Christ Inviting Sinners to Come to Him for Rest, Treatise · Chapter 23
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 arguments 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 certainly receive them that come to him, which is opened in three particulars. 8. We ſtand in great need of Chriſt. 9. The not coming to Chriſt wil aggravate 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 goſpel is ſet out unto us by a rich mans making a great wedding 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 equal 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, even 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 union 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 towards him? Jeſus Chriſt hath your nature in heaven with him, and it is in an hypoſtatical union united to the divine nature, and the fulneſs of the Godhead dwels bodily 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 cannot 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 perſon, cals us to come to him: hence we have this Meditation, That certainly, the Lord is infinitly inclined to do good unto the Children of men, this is a mighty incouragement 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 encouragement, 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 Nature 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 conclude, 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 incouragement 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 ſomwhat 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 Nature 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 therefore 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 between the infinite offended God, and your ſinful wretched Souls, for through your ſins there was ſuch an infinite diſtance made between God and you that it was impoſſible 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 Mediator 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 between 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 undertake 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 between 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 unto 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 infinite 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 cannot 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 acknowledg, 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 compariſon 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 union with God next unto the Hypoſtatical union. There is divers ſortes of union with God, there is the Hypoſtatical 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 moment 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 upon 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 Righteous God and we ſuch ſinners? Therefore this is anſwered 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 impoſſible 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 comeſt to Chriſt thou ſhalt be ſafe to eternity, for all the hazard of miſcarrying to eternity is over at the firſt moment 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, forlorne, Deformed, Miſerable, Succourleſs, Helpleſs, Shiftleſs Creature, a Beggar. If a Prince as he goes along 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 creature 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 notice of him, and call him to him, and ſay, let that poor creature come to me, it would incourage him exceedingly; 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 condition 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 ſatisfied 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 magnified to thee, though it be to the hardening of many thouſands. 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 infinite 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 never 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 upon 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 themſelves. 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 imbracing 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, becauſe 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, becauſe 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 prophaner 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 comfortable 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 drunkenneſs, 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 notwithſtanding 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 Scripture 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, Verily (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 open 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 taken 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 bountifulneſs of thine in thy ſon, & the neglect of our not profiting 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 ſpoken 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 murmured 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 murmur at him, and went away from his ſermons, and did reject 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 onelyonly called, 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 Illumination, 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 drawing 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 another 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 conſcience, 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 forwardneſs 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 onelyonly 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-ſlidings, 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, whatever 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.