seventhly, Resolve never to take Rest in any thing else beside Christ.

WELL but now though thy condition be as bad as his, yet there is Rest in Christ to be had for thee, and Christ cals thee to come to him that he may give thee Rest. I shal not need to spend time in o∣pening what this rest is in Christ in this particular, be∣cause it is contained in what was said before, as in de∣liverance from the guilt of sin, the burden of the Law, and the remainer of corruption, and the like, those things if they were made good to the soul they might give rest. But now al that I intend to shew shal be, what course the laden sinner must take in this case to have rest in Christ, for the soul it is delivered from the guilt of sin, and the wrath of God, though it cannot apprehend the love of God, and the pardon of the guilt of sin, yet it hath it already, but now to help such a de∣serted soul in this case, that it might begin to have the use of the good that there is to be had in Christ, there∣fore by way of direction to have ease in that greivous condition.

First, Labor to exercise thy faith upon Christ, as one that was once in the same condition in some degree and some measure as thou thy self art in, that is a good way for one that hath spiritual desertions. I say, to look upon Christ as one that for the present was in this afflic∣tion, for Christ was deserted, and this breeds a great deale of rest to the soul in outward afflictions. If one that is in poverty exercise faith upon Christ who was poor, as I told you before, The Foxes have holes and the birds have nests but the son of man hath not where to lay his head. To exercise faith upon Christ as poor, doth help to give ease and rest unto the soul, under the burden of the affliction of poverty? so when a soul feels the burden and trouble of spiritual desertions the soul should look up to Christ as one that was under such de∣sertion, as when he was in the garden, and professeth that his soul was heavy to the very death, and that he began to be amazed with the apprehension of the wrath of God. Now when thou art in a combate and strife in thy spirit with temptation, know that Christ was in such a combate and strife, he sweat drops of blood. It may be the soul is in combate, and in trouble and gets to prayer, and the soul is in a sweat, remember what a sweat Christ was in when God withdrew himself from him, and especially, when he was upon the cross, there he tels you plainly that he was forsaken My God My God why hast thou forsaken mee? Thou thinkest that God hath withdrawn himself from thee, no he wil not withdraw himself from thee so much as from his son in one regard, that is, thou hast not such a dreadful ap∣prehension of Gods withdrawing from thee as Christ had, for Christ would never have cryed out else. My God My God why hast thou forsaken mee? This was a real thing, Christ did not speak at uncertainties, he did feel a withdrawing of the influence, sweetness, and comfort of the Lord; though stil he had union with

him by Nature and he was his Father as before, but the Human Nature did not feel the influence of the Grace, and sweetness, and the shine of the Favor of God as at other times, and therefore he cries out, My God, My God, why hast thou forsaken me? Exercise thy Faith upon Christ as one that was in spiritual desertions. It is true, perhaps that Christ did not come to determin him∣self that he was utterly forsaken as thou dost, but Christ was apprehensive of Gods withdrawing himself, and therefore this may bring ease and Rest unto thy Soul, and the rather because that his being so forsaken it was to San∣ctifie thy being forsaken, it was to take away the curse of those desertions that thou hast in thy self. Such desertions as are in any afflictions materially, they are a curse, they are such things as in their own Nature are a curse, Christ being so forsaken by the Father doth take away the curse, that is in spiritual desertions, and there is no such way for the soul that is in spiritual deser∣tions, as to look up to Christ, and to consider that Christ was forsaken for my sake, Christ was forsaken for mee, that I might not be eternally forsaken. So there is these three things in looking up to Christ as for∣saken. First thou seest that the Lord that is the beloved son of God was forsaken, forsaken by God. Secondly, here thou maist see the merit of this that it was to sanctifie thy forsaking, that thy forsaking might not be a curse to thee. Thirdly, It was that thou mightest not be eter∣nally forsaken by God, so that by exercising of thy Faith thus upon him thou maist get a great deal of Rest and ease unto thy soul. A carnal Heart when he finds this terror of spirit he runs to his company, Musick, good chear, and business of the world, but a gracious Heart runs to Christ, and goes to him that was thus forsaken of the Lord for him.

Secondly, If thou beest under the burden of spiritual desertions, then look up to Christ as being such a Media∣tor,

as is ful of Grace and goodness, there being such a fulness of the Grace of God in him, as makes him a suffi∣cient object for the Faith of adherence, when he cannot be unto me an object of the Faith of evidence. I say, we are to exercise Faith upon Christ when we are under this Burden of spiritual desertions, thus, we are to look up∣on Christ as being the fulness of the Godhead, of all the treasure of Grace and goodness, having so much of the Grace and mercy of God in him, as shal make him a fit object of the Faith of adherence, though he is not now to me an object of the Faith of evidence.

Quest. You will say, What is the meaning of that.

I mean by the Faith of evidence, that I am able to say that Christ is mine and I have an argument to perswade my conscience, that he is mine, that is the Faith of evi∣dence, but yet there is enough in Christ to draw forth the Soul to Re••t upon him from the Faith of adherence, that is thus: Though I cannot draw arguments to rely upon Christ as mine, yet I wil cleave to him, and adhere to him, I know there is no help but here, and therefore here I will cleave and cling, here now is the Faith of ad∣herence. Now because there is so much Grace in it therefore Christ may be a great object of thy Faith of ad∣herence, when thou canst not see him to be an object of the Faith of evidence, and that is a way to help the Soul in time of spiritual desertion. When many poor souls are under spiritual afflictions and desertions, they think of no other Faith to rest upon Christ, but barely upon the faith of evidence and when they have evidence to their Souls, that Christ is theirs, and that from some fruits of Grace in them, then they rely upon him, but now learn that there is such a Faith, the Faith of adherence, and Christ may appear to a Soul as a fit object to the Soul for the Faith of adherence, when he cannot be to it an object of the Faith of evidence.

Thirdly, Another help to the Soul that is under spirit∣ual desertions is this, the soul in this case is to exercise Faith upon Christ, as an advocate, that is at the right hand of the Father to plead the cause of his people. That Scripture you have often named to you, in 1 John, 2.1. If any man sin, we have an advocate with the Fa∣ther. Christ is at the right hand of the Father as an ad∣vocate for you, as we shewed when we spake of the Rest of the soul from the guilt of sin: So now when thou hast not the sense of the Love of God to thee, exercise thy Faith upon Christ, that he is at the right Hand of the Father to plead for poor sinners. In Jer. 50.34. Saith the Text there. Their Redeemer is strong, the Lord of Hostes is his name, he shall throughly plead their cause, that he may give Rest to the Land. It is true, this is meant literally, of an outward Rest unto the people of God, to deliver them from the Captivity of Babilon, and here is a promise, that the redeemer is strong, and the Lord of hosts, that he shall throughly plead their cause; they were carried into Babilon, and they were scorned, and contemned, and despised, and they said, where is their Lord of hosts? Now here is a promise, that their redeemer will come, and that he shal throughly plead their cause, and give them rest in their land, and dis∣quiet the inhabitants of Babilon. This promise we are to make use of in regard of our outward troubles at this day, in regard of our adversaries, and though the Lord let them prevaile somtimes, yet the Lord hath shewed himself at hand to plead his cause and no questi∣on he hath throughly pleaded the cause of his people, when the adversaries began to lift up their hands against them, when they insulted in regard of the late blow that God gave us, the Lord hath begun already to give them a blow, and I hope we shal hear further of it. But now that which is true here literally, is true spiritually, the Lord wil redeem them from spiritual captivity, and this redeemer is the Lord of hosts, he will give them rest, he

is at the right hand of the Father throughly to plead the cause of his poor Servants; when accusation comes up to the Father against the Soul, then the Lord Christ stands at the right hand of the Father, and throughly pleads their cause.

Fourthly, In thy spiritual desertion, thou must look up to Christ, to seek the fulfilling of that promise of his, that he makes to his disciples, to send to them the com∣forter, When Christ was to leave his disciples (he saith) Be of good cheer; I will send the comforter to you, and therefore be of good cheer. Christ doth comfort his dis∣ciples against his absence, he was to go from them, and leave them in regard of his bodily presence. Now Christ was so careful of his poor Servants, that when he was to leave them in regard of his bodily presence he tels them he wil send the comforter to them, that is, the Holy Ghost shal come so much the more fully, and he shal manifest me unto you. Now plead this promise of the Lord Christ, in the times of spiritual desertion, and say, Oh blessed Redeemer, wert thou careful of thy disciples, that when thou wert to leave them in regard of bodily pre∣sence, that thou wouldst send the Holy Ghost, that should come to testifie of thee, and reveal thee to them, and bring things to remembrance, Oh, much more wilt thou have compassion of a poor Soul, from whom thou art absent in a spiritual way, it is a greater affliction to want thee, O blessed Redeemer, in a spiritual way, then to want thy bodily presence, and therefore there is a great deal more need that the comforter should come in now, to supply the want of spiritual presence, then bodily presence.

Fifthly, In the time of spiritual desertion, if thou canst find no evidence at all, nothing at all to satisfie thy Soul, then go to Christ in the very same way that thou wentest to him at first, better to do so then to lie groveling

and sinking under thy Burden. If thou thinkest that yet thou hast nothing, that all is nothing, all is lost, and the like, go again in the same way that thou wentest at first unto Christ, thou art not in a worse condition then thou wast then, when thou wert an enemy, and thou foundest ease and rest in him at first, now renew that work that there was in thy Soul at the very first. There are many people, in the time of spiritual afflictions and desertions, they spend so much time in looking after old evidences, whereas the truth is they might get new ones sooner then the old ones. As somtimes a man may spend a great deal more time in looking after an old Key of a Box then in making a new one, he might make a new Key with a great deal less trouble, and it would not be so much prejudice to him to have a new Key made, as to look the old one. He may look up and down, and spend a great deal of time, that may be more worth then to make a new one. So it is with the Soul in time of trouble, and under spiritual desertion, it is looking about for its old evidence, and to such and such works of Grace and cannot find them, and is poring and cannot be at quiet til it can find those former signs and marks that he had before, I say, such and such may sooner get new ones, then find the old ones. If a man have writings, perhaps he cannot find such a writing, he may be at less charge to have new ones writ over again, then to look the old ones: so thou wantest the evidences of thy Grace, and canst not find them, I say, renew thy Grace upon Christ again, and thou maist get thy evidence new writ over again, and have it with less cost, then to look after the old ones.

Sixtly, Be sure in time of thy desertion to keep good thoughts of God, though thou hast no comfort in them for the present, yet beleeve it there is comfort in Christ, and whatever becomes of thee, acknowledg Christ to be faithful, Christ is to be thy Lord, and thy king and let

thy Heart Love him, and strive (at the least) ••o do so. It is true, the sence of his Love wil inflame Love again, yet at that time when thou canst not have the sence of his Love, yet resolve to Love him, and Love his waies. You know Christ, when God seemed to forsake him, yet at that time, when he was upon the Cross, when human Nature could not but see he had need of Gods presence, but then he cryed out, My God, My God. And so in Psalme, 88. The example of Heman. O God of my Salvation. He speaks yet stil wel of God, and cals God the God of his Salvation· O God of my Salvation, he speaks yet stil wel of God, and cals God the God of his Salvation. O God of my Salvation, stil keeps good thoughts of God. And so the Church in the Canticles, when Christ had withdrawn himself from her, yet she would cal him her beloved, and go up and down asking for her beloved, and where her beloved was, so let the soul in time of desertion. Keep good thoughts of God.

Seventhly, And Lastly, If thou canst not have Rest in Christ resolve thou wilt never find rest in nothing else, that thy Heart shal be restless til thou hast rest in Christ. Perhaps in the time of desertion there comes one to thee, and saith, Christ hath forsaken thee, go and have comfort elswhere, look for it other where; or may be, the temp∣ter wil come, to a poor deserted Soul, as he did to Christ, in Matth. 4. When Christ was a hungry, then comes the tempter to him; and saies, Command that these stones be made Bread, As if the tempter should say thus, do do not you see how your Father hath forsaken you, that he will not afford you bread take a course for your self. So here, just thus it is for all the world with a troubled Soul, the Soul is troubled, the Lord is withdrawn from the Soul, and now comes the tempter, and saith, you see you cannot have comfort, you have praied all this while and you cannot get comfort, Peace, and Rest, now therefore seek for Rest elswhere. Oh take heed of

this, a deserted Soul should abandon such temptations, and resolve that it wil be content to be in a restless condi∣tion to al eternity, if it cannot have Rest here. As it is with those that do ill offices, if there be any breaches be∣tween Father and Child, or one freind and another, they take the advantage of that and say, do not you see your Father regards you not, though you be in such need, he wil not regard you, nor help you, come therefore and take my counsel, I will shew you how you shal live a bet∣ter life; and so when they would withdraw one friend from another, those that would do ill offices, they go and take advantage of the breach; so doth the Devil, when the Lord is withdrawn from the soul, and the soul is in a deserted condition, then comes the Devil to draw the soul to unlawful waies, he wil be sure to take the advan∣tage to do al ill offices between God and the soul, and therefore let such as are in such a condition take heed of such temptations. And these now are the helps to those that are under the burden of spiritual desertions, there is enough in Christ to help them, and these being observed, they may come to have rest in Jesus Christ.

CHAP. XLIX.

Sheweth that beleevers have not only Rest in, but Rest also from afflictions.

BUt now further, besides all this Rest you have heard of, there is a time when the Lord shal not only give the soul rest IN Afflictions, but shal give the soul rest FROM Affliction▪ yea, it may be in this world. He speaks as if there were a rest to the people of God to be delivered from affliction, not only in Affliction, but delivered from Affliction. That place that we have

in Isai. 54.11. O thou afflicted, tossed with Tempest and not comforted, behold, I will lay thy Stones with fair colors, and lay thy Foundations with Saphires, and I will make thy windows of Agates, and thy gates of Car∣buncles, and all thy borders of pleasant Stones. Thou art now afflicted, Tossed, Tempted, and not comfor∣ted, but it shal be otherwise with thee. It is true indeed, the Church ever since the beginning of the world hath been in an affl••cted condition, tossed with tempest, and not comforted, not according to what is expressed, but here is a promise of a glorious time, when there shal be a sure Foundation laid, and that Foundation of precious stones, and rest there shal be. And if you compare this scripture with that in Revel. 21. You shall see it aims at a glorious time, when Christ shal give Rest unto the Soul, at vers. 4. And God shal wipe away all tears from their Eyes, and there shal be no more death, neither sor∣row, nor crying, neither shal there be any more pain, for the former things are passed away. And if you read after, you shal find, that he doth seem to allude unto this Isai. 54. And there tels what those precious stones shal be, that shal be the foundation of the happy estate of Gods Saints, and that it is not to be in Heaven, but here, before the great and generall day of judgment. It appeares plainly by this, that the Text saith, That the Kings of the Earth shal bring their glory and honor unto it, at the 24. verse, The Nations of them which are saved shal walk in the light of it, and the Kings of the Earth do bring their Glory and Honor unto it. It is such a time of the Church, as the Kings of the Earth shal bring their glory and their Honor unto it, Now af∣ter the day of judgment in Heaven, the Kings of the Earth do not bring their glory and their Honor to the Saints in Heaven, but they shal bring their glory and their Honor to the Saints here. It is a prophesie of such a happy condition that the Saints shal be in, that the Kings of the Earth shal bring their Glory and their honor

to them, and therefore here it is upon this Earth, this promise is made of a glorious time that the Saints shall have, that all tears shal be wiped away from their Eyes here in this world, and it seems to be spoken of the same time that was spoken of in the Chapter before, in the 20. Chapter, of the first Resurrection. Now after that time it appeares, that the Devil shal be loosned, and Gog and Magog shal gather themselves together against Gods people after that time. But there is such a world here for the people of God, a rest to be had from all affliction, even here upon the Earth to be hoped for, when the saints of God shal be honored before all the world; and all wicked and ungodly men shal be subdued before them. But further, there is certainly a rest of Glory in the world to come, and that is to be added to al the rest, when the saints shal keep an eternal Sabboth before the Lord, and shal there be alwaies exercised in praising, Magnifying, and blessing of the great God.

Quest. You will say, Shall that be such a Rest in per∣forming of Holy Duties?

I, that shall be a rest indeed, for there shal be no wea∣riness of the flesh but the Soul shal be in a spiritual con∣dition, and the flesh shal be subservient to the soul, that there shal be no wearisomness to the flesh, that it shal en∣joy communion with God, and be in blessed visions with God, and be in his Fathers House above al enemies, a∣bove sin, they shal neither sin more, nor sorrow more, nor fear more nor doubt more, nor be troubled more, this is the rest that the soul shal have in Christ. And I make no question but Christ means this among the rest, when he saith, come to me. But to speak of this glorious rest is a large point, & elswhere I have opened it at large, what the glory of the Saints shal be in Heaven, and therefore I shal speak no more in this.

Now then put al together that I have said, concerning

the Rest that I have spoken of, and may we not conclude of this rest, and wel may it have that epithite which is spoken in Isay 11.10. In that day, there shal be a root of Jesse, which shal stand for an ensigne of the people, to it shal the Gentiles seek, and his Rest shal be glorious. Here it is spoke of the Rest of Christ, his Rest shal be glorious. We may wel apply it to the Rest of the Saints, the saints shal have a glorious rest, and it hath been shewed unto you in many particulars, wherein I have opened this rest unto you, that you may see it is a glo∣rious rest.

CHAP. L.

Five markes of true rest in Christ. I. It is not but upon discovery of glorious things the soul knew not before. II. It comes upon the soul, ceasing from its owne worke. III. It makes the beleever ac∣tive for God. IIII. Rest in those things where∣in Christ rested. V. True Rest wil abide the trial of the word.

YOU Wil say, Oh, that we did but know, that this was our rest, that we did not presume, but that we were sure that the rest that we have in Christ was a true rest. Now I told you before, that there was a faith of adherence, that might bring rest, though there were not a faith of evidence. But now, you wil say, if we might have both, a faith of evidence, as wel as a faith of ad∣herence, it would ad much to our Rest.

Now I wil help you to some notes, whereby you may come to examin, whether the Rest you have is the glo∣rious Rest here spoken of, and two things I shal doe be∣cause notwithstanding al this glorious Rest, many of Gods servants here in this world are under much trouble of spirit, I shal give further rules how to make use of the rest that is to be had in Christ, and some rules like∣wise

how to keep the rest, when the Lord Christ gives you Rest.

First, For the evidences to know whether your Rest be indeed the right Rest that is in Christ.

First, This Rest in Christ, it can never be but upon great discovery of glorious things that the soul was not acquainted with before, many men go on and are quiet in their way and think that their rest is Christs rest, how wil that appeare that it is Christs Rest? It wil appeare that they have had poor weake grounds to stand upon, only that which they have in a natural way, they live quietly among men, and the creatures doth not trouble them, and in a prudential way they are loath to trouble themselves in their owne thoughts. But now, I appeal to thy soul, what discoveries hast thou had of the glorious things of the covenant of Grace, and the covenant of life, in those waies that God hath had in his eternal counsels to reconcile God and thy soul? What discoveries of Gods waies hast thou had, to draw thy heart to Christ? Thy Rest must come from these, these must be the meanes to bring thy soul to rest, if thy Rest come from blindness, Ignorance, and deadness of spirit, it is far from the true Rest in Christ.

Secondly, The Rest that the soul hath in Christ, it is that that the Apostle speakes of in Heb. 14, It comes up∣on the soules ceasing from its owne worke, as God ceased from his, verse the 10. For he that is entred into his Rest, he also hath ceased from his owne workes, as God did from his. As God did Rest the seventh day from al his workes, he gives that note of the rest in Christ. There remaines therefore a rest to the people of God, for he that is entred into his rest, he also hath ceased from his owne workes, as God ceased from his. He comepares the rest that the soul hath in Christ, to Gods rest upon the se∣venth day. Now saith he, as God seased from his work that he wrougt upon the sixth day, & the seventh day he rested, so whatsoever enters upon this rest, he must cease from his

owne workes what is that? The work that a man workes for himself, as in his natural estate, every man in his na∣tural estate doth not Gods work at al, but works his owne work. Now, saith he, look as God ceaseth from his owne work, and then rests, they that enter into this rest must cease from their owne workes, those workes of sin that they lived in, and wrought for themselves, for their own endes, while they were in their natural estates; so that then examin this, hast thou cea••ed from thy own works? dost not thou work for thy self in al thy waies? Art thou taken off from thy self and al the creatures? It may be thou dost some work, but materially it is nothing of Gods, thou prayest and makest profession of religion, I but it is thy owne worke stil. But if thou beest entered into this rest, thou must cease from thine owne workes, not only from those workes that are sinful in themselves, but thou must not worke for thy self in the best things, thou must be taken off from thy self in the best things, thou must work the works of God, and be emptied of thy self, and then thy soul shal have rest, That is both an evidence that thy rest is true, and a meanes to bring rest unto thy soul. Take heed that thy work be not thine owne work, when thou dost any work, I am about such and such a work, I but is it my owne work or Gods work It is true, there was a time that al the work I did was for my self, and then if there were any argument, whereby I could see that it was for my self I could work, if it was for self ends, if I had self to be promoted I could work, this is the way of men in themselves. But now when the soul hath entred into the rest of Christ, he hath ceased from his owne workes, and therefore now though there be not strong arguments and ends to perswade me to doe a work, yet it is enough that it is the work of God, and God shal have praise in it, and I can work as earnestly and and strongly in the work as ever I did any worke for my self,

Thirdly, Another note of the true rest of the soul in

Christ is this, The more rest thou hast in Christ, the more active thou art for God; the false rest that the soul hath makes it dul, secure, sluggish, and negligent: but now the true rest that is in Christ, makes the soul migh∣ty active, and stirring, maks it to do great things for God; never had that ability to do for God, as now when it hath had rest from Christ, as now we know that many people are very active & stirring, when their conscience is stirred, then they wil rise early in the morning, and hear, and read, and pray, and mightily stir, when their conscience is stirred, but if they have got any quiet and rest to their spirits, they grow lazy, dul, and secure, and are less active in the places God hath set them in then before; but the soul that hath true rest from Christ, is more active and lively in the work of God then before. As Archi∣medes said, give me a place where I could rest my self on, and he thought then he could move the earth, so let the soul get but once the foot stopt upon Christ, so as he can have rest in Christ, he can do more for God then ever he could before. And therefore I remember (and you may afterward by comparing find this note to be true) that whereas God commanded Moses while they were going up and down in the wilderness and had no rest, to make an altar for sacrifice of such a bigness, so many foot, in the story you shal find that when Solomon came to make an Altar to God, he made it twice as big as Moses in the time of their being in the wilderness. The two several places I cannot stand to look to, but you shal find this note to be true, that the altar of Solomon, was as big a∣gain as the altar of Moses, Why? for they were then in a restless condition, went up and down, and were not at rest, But now when they came to the Land of Canaan, there they had rest, and there the altar is as big again; noting, that they should offer as much sacrifice again as they did before in the time when they were in the wil∣derness, in their restless condition. So, thy soul was

once in the wilderness, hurried up and down, and then the altar for thy sacrifice was bu•• little, but when once God brings rest to thy soul in Christ, thy altar shal be as big again, and thou shalt do as much more for God as thou didst before▪

Fourthly, Another note of the true rest in Christ is this, if so be that thou hast this rest, then that which is Christs rest is thine, as thus. If thou hast rest in Christ then look what Christ hath rest in, that is thy rest too, as now. what is the rest of Christ? Christ hath rest especi∣ally in three things, there are three things that are the rest of Christ. Gods rest in his Saints. His rest in his Ordinances. And his rest in his Sabbaths. Now those that are partakers of true rest for their Soules in Christ, look what Gods rest is, thy rest is. As now for the Saints the soul hath rest in them, that is, thy soul hath content and rest in them, in their company. Marke what is said of them in Zepha. 3.17. Saith the Holy Ghost. The Lord thy God in the midst of thee is mighty, he wil save, he wil rejoyce over thee with joy, he wil rest in his Love, he wil joy over thee with singing. Is the society and com∣pany of the saints a rest to the, or rather a trouble to thee? Oh, to many, the company of the saints it is a trouble to them but when they get into their own company, a∣monst their own Companions, then they have some Rest,

And then for the ordinances, for that you have a text in the 132. Psalm. and 14. Speaking of Zion. For the Lord hath Chosen Zion, he hath desired it for his ha∣bitation, this is my rest for ever, here wil I dwel, for I have desired it. Oh, in Zion, in ordinances, in duties, in the worship that is tendered up to thee, here is my rest for ever, and here is my delight, Lord let me have rest this way, my spirit is never so much at rest, as when I am in the duties of Gods worship, when I am exercised in Gods ordinances, here my soul is at rest, what ever

I have else, If I should have peace again, and enjoy estate quietly, yet except I have Gods ordinances I can∣not have rest. Now doth thy soul enjoy more rest in the ordinances then in any other way? then thy rest is Christs rest. And then for the sabboth, you know what the scripture saith, what a sabboth is, it is nothing but rest, and is the saboth a day of Rest unto thy soul? do not many people think the sabboth day most troublesome to them, especially, if they be kept to holy duties, prayer, hearing the word, & the like: Suppose you be put to pray in your closet, & then to pray in your family, and to aske some questions to your servants & children, and then come to the publick, and there to sanctifie the name of God, and then when you come home again, to examin your family, over what they have learned, and so prepare your selves again to the ordinance and so to spend your self in prayer, and hearing, and excercising al the day, would not this be a weariness to many of you? And would not many of you say, as those in Malachy, When wil the sabboth be over? Men indeed count the sabboth a rest, Why? because they cease from working, and they put on fine cloths, and go abroad, and walk in the feilds and upon this they count the sabboth a rest, surely such are not acquainted with the rest that is in Christ; but if thy soul be acquainted with this rest, then the sabboth is but a tipe of that rest, that thou shalt keep in the high∣est heavens, it is but a tipe unto thee, and a forerun∣ner of that Glorious Rest that thou shalt enjoy here∣after.

Fifthly, If thy soul have true rest, it is such rest as wil abide examination of the word of God, though it doth touch to the quick, and the more the word doth touch to the quick, the more it comes to thy soul, the more rest thy soul hath. In Heb. after the Holy Ghost had spo∣ken of the rest that is to the people of God, in 12. saith he. The word is quick, and powerful, and sharper then any two edged sword, peircing to the dividing a

sunder of Soul and spirit, and of the Joynts and Mar∣row, and is a discerner of the thoughts and intents of the Heart. As if he should say, if you enter into the Rest of Gods people, you shal have such a rest as wil abide the most narrow, and quickening searchings of the word of God, the word of God will search you through and through, and your rest shal be such a rest as wil abide the search A rest that comes by the word, the more the word searcheth, the more it increaseth quickning, it searcheth between the marrow and the bones, and the more rest a true gracious Heart finds.

CHAP. LI.

Eight means to get and keep Rest in Christ. 1. Be∣ware of secret sins. 2. Be thankful for what good God hath given thee. 3. Judg not thy self in time of temptation. 4. In trouble wait upon God in the use of means, 5. Meditate much upon the promises. 6. Proportion humiliation to thy com∣fort. 7. Be throughly grounded that thou art in Christ. 8. Improve the Rest thou hast to God, by doing much work to him.

OBJECT.

BUt you wil say, notwithstanding al this you have spoken, yet many of the Saints of God, though they have been careful to do what you have said, yet they do not find this Rest you speak of in Christ.

Answ. It is true, it is not enough for you to be a be∣leever,

for one may be a beleever, and yet not have the evidence of the Graces in Christ, so as to have Rest unto his Soul. You will say what should we do then?

First, Take heed that there be no secret sin abide in your spirits, you had need examine and look to that, for that wil be a thorne in the flesh, that wil trouble you, if there be any secret sin thou livest in, it wil be as a thorne in the flesh! that thou canst not be quiet.

Secondly, Another thing that will hinder the rest of beleevers is, That because they have not so much as they desire, they wil not take notice of what good God hath granted to them; because they have not al they would have, they think they have nothing at al. Now take heed of that, though thou hast not all, yet take notice of what God hath done for thee, and be thankful for that. We read of the Women in the Gospel that went ••o seek Christ, they found the Angels, and heard news of him, though they found him not at first: So, though thy soul find not Christ for the present, and the rest thou desirest, yet if thou hast any news of him, any beginning of Gods work in thy Soul, take notice of that. Should the Wo∣men have said, what is that to us, that we find the Angels, and that we hear news of him, it is Christ that we seek; No, they said not so▪ And therefore, I say, bless God for what ever thou hast, it is more then others have, bless God for it, and that is the way to have more.

Thirdly, Never judg of thy self as thou feelest thy self in a time of temptation, it may be thou art under a temptation, or spiritual desertion, now do not judg of thy self as thou findest thy self at that time. As now, if so be a man when he hath been long in a Quartan Feaver, or one that hath layen long in the Disease of the Pox, if he shal at last look upon his visage, and judg of the con∣stitution of his body, according to his countenance this

would discourage him, but he must judg of his consti∣tution at that time, when the distemper is not upon him: So many poor Christians, they judg of their condition then, when they are under the greatest temptation, No, you should rather judg of your estates as you are when you injoy your selves most, when God and your souls are together, and most free from temptation. If a man would weigh Gold, perhaps the Gold hath one grain more then the weight, yet if you come to weigh it and hold it in the wind, the wind may toss up the scale and make the Gold seem to be too light, and you wil say, the Gold is not weight, Why? Because the wind tosseth up the scale the other way. But now, if you would see whether the Gold be weight indeed, hold it steady where the wind comes not; So, if you would weigh your con∣dition aright, do it at that time when your spirit is most setled and staied, and do not do it when temptation tosseth you up and down.

Fourthly, Another help to beleevers to prevent ano∣ther hinderance of their rest is this, That their spirits because they have not what rest they would have, many times grow impatient, and trouble themselves more then God would have them. Now this is a Rule, labor to quiet your hearts by waiting upon God in the want of comfort, and Labor in the use of what means God shal give you for a waiting frame. That Text is very notable for that purpose, in Isai. 30.7. For the Egyptians shal help in Vain, and to no purpose, therefore have I cryed concerning this; their strength is to ••it stil. And than at verse, 15. Thus saith the Lord God, the Holy one of Israel, in returning and Rest shal ye be saved in quiet∣ness and confidence shal be your strength, but ye would not. And so in Isaiah, 52.12. For ye shal not go out with hast, nor go by flight, for the Lord will go before you, and the God of Israel wil be your rereward, There

shal not be a tumultuous, hurrying, hasty Spirit. You wil say, can a man make too much hast to get assurance of Gods Love in Christ? The truth is, you make the best speed, when you can in the quiet and calme of your spirits waite upon God, while he wil please to speak to your Souls, when we can go on in the use of means, til God seal up by his spirit of assurance to your Souls. Many Reasons might be given, to put on the Soul to waite up∣on God, but I pass on.

Fiftly, Another Rule is this, be much in Meditation upon the promises, swallow down promises, do not let them role upon your Tongues. Wicked men, they role the promises upon their Tongues, but they do not take them down. But now, as when we take bitter Pils, the way is to swallow them down whole, when we take sweet things the way is to chew them, if a man should chew his Pills, he would suddenly throw them out of his Mouth. So a Godly man should not chew the Pills, that is, by Meditating upon the threatnings of the Law, this is not the way, rather swallow down the Pills, by Meditating upon the Gospel, and the Covenant of Grace, and so thy soul may come to find rest in Christ this way. And when thou hast done al that thou canst, yet stil the only way is for thee to depend upon God in his ordinances, and to pray for the spirit, no evidence that can be given, can quiet the Heart till that comes to pass. But now if so be the soul hath gained this, what a thing is it for the soul to loose it again. In Isaiah, 26.••0. Come my people enter thou into thy Chambers, and shut the doores about thee; hide thy self as it were for a little moment until the indignation be overpast. What is it to come and enter into our Chamber? To get into Christ our hiding place; and then shut the dores, that is, take heed of parlying with temptation. As thus now, when as the Lord hath given thee rest, and thy rest comes in by the word, by

applying the word to thy soul, now shut the dore against temptation, there wil arise some fears and Jealousies at that time, now therefore, shut the dore against al sur∣mises, ••ea••es, and Jealousies, and call for the word, let the word be the rule for thy fear, as wel as for thy com∣fort and rather depend on one Scripture for thy comfort, then upon a thousand Jealousies for thy fear. And this is now to shut the dore against temptation, resolve here will I venture, here is the word of God, which is sure and certain, and for temptation, the Devil will trouble me with the Rapping and knocking at the dore, but let him Knock as long as he will, I have got a promise here, and I will venture my Soul upon this promise: And for want of this, though thou hast gotten the promise, yet upon every temptation thou openest the dore. You know in time of danger, when any come and rap at the dore, wil you open the dore presently? No, you bid your Servant ask who it is, and they must give a good ac∣count what they would have, and from whence they come, before you wil open the dore; So, when any temptation raps at thy soul, inquire what it would have, and whence it comes, doth it come from God or no, or from the De∣vil? Many people, they think the word to be a rule for their Faith, but they think the word is not a rule for their fear, you must have as good a warrant for refusing any comfort that is tendred to you, as wel as for the taking of any comfort, and if you would observe that rule, that you wil never refuse comfort, but you wil have a word to warrant you. If the Lord come to you and say, why did you refuse such comforts, and you say, I was in fear and Jealousies, I but if God should say, what word have you for it? What were you able to an∣swer? Oh, This is that that God wil require of you, for it is a dishonor to the truth of God, that whenas there is a word to ground thy Faith upon, and nothing but Jea∣lousies to ground thy fears, yet thou wilt make thy Jea∣lousies and thy fears to weigh down the word.

Sixthly: Again, according to the degrees of thy in∣largment, so let thy Humiliation be, as thou findest thy Heart inlarged with joy, at the same time let thy Grace work downward in way of Humiliation, observe a pro∣portion betwen thy joy and Humiliation, many people are inlarged upon the joy they have in Christ, but they are not humbled, and therefore they vanish.

Seventhly: Again, Be not satisfied meerly that thou art in Christ, and a beleever, but labor to be throughly grounded that thou art in Christ, for who knows what troubles and desertions thou maist meet with al, labor to roote thy soul, be established in Christ, grounded in Christ, to be a grounded Christian, a••d therefore not to live upon sence, but to live by Faith when thou hast sence.

Eightly: Lastly, Improve thy rest for God, be sure to do much work when the Lord gives thee Rest, as we use to say of outward peace, it brings plenty, so the truth is, the peace tha•• God gives in our consciences, and the rest that we have in Christ, should make us plenti∣ful in all good works. And by these rules, if thou dost keep the dore shut against temptation; if according to the degrees of thy inlargment thy Humiliation is. If thou art not satisfied meerly that thou art in Christ, and a beleever, but laborest to be throughly grounded, that thou art in Christ; if thou dost roote thy soul in Christ, and if thou dost improve thy rest to God, to do much work for God, when he gives thee Rest. Thus doing, thou shalt have rest, an abiding rest unto thy soul, thus thou shalt be in thy Chamber of Rest, with the door shut, while the indignation is overpast, thus thou shalt have rest in the time of evil, and all the troubles in the world shal be but as the rattling of the Rain upon the Tiles while thou art in the House, Yea, and the rest thou

hast in Christ, is but the forerunner of the glory that thou shalt have with Christ, which thou oughtest to long for, when thou hast fears and troubles, thou oughtest to pray, O Lord Jesus Christ, fulfil the things thou hast promised to thy Servants, and give Rest and Peace unto my Soul.

FINIS.

Notes

• * 1.1

  See my Treatise, on 2 Cor. 5.19, 20.
• * 1.2

  See my Treatise of the Evil of Sin.
• * 1.3

  See the trea∣tise of the e∣vil of sin.