CHRIST INVITING SINNERS TO COME TO HIM. › Chapter 7, Christ inviting sinners to come to him for rest by Jeremiah Burroughs (1659) | AskReformation

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Sixthly, And in the Sixth place. This Law requires constant Obedience also: and such is the rigour of it; that if you should obey it never so much for a great part of your lives; If you should conceive you could obey it perfectly for a great while; yet if at last you should offend in any one particular you are cast for all; and all that you have done before is utterly rejected; it will take advantage against you for any one particular. If it were possible that all your life time you should keep it and at the last hour of your life break it in any one particular; certainly you would be condemned by it; this is the condition of the Law; for so it is in those words that are named; though you do it, if you do not abide to do (every thing) If there be but any one thing whereby it can take advantage, it will certainly condemn you for it. This is the condition of all that are under the covenant of works; and is not this a load? Would not this burden ⟨p. 40⟩the Soul? If so be the soul comes to understand it; and whether it understands it or not, yet certainly it is the truth of God.

Sixtly, And in the Sixt place. This Law requires constant Obedience also: and such is the rigour of it; that if you should obey it never so much for a great part of your lives; If you should conceive you could obey it perfectly for a great while; yet if at last you should offend in any one particular you are cast for al; and al that you have done before is utterly rejected; it wil take advantage against you for any one particular. If it were possible that all your life time you should keep it and at the last houre of your life break it in any one particular; certainly you would be condemned by it; this is the condition of the Law; for so it is in those words that are named; though you do it, if you do not abide to do (every thing) If there be but any one thing whereby it can take advantage, it will certainly condemn you for it. This is the condition of al that are under the covenant of works; and is not this a load? Would not this burden ⟨p. 40⟩the Soul? If so be the soul comes to understand it; and whether it understands it or not, yet certainly it is the truth of God.

:351p. 40–41

Seventhly, A seventh Burden of the Law is this, that when once the sinner hath broke it, the Law cannot be satisfied with any obedience which may make amends afterwards, by any thing that the sinner can do; suppose a man should be never so angry and offended, he that hath offended him may make amends, again a Servant thinks, though I have offended my Master and done so many faults; Yet, I will make amends for all. So many people think though we have broken the Law of God; and lived a great while in sin, and done that which is evil; yet we will make amends again; and we will give alms; and come to Church and the like. These are the Reasonings of many poor Ignorant hearts, that do not understand upon what terms they stand with God; all the Children of men stand before God either under a Covenant of works; or under the Covenant of Grace, one of the two: now those kind of men that Reason after this manner, surely they are not acquainted with the Covenant of Grace; they are under the Covenant of Works; and now let them know that the covenant of Works admits of no such amends as they speak of; but when once you have broken the Law all that ever you can do; If you could live a thousand years never so strictly; or be willing to suffer never so much for God; yet all this will not satisfy for what is past; many when they have sinned and their Consciences are a little awakened for it, then they think to live better and to do otherwise afterwards; as if they would make amends for what is done before; but you must know that this is a mere deceit and will not satisfy, you must come to me saith Christ; you must come to Christ and believe in him, or otherwise all that you can do will never make amends; you will say, If we cannot make amends what shall become of us; it is true, if there were not a Saviour, a Christ: our condition were ⟨p. 41⟩sad Certainly amends must be made, but it is impossible that ever you can make amends: and this you must think of: you must not only think of what you are bound to do, for the time that is to come: but how the breach of the law shall be made up for that which is past; & when the sinner comes to think of these two together, I have thus sinned, Lord what shall I do for time to come; I & what shall I do to make up the breach of the law for that which is past; this will burden the soul;

Seventhly, A seventh Burden of the Law is this, that when once the sinner hath broke it, the Law cannot be satisfied with any obedience which may make amends afterwards, by any thing that the sinner can do; suppose a man should be never so angry and offended, he that hath offended him may make amends, again a Servant thinks, though I have offended my Master and done so many faults; Yet, I wil make amends for al. So many people think though we have broken the Law of God; and lived a great while in sin, and done that which is evil; yet we wil make amends again; and we wil give almes; and come to Church and the like. These are the Reasonings of many poor Ignorant hearts, that do not understand upon what tearms they stand with God; al the Children of men stand before God either under a Covenant of works; or under the Covenant of Grace, one of the two: now those kind of men that Reason after this manner, surely they are not acquainted with the Covenant of Grace; they are under the Covenant of Works; and now let them know that the covenant of Works admits of no such amends as they speak of; but when once you have broken the Law all that ever you can do; If you could live a thousand years never so strictly; or be willing to suffer never so much for God; yet all this will not satisfie for what is past; many when they have sinned and their Consciences are a little awakned for it, then they think to live better and to do otherwise afterwards; as if they would make amends for what is done before; but you must know that this is a meer deceit and wil not satisfie, you must come to me saith Christ; you must come to Christ and beleeve in him, or otherwise all that you can do wil never make amends; you wil say, If we cannot make amends what shal become of us; it is true, if there were not a Savior, a Christ: our condition were ⟨p. 41⟩sad Certainly amends must be made, but it is impossible that ever you can make amends: and this you must think of: you must not only think of what you are bound to do, for the time that is to come: but how the breach of the law shal be made up for that which is past; & when the sinner comes to think of these two together, I have thus sinned, Lord what shal I do for time to come; I & what shal I do to make up the breach of the law for that which is past; this wil burden the soul;

:352p. 41

and the soul will feel upon this such a burden that nothing in the world can give it rest tell it come to Christ; If we did apprehend this we would see that our Condition out of Christ were a restless condition; and this invitation of Christ would be very acceptable. Now because I was loth to tell you of rest before I had opened a little this burden, for otherwise you might say as those Jews did to Christ in an other case when Christ told them If the Son made them free, they should be free indeed; why, Say they, are we bound to any man, it is in John. 8.32. why do you talk of freedom to us. If I should have gone on in the invitation [Come to me and I will give you rest] come to Christ. Why what restless Condition are we in, you might have said? But now when you see your restless condition, then I suppose you will be willing to hearken to the invitation [Come to me and I will give you rest] those things will make you to know what it is to believe, and to come to Christ, when you come to understand what you are in being out of Christ.

and the soul wil feel upon this such a burden that nothing in the world can give it rest tel it come to Christ; If we did apprehend this we would see that our Condition out of Christ were a restless condition; and this invitation of Christ would be very acceptable. Now because I was loth to tel you of rest before I had opened a little this burden, for otherwise you might say as those Jewes did to Christ in an other case when Christ told them If the Son made them free, they should be free indeed; why, Say they, are we bound to any man, it is in John. 8.32. why do you talk of freedom to us. If I should have gone on in the invitation [Come to me and I wil give you rest] come to Christ. Why what restless Condition are we in, you might have said? But now when you see your restless condition, then I suppose you wil be willing to harken to the invitation [Come to me and I wil give you rest] those things wil make you to know what it is to beleeve, and to come to Christ, when you come to understand what you are in being out of Christ.

:353p. 41–42¶8

8. An eighth particular is this; That the Law accepts of no repentance, as it will not be made amends for; so it will not accept of repentance. Let the Sinner be never so sorrowful for what he hath done, and lament his sin never so much; if he could bewail his sin with tears of blood, the Law would not accept of this. You will say this is a strange doctrine, that our repentance should not be accepted of. I do not say absolutely, that God will accept of no Repentance; but I say that the Law will accept ⟨p. 42⟩of no Repentance. Repentance is the doctrine of the Gospel; the Law preacheth no such doctrine as the doctrine of Repentance; it is an evangelical doctrine: but now repentance, that is merely trouble of Conscience, that I see my self in such danger of the Law, this may be a natural repentance, and not evangelical; that is, I see I have undone my self by reason of my sin, and now am troubled, and so go no further; I say this is a natural repentance, and not evangelical. When you do think of repenting of your sins, this is a saving meditation for you to think of your Repentance, thus: I am now sorry and Repent, and am humbled for my sin; I but this is through a second Covenant, through a covenant of grace, that this can be accepted, it is infinite mercy in God and that in Christ, it is purchased by the blood of Christ, that any Sorrow for any sin shall ever be accepted of God, you must thank Christ for that; and therefore when you come to the work of mourning for sin, you should come to it as a work of the Gospel, as an evangelical work, and so come freely to it; for that which is a work of the Gospel, is a fruit of the blood of Christ, and it is a great mercy of God unto you that you may be admitted to come before him to sorrow for your sins in such a way as you may be saved: all your tears, and trouble for sin except it be through the grace of the gospel, it is not accepted, and yet how many thousands of poor souls never think of this in the work of their repentance; perhaps when they lie upon their sick or death beds, their consciences tells them that there is a hell and misery for sinners, and there they lie roaring and Crying out, but the truth is they never understand the way of God in the Covenant of grace:

8. An eighth particular is this; That the Law accepts of no repentance, as it wil not be made amends for; so it wil not accept of repentance. Let the Sinner be never so sorrowful for what he hath done, and lament his sin never so much; if he could bewail his sin with teares of blood, the Law would not accept of this. You wil say this is a strange doctrine, that our repentance should not be accepted of. I do not say absolutely, that God wil accept of no Repentance; but I say that the Law wil accept ⟨p. 42⟩of no Repentance. Repentance is the doctrine of the Gospel; the Law preacheth no such doctrine as the doctrin of Repentance; it is an evangelical doctrine: but now repentance, that is merely trouble of Conscience, that I see my self in such danger of the Law, this may be a natural repentance, and not evangelical; that is, I see I have undone my self by reason of my sin, and now am troubled, and so go no further; I say this is a natural repentance, and not evangelical. When you do think of repenting of your sins, this is a saving meditation for you to think of your Repentance, thus: I am now sorry and Repent, and am humbled for my sin; I but this is through a second Covenant, through a covenant of grace, that this can be accepted, it is infinit mercy in God and that in Christ, it is purchased by the blood of Christ, that any Sorrow for any sin shal ever be accepted of God, you must thank Christ for that; and therefore when you come to the work of mourning for sin, you should come to it as a work of the Gospel, as an evangelical work, and so come freely to it; for that which is a work of the Gospel, is a fruit of the blood of Christ, and it is a great mercy of God unto you that you may be admitted to come before him to sorrow for your sins in such a way as you may be saved: al your tears, and trouble for sin except it be through the grace of the gospel, it is not accepted, and yet how many thousands of poor souls never think of this in the work of their repentance; perhaps when they lie upon their sick or death beds, their consciences tels them that there is a hel and misery for sinners, and there they lie roaring and Crying out, but the truth is they never understand the way of God in the Covenant of grace:

:354p. 42–43¶8

and how the Lord hath looked upon the Children of men under the Covenant of works, and now hath entered into a second Covenant through his Son, and there hath provided a way for their salvation which could not be in the other covenant: we are to know that the law doth accept of no repentance; now O! what a bondage is this that ⟨p. 43⟩when I am sorrowful for my sins, and think that God will pardon me, then I am curst by such a Law, that will accept of no repentance: but when we come to Christ, there Godly sorrow is accepted of: and it is said to be Sorrow unto life, but that is the privilege of those that are under the covenant of grace in Christ: therefore consider seriously of this point, that you may make a difference between a covenant of works, and a covenant of grace. I know nothing in all divinity that is greater for you to understand then these two things: and those people that are not acquainted with these two covenants, they understand but little in those mysteries of religion that may bring Salvation; I say little or nothing of true divinity is understood by people, that do not understand the difference between the first and the second covenant, between the covenant of works and the covenant of grace; and the right understanding of the difference between these two, would let in abundance of knowledge. I dare undertake that after people come to have the understanding of these two, and to know the difference of them, in one quarter of a year, they will come to have let into their hearts more knowledge in the main principles of religion then they had in many years before, and for want of knowing this one thing, people do most grossly mistake in abundance of points of Religion, and never come to understand, and to know christ at all in that way that is propounded in the Gospel. And that is the eighth thing.

and how the Lord hath looked upon the Children of men under the Covenant of works, and now hath entred into a second Covenant through his Son, and there hath provided a way for their salvation which could not be in the other covenant: we are to know that the law doth accept of no repentance; now O! what a bondage is this that ⟨p. 43⟩when I am sorrowful for my sins, and think that God wil pardon me, then I am curst by such a Law, that wil accept of no repentance: but when we come to Christ, there Godly sorrow is accepted of: and it is said to be Sorrow unto life, but that is the priviledg of those that are under the covenant of grace in Christ: therefore consider seriously of this point, that you may make a difference between a covenant of works, and a covenant of grace. I know nothing in al divinity that is greater for you to understand then these two things: and those people that are not acquainted with these two covenants, they understand but little in those misteries of religion that may bring Salvation; I say little or nothing of true divinity is understood by people, that do not understand the difference between the first and the second covenant, between the covenant of works and the covenant of grace; and the right understanding of the difference between these two, would let in abundance of knowledg. I dare undertake that after people come to have the understanding of these two, and to know the difference of them, in one quarter of a year, they wil come to have let into their hearts more knowledg in the main principles of religion then they had in many years before, and for want of knowing this one thing, people do most grosly mistake in abundance of points of Religion, and never come to understand, and to know christ at al in that way that is propounded in the Gospel. And that is the eighth thing.

:356p. 44–45

Tenthly, A tenth particular wherein the grievous bondage under the law appears, is this. That it is such a Law as there can be no appeal from it, no, nor no repealing of it, though it be thus strict, and thus severe, yet I say there is no appeal from it, nor no repealing of it: there are many Laws that we may appeal from one to another, or if that Law be hard it may be called in again: we cannot appeal from the Authority of this law▪ nor can it, be repealed. You will say, this excludes us from all help, though there be many hard Laws made by men and as long as they stand in force people are in a very sad Condition; yet there may be means to repeal them: but as for this Law there can it seems be no appeal from it, nor repealing of it. May we not appeal from Gods justice to Gods mercy seat? I have indeed spoken of such an expression, but that expression must be warily understood, for the truth is there is no proper appealing from the justice of God to his mercy; when the sinner comes to Christ it hath the pardon sealed in the Court of justice, as well as in the Court of mercy; there is no soul that is saved, but Gods justice is as well satisfied as his mercy is glorified, nor no repeal of this law. What must the law stand in force then? yes, the law shall stand in force, and yet there shall be thousands of souls saved. How is that you will say? This is the mystery of the Gospel that the law shall stand in force, and yet men shall be saved, there shall be a way to save men for all this, Certainly if the Law went on in its course, one would think that it would carry on all mankind to eternal destruction; yea, and so it would have done but only for this great Saviour, and redeemer Jesus Christ that calls Sinners to him, that they might have rest. He comes and puts himself under the Law and what the Law requires, he doth, and he Suffers; ⟨p. 45⟩so that here is all the alteration, the Law goes on, and hath its course, only whereas it might have required to have had the course of it upon our selves in person; now God is content that it should have its course upon our security. When a man oweth a debt, the Law requires performance, its one thing to have the law repealed, and an other to have the debtor delivered: if a sure•• will come and undertake the debt, he is delivered though he hath not paid it, & yet the law hath its course;

Tenthly, A tenth particular wherein the greivous bondage under the law appeares, is this. That it is such a Law as there can be no appeal from it, no, nor no repealing of it, though it be thus strict, and thus severe, yet I say there is no appeale from it, nor no repealing of it: there are many Laws that we may appeal from one to another, or if that Law be hard it may be called in again: we cannot appeale from the Authority of this law▪ nor can it, be repealed. You wil say, this excluds us from al help, though there be many hard Laws made by men and as long as they stand in force people are in a very sad Condition; yet there may be meanes to repeal them: but as for this Law there can it seems be no appeale from it, nor repealing of it. May we not appeale from Gods justice to Gods mercy seat? I have indeed spoken of such an expression, but that expession must be warily understood, for the truth is there is no proper appealing from the justice of God to his mercy; when the sinner comes to Christ it hath the pardon sealed in the Court of justice, as wel as in the Court of mercy; there is no soule that is saved, but Gods justice is as wel satisfied as his mercy is glorified, nor no repeale of this law. What must the law stand in force then? yes, the law shal stand in force, and yet there shal be thousands of soules saved. How is that you wil say? This is the mistery of the Gospel that the law shal stand in force, and yet men shalbe saved, there shal be a way to save men for al this, Certainly if the Law went on in its course, one would think that it would carry on al mankind to eternal destruction; yea, and so it would have done but onely for this great Saviour, and redeemer Jesus Christ that cals Sinners to him, that they might have rest. He comes and puts himself under the Law and what the Law requires, he doth, and he Suffers; ⟨p. 45⟩so that here is al the alteration, the Law goes on, and hath its course, onely whereas it might have required to have had the course of it upon our selves in person; now God is content that it should have its course upon our security. When a man oweth a debt, the Law requires performance, its one thing to have the law repealed, and an other to have the debter delivered: if a sure•• wil come and undertake the debt, he is delivered though he hath not paid it, & yet the law hath its course;

:357p. 45

for the surety dischargeth what the debtor should have done: so the way of salvation for any soul, it is not either by appealing from the law, or by the repealing of the law: but we must look upon the Law to have its course, only to have its course upon Christ our surety, who hath fully satisfied the law, and Christ looked thus upon, is the true object of our faith, and except we apprehend Christ thus, as one made under the Law as the Scripture saith, and one that did endure the law to have its course upon him, and so to satisfy the law: except we look upon Christ thus, we look not upon him as the right object of our faith; and Christ he thus calls upon you that are weary and heavy laden to come to him: as if he should say poor Sinners that are under such a Covenant as this is, you know that though it be not repealed I have come and put my self under this law, it hath had its course upon me; come to me, and the law shall be satisfied, it shall have nothing to say against you, but you shall have through rest in me: come therefore to me.

for the surety dischargeth what the debter should have done: so the way of salvation for any soul, it is not either by appealing from the law, or by the repealing of the law: but we must look upon the Law to have its course, only to have its course upon Christ our surety, who hath fully satisfied the law, and Christ looked thus upon, is the true object of our faith, and except we apprehend Christ thus, as one made under the Law as the Scripture saith, and one that did indure the law to have its course upon him, and so to satisfie the law: except we look upon Christ thus, we look not upon him as the right object of our faith; and Christ he thus cals upon you that are weary and heavy laden to come to him: as if he should say poor Sinners that are under such a Covenant as this is, you know that though it be not repealed I have come and put my self under this law, it hath had its course upon me; come to me, and the law shal be sattisfied, it shal have nothing to say against you, but you shal have through rest in me: come therefore to me.

:358p. 45–46

Eleventhly: The Eleventh thing in the Law is, That it is so far from enabling us to perform that obedience which it requires, that (in regard of our own wretched condition that we are now in) the more it comes to be revealed, the more are our Corruptions stirred up; it doth through our fault, not from any fault in the Law, stir up our Corruptions so much the more. Luther compares it to Water cast upon Lime, the Law coming into the heart being in its Natural Condition till God overcomes ⟨p. 46⟩it by the Grace of the Gospel, is stirred up so much the more. You have a notable expression for this in the example of Paul, who felt it thus in himself, in Rom. 7.5. For when we were in the Flesh, the motions of sin which were by the Law, did work in our members to bring forth fruit unto death; and again in ver. 8. For sin taking occasion by the Commandment wrought in me all manner of Concupiscence. It took occasion by the Commandment; there are many people that are the worse by hearing the Law revealed unto them, until God pleaseth to overcome their hearts by the grace of the Gospel. Now put all these together, and the soul that comes to be enlightened to understand these, do you not think that such a soul will be burdened? Is it not a burden to be in this Condition? Is it possible that the soul can have any rest in this Condition? You will say, these things are hard in themselves. But first if you did but understand the infinite holiness there is in God, and the infinite Justice of God with whom you have to deal. And if you did but understand the perfect Condition that God did make man in at the first; present before your souls the infinite Holiness and Justice of the great God with whom you have to do; and then present before your souls that perfect state that God did make man in Innocency, and then these things will be clear unto you. And if these things were only preached to you, and nothing else, they would seem to be hard; but it is all in order to this Invitation of Christ.

Eleventhly: The Eleventh thing in the Law is, That it is so far from inabling us to perform that obedience which it requires, that (in regard of our own wretched condition that we are now in) the more it comes to be revealed, the more are our Corruptions stirred up; it doth through our fault, not from any fault in the Law, stir up our Corruptions so much the more. Luther compares it to Water cast upon Lime, the Law coming into the heart being in its Natural Condition till God oovercomes ⟨p. 46⟩it by the Grace of the Gospell, is stirred up so much the more. You have a notable expression for this in the example of Paul, who felt it thus in himself, in Rom. 7.5. For when we were in the Flesh, the motions of sin which were by the Law, did work in our members to bring forth fruit unto death; and again in ver. 8. For sin taking occasion by the Commandment wrought in me all manner of Concupiscence. It took occasion by the Commandment; there are many people that are the worse by hearing the Law revealed unto them, until God pleaseth to overcome their hearts by the grace of the Gospel. Now put all these together, and the soul that comes to be enlightened to understand these, do you not think that such a soul wil be burdened? Is it not a burden to be in this Condition? Is it possible that the soul can have any rest in this Condition? You will say, these things are hard in themselves. But first if you did but understand the infinite holiness there is in God, and the infinite Justice of God with whom you have to deal. And if you did but understand the perfect Condition that God did make man in at the first; present before your souls the infinite Holiness and Justice of the great God with whom you have to do; and then present before your souls that perfect state that God did make man in Innocency, and then these things wil be clear unto you. And if these things were only preached to you, and nothing else, they would seem to be hard; but it is all in order to this Invitation of Christ.