Two Treatises 3, Text (3 of 3)

Two Treatises 3 · 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 of 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 Iacob; 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. Which God doth (as I sayd) in his most just and righteous judgment; R.thereby vindicating the contempt of his grace and mercy: which is an attribute that God is tender of,The contempt of grace hereby vindicated. and will not indure to have …rampled upon. So as where that will not take place, Iustice shall▪ Hence is it that God shuts the door of merciemercy against those that have rejected i… 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, they shall seek me early, but shall not find me. ver. 28. 29. A just retaliation and requital, that whilest men shall let Iesus Christ stand at the doores of their hartes and knock (as he tells the Church of Laodicea 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. But is not this directly contrary to the promise which our Saviour maketh, Obj. I.Mat. 7. 7, 8?The promise of opening to them that knock cleared. Where incouraging his Disciples to Pray, he bids them, Aske▪ and it shall be given you, seek and you shall finde, knock and it shall be opended unto you. For every one that asketh receiveth; and to him that knocketh it shall be opened.

A. 1. For Answer to this,Answ. 1. Take we notice (1) Who they are to whom our Saviour here speaketh,This promise made to believers. 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 them 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.

A. But (Secondly) this Promise must be looked upon not as Absolute, Answ. 2.but as Conditional, God must be sought in due time.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 Iewes. 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 Iews, 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 Ieremiah, 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 Iob 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 and gaining his favour towards them, shall be ineffectual, and to no purpose.

Replic. True,Replic. it may be said,Repentance at all times findes merciemercy. 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 o…r 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 Tex…s for substance (though not in expresse tearms) speak what the former of them was cited p. 100for in our late publick Lyturgie, that At what time soever a sinner repenteth him of his sin, God will put away all his iniquities out of his rememberance.

A. True plentie of such promises wee meet withall,Answ. assuring merciemercy to repenting sinners;Repentance not promised to men at all times. 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 wrath, &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.

Q. But how doth he do it?Quest. A. Here I shall not dare to attempt to follow God too close,Answ. 1. in tracing of those paths of his,How God hideth from men the things belonging to their peace. which Saint Paul calleth, foreign, viae impervestigabiles, Rom. 11. 33. How unsearchable are his judgments, and his waies past finding out▪ …y the former [Iudgments] (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.

1. By taking away the light, Answ. 1.withdrawing and with-holding the meanes of grace from them.By with-drawing the light. This is one thing which the Lord threatneth against this unfruitfull Vineyard, the people of the Iews, Isaiah 5. ver. 6. I will also command the cloudes, that they rain no rain upon it. That is, (as some safely, if not somewhat too curiously, expound it), the means of grace and salvation should not bee continued unto that people as formerly. He would be…eave 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 been with that people. Prophets had been very scarce among them. So much we may take notice 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 Ierusalems; 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 Iews; to whom God sends his servants one after another; first the Prophets, then Iohn the Baptist, with the Apostles and Disciples of CHRIST, who perswaded them to come and receive Iesus 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 Candlestick, (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. But (Secondly) sometimes the 2means are injoyed, but the Spirit is withheld, With-holding the Spirit.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, Isaiah 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 in 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.

3Again (in the Third place), God coucurreth in hiding these things from the eies of men,Blinding the eye and hardning the heart. 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 Iewes, as our Saviour also taketh notice of it, giving this as a reason why they did not believe, Iohn 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 Iewes; not onelyonly by with-holding his Spirit from them, but also giving them up unto their own hearts lusts (as the 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 should 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 savour 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,Sending false teachers. his sending of False Teachers among them; such as those the Prophet Ieremie 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) set me design you to make a stand a little,Applic. and look upon this Nation wherein we live as our Saviour did here upon this City Ierusalem, Application to the Nation in general.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 eye as 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 Ierusalem; 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.

1Among which let the first and principal be, our not seeing the thing which belonged to our peace in our day. Not seeing what belonged to peace in his 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 Sonne 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 Iesus 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 followeth 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 2named and touched upon already.Gods withdrawing the l…ght, 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 Ierusalem. 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 (Vzziah 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 Iesus Christ hath promised his special countenance.

Thirdly. To this add (in the third place) that 3where means are continued, yet is not the Spirit withdrawen? The Spirit with drawen from the means.So was it with Ierusalem; 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 fleighted 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. To which let me add those other which I 4have also made mention of.The eyes of many blinded. 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 meeteth not only with such sleightings, but such affronts and oppositions as it doth.

55. To which let me yet subjoyn, that which bodes as ill as any of the former;Judgments not profited by. our not profiting by Iudgments, 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) Ier. 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 Ierusalem; Mourn over it, weep over it, Mourn over it.with 1compassionate 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 2Ioshuah was fallen upon his face,Take away the Action by feeling a National Reformation. mourning for the discomfiture which had happened unto Israel, Iosh. 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 towards a reall and National Reformation; that so the Accursed thing, even all kind of wrath, provoking abominatious, 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,God not willing to cast off a people in Covenant▪ now know we for our Comfort, 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 Iewes 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 back sliding 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 Ioel goeth on, Ioel 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.Vse. 1. Terrour to obstinate and obdurate sinners. Is it so, 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 Iewes did, stopped their eares, closed their eies, hardned their hearts, refusing to hearken to the counsel which Wisedome gave them, to hearken to Iesus 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 Ierusalem 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, Iob, 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,Whether Gods decrees be so absolute as not to be reversed. is Gods decree so absolute and peremptory concerning any particular person here upon earth, that what ever means 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 alike with all. Yea sometimes reverting the sentence which is past upon them. Thence it is that he is said sometimes to Repent of what he hath done, or intended to do.Sometimes he is said to Repent. So he did concerning the Ninevites, which Ionah 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. Iesus passing by the way and espying a figtree or 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 was 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?

Obj. why,whereupon mans repentance, God will alwaies repent. 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?

A: To this I answere as before.Repentance not in mans power. 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.Vse. 2

Which let it serve (in the next place) as a Needle to draw in a thread after it,Take heed of receiving the grace of God in vaine; by hardning the heart against 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 g…d 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 feere 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. Today if ye will heare his voice, harden not your hearts▪ And let me press the same upon you. Today 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 Such was that day of Temptation in the wilderness, the time where in 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 Israelites who hearkened not unto Moses) much more shall not we escape, if we turn from him that speaketh from heaven; viz, from Iesus 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. 134Iesus 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?

Which that he may not do,Offers of grace to be presently accepted. 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. Iames 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. N…mo la… Diivos habut faventes, Crastini m ut possit sibi polli… 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 novv 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? May not old age be soon enough? Do we not read of some who came into the Vineyard at the eleventh hour, Some called at the eleventh hour.the last hour of the day, and yet received their pennie as well as 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 called 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, and 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 Ierusalem. 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. 138Obj. But what then (may some say,)The doubtful supposal of a despairing sinner answered and satisfied. 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.

1. Willing them (in the first place) to take notice what is their Rule to walk by.Gods revealed will the onelyonly 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 neover 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 disposed 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 (Iohn 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 Iesus 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 al sufficiencie of his merit for the pardon of sin and eternall salvation, but also as a Lord, a Husband, a Head, giving your selves up unto 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,Where Christ is received the day of grace is not past. now know you for your comfort that you are through grace and merciemercy exempted out of this black list, 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 onelyonly 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;Vse. giving unto him the glorie of this his free grace,Blesse God for his differencing mercy. 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 misteries of this 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; prasing and magnifying him, who hath thus now made you Children or 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,Faith an assurance of Vision. and assurance of what hereafter you shall see. 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. Iohn assureth you, 1 Ioh. 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 Iesus Christ vouchsafe to everie soul of us; Amen.

FINIS.

End of the text · John Brinsley, Two Treatises 3 (1656)