The Works of William Bridge Volume 2, Volume 2 · Part 3

The Works of William Bridge Volume 2 · Volume 2 · Part 3

p. 215EVANGELICAL Repentance.

MATTHEW 3.2. Repent ye: for the Kingdom of Heaven is at hand.Preached at Clapham. May, 10. 1646.

MATTHEW 3.2. Or thus, Repent ye: for the Kingdom of Heaven hath approached

THESE Words, are the words of John the Baptiſt, when he firſt began to preach the Goſpel of Chriſt; and if ye look into the next Chapter, the 4. of Matth. and the 17. verſ. ye ſhal find, That our Lord and Saviour Jeſus Chriſt Himſelf does preach the ſame Doctrine, in the ſame words, Jeſus began to preach, and to ſay, Repent, for the Kingdom of Heaven is at hand. Our Savionr Chriſt, the better preacher, is not aſhamed to tread in Johns ſteps, and words: John honored Chriſt, and Chriſt honored John. Miniſters ſhould ſtrengthen the hands one of anoter. And if ye look into the 10. Chapter of Matthew, ye ſhall finde, p. 216That when our Saviour ſent out his Diſciples for to Preach the Goſpel, he commands them to preach the ſame Doctrin too, in the ſame words (verſe the 7.) Go ye, preach, ſaying; The Kingdom of Heaven is at hand. But here's no, Repent? Yes, that was in their Commiſſion too, as ye may reade in the 6. of Mark and the 12. verſe (they would not preach a word beyond their Commiſſion) And they went out, and preached that men ſhould Repent. So that their Commiſſion alſo was to preach thus, Repent, for the Kingdom of Heaven hath approached, or hath drawn neer unto you. Surely, there is ſomewhat more than ordinary in theſe words, That John and our Saviour Chriſt, and all the Diſciples ſhould begin thus, for to preach in theſe words, Repent, for the Kingdom of Heaven is at hand. They were all Miniſters of the Goſpel: and the Miniſters of the Goſpel, are not barely to preach Repentance, but they are to preach Repentance upon Goſpel Motives, The Kingdom of Heaven is at hand.

In the words ye have an Exhortation, Repent ye: A Motive unto the work of Repentance, for the Kingdom of Heaven hath approached.

Repent ye] That is, be not only ſorrowfull for ſin committed, but mend your lives. Repentance is ſometimes taken in a large ſence for Amendment of life. Sometimes Repentance is taken only for Godly ſorrow, in a more ſtrict, and a narrow ſence.

Somtimes it is taken largely, For the Amendment of our life: not only for godly ſorrow, but all obedience, and reformation. And ſo it may be taken here; as ye may perceive by the 3. verſ. where this word, Repent, is explain'd, Repent ye, for the Kingdom of Heaven is at hand; for this is He that was ſpoken of by the Prophet Eſaias, ſaying, The voice of one crying in the wilderneſs, Prepare ye the way of the Lord, make his paths ſtreight. Preparing the way of the Lord, and making ſtreight paths, all one with Repentace. There is a Iegal Repentance: And there is an Evangelical Repentance. Some think it is a Legal Repentance that is here required; p. 217and there upon they urge a neceſſity of Legal preparation before a man does come to Chriſt: as there is a John Baptiſt before Chriſt; ſo (ſay they) there muſt be a Legal work of neceſſity before a poor ſoul can have any admittance to Jeſus Chriſt.

But I pray conſider the words, and you will find; That not a Legal repentance; but Evangelical is here required. Did our Savior Chriſt Himſelf preach Legal Repentance? They are the words of our Savior Chriſt; He uſes them too.

The Repentace is, as the Conſideration is that this work is to be founded on, as the motive is. What's the motive? The Kindom of Heavcn is at hand, Repent; let your Repentance be upon this ground, becauſe the King-dom of Heaven hath approach't, becauſe the Kingdom of Heaven hath drawn neer. He does not ſay, Repent, becauſe the Kingdom of Hell is neer, but becauſe the Kingdom of Heaven is neer: the Motive being Evangelical, the Repentance is ſo, 'tis not a Legall, but an Evangelieal Repentance that is here required. Beſidesw theſe words, Repent for the Kingdom of Heaven is at hand, are not ſpoken only to the ungodly, but unto the godly alſo of thoſe times who were to prepare the way of the Lord, and to make ſtreight their pathes. And therefore, not to be underſtood of a Repentance only preparatory to that in the heart.

But what then are we to underſtand here by the Kingdom of Heaven? Queſt. and the approaching of the Kingdom of Heaven? For the Kingdom of Heaven hath approached, or drawu neer unto you.

The Kingom of Heaven ſometimes in the language of the new Teſtament Notes, Anſ. The glorious condition of the other world that we are going to. Sometimes it notes the State of the Church; it's uſed for the Church of Chriſt. And ſometimes for the Goſpel of Chriſt. I take it here for the whole State of the Meſſiah: the Kingdom of grace, Chriſt, and all his benefits, grace, mercy, and free remiſſion p. 218publiſhed in the Goſpel, in the ſeveral diſpenſations, and adminiſtrations thereof: this is called the Kingdom of Heaven, for this motive, The Kingdom of Heaven is at hand, is ſet and uſed here in oppoſition unto the motives that was uſed among the Jewes: when the Jewes were Excited, and put upon any duty, they were ſtirred up thereunto upon ſuch motives as theſe: for the Kingdom of Canaan is at hand; If you do ſo and ſo, God will bring you into the Land of Canaan, and give you that Land. Now under the Goſpel, here are other motives, Repent, for the Kingdom of Heaven is at hand: Not like thoſe Jewiſh motives, The kingdom of Canaan is at hand, or the Kingdom of the Jebuſites is at hand; Chriſtians are not only or eſpecially to be ſtir'd up by ſuch motives as thoſe, but by higher, and greater motives, Repent, for the Kingdom of Heaven is at hadn. And may carry an Hebraiſme with it, The Kingdom of Heaven: that is, a heavenly Kingdom: as the Law is called the Law of fire, in the Hebrew, a fiery Law. The Jews expected the Meſſiah, & dream'd of an outward, glourious, and pompous Kindgom: Now ſaies John the Baptiſt, The Meſſiah is come, his Kingdom is come; but it is not an outward, glorious, and pompous Kingdom; but 'tis an heavenly Kingdom, and therefore, Repent, and prepare your ſelves for the receiving of it, make your way plaine, for the Kingdom of Heaven, an heavenly Kingdom is now at hand.

Is at hand] we reade it; but according to the original rather thus, The Kingdome of Heaven hath approch'd, Appropinquavit: As if he ſhould ſay thus, Do you turn to God, becauſe God hath turned to you: do you draw neer to God, becauſe the kingdom of grace, and free-remiſſion hath drawn neer to you.

There are Two Notes that lie here before us, that I ſhall commend unto your conſideration.

The Firſt is this, That the Kingdom of Heaven, of Grace, Mercy, and of free-remiſſion does approach unto us before we do come unto it.

p. 219And Secondly, That the appropinquation, or drawing neer of the Kingdom of Heaven, is the higheſt, and greateſt argument, and motive in the world unto true repentance.

The Kingdom of Heaven, (I ſay) the Kingdom of Grace, Mercy, and Free-remiſſion of ſin, does appreach to us, before we draw neer to it. Repent, turn ye; for the Kingdom of Heaven hath approached, or it hath come to you, and therefore do you come to it.

Thus it lies in the words: And thus you will find it alla-long.

Thus God hath promiſed: This Chriſt hath parabled: Thus God fulfilled.

Thus God hath promiſed. Thou ſhalt hear a voice behind thee: What voice is that? but the voice of mercy, and the voice of grace, and of free-remiſſion.

Thou ſhalt hear a voice behind thee: Iſa. 30.21.Isa 30:21When thou art going away from God, and when thou haſt thy back upon God; thou ſhalt hear a voice of mercy behind thee; it ſhall follow after thee before thou doſt come to it.

And thus ye have a cleer parable for it, which you may reade, fully ſpeaking this truth, in Luke 14.16, 17, 18. and ſo on, A certain man made a great ſupper, and bade many; And ſent his ſervant at Supper-time, to ſay to them that were bidden, Come, for all things are now ready. And they all with one conſent began to make extuſes: So that the Servant came (at the 21. verſ.) and ſhewed his Lord theſe things. Then the Maſter of the houſe being angry, ſaid to his Servant, Go quiekly into the Streets and Lanes of the City, and bring in hither the poor, and the maimed; and the balt, and the blind. (Mark) here are invitations of mercy ſent out to thoſe that never thought of it. And the Servant ſaid, Lord, it is done as thou baſt commanded, and yet there is room. And the Lord ſaid unto the Servant again (at the 23. verſ.) Go out into the high-wayes, and beages, and compel them to come in, that my houſe may be filled. See I pray, how the kingdom of Grace, and Mercy, and Freeremiſſion p. 220is broughe neer unto a people, before ever they did make after it.

And this (I ſay) you ſhall find fulfilled. So God hath dealt by the world. So by particular Kingdoms, and Nations in the world. So by particular Towns, and Countries in a Kingdom. So by particular Families in a Towne. And ſo by particular perſons in a family.

Thus God hath dealt with the World, He hath brought neer the Kingdom of Grace, and Mercy, and free-remiſſion to the World, before ever the World did make after it. When the whol World had ſinned in the fall, and lay in wickedneſs, and never thought of returning unto God; God ſo loved the world, Joh. 3.16John 3:16that he ſent his only begotten Son to them. When Adam did not think of Chriſt, nor the world in him; the Lord gives out a promiſe, The Seed of the Woman ſhall break the Serpents head. Gen. 3.15Gen 3:15Thus mercy, and grace made it's approach towards the world, before ever the world did ſeek after it.

So in regard of a Nation, in regard of a Kingdome in the world: Go (ſaies our Lord and Savior Chriſt unto his Diſciples) and teach all Nations. The Nations did not come to Chriſt and ſay, Lord, the Jewes have refuſed the Goſpel, and therefore we beſeech thee that the Goſpel may be preached unto us, and we will receive it: No, but before ever they ſent any ſuch meſſage to have the Goſpel come down to them, the Goſpel is ſent to them, Go (ſaies our Savior) Go preach to all Nations. But Lord (they might ſay) Suppoſe that in thoſe nations we meet with ſuch a man as Herod, ſuch a man as Pilate; ſhall we preach the Goſpel, and free remiſſion of ſins then to ſuch a one? Go (ſaies Chriſt,) I make no exceptions; Go, and preach to all Nations. But ſuppoſe that a Judas come in when we are preaching the Goſpel. Saies Chriſt, I make no exceptions, if a Judas will come and ſubmit, Goe, preach to all, Goe preach the Goſpel, Go preach to all Nations.

And was it not thus with the Nation of the Jewes, as ye reade in the 16. Chapter of the Propheſie of Ezekiel, when p. 221they were firſt taken into Gods love? None eye pitied thee, (at the 5. verſe) to do any of theſe unto thee, to have compaſſion on thee. Verſe the 6. When I paſſed by thee, and ſaw thee polluted in tlsine own blood, I ſaid unto thee when thou waſt in thy blood, Live: yea, I ſaid unto thee when thou waſt in thy blood, Live. And ſo it will be with this people the Jews again, when they ſhall be converted in the latter daies of the world: The Lord ſpeaks ſo concerning them by the Prophet Eſay: I was found of thoſe that ſought me not. And in the 66.Iſa. 65.1Isa 65:1 Chapter of Eſay and the 7. verſe, 'tis ſaid concerning the Jewes that are yet to be called, and the preventing love of God towards them: Before ſhe travailed, ſhe brought forth: before her pain came, ſhe was delivered of a man-child.

Thus it is alſo with particular Towns in a Kingdom, or in a Nation: the kingdom of grace, of heaven is brought neer to them before they do ſeek to it. The Apoſtles went & preach't unto ſeveral Towns; Iconium, & Derbe, & Lyſtra; before thoſe Towns did call for the Goſpel. And if you look into the 4. Chapter of Matthew, you find, That our Saviour Chriſt came and dwelt in Capernaum (at the 13 verſe) which is upon the ſea-coaſt, in the borders of Zabulon and Naphtali: That it might be-ful filled which was ſpoken by Eſaias the Prophet, ſaying, The Land of Zabulon, and the Land of Nephtali, by the way of the Sea beyond Jordan, Galilee of the Gentiles: The people which ſate in darkneſs, ſaw great light: and to them which ſate in the region and ſhadow of death, light is ſorung up. While they were ſitting ſtill in their ſins, and in the very ſhadow of death, Chriſt goes among them, and cauſes a glorious light to ſhine upon them: they did not go out to the light, but the light did come out to them firſt.

So 'tis alſo in regard of a particular Family in a Town: 'tis ſaid concerning the Jailors family, that they were all baptized, they all beleeved: but how? did the Jailors family come and ſeek after the Kingdom of Heaven, before the Kingdom of Heaven was brought unto them? No, The Apoſtles, were brought into priſon, God works a miracle; the Kingdom of Heaven, grace, and free remiſſion is p. 222brought to the priſon, and is brought to the Jaylors family, before ever the Jailor did ſtir after it.

And ſo ye know it was with the family of Zacheus: Luke, 19 9.Zacheus (ſaies our Saviour) This day is ſalvation come to thine houſe. Pray conſider it a little, did Zacheus's houſe go to ſeek for ſalvation? or rather, did not ſalvation come and ſeek for Zecheus's houſe? Indeed Zecheus out of a curioſity ran and got up into a tree that he might ſee the out-ſide of Jeſus Chriſt: but our Lord and Saviour Chriſt, cals him down, Zacheus (ſaies he) I muſt dine with thee: invites himſelf, he carries ſalvation unto his family.

Thus God deals by Families: He deals thus by the World, He deals thus by Nations, He deals thus by Towns, He deals thus by Families.

And he deals thus by particular Perſons alſo: Was it not thus with Matthew the Publican? He ſate (ye know) in his Cuſtome-houſe, and Chriſt came and found him out there; he did not firſt go and ſeek after Chriſt, but Chriſt came firſt unto him, and found him out in his trade, and ſaid unto him,1 Tim. 1.13.1 Tim 1:13 follow me. And was it not thus with Paul? Saies Paul, I was a blaſphemer, and a perſecutor: But I obtained mercy. I was breathing out threatenings againſt the Saints, and againſt the Diſciples of Jeſus Chriſt: but as I was breathing out threatenings againſt them, the holy Ghoſt breath'd upon my heart, and met me in the way, and unhorſt me, and ſhowed me mercy: the Kingdom of Heaven did approach unto Paul, before ever Paul ſought after it.

And as 'tis with a particular Perſon in regard of his firſt Converſion, and firſt Repentance: So in regard of his After-Repentance: Peter ſins, and before ever Peter repents, Chriſt looks back upon him; that is the firſt, then Peter wept bitterly. Johah ſin'd, and ſin'd greatly in running away from God: before ever Johah could find in his heart, for to ſeek unto God, God works a miracle: provides a chamber of preſervation, even in the belly of deſtruction, in the Whales-belly for him. God brought neer his pardoning p. 223mercy, and grace to him, before ever Jonah came neer to it.

And as 'tis in regard of a mans firſt, ſecond, and after Prepentance: So 'tis alſo in regardof a mans Comfort, and Conſolation. O Lord, (ſaies David) Make me to receive joy, Pſal. 51.8. Pſa. 77.2Ps 51:8Ps 77:2and comfort; that the bones that thou haſt broken may rejoyce: My ſoul refuſeth comfort, (ſaies he) As if he ſhould ſay thus: Lord, I have been a great Surgeon at other mens hearts, and I have been able to ſet their bones that have been out of joynt: but now mine own bones are broken; I have fallen greatly, and now my own bones are broken, I cannot ſet mine own bones; My ſoul refuſeth comfort, and the promiſe is to my heart-like a bank of Ice, that my heart ſlips off: and Lord, if thou doeſt not uphold my heart with a promiſe, I ſhall never have comfort: Make me to ſee comfort, O Lord.

Thus you ſee, where ever you look in the Scripture, 'tis full of the truth that is here before us, namely, That the Kingdome of Heaven, grace, mercy, and free-remiſſion does approach unto us before we draw neer to it.

Evidences of it.

The Firſt is, Taken from our own Condition: 1Naturally we are loſt ſheep; ſo we are called by Chriſt. Man, in his natural ſtate, is compared unto the loſt ſon, the loſt groat, and the loſt ſheep. Now you know when a ſheep is loſt, it does not lie where it is loſt: if you loſe your purſe, or if you loſe a ring, it will lie where it was loſt unleſs it be taken up: but now, if a ſheep be loſt, the ſheep wanders up and down, and doth not lie where it was loſt, but wanders up and down over one mountain to another, through one thicket to another, through one dirty place to another: and of all creatures, the loſt ſheep does not ſeek the way home again: A dog loſt will ſeek the way home again; a Cat, and ſuch like creatures loſt, will ſeek the way home again: but a ſheep loſt, does not ſeek the way home again. Now we are all loſt ſheep, wandring up and down: One, he wanders over the mountain of Pride: another through p. 224the thicket of the World: another through ſome unclean Slough: but all wandring, and no man able to find his home, till he be firſt found. Therefore ſaies our Saviour Chriſt,Luke 19.10Luke 19:10 I came to ſeek, and to ſave thoſe that are loſt. He does not ſay barely, I came to ſave thoſe that are loſt; but I came to ſeek, and to ſave thoſe that are loſt. And truely, we muſt be ſought all along. Saies David, in the 119. Pſalme and the laſt: Lord, I have gone aſtray like a loſt ſheep, O ſeek thy ſervant. We have need of continual ſeeking, as long as there is continual wandring: we have need of ſuch a ſhepheard as may ſeek us out. But firſt of all the Kingdom of Heaven does ſeek us out before we do ſeek it: when we are found, then we ſeek, but we never ſeek, till we are firſt found.

A Second Evidence, 2I take from Chriſts willingneſs for to ſave ſinners. There is an infinite willingneſs in our dear Saviour for to ſave poor ſinners. He came from Heaven for that end and purpoſe: If a man come a thouſand miles upon a buſineſs; will ye not think he is willing to do it? Jeſus Chriſt came from Heaven for this buſineſs, for to ſave ſinners; Is He not then willing to do it? I may ſay that Jeſus Chriſt is more willing to ſave ſinners, than ſinners are to be ſaved by him. The Prodigal goes home to his father; but when the father ſees him after off, he runs: the Prodigal goes, and the father runs to meet him with mercy.

Yea, and our Savior Chriſt ſeems to be moſt willing to ſave the greateſt ſinners: the greateſt Saints have bin made up out of the greateſt ſinners. When the Lord Jeſus Chriſt was upon the earth, did he not carry his grace, and mercy, and the doctrin of free remiſſion to the greateſt finērs? Peloved, conſider of it I pray you, The greater the ſinner is, the more is Chriſt honored in getting out his Pardon, and in ſatisfying for ſuch a finner, and ſo he will love Chriſt the more. Look I pray into the 7 Chap. of Luke, Simon (ſaies Chriſt) I'le propound thee a parable. Maſter, ſay on (ſaies he) Then ſaies, our Savior (at the 41 verſ) There was be certain Creditor, that had two Dobters; the one ought five hundred p. 225pence, and the other fifty: And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him moſt? Simon anſwered and ſaid, I ſuppoſe that he to whom he forgave moſt. And he ſaid unto him, thou haſt rightly judged. Thoſe that he forgives moſt unto, will love moſt. Jeſus Chriſt loves to be greatly honored, and loved, and therefore he is willing to ſave the greateſt ſinners. But now, the greateſt ſinners are moſt oppoſit unto what is good, they don't ſeek after what is good: Surely therefore, if Jeſus Chriſt would ſave ſinners, and the greateſt ſinners; of neceſſity the Kingdome of Heaven, and of Grace, muſt approach unto us, before we draw neer to it.

But you will ſay, Object. Zech. 1.3 Jam. 4.8Zech 1:3Jas 4:8The Scripture ſeems to be contrary unto this Doctrine: For hath not the Scripture ſaid, Turn unto the Lord, and he will turn unto you? Draw neer to God, and he will draw neer to you? How is this therfore true, That the kingdom of grace, mercy, and free-remiſſion, does firſt draw neer unto us, before we draw neer unto it?

Yea, Hath not our Savior Chriſt ſaid,Matth. 9 13.Matt 9:13 I came not to cal the righteous, but ſinners to repentance? That is, ſuch as are ſenſible of their ſins: Surely therefore, a man muſt be ſenſible of his ſins, muſt be ſenſible firſt, before the kingdome of Heaven, of Grace, Mercy, and Free-remiſſion be brought néer unto him.

For Anſwer, The Scripture is cleerly with us, Anſw. Joh. 4.19. Joh. 15.16.John 4:19John 15:16The Apoſtle John ſpeaks out expreſly, We love him, becauſe he loved us firſt.

And ſaies our Savior, You have not choſen me, but I have choſen you: I have choſen you, you have not choſen me.

And whereas 'tis ſaid, That we ſhould turn to God, and he will turn to us: And draw neer to God, and he will draw neere to us. That is, He wil draw neer unto you again, he will turn more unto you; not as if we ſhould begin to turn to him, and firſt draw neer to him, before he does firſt draw neer to us at all: But, draw neer to him, and he will draw neer to you: And turn to him, and he will turn to you: That is, he p. 226will draw more neare to you; and he will turne unto you again.

And whereas 'tis ſaid, That Chriſt came not to call the righteous, but ſinners to repentance: That is, ſuch as are ſenſible of their ſins; and men muſt be firſt ſenſible, before the offer of grace, mercy, and free-remiſſion be made unto them.

I beſeech you turn unto the place where the Scripture lies: 'tis in the 9. Chapter of Matthew at the latter end of the 13. verſe. I am not come to call the righteous, but ſinners to repentance. This (ſay I) is not to be underſtood of ſinners only Senſible of their own ſins, but ſinners indeed. Chriſt came to call ſinners indeed, yea, before they are ſenſible of their ſins. For the word (Sinner) here, muſt be underſtood as the word ſinner before is, in the 10. and 11. verſe, As Jeſus ſate at meat in the houſe, behold, many Publicans and ſinners came and ſate down with him, and with his Diſciples. When the Phariſees ſaw it, they ſaid unto his Diſciples, why eateth your Maſter with Publicans and ſinners? He did eat with thoſe that were not ſenſible of their ſins: Sinners there, are not to be meant of thoſe only that were ſenſible of their ſins; Chriſt did not only eat with thoſe that were ſenſible of their ſins. Now he gives this account of it, I came not to call the righteous, but ſinners to repentance: That is, ſinners, ſuch as he names before, ſuch as he did eat withal; and they were not only ſuch as were ſenſible of their ſins.

Again, Our Saviour Chriſt gives this account, at the 12. verſe, The whole need not the Phyſitian, but thoſe that are ſick. To anſwer to this Objection, That our Saviour did eat with ſinners, and converſe with ſinners. Saies he, I am a Phyſitian; and Phyſitians, are to go to thoſe that are ſick only. There is this difference between me a Phyſitian, and other Phyſitians: for I come unſent for; but other Phyſitians come when ſent for. I, as a Phyſitian come to Cal my Patients: but other Phyſitians are Called in by their Patients. Now (ſaies he) I am a Phyſitian, and I come not to call the righteous, but ſinners, I come to Call my p. 227Pationts. Phyſitians don't only go to thoſe that are ſenſible of their diſeaſe; but if a man be paſt ſence, his friends ſend for the Phyſitians, and the Phyſitian goes: So does Chriſt here, Comes unto his Patients when they are not ſenſible of their diſeaſe many times.

Again; This ſutes with that which goes before. Go (ſaies he, at the 13 verſe) and learn what that meaneth, I will have mercy, and not ſaerifice. Sometimes this phraſe, this ſentence is to be underſtood concerning bodily mercy: But here 'tis to be underſtood of mercy to the ſoule Go ye and learn what that meaneth, I will have mercy, and not ſacrifice. Ye object to me, that I converſe with Publicans and ſinners, not with thoſe that are righteous in their generation, go and learn what that meaneth, I will have mercy, and not ſacrifice: I have more delight in converſing with poor ſinners, that with thoſe Jews that do offer ſacrifice.

Ang again, Gonſider what ſenſe would here be, if this ſhould be the meaning; I came not to call the righteous, but ſinners: That is, I came to call thoſe that are ſenſible of their ſins, Then the meaning muſt be this: I came not to call the righteous, but men that are penitent, men that are ſenſible of their ſins, and are penitent. If by the calling the ſinners we are to underſtand thoſe that are ſenſible only; then the ſenſe muſt be this, I came not to call the righteous, but men that are penitent. No, no, Chriſt came to cal ſinners, poor ſinners; although they were never yet ſenſible of their ſins, the Lord Jeſus Chriſt came to call ſinners, which are ſo indeed.

This Doctrine then ſtands notwithſtanding that Objection.

But you will ſay, Obj. The Prodigal ſeems to come home unto his father, before his father does come to him; and to repent, before his father ſhows mercy to him: and ſo our repentance does prevent the Lords mercy, and not the Lords mercy prevent our repentance.

For Anſwer, Anſ. 'Tis good for us alwaies to attend unto the ſcope of the Scripture; in Parables eſpecially: The p. 228ſcope of the Parable cannot be according to the tenure of this Objeſtion; for then it ſhould be contrary to the former Parable, of the loſt ſheep.

Indeed, The Prodigal ſaies he will repent, before he goes to his father:Luke. 15.18, 19.Luke 15:18Luke 15:19 I will return to my father, and I will ſay, I have ſinned againſt Heaven, and againſt thee; and I am not worthy to be called thy Sonne: but he never ſaies ſo till he came to his father: after his father had fallen upon his neck, and forgiven him, and ſhowed mercy to him, then he ſaid ſo, and not before. And (ſaies the text) when his father ſaw him a far off: Notwithſtanding he had reſolved to go home, yet he was far off from mercy: his father ſaw him a far off; and had compaſſion, and ran, and fell on his neck, and kis't him, preventing of him by his grace: this makes it more prevalent.

But yet you will ſay, Object. How can this be? can God love ſinners? can God ſet his love upon poor ſinners, that are ſo?

What ſaies the Apoſtle in Rom. 4.5. Anſw. He juſtifies the ungodly, not in their ſins, but from their ſins, through Chriſt. 'Tis not in Gods love, as in our love: you love, becauſe the thing loved is lovely: but Gods love, does make lovely: your love finds lovely: and Gods love makes lovely. You love a perſon becauſe of ſome beauty: but Gods love does make beautiful. You love a perſon becauſe of ſome good you do find before you love: but Gods love brings the goodneſs with it, Gods love makes the perſon good that he does love. His love is the original & root of all our obedience, and ſanctification. Though the Root lies under ground, all the branches are beholding to it: and the fruit have their ſap, and life from it. So though Gods reconciling love lies under ground, and ye ſee it not, yet 'tis the Root of all your obedience, of all your ſanctification. Ye may obſerve therefore, that in the Epiſtle to the Romans, to the Galatians, to the Hebrews; when the Apoſtle would ſtir up the Romans, Galatians, Hebrews to holineſs of life: that he laies his Exhortation upon the Doctrine of freegrace, p. 229love, juſtification by faith alone, and the ſulneſs of Chriſts ſatisfaction for poor unworthy ſinners. In the book of the Romans, he begins to ſtate the Doctrine of free juſtification of ſinners: and remiſſion by Chriſt alone. In the book of the Galatians, he begins with free-remiſſion of ſins, and juſtification by faith alone: So in the book of the Hebrews: But the end and concluſion of all theſe Epiſtles to the Romans, Galatians, Hebrewes, is, Obedience, Repentance, and holineſs of life. As if this were the great Root that all our obedience did grow upon, even free remiſſion of ſins, and Juſtification by faith alone. And if juſtificiation do go before our ſanctification, then of Neceſſity there muſt be an approaching of the Kingdom of Heaven to us, before we do come to it.

Give me leave to give you Two, or Three Reaſons of it, and ſo I will come to the Application.

Firſt of all, Reaſ. 1 God doth ſo order things in the diſpenſations ons of his grace, and adminiſtration thereof, as that he may be known to be God, Jehovah, that all fleſh may ſee his glory. What is the glory of God? His free-grace is his glory. And therefore ye ſhall obſerve, that when Moſes begs to ſee Gods glory, Lord (ſaies he) ſhow me thy glory. Exo. 33.18, 19.Exod 33:18Exod 33:19The Lord made him this anſwer, Moſes, would'ſt thou ſee my glory? What? otherwiſe than thou haſt ſeen it in the Mount? Moſes, here is my glory: I will have mercy on whom I will have mercy: The Lord read him a lecture of his freegrace: Moſes, here's my glory, my free-grace is my glory. And how can Gods freegrace be more ſeen, and manifeſt than in ſuch a way. Cauſing the Kingdom of Heaven, of grace, and free remiſſion to draw neer to us, even before we do ſtir towards it.

Secondly, Reaſ. 2 God does ſo order things in the diſpenſations of his grace, as that men may be made the moſt gracious. The ſight of Gods grace, wil make a man gractions: the more ye ſee the grace of God in Chriſt, the more gractious ye wil be. And pray mark that inſtance which ye have in the 7. of Luke: (the ſame that Inamed before) conſider it well, p. 230at the 37. verſe, Behold, a woman in the City which was a ſinner (it ſeems ſhe was a very wicked woman, a ſinner) when ſhe knew that Jeſus Chriſt ſate at meat in the Phariſees houſe, brought an Alabaſter box of ointment, and ſtood at his feet behind him weeping, and began to waſh his ſeet with teares, and did wipe them with the haires of her head, and kiſſed his feet, and anointed them with the ointment. What's the reaſon of this? Saies our Saviour Chriſt, I ſay unto thee, (at the 47. verſe) Her ſins, which are many, are forgiven her, for ſhe loved much. She wept much, becauſe ſhe loved much: and ſhe loved much, becauſe much was forgiven her.

The Papiſts and thoſe that do follow them ſay indeed, That her forgiveneſs was a fruit of her love: becauſe 'tis ſaid here, Her ſins, which are many, are forgiven, for ſhe loved much. But good people makr it, and you-will find, that firſt of all there is forgivenſs, and thereupon the woman loved: and her loving much, was but a ſign of her being much forgiven. For this is ſutable with the latter end of the 47. verſe: Her ſins, which are many, are forgiven, for ſhe loved much. Much forgivenſs is the ground of loving much: and loving much, is a fign of much forgiveneſs: for it follows, But to whom little is forgiven, the ſame loveth little.

And this ſutes alſo with the Parable that ye have before, at the 41. and the 42. and the 43. verſes. (Which is brought in upon occaſion of this womans loving thus much.) A certain Creditor had two debtors: the one ought five hundred pence, and the other fifty: and when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him moſt? Simon anſwered and ſaid, I ſuppoſe that he to whom he forgave moſt. Marke the ſcope of the parable, and you will find it is to ſhow, That love flows from forgiveneſs. The Papiſts, (and others that cleave to them) therefore, go againſt the ſcope of this Parable.

And now my beloved, if all our love be upon forgiveneſs, and forgiveneſs goes firſt; Oh! what free-grace is here? We Repent, and we Weep becauſe we love; and we p. 231love becauſe we are forgiven: but forgiveneſs goes firſt: Oh! what grace! and love is here! Paul was ſo taken with this, that to me he ſeems to be more taken with it, than with the viſion that he had in the third Heaven, ſaies he, I knew a man (whether in the body, 2. Cor. 12.2.2 Cor 12:2or out of the body) a man (ſaies he) wrapt up into the third Heaven, and heard unſpeakable words, which is not lawful to be uttered. And this Paul ſpeaks of but once. But ſaies Paul, I was a blaſphenter, 1. Tim. 1.13.1 Tim 1:13I was a perſecutor; but I obtained mercy: This ſtory he tels three times: he tels the other ſtory but one time; but this ſtory, this ſtory of free grace; how he was a blaſphemer, and a perſecutor, and how he obtain'd mercy; this was never out of his mind. As if he were more refreſh't with the thought of this, than with the other. And I pray what then? Do but obſerve Paul, who gracious he is: how humble he is: how thankful he is: how ready to ſerve Chriſt: how ready to ſerve the Churches for Chriſt: how ready to ſuffer for Chriſt upon all occaſions: Oh! how gracious did this make him. Thus 'tis with a poor ſoul, that hath taſted of the free-grace of God in Chriſt; the heart is more taken herewithal, than with the thoughts of Heaven: Ah, ſaies a poor ſoul, I was going on in ſuch a ſinful way; or I lay ſleeping and ſnorting in my ſins; and I know not how, before ever I was aware, the Kingdom of Heaven did approach unto me, and the Lord in his free-grace ſhowed mercy to my family, and to my poor ſoul: Oh! therefore, any thing for Jeſus Chriſt; Oh! I will ſpend, and be ſpent, Oh! any thing for Jeſus Chriſt. The ſight of Gods grace, does make one gracious; and therefore Chriſt does take this way, Cauſing the Kingdom of Heaven, grace, and free remiſſion, to approach firſt unto us, before we do draw neer to it.

There is one Reaſon more, I will but name it.

Chriſt does ſo order things in the diſpenſations of his grace, that no fleſh might glory in it ſelfe, or in any thing that it hath, or doth: that no fleſh might reſt in any duty, in any ſervice, in any ſuffering; but only upon grace, upon p. 232Chriſt alone. Beloved! we are very unwilling to come unto any duty; and when we have done, we are then as apt to reſt upon it, as ever we were unwilling to come unto it. But what's the reaſon that men are ſo apt to reſt upon their duties, but becauſe there are theſe ſecret thoughts, that they come to Chriſt, before he does come to them. Let the heart be poſſeſt with this truth, That Jeſus Chriſt, and the Kingdom of Heaven, and of free-grace, does approach unto us, and come neer to us, before we draw neer to it. And then he will not reſt ſo much upon what he is, doth, or ſuffereth. A man in this caſe is like unto a Silk-worme; you know how 'tis with that worme: it makes a fine web, a fine work; and when it hath done, it dies in it, afterward it eats a hole through the work, and it comes out with wings, a quite other creature than it went into it. So it is with a poor Chriſtian: he makes a fine work of duty, and then he dies in it; but through the manifeſtations of Gods free grace, he does, as it were, eat a hole through all, and he comes out with wings flying away from his duties, not ſo as to neglect the performance of them, but ſo, as not to reſt upon them: flyes away from (in regard of reſting upon any) duty; and only upon this ground, becauſe (ſaies he) God did draw neer to me, grace did draw neer to me, mercy did draw neer to me, before ever I drew neer to it: and therefore why ſhould I reſt upon any duty, performe it I will, but through grace I will not reſt upon it.

By way of Application;Applic. 1 Let us I pray conſider with our ſelves, whether God hath dealt thus by our ſouls or no: Hath the Kingdom of Heaven approch't, and drawn neer unto us, before we drew neer to it? if not, truly (for ought that I know) we are yet under the Law: and all our mournings, and walkings Heaven-ward, they are but Legal: If God love you indeed, He ſhews kindneſs, and mercy to you, before you do come to him.

'Tis with Gods darlings, as 'tis with the worlds-darlings. p. 233You have ſome men take a great deal of pains, riſe early, and go to bed late, and yet the world does not ſmile upon them: theſe are the world's enemies. Some take pains, and grow rich thereby; theſe are the worlds friends, Others there are again, that before ever they take any pains the Lord is upon them with the worlds bleſſings; theſe are the worlds darlings. So I ſay, God hath his darlings; and if thou art one of Gods darlings, He does cauſe the Kingdom of Heaven, Grace, and Free-remiſſion to appear and draw neer unto thy ſoul, even before thou doſt draw neer to it. Hath God dealt thus by any of you? Oh! contemplate, conſider ſeriouſly the ſweetneſs of this grace. Beloved! preventing grace, is ſweet grace. The Lord gave a Grown, a Kingdom to David; but the beſt Pearle in all the Crown, that his eye was moſt upon, was Gods preventing mercy:Pſa. 21.3.Ps 21:3 Lord (ſaies he) thou haſt prevented me with the goodneſs of thy bleſſing. As if he had ſaid thus; Lord, thou haſt not only given me a kingdom, made me a King over thy people; but when I was a poor Shepheard, keeping my fathers ſheep: thou diddeſt prevent me with thy love. So may a poor ſoul ſay, Ah, Lord, thou haſt not only given me a kingdom, but thou haſt prevented me with thy love. 'Tis a great matter, that the great God of Heaven and Earth ſhould anſwer our prayers, give us any mercy upon our requeſt: I, but that the Lord ſhould give us the greateſt merciemercy before we come for it. Pray good people mark it a little, Ye ſhall obſerve, that the greateſt mercies that ye have; ye have them, and they are given unto you before you come for them. There are ſome great mercies that a Chriſtian hath: as Converſion of his ſoul, Juſtification, Remiſſion of ſin: Some leſſer mercies; as comfort, and peace, and outward plenty. As for theſe leſſer mercies, God gives them when we do come for them: but as for the great Mercies; Remiſſion of ſin; Juſtification of our perſons; Converſion of our ſouls, God is upon us with theſe mercies before we come for them: Oh! what grace is here! Oh! what glorious, rich grace is here! What! ſhall be not p. 234ſtand and admire at the glory of this free grace of God in Jeſus Chriſt!

You will ſay unto me: Queſt. But ſuppoſe this, that the Lord hath brought the Kingdom of Heaven neer to me, and my family before I did come to it: for I muſt confeſs, that I have taſted, and drunk deeply of Gods preventing love: Oh! how graciouſly hath God dealt by our poor family! wee were a poor, ignorant family; and the Lord ſhewed mercy to our family when we little thought of it: to ſuch a Child, to ſuch a Servant, to ſuch a Friend, to mine own ſoul. Indeed this is true, That the Kingdom of Heaven hath approch't unto me, drawn neer unto me before I drew neer to it; Oh! what is my duty now, that does flow from hence?

Let me tell you: Anſ. 1Duty.

Firſt of all; Be ſooner at Heaven gate with your duties hereafter, than ever you were before. When as a Maſter comes into his ſervants Chamber in the morning, and takes him abed: if the ſervant have any ingenuity, the ſervant ſaies, this my Maſters coming thus early, is plainly a rebuke to my ſloth; and therfore (God willing) I will be up ſooner another day. So now, when as the Lord does thus prevent us with his grace, and is at our bed-ſide with his grace, when we lie ſleeping, and never think of mercy, and grace; an ingenious ſoul ſhould ſay thus: What is all this, but a plain rebuke to the ſlothfulneſs of my duty? Come, up prayer, up duty, oh my ſoul be up ſooner: Yea, through the Lords grace I will be up ſooner at Heaven gate in duty than ever I was before: His preventing grace teaches me thus much, that I am not ſoon enough at Heaven gate with my duty.

Again,2. Duty. Hath the Lord prevented any of you with grace, and cauſed the Kingdom of Heaven to draw neer to you before you drew neer to it? Do you do the like: labour in your love to be like to Chriſt, to be like to God. We ſtand upon our terms when we have to deal with men, upon our terms of State. had Jeſus Chriſt ſtood upon terms of State when. p. 235he came to ſave ſinners, what had become of us? We ſay, we will forgive ſuch a man for wrong done to us, upon his acknowledgement: Oh! but did Chriſt do ſo? Did not Chriſt prevent us? Beloved! ye ſee how 'tis with the water, it moves downward; but if the fire get into it; if there be water in a pot, upon the fire, and fire get into the water, the fire makes it move upward, it moves according to the nature of the fire then. So now, if the love of Jeſus Chriſt get into our hearts, it will make us move like unto Chriſt: How does the love of Jeſus Chriſt move? Oh (ſaies Chriſt) Father forgive them, they know not what they do. Luke 23.34.Luke 23:34Chriſt did not ſtay for acknowledgement: a poor, and a low thing for a Chriſtian; Enough for a Heathen to ſay ſo, I will forgive ſuch a man for wrong done to me upon his acknowledgment. Let our love be like unto Chriſts, and labour to prevent others with our love, as Jeſus Chriſt hath prevented us.

Thirdly, Then let all men waith upon others, 3 Duty.with all longſufforing, and patience, for their Converſion, and the revelation of truth unto them. Thou art a Parent, and deſireſt thy Child may be Converted, and haſt taken a great deal of pains with him for his Converſion, and yet it will not be. Thou art a governour of a family, and would'ſt fain have ſuch a ſervant converted to Chriſt, and haſt taken a great deal of pains; and yet it won't be. A friend you have, and you would fain that he knew ſuch a Truth, and much pains you have taken to beat ſuch a Truth into him, and he don't take it, and you are ready to be angry: but remember this, The Kingdom of Heaven draws neer to us before we draw neer to it: Grace muſt come to thy Childs ſoul firſt before it does come to Chriſt, Mercy muſt come to the ſoul: and the Lord muſt come and bring truths unto the ſoul. What is then to be done? Then be not angry with him: wait with all long ſuffering, and all patience, and go to God; go to God for thy Child; go to God for thy friend; go to God for thy ſervant, upon this ground, Becauſe the Kingdom of Heaven muſt come to us firſt before we can come to it.

p. 236But Eſpecially,4. Duty. and Fourthly, Truſt in the Lord for ever. Oh! all you that are the ſervants of the Lord, upon this ground, Truſt in the Lord for ever. Does the kingdom of Heaven approach, and draw neer to us, before we draw neer unto it? Then ſay within your ſouls, Doubting ſhall be no more.

Some there are, that doubt of their ſalvation, becauſe of the lgnorance that is in them: darkneſs cauſes fear: they don't know the mercifull diſpoſition of Jeſus Chriſt, and ſo they doubt of his love. The Devil, as he labours to change himſelf into an angel of light; ſo he labours to change Chriſt into an angel of darkneſs. But beloved, ye have heard of the merciful, ſweet diſpoſition of Jeſus Chriſt: he is willing to ſave ſinners, and the greateſt ſinners; brings neer the Kingdom of Heaven to us, before we draw neer to it: Oh! wilt thou doubt again? poor Chriſtian, wilt thou doubt again?

Some there are, that doubt of their ſalvation, becauſe they are afraid their duties ſhall not be accepted, prayers ſhall not be accepted: Oh! if I could but be perſwaded (ſaies one) that the Lord would hear my prayer, and accept of my duty, then I ſhould know indeed I ſhould be ſaved: but I am afraid the Lord doth not hear my prayers, and accept of my duties; and therefore I fear I ſhall not be ſaved. Man or woman, where ever thou ſtandſt, or art; hear the Word of the Lord. Does the Lord cauſe the Kingdom of Heaven to approach and draw neer to us, before we draw neer to it? will the Lord be found of thoſe that ſeek him not? and will he not be found of you that do ſeek him? Will the Lord come with his grace, and make an offer of grace, and mercy to a ſinner, and a great ſinner? and will not the Lord receive you, when you do come unto him? Think of this: and ſurely then you will ſay, Doubting ſhall be no more.

Some there are, that doubt of their ſalveation, becauſe they cannot pray; their hearts are dead: pray I cannot, and hear I cannot, and reade I cannot, performe duty I p. 237cannot; and therefore I have cauſe to fear I ſhall never come to Heaven. Well, but though you cannot, Man, or Woman, Chriſtian; pray as thou art able, and hear as thou art able, and reade as thou art able: the Lord Chriſt is of this ſweet diſpoſition, That. he does canſe the Kingdom of Heaven to draw neer to us, before we draw neer to it: Oh! therefore, you that are the ſervants of the Lord, Truſt in the Lord for ever; for ever truſt in the Lord: and let doubting be no more.

I conclude all with one word of Exhortation,Applic. 2 and it is unto thoſe that have not yet ſubmitted unto this Kingdom of Heaven, this Kingdom of Grace: Is there a truth in this Doctrine? That the Kingdom of Heaven, grace, mercy, and free remiſſion, does approach unto us, before we draw neer unto it? and that becauſe (indeed) we are not able to draw neer to it, before it draws neer unto us? Then all you, that have not yet ſubmitted unto this Kingdom of grace, and the offer of grace, and mercy in the Goſpel: when ever any offer ſhall be made unto ye, take heed that ye neglect not ſo great ſalvation. You ſee how 'tis with the ſea-man: becauſe the ſea-man is not able to raiſe a wind; or turn the wind when 'tis raiſed; he lies upon the ſea-coaſt ready, waiting upon the wind: and when the wind turns, then he hoiſts up his ſailes, for ſaies he, now the wind is come about, and if I loſe this gale, I am likely to loſe my voyage: I cannot turn the wind, I cannot make the wind. So I ſay to you, man or woman, young man, or old; hath the Lord brought a gale upon thine heart at any time? a gale of mercy, made a tender of mercy, and free remiſſion to thee? Oh! for the love of God, and of thy own ſoul, take heed how you loſe this opportunity: is the wind come about? (the Spirit blows where it liſteth:) is the wind come about? Up with thy ſailes, up with thy ſailes, take heed how you loſe this opportunity that now you have. Little do you think, that the Kingdom of Heaven may be in ſuch a motion as you deſpiſe: the Kingdom of Heaven may be knocking at your door, the p. 238door of your heart, by ſuch a hand as you little think of. The Kingdom of Heaven is like a grain of muſterd-ſeed, Mat. 13 31, 32.Matt 13:31Matt 13:32which indeed is the leaſt of all ſeeds; but it grows to that bigneſs, that the fowles of the aire come and make there their neſts: When you ſee a little muſterd-ſeed, you will ſay, 'tis impoſſible; can ever this muſterd-ſeed grow to that bigneſs, that the fowles of the aire ſhould there make their neſts? The Kingdom of Heaven is like Chriſt himſelf: Can this be the Meſſiah? 'tis the Carpenters ſon; can this Carpenters ſon be the Meſſiah? So the Kingdom of Heaven is like a grain of muſterd-ſeed; comes with a ſmall motion: May be a Child makes a motion to his father, Oh! father, let there be prayer in our family, Oh! let there be reading the Word in our family. May be the ſervant comes and makes a motion to the Miſtriſſe; Oh! Miſtriſſe, let's go to ſuch a Sermon, let us go to ſuch a meeting, let's go to prayer: The Kingdom of Heaven may come in ſuch a motion: by the hand of a Child, by the hand of a ſervant: take heed therefore if you have not ſubmitted to this offer; Oh! take heed, take heed how you neglect ſo great ſalvation: I ſay the Kingdom of heaven may come in ſuch a ſmall motion as you deſpiſe. And therefore, if ever the Lord breath upon any of your hearts; if the wind come about; man and woman, up with thy ſailes, now for thy life, now for thy Eternity; if this gale be loſt, may be thou ſhalt never have ſuch a gale again: The Kingdom of heaven does approach, and draw neer unto us, before we draw neer unto it: well therefore, when it comes, ſee that you accept of it.

p. 239SERMON II.

MATTHEW 3.2.

Repent ye: for the Kingdom of Heaven is at hand:Preached at Margrets Newfiſhſtreet. March. 16. 1645 Or hath approached.

THESE Words are part of that Sermon which John the Baptiſt preached, when he firſt began for to preach the Goſpel. They contain, ye ſee, at the firſt view, An Exhortation to Repentance, with a motive, or encouragment thereunto: For the Kingdom of Heaven is at hand.

I take it for granted, that ye underſtand what is the notion of Repentance. And my deſign is not to fall into the common place of Repentance; but only to ſpeak to it ſo far as it hath relation to this motive.

Some there are that think theſe words are to be underſtood of a Legal Repentance; as if John the Baptiſt's Miniſtry were a legal Miniſtry; and in that ſenſe he himſelf a fore-runner to Jeſus Chriſt. This (me thinks) is to lowen the Miniſtry of John the Baptiſt. And if you look into the 1. Chap. of Luke, you will find, that John's Miniſtry was not a Legal Miniſtry, but a Goſpel-Miniſtry: (the 76, and the 77. verſes) Thou Child ſhalt be called the Prophet of the Higheſt: for thou ſhalt go before the face of the Lord, to prepare his wayes: To give knowledge of ſalvation unto his people, by the remiſſion of their ſins. And if ye look into the following p. 240verſe to the Text, ye ſhall finde the interpretation of this Repentance: Repent ye: for this is he that was ſpoken of by the Prophet Eſaias, ſaying, The voice of one crying in the wilderneſs, Prepare ye the way of the Lord, make his paths ſtraight. So that preparing the way of the Lord, and making his paths ſtraight; is all one with that which is going befoe. Now is any one able to make his paths ſtraight before he do come to Chriſt? why then do we come to Chriſt if we be able to make our paths ſtraight before we do come unto him?

And beſides, As the Motive is, ſuch is the Repentance that is founded on it. The motive here is Evangelical: Repent ye: for the Kingdom of Heaven is at hand. The motive is Evangelical, ſurely therefore, the Repentance here required, is not a Legal, but an Evangelical Repentance.

But what is it then? what is here meant by the Kingdom of Heaven? and the Kingdom of Heaven being at hand, or approaching?

In the language of the new Teſtament, the Kingdom of Heaven is ſometimes put for the Kingdom of Glory: Sometimes it is put for the Church of Chriſt under the new Teſtament: Sometimes it is put for the Goſpel, and the preaching of the Goſpel: Sometimes for the whole Kingdom of Grace. I take it here for the whole ſtate of the Meſſiah: the Kingdom of grace, the preaching of the Goſpel, and the diſpenſations thereof. And he ſaies here, That the Kingdom of Heaven hath approach't: therefore do you turn, therefore do ye repent.

There are theſe Two Notes that lie before ye.

Firſt, The Kingdom of Heaven does approach unto us, before we do come unto it. Repent ye: or turn ye: becauſe the Kingdom of Heaven hath approach't unto you; So in the beginning.

Secondly, That the appropinquation, approaching, or drawing neer of the Kingdom of Heaven, is the higheſt, and the greateſt motive in the world unto true Repentance.

I have ſpoken to the former in a Congregation not far p. 241diſtant: and my deſire is to ſpeak unto the Second.

The appropinquation, approaching, Doct. or drawing neer of the Kingdom of Heaven, is the higheſt. and the greateſt motive in the world unto true Repentance.

This is the Motive that John uſes here; thus John begins, when he began for to preach the Goſpel. And if you look into the 4. the next Chapter, ye ſhall find, that our Saviour Chriſt begins to preach Repentance upon the ſame Motive: verſe the 17. from that time Jeſus began to preach, and ſay, Repent: for the Kingdome of Heaven is at hand. The ſame words. And if ye look into the 10. Chapter of Matthew, ye ſhall find, that when he ſent out his Apoſtles for to preach, he put the like words into their mouthes alſo: (at the 7. verſe) And as ye go, preach, ſaying, The Kingdom of Heaven is at hand.

There the word, Repent, is not you will ſay: But if you look into the 6. of Mark, and the 12. verſe: ye ſhall find that 'tis ſaid there, Then they went out, and preach't, that men ſhould repent. It was part of their Commiſſion: and thus they were to preach Repentance upon this motive, That the Kingdom of Heaven is at hand, or the Kingdom of heaven is approaching. Surely therefore, this is the great Motive, the motive of motives. In the invitation to the great Supper ſpoken of in the Goſpel: what is the motive uſed, for to bring men unto the ſupper, but this? Come, for all things are now ready: Mercy is ready, the blood of the Lord Jeſus Chriſt is ready, Come, for all things are now ready: this is the motive that is uſed there. And if ye look into the 12. Chapter of Paul to the Romans, ye ſhall find at the 1. verſe, That when the Apoſtle doth exhort them, to preſent themſelves a living ſacrifice, holy, acceptable unto God: he perſwades by this motive of mercy: I beſeech you therefore, brethren, by the mercies of God, that ye preſent your bodies a living ſacrifice. I beſeech ye therefore. That Therefore, ſends us unto the former Chapter, to enquire what theſe mercies were. At the 30. verſe of the former Chapter, he ſaies unto them, For as ye in times paſt have not beleeved God, p. 242yet now have obtained mercy through their unbeliefe. The Jewes were caſt off: and the Gentiles (theſe Romans) received to mercy, the Kingdom of Heaven did come to them, the Goſpel effectually preach't to them, the Doctrine of freeremiſſion of poor ſinners: Now (ſaies he) I beſeech you by the mercies of God, that ye preſent your bodies a living ſacrifice. The Scripture is full of this.

But for our better opening, and clearing of this Truth: Let us I pray deſcend into the particulars of Repentance, and conſider how the grace, and mercy, and love of God in Chriſt (which is the ſubſtance of this Kingdom of Heaven) hath an influence upon them all; and how all of them are cauſed thereby.

Firſt, 1A man that does Repent, muſt ſee, and know his ſins: true-ſight of ſin is requiſite to true Repentance Indeed, a man may in ſome meaſure attain unto the knowledge, and diſcovery of his ſin by ſome Affliction: when Adoni-bezek had his fingers, and toes cut off, you know what he ſaid: Thus have I done. Afflictions do un-leave a man, take off his leaves: when the leaves are off the hedges, ye ſee thoſe birds-neſts, that ye could not ſee before when the leaves were on: And ſo, when affliction hath made one naked, and taken ones leaves off, a man is able to ſee thoſe neſts of corruption in his own heart that he never did ſee before.

The Apoſtle ſaies, By the Law is the knowledge of ſin: but now, though by the Law, as by a rule, we come to the knowledge of our ſin; and by Affliction we are help't to ſee the neſts of our own hearts: yet notwithſtanding, a man cannot ſee his ſins fully but by Goſpel-light; it is a work of the Spirit to convince of ſin: I will ſend the Spirit, the Comforter, and he ſhall convince the world of ſin. And where does the Spirit breath, but in the Goſpel, the Kingdom of Heaven, the preaching of the Goſpel? Received ye the Spirit (ſaies the Apoſtle) by the works of the Law, or by the preaching of faith? When once Eſay the Prophet had had a fight of Chriſt, he cries out, Vae mihi, I am undone: We is me, I am undone, I am unclean.

p. 243Again, 2(for I will but touch upon theſe) As a man muſt know his ſin: So if he will repent truly, he muſt be grieved, and humbled for it. If you look into the 7. of Luke, ye may ſee what work it had: A woman, a great ſinner comes to Chriſt, and ſhe waſhes his feet with her teares: what made her do ſo? She loved much, for much was forgiven her. So that the more the love and mercy of God in Chrſt is opened in the Goſpel, or does make it's approach unto a ſoul, the more the ſoul is ſet a weeping and mourning for ſin committed.

Again, 3As a man Repenting muſt be grieved for ſin committed; So he muſt, and he will loath himſelf: ſelf-loa-thing is requiſite to Repentance. If a man have taken a ſurfet by cating or drinking, he does not only loath the meat which cauſed the ſurfet, but he loaths the very Veſſel that hath the ſmell of the meat, or the liquor in it: So now, when a man comes to Repent, he does not only loath his ſin, but he loaths himſelfe, the veſſel, where the ſinne was: Oh! theſe filthy eyes of mine; Oh! theſe vile hands, Oh! this vile heart of mine; hee loaths himſelf. But what cauſes this ſelf-loathing? Th Prophet Ezekiel will tell ye, in the 20. of Ezekiel. the 41, 42, and 43. verſes: Then ſhall ye loath your ſelves when I am pacified; or when God had ſhown them mercy, cauſed his love to approach unto them: Then ſhould they loath themſelves. 'Tis not all your Afflictions: nor all my Threatnings (ſaies God) that will make ye to loath your ſelves: but when ye ſee my love, my grace, my pardoning mercy; then ſhall ye loath your ſelves: not your ſins only, but your ſelves alſo.

Again, A Repenting perſon does not only loath himſelf for his ſin: but he is aſhamed of it: 4he is aſhamed of his former evil waies. What fruit have ye of thoſe things whereof ye are [now] aſhamed: not before, but wereof ye are [now] aſhamed. So long as a man walks in the dark, he does not bluſh, he is not aſhamed though his Cloaths be ragged, and torne, and his naked fleſh appears, becauſe he is in the dark: But if he come to the light, then he bluſhes that his p. 244nakedneſs appears: And ſo long as men are in their ſins, and are in darkneſs, they are not aſhamed of their ſins; becauſe they are in darkneſs: But when once they come to the light, then they bluſh, and then they are aſhamed: What light is that that will aſhame one of ſin? there is light enough in hel-fire, for the damned there to reade their ſins by, but that don't make them aſhamed: where the light of the Goſpel, the opening of the Kingdom of Heaven is, and pardoning love is, there is ſhame. Ye ſhall ſee therefore, how Ezra bulſhes, when he conſidered the love of God, and their ſins together: in the 9. of Ezra and the 6. verſe. And he ſaid, O my God, I am aſhamed and bluſh to lift up my face unto thee, my God: Why? for our iniquities are increaſed. Is that all? No, ſaies he at the 8. verſe: for a little ſpace grace hath been ſhewed us from the Lord our God, to give us a remnant to eſeape, and to give us a nail in his Holy place: we were bond-men, yet our God hath not forſaken us in our bondage: And now, O our God, what ſhall we ſay after this? after this? The ſight of their own ſins, and the remembrance of Gods love together, made him bluſh. Ye know the place in Ezekiel, Then ſhall ye be confounded, and aſhamed, when I am pacified towards ye. The more a man knows that God is pacified towards him, the more he is aſhamed.

Again, 5A Repenting perſon is not only aſhamed of his former evil waies: but as occaſion ſerves, he will acknowledge his ſins: But I pray, what works the heart over to this acknowledgment? When David had Saul at a great advantage, and ſpar'd him: Saul breaks forth into this expreſſion, O my ſon David, thou art more righteous than I: O David! thou art a righteous man, but I am an unrighteous man. So when the ſoul ſees what infinite advantage the Lord hath it at, and how the Lord ſpareth; then the ſoul breaks forth, and ſaies, The Lord is righteous, I am unrighteous, I am unrighteous: this works an acknowledgment.

Sixtly, 6A Repenting perſon, does not only acknowledge his ſin as occaſion ſerves; but he labours to un-ſin his ſin; and truely, elſe it is no Repentance. He does walk contrary p. 245unto himſelf, and his former ſelf: he does labour to undo what he had done before ſinfully: he does labour to unſay what he had ſaid before wickedly. Before the Jaylor was converted, he clap't up the Apoſtle into cloſe priſon, and either he whipt him there, or elſe being whipt, he did not relieve him, and waſh his wounds: But the Jaylor Repenting, mark how he walks contrary to himſelf: Repenting, he opens the priſon door, he waſhes the Apoſtles wounds, brings him into his own houſe, ſets meat before him. Thoſe Sorcerers Acts, 19. repenting, burnt their books, which before they prized, and ſtudies much. How did Manaſſes walk contrary to himſelf, when he once Repented?

Well, But what is that that will bring the ſoul to this diſpoſition, to walk contrary to ones former ſelf? If you look into the 116. Pſalm, ye ſhall find there how the Pſalmiſt eats up his former words: I ſaid in my haſt, all men are lyers: It was amiſs in me, I eat my words, I am ſorry for it: what made him do it? Saies he at the 3. verſe, The ſorrows of death compaſſed me about, and the pains of hell gate hold upon me: I found trouble and ſorrow: Then called I upon the Name of the Lord; O Lord I beſeech thee deliver me. (at the 5. verſe) Gracious is the Lord, and righteous: yea, our God is merciſul. Now having had a taſt of Gods grace, and God mercy, now he eats his former words. And ſo the good man Hezekiab: I ſaid (ſaies he) I am cut off from the land of the living: Iſa. 38.11.Isa 38:11He did eat his words, I repent, it was ſuddenly done: How was he wrought off to this? He had taſted of the love, and grace, and goodneſs of God; and this made him do it. So that now, look into the bowels of Repentance, and the ſeveral workings thereof, and ye ſhall find there is no ſuch way, or means, or motive to bring a ſoul unto Repentance, as the approaching of the Kingdom of Heaven, the word, and work of Gods grace, and love of God in Jeſus Chriſt.

Would you know the Reaſon? Briefly thus.

Repentance is a fruit of faith. Ye have a notable expreſſion p. 246of godly ſorrow to the height, in the 12. of Zachary, the latter end of the 10, 11, and 12. verſes, (ſpeaking of the Call and Converſion of the Jews.) They ſhall mourn for him as one mourneth for his only ſon: and ſhall be in bitterneſs for him, (the latter end of the 10. verſe) as one that is in bitterneſs for his firſt-born. Bitterneſs upon bitterneſs, and mourning. And in that day (at the 11. verſe) there ſhall be a great mourning in Jeruſalem, as the mourning of Hadadrimmon in the valley of Megiddon: And the land ſhall mourn, every family apart, the family of the houſe of David apart, and their wives apart. Here is great mourning, and ſorrow; What cauſed this? ſaies he at the 10. verſe, They ſhall look upon me whom they have pierced, and they ſhall mourn: They ſhall look upon me whom they have piercit. This is the eye of faith, and all true mourning, and ſorrow does come from thence. All tears of Repentance flow from the eye of faith: the more a man by faith is able to ſee a pierced Chriſt, the more his heart is pierced for ſin committed: the more by faith a man is able to ſee a wounded Chriſt, the more will his heart be wounded for ſin committed. Faith works Repentance: but what worketh faith? Surely the Goſpel, the preaching of the Goſpel: Received ye the Spirit by the works of the Law, or by the preaching of faith? He does not ſay by the preaching of the Goſpel, but by the preaching of faith: The Goſpel is called faith, not only becauſe 'tis the Cbject of faith; but that by which faith is wrought.

Again, As Repentance is a fruit of faith: So alſo it does flow from love. Amor doloris cauſa; Love is the cauſe of grief. The more a man loves another, or apprehends that he is loved of him; the more he grieves, if he hath any way injured him. If you at un-awares do ſtrike another, and one tell you that he is your enemy; ye grieve not, ye are not troubled; unleſs it be in regard of ſome miſchief that may come to your ſelf: But if one tell you, that he is a friend, a ſpecialfriend; that grieves you. So now if by my ſins I have ſtriken at God: if I look upon God as an enemy, I am not grieved much, I am not troubled much: p. 247But when I conſider him as my father, the beſt friend I have in the world; and conſider how by my ſins I have ſtricken at him; this makes me grieve: Oh! that ever I ſhould wound the name of him whom my ſoul loves! She loved much (ſaies our Saviour concerning the weeping woman) ſhe loved much, for much was forgiven her: He does not ſay, ſhe wept much, for much was forgiven her: there was no mention before of her love, but only of her weeping; and yet ſaies our Saviour, ſhe loved much: becauſe he would ſhew what it was that drew up the ſluce of theſe tears: it was her love. And what cauſeth love? Love cauſeth love. The more a man ſees, and apprehends the love of Chriſt towards him, the more his heart is drawn out in love towards Chriſt again. And what greater act of love than this? That the Kingdom of Heaven approaches, that the Kingdom of Heaven ſhould come, and make it's approach to ſuch a poor ſinner as I am: Surely therefore, the approaching, or drawing neer of the Kingdom of Heaven, is the higheſt, and greateſt motive in the world unto true Repentance.

You will ſay, Experience ſeems for to ſpeak the contrary: for, arguments drawn from Hell, and the wrath of God, ſeem to be more powerful, and efficacious in the working of Repentance. I have (will ſome ſay) ſometimes conſidered the wrath of God, and let out my heart upon arguments drawn from thence; and then I have bin much humbled, broken; been much affected: yea, the truth is, I have been more humbled, and more broken, and more affected, and more troubled for ſin; than when the Goſpel, the word of the Kingdom hath been preach'd, and opened unto me: How therefore is this true? Experience ſeems to ſpeak the contrary.

I anſwer, Quicquid recipitur &c. Every thing is received according unto the receiver. A legal ſpirit doth reliſh and ſavour moſt of thoſe arguments which are drawn from Hell, and from the wrath of God: But an Evangelical Chriſtian, thoſe that are drawn from love and mercy. p. 248But for the more full Anſwer to this, pray conſider with me, theſe Six, or Seven Diſtinctions.

Firſt, 1It's one thing for a man to be troubled in Conſcience: and another thing to be humbled for ſin committed. Thoſe that are Damn'd in Hell, and lie there deſpairing, muſt needs be troubled in Conſcience; how could they deſpaire elſe? Take a ſoul that hath the work of the Law upon him, and a meer work of the Law; and in ſome reſpects, he may be more troubled in Conſcience: but a Chriſtian that hath a work of the Goſpel upon his heart, is notwithſtanding this, more humbled for ſin committed.

Again, 2It's one thing for a man to be prick't in heart: and another thing for a man to Repent. Ye ſhall find therefore, that in the 2. of the Acts: 'tis ſaid concerning divers, That they were prick't in their heart, and ſaid, What ſhall we do? Peter ſaid nnto them, Repent. They were prick't in their heart, and ſaid, what ſhall we do? and he ſaid, Repent. Poſſibly then, a man or woman may be prick't in the heart, and yet not Repent. Thoſe that have the work of the Law upon them, may have more legal prickings: but thoſe that have the work of the Goſpel, they Repent more.

Again, 3It's one thing for a man to Repent of ſin conſidered, in genere entis: and another thing, in genere moris. Sin may be conſidered in regard of the miſchief, and inconvenience that does come thereby: Or in regard of the moral evil of it. 'Tis ſaid concerning Judas, That when he ſaw what became of things, he Repented. And a Malefactor, a murderer, when he ſees what ſhall become of him, that he muſt die for his ſin; he may Repent of his ſin, in genere entis; wiſhing that he had never done it: and yet my be not Repent, in genere moris. Ye reade concerning Eſau, in the 12. of the Hebrews, That he ſought his birth-right with teares; but found no room for his Repentance. He Repented, he Repented with Tears; but found no room for his Repentance. What Repentance was this? Saies Auſtin: He greived that he had loſt his birth-right; not that he had ſold his birth-right. So there was no room for ſuch a Repentance. And ſo now, p. 249take a man that hath the work of the Law upon his ſoul, and he may be much troubled, he may Repent, and he may have more Repentings in regard of the evil that does come by ſin: but the other more in regard of the evil that is in ſin it ſelf.

In the Fourth place, 4It's one thing for a man to be broken with the weight of ſin: and another thing to have his ſoul thawen, and melted for it. There is a great deal of difference you know, between the breaking of the ice with your hands, or with a ſtaffe; and the thawing of the ice, melting by the thaw. When you take a ſtaffe and break the ice with your hands, though you break it in one place, it freezes in another: but when there is a thaw, then it melts, then it breaks every where. So now it is in regard of legal breakings: Here's a man hath a work of the Law upon his ſoul, he breaks for his Drunkenneſs, and he breaks for his Swearing, and he breaks for his Wantonneſs: Oh! but he freezes in Unbelief, in another place; he freezes in Unthankfulneſs: But when a goſpel-work comes, it makes a general thaw, a man is broken every where. And this is more.

Again, It is one thing for a man to have more ſorrow, griefe, 5Repentance in the Ore: and another thing to have a more ſorrow, griefe, and Repentance that is well Refin'd. As now, ſuppoſe a man take a hand full of gold in the Ore; it ſeems to be a great deal more than a twenty ſhilling-piece: I but, becauſe much of that is to be taken away, a great deal of Earth is to be taken away, it is leſs in the worth. Thus it is between Legal Repentance, and Evangelical: The Legal Repentance may ſeem to be more in bulk: I but, a great deal of that is to be taken away: Much unbelief to be taken away: many ſad, deſpairing concluſions to be taken away: a great deal of Mercinarineſs to be taken away. And therefore ye ſhall obſerve, That when the father had kiſſ't the Prodigal, he left out the Mercinary piece that he ſpoke of before he came home. Saies he (at the 18. verſe) I will ariſe, and go to my father, and will ſay unto him, Father, I have ſinned againſt Heaven, and before thee, and am no more p. 250worthy to be called thy Son: make me as one of thy hired ſervants: (in the 15. Chapter, the 18. and 19. verſes) verſe the 20. He aroſe and came to his father: his father ſaw him, and ran and fell on his neck, and kiſſ't him, had compaſſion on him: ran, and fell on his neck, and kiſſ't him: And the ſon ſaid unto him, Father: (Now ſee whether he makes good his words, that he ſaid he would ſay when he came to his father) I have ſinned againſt Heaven, and in thy ſight, and am no more worthy to be called thy Son: But his Father ſaid to his ſervants, Bring forth the beſt robe: He leaves out that, Make me as one of thy hired ſervants. One kiſſe from his father had fyled off all the mercinary diſpoſition. Oh! much, much of the Legal-work is to be taken away: In Evangelical Repentance, there is much in little: in Legal Repentance there is little in much.

Again, 6It's one thing for grief, ſorrow, Repentance to be more in view, ſence, and noiſe: and another thing to be more in ſpirit, and in profit. As now for Example: The rain does ſometime fall in a ſtorme, and when it does ſo, it makes a great noiſe: the earth hath not time for to take it at the firſt into it's boſome; it runs down the ſtreets in great abandance, and it ſtands in ſome places, in great plaſhes of water: At another time the rain fals by ſmal drops, and makes no ſuch noiſe; but yet notwithſtanding, it fals to the root of the Corn, and profits more: for when the rain fals ſo in a ſtorm, it laies the Corn; the Corn (I ſay) is laid by it. So now, ſorrow, and griefe ſometimes fals in a ſtorm, as in Legal Repentance; and it is great in view, ſtands in great plaſhes of water: Oh! but then it doth lay our Duties, it laies our Aſſurance, it laies our Faith: Evangelical Repentance, that makes no ſuch noiſe, but it fals to the root of the graces, and don't lay your comfort, it don't lay your Aſſurance, it don't lay your Duties. And ſo it is more in profit.

Laſtly, 7This, Sorrow, grief, and Repentance; may take ones own heart much, or the heart of God much: ones own heart may be much affected, or the heart of God may be much affected: Beloved! p. 251we are apt to love our firſt-borne: and though Legal repentance does not alwaies go before the work of the Goſpel; (for what legal work was there in Matthew before he did come to Chriſt? or what Legal work was there in Zacheus before he came to Chriſt?) yet often times it does: I ſay yet often times it does: and this being the firſt-born of our ſoul, we go to God with both our Repentances Legal, and Evangelical: and we ſay, Lord, lay the hand, Oh! lay the right-hand of thy bleſſing upon my firſt born, oh! let that inherite: But the Lord deals here, as old Jacob did, when Joſeph brought his two Children before him to be bleſt: Jacob croſt his hands, and for Joſeph's ſake he laid the bleſſing upon the younger. So now does God do; you would have me to lay my bleſſing (ſaies God) upon your firſt-born, upon your Elder, upon your Legal Repentance. No, ſaies God, I have ſaid, The Elder ſhal ſerve the Younger, & I wil croſs my hands; and for Joſeph's ſake, becauſe there is more of Chriſt in this younger, therfore here will I lay the hand of my bleſſing. Beloved! the heart of a Chriſtian, a gracious man, is never more drawn out in greif than upon the apprenſion of love in jured: The greater love, and the greater injury is preſented, the greater is the greif: When the Kingdom of Heaven comes unto a poor ſoul, there is the greateſt love preſented; ſin againſt that, is the greateſt injury: when therefore a man is ſenfible of his ſin under that notion, then is his heart moſt affected and drawn forth in godly ſorrow. Surely therefore, The approaching, and the drawing neer of the Kingdom of Heaven, is the greateſt motive, & argument under Heaven unto true Repentance.

By way of Application: If theſe things be ſo, Ʋſe. 1 What a ſad condition are thoſe in, whom the kingdom of Heaven, the word of the kingdom, the Doctrine of free-remiſſion hath come unto, and yet they are not ſtir'd, nor moved for to turn to God, or to repent? It may be, here is ſome Drunkard, ſome Swearer, ſome notorious Sabbath-breaker, ſome wanton that is gotten into the Congregation: I will not ſay to thee, Friend, how cameſt thou in hither? Ah, p. 252poor ſoul, thou maieſt hear that voice, and thoſe words too ſoon another day: But this I ſay, Friend, the greateſt motive under Heaven hath been uſed to move, and turn thee; and yet thou art nothing moved, and ſtirred therewith: O! whereby ſhall thy ſoul be brought unto Repentance? Go (ſaies our Saviour Chriſt unto his Diſciples) preach, Repent: for the Kingdom of Heaven is at hand: if they receive ye, your peace be upon them: if not, it ſhall be more eaſie for Sodom and Gomorah, than for that City, than for that people, at that great day. Oh for the Lords ſake, take heed when ye hear the Word of the Kingdom, take heed that ye don't loſe it: Repent, and then turn to God.

But if theſe things be ſo (in the Second place) Then here we ſee the reaſon, Ʋſe. 2 why our hearts are no more broken, are no more humbled, no more Repentance, no more melting, heart no more ſoftened: becauſe ye don't labour to bring the Kingdom of Heaven neer unto your ſouls: I mean the Goſpel, and the Word of the Goſpel; free-remiſſion of poor ſinners: When the Kingdom of Heaven comes neer unto a perſon, he runs away from it, from the Promiſe; Oh! it belongs not to me; I am not ſo and ſo qualified: I am not ſo and ſo broken; I am not ſo and ſo weary, and heavy laden; and therefore the promiſe belongs not to me. But the approaching of the Kingdom of Heaven, is the only means and motive to break thy heart, and wilt not thou therefore come to it, becauſe thy heart is not broken?

Oh! but the Promiſe don't belong to me: the Promiſe is made unto thoſe that are weary, and heavy laden, and I am not ſo.

Miſtake not good people, The invitation is made to the weary, and heavy laden, but the promiſe is made to Coming. There are Two things in that ſpeech: Come unto me all ye that are weary, and heavy laden. Here's an Invitation: and here's a Promiſe: The Invitation is made indeed to thoſe that are weary, and heavy laden: Oh! but the Promiſe is made to Coming, the Promiſe is made to Comming.

p. 253But that is all one (you will ſay) for then it ſeems I am not invited, if the invitation be made to ſuch.

God does not ſpeak every thing, in every Scripture: But man or woman, art thou not invited by ſome other Scripture? Pray what think ye of that in the 9. of the Proverbs: Wiſdom hath built her an houſe: (that is, Chriſt, compar'd with the former Chapter) ſhe hath kild her beaſts; ſhe hath mingled her wine; ſhe hath furniſht her table. She cries upon the high places of the City. What does ſhe cry? reade the 4. verſe: Who ſo is ſimple, let him come in hither: as for him that wanteth underſtanding, ye reade it: 'tis, As for him that wanteth heart, Come eat of my bread, and drink of the wine which I have mingled. The Invitation is made to ſimple ones: who ſo is ſimple, let him turn in hither.

Oh! But I have ſuch an heart as never any had: I want a heart unto all that is good. Mark, As for him that wanteth heart, ſhe ſaith to him, Come, eat of my bread. How think ye? is the Invitation here made only to thoſe that are weary, and heavy laden? And if ye conſider that place in the Goſpel which ye know. The Invitation to the great ſupper. The ſervants are ſent forth to call in thoſe that were bidden, and they excuſe themſelves: But they were bidden, they were invited: were they weary, and heavey laden think ye? Well, he ſends out again, and invites others. Look upon the text: were they weary, and heavy laden too? Go (ſaies he) Go, Go to the high-waies, and go to the hedges, and compel them to come in: were they weary, and heavy laden too? And if ye look into the 3. of the Revelations, ye find there, that our Saviour ſaies at the 20. verſe: Behold, I ſtand at the door and knock: if any man hear my voice, and open the door, I will come in, and ſup with him, and he with me. Our Saviour Chriſt here ſtands knocking, and offers the greateſt mercies that can be; fellowſhip, and communion with a poor ſoul: I will come in to him, and will ſup with him, and he with me. What greater bleſſing, or mercy can you deſire than fellowſhip with Jeſus Chriſt? Saies Jeſus Chriſt; If any man will open, I will come in, and ſup p. 254with him, and he with me. Here's mutual fellowſhip; Chriſt ſtands, and offers this, he ſtands knocking. But I pray, what door does he knock at? whoſe door does he knock at? Oh! my beloved, 'tis a Laodicean door: Laodiceans, what are thoſe? Luke-warm: I would thou wert hot, or cold; but ſeeing thou art Luke-warm, I will vomit thee out of my mouth. Luke-warm perſon worſe than prophane; and yet behold, Jeſus Chriſt ſtands at a luke-warm perſons door: knocking and tendering mercy to a luke-warme Laodicean perſon.

I but ſtay, May be they were weary, and heavy laden firſt, before they were invited.

Reade the 17. verſe. Becauſe thou ſaieſt, I am rich, and increaſed with goods, and have need of nothing: and knoweſt not that thou art wrethed, and miſerable, and poor, and blind, and naked. Were theſe weary, and heavy laden, think ye? And yet at this door, behold! at this door the Lord Chriſt ſtands knocking! Oh! grace! Oh, glorious, rich grace! Oh! you that have ſtood at a diſtance from the promiſe, and dared not draw neer to the promiſe; ſaid it did not belong to you, you were not invited to mercy: Conſider, do you conſider what great enemies ye are unto your own breakings, and humblings that ye do ſo much deſire? The approaching of the Kingdom of Heaven, and the Doctrine of grace, and of free-remiſſion unto a poor ſinner, is the greateſt means, and motive in the world to break ones heart. Oh! therefore, as ever you deſire to have your hearts broken, and to be humbled; look much to the Kingdom of Heaven, and the Doctrines thereof, and never ſay, it does not belong unto you.

But Thirdly, Ʋſe. 3 If theſe things be ſo? if there be a truth in this Doctrine? what infinite cauſe have we all, for to Repent, to mend our lives, and to turn to God? The Kingdom of Heaven hath approach't. Beloved! hath not the Kingdom of Heaven approach't unto our Nation? Take the Kingdom of Heaven for the Kingdom of Glory: and in theſe dying times, how hath the Kingdom of Heaven approach't p. 255in that ſenſe! Take the Kingdom of Heaven for the State of the Church: and how many Church-truths hath broken out in theſe daies, that were not known before? Take the Kingdom of Heaven for the Goſpel; and the preaching of the Goſpel: how hath God gone up and down in theſe latter times, even in theſe times of trouble, preaching free-grace to poor England? Witneſs all theſe Victories ye have had, notwithſtanding all your ſins. Oh! England, England; now Repent, and turn unto the Lord: Surely, if ever, the Kingdom of Heaven is come to you: yea, hath not the Kingdom of Heaven approach't unto many of your ſouls in particular? are there not ſome here, great ſinners, that have been invited to mercy? are there not ſome here, great ſinners, that have received mercy? hath the Kingdom of Heaven approach't unto you? and will not you Repent? and will not you turn to God? and will not you amend your lives?

You will ſay, This work is not now to do: we have Repented already.

But pray give me leave: Have ye, have ye Repented upon Goſpel-Motives? have ye Repented upon this ground, becauſe the Kingdom of Heaven hath approach't? Oh! how many legal Profeſſors are there among Profeſſors? As there are Two ſorts of men in the world; Some that live in dark places, and priſons: And others that walk up and down in the light. So, ſome there are among Profeſſors, ſome legal, that woak up and down in the dark, and ſee no light: Others again, that walk up and down in the light of the Goſpel: many, many legal Profeſſors.

Beloved, The more Evangelical your Repentance is, 1the more it will cure your ſouls, and not hurt your body: Legal Repentance ſoakes into the body, and frets out the very ſtrength of ones body. Pray look a little into the 33. Chapter of Job; See what the holy Ghoſt ſaies there. God ſpeaks once, yea twice, yet man percieves it not: (here is man in his natural, pure natural ſtate) In a dream (at the 15. verſe) in a viſion of the night; when deep ſleep falleth upon men, in ſtumbrings p. 256upon the bed: (that is, before a man is aware.) Then he openeth the ears of men: and ſealeth their inſtruction: That he may withdraw man from his purpoſe, and hide pride from man. What then? He is chaſtened alſo with pain upon his bed, and the multitude of his bones with ſtrong pain: So that his life abhorreth bread, and his ſoul dainty meat. Verſe the 21. His fleſh is conſumed away, that it cannot be ſeen: and his bones that were not ſeen ſtick out: His ſoul draweth neer to the grave, and his life to the deſtroyers. Here's Legal work. Then comes the Goſpel. If there be a meſſenger with him, an Interpreter, one of a thouſand, to ſhow unto man his uprightneſs: Then he is gracious unto him, and ſaith, Deliver him from going down to the pit: I have found a ranſome. Then at the 25. verſe: His fleſh ſhall be freſher than a childs, he ſhall return to the daies of his youth. His fleſh ſhall be freſher than a childs. Thus, Evangelical Repentance is a friend both to ſoul and body: Meer Legal Repentance eats out the ſtrength of ones ſpirit, even of ones very body.

Again, 2The more Evangelical your Repentance is, the more you will be humbled, and grieved for ſins againſt the Goſpel. I will ſend (ſaies Chriſt) the Comforter, and he ſhall convince the world of ſin: what ſin? of ſin, and of unbeliefe. Oh! ſaies the ſoul that Repents Evangelically; who more guilty of unbelief than I? Oh! never any one more Ignorant of Chriſt than I: Oh! the unkindneſs of my ſoul towards Chriſt! Legal Repentance, it pitches upon ſome breach of the Law, and there it reſts.

Again, 3Enangelical Repentance, complies with ſpirituall joy, and is a friend unto it. You grieve for ſin, and you rejoyce in God: and when you rejoyce in God, you grieve for ſin. I will ſend the Comforter (ſaies our Saviour.) He does not ſay, I will ſend the Spirit: No, but I will ſend the Comforter, and he ſhall convince the world of ſin, and of unbelief. The Comforter, becauſe it ſhall be a work of Comfort, unto the ſoul that is convinced of ſin Goſpel-wiſe. and the more a man rejoyces in Chriſt, the more he grieves for ſin: and the more he grieves for ſin, the more he rejoyceth in Chriſt again.

p. 257Again, When your Repentance is Evangelical: 4The more you apprehend, or hope that your ſin is pardoned, the more you wil grieve for it. Ye reade in the Pſalms of one ſpecial Penitential Pſalme of David: the 51. Pſalme. But when was that made? A Pſalme of David, when Nathan the Prophet came to him: that is, after the Prophet Nathan had been with him. And what did Nathan the Prophet ſay to him? Saies Nathan, Thy ſin is forgiven thee. Upon that meſſage, David fals into a Penitential Pſalme, a Pſalme of Humiliation, and of Repentance. The more a man hath aſſurance that his ſin is pardoned, the more he doth grieve for it.

And the more Evangelical your Repentance is, 5the more your heart will be inlarged to, and for Chriſt. The ſight of Gods free-love in Chriſt, will make your heart free in love unto Chriſt, and for Chriſt. When the poor ſinner, the woman, ſpoken of in the 7. of Luke, had much forgiven her freely; ſhe came and brought her precious boxes, and powred them out upon Jeſus Chriſt. So, when a ſoul hath taſted of the free love of God in Chriſt; then, no boxes of ointment too precious to powre out upon the feet of Jeſus Chriſt.

Further, The more of the Goſpel, 6and the more of the Kingdom of Heaven, is in your Repentance: The more of the Goſpel will be in your Obedience, the more of the Goſpel will be in your Aſſurance, the more of the Goſpel will be in your Performance, in your prayers, and other duties. Beloved! Repentance is foundation work: it hath an influence upon all your ſervice. If your Repentance be Legal, your Obedience Legal, and your Performance Legal, and your Aſſurance Legal; ever tying God unto ſuch conditions, as he never tyed you to, through the improvement of your own unbelief. But now, when as your Repentance hath the Goſpel in it, drawn up, and raiſed upon ſuch motives as theſe; then your Obedience, your Comforts, your Duties, your Aſſurance will have the impreſſion of the Goſpel alſo upon them.

p. 258And Seventhly, 7The more of the Goſpel, the Kingdom of Heaven, is in your Repentance: The more your hearts, and ſpirits will be meekned, and ſweetned towards the Saints, towards your fellow Servants the people of God. What is the Goſpel but a dead Chriſt? As Jeſus Chriſt was a living Goſpel: So the Goſpel is a dead Chriſt.

When the Goſpel approaches, when the kingdom of Heaven draws neer to a ſoul, and Chriſt therein; the heart is meekned, and made like to Chriſt. The Law is called a fiery Law, the Law of fire; Comapred unto Hagar; And ſaies the Apoſtle, The children of the bond-woman, will perſecute the children of the free-woman, of Sarah. And what's the reaſon that there is ſo much bitterneſs among Profeſſors? but becauſe there is no more of the Goſpel, and of the Kingdom of Heaven, in our Profeſſion. Beloved in the Lord: Ye ſee into what ſad times of Diſcord, and Bitterneſs we are now brought: As ever you do deſire to be free from this ſpirit of Bitterneſs: as ye do deſire that ye may not have a hand in oppoſing your fellow-ſervants, and acting a ſpirit of bitterneſs towards the Children of God: Oh! labour for more of the Goſpel, get more of it into your Repentance, and into your Obedience: Oh! let us labour to be more Evangelical than ever we have been.

I had need call upon my own heart for this: and give me leave to meaſure your own hearts by mine. Beloved! I don't now come to call for Repentance barely, but I come this night unto you, calling for refined Repentance, Goſpel-Repentance: theſe are refining times: your publick Worſhip refin'd, the Government refin'd: Chriſtians had need refine all their Duties, and all their Graces, and all their Comforts, and all their Aſſurance: we had need even take our whole garment; and look into every ſeame, bruſh every ſeame, there is ſo much duſt gotten into it. Oh! labour, labour to be more Evangelical, to get more of the Goſpel of Chriſt into all your Duties. The Goſpel is the Miniſtration of life: And the Miniſtration of the Law; p. 259is called the Miniſtration of death. The Miniſtration of the Goſpel, called the Miniſtration of righteouſneſs: the Miniſtration of the Law, is called the Miniſtration of Condemnation. The Goſpel, is called a Glorious Goſpel, a Glorious Goſpel: as ye do deſire that Glory may be upon you, get more of this Glorious Goſpel into you: more of the Goſpel into all your Duties, into your Repentance: Which that you may do: Now even Repent, that ever you have been ſo Legal in your Repentance. A man will never be Evangelical in his Repentance, that does not in ſome meaſure, grieve that he hath been ſo Legal in his Repentance.

And to end all: If at amy time, Man or Woman, thou doſt find thy heart dead, and dull, and ſaieſt thou canſt not pray, thou art unapt, and thy heart's hardened: Then go, go to the word of the Kingdom, go to the Goſpel, go, lay out thy ſoul before the word of the Goſpel: conſider the Kingdom of Heaven, the word of the Kingdom, free remiſſion unto poor ſinners; and this is the only way for to break your heart: for certainly, this is a truth that I have ſpread before you, (think of it:) The appropinquation, approaching, or drawing neer of the Kingdom of Heaven; is the higheſt, and the greateſt motive in the world unto true Repentance.

FINIS.