The Danger of Deferring Repentance, Sermon
THE DANGER Of deferring Repentance, Diſcovered By that reverend and faithfull Miniſter of the worde.
William Fenner.
London, Printed for Jo. Stafford and are to be ſold by Richard Button at the Horſe-shooe in Smithfield. 1654.
William Fenner Rector of Rochford B· D· Somtims Fellow of Pembrooke Hall·Aetatis 45 A 1648
A SERMON of Mr. William Fenners at Maidſtone, September. 25, 1629.
PROVERBES. 1. 28.
Then ſhall they call upon me, but I will not anſwer: they ſhall ſeek me early, but they ſhall not finde me.
THere is a good Engliſh Proverbe amongſt us, that he that neglectes the occaſion, the occaſion will neglect him. Solomon wiſely begins his Proverbes with it: for he bringeth in the Wiſdome of his Father in theſe five particulars: firſt, making a generall Proclamation in the 20. verſe, Wiſdome crieth without, ſhe uttereth her voice in the ſtreets. He compareth God unto a cryer that goeth up and down the Citie from ſtréet to ſtréet, and from doore to doore, crying his commodity, even the richeſt yt ever was, which is a Chriſt, a Chriſt for redemption, a Chriſt for ſanctification, a Chriſt to enlighten thoſe that walke in darkneſſe and in the ſhadow of death. Ho, every one that thirſteth, here is a Chriſt for you.
Secondly, here is a mercifull reprehenſion, in ye 22. verſe, O ye fooliſh, how long will you love fooliſhneſſe, and you ſcornors take pleaſure in ſ…orning? Fooliſh indéed to be without Chriſt fooliſh to be without grace, fooliſh to chafer away our ſouls for ſin. How long yee ſcorners will you take pleaſure in ſcorning? will you ſtill perſiſt in your wickedneſſ, & never have done with your ſins? will you never turne back againe, but damne your ſouls for ever? O yee fooliſh, how long will you love fooliſhneſſe?
Thirdly, here is a gracious exhortation in ye 23 verſe: Turne you at my correction: lo, I wil poure out my mind unto you, and make you to underſtand my words. As if he ſhould ſay, Do you not ſée how you are going a pace to confuſion▪ and that the way you take, leadeth unto deſtruction? turne ye therefore, turn ye back again, for there is a Chriſt behind you; Oturn ye; for if ye go on in your ſins, you periſh for ever.
Fourthly, here is a yearning promiſe made unto the world, in the end of the 23. verſe; Lo, I will poure out my ſpirt upon you, and cauſe you to underſtand my words. As if he ſhould ſay, returne back againe with me, & you ſhall have better welcom then you can poſſibly have if you go on in your ſins, the devill wil never let you gain ſo much by your living in your luſt as you ſhall do by repentance for them, & forſaking of them. For behold I will poure out my ſpirit upon you, whereby you ſhalbe farre greater gainers, then you ſhal be by your ſins.
Fifthly, here is a grievous threatning againſt the world, even all thoſe that have loytered out the day of grace. As time and tide ſtays for no man, no more doth the day of grace: Becauſe I have called, and you refuſed; I hauehave exhorted, but you have not regarded; I have denounced judgments againſt you for your ſins, but you have hardned your hearts; now a day of woe and miſerie ſhall come upon you, a time of vengeance and deſolation ſhall over take you: there will a day come wherein there wil be wéeping, and crying MercieMercy (Lord) merciemercy, but I tell you before-hand what you ſhall truſt to: let this be your leſſon, now I call, & you will not hear; now I ſtretch out my hands, but you wil not regard: you ſhall ſeeke me eraly, but you ſhall not find me: and ſhall cry, but you ſhall not be heard.
The words are a thunderclap againſt all thoſe that procraſtinate their repentance, and returning home unto God. Wherein note, firſt, the parties themſelvs that do prolong this time of grace, they: that is, they who when God cals on them, will not heare; when God invites them by his mercies, patience, & forbearance, by his Miniſters & ſervants, by his corrections & judgements, by all faire means, & fowl means, yet withſtand ye means of grace: they are the men, they ſhall call, but God will not anſwer.
Secondly, here is there ſeeking after God; they ſhall call upon me.
Thirdly, here is their earneſt & diligent ſeeking unto G…d; they ſhall not only call, but ſéek to, and not onelyonly ſeek, but ſéek as to labour to find: nay they ſhall ſéek me early, even ſtrive to go about it with all haſt, and flie to repentance, but they ſhall not find me.
Fourthly, here is the unſeaſonableneſſe of the time of their ſéeking, then: that is a demonſtrative, then: even a time which ye Lord points at: as if he ſhould ſay, you ſhall ſée then theſe men will be of an other mind, then they will be glad to be converted, then they will be glad to come out of their ſins, then they will be glad to get grace & ſéek reconciliation with God: but alas! they ſaw not this then, but God foreſaw it well enough, then ſhall they call but I will not anſwer, they ſhall ſeek me early, but they ſhall not find me.
Laſtly, here is the fruſtration of their hope, which hath two things in it. Firſt, in regard of their ſelves, in regard of the flaw of their ſéeking, it being not aright. Secondly, in regard of the juſtice of God, who rewards every man according to his works. but I will not hear them. Whence obſerve this point of Doctrine.
DOCTRINE. .I
Theſe that will not heare God when he calleth them, God will not hear them when they call upon him. Thoſe that will not heare the Lord when he calleth upon them by the miniſtery of his Word, and voice of his Spirit, the Lord will not heare them, when in their miſery they call upon him.
Thus the Lord dealt with the people in Ezekiels dayes; the Lord called them to repentance and obedience: but when they ſtood out, & neglected the opportunity of grace, and ſeaſons of converſion, ſée how God deales with them: though they cry in mine ears with a loud voice, yet I will not heare them (ſaith the Lord,) When men have gone beyond the time of Gods mercy, & out-rowed ye tide of Gods forbearance & wil not return, ye Lord ſets it down with him ſelfe, that his wrath ſhal returne upon them, he will no longer forbeare: they had a time wherein ye Lord did pitie them, & offered grac and mercy unto them, but they neglecting this ſeaſon, and withſtanding this proffer of grace God reſolves with himſelfe they ſhall never have it againe. There was a time wherein God did pittie them, but now he will not pity them any more; twenty five yéers he called unto them, and ſought to bring them home: but becauſe they ſtood out and refuſed, the Lord ſaith; I will love Ephraim no more.
Beloved, there is a double day, a white day and a black day; there is a day of ſalvation, Iſa. 49. 9. this is the day in which ye Lord ſaid to the priſoners, Come foorth: and to thoſe that lie in their ſins, repent and beleeve. Now if any man will come foorth and humble his ſoule before ye Lord, let him come & welcome, for it is a day of ſalvation. But there is another day of damnation, which is a darke day, a black & a duskie day, wherein ye Lord wil viſite the ſins of the world, and revenge the quarrell of this Covenant. Hoſ. 9. 7. The day of viſitation is come, yea the day of recompence, the people ſhall know it; the Prophet is a foole, and the ſpirituall man is mad. Beloved, we are fooles and all ye ſpirituall men under heaven are mad that lay not this day to heart. For the day of the Lord is a day of viſitation, & all the world ſhall rue it, though now men ſléepe in ſecurity. If once mercy be rejected, and God turn away his eare from a man, then grace ſhalbe no more the doore of life ſhall for ever be ſhut up againſt him: and when once this day comes, he hath loſt his owne peace, and deprived himſelfe of eternall happineſſe.
Now there are three Reaſons of this point; the firſt is the law of retaliation, of rendring like for like, which is ye juſtreſt law that can be made with man, for to give unto every man according to his works, to make him take ſuch as he brings, (as the heathen call it) to give a man quid for quo. Now if God call upon thée, and thou wilt not heare; it is righteouſneſſe with God, yea equity with God (that is more) that when yu calleſt on him, he ſhould not hear thée for thus runs the tenor of Gods Word, Prov. 28. 9. He that turns away his eare from hearing the Law, even his prayer ſhall be abominable. He that turns away his eare from Gods Law, God will turne away his eare from his prayer. He that turns it is ſpoken in the preſent tenſe, that is, that now turns away his eare, his prayer ſhall be abominable (in the future tenſe) yt is, the Lord marks what maſter or ſervaunt, what father or mother, what husband or wife, what man or woman it is, yt turns away the eare of his head, or the eare of his heart, from hearing his will, and obeying of his Commandements, the Lord takes ſpeciall notice of it, & ſets it dowue in his Calender, & records it in his Memoriall; kéeping a ſtrict account thereof: as if God ſhould ſay, Well, is it ſo? I now call, and will not this man or that woman anſwer? Do I now ſtretch out my hands, and will not they take care to obey me? Well? let them alone (ſaith God) there is a day comming that I ſhalbe a hearing of them; times of ſorrow and miſery will take hold of them, and then they in their aflictions will cry unto me, but I will not heare, they will beg for mercy, but I will not regard: they will ſeek me early, but they ſhall not find me.
It was on of the Articles of high Treaſon brought in againſt Cardinall woolſey, that he had the Por, and a ſtinking breath and yet durſt come into ye kings preſence: So it will be an article againſt thée of high treaſon before the King of heaven, if thou come into his preſence with the ſtinking breath of thy ſins, living in thy luſts, and wallowing in thy filthineſſe; all thy Prayers are but as ſo many ſtinking breaths in ye noſtrils of the Lord, & every duty yt thou performeſt unto the Lord ſhall be as ſo many articles of high treaſon againſt thée, for to condemn thée, becauſ thou liveſt in Rebellion, and a traitor againſt God.
His prayer ſhal be abominable, he doth not ſay I wil turn away mine eare from hearing his prayer, which turns away his eare from hearing my Law, (that is the true expoſition of the words) no, like for like is ſometimes injuſtice, for if a man ſhould ſtrik a Magiſtrate a box on the eare, it were not juſtice for him to give him another: for it is a greater ſin to ſtrik a Magiſtrate, then any other common perſon, & therefore a greater Puniſhment the Law requireth; So God doth not ſay he will turne away his eare from hearing his prayer, but wil ſerve him in a worſe kind, he will count it abominable yea abomination (in the abſtract) it ſhall be loathſome, yea loathſomneſſe it ſelfe in the worſt manner. Gal. 6. As a man ſoweth. ſo ſhall he reap; if thou ſow ſparingly, thou ſhalt reap ſparingly; if thou ſow a dull eare to Gods Word, thou ſhalt reap a dull care from God to thy prayer: For God wil reward every man according to his workes.
Secondly, becauſe of the time of Gods attributes both me…cy and juſtice have their ſeaſon in this life; and when mercy hath acted her part, then commeth juſtice upon the ſtage, and acteth her part: ſo that God with have his attributes manifeſted to all the ſons of men, yea to the face of ye whole world. There is no Market, nor Fair-day yt laſteth alwaies: if the Countrey will not come in, ye Tradeſmen will put up their Wares, and he gone: but if they come in time, they may have a pennyworth otherwiſe if they come too late, they will have none. For ye Merchant will not alwaies dwel in Tents, but away he goeth, and will not ſtay for them. Beloved, Gods ſtanding is now open, and his ſhop is ſet wide unto ye ſonns of men; if men will not come in, cheapen and buy without money, whiles God offers his Wares, he will put them up and be gone. For the Merchant will not loſe his Wares, which he ſhould do, if he ſhould alwaies remaine in the open Aire with them; if he alwaies continue in the fieldes expecting Cuſtomers, his Wares would ſpotle and rot. So it is with God, how many ſwéet Counſels doth he loſe? how many ſwéet Exortations? how many bleſſed Sermons & holy Sacraments, and Sabbaths, doth he loſe? how many checks of Conſcience? how many days of Grace and motions of his Spirit have béen ſuandred away in vaine? do you thinke that God will loſe all theſe, and let them rot upon ye ſtall, with ſtaying for you? No, no, the day of grace & mercy will have an end? and then ye day of wrath and vengeance will ſtep up, To day if ye will heare his voice, then harden no… your hear…s: then they hardned their hearts, & would not be led by Gods mercies to forſake their ſinns; Therefore he ſweare in his wrath that they ſhould never enter into his reſt. If it be ſo with you as it was with Iſrael in the Wilderneſſe, in the day of tremptation, you doe not know but yt your ſinns may now begin to pluck vengeance upon you. I tell you, if you harden your hearte this day, you do not …now but this very day ye Lord may clap an Oath upon your beads, that you ſhall never enter into his reſt. For vne & the ſelfſame occaſion laſt not a…waies: as every day is not a Market day, nor every wéek in the yeare a faire week, nor every ſeaſon in ye year a time of Spring or harveſt ſo every day of a mans life may not claime to be ye day of grace Therefore if a man fore-slow it now he foreſloweth his own happineſſe, and putteth off his own peace for ever.
Excelent is that annotation of Gregory on Job. 27. 9. will God heare his cry when trou…le commeth upon him Beloved, now Gods patience is troubled, wilt not yu repent? Now G…ds Spirit is troubled, wilt not thou obey? Now Gods juſtice is troubled wilt not thou relent? Now Gods word is troubled, wilt thou …efuſe to harken? will God heare his cry? He ſpeaketh interrogatively, as if he ſhould ſay? Art thou ſo mad, ſo vaine, ſo fooliſh, to promiſe to thy ſelfe being an hypocrite, that God will heare thy prayer? Oh no, then juſtice commeth to take place.
Thirdly, it is Gods uſe to do ſo in other things, even upon the contempt of temporall bleſſings; and therefore much more in matters of grace & ſalvation. Thus God promiſed to give Iſrael the land of Canaan, Numb. 12. 22. but the text ſaith, they tempted God ten times that is (as ſome Expoſitors expound) many times, or (as others) ten ſeverall times. But whatever the meaning of the text be, certainly it was very many times; ſo long till at laſt, he ſware in his wrath, that they ſhould never enter into his reſt, Beloved, though there be many a hot ſwearer yt regards not an oath; yet certainly if the Lord ſwear we may beléeve him: th… word of God is as ſtrong as oaths: if he ſay i… upon his word, we are bound to beléeve it: how much more then, when he confirmes it with an oath? Therefore if the Lord ſwear thou ſhal… not, how dareſt thou? how canſt thou hope o… think ever to enter into his reſt? This was almoſt fourtie yéeres before he died, that ye Lord made this oath againſt them: and God know… how many thouſands of them fell ſhort, no… only of the Land of Canaan but alſo of th… Kingdome of heaven.
So God tooke Iſmael an hundred and ſeventéene yéers before he died: twenty years God offered him grace and repentance, but he would not take warning; a mocker he was, and a mocker he would be, for he mocked Iſaac when he was a child ſix yeares old; and no meanes would reclaim him, before he heard the voice, Caſt out the bond woman and her ſonne: Out with him, (ſaith God) for he ſhall never be heire with my ſonne: this was an hundred and ſeventéen years before Iſmaels death.
And ſo God took Saul, five and thirty, or ſix and thirty yeares before he died, according to Ioſephus Chronology, (if it be true;) nowsoever, he tooke him divers yeares before his death: for ſo the Scripture makes it plaine 1 Sam. 15. 29. The ſtrength of Iſrael will not lie nor repent; for he is not a man that he ſhould repent. Therefore becauſe thou haſt rejected the word of the Lord, the Lord alſo hath rejected thee from being a King. And doe not think that thou by thy prayers, and crying God mercy, canſt ever alter him: for his counſell is immutable, and he is ſtrong in his decrée, and cannot change. Hetherto Orace and Mercy have béen offered thée, which if thou hadſt imbraced, thou mighteſt have found Mercy from the Lord, and the Kingdome ſhould have béen eſtabliſhed and confirmed unto thée: but now it is too late: for the ſtrength of Iſrael cannot lie.
God tooke Eſau fiftie years before his death: for ſo long he lived, after he ſought the bleſſing with teares: but he was a hunting when God was a calling: he was following his prophaineneſſe when God was wooing him to Repentance. At laſt when he called for Repentance, and ſought it earneſtly, yea his Soule was carefull for to get it; yet he could never obtaine it, though he ſought it earneſtly with teares of fiftie yeares before he died.
Now if the Lord ſo ſeverely puniſh contempt of temporall bleſſings, O how will h… puniſh the contempt of proffers of Grace and Salvation! I tell you, God will be more ſtrict in revenging of this ſinne, then of any other ſinne: he will come with Martiall law againſt all thoſe that contemne his Goſpell, Ioh. 3. 18. He that beleeveth not, is condemned already, Doth Chriſt preach repentance and ſalvation, and the Kingdome of God; and wilt thou not repent and beléeve? Martiall Law (beloved) martiall Law, hang him up; for he is condemned already. Even like a Souldier that revels againſt his Generall, and forſake his Colours, they doe not caſt him into priſon, and ſtay for the Aſſizes or Seſſions, but give him Mattiall Law, even hang him up: So if the Lord ſound his Goſpell in thine ears, and offers thée conditions of peace, knocking at the doore of thy heart by his Spirit; and thou refuſe to open to him thou art condemned already: for the ſtrength of Iſrael cannot lie, nor repent. Oh therefore take héed now whiles his word ſounds in thine ears, While his Spirit ſecretly whiſpers in thy heart to thée, open to him, for elſe thou art condemned for ever.
Take notice then, that God doth commonly give men a day, and no man or Angel doth know how long this day laſteth. To ſome it laſteth to their laſh gaſp; to ſome, to their old age; and to ſome it is cut off in their childhood. God gave the Angels a day, the which becauſe they neglected, they are reſerved in chains of darkneſſe untill the great iudgement day. God gave Cain a day, Gen. 4. During all the time of this day, though Cain ſinned againe and againe, and went on in his ſinnes a great while, yet heard nothing but a ſtill voice, If thou doe well Cain, ſhalt thou not be accepted? but if thou doſt ill, ſinne lieth at the dore, But when no means will prevaile, but Cain will go on adding ſin to ſin, and murder unto all the reſt of his ſinnes, and ſo let go the ſeaſon of mercy, the Lord tells him from heaven, that the day of grace is paſt, the gate of mercy is ſhut againſt thée: for thou art now accurſed from the earth. As if the Lord ſhould ſay; Before I gave thée a day of ſalvation, and offered thée merciemercy, but thou wouldſt not accept of it; but now I have clapt a curſe upon thy ſoule, that thou ſhalt never claw it off. So God gave Niniveh a day to repent, Ionnah 3. Yet fourty dayes and Niniveh ſhall be deſtroyed. God gave the Fig-trée a day, even three years, before he would have it cut down. God gave the old world a day of an hundred and twenty years; during this time God ſent unto them Noah, a Preacher of Righteouſneſſe, to call upon them to repent, and ſo ſet it down alſo, that his Spirit ſhall not alwaies ſtrive with man, but his time ſhall be an hundred and twenty yeares: yet one writs that the Lord cut off twenty of the hundred and twenty yeares, becauſe of their iniquities which were ſo grievous, and provoked him ſo much, that they haſted him to come before he would have done. In all this ſpace if they had Repented, they ſhould have found Mercy from the Lord: but when his time was gone and the day of grace was out, the deluge came in upon them, and God by his judgements overthrew the whole World.
Object. You may aske me when this day or ſeaſon of grace doth end, or ceaſe.
Anſw. I anſwer, that neither men nor Angels can tell; but this I ſay, it may be yet this day of grace laſteth unto thee; now it may be God ſpeaketh whom to thy ſoul, now it may be God warnms thy heart, and gives thee good purpoſes and reſolutions: now it may be the Lord Ieſus paſſeth by thée in a good thought and deſire, lay hold on it; for thy day may ceaſe this very night, for ought thou knoweth. Luke 17. 22. The time ſhal come (ſaith Chriſt) when you ſhall deſire to ſee one of the dayes of the Sonne of man, and ſhall not ſee it. Now is the day of Chriſt upon you, now is Chriſt offering and preaching himſelfe to you; but if you let this day paſſe thou maiſt deſire to have one of the drops of that Blood that hath béen offered to thée, and yet never have it: thou maiſt deſire to féele one rap of that Spiret that hath knockt at thy heart, and yet goe without it, thou maiſt intreat for one dram of that mercy that hath béen offered, and thou haſt rejected, but it ſhall never be granted to thée: God may clap that fearefull ſentence upon thée, Now henceforth never grow fruit more on thee. never Repentance come into thy heart more. If now thou wilt not repent and be converted, the Lord may ſet it down in his decrée from this day forward, that thou maiſt fumble about thy ſinnes, but ſhalt never get victory over them: thou maiſt ever be mourning for thy corruptions, but never mourne aright for them; thou maiſt blunder about Repentance, but never doe the worke.
Ezekiel 24. 23. You ſhall not mourne nor weepe, but you ſhall pine away for your iniquities, and mourne one towards another. There is many a ſoule for contemning of God, and not taking up Repentance while they may have it, this plague of God is come upon them, that they are ever repenting, and are never able to Repent, ever poring upon their ſinnes, but never able to come out of them: they pray and pray againſt them, but their prayers moulder away under them: for they ſhall pine away for their iniquities. What is the reaſon? He ſheweth in the 13. verſe: Becauſe I would have purged thee, and thou waſt not purged, thou ſhalt not be purged any more. Becauſe I gave thée line upon line, precept upon precept, motion upon motion, Sacrament upon Sacrament, Sabbath vponupon Sabbath, and Ordinance upon Ordinance, becauſe. I uſed all faire means and foule means; I awaked thy conſcience and ſtirred up the motions of Grace in thée; but bec…uſe I would have cleanſed thée, and thou waſt not cleanſed, thou ſhalt never be cleanſed. A fearfull ſentence it is, if mens hearts were ſoundly oppened to conſider rightly of it.
And as there is a Perſonall day, ſo there is a Nationall day; if the Nation turne unto God during that time, then that Nation ſhall find mercy; but if they neglect that day, then God will hide thoſe things from their eyes that belong to their peace, as Chriſt ſaith of Ieruſalem. Luke 19. 42. O Ieruſalem! if that thou hadſt known in this thy day, the things that did belong to thy peace! but now they are hid from thine eies: in this thy day; if thou hadſt known it during that day it had béen happy for thée; but now the day of grace is gone, the Lord hath concealed it from thée, and thou ſhalt never perceive it more.
Some mens day of grace God endeth even in their very child-hood; therefore if there be any little ones, any Children here in this congregation, that are of age to know what belongs to an exortation, to them I ſpake, that they take héed how they rebell againſt the commandement of a Father or a Mother, or Maſter, againſt the teaching of Gods word, for though you be children, yet God may inflict judgments upon your heads; for not only the day of grace, but alſo the day of lfe may be cut off from children, as 2 Kings 2. 24. Four and twenty children were torne in pieces for mocking the Lords Prophet. Some mens day of grace is not ſhut up untill their youth; ſome not untill their old age. ſome not untill they are a dying; and if they refuſe then, they are like, yea ſure to periſh for ever; I know the day of grace may have ſeverall returns, but at laſt Gods Exchequer will be finally ſhut up.
Object. May not a man be called at the eleventh or twelfth houre of the day? The day of grace laſteth alwayes: and doth not the Apoſtle call the day of life, the day of grace? 2 Cor. 6. 2.
Anſw. It is true, the Lord calleth men at the eleventh & twelfth houre; but yet looke and you ſhall ſée in the twentieth of Matthew, that they were not called at the firſt houre, nor at the ſecond nor third houre, nor at the ſixt and ninth houre, he doth not ſay he found the ſame men that he found at the firſt, and third, ſixth and ninth houres, but he ſaw others ſtanding jdle: No thoſe that were called at the firſt houre, came in at the firſt houre; and they that were called at the third houre, came in at the third houre; and they that were called at the ſixth and ninth houre, came in at ye ſixth and ninth houre. Well, doth God call thée in thy childhood, in thy youth, or in thy middle age; now at the firſt or ſixth, or ninth houre, now come in and labour in Gods vineyard, and work out your ſalvation with feare and trembling, and make uſe of the ſeaſon of grace; now whilſt it is upon you: for if thou be called at the firſt houre, the ſixt is for another, and not for thée; if thou be called the ſixt hour, the ninth hour is for others and not for thée; if thou be called the ninth hour, the eleventh hour is for others & not for thée; The text ſaith, He came & found others ſtanding jdle in the market place, and ſaid unto them, Why ſtand ye here jdle? and they ſay unto him, no man hath hired us; as if they ſhould ſay, We never had any means of ſalvation, we have had no Miniſters to preach unto us; but now God calls upon thée to come in, this is thy houre, look unto it. If God call thée, ſée thou come in, whether it be at the firſt or third houre, at the ſixth or ninth houre, leſt the Lord in his wrath clap hardneſſe of heart upon thy ſoule.
Object. But you will ſay, that the day of life, and the day of grace are paralleld, and likened one to another; and therefore there is hope ſo long as a man remains in the congregation of the living.
Anſw, I anſwer, it is true indéed, that the day of grace laſteth as long as the day of life, 1. In regard of others; for others are ſo to eſtéeme of it; the Miniſter is to look to his people, as to a people to be converted as long as they live.
2 In regard of a mans own ſelfe, he is ſo bound to believe; ſor the commandement of faith ſtandeth in force on a man, ſo long as he liveth and therefore infidelity and deſpaire ceaſe not to be ſinnes, till a man is actually in Hell; when he is in hell, then they are no ſinnes, becauſe then he is not commanded to believe, but are part of the puniſhment of the damnes; but whilſt a man lives it is a ſin, for men are now bound to lay hold upon Chriſt and to beléeve, at what houre of their life ſoever.
3. It may be ſaid to laſt all a mans life long, becauſe it is bounded within the compaſſe of life: for no man hath a day of grace after this life.
But what is the meaning of all thoſe Scriptures which ſhew how God doth deliver up men unto the Spirit of guidineſſe, and unto the Spirit of ſlumber? And what means the hardening of mens hearts, & ſearing of mens conſciences, but only to ſhew that the day of grace may end unto a a particular man, ten, twenty, thirty, nay fourty yeares before his death;
1. Becauſe God may harden a mans heart, Jerem, 13. 10. and deale with them as with Iſrael in the Rocks, ſo ſhut up their hearts that they ſhall never melt at any Sermon, never be wrought upon by any judgment, God having cloſed them up in a rocky heart, that he ſaith of them. Can the blackmore change his skin, or the Leopard his ſports? then may they do good that are accuſtomed to do evill. The blackneſſe of the blackmore is only in the outſide of the skin, yet all the art under the heavens cannot blot it out: So if once hardneſſe poſſeſſe thy ſoule, all the preaching of the Miniſters, and all the means of grace in the world, can never bring it unto that frame, and temper, as to make it melt under the hand of God: I tell thée, thou that uſeſt to come unto Sermons day after day, and refuſeſt to repent, living ſtill in thy ſinns, there is no hammer nor béetle in the world more hard then thy heart: as thoſe men and women that ſit under the preaching of the word, and heare ye doctrine of life, like raine from above, beating and knocking on their conſciences, and on their hearts, to awaken them out of their ſins and yet notwithſtanding will not repent at laſt, they prove to be deafe Adders, that ſtop their ears againſt the word, charme the charmer never ſo wiſely.
2. God may feare mens conſciences; Doth thy conſcience tell thée thou art a luke-warmling, and wilt thou not be reformed? Doth thy conſcience tell thée, that thy prayers and all thy religion is rotten and unſound, and that thy Repentance is hypocriticall and nought; and that for all thy vaine hopes, thou art but a diſſembler, and yet remaineſt in thy ſinns, and wilt thou not be bettered hereby? Take héed; for that man that runs on in ſinne againſt the voice of his owne conſcience, that man ſins the ſinne, of Saul 1 Sam. 13. 8. God bid him ſtay ſeven dayes untill Samuel came: Saul ſtayes full ſeven dayes within one houre; at laſt his luſt began to bawl: What? ſhall I ſtay for a Prophet thus long? Stay, ſayes his conſcience; Why? (ſayes Saul) I wayted for him ſo long, even ſeven dayes lacking but one houre, Stay (ſaith God to his conſcience) for the word of God bids thée ſtay ſo long; he ſtayed one day, and two dayes, and ſix dayes, and ſeven dayes but one houre; Stay (ſaith his conſcience) no, he would not but I forced my ſelfe (ſaith the text) as if he ſhould ſay, I hardened my heart to do it, though the word of the Lord bid me ſtay and not do it, yet I forced my ſelfe to do it: What was this mans ſinne? Was it his offering of ſacrifice, and calling upon God by prayer? No, the Lord commands us to call upon him in time of diſtreſſe; and being commanded it was lawfull. Was it his ſinne to meddle with the Prieſts office? No: for he did but appoint the ſacrifice, the Prieſt offered it. What? was it the breaking of one houres time? No: for he had ſinned more againſt God, then ſo: but this was his ſinne, that he went againſt his own conſcience, when God ſtood in the way: when conſcience ſtood in the way, conſcience ſaid ſtay, but he would not ſtay: God bid him ſtay, but he would not ſtay, and this is the ſinne of many thouſands amongſt us; mens conſciences tell them that they muſt not be drunkards, mens conſciences tell them that they muſt not be worldlings, they muſt not be ſwearers, they muſt not be luke-warm profeſſors; they muſt pray better then they do, and have other faith then yet they have, if ever they meane to be ſaved; wilt thou yet againſt thy conſcience force thy ſelfe to go on in thy ſinnes from day to day, and never be reformed? take héed leſt the Lord be provoked to ſet thy ſinne upon thy head, and ſhut up thy heart, and conclude thy eternall deſtruction.
Object. Suppoſe I go one in my ſins, and follow my wicked courſes now; what if I ſeeke him hereafter, and humble my ſoule before him with faſting and prayer, and when I lie upon my death-bed, I ſend a ticket unto my Miniſter to pray for me, will all this do me no good?
Anſw. Surely no, (ſaith God, Jerem. 15. 1.) Though Moſes and Samuel ſtood before me, yet my affections could not be toward this people; caſt them out of my ſight. Doſt thou lie ſick upon thy death-bed? were Samuel, Job, or Daniel, the Miniſter of thy Pariſh, and thou ſhouldſt ſend thy ticket unto them, deſiring them to remember thée in their prayers; if Noah ſtood in the Pulpit, and Iob and Daniel were here before the Lord for to plead for thée, yet he would not heare thée.
Object. But, ſuppoſe I humble my ſelfe by faſting and prayer, will not God hear …hat?
Anſw. No, if thou neglect the day of grace Ier. 14. 12. when they faſt, I will not hear them: and when they offer oblations, I will not accept their cry: but I will conſume them by the ſword, by famine, and by peſtilences you may ſet up your faſtings, prayers, and humiliations, you may lament and mourne, and pine away your ſelves in your ſins; but it is not all your prayers and faſtings; it is not all your lamentation and mourning, that will do you good, ſo long as the counſell of the Lord is rejected. Becauſe I called, and ye would not anſwer, therefore you ſhall call, but I will not hear, thy thought that the Lords eares would alwayes be open, and that when they called the Lord would have anſwered, and that th… day of grace would ever remaine; but God ſaith, I will not hear them; they would never have ſought if they thought the Lord would not heare them, but all their ſéeking was in vaine:
Ob. You will ſay at what time ſoever a ſinner; repenteth, he ſhall have mercy.
An. It is true, if thou repent from the bottom of thy heart, but thou maiſt come with many a degrée of repentance, and yet never repent whileſt thou liveſt: if thou repent from thy heart, and root out thy ſins, then God will put away thy ſins; but thou maiſt go on in repentance and calling upon God, and performing many duties of Religion, and yet is hardened; looke how much Religion will ſtand with ſelfe-love, ſo much thou maieſt have after the day of grace is gone, ſelfe-love may make a man flie to prayer, and run after Sermons, and go on in many holy duties, and give over many ſins; looke how farre ſelfelove may drive thée unto holy duties, ſo farre thou maiſt goe, and yet notwithſtanding remaine hardened. O therefore let us not delay, nor put off the time of grace, nor let goe ſalvation while it may be had, then ſhall they call, but I will not anſwer: he doth not ſet downe when this time is; it may be … is now, it may be not this ſeven years, it may be not till thy death.
Doct. 2. It may be this very day, even this very Sermon, this very houre may be thy day that art now in thy ſins, that if thou repent not at this very one Sermon, thou neglecteſt eternall life for ever; loſe the benefit of this Sermon at this time, and thou maieſt loſe eternall Salvation, and never have it more. The theife that rob'd this day, how doth he know but this one robery may bring him to the gallows? So the man that ſins this day, how doth he know but that this very dayes worke may bring him to hell? Deuteronomy 32. 35. To God belongs vengance; their feet ſhall ſlide in due time. Therefore if a man ſin againſt him, he may ſtand to day, and to morrow, and many dayes; but when the due time comes, even the time which God hath ſet, then up goes his héels, he ſhall ſlide and break his neck: thy houre-glaſſe runes in heaven, and thou ſéeſt not when the ſand comes to the bottome, but when tis out, then down thou goeſt to hell for euer.
There was one reſolved to kill Julius Caeſar ſuch a day; the night before, a friend ſent him a letter to acquaint him with it: but being at ſupper and buſie; I will not look upon it now, (ſaith he) to morrow is a new day. The next day when he ſhould have read his letter, he was ſtab'd; Whence this proverbe came in Gréece To morrow is a new day. God ſends thée a letter and a meſſage from heaven to day; repent and come out of your fins, or for ever to hell; to day he converted and ſanctified, or for ever be hardened. Doſt thou refuſe to harken to day, and putteſt it off untill to morrow? it may be to morrow may be a day of Gods wrath, and then thou mayeſt be hardened, ſeared, and bound over unto the great day of Gods vengeance: to morrow God may ſet the decrée upon thy ſoul, that thou ſhalt never repent. Therefore if thou refuſe this, thou refuſeth all; for what knoweſt thou, but this very day may be thy day?
The reaſon is, becauſe Gods patience is in his owne breaſt; and who can tell how long it will laſt? Haſt thou Momus his glaſſewindow, to looke into Gods ſecret counſell? haſt thou a key-hole to looke into Gods treaſurie? canſt thou ſtand on tiptoe, to looke over Gods ſhoulder, to looke into Gods decrée, to ſée how long his patience will laſt? It may be God hath ſuffered thée till this day, thou art guilty of ten thouſand ſinnes, and yet he is patient towards thée. God hath ſtayed thus long for thée, that haſt ſworne I know not how many oaths; God hath born thus long with thée that haſt told I know not how many lyes, prophaned I know not how many Sabbaths, contemned I know not how many Ordinances, and ſleighted I know not how many Iudgements; yet Gods patience is in his owne breſt, it is the long ſufferance of God. Thou maieſt ſay I would faine have it to morrow, and this ſeven yéeres, but alaſſe it is his long ſufferance and not thine: and how doſt thou know when he will conclude it? it may be this day as well as to morrow, Joel. 2. 13. Rent your hearts, and not your garments, (ſaith the Prophet) for the LORD he is gracious and mercifull. This word [for] hath a great deals of force in it.
Firſt, it is a deſcriptivum [for] he is gracious and a mercifull God: therefore rent thy heart, and let thy Soule burſt within thée, that thou haſt ſinned againſt him, for he is a mercifull God, and it may be he will pardon all thy ſinns and heale all thy rebellions committed againſt him.
Secondly, it is an upbraiding (for,) upbraiding thée for thy ſinnes: rent thy heart therefore; why? he is a patient God? wilt thou go on in thy ſinns againſt ſuch a patient God? and rebell againſt ſuch a loving Father, that hath loved thée with ſo much compaſſion? …ent thy heart for he is patient.
Thirdly, it is a comfort and incouraging [for:) rent thy heart; for there is encouragement for thée to repent, give over thy ſinns, and goe to the Throne of grace. For there is much merciemercy to welcome thée, and great patience for to bid thée come home, and aboundance of grace for to incourage thée; therefore rent thy heart and come home unto the Lord, for he is patient and longſuffering.
Fourthly, it is a forewarning (for:) rent your hearts, for the Lord is gracious and mercifull, ſlow to anger, and of great kindneſſe; yet his mercy laſteth, yea his patience endureth, yet he hath all his attributes, and yet he is pleaſed to manifeſt the ſame, ſtill tendring grace and mercy unto thee. Oh! turne unto him while theſe endure, or elſe thou ſhalt periſh for ever.
Fiftly, it is a threatning [for:] now he is gracious, now he is mercifull; but his mercy will end, his patience will end, and then if thou haſt not rent thy heart before, it will be too late then. Therefore as ever thou loveſt thine own ſoule, now rent thy heart, and turne unto God.
It is Gods own proclamation; The Lord, ſlow to anger, and of great mercy, forgiving iniquity and ſin. Yea what man ſoever he be, that humbles his ſoule before him, he ſhall find grace and mercy with him, yea aboundance of merciemercy, pardoning iniquity, tranſgreſſion and ſinne: yea any thing.
Let but a ſoule come proſtrate before him, humbling his ſoule, he will pardon his ſinné. But as it followeth in the words; He will by no meanes cleare the guiltie; if notwithſtanding all Gods patience and merciemercy, thou goe on in thy ſinnes, the Lord will never forgive thee, but will viſit thy ſinues upon thée unto the third and fourth generation, becauſe thou haſt withſtood the day of grace.
Beloved, men run on in their ſins, as if ſo be an Augel from heaven ſhould cry unto them, and tell them, yet God will be good unto them, yet God will ſhew them mercy, and forbeare them. Beloved, let your conſciences anſwer, if you ever heard the Lord God ſay to any of you, thus long I will forbeare you. No, Gods patience is in his own breaſt, and therefore no man knows how long it will laſt.
Reaſ. 2. A ſecond reaſon is, becauſe Gods patience giveth no marks or inkling of it, before it ends: commonly when God ſtrikes a man with death, he giveth ſome ſignes, or warnings of it before, as ſickneſſe and paines, and gray hairs, and many ſorrows, &c. Now becauſe thy life is in Gods hands, thou careſt not for it, but ventureſt to goe on in thy ſins, hoping to have ſome warning though thouſands be cut off without it; but the day of grace may come to an end, and yet thou never have any inkling or warning of it beforehand: commonly when God ſtrikes a man with death, he tells him of it beforehand by aches and pains, as if the Lord ſhould ſay, Now thou ſhalt die, now will I take thée out of the world, But when the Lord taketh away the day of grace from a man, though the ſpirituall man may take ſome notice of it, yet there is no ſenſible apparition of it, but after the day of grace is ſet upon a man, he may be as ſtrong and luſtrie as before, he may come to Church as well after as before, performe religious duties, and do many good things, as well after as before; as Saul went on in duties of Religion, as well after Samuel had pronounced the Lords doome upon him, how many times was he offering ſacrifice unto the Lord after the Prophet told him, that he was a man rejected? how many good ſpéeches came from him? as when Samuel met him, he ſalutes him with theſe words; Bleſſed be thou of the Lord, I pray thee turne againe with me, that I may worſhip the Lord. A man would have thought that Saul had beene a good convert. No, no, before al this his judgment and doome was ſet upon him; God ſteales upon him and ſaies nothing; he claps his plague upon their ſouls and holds his peace.
Iſaiah. 42. 14. I have a long time held my peace, I have beene ſtill, and refrained my ſelfe; now will I cry like a travelling woman, I will deſtroy, and devoure at once. The Lord ſhewes here how he deales with men, they goe on in their ſinnes, but the Lord holds his peace; they provoke him every day, but the Lord refraines his anger: but now all at once his wrath breateth foorth upon them, Pſal. 64. 7. God will ſhoot an arrow at them ſuddenly, their ſtroke ſhalbe at once, The Lord ſuddenly ſhoots a ſwift arrow at thée? no ſooner it is ſhot, but it enters into thy bowels. When the Lord comes upon a man, he comes ſuddenly; when he ends the day of grace upon him, he doth it ſuddenly. He ended the day of grace on the Scribes and Phariſées even in the very Sermon time, While Chriſt was preaching unto them, they were delivered up to hardneſſe of heart: ſo many were delivered up to hardneſſe of heart in the time of Hoſea's prophecie, Hoſea 4. 17. Epharim is joyned to jdols, let him alone (ſaith God:) as if he ſhould ſay, Sermou, let him alone; Preacher, let him alone; Spirit, let him alone; Chriſt, let him alone, let him alone; Beloved, if we ſtand out againſt God, and reject the day of grace, the Lord may ſay, Word, let ſuch aman alone, and never convert him; Chriſt, let ſuch a man alone, and never redéeme him; Spirit let ſuch a man alone; and never ſanctifie him; Sacraments, let ſuch a man alone and never ſeale up any comforts unto him; a fearefull ſigne that men are come to this hours; do we not ſée that men come to the Word; and the Word lets them alone in their ſins? do not men come to the Sacrament, and the Sacrament leaves them ſtill in their filthineſſe? men come unto good dtuies, but good duties let them alone, and do them no good: and this is the condition of many thouſands in the world. Therefore oh thinke upon this you that have made a league with your ſinns, and an agréement with hell; hear this delivered to you this day, that the day of grace may be ended, and God may come and clap his curſe upon men, and never give them any inkling of it at all.
A third Reaſon is, becauſe God reckons upon every houre, if God kept not a ſtrict account of time, how many Sermons you have had, how many mercies you have enjoyed how many croſſes he hath warned you by: if God kept not a true talle and account of every houres time; you might rub on many dayes, and moneths, and yéeres, and ſpend much time in fulfilling of your luſts, but God kéepeth a reckoning of theſe things. yea of every houre, and of every minute. Act. 17. 30. The times of ignorance God regarded not; but now he admoniſheth all men to repent. Alas when men live in their ſins through blindneſſe and ignorance, and know not God, the Lord takes no ſuch ſtrict notice of them, but lets them goe on longer and longer; but when the Lord ſend them his Word and Goſpel, and affords them the meanes of grace, he doth the more ſtrictly looke unto them, and takes the more exact account of them before they had the meanes of grace, the Lord winked at them, and did not ſo narrowly watch them, but looked over mens ignorance, (as the originall hath it) but now God ſends his Word and Goſpel, he admoniſheth all men to repent, he winks at never an houre, but ſets downe how oft thou haſt had exhortation from thy Miniſter, how often thou haſt had warning by ſickneſſe and afflictions, how often thou haſt had chéeks from thine owne conſcience, how many admonitions thou haſt had from thy friends, how many times thou haſt had the ſound of the Goſpel to ſound in thy eares to bring thée home unto God, John 2. 7. 11. This is the firſt beginning of miracles that Jeſus did, John 4. 58. This is the ſecond miracle that Ieſus did, ſaith the Text, God ſets downe, this is the firſt, this is the ſecond time: This is the ſecond Epiſtle I wrote to you ſaith Paul. Oh this is the third time I wrote unto you, 2 Cor. 13. that when I come I will not ſpare: ſo God ſets it downe in his catalogue, this is the firſt time that I have warned this man, this is the ſecond time, this is the third time, that when I come I will not ſpare; the Lord counts how long he hath ſought unto thée, and intreated thée by his mercies, how long he hath allured thée by his Word, how long he hath warned thée by his judgements, how oft he hath ſmote thy heart with feares, and thy conſcience with terrours. Now if for all this thou wilt not returne, juſt is it with God to caſt thée downe to hell for ever.
The fourth Reaſon, and laſt: it is a Wonder that the day of grace is not ended already, and that thou art not now in hell, When a thing in this kind is looked for to be done, it is a wonder that it is not done: it is a wonderfull merciemercy of God unto this Kingdome that yet the day of grace is continued amongſt us, in regard of our long feare and expectation of the contrary. For from the higheſt to the loweſt we have highly revolted more and more, and provoked God to his very face. What contempt of Gods Word? what neglect of Gods Ordinances? what prophanation of Gods Sabbaths? what ſcoffing aud deriding of Gods ſervants? how doth wickedneſſe and prophaneneſſe ſtand up into the higheſt roome, climbe up into the higheſt chambers? But as a whore condemned to die being with childe is reprived for a time, untill her childe be brought foorth: ſo this Land hath gone a whoring from God, yet ſo long as God hath ſome children to be brought foorth, which are not yet come unto the birth, he lets his grace and Goſpel continue untill theſe children be brought forth. Therefore now (beloved) if we ſtick at the birth and come not foorth, an hundred to one but we ſhall miſcarry.
When Chriſt comes firſt to thy ſoule, he witneſſeth grace aud mercy to thée, if thou wilt repent and amend; yea he witneſſeth forgiveneſſe of ſinnes, redemption, and ſalvation, if thou wilt beléeve; but if not, he will be a ſwift witneſſe againſt thee, Malachi. 3. 5. if thou continue and goeſt on in thy ſinnes: Agree with thine adverſary, while thou art in the way quickly, Matthew 5. 25. Now God is in the way with thée,, Chriſt and his Spirit are in the way with thée; thou néedeſt not now ſay, Who ſhall go up to heaven and bring downe the Spirit to thée; Chriſts Spirit is now knocking at thy heart, and now God offers this mercy to thée, now thou art in the way, now he calls unto thée to accept of his mercy, now he commands thée to take Chriſt, now heare him, calling to thy heart, now he tenders, grace unto thée imbrace it; now receive Chriſt and make up thy peace with him: remember the ſaying of the Apoſtle 2. Corinthians 13. 5. Examine your ſelves whether you be in the faith prove your ſelves. Know you not your owne ſelves, how that Ieſus Chriſt is in you except you be reprobates? As if the Apoſtle ſhould ſay, I have béene an Apoſtle to you this yeere and halfe. I have preached thus and thus long unto you, I have wrote one Epiſtle to you to reforme thoſe abuſes that were among you? and now I write this ſecond Epiſtle, to declare the whole will and counſell of God to you. Now caſt up your reckoning, examine your ſelves, and make up your account: ſée if you have gained Chriſt. O! I have Chriſt, (ſaith one) I have Chriſt, (ſaith another,) I but proue it, ſaith the Apoſtle, and try your ſelves: know yée not that by this time Chriſt in you, or elſe you be reprobates? As if he ſhould ſay, if yet Chriſt bée not in you, and grace wrought in your hearts, if yet you lye feſtring in your ſinnes, and go one in your wicked wayes, it is to be feared you are reprobates: either you or we are reprobates, you for not obeying or wée not for delivering the truth of God unto you: But I truſt that yee ſhall know that we are not reprobates: verſe 6. God forbid that this Word ſhould be ever ſpoken unto any ſoule in this congregation: but this let me ſay, is there any man here that goes on in his luſts, and in his carnall courſe of life, in pride, ſecuritie, hardneſſe of heart, and impenitencie, that hath not the ſoundneſſe of grace? he hath a fearfull ſigne and brand of a reprobate, whoſe conſcience is ſtifled: it is a fearefull ſigne, if he be not a reprobate before God, yet he is one that is not approved, but for the preſent in a wretched and miſerable condition. Now is the time of grace wherein God hath ſpoken to your ſoules, remember that vengeance that is comming towards you, if it be rejected, now the Lords fatlings are ready; his Oxen and Shéepe are ſlaine and laid upon the board; Chriſt is ſacrificed, and his blood is ſhed, and the grace of the Lord Ieſus Chriſt is tendered to you; you that have grace, get more grace, you that have no grace, get grace and Chriſt, and take heede of neglecting any opportunity of grace; for that may come unto thee in one houre, that will never come againe.
FINIS.
Chriſtian Reader,
I Am deſirous to let thee underſtand, that there are diverſe other Godly Bookes, (which are very vſefull for thy Soules health:) the Titles of them are as followeth.
1. A DIVINE MESSAGE to the elect Soule. By the ſame Author, M. William Fenner.
2. The LIVES and DEATHS of the Moderne DEVINES. By M. Thomas Fuller.
3. GODS Love, MANS Vnworthineſſe. by M. John Quarles.
4. CONJUGALL COUNSELL. by M. Thomas Hilder.
5. The WARRS of the JEWES. newly corrected of ſundry Errors.
6. A BRIFE INSTRUCTION concerning the Holy SACRAMENTS.
7. DIVES and LAZARUS.
8. The CHRISTIANS Mourning GARMENT.
9. A JEWELL for the EARE.
10. ENGLANDS Afflictions.
11. ENGLANDS Gentle Admonition.
All of them are to be ſold by John Stafford▪ dwelling in George-yard, neere Fleet-bridge.
End of the text · William Fenner, The Danger of Deferring Repentance (1654)