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 't is 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 Christ 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 't is 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 'T is with Gods darlings as 't is with the worlds-darlings You 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 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 'T is 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 mercie 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 stand 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 1 Duty 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
THE WORKS OF WILLIAM BRIDGE Sometime Fellow of Emmanuel Colledge in CAMBRIDGE NOW Preacher of the Word of God at Yarmouth The second Volumn VIZ. I. Grace for Grace or The overflowings of Christs fulness received by all Saints II. The Spiritual actings of Faith through Natural Impossibilities III. Evangelical Repentance London Printed by Peter Cole at the sign of the Printing-Press in Cornhil near the Royal Exchange 1649. To the Reader THat we may at least stay the longings of many thirsty Souls with a sweet Rellish of a promising Vintage of new Wine this year we have slipt off this Second ripe Cluster of Grapes from its fellows which if it be squeezed in the hand of Faith will prove it self to be so rich fragrant and sparkling with the the Blood Juyce and Spirit of the Gospel that it needs not the Purple of our Epistle Recommendatory to welcom it to any that are in truth the living Branches of the true Vine Yet to the end we may happily invite some that are without to come in that they also may both see and taste how good the Lord is to the Children of the Bride chamber READER Stand a while at the Well head with the poor woman of Samaria admiring the infinite dimensions of those waters of Life that are fountain'd up in Jesus Christ of whose fulness we All receive even gracef or grace The Saints may be brim full of the holy Spirit as Stephen was but its according to measure a Vessel-fulness but Christ above or without measure a Spring-fulness which is not onely repletive but diffusive unsearchable unmeasurable The great Ocean is too little to shadow out the over flowings of this fulness for take away a drop or two from thence it presently suffers a diminution But though this Fountain of Salvation should shed abroad his love upon all the world of the Elect as the waters cover the Sea yet it is ever full running over There is not the less light or heat in this Sun of Righteousness though he daily ariseth with healing in his wings unto them that fear his Name from East to West He is resterday to day and for ever the same This is no Hyperbolie Nec Christus nec Coelum patitur Hyperbolum Sic Lutheras but the language of Canaan Oh that this unspeakable Fulness of Heaven and Earth or Saints and Angels that fills All in All did now constrain thee to cast thy empty Pitcher into these Depths of his Grace so shouldst thou with this beloved Evangelist and the rest that are included in this WE ALL receive even grace for grace To act Faith is the principal use which directly flows out from every Doctrine about Jesus Christ We shall Appeal unto thee whose eye is fixed on this full Book of Grace Is not fulness in other things a Conquering golden Argument Did not Josephs treasure of Corn prevail with good old Jacob and his Sons to go down into Egypt And shall not this one Gospel Joseph who alone is the Bread of Life that once came down from Heaven to feed hungry souls engage thee almost famished to come unto him for this Staff of Life that thou mayest live Were they not the Floods of milk and honey that did run down the Promised Land that did set the Israelites teeth on edge to be there And shall not the overflowings of Christs heart in heaven towards sinners on earth make thee to hunger and thirst after his Righteousness who is the Lord our Righteousness Was it not the Abundance of Solomons natural wisdom which was as a constellation of Stars in his Crown that invited the Queen of Sheba to travel from the utmost parts of Arabia to kneel before his Throne And is there not a greater then Solomon here who is the brightness of his Fathers glory and the express Image of his person full of grace and truth Oh where where then are the Spiritual actings of thy Soul upon him Abrahams Faith was a very lively vigorous and a more then conquering Faith when the Sentence of Death was apparant on the head of the Mercy and the womb leading to it and is thy faith like a tree twice dead plucked up by the roots God forbid Oh remember the fulness of the Infiniteness of all Perfections that are originally in the Lord being able to fill up all the empty chinks void places the unsatisfied gaspings and yawnings of the vast Spirit of-man We shall seal up all with the Evangelical words of that voyce of Christ eccho'd in a wilderness as the great Motive of all Motives The Kingdom of Heaven of Grace of Christ and all his Benefits is at hand hath approached Therefore Believe Repent Blessed is that Servant whom his Lord when he cometh shall finde so doing Thine in and for Jesus Christ and his fulness that thou mayest receive even grace for grace William Greenhil William Adderley Iohn Yates The Titles of the first Volumn I. The great Gospel-Mystery of the Saints Comfort and Holiness opened and applied from Christs Priestly Office II. Satans power to Tempt and Christs love to and care of his people under Temptation III. Thankfulness required in every condition THE CONTENTS Of the Second VOLVMNE JOHN 1.16 SERMON I Doctrine 1. THERE is a Fulness of Grace in Jesus Christ Page 3 Opened Ibid Grace taken 3. waies 1 For the love and favour of God ibid 2 For holiness Page 6 Proved by Demonstrations Page 7 Objections answered Page 9 3 For gifts and abilities ibid Proved Application Duty 1 Let all men come to Christ Page 12 Objections answered Duty 2 Let all trust unto him and build upon him Page 14 Duty 3 It is our duty to draw forth this fulness 1 By a frequent eying of it Page 15 2 By resting up on it in the time of tempt at on Page 16 3 By giving it foirth to others ibid Duty 4 Let us labour to be like to him ibid Duty 5 Take heed how we do any thing that may rob Christ of glory of his fulness SERMON II John 1.16 Proposition cleered Page 20 Doct. 2 All the Saints and people of God do pertake of the fulness of Christ in a way of receiving Page 20 Divided into two parts Page 21 1 There is a communication of the fulnesse of Jesus Christ unto all beleevers ibid 2 Whatsoever Grace or holinesse the Saints have from Christ they have it in a way of receiving ibid The former proved Reason 1. Because there is a union between Christ and a beleever ibid 2 By 4. propositions 1 There is an infinite treasury of grace in Jesus Christ Page 22 2 What grace soever and holinesse he received as mediator he received not for himself but for others ibid 3 There is an infinite willingnesse in Jesus Christ to communicate his grace to the sons of men Page 25 4 There is nothing in heaven or earth can hinder him from doing all Page 28 Objection Why are beleevers so empty of grace Answered 1 The
of God Page 206 7 It fils the soul with Gods infinitness Page 207 Application If Difficulties arise here is the way to grapple with them Page 207 Object How shall a man use his faith that be may break through all difficulties Answered 1 Exercise your faith in the promise before you speak with the difficulties Page 208 2 When you do look upon them look upon them as your trials many times as the Devils Engins to work your hearts off again Page 208 3 Set your selves now especially with al your might to venture upon Jesus Christ Page 209 4 The greater difficulties your graces are recovered out of the hands of the more sweet will they be unto you Page 210 5 Study Jesus Christ more ibid Object Suppose a man hath bin in Jesus Christ a great while and then discouragements arise to beat him out of the ways of Christ how shal he raise his faith to work through these Answered 1 Consider your call often Page 211 2 The more you beleeve in the ful of difficulty the more you please God ibid 3 Talke often one to another what great things God hath done that he hath promised Page 212 4 Consider what great difficulties Jesus Christ hath broke thorow to come to you ibid 5 Never speak with your difficulties apart from a promise ibid Matthew 3.2 SERMON I The text opened and explained Page 216 Doct. The kingdom of Grace mercy forgiveness comes to us before we com to that Page 211 Proved Page 218 Evidenced 1 From our own condition Lost sheep Page 228 2 From Christs willingness to save sinners Page 224 Objections answered Page 225 Reas 1 That God may be known to be God Page 229 Reas 2 That men may be made the more gracious ibid Reas 3 That no flesh may glory in it self nor any thing it doth Page 231 Application 1 Consider whether God have dealt thus by our souls or no Page 232 If so learn these duties 1 Be sooner at heaven gate with your duties hereafter than you were before Page 234 2 Labour to be like God in this particular ibid 3 Wait with long suffering for the conversion of others Page 235 4 Trust in God for ever Page 236 Application 2 You that have not received the Kingdome of Grace Take heed how ye neglect so great salvation Page 237 SERMON II Matth. 3.2 Doct. 2 The drawing nigh of the kingdom of grace is the greatest motive to true Repentance Page 240 Opened by considering the particulars of Repentance and you shall find the grace and love of God hath influence upon them all Viz. 1 Sight and knowledge of sin Page 242 2 Be humbled for it Page 243 3 Loath himself ibid 4 Be ashamed of it ibid 5 Acknowledge it Page 244 6 Labor to unsin it it ib. Reason 1 Because Repentance is a fruit of faith Page 245 Reas 2 Because it flows from love Page 246 Object Arguments drawn from Hell and the wrath of God seem to work Repentance more than the love of God Page 247 Answered by distinctions 1 It is one thing to be troubled in conscience and another thing to be humbled for sin Page 248 2 It 's one thing to be prickt at heart and another thing to repent ibid 3 It 's one thing to repent of sin in regard of the inconvenience of it and another thing to repent in regard of the morral evil of it ibid 4 It s one thing to be broken with the weight of sin and another to have the soul melted for it Page 249 5 Its one thing to have sorrow repentance in the Ore and another thing to have it refined ibid 5 It is one thing for repentance to be more in view another to be mort in spirit Page 250 7 It is one thing for our Repentance to affect our own heart much another thing for to affect the heart of God much Use 1 What a sad condition are those in to whom the kingdom of God hath come and yet they are not moved to repentance Page 251 Use 2 The reason why our hearts are no more humbled is because we do not labor to bring the kingdome of God neere to our souls Page 252 Use 3 What infinit cause we have to repent Page 254 1. The more evangelical our repentance is the more it will cure our souls and not hurt our bodies Page 255 2 The more you wil be grieved for sins against the Gossel Page 256 3 It is a friend to spiritual joy ibid 4 The more you hope your sin is pardoned the more you will grieve for it Page 257 5 The more your heart will be enlarged to and for Christ ibid 6 The more of the Gospel is in your repentance the more of the Gospel will be in your obedience Page 257 7 The more your hearts will be sweetned towards the Saints Page 258 FINIS Grace FOR Grace OR THE OVER-FLOVVINGS OF CHRISTS-FULNES Received by all SAINTS JOHN 1.16 And of His Fulness have all we received even Grace for Grace Preached at Dunstans in the East March 16. 1644 HERE in this Chapter are Two choice Spirits John the Baptist and John the Evangelist both agreeing in this To advance the Honor of Jesus Christ John the Baptist is brought in by John the Evangelist giving as you reade in this first Chapter Four great Testimonies of Jesus Christ The first begins at the 15. verse John bare Witness of Him and cryed saying This was He of whom I spake Wherein John the Baptist doth prefer Jesus Christ above himself both in regard of His Person and in regard of His Office In regard of His Person as you reade in the latter end of the 15th This was He of whom I spake He that cometh after me is preferred before me for He was before me In regard of His Office at the 16 the 17 and 18. verses And of His Fulness have al we received even Grace for Grace For the Law was given by Moses but Grace and Truth came by Jesus Christ c. I confess there are Learned Interpreters as Cyril and Chrysostome that do conceive the words of my Text to be the words of John the Evangelist the 15. verse having as they say relation unto Johns speech in the latter end of the 14. verse Full of Grace and Truth But Origen and others unto whom I rather incline think that they are the words of John the Baptist because they are knit unto the former by the copulative And And of His fulness have all we received Grace for Grace He therefore that spake the words of the former verse in all likelyhood spake these words He that spake the words of the former verse was John the Baptist and therfore these words being linked unto the former by the word And in all likelyhood are the words of John the Baptist The Words of themselves fall into these Three Propositions First That there is a fulness of Grace in Jesus Christ Secondly That of this
Come and let us take our fill of love Come friends come company let us go unto such a Tavern or such a place where we may be fully merry Come O my soul take thy contentment in creature fulness there is enough there This robs Christ of the glory of all His fulness To carry away the custom of my thoughts unto another Shop from Christ argues that there is not enough in Christ alone Then beloved to conclude all Are there any here as I fear there may be too many that have thus robbed Jesus Christ of the glory of His fulness I beseech you in the Name of the Lord Jesus Christ whose fulness I have bin now preaching to you I beseech you in the fear of God go into your Chamber and be alone awhile and fall down before the Lord and say thus unto Him or to this purpose Oh! Lord I confess it hath bin so w th me I have thought that there hath not bin a sufficient rule for the Government of the Churches and herein I have wronged Christ in His Prophetical fulness and the Lord pardon this unto me Lord I confess also I haue said many times that my fins are so great that there is no hope for mercy that there is no hope for pardon herein I have wronged the Priestly fulness of Jesus Christ now the Lord pardon this unto me I confess Lord I have stinted thee and I have limitted thee and I have said many times in my hast if this means fail then England is undone the Church undone thus I have limitted thee Lord Oh! herein I have wrong'd thee and robbed Christ in His Kingly fulness Yea Lord I do acknowledge and I do confess I have gone to creature-comforts and my heart hath taken a content and complacency as if there were enough there but now I see there is a fulness in Jesus Christ the Lord pardon me that ever I let out my heart upon any creature-comfort upon any thing but Jesus Christ You that have bin guilty fall down and humble your selves before the Lord and consider that there is a fulness in Jesus Christ and labor to draw out this fulness from Him Which that you may so do think on all these things and the Lord blesse them to you SERMON II. JOHN 1.16 Preached at Wapping Aug. 17. 1646. And of His Fulness have all we received even Grace for Grace I Have made entrance into these Words in a neighbouring Congregation and shal now desire to go on where I left there The Words hold forth Three Great Grand Propositions First That there is a Fulness of Grace in Jesus Christ Secondly That of His Fulness all we do receive Thirdly That we do receive of His Fulness even Grace for Grace The former Proposition I have dispatched and desire at this time to speak unto the second All we do receive of His Fulness Of His Fulness have all we received The difficulty that lies upon the Proposition is this Who are meant here by this All Wee Some there are that conceive that by those words we are to understand all the Creatures in Heaven and Earth because 't is said before in the beginning of the Chapter That He is the light that lighteth every one that cometh into the world But though the thing be true that there is no Creature either in Heaven or Earth but more or lesse is beholding to Jesus Christ for if Christ had not stept in upon the fall Gods displeasure was so great against man that he would presently have broke up house and the sin of the fall was so heavie that it would have broken the very Axel-tree of the World if Jesus Christ had not put to His shoulder according to that of the Apostle Heb. 1.3 He bears up all with the Word of His Power yet notwithstanding all the Creatures in Heaven or Earth cannot be meant here by this All Wee for all the creatures in Heaven and Earth do not receive Grace they may be said to receive of the Fulnesse of Christ but not Grace for Grace But at the 12. verse 't is said as many as received Him to them gave He power to become the Sons of God euen to them that beleeve in his Name Now in Scripture phrase those are said to receive Christ Himself that do receive His Grace and those that receive His Grace receive Christ Himself Understand therefore by this All Wee those that receive Him as ye have it in the 12. verse which is explained to be Them that beleeve in His Name And then the Observation or Doctrine lies plain before us which is this That all the Saints and People of God Doct. do pertake of the Fulness of Christ in a way of receiving It falls a sunder into Two parts Thus First That there is a communication of the Fulness of Jesus Christ unto all Beleevers Secondly That whatsoever Grace or Holiness the Saints have from Christ they have it in a way of receiving I shall only speak unto the former at this time There is a communication of the Fulness of Jesus Christ unto all Beleevers Of His Fulness all we receive mark There is a communication of the Fulnesse of Jesus Christ unto all Beleevers He is the second Adam which the Apostle Paul speaks of in the 1 Cor. 15. Chapter and the 45. verse The first man Adam was made a living soul and the last Adam was made a quickning Spirit The whole world is divided into Two great Houses As once in this Kingdom There was the House of York And the House of Lancaster So now the whole world is divided into Two great Houses The House of the First Adam And the House of the Second Adam The first man Adam was made a living soul and the last Adam was made a quickning Spirit that is look as the first Adam did communicate life unto all his seed So the second Adam does communicate Spiritual life and grace unto all his people As by the first Adam sin and sorrow and death came into the world and so upon all man-kind So by the second Adam grace and life and eternal life unto all Beleevers There is a dealing out a giving out of the fulness of Jesus Christ unto all Beleevers This will appear First of all by the Union that there is between Christ 1 Reason and a Beleever there is a glorious a blessed an incomparable union between Christ and every Beleever though he be never so weak though he be never so poor There is a union between the Root and the Branches and by vertue of that union the Root sends forth life and strength into all the Branches but yet notwithstanding the Root is not in the Branches nor the Branches in the Root mutually There is a union between the Head and the Members and by vertue of that union the Head hath an influence upon all the Members but yet the Head is not in the Members nor the Members in the Head But
from servants ordinarily But when the fulness of time was come God sent forth his Son that we might receive the adoption of Sons And the Spirit of Adoption whereby we cry Abba Father They had the spirit of Bondage unto fear and we have the Spirit of Adoption unto Love to cry Abba Father They could not go to God but with many fears but there is none of all the Saints now but go with a Spirit of Love go to God as a Father Every Saint now may go to God and say Father Father I labor under such a temptation Oh! Father help me I want such a blessing or mercy Oh! Father give it me Again further Although they had many sprinklings of the Doctrins of Grace yet they fell but droppingly upon them now a drop and then a drop As you have it in the 1. Chap. of the Hebrews 1. verse God who at sundry times and in divers manners spake in times past unto the fathers by the Prophets hath in these last dayes spoken unto us by His Son God who by piece-meals drop by drop now a drop and then a drop spake unto our fore-fathers by the Prophets hath in these last times spoke unto us by His Son This being the opposition shews that God spake perfectly and spake al by His Son When this King came then all the Cocks run with wine Some observe that Jesus Christ preached the Gospel more plainly unto one poor ignorant sinful wicked woman that ye reade of in the 4. of John then He did unto al our fore-fathers under the Old Testament for unto which of all our fore-fathers did He say I am the Messiah Ask of Me the water of life and I will give it thee You know the great Doctrins of the Gospel Justification by Grace Free remission of sins and the like Now though these Doctrins be in the Old Testament yet take your Book and howmany leaves shal you reade over before you be able to reade this Doctrine cleerly But open your Book where you wil open in the New Testament and you shall meet with one everie where with this Doctrine this great Doctrine of Free-Grace every where Oh! much much of Jesus Christ and of His Grace that is now Discovered surely Abundance of Grace Abundance of Grace Discovered to the Saints now and to all the Saints But in the Second place As there is Abundance of Grace Discovered So there is Abundance of Grace Exhibited and Communicated to all the Saints Those that have the least measure of Grace now have Abundance of Grace That is the Thing that I would cleer up to you That those that have the least measure of Gospel-Grace they receive Grace for Grace they have abundance of Grace Is it not a great matter for an ungodly man to be Justified What man so godly but he was ungodly before Justified Is it not a great matter for a man to be the Son of God to be the Child of God All Gods Children shall be Portioned answerable to their Fathers Estate David counted it a great matter to be son-in-law to a King though but a wicked King and the Kingdom but small What is it then to be Adopted to be the Son of God the Daughter of God To as many as receive Him Joh 1.12 He gives power to be called the Sons of God And there is this difference between Gods Adoption and mans When man does Adopt one to be his son he may put his Name upon him he may give his Estate to him but he cannot make the person to be like himself he cannot communicate his nature to him But now when God does Adopt one to be His Child He does not only put His Name upon the Soul and give him a great Estate but He makes him to be like Himself and communicates His Nature to him So saies the Apostle 2 Pet. 1.4 We are made partakers of the Divine Nature Is it not a great matter To have the Image of Jesus Christ drawn upon a filthy soul To have ones heart inclin'd naturally inclin'd as it were unto all the Commandements of the Gospel I will write My Law in your heart Jer. 31.33 saies God in the Covenant of Grace That look as the Heathen having the law of nature written in their hearts are naturally inclin'd unto the works of Nature So will I write my Law of Grace in your hearts and you shall be naturally inclin'd unto the works of Grace and unto the works of the Gospel He that hath least of Christ he hath all Christ all Christ imputed unto all the Saints Beloved we have not so much of Christ in our lives as Peter and Paul and John had but wee have as much of Christs Righteousness imputed to us for our Justification as any of all the Apostles had and if our Faith be right 't is like precious with theirs Is it not a great matter for a man to be in Heaven before he comes there Joh 17.3 To have eternal life in this world This is eternal life to know thee and whom thou hast sent Jesus Christ And that day that any soul begins to know Jesus Christ that day is the day-break of his eternity the Saints that are in Heaven they count from that day there began our eternity This is eternal life here it begins All the Saints and People of God they do know God in Jesus Christ And therefore surely There is an Abundance of Grace Grace for Grace an Abundance of Grace Communicated and given our unto all the Saints under the new Testament But you will say unto me Object We do not find this in experience do not see such an Abundance of Grace in the lives of those ye count godly those that are in Christ indeed we do not find that they have such an Abundance of Grace I but Ans Do you consider The Opposition of Grace The Retinue of Grace And the Mysiery of Grace First For the Opposition of Grace A little Grace may be much opposed and when the Opposition is great though Grace be small in the Bulk it may be great in the Work though little in the Quantity yet it may be much in Quality There 's no true Gospel-Grace but it is much opposed When Jesus Christ came into the world you know Herod raised all the County upon him And so when Christ comes into the heart the whol soul it is raised against Him because He comes as an enemy unto the soul As when an enemy Lands the Beacons are all fired and the Country all rises what do you say An enemy is landed an enemy is landed and all the Country rises So when Christ Lands upon a soule at the first He Lands as an enemy unto the â—â—n and soul and all the soul the Region the Continent it rises up against Him Then also as the Dragon â—ood before the woman which you reade of in that of the Revelations to out off the child as soon as it was born
into the Land of Canaan first the sentnece of death is put upon both these their Males are to be cutt off from Egypt and before they come into Canaan they must go into a howling wildernesse thus the sentence of death passes first upon the mercy before they do come to it And was it not thus with David David had a Kingdome promised him that he should be the King of Israel but first of all David must be thrust out of the Kingdome he must into the wildernesse he must be hunted up and down there like a partridge David must be a Traitor first before he can be a King and David must be a Rebell first in the eyes of the King before he can come to the Kigndome and to the Throne he had the mercy afterward but first the sentence of death was put upon it So Job a great and a large and a comfortable Estate that God gave unto him but first he is plundered and spoiled of all a sentence of death passes upon all his comforts And is not this Gods dealing with his People still look I pray into the 11. of the Revelation and ye shall see how the two witnesses are to fare After three days and an half at the 11. v. the Spirit of life from God entred into them and they stood upon their feet and great fear fell upon them which saw them and they heard a great voice from Heaven saying unto them Rev. 11. come up hither But I pray marke they are kild first at the latter end of the 7. verse He shall make warre against them and shall overcome them and kill them and their dead bodies shall lie in the street of the great City which spiritually is call'd Sodome and Egypt and they of the People and Kingreds and Tongues and Nations shall see their dead bodies three dayes and an half and shall not suffer their dead bodies to be put in graves There is a Spirit of life enters into them afterwards I but first of all a sentence of death passes upon them this is Gods way and manner of dealing with his People with the children of Abraham with those that are true Beleevers What Reason for it This seemes somewhat strange Not a blessing or a mercy of any great importance or concernment but the sentence of death passes upon it first What Reason for this Why is God pleased to take this way with his owne people the Children of Abraham First of all Reas 1 God doth so give blessings and mercies unto his own people as That he may be most of all seene therein Beloved God doth not onely give us these outward creature-comforts for to supply our Wants but to beare up the honour of his owne greatnesse You have not fish out of the water onely to supply your wants nor fruit from the earth onely to supply your wants nor light from the Sun only to supply your wants but to beare up the honour of Gods greatnesse also When he gives unto his people he does give in such a way as may most of all bear up the honour of his own greatnesse if it were only to supply their wants then possibly the sentence of death should never come upon the second cause but now it is also to beare up his own honour the honour of his own greatnesse and that is done this way Hereby God is known to to be a living God so long as there is life in the meanes God is not so well known to be a living God but when all meanes are dead and yet the mercy comes Oh! sayes a soule now I see that God is a living God Hereby the Power of God is made known he must needs be great in power that can say to things that are not Bee and give a Resurrection unto dead things so long as there is strength and ability in the meanes men do not so much consider the power and the All-suffciency of God but when all meanes are strengthlesse and all meanes are dead and yet the mercy comes Oh! sayes a soule now I see that God is a God Almighty God All-sufficient Hereby he is made known under the name of Jehovah a Being that gives a Being unto all other Beings faithfull in fulfilling his promise so long as there is a being in the second cause and in the meanes God is not known by the name Jehovah but when there is a sentence of death put upon the second cause and yet the mercy comes Oh! now sayes a soul I see that God is Jehovah a Being that gives a Being to all other Beings Therefore God does it 2. Reas And then againe secondly God does go this way with his people with beleevers the children of Abraham That they may learne more to trust unto him to trust unto God alone You know what the Apostle sayes in the first of Timothy the fifth chapter and firth verse She that is a widdow and desolate trusteth in God We seldome trust in God till a desolation come upon the meanes A widdow that is desolate trusteth in God when desolation comes upon the meanes then we learne for to trust in God One that does learne to swimme so long as he can touch the bottome can touch the earth with his foote he does not commit himselfe unto the streame but when he can feele no bottome then he commits himselfe unto the mercy of the waters Now so long as a man can stand upon the second cause he can feele the bottom with his feete he does not commit himselfe to the streame of mercy but when once the second cause is gone and he cannot feele the bottome then he commits himselfe unto the streame of mercy And you shall see the Apostle gives you this account of it in the second of Corinths the first chapter and the ninth verse But we had the sentence of death in our selves that we should not trust in our selves but in God which raiseth the dead This is another reason why God is pleased to go this way Againe Reas 3 Thirdly It is fit that all beleevers should be conformable to Jesus Christ It was thus with Christ we read in that second of the Philippians of our Lord and Saviour That God highly exalted him and gave him a name above every name But see first of all a sentence of death passes upon his name He was made of no reputation verse the seventh he was made of no name first And being of no reputation tooke upon him the forme of a servant and was made in the likenesse of man wherefore God hath highly exalted and given him a name which is above every name He brought salvation life to ligth he spoil'd Satan but first of all he was spoil'd himselfe and a sen tence of death passes upon him before he brought things unto life and he gives you to understand thus much himself here he holds forth himselfe for our example in the twelfth chapter of John sayes he at the
here cals for is a faith that is to be used in prayer and in forgiving of our brethren surely this is a saving faith a justifying faith that is here intended And as one sayes well what 's all the worke of faith but an the removing of mountaines when take our sins that stand up and hinder the light of Gods grace from shining in our hearts and remove them off from our selves unto Jesus Christ to his bloud that they are drown'd as in the bottome of that Redses what is this but to remove mountaines when we take our carnall Reason and our High thoughts and bring them into obedience unto Jesus Chirst what is this but to remove mountaines when our great and manifold Temptations are laid levell that the promise may come into the soule freely what is this but to remove these mountaines Mountaines rose up in the way of Zerubbabell when he was to build the Temple Zach. 4.7 Who art thou O Mountaine Temptation and Corruption Mountaines and the Curse of the Law a great mountain Would you therefore now remove these mountaines walk over these naturall impossibilities ther 's no such way as to get a justifying and saving faith sayes our Saviour What a bundance of Difficulties did Noahs faith carry him through The Lord commanded Noah to build an Arke Noah he might have said thus Lord thou hast now commanded mee to build an Arke I was never brought up to that trade I have been a preacher many yeeres but I never yet was a Wheele-wright never yet a Ship Carpenter And Lord If I do go about to build an Arke the whole world will jeere me what will this old man doe will he ride in a Ship upon the dry ground And when I have built the Arke Lord How shall I doe to get in all the Creatures into the Arke And if the Creatures do come they will teare me in pieces the Lyons and the Bears they will prey upon me Yea Lord And if they do come into the Arke and into the ship the very stench of all the beasts will poyson me yet notwithstanding all these Difficulties and all these discouragements Noah prepared an Arke Why For he beleeved and he beleeved with a Saving justifying Faith So if you look into the New-Testament that is full of this What abundance of difficulties did the wise men go through that came to worship Jesus Christ They were commanded to go worship him that was borne King of the Jewes They might have said thus What is the King of the Jewes to us We know no such King Shall we go out of our own Kingdome and out of our own Country to worship the King of the Jewes The despised people of the Jewes When they came at Jerusalem the learned men the Priests and those that were of that Country they knew none such when they came at the place where Christ was borne they found him in a Stable and they might have said Is this the King of the Jewes Is this his Pallace What A Stable for his Pallace What Are these horse are these his Courtiers Is this a King 'T is impossible he should be a King Yet not withstanding they went Why because they beleeved and this their Faith carryed them through all What abundance of difficulties did Matthewes Faith carry him through The Lord commanded Matthew to follow him Matthew follow me sayes Christ and so he did Mat. 9 9. But he might have said thus Whether shall I follow this man I have a good calling I have so many hundreds coming in by the yeere from the Custome-house this man hath not wheron to lay his head I shall be a begger all my friends will call me a foole Notwithstanding Matthew leaves all and followes Christ Why He beleeved with a saving justifying Faith What abundance of difficulties did Zacheus's Faith carry him through Zacheus sayes our Lord to him hast Luk. 19.5 and come downe for I must abide with thee this day he came down he received him into his house and being there he sayes Lord behold verse 8 9. the halfe of my goods I give to the poore and if there be any one that I have wrong'd by false accusation I restore unto him foure-fold Marke what a hard worke he went through The halfe of my goods I give to the poore Pray let us compute it a little Suppose his estate was a thousand pound Lord sayes he the halfe of my goods I give to the poore ther 's but five hundred left Suppose he had wroung'd a man to the value of a hundred pound Lord sayes he I restore foure-fold then there is but one hundred left of a thousand What a great matter was this Yet this Zacheus did Why Oh! Zacheus sayes Christ This day is Salvation come to thine house for so much as thou also art the son of Abraham He beleeved as Abraham did with a saving justifying Faith So then thus you see that true saving justifying saith carries a man through all difficulties discouragements and naturall impossibilities to Jesus Christ But in the third place Nothing else can do it conviction of the good wayes of God cannot do it Saul was convinced that David was a righteous man 1 Sam. 24.17 O my son David sayes he thou art more righteous then I and yet he persecuted him Conviction bare conviction will not do it Resolution won't do it neither Resolution to turne to God and to become a new man or woman that won't do it bare Resolution won't do it Many Resolve thta won't do it And therefore saies our Saviour to Peter Luk 22â—13 Peter I have prayed that thy Faith faile not Satan hath desired to winnow thee and Peter thou hast said though all men forsake me thou wilt not thou hast taken up a great Resolution but Peter t is not Resolution will do it if any thing hold it will be thy Faith and therefore Peter I have prayed that thy Faith faile not He does not say I have prayed that thy Resolution faile not NO Peter I have prayed that thy faith faile not You have reade what Hazael resolv'd when the Prophet told him he should be a great persecutor rip up women with child Oh! sayes he Does my Lord look upon me as a dogs head and yet he did it Resolution won't do it Resolution won't carry one through Temptation and difficulties Againe Morall vertues won't do it The yound man that came to Christ he was a great moralist when our Saviour told him he should keep the Commandements that he might obtaine eternall life Lord Mat 19.20 sayes he all these have I kept from my youth and Christ look't upon him and loved him he was a fine Moralist but notwithstanding he did not follow Christ he went away and was very sorrowfull Bare morrall vertues won't do it for they are dead things You see how 't is with a mans shooe though the Leather be never so thick yet be going upon the
do here lay the waite of my poore guilty soule upon thee do with me what 's good in thine eyes Ah Lord my prayers are dead my affections dead and my heart dead but thou art a living God and I bare my selfe upon thee Beloved if ye can beleeve all things are possible if you cannot beleeve all things are unpossible faith will make a thing easy though it be never so difficult as unbelief doth make a thing difficult though it be never so easie This is a certaine truth no difficulty can stand before faith true saving justifying faith carries the soule through all difficulties discouragements and naturall impossibilies to Jesus Christ Oh therefore as you desire to grapple with the difficulties that you do meet withall stirre up your selves in a way of beleeving for you have hear that nothing else can do it The Lord teach us to beleeve at a higher rate then ever yet we have done EVANGELICAL 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 That 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 and 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 't is 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 published 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 't is 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 And 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 all-a-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 When 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 Free-remission is 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. 3.16 that 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. 3.15 Thus 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 they 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 65.1 Chapter of Esay and the 7. verse 't is 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 't is also
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. 4.8 The 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. 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 The 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 't is 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 will draw more neare to you and he will turne unto you again And whereas 't is 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 't is 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 Pationts 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 't is 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 'T is good for us alwaies to attend unto the scope of the Scripture in Parables especially The scope 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. 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 'T is 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 't is 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 free-grace love 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 on s 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. The 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 free-grace 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 at 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 't is 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 love 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 or 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 I 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
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 he 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 't is 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 Christ 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 But 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 cannot 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 't is with the sea-man because the sea-man is not able to raise a wind or turn the wind when 't is 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 door 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. which 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 't is 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 't is 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 SERMON II. MATTHEW 3.2 Repent ye for the Kingdom of Heaven is at hand Preached at Margrets New-fishstreet 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 verse 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 distant 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 't is 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
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 A 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 unto 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 He 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 of 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 't is 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 But 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.
God much ones own heart may be much affected or the heart of God may be much affected Beloved we 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 Vse 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 poor 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 Vse 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 But 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 't is 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 with 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 't is 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 Vse 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 in 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 the 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 upon 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 The 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 Enangelical 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 Again When your Repentance is Evangelical The 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 the 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