beginning; and those who do so now, would have done so if they had lived then. His looks, his voice, his ges ture, and even his discourses and miracles, could not engage a single person to cleave to him with full purpose of heart, unless he was likewise spiritually revealed to the eye of their faith, as the image of the invisible God, the brightness of the Father's glory, full of and truth. grace 3dly, Even his true disciples, who were constantly with him, to whom he had personally made the most express and endearing promises, and who sometimes thought themselves assured beyond the power of a doubt, yet could not maintain their confidence longer than his Spirit upheld them. To them expressly, though not to them exclusively, Jesus had said, "I go, to pre pare a place for you*," and I will come again to receive you to myself, that "where I am, there ye may "be also." When he had concluded that affectionate discourse, their doubts and fears were dissipated, and they could confidently say, "Now we believe‡;" yet it was not long before they found his reply fulfilled: Jesus said unto them, "Do you now believe! The hour "is coming, when you shall be scattered every man "to his own, and shall leave me alone§." Will not this instance convince you of your mistake, when you think you could depend more on a voice from heaven, than on the written word? The apostles had the strongest of assurance imaginable, the word of the Lord Jesus himself, face to face; and yet this would not support them, without renewed supplies of strength. * John, xiv. 2. John, xiv. 3. § John, xvi. 32. VOL. II. 2 H On the other hand, consider if the loss of his bodily presence is not more than made up to us. 1st, By the fuller manifestation of the Holy Spirit than was afforded before his ascension. The Holy Ghost was not then given in that clear and abundant measure as afterwards*, because Jesus was not yet glorified. While he was with them, he was their Comforter and Teacher; but he told them, "When I depart, I will send you another Comforter †," whose office and abode with you will be in many respects so much more advantageous, that on this account it is expedient for that I go away. you 2dly, By the greater number and variety of promises which we enjoy, We have not only the Scriptures of the Old Testament in common with them, but to us the ancient revelations of the will and love of God are enlarged, explained, applied, and confirmed by the superaddition of the new . 3dly, By the experience of multitudes of all ages, people, and languages, who have gone before us, since their time the cloud of witnesses to the truth and grace of God, the reality of eternal things, and the victorious power of faith, is now increased by the concur、rent evidence of thousands and millions, who have overcome all opposition by the blood of the Lamb, and the word of his testimony. 4thly, By the proofs and living witnesses of his power and grace amongst ourselves. Are there not many, with whom you worship and converse from day to day, who can tell you, they were even dead in trespasses and sins, but he has quickened them. They were once, * John, vii, 39. John, xiv. 16. and xvi. 7. † Eph. iii. 5. as you are, labouring and heavy laden, they waited for him long, had a share in such temptations and conflicts as you now feel, were often at a stand, and upon the point of concluding their case to be desperate, as you may think yours at present; but at length they were enabled to come unto him, and they have found rest. Every such instance should encourage you to gird up the loins of your minds, to be patient and hope to the end. As they have known your troubles, so shall you partake of their consolations in due time. What is it then should hinder you from coming to Jesus that you may find rest? What exceptions can your unbelief devise against the invitations, motives, and examples, which the Lord sets before you by his preached Gospel? (1) Is it a sense of your load which makes you say, you are not able? But consider that this is not a work, but a rest. Would a man plead, I am so heavy laden, that I cannot consent to part with my burden; so weary, that I am not able either to stand still or lie down, but must force myself farther? The greatness of your burden, so far from being an objection, is the very reason why you should instantly come to Christ, for he alone is able to release you. (2) But perhaps you think you do not come aright. I ask, how would you come? If you can come as a helpless unworthy sinner, without strength, without righteousness, without any hope but what arises from the worth, work, and word of Christ, this is to come aright. There is no other way of being accepted. Would you refresh and strengthen yourself, wash away your own sins, free yourself from your burden, and then come to him to do these things for you? May the Lord help you to see the folly and unreasonableness of your unbelief. I have observed already, that coming to Christ signified more at first than merely to come into his presence so likewise it means more now than to be found among his worshippers. Let none of you be deceived with a form of godliness. Examine your religious profession by this test. Have you laboured under a sense of your misery? Have you known the burden of sin? Has Jesus given you rest? Or are you earnestly seeking to him for it? If you understand not the meaning of these questions, you are not yet in that state to which the promises are made. And why are you not labouring and heavy laden? Are you not sinners? Has not the righteous God revealed a law? Has he not guarded this law with the sanction of a dreadful curse? Have you not transgressed this holy law in thought, word, and deed, times without number? If you have not, why do you join in the public confession, and call for mercy when the commandments are repeated? If you have, how will you escape the penalty? How indeed, if you dare to neglect this great salvation? The law condemns you already; if you receive not the Gospel, you must perish without remedy: for other name or means whereby men can be saved there is none under heaven. Once more you are warned of danger; once more the refuge is set before you. We preach Jesus, who came to seek and to save those who were lost; Jesus who was wounded with whips, and thorns, and nails, that his enemies might be healed. Does not this thought affect you? Will you slight his love, despise his blood, and crucify him afresh? God forbid! Is there not some heart now relenting, begin ning to feel impressions of fear, shame, and grief? Happy beginning! Obey the voice of God now opening in your conscience! Now is the time to pray; before, you knew not what to pray for: but now you see you want the blood of Christ, and the teaching of his Spirit. "Ask, and you shall receive; and seek, and you shall "find." Take your warrant from my text; Jesus has said, "Come unto me, and I will give you rest." Let your hearts answer, "Take away our iniquity, and re"ceive us graciously: Behold, we come unto thee, for “thou art the Lord our God; and in thee the father"less, the helpless, the comfortless, find mercy." SERMON XI. THE PRESENT AND FUTURE REST OF BELIEVERS IN CHRIST. MATTH. XI. 28. Come unto me, all ye that labour, and are heavy laden, and I will give you rest. But THE learned have a variety of arguments whereby to prove the Scripture to be the word of God. though that kind of proof, which may be brought in a way of reasoning and external evidence, is doubtless useful upon proper occasions; yet, I apprehend, the chief and most satisfactory argument to those who are capable of receiving it, arises from the correspondence between the subject-matter of the Scripture, and the state of an awakened mind. When the eyes of the understanding are opened, we begin to see every thing around us, to be just so as the Scripture has described |