and last period of enioying their ends What warrant had Alexander for his assurance of subduing Asia Augustus of Pompey Cassius and the like and all subiect to corruption for where are now the great Monarchies of Assyria Media Persia Grecia and of the Romans well then being that men vndergoe such and so great labour and toyle for attaining vncertaine and corruptible glorie what should we do for attaining the rest spoken of here in the Text which once gotten is free from all corruption and whereof by the means here mentioned we may vndoubtedly be assured Take vpon you my yoke As man by nothing more is encouraged to vndertake great weighty matters then by hope and expectation of reward so failing and comming short of his ends he seldome misseth shamefull Apostasie and defection from his former resolution yea oftentimes although the error be in his owne false conceit and misunderstanding of the promise Thus Israel hearing in Aegypt that a Land flowing with milke and hony was prepared for them and that the Lord himselfe would safely conduct them into that good Land O they are a fire till the iourney be in force but how soone as come to the red Sea they see themselues enuironed with great and high mountaines on the one side the Aegyptian forces on the other and the raging waues of mercilesse water before their faces how soon they came into the desart and barren wildernesse and heard of the great strength and walled Cities of Canaan as men frustrate and disappointed of their promised reward like broken bowes they start backe and make defection from their former profession Many in hope and expectation of future preferment followed Christ in the beginning of his Ministerie fondly dreaming of a temporall kingdome but perceiuing in processe of time all things to fall out quite contrarie the Text saith That they went backe Ioh. 6.66 2. Tim. 4.10 Luk. 22.4 and walked no more with him This was Demas his bane Iudas his ruine Simons ouerthrow and a great stumbling blocke vnto the two disciples iournying towards Emmaus as by their owne conference euidently doth appeare Act. 8.19 We trusted that it had beene he which should haue redeemed Israel beside all this to day is the third day since these things were done yea and certaine women also of our companie made vs astonished which were early at the Sepulchre and when they found not his bodie they came saying that they had also seene a vision of Angels Act. 24.21 22 23 24. which said that he was aliue Therefore Christ for preuenting of this so great an inconuenience hath from time to time laboured rightly to informe such as come vnto him of the nature and qualitie of the entertainment which from his hands is to be expected Thus the Pharisee offering his seruice heareth That the Foxes haue holes Matth. 8.20 and the Birds of the Heauen haue nests but the Sonne of man hath not whereon to lay his head And here in the Text which now wee haue in hand hauing comfortably inuited all such as labour and are heauie laden vnder the burthen of their sins to come vnto him with a promise of rest lest men hereupon should promise vnto themselues worldly pleasure temporall felicitie and the fulfilling of the delights and desires of the flesh the missing whereof might afterwards occasion a disgracefull apostafie and defection from this holy profession therefore after the promise immediately he subioynes a large commentarie and exposition of his former words Take vpon you my yoke As if he should haue said I came not to cleanse you from your sinnes that being reconciled and receiued againe into the loue and fauour of Almightie God you should challenge libertie and freedome without all restraint at randon to wallow in sinne and iniquitie it is neither a bodily nor fleshly rest which from me is to be looked for and expected for why should the followers of a Prince whose kingdome is not in this world dreame of such things but the rest which I promise is spirituall Come vnto me and you shall find rest vnto your soules As concerning the things of this life you must learne to put off concerning the former conuersation the old man which is corrupt according to the deceitfull lusts and be renewed in the spirit of your mind putting on the new man which after God is created in righteousnesse and true holinesse Our freedome in Christ Iesus then is not such that as lawlesse men we may doe what we list but on the contrarie being ingrafted into his mysticall bodie wee must take vpon vs his yoke of repentance and faith by the one putting off concerning our former conuersation the old man which is corrupt according to the deceitfull lusts and by the other being renewed in the spirit of our minds putting on the new man which after God is created in righteousnesse and true holinesse Neyther is the Rest by Christ Iesus promised a cessation of tribulation and crosse but by faith being vnited vnto the great Shepheard we must take vpon vs his yoke of calamitie and trouble If any man will come after me let him deny himselfe and take vp his crosse Matth. 16.24 and follow me Take vpon you my yoke The word yoke in his proper signification is an instrument framed by the wit and inuention of man for combining and ioyning beasts together in Carts or Coaches for the more easie and swift carriage of ponderous and weightie things wherein three things offer themselues to our consideration first a distinct and seuerall kind of labor and working for beasts vnder the yoke are confined vnto one particular manner of trauaile secondly the weight and heauinesse of the burthen for yoking presupposeth an intention in the owner to lay more vpon the beasts then otherwise conueniently they could be brought to beare and thirdly the crueltie of the Dryuer because beasts vnder yoke restrained from working as they would are bitterly pusht and prickt forward with goades whips scourges and the like From which three properties of a yoke the Pen-men of holy Scripture haue drawne three seuerall metaphors vsing the word sometimes for the doctrine instruction and teaching wherein the Lord traines and brings vp his Church here vpon earth because as a yoke confines beasts vnto a definite and certaine kind of working so doctrine institution and teaching commaunds vs to thinke speake and doe after this or that manner These haue altogether broken the yoke and burst the bonds Ier. 5.5 that is they haue forsaken and cast off the obedience of Gods commandements If in this sence we vnderstand Christ his words the meaning will be that by faith in his death we are not so freed from the yoke of his Law as that we haue libertie to doe what wee list but by faith in the Mediator being reconciled vnto God we are to take this yoke vpon vs vsing the Law as a guide a path and sure way to walke and passe through
courses then our Aduersarie the Deuill 1. Pet. 5.8 who goeth about as a roaring Lyon seeking whom hee may deuoure vnmaskes whatsoeuer formerly he hath kept secret and amplifieth to the full those things which when hee did leaue he laboured greatly to extenuate and value at the smallest rate Come therefore vnto me all yee that labour and are heauie laden and I will giue you rest Esay 61.1.2.3.4.5 because the Lord hath anointed me to preach good tidings to the meeke he hath sent me to binde vp the broken-hearted to proclaime libertie to the Captiues and the opening of the Prison to them that are bound to proclaime the acceptable yeere of the Lord and the day of vengeance of our God to comfort all that mourne in Zion to giue vnto them Beautie for Ashes the Oyle of Ioy for Mourning the Garment of Praise for the spirit of Heauinesse that they might be called Trees of Righteousnesse the planting of the Lord that he might be glorified Fourthly because men to their endlesse and irrecouerable losse should not wrest or peruert that which goeth before in the seuen and twentieth verse No man knoweth the Father but the Sonne and he to whomsoeuer the Sonne will reueale him As if the grace of God were in Christ Iesus offered onely to some few of those that labour and are heauie laden vnder the burthen of their sinnes therefore all are mentioned Come vnto me all yee that labour and are heauie laden Esay 1.18 and I will giue you rest If your sinnes were as red as crimson come vnto me and I will make them as white as snow At what time soeuer a sinner doth repent him of his wickednesse and commeth vnto me though his sinnes be as scarlet they shall be as wooll If tenne Lepers come vnto me although they be euen tenne they shall all be cleansed of their loathsome and filthie disease although your soules be as blinde with the dust and durt of Iniquitie as was Bartimeus the begger come vnto me and yee shall receiue sight If your transgressions be such and so manie that euen a Legion of Deuills torture and torment your soules come vnto me and you shall finde rest If from the Wombe you haue been so lame and cripple that you are vnable to moue one hayre-breadth towards the Kingdome of Heauen come vnto mee and I will enable your ioynts If you haue so long lyen in the puddle of sinne that with Lazarus you stinke in the graue of Iniquitie come vnto me and I will breathe in your face the breath of life whereby you shall be made liuing soules where all are inuited there none is excluded where such as labour and are heauie laden vnder the burthen of Sinne and Iniquitie are willed to come there a secret reason is giuen why the mercie and fauour of God offered vnto all is not by all receiued because all doe not labour and are heauie laden vnder the burthen of their sinnes for Christ came not to saue the righteous but to call sinners to repentance the whole need no Physician but such as are maymed and lame vnder the intolerable weight of their transgressions Blessed are they that hunger and thirst after righteousnesse for they shall be filled To the end then that comfortably and with profit wee may come vnto Christ it is necessary that we labour and be heauy laden vnder the burthen of sinne that our hearts be ready to melt because of our transgressions and our soules standing at the gates of death because of the intolerable weight of iniquity which can neuer sufficiently be effected without a distinct knowledge of the nature quality and condition of sin because the naturall and vnborn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and selfe loue which deepely lyeth rooted in the heart of man seconded with the malicious subtiltie of the common enemy of mans saluation so duls and darkens the eye and edge of his vnderstanding that he is more then blind in censuring and valuing of his owne actions whence it comes to passe that often he perswades himselfe that he is in a direct straight course or at least meanely to erre when as he lyes deepely plunged in a filthy sinke and lothsome puddle of all maner of wickednes now sinne is knowne by the Touch-stone of Gods Lawe according to that of the Apostle Rom. 3.20 7.7 By the Law is the knowledge of sinne I had not knowne sinne but by the Lawe for I had not knowne lust except the lawe had said Thou shalt not couet for whereas all other learning serues rather to blowe vp the heart of man with an idle opinion and vaine conceit of his owne worth founding nothing els in his eare but shrill and loud blasts of the excellency of his soule the wonderfull fabricke and making of his body the goodly sympathie and fellow feeling which euery part facultie and power hath one with another and the sweet harmonie and concord of the whole compound the Lawe of the Lord is that which bewrayeth and layeth open vnto man the vglinesse of his heart the nakednes of his imaginations and the peruersenesse of his wayes to the Law therefore and to the testimony if they soule spenke and thinke not according vnto this word Esay 8.20 it is because there is no light in it therefore DAVID speaking of this Lawe sayth that it is perfect conuerting the Soule that it is sure making wise the simple that it is right reioicing the heart that it is pure enlightening the eyes that it is true and righteous altogether Psal 19.7.8 9 10. 1.2 more to be desired then gold yea then much fine gold sweeter also then the hony and the hony-combe Blessed therefore is the man whose delight is in the Lawe of the Lord and in his Law doth meditate night and day Secondly because man naturally is so bewitched with the pleasures of sinne and glued to the alluring and entising sweetnes of wickednesse that a bare knowledge of the nature of transgression is neuer able to bring this labour and wearisomenesse vpon his soule therefore after that by the Lawe wee haue attained vnto the knowledge of sinne it is necessary that we vnderstand the value and esteeme which it hath in the eyes of the Lord by himselfe at great length reuealed in his Word sometimes by speeches and words full of dislike and disdaine My people aske counsell at their stockes Hos 4.12 and their staffe declareth vnto them for the spirit of whoredome hath caused them to erre and they haue gone a whoring from vnder their God God saw the wickednesse of man that it was great in the earth and that euery Imagination of the thought of his heart was onely euill continually Gen. 6.5 therefore it repented the Lord that he had made man vpon the earth and it grieued him at his heart your Incense and Sacrifices are abomination Esay 1.15 because your hands are full of bloud sometimes he denounceth heauy
the Commandement as if seeing a man altogether depriued of the vse of his legges one should promise him great summes of money with all celeritie and swiftnesse speedily to runne a race whom hee very well knew vnable so much as to stand much lesse swiftly to runne Being then that the Lord commands exhorts aduiseth and by large and ample promises allures men to the obedience of his Commandements it must of necessitie follow that there is some power and abilitie in them for the performance of this obedience Christ his Come vnto me then puts vs in mind that if wee will wee may beleeue in the Mediator betweene God and man if we list there is power in vs ynough to obey his commandement and if carefully we bestirre our selues there is no want of strength in our hearts to corporate and worke together with the Spirit of God for consummating and bringing to full perfection the worke of our saluation for els the great Shepheard IESVS CHRIST would not require that of vs which altogether we are vnable to performe But needlesse multiplication and increase of words remoued and set aside if these men can be perswaded to turne vnto the sixt of S. Iohns Gospell and foure and fortieth verse they shall finde the same mouth that in the Text which now wee haue in hand inuites and exhorts such as labour and are heauie laden to come vnto him there publikely preaching vnto the Iewes No man can come vnto me except the Father which hath sent me draw him Where is now their imborne strength What is now become of their naturall abilitie in spirituall things And of what validitie and force I pray you is their strong Goliah taken from the nature of Christs speech If no man can come except he be drawne certainely of our selues wee are dead in sinnes and trespasses Ephes 2.5 if wee must be drawne then we are not sufficient of our selues to thinke a good thought 2. Cor. 3.5 much lesse to doe any thing that good is if wee must be drawne vnto Christ then naturally euery imagination of the thoughts of our hearts are onely euill continually In like manner the same Spirit Gen. 6.5 which by the mouth of Malachie exhorts Israel to turne vnto the Lord their God by Ezechiel professeth Mal. 3.7 That he will giue them one heart and put a new spirit within them That he will take away the stonie heart out of their flesh and giue them an heart of flesh Ezech. 11.19 20. that they may walke in his Statutes and keepe his Ordinances to doe them and they shall be his people and he will be their God and againe I will giue them one heart and one way Ierem. 32.39 that they may feare me for euer for the good of them and of their children after them That then wee walke in the obedience of Gods commandements it is the Lords own blessing and not any naturall or imborne strength of ours according to that of S. Cyprian Dei est inquam Cyp. lib. 2. Ep. 2. Dei est omne quod possumus inde viuimus inde pollemus inde sumpto concepto vigore hic adhuc positi futurorum indicia praenoscimus Whatsoeuer wee are able to doe for the attainement of euerlasting happinesse is to be ascribed vnto the grace and gift of God it is from God I say and not our owne for in him wee liue by him wee are enabled and from him endowed with strength liuing yet here vpon earth by the eyes of faith we behold and looke vpon the badges and notes of euerlasting happinesse And S. Augustine speaking to the same purpose Nemo se palpet Aug. Hom. 49. in Ioan. de suo Satanas est tollat homo peccatum quod suum est Deo iustitiam relinquat Let no man in the matter of regeneration ascribe any thing vnto himselfe for of ourselues we are aduersaries and opposite vnto the wayes of righteousnesse Let man then if hee must needes challenge ought to himselfe take to him the sinnefull part which is his ascribing all his righteousnesse vnto the Lord. Therefore the Prophet Dauid blusheth not to begge at the hands of the Lord euen the beginnings and first steps of holinesse Psal 51.10 119.18.35.34.35 Create in me a cleane heart O Lord and renew a right spirit within me open thou mine eyes that I may behold wonderous things out of thy Law make me vnderstand the path of thy Commandements so shall I talke of thy Precepts giue me vnderstanding and I shall keepe thy Law yea I shall obserue it with my whole heart make me to goe in the path of thy Commandements for therein doe I delight What then had Dauid of his owne or where was his naturall and imborne strength whereby he was able of himselfe to doe somewhat towards the attainement of euerlasting happinesse a cleane heart and a right spirit he begges to haue created within him now creatio est ex nihilo this is the difference betweene made and created that making presupposeth the substance of the thing made to haue beene before being nothing else in it selfe but inductio nouae formae the bringing of a new shape fashion or forme vpon an old subiect as to make a Shippe a Boat an Oare or the like is nothing else but to square and proportion Timber and Wood which haply long or at least sometime before hath had his being into forme and fashion fit to swimme or sayle in the Sea but to create is of nothing to make some substance If then Dauid must haue a cleane heart and a right spirit created in him it will of necessitie follow that there was at this time no such thing to be found in his brest Secondly hee cranes not onely a cleane heart and a right spirit to be created in him but Lord open thou mine eyes that I may behold wonderous things out of thy Law giue me vnderstanding and I shall keepe thy Law make me to goe in the path of thy Commandements As if Hanna hauing by prayer and supplication obtained a sonne at the hands of the Lord should begge safe deliuerance at the Throne of Gods mercie professing thereby both the conception and birth to be from aboue Iust so Dauid hauing begged the foundation and ground a cleane heart and a right spirit finding in himselfe not so much as abilitie and strength to make vse of the Lords blessings for the saluation of his soule much lesse power to doe any thing that good is he sueth That the Almightie hauing of nothing framed the new man in his heart he would be pleased to open his eyes that he might see and strengthen his limbes that hee might walke and firmely tread within the Courts of his Sanctuarie Thus then you see what warrant the aduersarie hath from this and such like Scriptures for maintaining a position so preiudiciall vnto the all-sufficient Sacrifice of Christs death But what then may some man say is
the meaning of Gods holy Spirit in these and the like kind of speeches Vnto which question I had rather answere by Saint Augustine then mine owne mouth who disputing against Pelagius the same verie question which now wee haue in hand speakes after this manner Aug. de lib. Arbit cap. 16. Iubet Deus quae non possumus vt nouerimus quid ab illo petere debeamus Therefore sayth hee God commaunds vs often to doe those things which he knowes vs wholy vnable to performe thereby to teach vs what to aske begge and craue at his hand And againe Aug. de corrept grat cap. 3. O homo in praeceptione cognosce quid debeas habere in correptione cognosce tuo te vitio non habere in oratione cognosce vnde accipias quod vis habere O man in and by the commandement learne what thou oughtest to haue in punishment that thou thy selfe art the cause of all thy wants in supplication and prayer vnderstand from whence supply of thy defects is to be had for as a broken-winged Fowle by offering to flye perceiues the defect and decay of that part of her bodie which before shee thought to be sound so man being by diuine authoritie commanded to performe these and these spirituall duties in ipso conatu in the very attempt and enterprise it selfe he is informed of his owne inabilitie and weakenesse Come then vnto me doth not as the Papists falsely imagine argue any naturall or imborne strength in man for the performance of spirituall duties but is a means which it pleaseth the wisedome of Almightie God to vse for bringing of him to the knowledge and acknowledgement of his naturall and imborne frailtie and by consequence vnto a begging of things necessarie vnto endlesse and euerlasting happinesse from the Throne of his mercie according vnto that of S. Augustine Ideo Iubet vt facere iussa conati Epist 89. in nostra infirmitate sub lege fatigati adiutorium gratiae petere nouerimus Therefore saith hee God commands that in the enterprise and attempt of obedience by reason of our manifold infirmities wearied vnder the yoke of so absolute and perfect a law wee may learne to sue vnto the Throne of Gods mercie for the gracious assistance of his holy Spirit whereby we may be enabled to performe that which hee so iustly doth exact and require at our hands Vnto me The soule of man guiltie of many haynous abominations and vnderstanding both the fiercenesse of Gods wrath and indignation against the breach of his Law and great power which he hath to doe what he will for the ouerthrow finall subuersion of his enemies seekes nothing more then how to appease this consuming fire and be in fauor with this great and dreadfull Iudge of the World The Books and Learning of the Heathen are able to afford no direction in this case because they themselues blinded with a vaine conceit of Righteousnes were altogether ignorant of the great miserie by the fall of our first parents brought vpon the whole posteritie The Pen-men of Holy Scripture haue discouered two means for effecting and bringing this matter to passe which S. Paul calls the Law of Works the Law of Faith Where is boasting then Rom. 3.27 It is excluded By what Law Of Works Nay but by the Law of Faith The first howsoeuer it be in it selfe sufficiently able safely to conduct vs vnto the Hauen of euerlasting happinesse yet in regard of our inabilitie and weakenesse to performe the condition of perfect obedience contained therein it becomes rather an accuser and vpbraider of our miserie then a wholesome salue of sicke and diseased soules according to that of the Apostle Now we know that what things soeuer the Law saith Rom. 3.19 20. it saith to them who are vnder the Law that euery mouth may be stopped and all the world may become guiltie before God therefore by the deedes of the Law there shall no flesh liuing be iustified in his sight for by the Law is the knowledge of sinne And againe The Law worketh wrath for where no Law is Rom. 4.15 there is no transgression For this cause it was that the Prophets and Preachers of that ancient Church before the comming of Christ haue from time to time taught Gods people to appeale from this where no comfort was to be found vnto the Law of Faith in Iesus Christ Rom. 3.25 whom God hath set to be a propitiation for the remission of sinnes through faith in his bloud that Adam whom the voice of God summoning citing to appeare before the Tribunal of his iustice made afraid may by a more gentle and milde voice Gen. 3.10 15 The seed of the woman shall tread downe the head of the serpent be comforted and set on foot and Dauid in whose flesh there was no soundnesse Psal 38.3 because of the Lords anger nor rest in his bones because of his sinne might in the promise of the Gospel In thy seed shall all the Nations of the world be blessed Gen. 26.4 fully be strengthened raised vp These things in former ages more obscurely deliuered vnto the faithfull of those times at Christs comming into the world were publikely and plainely preached vnto the Church first extraordinarily from Heauen This is my welbeloued Sonne Matth. in whom I am wel pleased heare him and againe Feare not for behold I bring you good tidings of great ioy which shal be to all people for vnto you is born this day in the city of Dauid a Sauior which is Christ the Lord this shal be a sign vnto you Luk◠〈…〉 Ye shal find the babe wrapped in swadling clothes lying in a manger Secondly a great deale more at large by himselfe and his Apostles I am the Dore of the sheepe Ioh. 10.9 8.10 7.37.38 by me if any man enter in hee shall be saued and shall goe in and out and finde pasture I am the light of the world he that followeth me shall not walke in darkenesse but haue the light of life If any man thirst let him come vnto me and drink he that beleeueth in me as the Scripture hath said out of his belly shall flow Riuers of liuing water The Law iustifieth no man without perfect obedience according to that of Moses Cursed bee hee that confirmeth not all the words of this Law to do them Deut. 27.26 our works euen when they are at the best being fowly bedawb'd with the blots and blemishes of the old man can deserue nothing but vengeance from him who in Iustice rewardeth nothing comming short of the least circumstance and title of his Lawe Come therefore vnto me all yee that are weary and heauy laden and I wil giue you rest by faith then in the Sauiour of the world Iesus Christ all our sinnes are forgiuen and we againe receiued into the fauour of God All vniuersality of grace by vertue of this
and other Scriptures of the same or like nature by some maintained and from hence by others in large and learned discourses powerfully confuted I forbeare in this place so much as to name because the words rightly considered giue not the least occasion of any such discourse challenging rather the conueiance of comfort vnto the most hainous grosse and grieuous sort of those transgressours who labouring and heauie laden vnder the burthen of their sinnes come vnto Christ then any such generall interest in Christs death vnto all For as Sathan the common enemy of mans saluation hath great variety and store of sleights and subtilties to hinder our approach vnto the Throne of grace so this is none of the least that with great inlargement and amplifications he sets before our eyes the sins and offences which formerly we haue committed thereby to make vs despaire of Gods goodnes and mercie this was that Schoole where Cain learned that dolefull doctrine My sinnes are greater then can be forgiuen this was the stratagem which brought wretched Iudas vnnaturally to become the executioner of his owne body to speake nothing of many others who euen in our times by this meanes haue been brought to commit things farre misbeseeming their holy profession therefore for preuenting of so great harme otherwise like to ensue and fall vpon the creature it hath pleased the wisedome of Gods holy Spirit so to publish the riches and great depth of his mercy that Sathans subtilty may preuaile against none how great and grieuous transgressors soeuer in the least measure industrious and carefull of the saluation of their soules for this cause it is that sometimes in the plurall number hee is called the Father of mercies 2. Cor. 1 3 4. Blessed bee God euen the Father of our Lord Iesus Christ the Father of mercies and the God of all comfort who comforteth vs in all our tribulation that we may be able to comfort them which are in any trouble Psa 103.9 10 11 12 13. by the comfort wherewith we our selues are comforted of God sometimes a mercifull and gracious Lord slow to anger and plenteous in mercie such a one as will not chide alway nor keepe his anger for euer who dealeth not with vs after our sinnes nor rewardeth vs after our iniquities for as high as the heauen is aboue the earth so great is his mercy towards them that feare him as farre as the East is from the West so farre hath he remoued our transgressions from vs like as a Father pittieth his children so the Lord pittieth them that feare him and againe Exod. 34.6 7. The Lord the Lord mercifull and gracious long suffering and aboundant in goodnes and truth keeping mercy for thousands forgiuing iniquity transgression and sinne and sometime he is said to be rich in mercy and grace God who is rich in mercy for his great loue wherewith he loued vs euen when wee were dead in sinnes hath quickned vs together with Christ Eph. 2.4 5. that in the ages to come he might shew the exceeding riches of his grace and kindnesse towards vs through Christ Iesus Rom. 2.4 and in the Epistle to the Romans Despisest thou the riches of his goodnes forbearance and long suffering not knowing that the goodnesse of God leadeth thee to repentance I will spare them saith the Lord by the mouth of the Prophet as a man spareth his own sonne that serueth him Mal. 3.17 There is then no sin so odious and abominable in the sight of God but vpon a true sense and feeling of the lothsomnesse of the same by faith in the Mediator Iesus Christ free pardon and forgiuenesse is assuredly to be looked for and expected from the Throne of mercie and grace Come therefore vnto me all ye that are weary and heauy laden and I will giue you rest though your sinnes be as skarlet they shall be as white as snow though they bee redde as crimson they shall be as wooll for if the wicked will turne from all his sinnes that he hath committed Eze. 18.21 22. and keepe all my statutes and doe that which is lawfull and right he shall surely liue he shall not dye all his transgressions that hee hath committed they shall not be mentioned vnto him in his righteousnesse that he hath done he shall liue Ye that labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as be skilfull in the original tongues make this difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the latter generally signifying whatsoeuer labour exercise and trauaile the first betokeneth a paineful wearisome sorrowfull and heauy labour so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labour is the cause of wearisomenesse or painefull and tedious emploiment and therefore the Septuagint and other Translations of the olde Scripture into the Greeke tongue haue vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in such places of the old Testament where the Originall expresseth such and so great ouerspending of the vitall parts by reason of too much sorrow griefe labour and toile that without present succour releefe and comfort nothing but death and fearefull dissolution is vndoubtedly to bee expected as in that of Deuteronomy Remember what Amalek did vnto thee by the way Deut. 25.17 18. when ye were come forth out of Aegypt how hee met thee by the way and smote the hindmost of thee euen all that were feeble behind thee when thou wast faint and wearie And againe Ahitophel offering his seruice vnto Absalon against Dauid 2. Sam. 17.2 sayth I will come vpon him while he is weary and weake handed and will make him afraid I haue giuen you a Land for which ye did not labour Iosh 24.13 and Cities which yee built not and ye dwell in them What! Did not Israel labour for the Land of Canaan for which they had many sharpe skirmishes and encountred with many seuerall oppositions Yes verily but because of the extraordinary assistance of Gods holy Spirit and vnaccustomed presence of his almighty power and out-stretched arme whereby they subdued those nations with great facility and ease they might well haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but they had not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was vnto them some kinde of exercise but not an ouer-spending and out-wearing of their strength sometimes againe the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vsed for expressing of those places of the old Testament where the Originall signifieth a coniunction of labour sorrow trauell heauinesse and paine Man is borne vnto trouble as the sparks flye vpwards Iob. 5.7 And againe the daies of our yeeres are threescore and ten and if by reason of strength they be fourescore Psal 90.10 yet is their strength labor and sorrow Thirdly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vsed by the Pen-men of holy Scripture for expressing the varietie of tribulation calamity and crosse vnder which in this life the Saints continually groane 1. Cor. 4.11 12. Euen vnto this present houre we both hunger and thirst and
are naked and are buffeted and haue no certaine dwelling place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and labor working with our owne hands 1. Tim. 4.10 And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for therefore wee labour and suffer reproach because we trust in the liuing God who is the Sauiour of all men especially of those that beleeue Mat. 26.9 and in the 26. of S. Mathews Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why trouble ye the woman for shee hath wrought a good worke on mee In like manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in wearinesse and painfulnesse 2. Cor. 11.27 in watchings often in hunger and thirst in fastings often in coldnesse and nakednesse and againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither did wee eate any mans bread for nought 2. Thes 3.8 but wrought with labour and trauell night and day that wee might not be chargeable vnto any From hence then it is easie to vnderstand who and what manner of ghuests they be whom Christ so friendly exhorts all by-respects set aside directly to come vnto him First such as either in the Ceremonies of the ancient Law the traditions of men or precise and strict performance of the Morall Law with great labor perplexitie trouble seek the fauor of God peace of conscience and euerlasting happines but after vnexpressible anguish finding rather further torture torment of conscience then any least beginnings of ease are ready to giue ouer as men by their owne endeuours wholly and altogether vnable to stand in the presence of a consuming fire those our Sauiour Iesus Christ louingly inuites not to despaire in this their wrestling with the wrath of God nor any longer to confide and trust in their owne righteousnesse whence no comfort at all is to be expected but altering their course to come or beleeue in him vnto whom all things requisite and necessary for the safegard and saluation of mens soules are giuen of the Father vnto which sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or heauy laden fitly doth agree for the Law is by the Prophet Esay 9.4 compared to a burthen Thou hast broken the yoke of his burthen and the staffe of his shoulder the rodde of his oppressour as in the day of Midian and againe They binde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heauy burthens and grieuous to bee borne and lay them on mens shoulders but they themselues will not moue them with one of their fingers Mat. 23.4 such then as confident in their owne strength haue earnestly endeuoured the atonement of Righteousnesse by the workes of the Lawe but by experience finding the heauinesse of this yoke and greatnesse of their inability by their owne endeuours to stand in the presence of so great and terrible a Iudge are truly humbled and cast downe vpon the sense and feeling of this their weakenesse such I say are fit ghuests for CHRISTS Table as appeareth by his reply vpon the Pharises modest and discreete speech Marke 12.34 Thou art not farre from the Kingdome of Heauen The second sort of ghuests whom by these words Christ so fauourably inuites to come vnto him are those who vpon a sense and feeling of their manifold transgressions the apprehension of the wrath of God and horror of the last day are at the pit and pinch of desperation it selfe wherunto also the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very fitly doth accord and agree for Esay speaking of the burthen of sin and wrath of God sayth He hath borne our griefes Esa 3.4.11 and carried our sorrowes yet did wee esteeme him stricken smitten of God and afflicted he shall see the trauell of his soule and shall be satisfied by his knowledge shall my righteous Seruant iustifie many for hee shall beare their iniquities Zach. 5.7 and Zacharie speaking to this same purpose sayth that Wickednes sitteth vpon a talent of lead and Dauid speaketh of transgression as of a heauy burthen Mine Iniquities are gone ouer mine head Psal 38.4 as an heauy burthen they are to heauie for me so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without either violence or strayning are properly vnderstood of such as labour and are heauy laden vnder the weight and intolerable burthen of their sinnes Thirdly such as vnder the heauie burthen of crosse and calamitie are grieuously perplexed and borne downe but finding no ease nor way to escape are ready well-nigh to sinke vnder the burthen those Christ louingly and friendly exhorts not because of their present calamities to thinke themselues cast off of God or debarred from the Kingdome of Heauen but all such extremes set aside to come vnto him where vndoubtedly they shall finde rest vnto their soules either by a finall remouall of their calamitie as Hanna Mordecai Rebecca and diuers others or mitigation and asswaging the heat of their tribulation Gen. 39.21 Dan. 6.12 3.23 as Ioseph whilst hee liued in Pharaohs Iayle Daniel in the Lyons denne or if their further good require continuance in tribulation by the sweete influence of his holy Spirit quieting and calming their distressed and perplexed spirits in the agonie and greatest heate of the fiercest temptations as Stephen in his martyrdome Dauid in the dayes of his ttouble and the blessed Apostles in their seueral persecutions for the Gospels sake These then being the ghuests whom so louingly Christ bids and comfortably inuites to come vnto him it is easie from bence to vnderstand who they be that debar and make themselues vncapable of the grace of Christ First such as drunke with a vaine conceit and opinion of their owne righteousnesse thinke themselues sufficiently able to performe and obey the commandements of the Lord and consequently feele not themselues labouring and heauie laden vnder the burthen of their sinnes Secondly Epicures and all such as weigh not nor regard their sinnes thinke not vpon the wrarh of God and terror of the last Iudgement but carelesly contemne neglect and despise the same of whom the Apostle speaking sayth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 4.19 who being past feeling haue giuen themselues ouer vnto lasciuionsnesse to worke all vncleannesse with greedinesse Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as besotted with the dainties and soft allurements of the world feele not their miserable and wretched estate in regard of their manifold transgressions and dreadfull Iudgement of Almighty God nor think vpon the fauour and grace of God here and euerlasting happinesse in the life to come Fourthly and lastly such as vpon the sense and feeling of their sinnes and apprehension of Gods wrath and indignation against them for their transgressions beeing thorowly humbled and cast downe choose rather to sink in the bottomlesse pit of death and desperation then to come vnto Christ Iesus the Spirituall Physicion and Comforter of sicke and diseased soules And I will giue you rest Feare of punishment and hope of reward are two maine motiues whereby man is either encouraged in the wayes of godlinesse or restrained from transgressing the Commandements of the Lord