The Good of Early Obedience, Chapter 6
CHAP. VI.
Holds forth the Reaſons of the Doctrine.
2. WHY it is the concernment of every one to take up the Yoke of Chriſt in his Youth.
Reaſ. 1. Becauſe of the Call of God. He doth not call us to bow to his Yoke, to ſubmit to his Authority, to obey his Commands only, but to do it betimes; as he ſtates our duty, what we ſhall do, ſo he times it, when it muſt be done. And therefore it is as much a ſin to let ſlip the time, as to neglect the thing. Not to do what God commands is a ſin, and not to do it when God commands it, is another ſin. If God ſays, To day, go work to day in my vineyard (Mat. 21.28.) To day if you will hear his voice harden not your hearts (Heb. 3.15.) Why then to put it off till the morrow, is a ſin, and ſo the adding of one days neglect to another, is the adding of ſin to ſin: For it is a repeated ſlight to the Call of God. Now to ſhew you the force of this reaſon, do but conſider who it is that calls, and what the Call is.
Firſt, Who it is that calls, it is God the Father, God the Son, and God the Holy Ghoſt.
1. It is God the Father; he that made thee, and gave thee thy being. And this, one would think, ſhould be obligation enough to duty. He that gave thee thy being calls for thy obedience: eſpecially conſidering he made thee for this end; other Creatures were made to ſerve thee; but there was no end of thy being but to ſerve God; and therefore thou hadſt another make tnan other Creatures. He ſtamped a greater excellency upon man than upon the reſt of the Creatures: Every Creature bears ſome impreſſion of God, but no Creature on earth but only Man bears the likeneſs of God. In other Creatures there are veſtigia Dei, but in man only there is imago Dei, there you may ſee his footſteps, but here only his image. Other Creatures are formed of earth, but Man is partly earth and partly Heaven; the duſt of the earth is married to the breath of God. And why ſuch an excellent being, but to fit him for the end to which God deſigned him, viz. Duty and Service.
And is it not reaſon that God who gave thee thy being ſhould have thy obedience? That he who gave thee a reaſonable Soul ſhould have a reaſonable ſervice? Creation is an obligation to ſervice. Hence that of Solomon, Eccleſ. 12.1. Remember thy Creator. He that was not made by himſelf ſhould not live to himſelf. He that can't ceaſe from depending on God as a Principle, he ought not to ceaſe from intending God as an end, that he may be the object of our obedience, as well as the Author of our being.
2. It is God the Son, the Lord thy Redeemer.
Firſt, It is he that took up fleſh, came into thy Nature, was made Man, became thy Surety, bore the Curſe due to thy ſins, ſhed his Blood, laid down his life to ranſom thy Soul, roſe again for thy Juſtification, is gone to Heaven upon thy Errand. It is this Chriſt that calls thee to take up his Yoke; and is it not reaſon that we ſhould bear the Yoke for him that bore the Croſs and the Curſe for us? Is it not reaſon that if we have the good of his Sufferings, he ſhould have the glory of our ſervice?
Secondly, It is he that with the Father hath ſtabliſhed this as the great Condition of Salvation, bearing the Yoke: ſo that it is the ſtanding Law of Heaven, Whoever will be ſaved muſt take up Chriſts Yoke. This is the way to bleſſedneſs, and there is no other; bear the Yoke of Chriſt and be bleſſed; caſt that off and Chriſt will caſt you off, ſubmit and be ſaved, reject it and Chriſt will reject you. This is the unalterable condition of Salvation, and there is no other. Things are ſo ſetled in the eternal Compact between Father and Son about the caſe of man, that the Blood of Chriſt it ſelf cannot ſtead us, nor the mercy of God (infinite as it is) benefit us,Per legem, per crucem, per lucem, per concilium, per afflatum & auxilium. See Pareus in Revel. 3.20. without this condition be performed by us. And therefore it is that Chriſt is ſo importunate in this Duty, that he calls and knocks, ſo many ways, by the Law, by the Croſs, by Goſpel-light, by the operation of the Spirit.
Thirdly, It is he that made this his great end in redeeming us, to reſtore us to obedience as well as to favour; and to render us capable of that ſervice and duty which hath Glory and Bleſſedneſs annexed to it. Therefore his Blood is ſaid to purge the conſcience from dead works to ſerve the living God, Heb. 9 14. And this is made a reaſon of his bearing our ſins in his body on the tree, that we being dead to ſin might live to righteouſnſs, 1 Pet. 2.24.
And who did he redeem? was it not young ones as well as others? Did he not ſhed as much blood, and pay as great a price for them as others?
Fourthly, It is he that hath purchaſed unto himſelf a fulneſs of Grace to be given forth for the inablement of thee for the ſuſception of this Yoke, and the performing all the Duties belonging thereto; ſo that there ſhall be nothing wanting, if there be but a willing mind. The Lord Chriſt knows thy caſe, and the impotency contracted by ſin; that thou canſt not bear his Yoke without his ſtrength, and influences of his Grace; and therefore he calls thee to partake of his fulneſs, that thou mayſt be ſtrong in the Lord and in the power of his might.
The wiſe God permitted the loſs of mans ſelf-fulneſs, that he might never more be any thing in himſelf, but might glorifie the Redeemer by an intire conſtant dependance upon him in fetching all from him as an indigent Creature. Mans firſt miſcarriage was in a deſire of ſelf-ſufficiency, and he hath been poor and naked from that very day. He would have a ſtock in his own hands, and he hath been a begger ever ſince. It was pride at the firſt that overthrew him, and ever ſince God hath left ſin in him to humble him. He would have a happineſs in himſelf, and therefore he ſhall have no happineſs but by being outed of himſelf. He would live as an independent Being, and therefore to cure this, God brings him to an abſolute dependance for all things; he ſhall have nothing but what he hath by faith and expectation, that he may thereby ſee what a beggerly indigent Creature he is, and ſo glorifie the fulneſs of Chriſt. And it is the mercy of Chriſt that he hath a ſufficiency of Grace for all that ſee their need, and truſt to his ſupplies. And therefore it is all the reaſon in the world we ſhould obey his Call, and take up his Yoke, who injoyns no obedience but what he gives ſtrength and power to perform.
Fifthly, It is he into whoſe hand the Judgment of the World is committed, he is ordained of God, to be the Judge of quick and dead, Acts 10.42. And this is what you all profeſs to believe, you ſay in your Creed, that he is aſcended into heaven, and from thence he ſhall come to judge the quick and the dead; and it is ſo, for the Father hath committed all judgment to the Son, John 5.22. He it is who diſpoſes of all perſons to their eternal condition, the power of life and death, ſalvation and damnation is in his hand. He is the Husbandman who appoints the reapers to gather the tares and bind them in bundles to burn them, but to gather the wheat into his barn, Mat. 13.30. He is the Bridegroom who takes the wiſe Virgins in with him to the marriage, but excludes the fooliſh. Mat. 25.10. Mat. 25.14.He is the man who travelling into a far Country, delivered his goods to his ſervants, to one five talents, v. 15.to another two, to another one, v. 19.and after a long time comes againe and reckons with them, bleſſing and rewarding the diligence of the faithful, v. 21.v. 31.and dooming the unprofitable ſervant into utter darkneſs.
And is there not great reaſon then why every one ſhould take up his Yoke; eſpecially conſidering that it is made up of thoſe Laws that are the rules both of his Government and of his Judgment; as he rules by them, ſo he will paſs Sentence by them, the ſame Laws that are now given by Chriſt for a rule of life, ſhall then be the rule of Judgment. Our Lord Chriſt tells you ſo, John 12.48. He that rejecteth me and receiveth not my words, hath one that judgeth him, the words that I have ſpoken, the ſame ſhall judge him in the laſt day. If you will not ſubmit to his word to guide you, you muſt ſubmit to it to try you; you may decline his Precepts, but you cannot decline his Sentence. You will not obey him when he ſays,Mat. 16.24. Follow me, but you cannot reſiſt him, when he ſays, Depart from me. It is moſt rational therefore you ſhould ſubmit to his Precepts,Mat. 7.23. or ye can't eſcape his wrath, Pſal. 2.12.
3. God the Holy Spirit, he calls for thy obedience and for an early ſubmiſſion to the Yoke of Chriſt; and therefore it is that he begins his work in the Soul betimes. I know not, nor is it for me to ſay, how early, but certainly it is very early. There are none of you of any competent age but the Spirit of the Lord hath been dealing with you to bring you under the Yoke of Chriſt*Among ſuch as are religiouſly educated, there is ſcarce a child of ten years old but the holy Spirit hath been at work in his heart. Increaſe Mather, in his Book about Converſion, pag. 134.. The Goſpel is the miniſtration of the Spirit, 2 Cor. 3.8. and the Call of the Goſpel is accompanied with a work of the Spirit; where the Goſpel calls outwardly, the Spirit calls inwardly, and this is the higheſt way of Gods calling. There is no work of God beyond the ſtriving of the Spirit in the heart: and doubtleſs the Spirit ſtrives leſs or more with all under the word. He cannot be ſaid to ſtrive with all in the ſame manner, nor in all with equal power and efficacy; for then all would as well be brought under Chriſts Yoke as thoſe that are. But that he ſtrives with all in one degree or other is evident. For whence is it that many are under ſuch frequent and ſtrong convictions? and that they are made to ſee ſin, and feel the burden of it? convinced of their undone condition under it? convinced of the neceſſity and equity of obedience and a holy life? it is from the ſtriving of the Spirit. And whence is it that many are brought to take up the Yoke of Chriſt formally and feignedly, that have no work of ſound converſion wrought in their hearts? So did the ſtony ground hearer, he hears the word, Mat. 13.20.and receives it, and what is the receiving it, but conforming to it? So did Simon Magus, Acts 8.13.he believed and was baptized, and ſo came under the Yoke of Chriſt. And whence is this but from the power of the Spirit put forth to convince of ſin, and of the equity of the ways of Chriſt? This doth it— Through the greatneſs of thy power ſhall thine enemies ſubmit themſelves to thee, Pſal. 66.3.foreign mentientur in te. Arias Mont. virtus nolentium nulla eſt. The word which we render ſubmit, ſignifies in the Hebrew to lye. Your Margent reads it feigned obedience, and to feign obedience when the heart is not right with God, is a lye.
And whence is it that many are wearied out of their luſts, and brought to a free and willing ſubmiſſion to Chriſt and his Yoke? but from the irreſiſtible power of the Spirit.
Acts 7.51.And whence is it that many do reſiſt the Spirit of Grace? How could he be reſiſted, if he did not put forth his power, and ſtrive with the ſinner? Reſiſtance is a forcible oppoſition made by one againſt another in his onſets and attempts: So that it is moſt evident that the Spirit of the Lord ſtrives with all, to bring them under the Yoke of Chriſt at one time or other. Now I pray do but conſider what reaſon there is for your compliance with the Spirit herein.
First, Conſider what his work and deſign is. It is to prepare the way of the Lord into the heart, to break the Yoke of ſin, to deſtroy that confederacy with corruption, which will be the ruine of thy Soul, and ſo to captivate the heart to the obedience of Chriſt. Whatever means he uſes, this is the end he purſues. If he wound us, if he break us, if he empty and out us of our ſelves, it is but to bring us to a more ready and free ſubjection to the Laws of Chriſt. Wounds of Conſcience are painful things, and ſpiritual troubles are grievous troubles, the burden of ſin is a heavy burden; but ſo long as theſe things are under the management of the Spirit as inſtrumental to a ready obedience to the Lord Chriſt, there is all the reaſon in the world why you ſhould undergo them.
Secondly, Let it be conſidered how uncertain his ſtriving is, you don't know how long or how little while it will laſt. He begins betimes, but you know not how ſoon he may have done. If you refuſe his calls, and repulſe him when he knocks, you have no promiſe he will knock again. To be ſure, the more you reſiſt him, the ſooner you quench him, and where he is once utterly quenched, there he never ſtrives again. Where it is quenched but partially and gradually, it is a very hard thing to kindle it again, as you may ſee Cant. 5.6. but where it is totally quenched it can be kindled no more. Alas who ſhould kindle it?
The Saints can't: Call now if there be any that will anſwer thee, and to which of the Saints wilt thou turn? (as Eliphaz ſaid to Job in another caſe) Job 5.1. Could the wiſe Virgins kindle the fooliſh Virgins lamps when they were gone out? no they could not: Give us of your oyl, for our lamps are gone out, Mat. 25.8. but alas they had none to ſpare: Not ſo, leſt there be not enough for us and you, v. 9.
Can the ſinner himſelf kindle it? no, that is impoſſible; he can quench it, but he cannot kindle it. He may ſin away the Spirits motions, but he can never recover them again. That is plain in Prov. 1.24, 25. Becauſe I called and you refuſed, I ſtretched out my hand and no man regarded, but ye have ſet at nought all my counſel, &c. Here is the Spirit quenched; and ſee how they ſtrive to light it again, but in vain. Verſ. 28. They ſhall call upon me, but I will not anſwer, they ſhall ſeek me early, but ſhall not find me. The ſinner, you ſee, can quench the Spirit, but he cannot kindle it.
Can the Ordinances kindle it again? no neither. Alas how ſhould they, when they have no life in themſelves, but what the Spirit puts into them? Pray mind, if you at any time quench the Spirit in your ſelves, you do thereby quench it in all the Ordinances; and then though the Word be otherwiſe the word of life, yet it is but a dead letter when the Spirit is quenched. None can kindle it again but God, and he will not. Where the ſinner doth once totally extinguiſh it, God will never light it again.
Thirdly, If it once come to this, you can never come to Chriſt, never take up his Yoke. For this is a work that can never be done without the help of the Spirit. If he muſt help the Believers infirmities, then ſure he muſt cure the Sinners obſtinacies; there is a yoke to be broke off, as well as a yoke to be put on; corrupt habits to be extirpated, or obedience to Chriſt can never be owned: And this is a work that none but the Spirit of God can effect. The yoke ſhall be deſtroyed becauſe of the anointing. Iſa. 10.27.Though that be ſpoken of the Aſſyrians yoke, yet it is typical of ſins yoke, which none can free thee from but the Spirit of Chriſt; and therefore if the Spirit depart thou art undone, there is no poſſibility of converſion to Chriſt; thou art given up to a perpetual vaſſalage to ſin and luſt, and to an hardned refuſal of all the counſels of God, and of all the ways of life. So that upon all theſe accounts it is highly reaſonable that every one of you ſhould ſtoop to the Yoke of Chriſt betimes.
The Spirit of the Lord calls you to this, the end of all his motions and ſtrivings is to bring you to this. And how little while he may ſtrive you don't know. And if he once give over ſtriving, the work can never be done.
Here then you ſee the reaſon why every one ſhould take up the Yoke of Chriſt in his youth, becauſe of the Call of God. God the Father calls who made thee, God the Son calls who redeemed thee, God the Spirit calls who was ſent to counſel and guide thee, to regenerate and change thee, to ſanctifie and make thee meet for Glory. And ſhall not the Call of God be obeyed? This one thing will make it appear to be the moſt reaſonable thing in the world, viz.
The Covenant you are entred into; are not you entred into a Covenant with God the Father, Son and Holy Ghoſt? What is your Baptiſm but a token and pledge of it? Hereby God hath owned you for his; and hereby you are ingaged to be the Lord's. And ſhall God take me into Covenant, and ſhall I refuſe to take up Chriſts Yoke? This is that will deſtroy your Covenant-intereſt. God expects that ſo ſoon as you come to years of underſtanding, to know your intereſt and duty, you ſhould renew the Covenant of God upon your own Souls, and take hold of it for your ſelves (as your Parents did for you before.) Now wherein doth your perſonal entring into Covenant with God chiefly conſiſt, but in your taking up the Yoke of Chriſt? Sure therefore this ſhould be done betimes; if you refuſe this, ye renounce your Covenant with God, you caſt your ſelves out by your unbelief, and then God will caſt you out: Rom. 11.20. Becauſe of unbelief they were broken off.
Secondly, Conſider what this Call is. When you are called to take up the Yoke of Chriſt, you are called from a ſtate of ſin and miſery to a ſtate of true bleſſedneſs; from the vileſt ſlavery and drudgery in the world, to a work of the higheſt pleaſure and delight.Prov. 3.17. No greater pleaſure than in duty and obedience where the heart is right with God. You are called to holineſs, 1 Theſſ. 4.7. God hath not called us to uncleanneſs, but unto holineſs. And a life of holineſs is the moſt deſirable life in the world, it is the life of God; it is that life in which only a man can have communion with God; for a man muſt partake of the nature and life of God that would have fellowſhip with God; contrary natures can have no communion, He will not take the wicked by the hand*foreign Job 8.20.. Without holineſs no man ſhall ſee the Lord, Heb. 12.14. It is not meant only of ſeeing God in Heaven, but in this world alſo, for there is a ſeeing of God fiducially as well as beatifically, Mat. 5.8. Heb. 11.27.and the one is as neceſſary to the preſent ſtate, as the other is to a ſtate of Glory. And he that doth not ſee God in this world, ſhall never ſee him in the next. Now that which fits for preſent Viſion and Communion is holineſs. And your holineſs lies in taking up the Yoke of Chriſt, and conforming to the Law and Will of Chriſt. This is that which you are called to: Nay when you are called to take up Chriſt's Yoke, you are therein called to partake of the glory and bleſſedneſs of Chriſt in Heaven. For though this Call of God begins in Grace, yet it ends in Glory.
There is a twofold end of Gods Call with reſpect to ſinners, the near and proximate end is the converſion of ſinners to Chriſt, and a life of obedience; the remote and ultimate end is the bringing thoſe to glory who are thus brought home by grace, and therefore the Call of God is ſaid to be to glory, 1 Theſſ. 2.12.—who hath called you to his kingdom and glory. And 2 Pet. 1.3. called us to glory and virtue. To virtue as the means, to glory as the end. The call begins in converſion, it is carried on in ſanctification and obedience, it is compleated in glory and bleſſedneſs. Whom he called them he juſtified, Rom. 8.…,whom he juſtified them he alſo glorified: It is not ſaid whom he juſtified them he alſo ſanctified (which the order of things would ſeem to require) I conceive the reaſon is, becauſe ſanctification is included in glorification, for it is the beginning of glory; and therefore is ſo called in Scripture, We all with open face beholding as in a glaſs the glory of the Lord are changed into the ſame image from glory to glory, 2 Cor. 3.18. i. e. from one degree of grace to another, till grace be at laſt compleated in glory. The eternal dignifying the ſoul with the glory of God is the ultimate end of the call of God.
So that to conſider who it is that calls, and what this call is, adds a great force to the reaſon, why every one ſhould take up the Yoke of Chriſt in his youth.
Reaſ. 2. Becauſe of the nature of ſin, which gets great advantage by its continuance and uncontrouled poſſeſſion. It inſinuates it ſelf into the affections by its inticing pleaſures and deceiving delights; and when the affections are ingaged, it is hard to diſintangle them. What ſhall reduce that Soul from compliance with ſin, which is linked to it by love and delight? The power and ſtrength which ſin hath in us is by its intereſt in the affections; hereby it ſteals into the Throne inſenſibly, and ſo gives Law to the whole man. And how ſhall a man ſtoop to the Yoke of Chriſt who is under the power and dominion of luſt?Mat. 6.24. No man can ſerve theſe two maſters. Therefore it is good to ſhake off the Yoke of ſin betimes, becauſe of its incroaching nature; it goes on by little and little and by repeated and multiplied acts, it becomes a habit in the Soul; and it is a very difficult thing to remove a habit: as it is with a diſeaſe, which taken at firſt may be eaſily cured; but when by a long tract of time it hath corrupted the blood, and ſetled it ſelf in the body, it is then turned to an ill habit, and then the remedies, which might have done at firſt, come too late. Bernard tells us of ſeveral ſteps and gradations by which a man comes to the higheſt degree of ſin; firſt ſin is heavy, then leſs heavy, then light, then ſweet, at length natural and unavoidable; ſo that what at firſt was difficult to be done, is at laſt impoſſible to be left undone. The carnal heart is the ſeat of luſt, luſt works to ſinful acts,Jam. 1.13. ſinful acts repeated make a cuſtom, and out of cuſtom not reſiſted, iſſues neceſſity. Hence that of the Apoſtle, 2 Pet. 2.14. Having eyes full of adultery, and that cannot ceaſe from ſin.
Thus ſin incroaches by degrees, and by multiplied acts gathers more ſtrength, till at laſt it becomes unconquerable. Like many waters, which, meeting in one ſtream, ſwell to that greatneſs, that they overflow the banks and bear down all before them. There are three ſorts of Sinners which rarely become true Converts.
Such as have long injoyed the means of Grace, and are Sermon-proof.
Such as have made a profeſſion of Religion and are fallen off.
And ſuch as have long accuſtomed themſelves to ſin. And therefore how blind were the Heathens in their reaſonings, who adviſed that young ones might have their fill of pleaſure, as the beſt way to wean them from it. Alas they knew nothing of the corruption of nature, and of indwelling ſin, of which this is a bait rather than a cure. Senſual things are ſo ſuited to brutiſh appetite, that you may as well go about to drown a fiſh by throwing it into the Sea, as to extinguiſh carnal deſires by ſenſual delights; they may be cloyed, but never ſatisfied; they may be wearied in injoying, but never weaned from luſting. Beſides, theſe things interpoſing between God and the Soul, do render it ſo ſottiſh and ſenſual, that it is wholly liſtleſs to any good: and how can it then take up the Yoke of Chriſt? Can the Ethiopian change his skin, or the Leopard his ſpots? then may you that are accuſtomed to do evil, learn to do well, Jer. 13.23.
Reaſ. 3. The earlier the Yoke of Chriſt is taken up, the eaſier it will be. Any thing is the more eaſily compaſſed by the earlineſs of the undertaking. A plant that is newly ſet is more eaſily removed than one that hath taken root. Of all that were poſſeſſed with evil Spirits in Chriſt's time, it is obſerved that none were ſo hardly cured as they that had been poſſeſſed from their child-hood, Mark 9.21, 29. Satan will not eaſily quit his hold, eſpecially where he hath had a long and quiet poſſeſſion. How ſeldom doth grace graft upon a withered ſtock! That queſtion of Nicodemus is not improper here, Can a man be born when he is old? Joh. 3.4. An old ſinner is nearer to the ſecond death than he is to the ſecond birth. If you break a Horſe to the harneſs, or a bullock to the Yoke, it is while they are young; if you teach one to write, or play on the Muſick, ye don't defer it till the fingers are grown ſtiff, but do it while they are more agil and nimble. It is a thrifty courſe to be an early Convert, delays make the work exceeding difficult. For
Hereby the mind is more blinded, the will more ſtubborn, the affections more ſoaked in ſenſual fruitions, and thereby more alienated from God. The Conſcience more ſtupid and benummed, till by cuſtom in ſinning it comes to be paſt feeling, Eph. 4 19.like the hand that is hardned by much labour. And how hard muſt the converſion of ſuch an one be! If it be a work of great difficulty to convert a hard heart which is in every man by nature, what a difficulty is it then to convert a heart hardned by cuſtom and continuance in ſin? Of all Sinners there is leaſt hope of doing good upon thoſe, who, by conſtant evil uſages, have contracted ſuch a hardneſs, that they can ſin without fear, or regret of Conſcience. Pliny ſays of the Tortoiſe, that ſhe floats ſo long upon the water, till the beams of the Sun have ſo hardned her ſhell, that ſhe cannot ſink; ſo going on in ſin under the Sun-ſhine of the Goſpel, doth ſo harden the heart that it cannot repent. And this is the reaſon the Devil is for delaying repentance and a holy life, that ſo ſin may take its advantages by deeper rooting and firmer habits. For theſe are the arms of the ſtrong man whereby he makes the greater reſiſtances againſt Chriſt, rooted prejudices againſt Religion are very hardly extirpated.
Reaſ. 4. Early obedience finds the kindeſt acceptance with God. I remember the kindneſs of thy youth, Jer. 2.2. God takes notice of the earlineſs of the work, as well as of the work it ſelf; and hath a peculiar kindneſs for the kindneſs of our youth. It is true that a hearty reſignation to God, and a ſerious imbracing Religion by an unfeigned ſubjection to Chriſt, always finds acceptance with the Lord;Joh. 6.37. Him that comes to me I will in no wiſe caſt out. There is a double Negative in the Greek which ſerves to make the promiſe ſtrong, and to incourage faith againſt all doubts and fears.foreign. I will not, not caſt him out. The promiſe doth not only import the ſafety of the eſtate of ſuch as are in Chriſt, but the welcome reception of all that come to Chriſt. As he will not caſt them out that are once united to him, ſo, nor will he keep them out who deſire truly to cloſe with him whenever it be, ſooner or later; when ever the heart is willing God is ready. A ſincere obedience ſhall find acceptance at any time; but the earlier we come, the kinder ſhall be our reception, and the greater our welcome; and it muſt needs be ſo,
Firſt, Becauſe we reſiſt the fewer calls and invitations of God, which are the expreſſions of his love and good will to ſinners; and as nothing provokes God more than when his love is ſlighted, ſo there is nothing he is more pleaſed with than when the Soul is won by it to a readineſs of obedience; and that which pleaſes God heightens our acceptation.
Secondly, We ſave God the labour (to ſpeak after the manner of men) of uſing other means in which he leſs delights; there are methods which God doth not love to be found in the uſe of, which yet he is conſtrained to uſe for our benefit; he hath his thorn hedges to ſtop our courſe, reduce our wandrings, and bring us to himſelf: hence we read of his ſtrange works and his ſtrange acts, Hoſ. 2.6, 7.Iſa. 28.21. Things which God delights not in, but is forced to by the ſtubbornneſs of the Creature, that he that will not hear the word and who hath ordained it, may be made to hear the rod and who hath appointed it, Mic. 6.9. Now by early imbracing the ways of Chriſt, we happily prevent God in that work which is ſo contrary to his diſpoſition, as being more inclined to mercy than wrath.
Thirdly, We gratifie him in the thing he loves; and that is, an early obedience. Under the Law all Sacrifices were required to be young. Deut. 15.19. All the firſtling males that come of thy herd and of thy flock, thou ſhalt ſanctifie unto the Lord thy God. And Exod. 22.29. Thou ſhalt not delay to offer the firſt of thy ripe fruits, and of thy liquors. Mark, It muſt be the firſtling of the herd, and the firſtling of the flock, and the firſt ripe fruits, and the firſt liquors. And why? but to teach us, by theſe Types, how pleaſing to God a timely converſion is; and that if we would preſent our ſelves an acceptable Sacrifice to him, it muſt be by an early ſubjection to the Yoke of Chriſt. He loves a young Abijah, a young Joſiah, a young Timothy, a young Saint for a Sacrifice.Joh. 20.2. Chap. 21.20. John is called the Diſciple whom Jeſus loved, Joh. 13.23. And why? did Jeſus love none other of the Diſciples but him? Yes, he loved them all, and that both living and dying; Joh. 13.1. Having loved his own which were in the world, he loved them to the end. But yet he loved John above all the reſt; and the reaſon that is given of it by ſome is, becauſe John was brought to Chriſt betimes; of all the Diſciples he was youngeſt when he took up the Yoke of Chriſt; he loved Chriſt firſt, and therefore Chriſt loved him beſt; and as he had the higheſt affection for him, ſo he made the greateſt revelations to him. All which ſhews the gracious acceptance of his early obedience.
It addeth greatly to the value of a gift when it is given readily and at firſt asking. So when we give up our ſelves to the Call of God without ſhifting and hucking, without demurrs and delays, it puts a great value upon our obedience, and makes it the more accepted with God. Long ſtanding off greatly provokes God, and grieves the Spirit, though we yield at laſt.
Many do by their luſts, as Pharaoh did by the Iſraelites, Exod. 5.2.he refuſes to let them go. Though God commands him, till Judgment terrifies him into ſome kind of compliance: and then he will let them go,Exod. 8.28. but not far away, that he may fetch them back again; and when another Plague comes, then he will let ſome go but not all;Exod. 10.11. ſome muſt ſtay behind to be Hoſtages for the reſt. He never conſents they ſhall all go, till he is forced to it; ſo that it was not thank-worthy when he did conſent: Many love their luſts more than Chriſt; and will not part with them, though at the Call of God, till by judgment upon judgment he makes them weary of their communion, and plagues them out of them; the ſmart of Gods rod, the coming of the evil day, the waſtes of nature, the decay of ſtrength, the growth of diſeaſes, the proſpect of another world, the ſenſe of a polluted nature, a corrupt heart, and a miſpent life, the fore-taſtes of the wrath of God; theſe, ſet home by the Spirit, may create ſuch terrors in the conſcience, as may weary a ſinner out of his luſts, and bring him to Chriſt at laſt; but he ſhall not have that welcome as the early Convert hath. He ſhall be received and entertained, but not made ſo much of as if he had come ſooner. He ſhall not have thoſe comforts that an earlier Convert feels, who took up the Yoke of Chriſt betimes, and ſo hath walked in the fear of the Lord all his days. His own conſcience ſhall upbraid him, and fill him with ſhame for the ſollies of a miſpent life; if his bones are full of the ſins of his youth, Job 20.11.though they are pardoned in Heaven, yet he may carry the pain of them to the grave with him, and then he muſt needs lye down in ſorrow.
Or if he meets with comfort in this life, it may be long firſt, and coſt him many prayers and many tears, much wooing and much waiting. Though Chriſt, when he ſtands at the door and knocks, promiſes, that if any man opens, he ſhall ſup with him, Revel. 3.20. Yet if Chriſt wait long for entrance, the Soul may be made to wait long for its entertainment. If his own Spouſe deny him entrance, he'l deny her his preſence; if ſhe ſuffers him to knock and call without admittance, he will ſuffer her to ſeek and ſue for a time, without ſucceſs, Cant. 5.2, 3, 6. Delay God and God will delay you; the longer you make him wait in the tenders of his Grace, the longer he will make you wait in the expectation of peace and comfort.
Reaſ. 5. It is the greateſt buſineſs we have to attend to in the world, and therefore is to be moſt minded, and firſt entred upon. It is the chief end of our being as creatures and as new creatures. Creation, Redemption, Regeneration, all beſpeak us to this, and do fit us for this. This people have I formed for my ſelf, they ſhall ſhew forth my praiſe, Iſai. 43.21. If God hath formed us for himſelf, then we are to live only to himſelf. Whether we live (ſays the Apoſtle) we live to the Lord, Rom. 14.8. And what is it to live to the Lord, but to take up the Yoke of Chriſt, making Religion the foreign, the chief buſineſs of our life? First ſeek the kingdom of God and his righteouſneſs, Mat. 6.33. Nothing can be of equal moment with this. All other work is but induſtrious idleneſs, and all labour but painful trifling while this is neglected. O how buſie and ſolicitous are moſt men about preſent things! and yet how unconcerned about the ſervice of Chriſt, and the ſalvation of their Souls. Which is as if a man that were ſhot through ſhould mind to have the rent in his garment mended, but neglect to gett he wound cured in his body. And yet thus brutiſh and beſotted are the moſt of men, ſerious in trifles, but trifling in ſerious matters; buſie like Domitian, in catching flies, but little concerned about Soul-concernments.
Reaſ. 6. This is the fitteſt and moſt proper ſeaſon of Religion; there is no time like youth. The life of man conſiſts of three parts, Infancy, Youth, and Old age, and of all, this is the moſt proper; and therefore the duty here is not commended to the firſt part of life, for Infancy is too ſoon to know God, when we cannot know our ſelves; nor is it commended to the third, for Old age is too late to ſerve God when we cannot ſerve our ſelves; but it is commended to the time of Youth, that being the moſt proper ſeaſon for ſervice and obedience. In infancy we are too young to obey, being but in our imperfect beginnings; in age we are too old to obey, being in our droops and declinings: youth therefore is the fitteſt time; Hence that of Solomon, Remember thy Creator, (that is, love, and ſerve him, for words of knowledge imply affection and practice) in the days of thy youth; in the Hebrew it is, in the days of thy choice *foreign Eccleſ. 12.1.. Youth is called the day of a mans choice, either becauſe it is the choiceſt time of a mans life for any imployment and ſervice: or becauſe it is that time which every one would chuſe to live in; infancy is a burden, and old age is a greater; we long to grow up that we may injoy our ſelves, but we fear to grow old leſt we ſhould be deprived of our ſelves. Deſire is the fruit of love, and yet there is one thing which all deſire but none love, and that is old age; all deſire to live to it, and yet no man takes pleaſure in it. Or becauſe it is a time wherein a man makes his choice; every one then chuſes his condition of life for the future. Infancy is too early to make a choice, for want of judgment to diſtinguiſh. Old age is too late to make a choice, for want of time and ſtrength to purſue: no time therefore to chuſe either for this world or the next, either for our outward eſtate, or for our ſpiritual advantage and comfort, like our youth.
Reaſ. 7. Becauſe of the danger of delays. It is very dangerous to defer ſo great and concerning a matter as your ſubjection to Jeſus Chriſt is, and that
Firſt, Whether ye look to the indiſpoſition that delays work to. The longer ſin hath poſſeſſion, the faſter it will rivet it ſelf to the Soul, and ſo ſtrengthen it ſelf and harden the heart againſt converſion; and therefore he that is unwilling to be ſubject to Chriſt to day, will be more unwilling to morrow. Or
Secondly, Whether ye look to the uncertain duration of life; it is not only ſhort at beſt, but uncertain; no man knows either how, or where, or when he ſhall dye. I am old (ſaith Iſaac) and know not the day of my death, Gen. 27.2. He hath no ſecurity of living another day; the body is ſubject to above three hundred diſeaſes, and to as many thouſand caſualties. One hour may diſpatch thee into another world as well as a year; a tile from the houſe may be as mortal as a diſeaſe; a flye, a hair, or a raiſin-ſtone may end thy days as certainly as a Plague or Feaver. One dyes eating, another drinking, another laughing, another weeping, another walking, another praying, another curſing and ſwearing; one dyes at an Ordinance of God, another at a Play-houſe, one of the Devils great Ordinances. One dyes at Sea, another at ſhore. One asking a Sea-man where his father dyed, ſaith he, at Sea; and where dyed your Grandfather? ſays he, at Sea; I wonder then, ſaid he, why you will venture to go to Sea. The Sea-man asked him, Where dyed your father? He anſwered, In his bed; and where dyed your Grandfather? He anſwered, In his bed too; why then, ſaid the Sea-man, I wonder you will venture to go to bed. There is death in the bed as well as on board. Death will find a man where-ever he is; and how can a man that ſeriouſly conſiders the uncertainty of life, delay cloſing with the Call of God one moment, leſt death ſurprize him in an unconverted condition? Would any of you be willing to go out of the world in a ſtate of enmity to God, and to launch into Eternity in an unpardoned ſtate? Hath God ever told you you ſhall live to old age, that you dare defer your converſion till then? Hath God ſaid you ſhall not dye next ſickneſs, or the next voyage you take, or the next time you go out of doors? Do not you ſee twenty dye young to one that lives to old age? And why may not you? If God had told you that ſo many years you ſhall continue in the world, this might be a temptation to you to entertain your luſts a little longer, and put off the thoughts of turning to God till hereafter; but God hath in his Wiſdom hid from us our laſt day,Ideò latet ultimus dies, ut obſerventur omnes. that we might thereby be ſtirred up to watch every day, and do the great work out of hand for which we came into the world.
Thirdly, It is very dangerous, if you conſider the ſhortneſs and uncertainty of the day of grace; the time of life is ſhort, but the day of grace may be ſhorter; it is the counſel of our Lord, Joh. 12.35. Yet a little while the light is with you, walk while ye have the light, lest darkneſs come upon you. The words imply three things.
1. That the ſeaſon of Grace is but ſhort, it continues but for a little while.
2. That it is a great Duty to improve it while we have it. Walk while you have the light.
3. They that have it and do not improve it, may ſoon be deprived of it. Leſt darkneſs come upon you.
There is a general and a particular day of Grace. The general day of Grace is when the Goſpel is brought to a people, and the Miniſtry of it ſet up by God, whereby life and ſalvation is tendred to all in the blood of Jeſus Chriſt.
The particular and ſpecial day of Grace is, when the Goſpel is not only preached, and Salvation tendred, but when the Spirit of the Lord doth accompany it, and carry it home to the hearts of ſinners, ſometimes inlightning their minds, ſometimes convincing their conſciences, ſometimes working inward fears and terrors from a ſenſe of their undone condition, ſometimes ſtirring up good affections and deſires, ſometimes working them to ſtrong purpoſes and reſolutions to repent, and turn and obey. Now where the Spirit doth thus inwardly ſtrive with any ſinner, that is his particular day of grace, his ſpecial ſeaſon of finding and obtaining mercy. Seek the Lord while he may be found, Iſai. 55.6. Now is the accepted time, now is the day of ſalvation, 2 Cor. 6.2. If ever a ſinner be converted and brought into obedience to Jeſus Chriſt, this is the time. And it is very dangerous to neglect or defer our cloſing with Chriſt, for it is very uncertain how long or how little while the opportunity may be afforded. Who knows when his day of grace begins, or when it will end?Job 14.5. As no man knows the number of his months; ſo, much leſs doth he know the length of his day of grace.Acts 1.7. It is not for you (as Chriſt ſays in another caſe) to know the times and the ſeaſons which the Father hath kept in his own power. And the reaſon why God hides it from us may be, becauſe he would have us loſe no opportunity of ſaving our Souls, but imbrace the firſt tenders of mercy, leſt God ſhould take our refuſal, and never tender it more. If you repulſe the Spirit of God when he knocks, you have no promiſe that ever he will knock again; and if he leaves off, you are undone for ever. The harveſt is paſt, the ſummer is ended, and we are not ſaved, Jer. 8.20. God will not wait long upon a lingring ſinner; he takes delays for denials, and ſo departs, and the day of grace ends. Moſt certain it is that the day of grace may be ſinned away, and that whether you conſider it in the general, or particular notion of it.
First, Take it in the general notion of it, for the injoyment of the means of grace, and the Miniſtry of the Word and Ordinances; and this may ceaſe. God may deprive a people of a converting Miniſtry and converting Ordinances, and may give them Statutes not good, as he did to Iſrael, Ezek. 20.24, 25. Becauſe they deſpiſed my ſtatutes, polluted my Sabbaths, and their eyes were after their fathers idols, therefore I gave them (or gave them up to) ſtatutes that were not good, and judgments whereby they ſhould not live. It is a judicial proceſs of an offended God becauſe of abuſed mercies; they had the Statutes and Judgments and Ordinances of God which were juſt and good, and tended to life, as verſ. 21. But becauſe they ſlighted theſe, therefore he gave them up to the Statutes and ſuperſtitious Inventions of men, which were not good, but tended to death and deſtruction.
It is a dreadful judgment when for ſlighting and rebelling againſt the Statutes and Judgments of God, he gives a perſon or a people up to Statutes and judgments that are not good. And this ſeems to be the very judgment that God is giving this Nation up to at this day; we have ſlighted the Yoke of Chriſt, and therefore he is giving us up to the Yoke of Antichriſt; we have been weary of pure Worſhip and Ordinances, and have been luſting after the Romiſh inventions, and therefore the righteous God ſeems to be giving us up to them, and ſaying to us as to that people, v. 39. As for you, O houſe of Iſrael, thus ſaith the Lord God, go ye, ſerve ye every one his Idols. When men will not ſtoop to, nor owne thoſe ways of Chriſt which are for their good, it is juſt with God to give them up to thoſe ways that are not for their good. When men receive not the love of the truth that they may be ſaved, for this cauſe God ſends them ſtrong deluſions that they ſhould believe a lye, and be damned, 2 Theſſ. 2.10, 11, 12. And theſe are the Statutes that are not good, and the judgments whereby they ſhall not live.
Sometimes he gives them up to a blind Miniſtry, the ſword of the Lord is upon the arm and the right eye of the Idol-ſhepherd, inſomuch that his arm is dried up, and his right eye utterly darkned, Zach. 11.17. He cloſeth the eyes of the Prophets, and Rulers, and Seers together with a spirit of deep ſleep, ſo that the viſion of all is become as the words of a book ſealed, which neither unlearned nor learned can read, Iſai. 29.10, 11, 12.
Sometimes he gives them up to a profane and debauched Miniſtry; The Prieſt and the Prophet have erred through ſtrong drink, they are ſwallowed up of wine, through ſtrong drink they erre in viſion and ſtumble in judgment, Iſai. 28.7. From the Prophets of Jeruſalem is profaneneſs gone forth into all the land, Jer. 23.15. They cauſe my people to erre by their lies and by their lightneſs, v. 32.
Sometimes he doth utterly take away his Ordinances, and means of Grace. Behold, ſaith the Lord, the days come that I will ſend a famine in the land, not a famine of bread (which yet is a ſore judgment, and makes the mother eat the child of a ſpan long, Lam. 2.20.) nor a thirſt for water, (for a draught whereof Lyſimachus, to ſave his life, ſold his Kingdom) but of hearing the word of the Lord. Amos 8.11.And this was the judgment of God upon Iſrael: We ſee not our ſigns, there is no more any Prophet, neither is there any among us that knoweth how long, Pſal. 74.9. Amaziah and his Courtiers ſhall not need to pack away the Prophets, and forbid them preaching nigh the Court (as Amos 7.12.) for God will, as a woful Plague to an unworthy people, remove them. And Iſrael ſhall be without the true God, and without a teaching Prieſt, and without Law, 2 Chron. 15.3. And this is what our Lord Chriſt ſo ſeverely threatned, Mat. 21.43. The kingdom of God ſhall be taken from you, and given to a nation bringing forth the fruits thereof. And how ſadly hath this word been accompliſhed upon them for ſixteen hundred years together. The ſeven Churches of Aſia, as alſo thoſe of Africa, (that vaſt Continent (thrice as big as Europe) are ſad inſtances of this. It is plain then that the day of grace in regard of the injoyment of the Ordinances, may be ſinned away. But
Secondly, The Sinners particular day of grace may be loſt and ſinned away; he may not only ſin away the Ordinances, but the ſtrivings of the Spirit too; he may reſiſt it till it is quenched, and ſo quench it, that it can never be kindled again. Many do in this ſenſe out-live their day of grace, by ſinning away the motions and ſtrivings of the Spirit; for though he ſtrives long with many, and longer with ſome ſinners than others, yet he will not ſtrive always: The Lord ſaid, My Spirit ſhall not always ſtrive with man, Gen. 6.3. Nay the Spirit may not only ceaſe ſtriving when the Ordinances are removed, but he may ceaſe ſtriving while the Ordinances are continued, and then the day of grace is paſt, though the means of grace abide.
The general and revealed day of grace may poſſibly laſt as long as life laſts, and the ſinner may ſit under the Gospel-call all his days, and yet the ſecret and particular day of grace may be ended; the Spirit may never ſtrive more, but leave the ſinner to his luſts. This is denied by ſome, and hardly believed by any; let me therefore make it out, that ſo the danger of ſinning away your particular day of grace may be a prevailing reaſon why you ſhould mind Chriſt and his Yoke betimes, leſt you defer it till it be too late. I ſhall therefore make out the truth of this five ways.
Firſt, By the unerring evidence of Scripture inſtance. Was not Iſhmael a ſad inſtance of this truth? He was deſcended of a godly father, was in Covenant with God, had the Covenant-ſeal upon him,Gen. 17.26. injoyed all the means of grace; for Abraham was King, Prieſt and Prophet in his own houſe: And therefore he was not without the ſtrivings of the Spirit; and yet for all this he is caſt out of the Church, and out of Covenant. Cast him out, ſaith the Lord, Gal. 4.30. Now this caſting out, is a cutting him off, and depriving him (as a juſt puniſhment of his ſcoffing ſpirit) of the means of grace,Gen. 21.9. Gal. 4.29. and eſpecially of the ſtrivings of the Spirit of God. And this was done when he was not above twenty years old. Oh what a dreadful inſtance is this! How ſhould it awaken young ones that ſit under the means of grace, and fill them with trembling. Here is Iſhmael ſtanding out againſt the ſtrivings of the Spirit, and loſing his day of grace at twenty years of age. So that his day of grace laſted but few years; for he was thirteen years old when he was circumciſed,Gen. 17.25. and ſo ſealed with the Covenant-ſeal, and therefore he was but ſeven years under the priviledges of the Covenant.
Now how old are you? How long have you been ſealed with the Covenant-ſeal? How long have you been under the means, and have had the Spirit ſtriving with you? Surely much longer than ever Iſhmael had; and therefore how dangerous is thy caſe, if thou art not yet come under the Yoke of Chriſt!
And what think ye of Eſau? Did not he ſin away and out-live his day of grace? Why elſe is it ſaid, That he would afterward have inherited the bleſſing and was rejected. For he found no place for repentance, though he ſought it carefully with tears? Heb. 12.16, 17. His time for the bleſſing was paſt and gone, he came too late, and ſo loſt it; and was rejected, and no tears could recover it again. Now there is a great Myſtery in this, and it inſtructs us in three great and concerning truths.
1. That by many the greateſt bleſſings are leſs minded than things of ſmaller moment. Here's Eſau preferring a morſel of meat before his birth-right.
2. To prefer temporal benefits before the greateſt ſpiritual bleſſings, is an evident argument of a profane ſpirit. For therefore Eſau is called a profane perſon, becauſe he ſold his birth-right (a Type of ſpiritual bleſſings) for a morſel of meat.
3. He that neglects to ſecure to himſelf ſpiritual bleſſings when they may be had, his judgment ſhall be, to ſeek and mourn after them, when it will be too late to find them. Eſau firſt ſells the bleſſing profanely, which God had beſtowed; and afterward ſeeks it with tears and is rejected. And when was this that Eſau thus profanely parts with his birth-right? It was very early, in the days of his youth. This is eaſily gathered from the ſtory of his hunting, which ye have in Gen. 25.27. and ſo to the end of the Chapter, where it it ſaid, that the boys grew, and Eſau was a cunning hunter (v. 27.) and coming faint out of the field (v. 29.) he deſires his brother Jacob to feed him (v. 30.) Jacob offers him bread for his birth-right (v. 31.) Eſau being very faint, (at the point to die, the Text ſays (v. 32.) ſells him his birth-right for bread and pottage. Thus Eſau deſpiſed his birth-right, v. 33. And this was very early, as ſoon as the boys were grown up. So that Eſau ſurvived his day of grace many years. The Spirit of the Lord left ſtriving with him betimes. And was it not the ſin of the poor Jews? Did not they out-live their day of grace?Luke 19.44. Oh that thou hadſt known in this thy day the things which belong to thy peace, but now they are hid from thine eyes.
Secondly, If a man may fall away from the Faith once profeſſed, and that totally and finally, then may he ſin away the ſtrivings of the Spirit, and ſo out-live his day of grace. Though a man cannot fall away from the work of grace finally, yet from the word of grace he may; though he cannot utterly depart from faith implanted, yet he may from the faith profeſſed. The Apoſtle ſays (1 Tim. 4.1.) That the Spirit ſpeaks expreſly that in the latter times ſome ſhall depart from the faith. Now when a man comes to depart from the Faith, the word of faith (the Scriptures) and the profeſſion of faith, and that finally, then the Spirit ſtrives no more; for his Conſcience (the next verſe tells you) is ſeared with a hot iron.
Thirdly, It is evident in that God ſometimes gives men up to their own luſts: Pſal. 81.11, 12. My people would not hearken to my voice, and Iſrael would none of me (had no will to me, ſo the Hebrew) and what follows?foreign So I gave them up to their own hearts luſts, and they walked in their own counſels. And what is it for God to give a man up to his luſts? but to let ſin and corruption have the whole rule and ſway in the Soul, without the wonted checks and reſtraints of the Spirit: This is called letting him alone in ſin. Ephraim is joyned to idols, let him alone, Hoſ. 4.17. that is, let him take his own courſe, and purſue his luſts, till God deal with him once for all.
Fourthly, It appears in that judicial hardneſs of heart, blindneſs, and impenitency that he gives ſome up to, which renders all the Ordinances utterly ineffectual; like rain falling upon a rock, that runs off without fruit. Nay in this caſe the Ordinances do not only not ſoften, but they harden; for where God hardens, every thing hardens; every word, every rod, every Ordinance, every Providence; every thing hath a commiſſion ſo to do.Rom. 11.8. Make the heart of this people fat, make their ears heavy, ſhut their eyes, leſt they ſee with their eyes, and hear with their ears, and underſtand with their heart, and convert and be healed, Iſai. 6.10. Ye read in Rom. 1. of a threefold giving up: v. 24. God gave them up to uncleanneſs: v. 26. God gave them up to vile affections: v. 28. God gave them up to a reprobate mind. There is a gradation in this judicial proceſs of God. Here is the practice of ſin, and a giving up to that; then a love and delight in ſin, and a giving up to that; and at laſt a ſenſleſs ſtupidity in ſin, and then a giving up to that. And theſe are the three ſaddeſt judgments on this ſide Hell. God brought ten ſad Plagues upon Pharaoh, but there was one greater than all, and that was a hardned heart.Exod. 10.27. I have hardned his heart, ſaith the Lord, Exod. 7.13. And how is this done? How can God be ſaid to harden a ſinners heart?Non infundendo malitiam, … ſubtrahendo gratiam. not by infuſing any evil qualities that were not there before, but by withdrawing the ſtriving of his Spirit, and leaving a man to be acted by his own luſts, which do quickly work to hardening the heart; and therefore that which is called a hardening the heart there, is by the Apoſtle here explained by giving up to uncleanneſs, to vile affections, to a reprobate mind. Which imports no more but a dereliction of the Spirit, a ceaſing to ſtrive any longer.
Fifthly, If a man may poſſibly commit the unpardonable ſin, the ſin againſt the Holy Ghoſt, then he may out-live the ſtrivings of the Spirit, and ſin away his day of grace. But this is poſſible for a man to do; ſo did thoſe Phariſees and Scribes,Mat. 9.34. Mark 3. They commit this ſin, v. 22. And the Lord Chriſt charges them with it, and tells them they ſhall never be pardoned nor ſaved by reaſon of it, v. 29, 30. So that they out-lived their day of grace. Therefore the thing is moſt evident, that a man may ſo long go on in ſin, and ſo, far reſiſt the Spirit, in his ſtrivings with the Soul, as that his day of grace may be paſt and gone. It may be ſinned away.
How long the Spirit of the Lord may continue to ſtrive with a ſinner before he gives over and ſtrives no more, that I think is a queſtion too hard for any man to determine; to ſay thus long the Spirit will ſtrive, but no longer; thus long the ſinners day of grace ſhall continue, but no longer, is beyond the skill of any man.
1. Becauſe things that are purely arbitrary come under no rule.
2. The Scripture is ſilent as to any poſitive determination herein; God hath no where ſaid how long it ſhall be; how long he will wait to be gracious. And where the Scripture doth not determine, who can? We ought not to have an ear to hear, where the Scripture hath not a tongue to ſpeak.
3. It is moſt certain that the day of grace hath differing periods. It is not of the ſame length to all, one ſinner hath the glaſs of his opportunity ſooner run out than another. To ſome God calls, and ſets open the door of grace for them, and if they will enter, well and good; if not, he ſhuts the door upon them and never opens it more. To others he ſhews much long ſuffering, he calls aloud,Rom. 9.22. and ſtrives much, and knocks often at the ſinners door before he will take a denial. To ſome God lays the ax to the root of the tree, Mat. 3.10.and ſays either bear or burn, either for fruit or fire. Luke 13.6, 7.To others God comes looking for fruit one year after another before he gives the word for the cutting them down.
4. The patience of God doth not determine the thing. For that may be continued to a ſinner when the Spirit hath given him over, and done ſtriving with him; there may be a long day of forbearance where the day of grace is paſt. The Lord awaken ſinners to conſider this, for they are very apt to preſume upon Gods patience, and think that a ſeaſon of repentance; whereas the repentance and converſion of the ſinner doth not depend ſo much upon Gods patience as upon the Spirits ſtrivings. It is this that puts a price into our hands to get wiſdom, Prov. 17.16.this makes the ſeaſon of grace; the patience of God may be for a contrary end, it may be only for the filling up the meaſure of our iniquity. And therefore ſinners may poſſibly live long under Gods patience and forbearance, and yet the ſeaſon of the Spirits ſtrivings may be at an end. But yet though none can ſay how long or how little while the ſinners day of grace ſhall laſt, yet theſe two things may be ſafely ſaid concerning it.
First, The greater the means of grace is, the ſhorter the day of grace is, the old world had not ſo great means, but then they had a longer day: My Spirit ſhall not always ſtrive with man—yet his days ſhall be an hundred and twenty years, Gen. 6.3. It is not meant of the days of his life, that he ſhould live ſo long; but it is meant of the day of grace; ſo many years God would give them to repent in; ſo many years his Spirit ſhould ſtrive with them before judgment was executed.
The people of Iſrael had greater means than the old World, but then their day of grace was ſhorter: Forty years ſuffered he their manners in the wilderneſs, Acts 13.18.
And afterwards in Canaan ſtill as their priviledges were inlarged, ſo their day was ſhortned. Never were their injoyments ſo great as by the coming of Chriſt in the fleſh, but yet this ſhortned their day of grace the more; as you may ſee in that Parable of the Fig-tree, Luke 13.6, 7. And in that Commiſſion which Chriſt gives to his Diſciples, Luke 10.10, 11. Into whatever city ye enter, and they receive you not, go out into the ſtreet and ſay, Even the very duſt of your city we do wipe off against you, notwithſtanding be ye ſure of this, that the kingdom of God is come nigh to you. As if he ſhould ſay, Tell them this is their day of grace, which ſince they ſlight, God will ſhake off them as you do the duſt of your feet.
The more lively and awakening the Miniſtry you at any time ſit under is, the ſhorter your day of grace is; for it either converts or hardens; it either betters your eſtate, or makes it worſe. If it be not a ſavour of life to life, it will be a ſavour of death unto death, 2 Cor. 2.16. It never leaves ſinners as it finds them. If your ſpiritual eſtate be not bettered by it, the Spirit of the Lord will not ſtrive long, and then your converſion is impoſſible. There are three ſad evils which the Goſpel brings upon impenitent ſinners.
Their Judge will be ſeverer.
Their Hell will be hotter.
Their Seaſon of Grace and time of the Spirits ſtriving will be ſhorter. For he will finiſh the work, and cut it ſhort in righteouſneſs, becauſe a ſhort work will the Lord make upon the earth, Rom. 9.28.
Secondly, The more profligate and deſperate in ſinning men grow under the Goſpel, the ſooner will the Spirit ceaſe ſtriving. For a man may (and many a man doth) by his own ſin ſhorten his day of grace, and provoke God to ſtrive by his Spirit no more; Eliphaz, ſpeaking of the ſinners of the old World, ſays They were cut down out of time, and their foundation overflowed with a flood, Job 22.16. And therefore what ſhall we think of England's Priviledges? Will they laſt long? I am afraid they will not, conſidering the deſperate wickedneſs of the Nation that reigns in all ſorts, this may juſtly cauſe God to cut them down out of time, and cauſe a flood of judgments to overflow their foundations. The abominable pride, gluttony, drunkenneſs, uncleanneſs, ſwearing, lying, Covenant breaking, oppreſſion, injuſtice, perjuries, together with the Errours, Hereſies, Schiſms, Blaſphemies, Idolatries, and Atheiſm of the day; and I will add, the unrighteous perſecution of the Miniſters and Members of Chriſt for nothing but their adhering to the word and Kingly Office of Chriſt: theſe things, I fear, have brought the Nations day and mercies to a near period. And though I ſpeak it with trembling, yet I muſt ſay it, That without a ſpeedy repentance the Lord will ſhortly do one of theſe two things, either he will remove this generation from the Goſpel, or elſe he will remove the Goſpel from this generation.
Thus you ſee where the force of this reaſon lies, delay of ſo great a Duty is greatly dangerous, whether you look to the indiſpoſition it works, or to the uncertainty of life, or to the uncertain duration of the day of grace, which may be ſinned away; and then if you would come to Chriſt, you cannot: Then ſhall they call upon me, but I will not anſwer, Prov. 1.28, 29, 30.they ſhall ſeek me early, but they ſhall not find me; for that they hated knowledge, and did not chuſe the fear of the Lord: They would none of my counſel, they despiſed all my reproof. Salvation is not a thing to be had at your time, but at Gods time; and Gods time is now in your youth. Moſt agree that it is a reaſonable thing that ſin ſhould be forſaken, that the Yoke of Chriſt ſhould be taken up; but not ſo ſoon, it is too early; and this is it upon which moſt men periſh; they ſlight Gods time: When I would have healed Iſrael, then the iniquity of Ephraim was diſcovered, Hoſ. 7.1. A man never diſcovers more iniquity, and more love to ſin, than in ſetting light by Gods time of healing. The fooliſh Virgins would fain have entred in with the Bridegroom, but when they ſhould have entred, their oyl was to get; and when they would have entred, the door was ſhut, Mat. 25.10. Ye read in Revel. 10.1, 2, 6. of an Angel that hath in his hand a little book open, and he ſwears by him that lives for ever and ever that time ſhould be no longer. This Angel is interpreted of Chriſt, and the little book in his hand is the Goſpel, and it is ſaid to be open, becauſe he makes known the whole counſel of God for our Salvation; it is Chriſt that gives out the Goſpel and means of grace; and it is he that limits the time of mans injoying it, beyond which he cannot injoy it, for he ſweareth that time ſhall be no longer.