Looking unto Jesus a view of the everlasting gospel, or, the souls eying of Jesus as carrying on the great work of mans salvation from first to last / by Isaac Ambrose ...

CHAP. III.

SECT. I. Of the third year of Christs Ministry, and generally of his Actings in that year.

HItherto all was quiet; neither the Jews, nor the Samaritans, nor Galileans did as yet malign the Doctrine or Person of Jesus Christ; but he preached with much peace on all hands till the beginning of this year. I shall not yet speak his sufferings; neither shall I speak much of his doings: many things were done and spoken this year, which I must pass, least I be too prolix; only such things as refer more principally to the main business of our souls Salvation, I shall touch in these par∣ticulars. As, 1. In the Ordination of the Apostles. 2. In his Reception of Sinners. 3. In the easiness of his yoak, and the lightness of his burthen which he imposeth on men.

SECT. II. Of Christs Ordination of his Apostles.

1. IN the Ordination of his Apostles, are many considerable things, the Evangelist Luke layes it down thus.* 1.1 And it came to pass in those dayes that he went out into a mountain to pray, and continued all night in prayer to God; and when it was day he called un∣to him his Disciples, and of them he Chose Twelve, whom also he named Apostles. Till now Christ taught alone, but because after his Ascension he must needs have a Ministry till the end of the world, in the first place he choseth out some whom he would have on purpose to wait upon him all the time of his Ministry, till he was taken up into Heaven In this Election, or Ordination, here is first the person by whom they are Chosen, Jesus Christ. 2. The place were they are chosen, viz. in a mountain. 3. The time when they were Chosen, after his watching and praying all night, and when it was day. 4. The com∣pany out of whom they were Chosen, they where his Disciples, and out of them he makes this Election. 5. The number of them that were Chosen, they were Twelve, nor more, nor less. 6. The end to which they were chosen, it was to an Apostleship, he Chose Twelve, whom he also named Apostles.

1. The person by whom they are Chosen is Jesus Christ. They Chose not themselves, but were chosen of Christ; this call was immediate, and therefore most excellent; but now we look not after such calls, and therefore I shall not insist on that; only by the way, Ministers of the Gospel must be Ministers of Christ, either immediately, or medi∣ately called.

2. The place where they were chosen, it was on a mountain; mountainous places have their situation nearest to Heaven; which shews that they were called to high and heavenly things: mountains are open and in view, which shews their Ministry must be publick; they cannot lye hid in a mountain, a City that is set upon a hill is exposed to the view of all: Again, mountains are subject to Winds and Tempests, which shew their Callings must meet with many oppositions; and this occasioned Christ to hold up their hearts with Cordials,* 1.2 Blessed are ye when men shall revile you, and persecute you, and say all manner of evil against you falsly for my sake—for so persecuted they the Prophets which were before you. The Ministers of Christ are sure of opposition, the Disciple is not above his Master, nor the servant above his Lord; if they have called the Master of the house Beelzebub, how much mo•••• shall they call them of his houshold?

3. The time when they wer•• chosen, when it was, and after he had continued all night in prayer to God; he goes not to Election, but first he watches, and prayes all the night before; this shews the singular care that Christ had in this great employment: what? to set men apart to witness his Name, and to publish to the world the Gospel of Christ? this he would not do without much prayer.* 1.3 Sometimes we find Christ praying alone, as elsewhere,* 1.4 He went up into a mountain apart to pray; and here on this mountain without any of his Disciples, or Domesticks about him, he prayes alone; thus, When thou prayest

enter into thy closet (saith Christ) and when thou hast shut thy door, pray to thy Father which is in secret, and thy Father which seeth in secret shall reward thee openly. Some∣times we find Christ praying at night: In the daytime he was teaching in the Temple,* 1.5 and at night he went out and abode in the Mount, that is called the mount of Olives: See Christ in the exercise of his double Office, he preacheth all day, and prayes all night; this Text tells us, He continued all night in prayer. Night prayers have their special, spiri∣tual advantages. 1. It is a time fitter for compunction, and heart-contrition.* 1.6 All the night make I my bed to swim, I water my Couch with my Tears. As some things are by heat parched in the day, but cooled in the night; so many sins contracted in the day, are sea∣sonably repented at night; night tears are as sweet dews that cool the heat and pride of our spirits. 2. It is a time of silence and free from distraction; then all Tumults cease, and in the secret of our souls we may silently go and speak with our heavenly Father. In this respect we have a blessed example of Christ praying at night, and especially now; O he was about the great work of sending his Ministers through all the world, and there∣fore now he spends all the night long in prayer to his Father; A great and extraordinary work is not to be set upon, without extraordinary prayer.

4. The company out of whom they are chosen, He called unto him his disciples, and out of them he chose twelve: A Disciple of Christ is one thing, and an Apostle of Christ is another thing; those were Christs Disciples that embraced Christs Doctrine of Faith and Re∣pentance; it was not material to the constituting of a Disciple of Christ, whether they followed Christ as many did, or they returned to their own homes, as some others did. The man out of whom the Legions of devils was cast,* 1.7 besought Christ that he might be with him, but Jesus sent him away, saying, return to thine own house, and shew how great things God hath done to thee. I make no question but Christ at the Election of his Apostles had many Disciples both waiting on him, and absent from him; and out of them that waited on him his Apostles were chosen, Christs Ministers should be first Disciples. O how unfit are any to take upon them the Ministry of Christ that were never yet the Disciples of Christ? first the grace of God within us, and then must that grace of God be discovered by us.

5. The number of them that were chosen; they were Twelve: very propable it is that there was some peculiar reason in this account, the number (say some) was figu∣red out to us in many particulars, as in the Twelve Patriarchs,* 1.8 in the Twelve Wells of Elim, in the Twelve precious stones on the breast of the Priest, in the Twelve Tribes of Israel, in the Twelve hours of the day; Christ tells them of sitting on Twelve Thrones, and judging the Twelve Tribes of Israel;* 1.9 but I delight not curiously to descant on these things. This I am sure, that the doings of Christ were done in weight, measure, and number.

6. The end to which they were chosen, it was to an Apostleship (i.e.) that they might be Christs Legates to the Sons of men, that they might be sent up and down the world to perswade men to Salvation. The dispensers of Gods Word must look to their mis∣sion, they must not intrude upon so sacred a business before they are sent. Now this mission is either extraordinary by immediate instinct, and revelation from God, which is ever ac∣companied with immediate and infused gifts, and this was the case of the Apostles; or ordinary, by imposition of hands and Ecclesiastical designation: and in this likewise is required fidelity, and ability. 1. Fidelity, it is required of Stewards, that a man be found faithful, that he defraud not Christ of his purchase, which is the souls of men, nor men of their price and priviledge, which is the blood of Christ; that he watch as a Seer, that he speaks as an Oracle, that he feed as a Shepherd, that he labour as an Hus∣bandman, that he be instant in season and out of season, to exhort, rebuke, instruct, to do the work of an Evangelist, to make full proof of his Ministry, because he hath an account to make. 2. Ability both for right information of the consciences of men, and for the seasonable application of truth to particular Circumstances, which is that which makes a wise builder. Ah! Who is sufficient for these things?* 1.10 How should we but detest the presumption of those men, who run before they be sent, who leap from their manual trades into this sacred and dreadful office, unto which heretofore the most learned and pious men have trembled to approach?

This may inform us of our duty: and this may inform you of your happiness.* 1.11 1. Here's our duty; I mean ours of the Ministry, Christ ordained his Apostles to preach the Gospel; and Paul's motto may be ours, Wo unto me, if I preach not the Gospel:* 1.12 what though I preach the Gospel, I have nothing to glory of, for a necessity is laid upon me.

This day Christ sent me on this errand,* 1.13 Go preach, saying, Repent, for the Kingdom of Heaven is at hand. Surely the Lord hath put this message into my mouth, Repent swearers, repent drunkards, repent sinners, for the Kingdom of Heaven is at hand; Go∣spel-discoveries are made every day, Christ is arising and shining in our Horizon more and more clearly, that great design of Gods love to our souls is manifested in every Ser∣mon, on every Sabbath: is not this Gospel-preaching? what is the Gospel, but the Treasure of Gods love in Christ opened to us? Oh it is a pleasant work in this respect to be a Minister of the Gospel to be alwayes searching into the Treasures of love, and to make them known to poor souls for the gaining of them unto God. 2. Here is your Happiness, Christ hath not erected any standing Sanctuary, or City of refuge for men to fly to for their Salvation, but he hath appointed Ambassadors to carry this Treasure unto mens houses, where he invites them, and entreats them, and requires them, and commands them, and compels them to come in. Oh the unsearchable riches of Christ! 1. In respect of the Messengers, 2. In respect of their Message.

1. In respect of the Messengers; they were first Apostles; now Ministers, poor Earthen Vessels. Had Christ himself come in his glorified body, attended with his An∣gels, it might in some measure have represented his Majesty: but alas! how would this have dazled your weakness? or if Christ had made use of his Angels, as he did at his birth, to preach his Gospel; had they continually come in state and proclaimed Salvati∣on to the Sons of men, this would have shewed more glory; but alas, how unsuitable had this been to your weak conditions? here then is the riches of his grace, that earthen vessels should carry this treasure, that salvation should come out of the mouths of sinful creatures, that hearts should be broken, souls should believe, life should be infused by the ministerial breath of a weak worthless man;* 1.14 We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us; Gods power is more Ho∣noured this way, than if an Angel had come in person; it may be in that Case a sinners Conversion would have been attributed to the power and Efficacy of the Angel; but to prevent this, and to preserve the glory of his power and grace, Christ takes the Trea∣sure, and he puts it into Earthen Vessels; it is in the Original vessels of shell, as preci∣ous Pearls are found in Shells, so the Pearl is the Gospel, and the Shell or Mother of Pearl are the Apostles and Pastors; it is true, they are Vessels of small price, and subject to many knocks and falls, yet in them is the most excellent Treasures of the Wisdom of God, and of the Gospel of Christ. And it is in them on purpose, that the excellency may reflect on God, and not on them.

2. In respect of the Message; O the unsearchable riches of Christ! What is the mes∣sage of these men? what is the Treasure they bring, but the Blood of Christ, the Pro∣mises of the Gospel, the Word of Grace? I might sum up all in one word, They bring unto men an invitation from heaven, to heaven; Observe it Christians; the Gospel is a message, the Lord sends his Son up and down, carries him from place to place; he is set forth before mens eyes, he comes, and stands, and calls, and Knocks at their doors, and beseecheth them to be reconciled: O the free grace of God! O that mercy, pardon, preferment, eternal life and Salvation should go a begging, and suing for acceptance! O the love of sin, and madness of folly in wicked men, to Trample on such Pearls, and to neglect so great Salvation when it is tendered unto them! O what a heavy charge will it be for men at the last day, to have the mercy of God, the humility of Christ, the en∣treaties of the Spirit, the proclamations of pardon, the approaches of Salvation, the dayes, the years, the ages of peace, the Ministry of the Word, the Book of God, the great Mistery of Godliness, to rise up in judgment, and to testifie against their souls? O the condescentions of Christ! who are ye, that the Lord should send after you? what need hath God of you? suppose you should go on in the wayes of death, and perish everlastingly, what shall God lose by it? Christ might say, If you will go on, go on and perish; if you love sin so well, take your pleasure in it, and be damned evermore. Ah no, saith the mercy of God, and the mercy of Christ, before that be, message after mes∣sage,* 1.15 Precept upon precept, precept upon precept; line upon line, line upon line; here a lit∣tle, and there a little. This was the design of Christs chusing his Apostles, Go ye into all the world,* 1.16 and preach the Gospel unto every Creature, that poor sinners may turn from sin, and be saved.

SECT. III. Of Christ's Reception of sinners.

2. FOr Christ's Reception of sinners; I cannot limit this only to one year of Christ's Ministry, but I shall only mention it this year. Now this will appear, 1. In the Doctrine of Christ. 2. In the Practise of Christ.

1. In his Doctrine, Christ layes it down expresly,* 1.17 Come unto me all ye that labour and are Heavy laden, and I will give you rest. It is no more but come, and welcome. The Gospel shuts none out of Heaven, but those that by unbelief lock the door against their own souls. Again, All that the Father giveth me shall come unto me,* 1.18 and him that cometh unto me I will in no wise cast out; here is laid down the full intent and purpose of God and Christ to pardon and receive sinners; the Father is willing, and the Son is willing. 1. The Father is willing, This is the Fathers will which hath sent me,* 1.19 that of all which he hath given me, I should lose none; the Father is engaged, in that first he sent Christ on that errand, to receive sinners. Secondly, in that he gave unto Christ all that he would have to be saved by Christ, with a charge to lose none. Sinners were given to Christ by his Father as so many Jewels to look to, and to save. 2. The Son is willing, for he that cometh unto me (saith Christ) I will in no wise cast out. Christ is so willing to receive sinners, as that he sets all his doors open, he keeps open house, and he casts out none that will but come in; and why so?* 1.20 For I came down from heaven not to do mine own will, but the will of him that sent me. 1. I came down from Heaven, it was a great journey from heaven to earth, and this great journey I undertook for no other purpose but to save sinners. Great actions (as one sayes well) must needs have great ends; now this was the greatest thing that ever was done,* 1.21 that the Son of God should come down from Heaven; and what was the end, but the Reception and Salvation of sinners? For the Son of man is come to seek, and to save that which was lost: had not Christ come down, sinners could not have gone up into Heaven, and therefore that they might ascend, he descends. 2. I come down from Heaven, not to do mine own will,* 1.22 but the will of him that sent me; his Father had sent him on purpose to receive, and to save sinners; and to this purpose, he is called the Apostle of our profession, — who was faithful to him that appointed him, as also Moses was faithful in all his house: His Father could not send him on any errand, but he was sure to do it; his Fathers mission was a strong demon∣stration, that Christ was willing to receive those sinners that would but come to him.

Again, Jesus stood and cryed, saying, if any man thirst,* 1.23 let him come unto me and drink: the very pith, heart, and marrow of the Gospel is contained in these words: the occasion of them was thus: on that last day of the Feast of Tabernacles, the Jews were wont with great solemnity to draw water out of the fountain of Siloam, at the foot of Mount Sion, and to bring it to the Altar, singing out of Isaiah,* 1.24 With joy shall ye draw water out of the wells of Salvation; now Christ takes them at this Custom, and recalls them from earthly to heavenly waters, alluding to that of Isaiah,* 1.25 Ho every one that thirsteth, come ye to the waters.—Incline your ears, and come unto me, and your souls shall live. The Father saith come, the Son saith come, the Spirit saith come, yea,* 1.26 the Spirit and the Bride say come, and let him that heareth say come, and let him that is a thirst come, and whosoever will, let him drink of the water of life freely. All the time of Christs Ministry we see him tyring himself in going about from place to place, upon no other errand than this, to cry at the markets, Ho every one that thirsteth, come ye to the waters! if any sinners love life, if any will go to heaven, let them come to me, and I will shew them the way to my Fathers bosom, and endear them to my Fathers heart.

Again, hither tend all those Arguments of God and Christ, to draw souls to them∣selves. Thus God draws, 1. From his equity, Hear now O house of Israel,* 1.27 is not my way equal? or are not your wayes unequal? q. d. I appeal to your very consciences, is this equal, that sinners should go on in sin, and Trespass against him that is so willing to receive and save poor sinners? 2. From our ruine, in case we go on in sin,* 1.28 Cast away from you all your Transgressions, whereby ye have Transgressed, and make you a new heart, and a new Spirit, for why will ye dye, O house of Israel? 3. From his own dislike and displeasure at our ruine, I have no pleasure in the death of him that dyeth,* 1.29 saith the Lord

God, wherefore turn your souls, and live ye. 4. From his mercy and readiness to pardon sinners,* 1.30 Let the wicked forsake his way, and the unrighteous man his thoughts, and let him re∣turn unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon.* 1.31 5. From the freeness of his love, I will love them freely, and God so loved the world, so fully, so fatherly, so freely, that he gave his only begotten Son, &c. and I will give unto him that is athirst of the fountain of the water of life freely. 6. From the sweetness of his Name,* 1.32 The Lord, the Lord, merciful and gracious, long-suffering and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, Transgressi∣on and sin. 7. From the benefits that would follow, O that thou hadst hearkened to my commandments, then had thy peace been as a River, and thy righteousness as the waves of the Sea; thy seed also had been as the Sand, and the off-spring of thy bowels like the gravel there∣of. 8. From his Oath; As I live, saith the Lord, I desire not the death of a sinner, but rather that he should turn from his wickedness and live: O happy creatures (saith Ter∣tullian) for whom God swears! O unbelieving wretches, if we will not trust God swear∣ing!* 1.33 9. From his expostulations, Turn ye, turn ye from your evil wayes, for why will ye dye, O house of Israel?—O my people, what have I done to thee? and wherein have I wearied thee? testifie against me,—what could I have done more for my vineyard than I have done? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes?* 1.34 10. From his appeals, Judge now, O ye inhabitants of Judah and Jerusa∣lem—and hear O ye mountains the Lords controversie: and ye strong foundations of the earth,* 1.35 for the Lord hath a controversie with his people, and he will plead with Israel. 11. From his groans, Oh that there were such an heart in them that they would fear me, and keep my commandments alwayes,* 1.36 that it might be well with them, and their children for ever. And oh that they were wise, that they understood this, that they would consider their latter end. 12.* 1.37 From his loathness to give men up, How shall I give thee up, Ephraim? how shall I deliver thee O Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? my heart is turned within me, my repentings are kindled together. O the goodness of God!

And as God the Father, so God the Son draws Arguments to win souls to himself, 1. From his coming; it was the very purpose and design of his coming down from Heaven to receive sinners,* 1.38 This is a faithful saying (sayes Paul) and worthy of all ac∣ceptation, that Christ Jesus came into the world to save sinners. 2. From his fair demean∣our and behaviour towards sinners; this was so open and notorious, that it was turned to his disgrace and opprobry,* 1.39 Behold a friend of Publicans and sinners: And the Scribes and Pharisees murmured at him,* 1.40 and his Disciples, saying, Why do ye eat and drink with Publicans and Sinners? 3. From his owning of sinners, and answering for them in this respect,* 1.41 And Jesus answering said unto them, they that are whole need not a Physitian, but they that are sick; I came not to call the righteous but Sinners to repentance. 4. From his rejoycing at sinners conversion: indeed we never read of Christs Laughter, and we sel∣dom read of Christs joy; but when it is at any time recorded, it is at the Conversion of a poor soul; he had little else to comfort himself in, being a man of sorrows: but in this he rejoyced exceedingly,* 1.42 In that hour Jesus rejoyced in Spirit; it was in that hour when he saw an handsel of the fruit of his Disciples Ministry, as an earnest of the many thou∣sands that should afterwards come in;* 1.43 And I am glad for your sakes that I was not there (said Christ when Lazarus was dead:) But why was he glad? It follows, to the intent ye might believe. He rejoyced if any of his got faith, a little more faith, more and more faith.* 1.44 5. From grief in case of sinners not repenting; witness his tears over Jerusalem, and those speeches of his; And when he was come near, he beheld the City, and wept over it, saying, if thou hadst known, even thou at least in this thy day the things which belong un∣to thy peace; but now they are hid from thine eyes? Look as it is with a man carrying to be buried, his wife weeps, his children weep, his friends weep, so our Saviour follows Jerusalem to the grave, and when he can do no more for it, he rings out this doleful pas∣sing-bell,* 1.45 O that thou hadst known, &c. 6. From his wishes, groanings; O Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them which are sent unto thee, how of∣ten would I have gathered thy children together, even as an hen gathers her Chickens under her wings; and ye would not? In this Argument, before we pass it, observe we the several passages; here's first, the groan; Oh! this Aspiration argues a compassionate pang of grief; it ran to the very heart of Christ, that Jerusalem had neglected their souls salvati∣on, Oh Jerusalem! Secondly, here's an ingemination, or a double calling on Jerusalem, O Jerusalem, Jerusalem! the name doubled expresseth great affection in the speaker, as

when David doubled the name Absolom, it is said, the King was much moved,* 1.46 and so he cryed, O my Son Absolom, my Son, my Son Absolom; thirdly, here's the monstrous sin wherewith the Lord charges Jerusalem, Thou that killest the Prophets, and stonest them which are sent unto thee; Jerusalem was the very slaughter-house of the Prophets, in so much that very few of the Prophets had been murthered elsewhere, and so compa∣ratively Christ speaks, it cannot be that a Prophet perish out of Jerusalem. Fourthly,* 1.47 here's Christs willingness to save Jerusalem, which he discovers. 1. In his fre∣quent applications to it, how often? q. d. not once, nor twice, nor thrice, but ma∣ny and many a time have I come to Jerusalem, and spoke to Jerusalem, and wooed Jerusalem, how often? 2. In the acting, exercising, and putting forth of his will, how often would I have gathered thy children together? The will of Christ was serious, though not absolute; I know his divine will absolutely considered could not have been resisted; but this was* 1.48 not his absolute will, but only a will of divine complacency; and so he would not have the death of any, but that all should live; or he speaks here of his humane ministerial will (say some) and not of his divine: many a Sermon had he preached, and many an Exhortation had he dropped, and every Sermon, every Exhortation pro∣claimed his willingness, I would, yea, that I would have gathered thy children together. 3. In resemblance of his willingness, Christ would have gathered Jerusalems children as the hen gathers her chickens under her wings; in the metaphor Christs care is admirably displayed. 1. As the hen with her wings covers the unfeathered chickens. 2. As the hen provides for their food, not eating her self till they are filled. 3. As the hen de∣fends her chickens from the ravenous birds, so that to blood she will fight in their defence; so hath Christs care been for Jerusalem. No bird (saith Austin) expresseth such tender love to her young ones as the hen doth; no fowls so discover themselves to be mothers, as hens do; other birds we know to be mothers, when we see them in their nest, but no other way; only the hen discovers her self to be a mother, when her chickens do not follow her; for then her feathers stand up, her wings hang down, she clocketh mourn∣fully, and goeth feebly; now in respect of this singular love, Christ compares himself to an hen; As an hen gathers her chickens, so would I have gathered Jerusalem. 4. In that he adds so dolefully, but ye would not; I would, but ye would not; q. d. in me no care so great as to save your souls, in you no care so little as your souls Salvation; I strove towards you in acts of love, and you strove towards me in acts of ingratitude; I would have done you good, but you would not receive it; I would, yea how often would I? but ye would not.

2. Christs reception of sinners appears yet more in his practise. How welcome were all sorts of sinners unto him? He casts out none that acknowledged him for the Messiah, he turned none away that gave up their souls to be saved by him in his own way. This he manifests: 1. Parabolically. 2. Really.

1. Parabolically, especially in those three Parables, of the lost Groat, and of the lost Sheep, and of the lost Son; I shall instance in this last,* 1.49 which may well serve for all the rest.—When the Prodigal was yet afar off, his Father saw him, and had compassion on him, and ran, and fell on his neck, and kissed him. In these words, observe, 1. His Father sees him before he sees his Father; no sooner a sinner thinks of Heaven, but the Lord spies him and takes notice of him. 2. The Lord sees him whiles he was yet a great way off; he was but in the beginning of his way: his Father might have let him alone till he had come quite home to his house, and it had been a singular mercy to have bid him welcome then; but he takes notice of him yet a great way off: sinners may be far off from God in their own apprehensions, and yet the Lord even then draws near, whiles thus they apprehend. 3. His Father had pity or compassion on him; the Lords bowels even yearn, and work, and stir within him at the sight of his returning prodigals; when Ephraim had bemoaned himself, Thou hast chastised me, and I was chastised,* 1.50 as a bullock unaccostomed to the yoak; why then cries God; Is Ephraim my dear son? is he a pleasant child? for since I spake against him, I do earnestly remember him still; therefore my bowels are troubled for him, I will surely have mercy upon him saith the Lord.—4. His Father run: there is much in this: As, 1. It had been mercy though his Father had stood still, till his Son had come. 2. What a mercy is this, that his Father will go, and give his Son the meeting? 3. But above all, oh what abundant mercy call we this, that the Father will not go, but run? If he would needs meet his Son, might he not have walked towards him in a soft slow pace? O no, if a sinner will but come, or creep to∣wards Christ, mercy will not go a foot-pace, but run to meet him; bowels full of mer∣cy

out-pace bowels pinched with hunger; Gods mercy is over all his works, and so it is over all our needs, and over all our sins. 5. He ran, and fell on his neck; (i.e.) he hugged and embraced him; O wonder! who would not have been loth to have touched him? was he not in his loathsome stinking rags? smelt he not of the hogs and swine he lately kept? would not some dainty stomacks have been ready to have cast all up upon such embracements?* 1.51 we see mercy is not nice, When I passed by (saith God) I saw thee polluted in thy own blood, and I said unto thee when thou wast in thy blood, live; yea, I said unto thee when thou wast in thy blood, live; that very time of her blood, was the time of love; then the Lord spread his Spirit over her, and covered her nakedness, and swore unto her,* 1.52 and entred into a Covenant with her, and she became his. 6. He ran, and fell on his neck, and kissed him; who would have brooked a person in so filthy a pickle? what? kiss those lips that have been so lately lapping in the hogs trough? those lips that had so often kissed those base, and beggarly, and abominable Harlots? one would think he should rather have kicked, than kissed him: there is a passage somewhat like this, and Esau ran to meet Jacob,* 1.53 and he embraced him, and fell on his neck, and kissed him; before he had thought to have killed him, but now he kissed him; its not to tell how dear the Father was to his Prodigal Son, when he ran, and fell on his neck, and embraced, and kissed him. The scope of the Parable is this, that Christ is willing and glad to receive sinners:* 1.54 Turn ye, turn ye, from your evil wayes; for why will ye dye O house of Is∣rael?

2. Christ manifests this willingness in his practice really; amongst many instances I shall insist only on one, a notable instance of this year: One of the Pharisees named Si∣mon invited Christ to eat with him:* 1.55 into whose house when he had entred, a certain wo∣man that was a sinner abiding there in the City, heard of it; a widow she was, and prompted by her wealth and youth to an intemperate life: she came to Jesus in the Pha∣risees house, and no sooner come, but she layes her burthen at Jesus's feet, and presents him with a broken heart,* 1.56 and weeping eye, and an Alabaster Box of Oyntment. She stood at his feet behind him weeping, and began to wash his feet with her tears, and to wipe them with the hairs of her head; and she kissed his feet, and Anointed them with Oyntment. 1. She stands at his feet, a sign of her humility: O what a change! She that was before married to a Noble personage, a Native of the Town & Castle of Magdal, from whence she had her name of Magdalen; and she that now was a widow, and therefore took her liberty of pride and lust, who so proud and vile as Mary Magdalen? at this time she comes in remorse and regret for her sins, and throwing away her former pride, she stoops, and waits, and hum∣bly stands at Jesus feet. 2. She stood at his feet behind him; a blushing sign of faith; it comprehends in it a Tacite confession of her Sins, she knew her self unworthy of Christs presence; she durst not look him in the face, but believingly she waits behind him: her shame speaks her repentance; and her waiting on him, and not flying from him, bespeaks her faith. 3. She stood at his feet behind him weeping, her grief burst out in tears: she heeds not the feast, or feaster, though usually they are accompanied with joy, and mirth, and musick; and such feasts attended with such vanities she many a time had probably ob∣served, yet now she comes in trembling to this feast, and falling down before Christ, she weeps, and weeps bitterly for her sins. 4. She began to wash his feet with tears; her tears were not feigned, but fruitful; she wept a shower of tears; one considering her tears, cries it out, Terra rigat coelum, the very earth bedews heaven; her eyes that before were abused to lust, are now fountains of tears; she poures out a flood, great enough to wash the feet of her blessed Jesus; this was the manner of the Jews, to eat their meat lying down,* 1.57 and Leaning on their Elbows; or if many eat together, leaning in the bo∣soms of one another; thus at the Passover it is said that there was leaning on Jesus bosom one of his disciples whom Jesus loved; And in this posture Jesus sitting or lying at meat, Mary had the convenience to weep on his feet, which he had cast behind his fellow; and O how she weeps a main! the Tears so Trickle, that she begins to wash Christs feet; she not only waters them,* 1.58 but washes them; that which Jeremy wished, Oh that my head were waters, and mine eyes a Fountain of Tears! Mary fulfills; for her head is waters, and her eyes are fountains; Rivers of Tears run down her eyes; O she had pierced Christ with her sins, and now she weeps over him whom she had pierced; crying out as we may ima∣gine, O my sins! and O my Christ! O foul sins! and O sweet Jesus! 5. She wipes his feet with the Hairs of her Head; her hair added to her beauty, sometimes in curling rings, or in seemly sheds, she made it a snare for men; but now she consecrates it to her Lord, and makes it a Towel to wipe Christs feet withall: O here's a worthy fruit of serious re∣pentance,

the Apostle calls it an holy revenge. 6. She kissed his feet;* 1.59 in token of her new chioce, and new love, and new affection; her kisses had formerly been to wan∣tons, but now she bestows them on the feet of Christ. 7. She anointed them with oint∣ment; which expression was so great an extasie of love, and sorrow, and adoration, that to anoint the feet of the greatest Monarch was long unknown, and in all the pomps of Roman prodigality, it was never used till Otho taught it Nero. When Simon observed this sinner so busie in the expresses of her Religion, he thought within himself that Christ was no Prophet, that he did not know her to be a sinner; for although the Jews Re∣ligion did permit harlots to live, and to enjoy the priviledges of the Nation, save that their oblations were refused; yet the Pharisees who pretended to a greater degree of san∣ctity than others, would not admit them to civil usages, or to the benefits of ordinary society: and hence Simon made an objection within himself, which Jesus knowing (for he understood his thoughts as well as words) first he makes her Appology, and then his own; the scope givign us to understand, that Christ was not of the same supercilious∣ness with the Pharisees, but that repenting sinners should be welcome unto him;* 1.60 and this welcome he publisheth first to Simon, Her sins which are many are forgiven; and then to the woman, Thy sins are forgiven thee, thy faith hath saved thee, go in peace.

I have been long in the proof: but a word of use, and I have done. What? is Christ most willing to receive sinners? O then be exhorted! who would not come to Jesus Christ? methinks now all sinners of all sorts should say, though I have been a drunkard, a swearer, an unclean person, yet now I hear Christ is willing to receive sinners, and therefore I will go to Jesus Christ. This is my exhortation, O come unto Christ, come unto Christ! behold here in the name of the Lord I stand, and make invitation to poor sinners; O will ye not come? how will ye answer it at the great day, when it shall be said, the Lord Jesus made a tender and offer of mercy to you, and you would not accept of it? Oh come to Christ, and believe on Christ; as Christ is willing to receive you, so be you willing to give up your souls to him; the motives to this I may lay down in these particulars.—

1. The Doctrine of Christ, Come unto me,— and him that cometh unto me, I will in no wise cast out. All the arguments of God and Christ, of which you have heard, the pra∣ctice of Christ whiles he was upon earth, and the heart of Christ now in Heaven; lay these together, and apply them to your own souls. Oh what work will they make!

2. The calls of God, and Christ; as they are frequent in Scriptures; consider that Text, Ho, every one that thirsts, come ye to the waters! Isa. 55.1. [Ho] he begins pro∣clamation-wise; we usually say, vocations, interjections speak very affectionate motion towards the distressed; certainly Christ's love is a very affectionate love, he layes his mouth to the ears of those that are spiritually deaf, and cryes aloud, Ho [every one] Christ invites all: As many as ye shall find, bid them to the Marriage, Matth 22.9. As the Heavens are general in their influence, not one grass on the ground but 'tis bedewed; so are Christs invitations to his feast, not one man in the world but he is invited? Ho, every one that thirsteth] so the Apostle, Let him that is athirst come, and whosoever will, let him take the water of Life freely, Revel. 22.17. A thirst and a will is one and the same, it is your will that makes up the match; if you will but sit down at God's Table, if you will but have the honey-comb with the honey, if you will but drink his Wine with his milk, if you will drink, yea drink abundantly of the flaggons of the new wine of his Kingdom; why then come, Come ye to the waters; come unto me and drink. Christs arms are spread abroad to receive sinners; he calls and knocks; and calls and waits; and calls and beseeches; every word here hath so much sweetness and dearness in it, as it plainly speakes him free and willing to receive you, if you will but come.

3. The wooings of Christ to gain your hearts; consider him bowing the Heavens, and coming down, and laying aside his Robes of Majesty, and putting on your filthy garments; consider him going about from place to place, on no other errand, but to gain your hearts, and win your Souls; and whoever spake such effectual words as Christ spake when he was upon the earth? who ever gave such precious jewels to a Bride, as Christ gave to his Spouse? whoever put on such apparrel, as Christ did when he wooed his Church? the Prophet wonders at it; Who is this that cometh from Edom, with dyed garments from Bozrah?—Wherefore art thou red in thine apparrel,* 1.61 and thy garments like him that treadeth in the Wine Fat? Isa. 63.1, 2. Whoever gave such a love-token, as Christ gave when he laid down his Life? Oh consider him living, or dying, and say, Ne∣ver

like Love to this. Ah poor sinner, see your Jesus hanging on the Cross, dropping out his last blood, breathing out his last breath, stretching out his dying armes to incir∣cle sinners; and come, Oh come and throw your selves into his bleeding armes! away with all prejudicate opinions! who shall say, Christ is not willing to save him, and not blaspheme eternal love? speak truth; corrupt hearts speak truth; say not Christ is un∣willing, but you are unwilling; I would, but ye would not.

4. The weepings of Christ if he cannot prevaile. Thus we find him in the Gospel ex∣pressing himself,* 1.62 not only in words, but in tears. And when he was come near Jerusa∣lem, he beheld the City and wept over it, Luke 19.41. Christ coming to the City and seeing it, and foreseeing the desolation that should come upon it, his bowels yearned within him towards the People, and he mourned secretly within himself. q. d. O Jeru∣salem, thou hast had many Priests to advise thee, and many Prophets to instruct thee in the wayes of life, but now those dayes are gone and past; nay, the great Prophet of the World is come to woo thee, but yet thy heart is hardened, and thou wilt not receive the things belonging to thy peace, and therefore I will turn my preaching into mourn∣ing and sighing. O that thou hadst known, even thou, at least in this thy day, the things belonging to thy peace—and then his heart even breaks, and he weeps again, but now are they hid from thine eyes! sinners, suppose Christ should come and weep over you, as he did over Jerusalem, saying, O ye sinful souls, had but you known, even you in this your day, the things belonging to your peace! and suppose that you should see one tear trickling down after another; what? Christ to weep for you, over you? Methinks if you had hearts of stone, it should melt your hearts; surely it is no light matter that makes Christ weep; Children weep often, but Wise-men seldome, yet here the wisest of men weeps for them that would not weep for themselves; O Jerusalem, Jerusalem.

SECT. IV. Of Christ's easie Yoak, and light Burthen.

3. FOr the easiness of Christs Yoak, and the lightness of Christs burthen, Christ de∣livers it in these words, Take my Yoak upon you and learn of me,—for my Yoak is easie,* 1.63 and my Burthen is light. See the actings of Christ this year in reference to our souls health. 1. He commissionates his Apostles to call sinners in. 2. He stands ready to receive them if they will but come in. 3. He sweetens the way of Christianity to them when they are come in. Many fears and jealousies are in the hearts of men, of the difficulty, austerity, and severity of Christs institutions; and therefore to remove that objection, he tells them plainly, there is no such thing, but rather clean contrary, For my Yoak is easie, and my Burthen is light.

My Yoak (i.e.) my Commandments, so the Apostle John gives the interpretation, His Commandments are not grievous.* 1.64 My Yoak is easie; (i.e.) my Commandments are with∣out any inconvenience; the trouble of a Yoak is not the weight, but the uneasiness of it, and Christ speaks sutably, My Yoak is easie, and my Burthen (i.e.) my institutions; the word primarily signifies the fraight or balast of a Ship, which cuts through the Waves, as if it had no burthen; and without which burthen there were no safety in the Ship: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a ferendo, a burthen which either is laid upon the shoulder, or rather which is put into a Ship, that it may go steadily and safely. My Burthen is light, the Yoak of the Law was heard, and the Burthen of the Pharisees was heavy, but Christs Yoak is easie, and his Burthen is light, every way sweet, and pleasant.

Christian Religion, and the practise of it, are full of sweetness, easiness, and pleasant∣ness; My Yoak is easie, and my Burthen is light.

The Prophets prophesying of this, say thus, Every Valley shall be exalted, and every Mountain and Hill shall be laid low;* 1.65 the crooked shall be made straight, and the rough places plain; the meaning is, that the wayes of Christianity should be levelled and made even; and that all lets and impediments should be removed out of the way; that so we might have a more easie and convenient passage unto Heaven; to the same purpose is that other prophesie,* 1.66 And an high-way (or causway) shall be there; and a way, a causway, and a way; (that is, a way cast up) Isa. 62.10. and it shall be called the way of holiness, (or a way for the Saints of God, and not for the wicked, Matth. 7.14. The unclean shall not pass over it, but it shall be for those: (or he shall be with them, or be a guide

unto them by his Word and Spirit, Isa. 30.21.) The Wayfaring men though fools shall not erre therein; Christs way is so easie that the simplest so conducted by his Word and Spirit shall not miss of it, The meek will he guide in Judgment,* 1.67 and the meek will he teach his way.

The Apostles are yet more clear; For this is the love of God,* 1.68 that we keep his Command∣ments, and his commandments are not grievous. And the Law of the Spirit of life in Christ Jesus hath made me free from the Law of sin and Death. And now are we delivered from the Law, that being dead wherein we were held, that we should serve in newness of Spirit, and not in the oldness of the letter. Christ Jesus came to break off from our necks those two great yoaks, the one of Sin, by which we are kept in fetters and prisons; the other of Moses Law, by which we are kept in pupillage and minority; and now Christ having ta∣ken off these two, he hath put on a third; he quits us of our burthen, but not of our duty; he hath changed the yoak of sin, and the yoak of the Law strictly taken, into the sweetness of his Fatherly Regiment, whose very precepts carry part of their reward in hand, and assurance of Glory afterward.

The reasons of the sweetness, easiness, and pleasantness of Christian Religion, and the practise of it, I shall reduce into these heads.

1. Christian Religion is most rational. If we should look into the best laws that the wisest men in the World ever agreed upon, we shall find that Christ adopted the quintes∣sence of them all into this one Law; the highest pitch of reason is but as a spark, a taper, a lesser light, which is involved and swallowed up in the Body of this great light, that is made up by the Son of Righteousness. Some observe that Christ's discipline is the Bre∣viary of all the wisdom of the Best men, and a fair copy and transcript of his Fathers wisdom; there is nothing in the laws of Christian Religion, but what is the perfective of our Spirits, rare expedient of obeying God, and of doing duty and benefit to all capa∣cities and orders of men. Indeed the Greeks, whom the World admired for their hu∣mane wisdom, accounted the Preaching of the Gospel foolishness, and thereupon God blasted their wisdom, as it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the Prudent, 1 Cor. 1.19.* 1.69 the Gospel may be as foolish∣ness unto some, but unto them which are called—Christ the Power of God,* 1.70 and the wisdom of God.

2. Christian Religion hath less trouble and slavery in it than sin, or any thing that is contrary to it; as for instance; he that propounds to himself to live a low, a pious, an humble and retired life, his main imployment is nothing but sitting Religiously quiet, and undisturbed with variety of impertinent affairs; but he that loves the world entertains a∣thousand businesses, and every business hath a world of employments: how easie a thing is it to restore a pledg? but if a man means to defeat, or to cozen him that trusts him, what a world of arts must he use to make pretences? as first to delay, then to excuse, then to object, then to intricate the business, then to quarrel; and all the way to palliate the crime, and to represent himself an honest man: the wayes of sin are crooked, desert, rocky, and uneven wayes: the Apocriphal Book of Solomon brings in such men, as if in hell they were speaking this language, We wearied our selves in the way of wickedness,* 1.71 yea we have gone through deserts, where there lay no way; but as for the way of the Lord we have not known it. Wicked men are in thraldom, but where the Spirit of the Lord is,* 1.72 there is freedom. O the pains, troubles, expences that men are at to serve their sensuali∣ty! see how the ambitious man riseth early, and goes to bed late; see how he flatters, dissembles, solicites to obtain nothing but a little wind, a puff, a breath of vain mens mouths! see how the covetous man toyls, as if he were tied in a gally by the leg with a chain to serve by rowing for ever; so I have heard, that Turks use some Christi∣ans; but this is a thousand times worse servitude, for such a one is in servitude to a more base Creature than a Turk, and he lies bound not only by the feet, but also by the hands eares, eyes, heart, and all; only the Christian is at liberty; only Christian Religion and the practise of it sets men at liberty; If ye continue in my word,* 1.73 (saith Christ) then are ye my disciples indeed, and ye shall know the truth, and the truth shall make you free.

3. Christian Religion is all composed of peace; her wayes are the wayes of pleasant∣ness, and all her paths are peace, Prov 17.3. Christ framed all his Laws in comply∣ance of this design of peace; peace within, and peace at home, and peace abroad; 1. It holds forth a certain Heavenly peace, and tranquility within;* 1.74 Great peace have they which love thy Law, and nothing shall offend them. But on the contrary; The wicked

are like the troubled sea when it cannot rest, whose waters cast up mire and dirt; there is no peace saith my God to the wicked:* 1.75 their passions were never yet mortified; and such passi∣ons usually range in wicked men as are most contrary, and demand contrary thimgs; the desire of honour cries spend here, but the passion of avarice cries, hold thy hands; lost cries, venture here; but pride saith, no such thing, it may turn to thy dishonor; anger cries, revenge thy self here, but ambition sayes, it's better to dissemble. And here is ful∣filled that of the Psalmist, I have seen violence and strife in the City; the vulgar renders it, I have seen iniquity and contradiction in the self-same City: First, Iniquity, for all the demands of these passions are unjust; And, 2. Contradiction, for one passion cries out against another. But now great peace have they that love thy Law; for by the aid of Christ and his Grace, their passions are in some sort subdued: and they pass on their life most sweetly and calmly, without any perturbations much troubling their Spirits; they have that Peace which passeth all understanding, which the World can neither give nor taste of, as Christ affirmeth.* 1.76

2. It holds forth peace at home; the Laws of Jesus teach us how to bear with the in∣firmitives of our Relatives, and indeed whosoever obeys the Laws of Jesus Christ, he seeks with sweetness to remedy all differences, he throws water upon a spark, he lives sweetly with his Wife, affectionately with his Children, descreetly with his Servants; and they all look upon him as their Guardian, Friend, and Patron; but look upon an angry man, not subject to these Christian Laws, and when he enters upon his threshold, it it gives an alarm to his house, every little accident is the matter of a quarrel, and every quarrel discomposes the peace of the house, and sets it on fire, and no man can tell how far it may burn. O the sweetness, easiness, pleasantness of Christian Religion! where that is embraced and followed, the man is peaceable, and charitable, and just, and loving, and forbearing, and forgiving; and how should there be but content in this bles∣sed Family?

3. It holds out peace abroad, it commands all Offices of kindness, gentleness, love, meekness, humility, lowliness of mind towards others; and such sweet dispositions are usually received with fondness, and all the endearments of the neighbourhood; it pre∣scribes an austere, and yet a sweet deportment; it commands all those labours of love, as to relieve the stranger, to visit the sick, to wash the feet of the poor; it sends us upon charitable embassies, to unclean prisons, nasty dungeons, and in the cause of Christ to lay down our lives one for another; it teacheth us how to return good for evil, kindness for injuries, a soft answer for the rough words of an Enemy; Oh when I think of this, I cannot but think of him who said, That either that this was not the Christian Religion, or we were not Christians. For my part I am easily perswaded, that if we would but live according to the discipline of Christian Religion, one of those great plagues that vexeth the world (I mean the plague of war) would be no more; certainly this was one of the designs of Christianity, that there should be no wars, no jars, no discontents amongst men; and if all men that are called Christians, were indeed charitable, peaceable, just, loving, forbearing one another, and forgiving one another, what sweet peace should we have? how would this world be an Image of Heaven, and of the society of Saints and Angels above in Glory?

4. Christian Religion affords to us all assistances both outward and inward. In some respects, I know the duties of Christianity are hard and heavy; but whatsoever Christ hath imposed as heavy and hard, he hath made it light in aids: I shall shew the helps in these particulars. As—

1. The holy Scriptures be our helps; this was the very scope and aim for which the sacred Volume was sent from Heaven, viz. that we might decline from evil, and do good, that we might die to old Adam, and live to Christ; that we might crucifie sin, and fol∣low Virtue; what are the Scriptures but the Registers of God's Will, the letters of God's Love to invite us to Grace, and to dehort us from vice? O the perswasion, di∣rections and commands of God that we might become holy; and O the disswasions di∣versions, threatnings, and terrifying of God that we might fly prophaneness!

2. The Ministers of Christ be our helps: thou hast the Scriptures, but it may be thou canst not read, or thou canst not understand the sence and meaning thereof; Christ therefore for thy help hath set up a ministry for the edifying of the Body of Christ.* 1.77 These are the watchmen over the house of Israel to cry like trumpets, and to blazon the sins of the house of Israel; these are the suitors of God and Christ to speak out his good will in thine ears;* 1.78 they call, they cry, they wait, they woo, they Pray you in Christs stead, that you will be reconciled unto God.

3. The lives of Saints be our helps; we have not only Teachers in word, but the Saints in all Ages, as so many Stars, have given us light how to walk in the darkness of this life. The examples of the godly are very drawing, and much for our imitation, and therefore the Psalmist bids us, Mark the perfect man, and behold the upright,* 1.79 for the end of that man is peace. O it's a blessed help to a Christan life to read over, much more to mark, and observe the holy and godly lives of the Saints of God; how doth their Zeal condemn our coldness, their diligence our negligence, their watching and prayer, our sluggishness and indevotion? And how are they as spurs to quicken us forwards in our spiritual voyage towards Heaven?

4. Christs Ordinances be our helpers; as the Word, and Sacraments, and Prayer, and Meditation, and Conference, &c. What are they but Fountains of grace, conduits and conveyances of the blood of Christ? To what end were they instituted, but for the watering of our souls to the encrease of grace, and to the supplanting of sin and vice, and all manner of evil?

5. The encouragements of reward be our helps. Now in the practise of Christian Religion there is a double reward. 1. The reward of duty,* 1.80 In the keeping of thy Com∣mandments there is great reward; he saith not, for keeping them, but in keeping them there is great reward, there is a grace, a beauty, an excellency in every gracious acting. 2. The reward according to the duty; to this exercise of Religion Christ hath annexed many sweet and gracious Promises both for this life, and that to come; and these Promises may be used as helps; He had respect unto the recompence of reward.* 1.81 To this purpose are the glorious things of Heaven set open before us, that we may have an eye to them, and be encouraged by them. So run that ye may obtain.* 1.82

6. The openings and discoveries of the pains of Hell are as helps to restrain us from sin, and to keep us in the way to Christ. This, some call legal, but Christ in the Go∣spel tells us of this; in the Gospel we find a description of hell-pains, set out by weep∣ing, and wailing and gnashing of teeth; by a worm never dying,* 1.83 and a fire never going out; Oh when I think of those unquenchable flames, those remediless torments, without hope of recovery, remission, or mitigation; when I think of that privation and loss of the sight of Gods face, prepared only for those that serve him in holiness, how should I but look about me, and prepare for my reckoning? Nay how easie should I think any pains in comparison? Some persons in affrightment have been seen to carry burthens, and to leap ditches, and climb walls, which their natural power could never have done; and if we understood the sadness of a cursed eternity, from which we are commanded to fly, and yet knew how near we are to it, and how likely to fall into it, if we continue in sin, it would be able to create feares greater than a sudden fire, or a mid-night alarm.

7. A principle of love (wheresoever it is planted) is our help; be the Yoak never so uneasie, yet love will make it light;* 1.84 Solomon compares the estate of the Church to a cha∣riot, and it is described to have Pillars of Silver, and a Bottom of Gold, and a Covering of Purple, the midst thereof being paved with Love; a strange expression, that the midst of a Chariot should be paved with love; but 'tis plain, the Chariots wherein Christ carries his people up and down in the World, and brings them to himself, is such a Chariot as the midst thereof is paved with love; in this case if there were neither Heaven, nor Hell, yet a soul would be in the duties of Christianity. I remember how Ivo, Bishop of Chartres, meeting a grave Matron on the way with fire in one hand, and water in the other, he asked her what those symboles meant? and what she meant to do with her fire and water? she answered, My purpose is with the fire to burn Paradise, and with the water to quench the flames of Hell, that men may serve God (said she) without the incentives of hope and fear, and purely for the love of God, and Jesus Christ. Surely it was an high expression; for my part I dare not separate those things which God hath joyned together; only this I say, that where true love is, there is an excellent help in our way Heaven-wards.

8. The Angels be our helps; They are ministring spirits,* 1.85 sent forth to minister for them who shall be heirs of Salvation, Heb. 1.14. and the kind of their ministration is excel∣lently set forth by the Psalmist, They shall keep thee in all thy wayes, they shall bear thee up in their hands, least thou dash thy foot against a stone, Psal. 91.11, 12. in this place the Angels are compared to Nurses that have a charge over weak Children to keep them and guard them; so the Angels do all the offices of a Nurse, or Mother; they keep us, guard us, instruct us, admonish us, correct us, comfort us, preserve us from evil, and provoke us to good.

9. The Motions, Inspirations, blessed Influences of the Spirit of Christ be our helps; many a time the Spirit cries,* 1.86 and calls on our hearts, saying, This is the way walk there∣in: as the evil Spirit, or Devil in wicked men is continually moving, and inclining them to all evil thoughts, affections, and desires; so the good Spirit of God in good men doth incline, and move them to good thoughts, good affections, good actions; and hence they are said to be led by the Spirit;* 1.87 there are indeed several acts of the Spirit, as some∣times, there is a breathing or stirring; sometimes a quickening, or enlivening; some∣times a powerful effectual inclining, or bending of our hearts unto good things; now in some of these works the Spirit is most-what, for in the progress of sanctification, we need a continual help, and influence, from Gods holy Spirit; and when we obey these con∣ducts,* 1.88 we are said to walk in the Spirit; and as all these are helps in the wayes of Chri∣stianity, so by these helps and assistance of Christ's Holy Spirit, Christianity is made very easie unto us.

10. The Grace of God is our help; many feeling the strength of corruption cry out with Paul,* 1.89 O wretched man that I am, who shall deliver me from this body of death? O I find a law in my members warring against the law of my mind; but they consider not the comfortable saying of Christ to Paul, My grace is sufficient for thee; by the assi∣stance of grace Paul could do any thing; I can do all things through Christ that strengthen∣eth me;* 1.90 yea, In all these things we are more than conquerors through him that loved us: the Psalmist hath a notable expression to this purpose, I will run the way of thy Command∣ments, when thou shalt enlarge my heart; this enlargement of heart was by the grace of God; grace is compared to oyl: as a dry purse is softned and enlarged by anointing it with Oyl, so the heart drawn together by sin, is opened and enlarged by the pouring of grace into it; and if grace be present, then saith David, I will run the way of thy Commandments; not walk, but run; it is an allusion to a Cart-Wheel, which crieth and complaineth under a small burthen being dry, but when a little Oyl is put into it, it runs merrily, and without noise; and if David could say thus in his time, how much more should we that live in these Gospel-times, when grace in greater measure is effused, and poured out? by the grace of Christ (should we say) we will walk, and run, and fly in the way of his Commandments.

* 1.91Well then, is Christian Religion and the practice of it, full of sweetness, easiness, and pleasantness? in the first place for conviction, this may take away the cavils of some men; what is said in way of objection I shall reduce to these particulars.—

1. They object that Christ himself confesseth it to be a Yoak, and a burthen; but no that we answer with Christ, his Yoak is easie, and his Burthen is light. Certainly there are burthens which grieve not the bearers at all, as the burthen of feathers upon a Birds back; it is nothing grievous to her, but rather bears her up; and a burthen of Gold and Jewels upon a mans back (supposing it the reward of his portage, and the hire of his labour) it is nothing grievous to him, but rather cheers him up. Men, Brethren, and Fathers, if we will but come and close with Christ, the Spirit is given to enable us, and Heaven is promised to encourage us; the one gives power, and the other stirs up our affections, and how then should we complain of pressure? O it is a sweet burthen! sweetned by his Grace, and sweetned by his Spirit, and sweetned by a principle of love, O how I love thy Law?* 1.92 and sweetned by a principle of delight, Thy Law is my delight; and sweetned with a promise of reward, In the keeping of thy Commandments there is great reward.

2. They object; we feel no such thing; you tell us of sweetness, easiness, pleasant∣ness;* 1.93 but if we must speak out our own experiences, O what a weariness is it?— when will the New-moon be gone, that we may sell Corn? and the Sabbath, that we may set forth wheat? We feel a sweetness in these present enjoyments of the World, but as for Holiness, Grace, Religion, the Discipline of Christ, we wonder where the sweetness is, we can find no such secret golden Mines in these spiritual diggings.

I answer, 1. This indeed is the speech of carnal and prophane men, they feel no sweetness, easiness, pleasantness in Gods wayes; The natural man receiveth not the things of the Spirit of God,* 1.94 for they are foolishness unto him, neither can he know them, because they are spiritually discerned: but he that is spiritual judgeth or discerneth all things. Poor souls! till God speak to your hearts you cannot understand this hidden Manna: It is ob∣served that God never sent the pleasant Manna unto Israel so long as their Flower and Bread of Aegypt lasted; so never will you tast how good the Lord is, so long as you doat on sin and vanity.

2. Though you feel not these things for the present, yet in time you may do; yea certainly if you belong to God, in time you will do; O but when? you will say, when? I answer, the first tast of this sweetness is usually at the first taking of Christs yoak upon us; as Merchants desire us to sell their waters, are content in the first place to let you see, and handle, and tast, thereby to induce you to buy: so Jesus Christ willing (as it were) to part with Heaven, he is content in the first place to impart a certain tast be∣fore hand, and to sweeten the wayes of goliness unto us; B••hold,* 1.95 I will allure her (saith God) and bring her into the Wilderness, and speak comfortably unto her. What is it that God means by alluring of his people? I answer, it contains these things. As,—

1. A discovery of the beauty of holiness; when God first effectually calls the soul home to himself, he sets open the beauty of his service; naturally the heart is possessed with much prejudice against the wayes of Religion, Oh what a strict rule is this to carnal men, to pull out their right eyes, to cut off their right hands, to hate Father, and Mother, and Wife, and Lands, and Life for the Name of Christ, to cross their own desires, to deny their own selves, to mortifie their earthly members, to follow the Lamb through evil report and good report, through afflictions, and persecutions, and manifold temptations whithersoever he goeth, to war with principalities, and powers, and spiritual wickednesses in high places? and hence it is that the Lord is forc'd to set forth the wayes of Christ as beautiful, even under crosses and afflictions; thus when the watchman smote the Church, and wounded her, and took away her vail, yet she still acknowledged Christ (for whose sake she suffered) to be white and ruddy,* 1.96 the fairest of ten thousands. Christ sets forth himself and his wayes in all the grace, and goodness, and beauty, and sweetness, and loveliness that possibly may be; q. d. by these I will al∣lure them that belong unto me.

2. An out-bidding of all the temptations of other Lovers; before Christ come, souls go a whoring from Christ, their hearts are allured by other lovers; the world, the flesh, and the Devil come in, and they proffer Souls such and such contentments; but when Christ comes; he deals with souls in a more Powerful way, and he out-bids all their former lovers, q. d. Did their lovers proffer them comfort? I will bid more comfort; Did their lovers proffer gain? I will bid more gain; Did their lovers proffer honour and respect? I will out-bid them in that also. And indeed, then hath the Gospel a true, and full, and gracious work upon the heart, when it yields to the proffers of the Gospel, as finding that all that the World can bid is now out-bidden; you know, when one comes to offer so much for a commodity, and another out-bids him, he carries it away; so when the World, and lust, and sin proffer to the soul such and such contents, then comes Christ and out-bids all, and so the bargain is made up, and Christ carries the heart away; sin∣ners, it may be as yet you feel none of these things, but in time you may do, and in the mean time you see here is a word for it, Behold I will allure her, &c.

3. They object, the Saints themselves feel no such things, for ought appears to the World; whose spirits are more heavy and sad? as it is said of Christ himself, that he ne∣ver laughed, and as David said of himself, Why art thou cast down O my soul,* 1.97 and why art thou disquieted within me? So it may be said of some Christians, if they are strict, that they are seldom merry, or pleasant.—

But I answer—1. Christians that keep indeed close to the rule, are for the most part serious, and the word may suppose them, as sad.

2. It may be they are not in their element, in the acts of Religion, and therefore they cannot express their spiritual cheerfulness; a fish cannot delight it self on the Earth, but when it is in the water; a Bird doth not sing on the ground, but when it is got up into the air; Gods people cannot rejoyce in sin, as drunkards and revellers do; but when their hearts are in Religious exercises, and in communion with God, they are merry and pleasant.

3. It may be they are in such company as may make them sad: the men of the World object against Saints, that they are heavy, and sowr, and melancholy men; but in the mean time they consider not that their swearing, revelling, and dishonouring of God hath made them so pensive. Why sinners! your carriage grieves the very Spirit of God,* 1.98 You grieve God at the heart, as it is expressed, Gen. 6.6. and therefore no wonder if the god∣ly cannot rejoyce in your sinful society; you are the cause of their sadness; but admit them once into the company and fellowship of the Saints, and they know how to be joy∣ful.

4. If it be so, that usually they are pensive and sad, it is not because of Religion, but because they are not more Religious; because they find so much want of godli∣ness in their own hearts;* 1.99 this was the cause of Pauls heaviness, O wretched man that I am, who shall deliver me from this body of death? And yet know, that all these sad∣nesses are true preparatives to joy; and therefore in the very next words, the Apostle breakes out into that sweet Doxology, I thank God, through Jesus Christ our Lord. Ne∣ver was true sorrow for sin, but it ended in rejoycings, and praises, and thanksgiving to God,

Why then be convinced; Ah deceived souls! say not that God is an hard Master, reaping where he sowed not, and gathering where he strawed not; say not that his wayes are tedious, and irksome, and uncomfortable wayes; but rather taste, and see, and try how good the Lord is; experience the truth of these words, My Yoak is easie, and my Burthen is light: What is lighter than that Burthen, which instead of burthening Chears up the party on which it is laid? Just like those burthens of Cinnamon, that refresh those that carry them through the deep sands of Arabia. An holy Divine once endea∣vouring to convince men of the sweetness and pleasantness of Gods wayes by his own experiences; I call H••aven and Earth to Record (saith he) that these things are truths of God; they are not notions, or conceits, but certain realities: Another flyes somewhat higher; If men would in earnest (sayes he) abandon the Devils service, and give up their names to Christ in truth; and try, I dare assure them in the Word of Life and Truth, they would not exchange the saddest hour of all their life afterward, with the prime and flower of all their former sensual pleasures,* 1.100 might they have ten thousand worlds to boot; her wayes are wayes of pleasure, saith Solomon.

* 1.1012. You that are so convinc'd, I beseech you carry on the work of God sweetly, com∣fortably, and with delight: the Psalmist sayes, Blessed is the man that delights in the Law of the Lord. And Blessed are the undefiled in the way, who walk chearfully in the Law of the Lord. And blessed is the man that delighteth greatly in his Law. And it is written upon the heart of Christ, I delight to do thy will O my God, yea they Law is within my heart; as God loves a cheerful giver, so a chearful server; Come take my Yoak upon you, saith Christ, for my Yoak is easie; it is not an Iron Yoak of Bondage, but a Chain of heaven∣ly Pearls to adorn your souls.

[Quest. 1] Oh, but how should we carry on the Work, the Yoak, the Duty, the Practise of Piety, and of Religion pleasantly? I answer.* 1.102

1. Be sure to keep the heart right and upright within; let all we do be in sincerity, and let all we are in respect of the inner man be at peace within; sence and reason can tell us, that according to the tempter within, so there is the relishing of things without; he that acts in sincerity, and hath peace within, can easily go through the duties that are required without, with joy and comfort.

2. Exercise saith in the work and office of the Holy Ghost; I mean that work and office to which the Holy Ghost is designed, by the Father, and the Son, both to help his people, and to be the Comforter of his people. 1. The holy Ghost is designed to help his people; Likewise the Spirit helpeth our infirmities; the word in the Original† 1.103 doth properly imply such an help,* 1.104 as when another man of strength and ability steppeth in, to sustain the burthen that lyeth upon weak shoulders; why, this makes Christs Burthen light, we do not bear all the weight, for the holy Ghost puts under his shoulder. 2. The Holy Ghost is designed to comfort his People. Christ calls him the Spirit, the Comforter; because he brings in a kind of spiritual joy, and spiritual comfort. Mark, it is not a natural, but a spiritual joy; Oh what a vast difference is there betwixt the comforts of a carnal heart, and the comforts of the godly? The one comes from a little meat, or drink, or creature vanity; but the other comes from the exercise of Faith, about the of∣fice of the Holy Ghost, who is designed to this work? surely here is the way to carry on duty sweetly, and comfortably, and with delight (i.e.) to be in the exercise of faith on the work and office of the Holy Ghost, as he is our Helper and Comforter, 1 Pet. 2.9.* 1.105

3. Understand what is in Christian Religion, and in the practise of it to cause de∣light. As.—

1. In every duty and gracious acting of it, there is more of the Glory of God, than in the whole frame of Heaven and Earth besides; Herein is my Fa∣ther glorified, that you bear much Fruit, John. 15.8. Oh, if we but thus looked at

the profession and practice of Christian Religion, we could not but take pleasure in it.

2. In every duty and gracious acting of it, there is the seed of glory, and eternal life; sometimes there breaks out in the very exercise of duty a joy in the Holy Ghost, a foretast of Glory; but howsoever there is the seed of Glory; and though the seed of Glory be not seen, but lye as it were under ground dead, and unseen, yet in time it will spring up unto eternal life: why, thus look at the practice of Religion, and it will be sweeter to us than Honey and the Honey-Comb, it will be more precious than Gold, yea than much fine Gold.

But how should we know the difference betwixt the natural pleasantness, and this [Quest. 2] spiritual pleasantness in Religion? I know Christians may put a lustre upon the wayes of God by their natural pleasantness, and chearfulness of spirit; but because we speak of a spiritual joy, and comfort, and not of a natural, wherein lies the difference? I answer.—

1. If it be a spiritual pleasantness, it will be serious; I have said of laughter it is mad,* 1.106 and of mirth what doth it? There is much lightness and vanity in such breakings out of natural pleasantness, but in spiritual pleasantness all is grave, and sober, and exceeding serious.

2. If it be a spiritual pleasantness, it can stand with repentance, and humiliation, and the fear of God, rejoyce with trembling, saith the Psalmist;* 1.107 spiritual rejoycing may con∣sist with trembling: And blessed is the man that feareth the Lord, that delighteth greatly in his Commandments; the fear of God may consist with these spiritual delights in the Commandments of God.

3. If it be spir••••ual pleasantness, it is our strength; The joy of the Lord is our strength, saith Nehemiah;* 1.108 nothing animates souls more in duties than joy doth; it carries on the soul more fully: it is as oyl that causeth the wheels of Christian practise to go on more freely: we may be naturally pleasant, and then coming to spiritual duties our hearts are dead; but if out pleasantness be spiritual, our hearts will be strengthened in the wayes of God.

4. If it be a spiritual pleasantness, it will bear up the heart in want of all outward pleasantness; Although the Fig-Tree shall not Blossome, neither shall fruit be in the Vines,* 1.109 the labour of the Olive shall fail, and the fields shall yield no meat, the Flock shall be cut off from the fold, and there shall be no herd in the stalls, yes I will rejoyce in the Lord, I will joy in the God of my salvation. When all is dark abroad in the World, the soul in this frame will rejoyce in God alone; on the contrary, the soul that hath only a natural pleasant∣ness of Spirit, when affliction comes, it is all amort, and down; I appeal to you that have the most delightful spirits, when you have friends, and means, and all you like, you are jocund and merry; but when affliction comes, how quickly are your spirits down? surely your pleasantness is not spiritual, for if so, it would bear up your hearts joyful in affliction.

And now again the Passover, a Feast of the Jews was nigh:* 1.110 our English Annotati∣ons on these words can tell us, that this seems to be* 1.111 the third Passover after Christ's baptisme. And therefore here I conclude the third year of Christ's Ministry; there is but one year more before Christs death, to which now I come, and to some passages therein, most observable in reference to our Souls salvation.

Notes

• * 1.1

  Luke 6.12, 13.
• * 1.2

  Mat. 5.11, 12.
• * 1.3

  Matth. 14.23.
• * 1.4

  Matth. 6.6.
• * 1.5

  Luke 21.37
• * 1.6

  Psal. 6.6.
• * 1.7

  Luke 8.38, 39.
• * 1.8

  Gen. 35.22. Exod. 15.21.
• * 1.9

  Mat. 19.28.
• * 1.10

  2 Cor. 2 16.
• * 1.11

  Ʋse.
• * 1.12

  1 Cor. 9.16.
• * 1.13

  Mat. 10.7.
• * 1.14

  2 Cor. 4.7.
• * 1.15

  Isa. 28.10.
• * 1.16

  Mark 16.15.
• * 1.17

  Mat. 11.28.
• * 1.18

  John 6.37.
• * 1.19

  John 6.39.
• * 1.20

  John 6.38.
• * 1.21

  Luke 19.10.
• * 1.22

  Heb. 3.1, 2.
• * 1.23

  John 7.37.
• * 1.24

  Isa. 12.3.
• * 1.25

  Isa. 55.1, 3.
• * 1.26

  Rev. 22.17.
• * 1.27

  Ezek. 18.25.
• * 1.28

  Ezek. 18.31.
• * 1.29

  Ver. 32.
• * 1.30

  Isa. 55.7.
• * 1.31

  Hos. 14.4. John 3.16.
• * 1.32

  Rev. 21.6. Exod. 34.6, 7. Isa. 48.18, 19.
• * 1.33

  Ezek. 33.61. Ezek. 33.11. Mich. 6.3. Isa. 5.4. Isa. 5.3.
• * 1.34

  Mich. 6.2.
• * 1.35

  Deut. 5.29.
• * 1.36

  Deut. 32.29.
• * 1.37

  Hos. 11.8.
• * 1.38

  1 Tim. 1.15.
• * 1.39

  Mat. 11.19.
• * 1.40

  Luke 5.30.
• * 1.41

  Luke 5.31, 32.
• * 1.42

  Luke 10.21.
• * 1.43

  John 11.15.
• * 1.44

  Luke 19.41, 42.
• * 1.45

  Mat. 23.37.
• * 1.46

  2 Sam. 18.33.
• * 1.47

  Luke 13.33.
• * 1.48

  There is vo∣luntas absoluta efficax, decei∣nens, & infali∣biliter produ∣cens effectum volitum: & voluntas con∣ditionata, re∣velata appro∣bationis, simplicis com∣placentia. August. tract. 15. in John
• * 1.49

  Luke 15.20.
• * 1.50

  Jer. 31.18, 19 ver. 20.
• * 1.51

  Ezek. 16.6.
• * 1.52

  Ver. 8.
• * 1.53

  Gen. 33.4.
• * 1.54

  Ezek. 33.11.
• * 1.55

  Luke 36.37.
• * 1.56

  Ver. 38.
• * 1.57

  John 13.23.
• * 1.58

  Jer. 6.1.
• * 1.59

  2 Cor. 7.11.
• * 1.60

  Ver. 47. Ver. 48. Ver. 50. Ʋse.
• * 1.61

  Isa. 63.1, 2.
• * 1.62

  Luke. 19.41.
• * 1.63

  Mat. 11.29, 30.
• * 1.64

  1 John 7.3.
• * 1.65

  Isa. 40.4.
• * 1.66

  Isa. 35.8.
• * 1.67

  Psal. 25.9.
• * 1.68

  1 John. 5.3. Rom. 8.2. Rom. 7.6.
• * 1.69

  1 Cor. 1 19.
• * 1.70

  1 Cor. 1.24.
• * 1.71

  Wisd. 5.7.
• * 1.72

  2 Cor. 3.17.
• * 1.73

  John. 8.31, 32
• * 1.74

  Psal. 119.165. Isa. 57.20, 21.
• * 1.75

  Psal. 55.9.
• * 1.76

  John. 14.27.
• * 1.77

  Eph. 4.12.
• * 1.78

  2 Cor. 5.20.
• * 1.79

  Psal. 37.37.
• * 1.80

  Psal. 19.11.
• * 1.81

  Heb. 11.26.
• * 1.82

  1 Cor. 9.24.
• * 1.83

  Matth. 8.12. Mark 9.44.
• * 1.84

  Can. 3.10.
• * 1.85

  Heb. 1.14.
• * 1.86

  Isa. 30.21.
• * 1.87

  Rom. 8.14.
• * 1.88

  Gal. 5.24.
• * 1.89

  Rom. 7.24. Ver. 23. 2 Cor. 12.9.
• * 1.90

  Phil. 4.13. Rom. 8.37. Psal. 119.32.
• * 1.91

  Ʋse.
• * 1.92

  Psal. 119.97, 174. Psal. 19.11.
• * 1.93

  Mal. 1.13. Amos 8.5.
• * 1.94

  1 Cor. 2.14, 15.
• * 1.95

  Hos. 2.14.
• * 1.96

  Cant. 5.7, 10.
• * 1.97

  Psal. 42.5.
• * 1.98

  Gen. 6.6.
• * 1.99

  Rom. 7.24.
• * 1.100

  Prov. 3.17.
• * 1.101

  Ʋse 2. Psal. 1.1, 2. Psal. 119.1. Psal. 40.8.
• * 1.102

  Answ.
• † 1.103

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. John 14.26. and 15.26.
• * 1.104

  Rom. 8.26.
• * 1.105

  1 Pet. 2.9.
• * 1.106

  Answ. Eccles. 2.2.
• * 1.107

  Psal. 2.11. Psal. 112.1.
• * 1.108

  Nehem. 8.10.
• * 1.109

  Heb. 3.17, 18.
• * 1.110

  John 6.4.
• * 1.111

  So Aretius, and others.