Tears for Jerusalem, Text (3 of 3)

Tears for Jerusalem · Text (3 of 3)

p. 95Which he doth,The door of mercy ſometimes ſhut in this life. and that (as I ſaid) often in this life. We know how it was with Eſau, that profane Eſau, ſo ſtigmatized and branded by the Apoſtle, Heb. 12.16. for his ſo far undervaluing of that high privilege of his primogeniture, his Birthright, to which was annexed the Covenant, as to ſell it for a morſel of meat, (or a meſs ef Pottage) when afterwards he came to make ſuit for it, he was rejected. So you have it in the verſe following, ver. 17. For yee know (ſaith the Apoſtle) how that afterwards when he would have inherited the bleſſing, he was rejected; for he found no place for repentance, though he ſought it carefully with tears. Thus however before he ſleightly eſteemed that privilege, yet being better adviſed, upon ſecond thoughts, he ſeeketh it, & that earneſtly, but all in vain, For he found no place for repentance; viz. in his Father Iſaac, who had conferred that bleſſing upon his other p. 96Son Jacob; he could not with all his tears move him to repent of what he had done, ſo as to recall his grant, and confer the bleſſing upon him. Herein was he a Type of profane obſtinate ſinners, who ſleight and deſpiſe the grace of God when it is offered and tendered unto them. Afterwards it may be, when God cometh to open their eies, to awaken their conſciences, and to convince them of what they have done, and to diſcover to them the miſerie of that ſtate wherein they are, then they ſeek and crie for merciemercy, and yet go without it; the Decree then (as it were) falling in travel, and begining to bring forth (as the Prophet ſpeaketh, Zeph. 2.2.) the door of merciemercy is ſhut againſt them:

R. The contempt of grace hereby vindicated.R. Which God doth (as I ſayd) in his moſt juſt and righteous judgment; thereby vindicating the contempt of his grace and mercy: which is an attribute that God is tender of, and will not indure to have trampled upon. So as where that will not take place, Juſtice ſhall. Hence is it that God ſhuts the door of merciemercy againſt thoſe that have rejected it when it was offered to them; refuſing to hear them, who have refuſed to hear him. So wiſdom ſets it forth in that Text, which I willingly repeat, Prov. 1.24. Becauſe I have called and ye have refuſed, &c. Therefore I will alſo laugh at your Calamitie, I will mock when your fear cometh. p. 97When your fear cometh as deſolation, and your deſtruction cometh as a whirlewinde, &c. Then ſhall they call upon me, but I will not anſwer, thy ſhall ſeek me early, but ſhall not find me. ver. 28.29. A juſt retaliation and requital, that whileſt men ſhall let Jeſus Chriſt ſtand at the doores of their hartes and knock (as he tells the Church of Laod…cea that he did Rev. 3.20) and yet not let him in, that he ſhould ſhut the door againſt them, ſo as though they knock, yet they ſhall finde no audience, no enterance.

Obj. 1.Obj. 1. The promiſe of opening to them the knock cle…red. But is not this directly contrary to the promiſe which our Saviour maketh, Mat. 7.7, 8? Where incouraging h… Diſciples to Pray, he bids them, Aske and it ſhall be given you, ſeek and you ſhall finde, knock and it ſhall be opened unto you. For every one that asketh receiveth; and to him that knocketh it ſhall be opened.

A. 1.Anſw. 1. This promiſe made to believers. For Anſwer to this, Take we notice (1) Who they are to whom our Saviour here ſpeaketh, viz. to his Diſciples, ſuch as had received him, and believed on him. Now ſuch indeed have the promiſe of audience and acceptance at all times. Being favorites of heaven they have alwaies free enterance to the Throne of grace, ſo as they may come thither at all times with confidence and boldneſs (as the Appoſtle exhorts …hem to do, Heb. 4. laſt); This being a p. 98privilege purchaſed for them by the blood of Chriſt (as the ſame Apoſtle ſheweth, Heb. 10.19.) But not ſo others. Not ſo rebellious and obſtinate ſinners. What have they to do to take the name of God into their mouthes, by invocating of him? ſeeing they are ſuch as hate to be reformed. What have they to do to preſſe upon the throne of grace, who are deſpiſers of it, and enemies to it.

Anſw. 2. God muſt be ſought in due time.A. But (Secondly) this Promiſe muſt be looked upon not as Abſolute, but as Conditional, admitting of many reſtrictions and limitations. Among other, of time. They who would ſeek God ſo as he may be found, they muſt ſeek him timely, whileſt he may be found. So the Prophet Iſaiah directs the Jewes. Seek ye the Lord whileſt he may be found. Iſai. 55.6. with which agrees that of the Pſalmiſt, Pſalm. 32.6. For this ſhall every one pray unto thee, in a time when thou maieſt be found: Tempore inveniendi, in a time of Finding. Clearly intimating, that there may be a time wherein God, though he be ſought, yet will not be found. This is that he tells the Jews, Iſai. 1.15. When ye ſpread forth your hands, I will hide mine eyes from you, and when ye make many prayers, I will not hear. Not hear them when they pray; no, nor yet hear others praying for them. So the p. 99Lord telleth his Prophet Jeremiah, upon that account willing him to ſurceaſe his interceſſion, on their behalfe. Therefore pray not for this people, neither lift up crie, nor praier for them, neither make interceſſion to me, for I will not hear thee, Jer. 7.16. And elſewhere he tells the Prophet Ezekiel concerning that Land, Though theſe three men, Noah, Daniel, and Job were in it, they ſhould deliver but their own ſouls, Ezek. 14.14, 20. So irrevocable is the ſentence which God ſomtimes paſſeth upon obſtinate and rebellious ſinners, ſuch as have deſpiſed his grace and merciemercy, that all means uſed for the procuring ana gaining his favour towards them, ſhall be ineffectual, and to no purpoſe.

Replic. Replic. Repentance at all times findes merciemercy.True, it may be ſaid, ſo long as they continue in their ſins, they can expect no other: but repenting and forſaking them, there is merciemercy to be found. So it there followeth, in that of Iſaiah 55.7. Let the wicked forſake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have merciemercy upon him; and to our God, for he will abundantly pardon. And the Lord giveth all ſinners to know ſo much by his prophet Ezekiel, Chap. 18.21. & 33.14. which Texts for ſubſtance (though not in expreſſe tearms) ſpeak what the former of them was cited p. 100for in our late public Lyturgie, that At what time ſoever a ſinner repenteth him of his ſin, God will qut away all his iniquities out of his remembrance.

Anſw. Repentance not promiſed to men at all times.A. True plentie of ſuch promiſes wee meet withall, aſſuring merciemercy to repenting ſinners; but where is that promiſe that aſſures unto them Repentance when they will. Qui promiſit poenitenti veniam, non promiſit peccanti poenitentiam; He that hath promiſed pardon to the ſinner whenſoever he repenteth, hath not promiſed to give him grace to repent whenſoever he will. Saint Paul ſpeaking of the Repentance of men ill affected to the truthes and Miniſters of Chriſt, he puts in a Peradventure about it, 2 Tim. 2.25. If God peradventure will give them repentance. This is God's gift; and being ſo, it dependeth not upon Man's will, but His Will. And elſewhere hee tells us of an heart that cannot repent. So our former Tranſlation (not amiſſe) renders that Text, Rom. 2.5. where the Apoſtle ſpeaking of, and to ſuch as deſpiſe the riches of Gods goodneſſe, not knowing that it ſhould lead them to repentance, he ſaith that, After their hardneſſe and impenitent heart, they treaſure to themſelvs wrath againſt the day of wraths, &c. foreign, Cor reſipiſcere neſciens (as Beza tranſlateth it) A heart that knoweth not how to repent, p. 101knoweth not how to go about this work. And elſewhere we read of ſome upon whom this doom is paſſed, That it is impoſſible for them to be renued again unto repentance, Heb. 6.6. Such is the caſe of deſperate and malicious Apoſtates, whom God in his juſt judgment giveth up unto impenitent hearts, that they cannot, at leaſt ſhall not repent: Thus doth God in his juſt and righteous judgment (as I ſaid) ſomtimes with-hold his grace from thoſe that have ſleighted and rejected it when it was offered: Thenceforth hiding from their eies the things that belong unto their peace. That he doth this, and why he doth it, you have ſeen.

Queſt. Q. But how doth he do it?Anſw. 1. How God hideth from men the things belonging to their peace. A. Here I ſhall not dare to attempt to follow God too cloſe, in tracing of thoſe paths of his, which Saint Paul calleth, foreign, viae imperveſtigabiles, Rom. 11.33. How unſearchable are his judgments, and his waies paſt finding out! By the former [Judgments.] (as Grotius diſtinguiſheth them) underſtanding the Decrees of God, by the latter, the waies and means which he uſeth in the executing and bringing thoſe decrees into act. Both are to humane underſtanding inſcrutable and untraceable; fitter to bee admired and adored, then curiouſly pried into. Yet where God is p. 102pleaſed to hold forth a light unto us, wee may ſafely follow him, though it bee a far off. And ſo ſhall I at the preſent in opening this great myſterie to you, ſhewing you onelyonly what is revealed, and ſo may ſafely be aſſerted concerning it. God hideth from the eies of men the things belonging to their peace.

Anſw. 1. By with-drawing the light.1. By taking away the light, withdrawing and with-holding the meanes of grace from them. This is one thing which the Lord threatneth againſt this unfruitfull Vineyard, the people of the Jews, ſfaiah 5. ver. 6. I will alſo command the cloudes, that they rain no rain upon it. That is, (as ſome ſaf;ely, if not ſomewhat too curiouſly, expound it), the means of grace and ſalvation ſhould not bee continued unto that people as formerly. He would bereave them of their Prophets, take away their Teachers. Which accordingly he did; as may be collected from that Promiſe which the ſame Prophet maketh to the Church, Iſaiah, 30.20. Though the Lord give you the bread of adverſitie, and the water of affliction, yet ſhall not thy teachers be removed into a corner any more, but thine eyes ſhall ſee thy teachers. So it had be…n with that people. Prophets had been very ſcarce among them. So much we may take notke of from that of the Pſalmiſt, p. 103Pſal. 74.9. where the Church lying under a ſad deſolation, is brought in complaining; We ſee not our ſignes, there is no more any Prophet, neither is there a-mong us any that knoweth how long. They wanted their Seers (as the Prophets ſometimes are called). And by this meanes were the things which belonged to their peace hid from their eyes.

And by a like means came they here to be hid from Jeruſalems; Means of grace with-drawn from Jeruſalem.by withdrawing thoſe means of grace from them which formerly they had injoied. Chriſt himſelf being taken away, he alſo ordered his Apoſtles after a while to withdraw from them. So much is inſinuated in that Parable of the Mariage feaſt, where the firſt gueſts that were invited, though ſollicited by meſſenger after meſſenger, refuſing to come, the ſervants are then ordered by the Maſter of the Feaſt to go into the High-waies, and Hedges, and By-lanes, and to bid new gueſts, as the Evangeliſts have it, Mat. 22.9. Luke. 14.21.23. The meaning of the Parable ſeems to be obvious. This Marriage is the marriage betwixt Chriſt and his p. 104Church. The firſt invited gueſts were the Jews; to whom God ſends his ſervants one after another; firſt the Prophets, then John the Baptiſt, with the Apoſtles and Diſciples of CHRIST, who per…waded them to come and receive Jeſus Chriſt, and to have Communion with him: but they refuſing, the Apoſtles, with their Succeſſors, are afterwards ſent to the Gentiles. Which accordingly, ſometimes after our Saviours Aſcenſion, came to paſſe. For however at the firſt, according to their Maſters direction, they applied themſelves onelyonly to the Jewes, yet afterwards finding them unworthie, and being rejected by them, they ſhook off the duſt of their feet againſt them, turning to the Gentiles. So Paul and Barnabas expreſly tell them, Act. 13.46. When they heard the Jewes contradicting them, and blaſpheming their doctrine, Then they waxed bold (ſaith the Text) and ſaid, It was neceſſarie that the Word of God ſhould firſt have been ſpoken unto you; but ſeeing you put it from you, and judge your ſelves unworthie of eternal life, lo wee turn to the Gentiles, for ſo hath the Lord commanded us. Thus when p. 105men do abuſe the light of the Goſpel, Chriſt often removeth the Cand…eſtick, (as hee threatens the Church of Epheſus, Revel. 2.5.) taketh away that light, taketh away his Miniſters and Ordinances, and ſo leaveth them in the darke, by which meanes the things belonging to their peace are hid from their eies, and that through the want of means.

2.2. With-holding the Spirit. But (Secondly) ſometimes the means are injoyed, but the Spirit is withheld, not accompanying, not going along with the meanes. Even as the Church complaineth Pſal. 44.9. that God did not go forth with her Armies. Her Armies went forth; but God did not go forth with them, as formerly, to direct, aſſiſt, bleſſe, and proſper them, to make them victorious. Thus God ſometimes ſends forth his Miniſters, but hee doth not go forth with them; hee doth not accompany his Ordinances with his Spirit. This is that which the Prophet Iſaiah complaineth of; hee lift up his voice like a trumpet, hee ſpared not to his dutie, But who hath believed our report, to whom is the arme of the Lord revealed, Iſaiah, p. 10653.1. His Miniſterie was for the moſt part ineffectual; few there were that were wrought upon by it, Hee had (as elſwhere hee bemoans it, Iſaah 49.4.) even laboured in vain, and ſpent his ſtrength for nought: Now whence was this? Why God did not concurr with him by the efficacious, work of his Spirit; hee did not put forth his power, reveal his Arme, hence was it that his indeavours became ſo ineffectual to the greateſt part. And thus God is pleaſed ſometimes to enervate his Ordinances, by withdrawing his preſence from them. Even as it was in Ezekiels Viſion, hee ſaw the Glorie of the God of Iſrael going up from the Cherub to the threſhold of the houſe, Ezekiel 9. Verſe 3. The Cherub ſtood ſtill in his place, but the glorie was departed, God had withdrawn his preſence from it. Thus Ordinances may bee continued, and yet the Spirit withdrawn, whereby they become ineffectual. So as though the light ſhine forth unto men, yet wanting that Spirit of Illumination which ſhould open their eies, and let that light into their hearts, they ſtill remain to the dark. So fared it with p. 107the Scribes and Phariſees; though the myſterie of Salvation was as clearly held forth unto them as unto others, yet whileſt others ſaw it, it was hid from them. How ſo? Why this was God's work, to put a differencee betwixt the one and the other. So much our Saviour taketh notice of, and acknowledgeth, Matth. 11.25. I thank thee Father, Lord of heaven and earth (or, I confeſſe unto thee, or, acknowledge before thee, foreign) becauſe (or that) thou haſt hid theſe things from the wiſe and prudent, and haſt revealed them unto Babes. The ſame Word was preached by the ſame perſons unto both, but it had not the ſame effect in both. To the ſimpler ſort of perſons, men and women of weak apprehenſions, altogether unlearned and ignorant, very children in underſtanding, the myſteries of eternall Salvation were clearly revealed by the Miniſterie of Chriſt and his Apoſtles; but not ſo to the wiſe and prudent, great and learned Clerks, men wiſe in their own and others opinions, as the Scribes and Phariſees were. To them were theſe things hid. Now whence was this? Why God p. 108did not co-operate with the Word as to them; hee did not work upon their mindes by his Spirit, by which means the Word became ineffectual unto them.

3. Blinding the eye and hardning the heart.Again (in the Third place), God concurreth in h…ding theſe things from the eies of men, not onelyonly in Negative or Privative, but alſo after a ſort in a Poſitive way. Not onelyonly by not opening their eies and hearts, but by blinding and hardning them. So it was with this people, the people of the Jewes, as our Saviour alſo taketh notice of it, giving this as a reaſon why they did not believe, John 12.39, 40. Therefore they could not believe, (ſaith hee) becauſe Iſaias ſaid again, He hath blinded their eies, and hardned their hearts, that they ſhould not ſee with their eies, and underſtand with their hearts, and bee converted, and I ſhould heal them. Thus dealt God with that people, juſtly puniſhing their wilful obſtinacie, by giving them up unto a reprobate ſence, to a ſpiritual blindneſſe and obduracie. In as much as they had firſt blinded themſelves, cloſing their own eies againſt the light [Their eies they have cloſed] (ſo p. 109Saint Matthew hath it, Matth. 13, 5. As alſo the Apoſtle, Act. 28.27.) therefore God in his juſt judgment blindeth them. They blinded themſelves firſt, they would not ſee, therefore God in his juſtice blindeth them, that they ſhould not ſee: So giving them up to ſpiritual blindneſſe; which (as that Apoſtle tells us) ſtill reſteth upon that people untill this day. I would not, brethren, that yee ſhould bee ignorant, that blindneſſe in part is happened to Iſrael, untill the fulneſſe of the Gentiles be come in, Rom. 11.25. foreign, Blindneſſe, or Hardneſſe (for the word ſignifieth both) is happened [in part], unto the greateſt part, the generalitie of that Nation; inſomuch that they do not, nay, till the time appointed be come, they ſhall not ſee the things which belong to their peace. This is the reaſon which the ſame Apoſtle giveth, why thoſe of that Nation did not ſee what was ſo clearly held forth unto them in the preaching of the Goſpel, 2 Cor. 3.14. Their mindes were blinded, there was a veil upon their hearts (as the next ver. hath it). God hath given them up in his juſt judgment for their contempt of the p. 110means of grace to a fearful exceration and obduration, blinding their eies, and hardning their hearts. Thus the Lord is ſaid to have done Pharaohs, Exod. 4.21. And the like is ſaid of Sihon King of Heſhbon, that refuſed to let Iſrael paſſe by him, Deuteronom. 2.30. The Lord thy God hardned his ſpirit, and made his heart obſtinate, that he might deliver him into thy hand. This hee did, not onelyonly by with-holding his grace from them, but by delivering them up unto the perverſneſſe of their own ſpirits, and to Satan, to bee acted by him unto their ruine and deſtruction. And after the like manner may God bee ſaid to have hardned the hearts of this people, the people of the Jewes; not onelyonly by with-holding his Spirit from them, but alſo giving them up unto their own hearts luſts (as rhe Pſalmiſt hath it, Pſal. 81.11, 12. My people would not hearken unto my voice, and Iſrael would none of mee, So I gave them up to their own hearts luſts; (or, as the margin readeth it, to the hardneſſe of their hearts) and they walked in their own counſels), and p. 111to the power of Satan to bee acted by him, to bee blinded and hardned by him. Yea, even giving Commiſſion to his Word to have ſuch an accidental effect upon them; even as the Sun hath upon the Clay, to harden it. So much wee may learn from that Text of the Prophet Iſaiah, cited by our Saviour, Iſaiah 6. ver. 9, 10. Where the Lord giving him his Commiſſion to go unto that people, hee bids him (or rather foretelleth him what hee ſhould do) that hee ſhould make their heart fat. Make thou the heart of this people fat, and make their ears heavie, and ſhut their eies, &c. Now how ſhoula hee do this? Why onelyonly by preaching the Word to them. But what then, had the Word any ſuch proper operation of it ſelf? Not ſo: neither had the Prophet any ſuch intention in the preaching of it; but through their obſtinate tempers it become ſo to them, an occaſion of their further blinding and hardening. God in his juſt judgment ſuffering and ordering that his Word ſhould have ſuch a direfull effect p. 112upon them, as that they ſhould grow worſe and worſe by it, untill they ſhould attain to that height of impenitencie, as ſhould bee irrecoverable. This it is, The Word will have it work, one way or other, beeing (as the Apoſtle ſaith) the favour of life, or of death, 2 Corinth. 2.16. Where it doth not open and clear the eye, it will cloſe and blinde it: Where it doth not ſoften the heart, it will harden it. And in this way, and by this means doth God in his moſt righteous Judgment, hide from the eyes of men the things which belong to their peace, which they have refuſed to ſee.

To theſe I might adde, his ſending of Falſe Teachers Sending falſe teachers.among them; ſuch as thoſe the Prophet Jeremie ſpeaketh of, who cried unto the people, Peace, Peace, where there was no peace, Jeremiah 6.14. So lulling them aſleep in carnall ſecuritie, that they ſhall not ſee what belongs to their peace in truth.

p. 113As alſo his ſending of ſtrong deluſions, Strong deluſions.that men ſhould believe a lie, becauſe they have not received a love of the truth (as the Apoſtle hath it, 2 Theſ. 2.11. Sending a Spirit of Errour, a lying ſpirit to them, ſuch as that was which ſeduced Ahab, to his deſtruction, 2 King. 2.22. Theſe and many other wayes God hath to carry on this his moſt juſt and righteous deſign. But herein I ſhall follow him no further. That which hath been ſpoken may be ſufficient for doctrinal Confirmation and Illuſtration. What now remaines is Application.

Where (in the firſt place) let me deſign you to make a ſtand a little,Applic. Application to the Nation in general. and look upon this Nation wherein we live as our Saviour did here upon this City Jeruſalem, and ſee whether there be any juſt cauſe to do what he did, to weep over it, mourn over it upon any ſuch account. Touching which let me firſt declare for my ſelf that not having my Saviours eyes, a prophetical eyeas he had: I dare not pronounce the like ſentence upon this, that he doth upon that, viz. that the things which belong, unto Englands peace are now hid from her eyes. No, as my prayers have been and ſhall be, ſo my hopes yet are to the contrary; that God will yet be merciful to this Nation; and I want not ſome grounds to bottom theſe hopes upon. But yet let me ſhew you what two juſt cauſes of fear may be apprehended,Her ſad prognoſticks; paralelled with Jeruſalems. that God hath a ſad controverſie with it. In the declaring whereof I ſhall (as far as I may) parallel it with this City p. 114of Jeruſalem; which I ſhall do altogether upon a Religious account, not medling at all with the Civil of theſe ſad prognoſticks I might reckon up diverſe. But. I ſhall content my ſelf to ſingle out ſome of thoſe which are moſt obvious.

1 Not ſeeing what belonged to peace in his day.Among which let the firſt and principal be, our not ſeeing the thing which betmged to our peace in our day. Where I ſhall not do (what happily with too much evidence of truth I might), deſcend to thoſe particular times and ſeaſons wherein mercy hath been held forth and offered unto this Nation, in a more ſignal and remarkable manner. Surely ſuch Criticall daies England hath had, and ſome of them, within our mememorie, ſeaſons and opportunities, which had they been laid hold of, and improved as they might, how happy might ſhe have been? I ſhall content my ſelf with generalities. OnelyOnly taking notice of that long day of grace and mercy which this Nation hath had; during which the light of the Goſpel hath ſhone forth to it, and that in ſo clear and glorious a manner as (I ſuppoſe without flatterie I may ſpeak it) it hath not done to any other nation under heaven. Now, have we in this our day known the things which belonged to our peace? Hath Christ and his Goſpell found that intertainment among the generality which he expected, and it deſerved? The Generalitie (I ſay) True it is, ſome there have been, and at this day are, who have ſincerely imbraced both; And ſo there were in Jeruſalem, p. 115ſome that cryed Hoſanna to the Some of David, Hoſanna in the higheſt, Matth. 21.9, 15. But how is it with the greateſt part? do not they yet love darkneſſe, rather then light? ſetting light, by the light of the Goſpel, and the Miniſtery thereof; even Gadarene like preferring their ſwine before Jeſus Chriſt. A charge, wherein I wiſh there were not too much truth, Such ſleight and ſlender entertainment hath the Goſpell, with the faithful meſſengers thereof, found among the greateſt part of this Nation. A ſad prognoſtick.

Specially if it be conſidered to what a height this diſaffection is at this day improved,Diſaffection to the perſons and Calling of Miniſters a ſad prognoſtick. and riſen even to the diſclaiming and crying down of the Miniſtery it ſelf. So is it with ſome, and not a few. They are growen diſaffected, not onelyonly to the perſons of Miniſters, but even to their function and calling, diſclaiming that as Antichriſtian. Thus, are the feet of them who bring glad tidings of peace, which ſometimes were, and in themſelves are beautifull, now become in the eyes of many black and deformed. A ſad ſymptome. So it was in Jeruſalem, of which we read, 2. Chr. 36.16. The Lord God of their fathers ſent to them by his Meſſengers riſing up betimes, and ſending them, becauſe he had compaſſion on his people, on his dwelling place; But they mocked the Meſſengers of God, and deſpiſed his words, and miſuſed his Prophets, untill the wrath of the Lord roſe againſt his people, till there was no remedy, (no p. 116Healing.) This made their diſeaſe incurable, and the wrath of God implacable. When ſickmen being diſtracted, ſhall flye in the faces of their Phyſitians, and there be none to bind them, what hope of Cure can there be? This was Jeruſalems caſe, as the Parable ſets it forth, Matth. 21.33. God the great Houſeholder, having planted a Vineyard, (the Jewiſh Church) and let it forth to Husbandmen, (ſo the Prieſts) he ſends his ſervants, ſome after other, to receive the fruites thereof, (his Prophets former and latter, to require that people to bring forth fruits meet for repentance) but they beat one, and killed another, and ſtoned another, (ſo did they uſe the Prophets) Hereupon he ſendeth his ſonne (Chriſt himſelf) who met with the like uſage. Now what followe;h hereupon? That you may hear firſt from the mouthes of the Jews themſelves, to whom our Saviour here propoundeth this Parable, making them judges in the cauſe, that ſo he might cōdemn them out of their own mouthes, They ſay unto him he will miſerably deſtroy theſe wicked men, and will let out his vineyard to other husbandmen, which ſhall render him the fruites in their ſeaſon, v. 41. which afterwards you find explained and applyed by our Saviour to themſelves, v. 43. Therefore I ſay unto you the Kingdome of God ſhall be taken from you, and given to a Nation bringing forth the fruit thereof. When the Miniſters of God come to meet with ſuch intertainment, and that for doing their office, it is a ſad preſage that the Kingdome of p. 117God, the Goſpel ſhall not long continue there, and that Judgment is not far from ſuch a people. Upon this account our Saviour looketh upon Jeruſalems condition as deſperate. O Jeruſalem, Jeruſalem, thou that killeſt the Prophets, and stoneſt them which are ſent unto thee; How often would I have gathered thy children together, as a hen gathereth her chickens under her wings, and ye would not. Behold your houſe is left unto you deſolate. Matthew 23.37, 38. Here is a firſt Prognoſtick, and that a ſad one.

Secondly. Let a ſecond be that which I have named and touched upon already.2 Gods withdrawing the light, by putting out the Candles. Gods withdrawing the light, by putting out the Candles, I mean taking away his Miniſters, who are ſaid to be the light of the world. Thus was it done to Jeruſalem. And whether this be in any degree applicable to this Nation or no, I ſhall leave it to thoſe who are privie to the preſent ſtate of it, to judge. Of late how many able and faithfull Miniſters taken away? Now when a Prince begins to call away his Ambaſſadours, it is ordinarily looked upon as a Paſſing-bell to the peace of that Nation.

Repl. But howſoever (it may be ſaid) ſome be by Providence taken away, yet others by the like providence are ſubſtituted in their roomes.

A. True it may be in ſome places,Many places deſtitute of true Goſpel Miniſters. but not ſo in all. Some Candlesticks there are at this day, (and I ſuppoſe not a few,) deſtitute of Candles; p. 118not well knowing where to find a ſupply.

Again, as for thoſe which are thus ſubſtituted by the providence of God, are they alſo all ſubſtituted by his Ordinance? Are there not ſome (and not a few) Ambaſſadours without their commiſſion? men running before they are ſent; not called nor impowred to do any Miniſteriall act, which yet ( Ʋzziah like) they attempt to do; that not onelyonly to preach, (which the Apoſtle will tell us none can do except they be ſent, Rom. 10.15. ſpeak they may, but not Preach, which is an act of office) but alſo (ſome of them) to adminiſter the Seales, the Sacraments. And by this means the Church in many places cometh to be deprived of an Ordinance, upon which all other publick Ordinances have a dependance; I mean of a true Goſpell Miniſterie, with which Jeſus Chriſt hath promiſed his ſpecial countenance.

Thirdly. To this add (in the third place) that where means are continued,3 The Spirit with drawen from the means. yet is not the Spirit withdrawen? So was it with Jeruſalem; they injoyed Ordinances, but there was no life in them; the Glorie of the Lord was gone up from the Cherub. And is it not ſo in many parts of this Nation at this day. Ordinances remain, but is not the glorie of the Lord departed from them? where is that life, where is that power, which heretofore appeared in them? God hath yet his Armies of Prophets, many faithfull and powerfull Miniſters, who may be looked upon as the Chariots and Horſemen of Iſrael, but he doth not p. 119go forth with theſe his Armies as formerly, giving ſuch ſucceſſe unto the labours of his ſervants as heretofore he hath done. How is it that in many places where the word is purely and powerfully preached, there are ſuch thin Auditories as there are (ſpecially upon the week daies) in compariſon of what they have been, ſome refuſing to come, not willing to lend an eare to any but their own; others neglecting to come out of an irreligious prophaneſſe: and among thoſe that do come, yet how few conſtant conſcionable attendants upon this Ordinance? A plain evidence that this ordinance hath loſt much of that reſpect, as alſo of that power that ſometimes it hath had.

And what I ſay of the word, I may alſo apply it to the Sacrament, the Sacrament of the Lords Supper. Which though held forth in the pureſt and moſt comfortable way of Adminiſtration, according to Chriſts Inſtitution, & the Churches primitive practiſe, yet how is it by many ſleighted and neglected? So as thoſe who heretofore were wont to come (as it now ſeemeth) for fear or faſhion, being now left to themſelves, will not come for love. The feaſt is prepared, and the Gueſts invited, but they find ſome excuſe or other to keep them away. A thing which I wiſh there were not too juſt cauſe to complain of even in this place. Now ſurely, among other, this is alſo a ſad token.

4.4 The eyes of many blinded. To which let me add thoſe other which I have alſo made mention of. Gods blinding the p. 120Eyes, and hardning the hearts of many, ſending ſo many falſe Teachers, with ſtrong and ſtrange deluſions amongſt us, giving up many to the believing of them. All ſadly remarkable in this Nation at this day; I think never more in any. And what may we conceive theſe to portend? Surely, ſad Omens they are; giving us too juſt cauſe to fear, leſt God ſhould be about to depart, to take away his Kingdom, his Goſpel from us, which meeteeh not only with ſuch ſleightings, but ſuch affronts and oppoſitions as it doth.

5 Judgments not profited by.5. To which let me yet ſubjoyn, that which bodes as ill as any of the former; our not profiting by Judgments, but rather being made worſe by them. This is that which the Lord complaines of againſt Iſrael, Iſai. 1.5. why ſhould ye be ſtricken any more, ye will revolt more and more. Gods judgments had a contrary effect upon them to what they were intended. He corrected them for their amendment, thereby to bring them home to himſelf, but they took occaſion thereby to go further away from him; ſo as his Corrections were in vain to them, (as elſwhere he complains) Jer. 2.30. In vaine have I ſmitten your children, they received no correction.] viz. ſo as to be bettered by it, but rather waxed worſe & worſe. And would to God that this did not lie as too juſt a charge againſt this ſad Land and Nation wherein we live! That God hath ſtricken us, I ſuppoſe there are few but are in ſome kinde or other ſenſible. But p. 121what effect have theſe Rods, theſe Judgments had upon us? Are we better by them? Are we thereby reclaimed, reformed, brought home to God? Are we made the more humble, the more careful, the more watchful, the more fruitful? O that theſe effects were to be found amongſt us, But is it not clean contrary? Are we not grown more proud (a ſin I think never ſo viſible in this Nation as at this day) more remiſs, more looſe, more barren and unfruitful then ever? And if ſo, what juſt cauſe have we to fear leſt the Lord in his moſt righteous judgment do unto us, as there he threatens unto Iſrael; give us over, ſtriving no longer with us, but leaving us to our ſelves, letting us alone (as elſwhere he threatens unto Ephraim, Hoſ. 4.17.) to go on in our ſinful provocations, until there be no remedy.

Theſe are ſome of thoſe grounds upon which we may build our too juſt fears. To which I might yet have added ſome other. But I forbear any further charge: Coming rather to enquire,

Q. What ſhall we now do for the Land of our Nativity?What to be done for this Nation.

A. 1. Do what our Saviour here doth for Jeruſalem; Mourn over it, weep over it, 1 Mourn over it.with compaſſionate and affectionate tears, laying to heart the ſad ſtate and condition thereof. This doth he, knowing how it was with that City, that the things belonging to her peace were now hid from her. And this do we over England, p. 122fearing leſt it ſhould be ſo with it.

2. But tears alone will not help. When Joſhuah was fallen upon his face,2 Take away the Action by feeling a National Reformation. mourning for the diſcomfiture which had happened unto Iſrael, Joſh. 7.10. the Lord takes him up with theſe words, Get thee up wherefore lyeſt thou upon thy face? Intimating unto him, that it was not his humbling and afflicting himſelf, without ſomewhat elſe, that would heal that breach, which Iſraels ſinne, their violating and tranſgreſſing the Covenant of their God, had made upon them (as it followeth in the next verſe.) There muſt be ſome other courſe taken for the reconciling of them unto God, and making their peace with him. And what was that? Why the people muſt be ſanctified, and the Accurſed thing muſt be taken from among them, (as the 13. verſe hath it.) And O that England might take the like courſe? It is not all our falling upon our faces before the Lord, all our daies of publick Humiliation (though that be a ſacrifice acceptable unto God) that will ſerve to appeaſe his wrath, and to procure his favour; that alone will not do it, unleſſe alſo the people be ſanctified, and the Accurſed thing removed from among us. This then let every of us in our ſeveral places indeavour. Beginning firſt with our ſelves. Every one ſearching and trying our own waies, that we may find out the Action in our own hearts and lives, our own perſonal ſinns. Which having found out, now take them away, putting away the evill of our doings from before the eyes of our God by ſerious p. 123and unfeined repentance and reformation; renewing our Covenant with our God, cleaving unto him with full purpoſe of heart. Then indeavour we the like for others; every of us in our places (as I ſaid,) Magiſtrates in their places, Miniſters in theirs, Maſters of families in theirs, private Chriſtians in theirs contributing what we may to wards a reall and Rational Reformation; that ſo the Accurſed thing, even all kind of wrath, provoking abominations, may be taken away from the midſt of us, and that we may be a people ſanctified, dedicated and conſecrated unto the Lord.

So doing, now knew we for our Comfort,God not willing to caſt off a people in Covenant. that we have to deal with a God gracious and mercifull, ſlow to anger, and of great kindneſſe, ready to repent of what ever evill he intendeth againſt a people; Eſpecially his own people; not willing to reject and caſt off a people that are in Covenant with him. So much he expreſſed to this people, the people of the Jewes before the Captivity, by making ſo many removes before his final departure from them, ſo the Prophet Ezekiel ſaw it in his Viſions; in which the glory of the Lord removed not leſſe then five ſeveral times before it took its leave; Firſt, from the Cherub to the threſhold of the houſe (the Temple) Ezek. 9.3. 2. It removed higher ſtanding over the door; cap. 10.4. 3. From the threſhold it returned and ſtood over the Cherubins, which were mounted up from the Earth as ready to take their flight, v. 18, 19. 4. From thence to the p. 124midſt of the City, and 5ly. From thence to the Mountain on the East ſide of the City, the Mount of Olives, Cap. 11. v. 23. Now what did theſe frequent removes import? Surely a great unwillingneſſe in God to depart from that people. And ſo it is, ſo long as there is any remedy; God is not willing to forſake a people, whom once he hath taken into Covenant with himſelf. So much we may hear him paſſionately, declaring concerning Iſrael, Hoſ. 11.7, 8. My people (ſaith he) are bent to backſliding from me, (So was Iſrael, yet mark what followes.) How ſhall I give thee up O Ephraim? how ſhall I deliver thee O Iſrael? How ſhall I make thee as Admah? how ſhall I ſet thee as Zeboim? Myne heart is turned within me, my repentings are kindled together.] So loath is God (as it were) to caſt off a people whom once he hath ſtruck a Covenant with, if there be any hope of teturning unto him, and demeaning themſelves as becommeth his people. And who knoweth what his thoughts may yet be towards this ſinful and moſt unworthy Nation? OnelyOnly turn we unto him with all our hearts and ſoules. And then (as the Prophet Joel goeth on, Joel 2.14.) Who knoweth if he will return, and leave a bleſſing behind him?

And thus have I done with the firſt branch of the Application, Application in particular.as is directed to the Nation in general. Come we in the next place to bring it nearer home, applying it to every of our ſelves in particular.

p. 125And this I ſhall do (in the firſt place) by way of Terrour to ſome. Is it ſo,Ʋſe. 1. Terrour to obſtinate and obdurate ſinners. that daies of grace have their dates? what terrour may this ſtrike into the hearts of all obſtinate and obdurate ſinners? of which kind. I wiſh there were none before me this day;) Deſpiſers of Grace; ſuch as have had their Day, their day of grace and mercy, wherein God hath ſhewen unto them the things belonging to their peace; but they have not known them, they would not know them; they have done what the Jewes did, ſtopped their eares, cloſed their eies, hardned their hearts, refuſing to hearken to the counſel which Wiſedome gave them, to hearken to Jeſus Chriſt ſpeaking to them in and by his Miniſters, not regarding the counſel which the word held forth to them, ſleighting thoſe offers of grace and merciemercy, tendred to them in the Goſpell upon their receiving of Chriſt, but ſtill going on in their wonted Rebellions. Now to all ſuch be it ſpoken, how do you know but that the date of your day may be out? the time of grace and mercy may be paſt, and the dreadful doom paſſed upon you in heaven, which our Saviour here denounceth againſt Jeruſalem upon earth, that, Now the things belonging to your peace are hid from your eyes; ſo as you ſhall never ſee what you have refuſed to ſee. Certainly ſo it hath been with ſome others. And why not ſo with you for ought that you, or others know? How ever, a juſt and righteous thing it is with God God that it ſhould be ſo; that ſeeing you have p. 126cloſed your eyes, and would not ſee, that he ſhould ſeal them, ſo as you ſhould not ſee. And if ſo, how deplorable, how miſerable is your condition? So we loook upon a poor blind man whoſe bodily eyes are put out, paſt hope of ever recovering his ſight again. What is it then to have the eye of the ſoul blinded? So as it ſhall never ſee, never ſe what belongeth to its peace & hapines, but is ſhut up under an everlaſting darkneſs. Miſerable and deplorable is the condition of every ſuch a ſoul, in as much as it is now deſperate, helpleſſe, hopeleſſe. So is it with a perſon upon whom this doom is once paſſed. Now he may call and cry for mercy, with Eſau ſeeking bleſſing with tears, but all in vain. Neither his own, nor yet the prayers of any other ſhall be available on his behalf. Though Noah, Job, and Daniel, the chiefeſt favourites of heaven, ſhould undertake to intercede for ſuch a one, yet ſhall they not be able to procure a revocation and reverſement of that ſentence which is paſt upon him. Such was Sauls caſe upon whom Samuel denounceth that irrevocable ſentence from the Lord, 1 Sam. 15.26. Thou haſt rejected the word of the Lord, and the Lord hath rejected thee. A ſentence not to be reverſed. So he tels him, v. 29 Alſo the ſtrength of Iſrael will not lye, nor repent, for he is not as man that he ſhould repent. No, though Saul himſelf ſought God, by confeſſing and bewailing of his ſinne (as he doth, v. 24.) begging pardon for it, deſiring Samuel to go along with him that he might worſhip God, (as it p. 127followeth, v, 25.) which accordingly he did (v. 31) Yet would not all this avail. No nor yet though Samuel was an interceſſour for him, praying, and mourning for him (as we find him, v. laſt.) So irreverſible was that ſentence which the Lord had paſſed upon Saul, that what ever he did, or Samuel could do, all could not change the purpoſe of God concerning him. Rejected he was for his Rebellion, and rejected he ſhould be.

O fear and tremble you obſtinate and rebellious ſinners, who ſtand guilty of the ſame ſin, that is charged upon him, of rejecting the word of the Lord, not hearkning to his voice, not yeilding obedience to his Commands, but doing what is good in your own eies, fear ye and tremble (I ſay) leaſt the Lord ſhould have paſſed or ſhould paſſe the like ſentence upon you; which if once done, I and others may do for you what Samuel there did for Saul, mourn for you, but cannot help you.

Obj. But what, is Gods decree ſo abſoluteWhether Gods decrees be ſo abſolute as not to be reverſed. and peremptory concerning any particular perſon here upon earth, that what ever mean ſhall be uſed by themſelves, or others for them, ſhall not be able to reverſe it? It was not ſo with that barren Figtree in the Goſpel, upon which the owner had paſſed his doom, that it ſhould be cut down, giving order to the dreſſer of his vineyard that he ſhould execute what he had decreed, Cut it down, why cumbreth it the ground? Yet notwithſtanding at that his ſervants requeſt p. 128it was reprived, and ſpared one year longer, Luk. 13.7, 8, 9.

A. True, thus God is pleaſed to deal ſometimes with ſome; to exerciſe great long ſufferance and forbearance towards them:Gods dealing not a like with all. Yea ſometimes reverting the ſentence which is paſt upon them. Thence it is that he is ſaid ſometimes to Repent Sometimes he is ſaid to Repent.of what he hath done, or intended to do. So he did concerning the Ninevites, which Jonah ſupecting, taketh up as his excuſe for his not going to the City according to Gods direction, to denounce that ſentence againſt them, but rather fleeing to Tarſhiſh, Jon. 4.2. Therefore (ſaith he) I fled before unto Tarſhiſh, for I knew that thou art a gracious God, ſlow to anger and of great kindneſſe, and repenteſt thee of the evill; the evil intended and threatned, which accordingly he did, reverſing that ſentence which was paſſed upon them. And the like he did to Iſrael, at Moſes's interceſſion, the Lord repented of the evil which he thought to do unto his people, Exod 32.14. But it will not hence follow,But not alwaies. that becauſe God dealeth thus with ſome therefore he will do ſo to all. However that Figtree was ſpared for a year, yet the other Figtree which we read of was not ſpared an hour. So the Storie tels you, Matth. 21.19. Jeſus paſſing by the way and eſpying a figtree on which he found no fruit, however (as St. Mark notes it, Mark 11.13.) the time of Figs was not yet, yet he preſently blaſteth it, paſſing that doom upon it, let no fruit grow on thee hence forward p. 129for ever. which ſentence wag accordingly executed, and that forthwith. So it followeth, And preſently the figtree withered away. Thus though God may for time ſpare ſome, and ſeem to repent of what he hath threatened concerning them, yet as he will not ever do ſo to any ſo neither will he doe ſo to all. He that ſpa…ed, Iſrael at that time, yet afterwards ſware in his wrath that they ſhould not enter into his reſt. And he who ſpared Aaron at Moſes requeſt, when he was angrie with him to have deſtroyed him (as you have it, Deut. 9.20.) would not ſpare Korah, and his Companie of whom you reade Numb. 16. Upon their Rebellion againſt Moſes and Aaron there was a ſuddain and dreadful execution done upon them, The ground clave a ſunder that was under them; And the earth opened her mouth, and ſwallowed them up, &c. So as They went alive into the pit v. 31.32.33. And ſo for thoſe others who at the ſame time uſurped the Prieſts Office, taking upon them to offer Incenſe preſently, There came out a fire from the Lord and conſumed them; v. 35: As it was alſo with the Sonnes of Aaron, Nadab and Abihu; they daring to offer ſtrange fire before the Lord, preſently there went out a ſtrange fire from the Lord and confounded them, Lev. 10.1.2. Thus however God belong ſuffering towards ſome, yet not ſo to all. And however he doth (as it were) repent over ſome, yet not over all. Cain, Eſau and Saul could finde no place for ſuch repentance. And what knoweſt thou who takeſt p. 130up this plea but that this may be thy caſe? thy lot?

whereupon mans repentance, God will alwaies repent.Obj. why, but hath not God ingaged himſelfe to doe the like to all that ſhall repent and turne to him? This is that which Ieremie aſſures the Princes and all the people of Iſrael. Ier. 26.13. Amend your waies, and your doings, and obey the voice of the Lord your God, and the Lord will repent him of the evill which he hath pronounced againſt you. And what he promiſed them, he likewiſe aſſureth unto others, all others in the like caſe: Cap. 18.7, 8 Where the promiſe is indefinite, At what inſtant I ſhal ſpeak concerning a Nation, and concerning a Kingdome, to pluck up, and to pull down and deſtroy it, If that Nation againſt whome I have pronounced turn from their evill, I will repent of the evill which I thought to do unto them. If they repent of the evill of ſin, he will repent of the evil of puniſhment, And if it be thus with a Nation; why not with particular perſons?

Repentance not in mans power.A: To this I anſwere as before. True, it is ſo, vponupon mans repentance God will alſo repent. But how knowſt thou (as before I ſayd) whether ever God will give thee that grace or ſpace to repent? How knoweſt thou but that in his juſt judgment he either already hath, or ſuddainly may give thee up to that impenitent heart, that ſhall not, that cannot repent; Not repent truely and ſincerely. Poſſibly in an hypocriticall or Legall way thou maiſt; So did Cain, ſo did Eſau, ſo did Saul, ſo did Iudas; being ſenſible p. 131of what they had brought upon themſelves, they bewailed their condition, yet were far from true repentance. Theire countenance was changed, (as it is ſaid of Cain Gen. 4.5 his countenance fell) but not their hearts. And ſo may it be with thee. True Repentance, Repentance unto life and ſalvation is Gods gift, which he beſtoweth freely upon whome he will, and when he will. And being ſo, he may juſtly deny it, which hold it from thoſe, who have ſleighted and diſpiſed his grace, when it was offered and held forth to them. To all ſuch this doctrine upon this account ſpeakes abundance of terrour.Ʋſe. 2 Take heed of receiving the grace of God in vaine; by hardning the heart againſt it.

Which let it ſerve (in the next place) as a Needle to draw in a thread after it, making way for, and now letting in a word of Adviſe and Counſell, and that to all that are here this day before the Lord. Take you heede that you doe not receive the grace of god in vaine. This is Paules Obteſtation to his Corinthians 2. Cor. 6.1. Wee then as workers together with God, beſeech you alſo that you receive not the grace of God in vaine. And let it now be mine to you, all and every of you, who heare me this day I, as a poore Miniſter of Chriſt, working together with him as his unworthy Inſtrument, exhort and beſeech you that you receive not the grace of God in vain, this Gospel grace, the offer of grace & mercy held forth ūto you in the Miniſterie of the word; ſee that you do not receive it in vaine, by onelyonly giving it the hearing, and ſo letting it dye and periſh in the eare, not having any ſuch affect in, and upon you, p. 132as is intended by it, viz. to bring you home unto God and Jeſus Chriſt, to receive and embrace him as your Saviour and Lord, to beleive on him, to ſubmit unto him. This is the end of all our preaching, thus to ſome this good ſeede (as the doctrine of truth is called Math. 13.24.) the ſeede of the word, for the begetting of faith and obedience in the hearts of thoſe that hear us. Now ſee you to it, that this ſeede doe not fall, like that in the Parable, which fell by the high way ſide, Math. 13.4. where the ground being hardned by the feete of the Paſſengers, the ſeede cannot enter, but lyeth above ground, and ſo is ſowen in vaine, being ſpilt and loſt. Take heede that the word be not ſo ſpilt upon any of you; that your hearts be not hardened againſt it, that you ſhould not receive it into them. This is that which the Apoſtle preſſeth upon his Hebrewes, Heb. 3.7.8 wherefore as the Holy-ghoſt ſaith. To day if ye will heare his voice, harden not your hearts. And let me preſs the ſame upon you. To day if you will heare the voice of the Sonne of man the voice of Jeſus Chriſt, ſo heare it as that you may live, doe not harden your hearts, doe not oppoſe, doe not reſiſt the call of God, by ſhutting the word out of your hearts. This did the Iſraelites in the wilderneſſe. When God ſpake unto them by his ſervant Moſes, they hardened their hearts, not regarding what was ſayd to them. But what was the iſſue? Hereby they exceedingly provoked God againſt them. This was a day of Provocation, as the Apoſtle p. 133there calleth it. Harden not your hearts, as in the Provocation, &c. foreign S…ch was that day of Temptation in the wilderneſs, the time wherein the Iſraelites tempted their God, by not hearkning to his voice, it was a day of Exacerbation, and Exaſperation. So it was not onelyonly to Moſes, betwixt whome and the people there was a ſharpe contention, (as we find it Exod. 17.2.) But alſo unto God, who by that their not harkning to his voice was exceedingly greived (as it there followeth Heb.3.10,) yea ſo provoked and exaſperated. that he ſware in his wrath that they ſhould never enter into his reſt. v. 11. Now take you heede that it be not ſo with you, that you doe not thus provoke God by hardning your hearts, not receiving his word, not imbracing his Goſpel. Which if you ſhall doe, know that this will be a greater Provocation then that of theirs was, So much you may learne from the Apoſtle, Heb. 12.25. Where upon this ground he exhorteth his Hebrewes to give eare to the Goſpel. See (ſaith he) that ye refuſe not him that ſpeaketh, (viz. Chriſt ſpeaketh to you his word,) For if they eſcaped not who refuſed him that ſpake on earth, (the Jſraelites who hearkened not unto Moſes) much more ſhall not we eſcape, if we turn from him that ſpeaketh from heaven; viz, from Jeſus Chriſt who came from heaven, and now ſpeakes in and by his Goſpel Miniſteries. And upon the ſame ground let me perſwade you. Take you heede how any of you turne away from p. 134Jeſus Chriſt thus ſpeaking unto you; turn away your eares, turn away your hearts, ſo as not to receive, not to imbrace the doctrine of the Goſpel held forth unto you. This if you ſhall do, how know you but that God may juſtly retaliate, and requite this contempt of yours, by turning away his face from you, for ever hiding from your eyes the things which belong unto your peace?

Offers of grace to be preſently accepted.Which that he may not do, Know you theſe things: And that Now, in this your day. Now whileſt it is called to day (as the Apoſtle there hath it, Heb. 3.13.) imbracing the preſent time; Not putting off this work till the Morrow. It is the Wiſemans Councel, Prov. 27.1. Boast not thy ſelf of to morrow, for thou knoweſt not what a day may bring forth. And St. James ſpeaking to men, who lay out their buſineſſe, what they will do ſuch a day, and ſuch a year, not conſidering what croſſe providence may happen, Go too now (ſaith he) Ye that ſay, to day, and to morrow, we will go into ſuch a City, and continue there a year, and buy and ſell, and get gain, whereas ye know not what ſhall be to morrow. Nemo lam Divos habuit faventes, Craſtinimut poſſit ſibi polliceri Senec.Such is the uncertainty of mans life, that no man can aſſure unto himſelf the ſucceeding day. And therefore now, whileſt it is called to day, now harden not your hearts. Novv that God is pleaſed to knock at the doores of your hearts, to call upon you in, and by the Miniſterie of his word, do not ſend him away as Foelix did Paul, with a complement, that you will hear him again another p. 135time. What know you whether ever he will vouchſafe to ſpeak unto you again, ſo much as to your eares? Probably here are ſome preſent before the Lord at this time, who ſhall never hear him ſpeak unto them again after this manner; not ſpeaking to their eares in the Miniſtery of his word. But if he do, hovv knovv you whether ever he vvill knock at the dores of your hearts by his ſpirit again? And therefore nevv hear and hearken, and ſet open thoſe everlaſting dores, the dores of your hearts, that the King of glorie, the Lord Jeſus may enter in, and take a full poſſeſſion of them, henceforth to rule and reign in you, and that for ever.

Obj. But what need ſuch haſte?Some called at the eleventh hour. May not old age be ſoon enough? Do we not read of ſome who came into the vineyard at the eleventh hour, the laſt hour of the day, and yet received their pennie as well thoſe that came in at the ſixth, or third, or firſt houre? Matthew 20.6.

A. True, there were ſo; But who were they? Such as had not been called before.Such as had not been call…d before. That is their excuſe, when they were queſtioned by the Lord of the vineyard, why they ſtood all the day idle, They ſay unto him, becauſe no man hath hired us. v. 7. And ſo it may be with thoſe who either have wanted the means of ſalvation; or elſe have had no ſuch workings upon their hearts at to awaken them; and convince them. Poſſibly God may have merciemercy upon them, (as he had upon that penitent thief upon the Croſſe,) calling p. 136them home at the laſt houre of the day, in their old age. But let not others promiſe to themſelves the like indulgence. Thoſe who were brought into the vineyard at the eleventh hour were none of thoſe that had been called at the firſt, third or ſixt houre, but ſuch as had not been hired before. What ever may happen to others who have not enjoyed the means of grace, or have not been acquainted with the Motions of the Spirit of God, It is not for you who have injoyed the former, an have been acquainted with the latter, and yet withſtand both, to promiſe the like unto your ſelves. No, you that have rejected the call of God again and again, in your Childhood, Youth, Manhood, you have no ground to hope that God ſhould come unto you, and bring you home to himſelf in your old age; but you may rather fear that if he do not cut you off before, he ſhould then hide from your eyes thoſe things, which formerly you have refuſed to know.

Obj. But is there not ſtill hope ſo long as there is life?The day of grace and life, how ſaid to be of equal extent, how not. And is not the day of life, and the day of grace, of an equal latitude and extent? Doth not the Apoſtle ſay, Now is the Accepted time, now is the day of ſalvation? meaning the time of this life; 2 Cor. 6.2. doth not the one laſt as long as the other?

A. Yes, in ſome ſenſe they may be ſaid ſo to do. And theſe two may be looked on as of an equal extent.

1. Becauſe the one is the utmoſt limit of the p. 137other; The day of grace is bounded by the day of life, not extending beyond it. When the one is ended, the other is ended alſo.

2. As to others, they are ſo to judg of it. Not being of Gods counſel, not acquainted with his ſecret decrees; they are to hope well of others ſo long as they live: Not ſhutting the door of merciemercy againſt any while they are here. So long, as private Chriſtians both may and ought to pray for them, ſo the Miniſters of Chriſt are to hold forth the tenders of grace and merciemercy to them upon Goſpell tearmes.

3. And (3ly.) as to themſelves, ſo long as they live they ſtand obliged to accept of theſe offers, which ſtill refuſing to do, their ſin is therby aggravated, and heightned through that continued contempt.

4. But yet (in the 4th. place) If we ſpeak of Gods ſecret decree and purpoſe, queſtionleſſe the day of grace may determine unto a man before the day of his life. So it did there to Jeruſalem. She ſtill liveth and flouriſheth for a time; Her day of proſperity was yet continued but her day of grace was now at an end. Now are theſe things hid from thine eyes. And queſtionleſſe ſo may it be with ſome particular perſons, whom God in his juſt judgment hath given up to final impenitence, ſo delivering them up unto Satan and themſelves, as that from thenceforth they never ſhall know the things belonging to their peace.

p. 138The doubtful ſuppoſal of a deſpairing ſinner anſwered and ſatisfied.Obj. But what then (may ſome ſay,) may not this be our caſe? And if ſo, then it is in vain for us to ſtrive, to ſeek for what is not to be found, to knock at that door which is ſhut uppon us as it ſhall not be opened.

A. In anſwer to this I ſhall deal as tenderly as I may; ſo as I may not diſcourage or dishearten any ſoul that intertaines but a thought of returning, and coming in unto God; that begins ſo much as to caſt a glance heaven-ward. Wherein I ſhall do no other then what the Lord Jeſus himſelf doth, of whom it was prophecied that he ſhould not quench the ſmoaking flax Matth. 12.20. Such was and is the gracious lenity and clemency of the Lord Jeſus in his dealing with poor ſinners, in whom there are as yet onelyonly ſome weak deſires after grace, ſome ſlender beginnings of converſion and faith. And ſo ſhall I deal with all ſuch.

Gods revealed will the onelyonly Rule to walk by.1. Willing them (in the firſt place) to take notice what is their Rule to walk by. Not the ſecret but the revealed will of God. Secret things belong unto the Lord, but thoſe things which are revealed, to us and to our children for ever, Deut. 29.29. This is that which we are to look at, and take notice of. And therefore let not any upon this account diſquiet and trouble their own ſoules with ſuch anxious diſquiſitions, as neither they, nor any other for them, whether man or Angel, is able to reſolve. But apply themſelves to the uſe of means. This will men do as concerning their temporall eſtates. They ne-over p. 139ſtand prying into Gods decree, to enquire what portion in his ſecret purpoſe he hath layed out for them, but they ſet about the work of their calling, applying themſelves to the uſe of means. And ſo do you touching your ſpirituall and eternall eſtates. Stand not to enquire how God hath dipoſed of you in his ſecret purpoſe; but go about the work of your general calling, apply your ſelves to the uſe of ſuch means as God hath appointed to bring you home to himſelf by, ſo waiting upon his good will and pleaſure. This is that which the Lord requires you to do. And therefore in obedience to his command, do it, with that Poor impotent perſon (John 5.) lying at the pool, untill the Angell ſhall come down and ſtir the waters; attending upon Ordinances, untill God by his ſpirit concurring with them ſhall pleaſe to work effectually by them, inclining your hearts to look towards himſelf; giving you a ſight and ſenſe of your own ſinfulneſſe and miſerie; making you to ſee and feel the need you have of Jeſus Chriſt, and heginning to draw your hearts towards him. Which when you find, let this be a comfortable evidence unto you that your day is not yet paſt.

OnelyOnly be not you now wanting to this grace of God,The motions of the Spirit to be intertained. in giving intertainment to theſe motions of the ſpirit, in opening of the doore of your hearts, that ſo the Lord Jeſus, who is now knocking at them, may enter in, Which, in p. 140the feare of God, be ye now perſwaded to do, Not knowing but that this may be the laſt knock; this the laſt ſermon that ever we ſhall, heare, or the laſt mention of the ſpirit that ever you ſhall feele. Now therefore, even now before you goe from this place, ſtrike up the Covenant betwixt Jeſus Chriſt and your ſoules, accepting and receiving him in all thoſe Goſpell Relations, not onelyonly as a Saviour caſting your ſoules upon him, ſo as to reſt upon the alſufficiencie of his merit for the pardon of ſin and eternall ſalvation, but alſo as a Lord, a Huſband, a Head, giving your ſelves up undo him to be guided and governed by him, by his word and Spirit, ſo receiving him into your hearts, as that he may dwell in you, and rule over you, and that for ever.

This being done, now know you for your comfort that you are through grace and merciemercy exempted out of this black liſt,Where Chriſt is received the day of grace is not paſt. out of the number of thoſe from whoſe eies the things belonging to their peace are hid. God having thus revealed his Sonne Chriſt not onelyonly to you, but in you (as the Apoſtle ſaith of himſelf Gal. 1.16.) not oneiy revealed him to your eares, but to your hearts, as by his word ſo by his ſpirit, inclining your hearts to cloſe with him, to receive him upon theſe Goſpel tearms, now he hath made you to know the things which belong unto your peace. Which whileſt he hath hid from others, he hath revealed to you.

p. 141For which differencing merciemercy (to cloſe up all in a word) bleſſe you God;Ʋſe. Bleſſe God for his differencing mercy. giving unto him the glorie of this his free grace, which hath put ſuch a difference betwixt you and others, This doth our Saviour in the behalfe of his Diſciples, in the Text forecited. Math. 11.25. I thanke thei O father Lord of heaven and earth, becauſe thou haſt hid theſe things from the wiſe and prudent, and haſt revealed them unto babes. The great miſeries of his Kingdome God had revealed them unto the poore and ſimpler ſort of people, the poore received the Goſpell, whileſt in the meane time they were hid from the Scribes and Phariſes, men worldly wiſe and learned. And this our Saviour there acknowledgeth to be his work, an art of his meere good will and pleaſure. Even ſo father, for ſo it ſeemed good in thy ſight. v. 26. And the like doe you for your ſelves. Seeing God hath now revealed unto you thoſe things, which he hath hid from others, many others, who upon a Naturall, or Civill account, are far your betters. being preferred before you, as in place and eſtate, ſo in underſtanding and worldly wiſedome. Give ye unto him the glorie of this merciemercy, acknowledging it to be an art of his free grace, a ſingular favour vouchſafed unto you. For which let your ſoules for ever bleſs him; praiſing and magnifying him, who hath thus now made you Children of light, whereas others, the greateſt part of the world, ſtill ſit in darkneſſe in the ſhaddow of death; ſome of them having their p. 142eies already cloſed up, ſo as they neither do, nor ever ſhall ſee the things belonging unto their peace, being already doomed and adjudged to everlaſting darkneſſe. You are now called into that marvellous light, (as Saint Peter calleth the grace of the Goſpell. 1 Pet. 2.11) foreign not undeſervedly ſo ſtiled, in as much as therein are revealed thoſe foreign the wonderfull things of God As the Apoſtles auditors of them at the day of Penticoſt, that they heard them ſpeake the wonderfull workes of God foreign magnifica, the magnificent, great and admirable things of God. Such are the miniſters of the Goſpell, wherein thoſe wonderfull acts and Counſels of God touching the ſalvation of his Elect by Chriſt are revealed and held forth. A miſterie which the Angels themſelves do earneſtly deſire to looke into (as Saint Peter telleth us. 1 Pet. 11.2.) Being much taken there with, when they ſawe it more clearly revealed under the Goſpel then it had been under the Lawe, they even ſtooped, bowed down (as it were, for ſo the word there uſed properly ſignifieth, foreign as deſirous to prie and looke narrowly into it. Now theſe are the things which God hath revealed unto you, And for this do you praiſe and magnifie his name for ever.

Taking this as a pledge, and aſſurance of what hereafter you ſhall ſee.Faith an aſſurance of Viſion. Your eyes being thus opened to ſee Chriſt by faith here, you ſhall ſee him hereafter, when you ſhall have a full ſight p. 143of him, ſee him as he is, ſee him in his glory; Which when you ſhall do, then ſhall ye be made like unto him, (as St. John aſſureth you, 1 Joh. 3.2.) like him in glorie. When Chriſt who is our life ſhall appear, then ſhall ye alſo appear with him in glory. Col. 3.4. Which beautifull viſion, the Lord of his free grace and merciemercy in Jeſus Chriſt vouchſafe to everie ſoul of us; Amen.

FINIS.

End of the text · John Brinsley, Tears for Jerusalem (1656)