God who doth by his Providence order and limit them for their begining duration ending And surely so it is in things supernatural he who hath thus bounded and limited all other things upon earth hath not left his own gracious dispensations sine die at an uncertaintie but hee hath also set down with himself a day a time for them beyond which they shall not extend so as if that be expired there is no more room for mercie The truth of this we may see in those Rebellious murmurers amongst the Israelites A long time God striveth with them Fortie years long was I grieved with this generation as the Psalmist hath it Psal 95.10 All that time they tempted God and proved him and saw his works as the Apostle goeth on Heb. 3.9 So long experience they had of the gracious presence of God in the midst amongst them manifesting his power and mercie in delivering protecting of them and providing for them yet they tempted and proved him not believing what he had said unto them nor yet so considering what he had done for them as to trust in him and rest upon his Providence Thus did they err in their hearts not knowing the waies of their God as it there followeth ver 10. Now herewith the Lord was as well he might be grieved offendâ— d provoked yet bearing with them but so hee would not ever do Having born it fo tie years then he will bear it no longer So I sware in my wrath they shall not enter into my rest ver 11. They should never come into the earthly Canaan the land which he had promised unto Abraham as a resting place for his Posteritie Which sentence was accordingly executed upon those murmurers whose carkases fell in the wildernesse as it followeth ver 17. None of them who came out of Egypt from twentie years old and upward entering into Canaan save onely Caleb and Joshua as you have it foretold Numb 14. 29 30. So was it with them as to the Earthly Canaan and so shall it be with all obstinate and obdurate sinners as to the Heavenly Canaan that eternal rest whereof the earthly Canaan was a Type However God may strive with them for a time and it may be a long time yet there is a time when he will st ive no more but will passe a peremptorie sentence upon them that they shall never enter into his rest so shutting the door of mercie against them Which he doth The door of mercy sometimes shut in this life and that as I said often in this life We know how it was with Esau that profane Esau so stigmatized and branded by the Apostle Heb. 12.16 for his so far undervaluing of that high privilege of his primogeniture his Birthright to which was annexed the Covenant as to sell it for a morsel of meat or a mess ef Pottage when afterwards he came to make suit for it he was rejected So you have it in the verse following ver 17. For yee know saith the Apostle how that afterwards when he would have inherited the blessing he was rejected for he found no place for repentance though he sought it carefully with tears Thus however before he sleightly esteemed that privilege yet being better advised upon second thoughts he seeketh it that earnestly but all in vain For he found no place for repentance viz. in his Father Isaac who had conferred that blessing upon his other Son Jacob he could not with all his tears move him to repent of what he had done so as to recall his grant and confer the blessing upon him Herein was he a Type of profane obstinate sinners who sleight and despise the grace of God when it is offered and tendered unto them Afterwards it may be when God cometh to open their eies to awaken their consciences and to convince them of what they have done and to discover to them the miserie of that state wherein they are then they seek and crie for mercie and yet go without it the Decree then as it were falling in travel and begining to bring forth as the Prophet speaketh Zeph. 2.2 the door of mercie is shut against them R. The contempt of grace hereby vindicated R. Which God doth as I sayd in his most just and righteous judgment thereby vindicating the contempt of his grace and mercy which is an attribute that God is tender of and will not indure to have trampled upon So as where that will not take place Justice shall Hence is it that God shuts the door of mercie against those that have rejected it when it was offered to them refusing to hear them who have refused to hear him So wisdom sets it forth in that Text which I willingly repeat Prov. 1.24 Because I have called and ye have refused c. Therefore I will also laugh at your Calamitie I will mock when your fear cometh When your fear cometh as desolation and your destruction cometh as a whirlewinde c. Then shall they call upon me but I will not answer thy shall seek me early but shall not find me ver 28.29 A just retaliation and requital that whilest men shall let Jesus Christ stand at the doores of their hartes and knock as he tells the Church of Laodâ—cea that he did Rev. 3.20 and yet not let him in that he should shut the door against them so as though they knock yet they shall finde no audience no enterance Obj. 1. Obj. 1. The promise of opening to them the knock cleâ—red But is not this directly contrary to the promise which our Saviour maketh Mat. 7.7 8 Where incouraging hâ—â— Disciples to Pray he bids them Aske and it shall be given you seek and you shall finde knock and it shall be opened unto you For every one that asketh receiveth and to him that knocketh it shall be opened A. 1. Answ 1. This promise made to believers For Answer to this Take we notice 1 Who they are to whom our Saviour here speaketh viz. to his Disciples such as had received him and believed on him Now such indeed have the promise of audience and acceptance at all times Being favorites of heaven they have alwaies free enterance to the Throne of grace so as they may come thither at all times with confidence and boldness as the Appostle exhorts â—hem to do Heb. 4. last This being a privilege purchased for them by the blood of Christ as the same Apostle sheweth Heb. 10.19 But not so others Not so rebellious and obstinate sinners What have they to do to take the name of God into their mouthes by invocating of him seeing they are such as hate to be reformed What have they to do to presse upon the throne of grace who are despisers of it and enemies to it Answ 2. God must be sought in due time A. But Secondly this Promise must be looked upon not as Absolute but as Conditional admitting of many restrictions and limitations Among other of time
a few They are growen disaffected not onely to the persons of Ministers but even to their function and calling disclaiming that as Antichristian Thus are the feet of them who bring glad tidings of peace which sometimes were and in themselves are beautifull now become in the eyes of many black and deformed A sad symptome So it was in Jerusalem of which we read 2. Chr. 36.16 The Lord God of their fathers sent to them by his Messengers rising up betimes and sending them because he had compassion on his people on his dwelling place But they mocked the Messengers of God and despised his words and misused his Prophets untill the wrath of the Lord rose against his people till there was no remedy no Healing This made their disease incurable and the wrath of God implacable When sickmen being distracted shall flye in the faces of their Physitians and there be none to bind them what hope of Cure can there be This was Jerusalems case as the Parable sets it forth Matth. 21.33 God the great Householder having planted a Vineyard the Jewish Church and let it forth to Husbandmen so the Priests he sends his servants some after other to receive the fruites thereof his Prophets former and latter to require that people to bring forth fruits meet for repentance but they beat one and killed another and stoned another so did they use the Prophets Hereupon he sendeth his sonne Christ himself who met with the like usage Now what followe h hereupon That you may hear first from the mouthes of the Jews themselves to whom our Saviour here propoundeth this Parable making them judges in the cause that so he might cōdemn them out of their own mouthes They say unto him he will miserably destroy these wicked men and will let out his vineyard to other husbandmen which shall render him the fruites in their season v. 41. which afterwards you find explained and applyed by our Saviour to themselves v. 43. Therefore I say unto you the Kingdome of God shall be taken from you and given to a Nation bringing forth the fruit thereof When the Ministers of God come to meet with such intertainment and that for doing their office it is a sad presage that the Kingdome of God the Gospel shall not long continue there and that Judgment is not far from such a people Upon this account our Saviour looketh upon Jerusalems condition as desperate O Jerusalem Jerusalem thou that killest the Prophets and stonest them which are sent unto thee How often would I have gathered thy children together as a hen gathereth her chickens under her wings and ye would not Behold your house is left unto you desolate Matthew 23.37 38. Here is a first Prognostick and that a sad one Secondly Let a second be that which I have named and touched upon already 2 Gods withdrawing the light by putting out the Candles Gods withdrawing the light by putting out the Candles I mean taking away his Ministers who are said to be the light of the world Thus was it done to Jerusalem And whether this be in any degree applicable to this Nation or no I shall leave it to those who are privie to the present state of it to judge Of late how many able and faithfull Ministers taken away Now when a Prince begins to call away his Ambassadours it is ordinarily looked upon as a Passing-bell to the peace of that Nation Repl. But howsoever it may be said some be by Providence taken away yet others by the like providence are substituted in their roomes A. True it may be in some places Many places destitute of true Gospel Ministers but not so in all Some Candlesticks there are at this day and I suppose not a few destitute of Candles not well knowing where to find a supply Again as for those which are thus substituted by the providence of God are they also all substituted by his Ordinance Are there not some and not a few Ambassadours without their commission men running before they are sent not called nor impowred to do any Ministeriall act which yet Vzziah like they attempt to do that not onely to preach which the Apostle will tell us none can do except they be sent Rom. 10.15 speak they may but not Preach which is an act of office but also some of them to administer the Seales the Sacraments And by this means the Church in many places cometh to be deprived of an Ordinance upon which all other publick Ordinances have a dependance I mean of a true Gospell Ministerie with which Jesus Christ hath promised his special countenance Thirdly To this add in the third place that where means are continued 3 The Spirit with drawen from the means yet is not the Spirit withdrawen So was it with Jerusalem they injoyed Ordinances but there was no life in them the Glorie of the Lord was gone up from the Cherub And is it not so in many parts of this Nation at this day Ordinances remain but is not the glorie of the Lord departed from them where is that life where is that power which heretofore appeared in them God hath yet his Armies of Prophets many faithfull and powerfull Ministers who may be looked upon as the Chariots and Horsemen of Israel but he doth not go forth with these his Armies as formerly giving such successe unto the labours of his servants as heretofore he hath done How is it that in many places where the word is purely and powerfully preached there are such thin Auditories as there are specially upon the week daies in comparison of what they have been some refusing to come not willing to lend an eare to any but their own others neglecting to come out of an irreligious prophanesse and among those that do come yet how few constant conscionable attendants upon this Ordinance A plain evidence that this ordinance hath lost much of that respect as also of that power that sometimes it hath had And what I say of the word I may also apply it to the Sacrament the Sacrament of the Lords Supper Which though held forth in the purest and most comfortable way of Administration according to Christs Institution the Churches primitive practise yet how is it by many sleighted and neglected So as those who heretofore were wont to come as it now seemeth for fear or fashion being now left to themselves will not come for love The feast is prepared and the Guests invited but they find some excuse or other to keep them away A thing which I wish there were not too just cause to complain of even in this place Now surely among other this is also a sad token 4. 4 The eyes of many blinded To which let me add those other which I have also made mention of Gods blinding the Eyes and hardning the hearts of many sending so many false Teachers with strong and strange delusions amongst us giving up many to the believing of them All sadly
who knoweth what his thoughts may yet be towards this sinful and most unworthy Nation Onely turn we unto him with all our hearts and soules And then as the Prophet Joel goeth on Joel 2.14 Who knoweth if he will return and leave a blessing behind him And thus have I done with the first branch of the Application Application in particular as is directed to the Nation in general Come we in the next place to bring it nearer home applying it to every of our selves in particular And this I shall do in the first place by way of Terrour to some Is it so Vse 1. Terrour to obstinate and obdurate sinners that daies of grace have their dates what terrour may this strike into the hearts of all obstinate and obdurate sinners of which kind I wish there were none before me this day Despisers of Grace such as have had their Day their day of grace and mercy wherein God hath shewen unto them the things belonging to their peace but they have not known them they would not know them they have done what the Jewes did stopped their eares closed their eies hardned their hearts refusing to hearken to the counsel which Wisedome gave them to hearken to Jesus Christ speaking to them in and by his Ministers not regarding the counsel which the word held forth to them sleighting those offers of grace and mercie tendred to them in the Gospell upon their receiving of Christ but still going on in their wonted Rebellions Now to all such be it spoken how do you know but that the date of your day may be out the time of grace and mercy may be past and the dreadful doom passed upon you in heaven which our Saviour here denounceth against Jerusalem upon earth that Now the things belonging to your peace are hid from your eyes so as you shall never see what you have refused to see Certainly so it hath been with some others And why not so with you for ought that you or others know How ever a just and righteous thing it is with God God that it should be so that seeing you have closed your eyes and would not see that he should seal them so as you should not see And if so how deplorable how miserable is your condition So we loook upon a poor blind man whose bodily eyes are put out past hope of ever recovering his sight again What is it then to have the eye of the soul blinded So as it shall never see never se what belongeth to its peace hapines but is shut up under an everlasting darkness Miserable and deplorable is the condition of every such a soul in as much as it is now desperate helplesse hopelesse So is it with a person upon whom this doom is once passed Now he may call and cry for mercy with Esau seeking blessing with tears but all in vain Neither his own nor yet the prayers of any other shall be available on his behalf Though Noah Job and Daniel the chiefest favourites of heaven should undertake to intercede for such a one yet shall they not be able to procure a revocation and reversement of that sentence which is past upon him Such was Sauls case upon whom Samuel denounceth that irrevocable sentence from the Lord 1 Sam. 15.26 Thou hast rejected the word of the Lord and the Lord hath rejected thee A sentence not to be reversed So he tels him v. 29 Also the strength of Israel will not lye nor repent for he is not as man that he should repent No though Saul himself sought God by confessing and bewailing of his sinne as he doth v. 24. begging pardon for it desiring Samuel to go along with him that he might worship God as it followeth v 25. which accordingly he did v. 31 Yet would not all this avail No nor yet though Samuel was an intercessour for him praying and mourning for him as we find him v. last So irreversible was that sentence which the Lord had passed upon Saul that what ever he did or Samuel could do all could not change the purpose of God concerning him Rejected he was for his Rebellion and rejected he should be O fear and tremble you obstinate and rebellious sinners who stand guilty of the same sin that is charged upon him of rejecting the word of the Lord not hearkning to his voice not yeilding obedience to his Commands but doing what is good in your own eies fear ye and tremble I say least the Lord should have passed or should passe the like sentence upon you which if once done I and others may do for you what Samuel there did for Saul mourn for you but cannot help you Obj. But what is Gods decree so absolute Whether Gods decrees be so absolute as not to be reversed and peremptory concerning any particular person here upon earth that what ever mean shall be used by themselves or others for them shall not be able to reverse it It was not so with that barren Figtree in the Gospel upon which the owner had passed his doom that it should be cut down giving order to the dresser of his vineyard that he should execute what he had decreed Cut it down why cumbreth it the ground Yet notwithstanding at that his servants request it was reprived and spared one year longer Luk. 13.7 8 9. A. True thus God is pleased to deal sometimes with some to exercise great long sufferance and forbearance towards them Gods dealing not a like with all Yea sometimes reverting the sentence which is past upon them Thence it is that he is said sometimes to Repent Sometimes he is said to Repent of what he hath done or intended to do So he did concerning the Ninevites which Jonah supecting taketh up as his excuse for his not going to the City according to Gods direction to denounce that sentence against them but rather fleeing to Tarshish Jon. 4.2 Therefore saith he I fled before unto Tarshish for I knew that thou art a gracious God slow to anger and of great kindnesse and repentest thee of the evill the evil intended and threatned which accordingly he did reversing that sentence which was passed upon them And the like he did to Israel at Moses's intercession the Lord repented of the evil which he thought to do unto his people Exod 32.14 But it will not hence follow But not alwaies that because God dealeth thus with some therefore he will do so to all However that Figtree was spared for a year yet the other Fig-tree which we read of was not spared an hour So the Storie tels you Matth. 21.19 Jesus passing by the way and espying a figtree on which he found no fruit however as St. Mark notes it Mark 11.13 the time of Figs was not yet yet he presently blasteth it passing that doom upon it let no fruit grow on thee hence forward for ever which sentence wag accordingly executed and that forthwith So it followeth And presently
TEARS FOR IERVSALEM OR The compassionate Lamentation of a tender hearted Saviour over a rebellious and obdurate people A subject entered upon on the late day of solemn Humiliation December 6. 1655. afterwards prosecuted and now published as useful at all times but very seasonable for the present By John Brinsley Minister of the Gospel at Great Yarmouth Daughters of Jerusalem weep not for me but weep for your selves and for your children Luke 23.28 LONDON Printed by J. L. for Tho. Newberry 1656. To the Mourners in Sion Such as being truely sensible of are cordially affected with the present sad and calamitous condition of the Church of God in the Island of Great Britain Much esteeemed in the Lord. THe last year I sent forth a Groan a Groan for Israel I now here second it with Tears Tears for Jerusalem And whether there be cause for both these I appeal to you whom God hath in any measure made sensible of the present state of the land of your Nativity and specially of the Church therein When Nehemiah heard that sad report concerning Jerusalem that the remnant which were left therein were in great affliction and reproach and that the Wall thereof was broken down c. It came to passe saith he when I heard these words that I sate down and wept and mourned Neh. 1.4 And is not this the Condition of the poor Church of God among us in this Nation at this day Is not the Wall thereof broken down All Church-Government levelled By reason whereof all kind of dangerous and damnable Errours and Heresies and enormious practises with unbrotherly and unchristian divisions have broke in upon us to the rendring of us a scorn and derision to the Nations round about Thus doth Englands sore run in this night of her Affliction and ceaseth not her calamity every day increasing And yet which is no small addition to her misery how few are there who so lay it to heart as to seek out for cure and remedy Nay how many who refuse it being offered not induring to hear of any such thing as Church-Government Insomuch as the servants of God some and many of them may take up the like complaint concerning this Nation that Babylons friends once did concerning her Jer. 51.9 We would have healed her but shee is not healed Nay that which is far worse shee refuseth so to be So deplorable and almost desperate is her condition now become Now in this case what shall Sions friends do What desert and forsake her This indeed is the resolve of Babylons friends there Let us forsake her say they and let us goe every man into his own Countrey for her Iudgment reacheth unto heaven and is lifted up unto the skies They will give her over and every one shifteth for himselfe But far be such thoughts from all the servants of God in this Nation How ever it must be acknowledged they have cause enough to feare the event having so many sad symptomes before their eyes yet not knowing but that there may be hope in Israel concerning this thing let them not in the day of her adversity forsake their Mother in whose womb they were conceived and whose breasts have given them suck But let them with faith and patience yet looke out look up for from thence must come Englands cure being importunate with the God of Israel that he who hath in his just judgment for our unfruitfulnesse broken down the hedge of his Church amongst us so as the Boar out of the wood doth waste it and the wild beast of the field doth devour it would in his free grace and mercy return and look down from heaven and visit this vine and the vineyard which his own right hand hath planted Which that all may be excited to do is the design of this small Treatise To which end if it may be in any degree serviceable to any I have that I aimed at In the hopes whereof I rest Your Brother and Companion in the Kingdome and Patience of Jesus Christ John Brinsley Great Yarmouth Feb. 2. 1655. TEARS FOR IERVSALEM OR The compassionate Lamentation of a tender hearted Saviour over a rebellious and obdurate people Luk. 19.41 42. And when he was come near he beheld the City and wept over it 42. Saying If thou hadst known even thou at the least in this thy day the things which belong unto thy peace But now they are hid from thine eyes THis portion of Scripture I now take up The text upon what occasion taken up not that I look upon it as Prophetical to England So indeed it was to Hierusalem to which it is was spoken I wish it may not be so to this Nation But as concerning it both useful and seasonable for the present times and as proper to the present occasion as any I can meet with finding it put into my hands by that Declaration which hath upon this day called us together where we are directed to make this one chief part of our arrand at the throne of grace to beg it of God that he would give his people in this nation to know the things which belong unto their peace Declaration Novem. 21. 1655. which is the very thing which our blessed Saviour here wisheth to Hierusalem and that with tears in his eyes And when he was come near he beheld the City c. In the words we have a short History reported onely by this one Evangelist Division setting forth unto us the Passionate lamentation of our blessed Saviour over Hierusalem wherein the occasion of it Parts three the expression of it the ground or cause of it We may take notice of three things First The occasion of that lamentation his approaching and beholding of the City And when he was come near and beheld the City Secondly The expression of it by tears He wept over it Thirdly The ground or cause of it the sad state of the City in regard of a two-fold evil the one of sin the other of punishment of sin the stupidity and blindnesse of the inhabitants of that City in not laying hold upon the offers and tenders of grace and mercy held forth to them If thou hadst known c. The punishment first generally declared But now they are hid from thine eyes Then more particularly explained in the verses following These are the severals some of which I have now to deal with Begin with the first The occasion of this lamentation And when he was come near Part 1. The occasion of this lamentation he beheld the City So he did and that Oculis tam animi quam corporis with the eye both of his body and mind With the eye of his body he beheld the place And beholding it wept over it Thus is the eye of the body oftimes as a window to let in affection The eye lets in affection to the heart and passion into the soul Love and hatred joy and grief they often enter at this
and favour which had been shewen to them And this was Jerusalems day The time of special grace and mercy offered unto them after a special manner and that by Christ himself wherein she had a special opportunity tendered unto her if she had but had the wisdome to accept it to lay hold of it and make use of it accordingly Even the time of her visitation as the 44th verse after the Text explains it But hinc illae lachrymae this was a matter of just lamentation The day was come and even now spent but Hierusalem had not an eye to see it a heart to make use of it And this i◠is which our Saviour here bewailes in them and exprobrates to them pities them for and upbraids them with O if thou even thou hadst known at least in this thy day the things which belong unto thy peace At least what it here importeth At least There is yet a further Emphasis in that Interjection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et quidèm in hâc die tuâ saith the vulgar even in this thy day Hoc saltem tuo die saith Beza whom our Translations follow At least in this thy day that is though thou hast along time stood it out refusing and rejecting many offers of grace yet O that at the length thou wer 't wise Or If at least If after that thou hast slain so many Prophets so many servants of mine which have been sent unto thee with conditions of peace yet thou wouldest receive me their Master hearkning to the message which I bring Or at least If after all the unkinde and ungrateful repulses which my self hath hitherto met with by thy obstinate rejecting of my Person and Doctrine yet if now at the length in this my last Expedition the last journey that ever I shall make unto thee the last time of asking now at the day of grace and salvation as to thee is expiring If now at last thou mightest yet know c. Thus our Saviour here maketh use of this circumstance as a further aggravation both of his sorrow and their sin their stupidity and obstinacy that in this day of grace wherein God was pleased to make such a gracious offer of mercy to them they should yet stand it out to the last so neglecting and letting slip the present opportunity as they had done many other by the imbracing whereof they might yet have been happy So sad a thing it is for a people not to take notice of the seasons of grace and mercy vouchsafed unto them Obs Not to take notice of the seasons of grace a sad thing for their spiritual and temporal felicity and welfare so as to make a wise use and improvement of them This our Saviour here so sadly lamenteth in Jerusalem And this we shall finde the Lord elsewhere sadly complaining of in this people the people of the Jews As Jeremy 8.7 Yea the storke in the heavens knoweth her appointed times and the turtle and the crane and the swallow observes the time of their coming but my people know not the judgments of the Lord. Those poor creatures with many other meerly by a natural instinct they observe the times and seasons of the year and so order their going and coming accordingly but that people knew not the judgment of the Lord they tooke no notice of the seasons of mercy and judgment they saw not the judgements of God hovering over their heads that so they might use timely means for the diverting of them And this the Lord there chargeth upon them as gross stupidity And the like regardlesness of seasons and opportunities and the workings and dispensations of Providence he elsewhere complains of against them for by the same Prophet Jer. 5.4 Surely these are poor they are foolish for they know not the way of the Lord nor the judgment o◠of their God And by the Prophet Isaiah the like Isai 5.11 12. Where he denounceth a woe upon that people for not regarding the wor◠of the Lord not considering the operation of hi◠hands they had no regard of providential dispensations no regard of times and seasons whether of mercy or judgment This is a gros◠and deplorable stupidity a just ground both of Lamentation and Exprobration This is th◠thing which our Saviour upbraideth the Pharisees and Sadduces with They were curious observers of times and seasons in natural things but in spiritual and heavenly they were altogether stupid So he telleth them Matth. 16.2 3. When it is evening ye say it will be fair weather because the skie is red c. They were very observant of the usual prognosticks of fair or foul weather they could discern the face of th◠skie But saith he can ye not discern the signs of the times they were not so wise as to take notice of the choisest times and seasons such as that then was being the time of the Messias his comming unto them So Saint Luke hath it as the Syriack also rendreth that of Saint Matthew Luke 12.56 How is it that ye do not discern this time This time of grace wherein the promised Messia cometh unto you whom you profest to have so long looked and waited for and which the Prophets have so clearly pointed out to you and is now evidenced unto you by so many manifest signs and tokens as were you not wilfully blinde you could not but see this to be that time This he chargeth them with as grosse stupiditie And so indeed it is when men shall not take notice of the accepted time the day of salvation not see what belongeth to their peace in their day in the times and seasons of Grace which God vouchsafeth unto them Especially when God is pleased to manifest and make known his minde and will to them after a more clear and evident manner Especially when more clearly held forth That was Jerusalems case here in the Text. God had made known to them the things belonging to their peace formerly he had sent his Prophets to them from time to time for that purpose but now he did it more clearly by sending his Son to speak to them to tender himself to them in person Now this rendred their neglect and contempt a great deal more heinous and inexcusable that even in this their day they should not know c. For them to have been ignorant hereof at any time heretofore under the Law had been inexcusable but much more under the Gospel Even as for men to stumble in the twilight it argueth heedlesnesse but much more to stumble at noon-day as the Prophet speaketh of Israel in another sense Isa 59.10 Thus where God is pleased to afford men but a little light such as that was under the Law which Saint Peter compareth to a Candle a Light shinning in a dark place as that place is by some expounded 2 Pet. 1.19 for men not to give heed unto that light and take notice of the minde of God which is held
it such persons as were disposed to receive and imbrace the Doctrine of Peace the Doctrine of the Gospel where they met with such persons there their Peace should rest all the happinesse which they had wished to them should come upon them Now would we in like manner that that peace which is to be wished unto this Nation might thus rest upon it be we in this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sons of Peace readily imbracing this Doctrine of peace the Gospel This it was as I have shewen you which above all other things belonged to Jerusalems peace her receiving of Christ and his Gospel Had she but done this happie had she been That England may be so have we a regard unto this In this our day make much of God's Religion make much of the Gospel which as yet through the goodnesse of God is continued unto us Let that at the length find such entertainment amongst us as it deserveth Let the Messengers thereof be received Let their feet be accounted as they are said to be Isa 52.7 Beautiful which bring good tidings which publish peace This do the Ministers of Jesus Christ who are Messengers of peace bringing those glad tidings of peace and reconciliation with God through Christ publishing salvation O! let their feet be beautiful Let their persons be welcom much more their message While you receive them into your houses receive that into your hearts shewing forth the power of it in your lives and conversations by so walking as becometh the Gospel In this way seek we the External peace welfare and happinesse of this Nation However in this our day Use 3. Spiritual and Eternal Peace to bee sought above all and that whilest the Day of Grace lasteth seeke wee our owne peace Eternall peace being all of us wise for our selves so wise as in this our day to know what belongeth to our peace the peace and happiness of our own soules our eternall salvation As yet through the mercie and goodnesse of God our day is continued to us The day of our lives Whereas the Sun is set upon many others before our eyes every day it goeth down upon some or other of our brethren our Relation our friends our associates and Companions It is night with them It is yet day with us And as the day of our lives so the day of grace and salvation is yet continued to us Yet doth the Sun of righteousnesse stand over our heads yet doth the light of the Gospel shine forth unto us yet is the Golden scepter of grace and salvation held forth unto us our day is yet continued Oh that in this our day whil'st the meanes of grace are continued unto us and we to the meanes we might all of us see and know the things which belong unto our peace Which word of Exhortation I desire it may come home to everie soule that heareth it It may bee and I feare it is so some and many of us have a long time shut our eyes against the light we have not seen we do not to this day see these things which do so nâ—arly concern us How many offers of grace and mercie have we sleighted and rejected God hath offered conditions of peace to us intreating beseeching us by his Ministers to be reconciled unto him striving with us by mercies by chastisements by word by the secret motions of his own Spirit And yet for all this we still stand out against him harden our hearts against him so as we wil not receive Jesus Christ upon Gospel tearms as our Saviour and Lord. Now unto all such be it spoken in the language of the text Oh that you even you at least in this your day did but know the things which belong unto your peace How ever you have most rebelliously and ingratefully withstood many offâ—rs of grace yet that now at the length whil'st this day of grace last's before the Sun set upon you and your eyes be closed up with everlasting darkness you would come in accept of these offers of grace not standing out any longer To that end consider first Motives that the time of your life and of Gods grace is but a day 1. The time of mans life and Ggds grace but a day This your day A day is of no long continuance specially a winters day A few houres the Sun is above the Horizon but then it setteth and leaveth a sable darknesse upon the face of the earth Such is the life of man a day and that to make the best of it a winters day stormy and short Brethren the time is short saith the Apostle speaking of the time of mans life upon earth 1 Cor 7.29 How short who knoweth oftimes doth the Sunn go down upon man before it be well up Oh therefore now up and be doing The day is a time for Action the night for rest Man goeth forth unto his work and to his labour untill the evening Psal 104 23. And so is the day of this life This is the time for the working out of our salvation And therefore now set upon this work I must work the works of him that sent me whil'st it is day saith our Saviour in that John 9.4 the night cometh when no man can work The night of death There is no worke nor device nor knowledge nor wisedome in the grave whither thou goest saith the Preacher Eccles 9.10 And therefore as he there maketh the use of it whatsoever thy hand findeth to do do it with thy might Thus do we the work of the particular calling much more of the generall the working out of our salvation the making of our Calling and Election sure This do we and that in this our day To day if you will hear his voice harden not your hearts whil'st the day of life and the day of grace lasteth Behold now is the accepted time now is the day of salvation saith the Apostle to his Corinthians 2 Cor. 6.2 And therefore as he there presseth it upon them ver 1. Let not us receive the grace of God in vain This do they who injoy the outward meanes of salvation but are not bettered by them like the earth which receiveth the seed which is cast into it by the hand of the Husbandman and drinketh in the former and latter rain and yet remains barren Let not us so receive the grace of God tendred and held forth unto us in the preaching of the Gospel But let it into our hearts that taking root there it may bring forth Gospel-fruits in our lives And this do we now Now whil'st it is called to day Remembering that the time of grace and of our life is but a day 2. Our Day 2. And secondly remember that this is our day In this thy day This was Jerusalems day the Jews day wherein grace and mercie was offered unto them The next was the Gentiles day or the next was Gods day wherein he would visit them after another
future and it was so for the future For the present they did not see it for the future they should not see it Q. But how came it thus to be hid A. Hereof a double ground or Reason may be assigned 1. Their owne willfullnesse 2. The grouÌ„d thereof double God's righteous judgment Through the former it was that they did not see and through the latter it was they should not see what belonged to their peace Upon these two I shall insist severally 1. This was hid from their eies 1. Their own wilfulness through their own wilfulnesse They would not see what belonged to their peace their temporal and eternal happinesse Notwithstanding that it had been clearly revealed and held forth unto them yet they shut their eies against the Light This is that which our Saviour chargeth upon this people the people of the Jews in that known place Joh. 3.19 Light is come into the world but men loved darknesse rather then light So was it with the generalitie of that Nation Christ who was the light of the world he was come into the world and in particular come unto them declaring and making known to them what belonged to their peace But they loved darknesse the darknesse of sin and ignorance preferring it before the heavenly light of Divine Truth which shone forth unto them Such was their obstinacie that they even closed their eies and would not see So our Saviour himself sets it forth Mat. 13.14 where citing the prophecie of the Prophet Isaiah he sheweth how it was verified in that people of the Jews in his time In them saith he is fulfilled the prophesie of the prophet Isaias which saith Behold hearing yee shall hear and shall not understand and seeing yee shall see and shall not perceive though they daily heard the Word saw the Works of Christ with their bodily ears eies yet they did not believe him or in him How so The reason followeth in the next verse For this peoples heart is waxed gross and their ears are dull of hearing and their eies they have closed lest they should at any time see with their eies and hear with their ears and understand with their hearts c. Such was the wilful obstinacie of that people that they even stopped their ears against the Word of Christ and closed their eies against his Works they would not see what belonged to their peace and in this way it came to be hid from their eies And this our Saviour here taketh up as a just matter of Lamentation to him and Exprobration to them bewailing them for it and upbraiding them with it And so it is Obs Wilful ignorance asad and sinfull thing Wilful ignorance is a matter of just Lamentation and Exprobration to a people So our Saviour here taketh notice of it in Jerusalem But now these things are hid from thine eye Hoc non dicitur ad levandam Hierosolymae culpam saith Calvin upon it our Saviour doth not speake this any wayes to excuse or exâ—enuate Jerusalem's fault but to aggravate and highten it Such is wilfull and affected ignorance True indeed as for simple ignorance where men are ignorant through the want of the meanes of knowledge that excuseth a tantô in part The servant which not knowing his Masters will did commit things worthy of stripes shall be beaten with few stripes saith our Saviour in the Parable Luke 12.48 In as much as he should have known it and might have known it had he enquired after it which he ought to have done therefore his ignorance doth not wholly excuse him yet being an extenuation of his fault it is so also of his punishment Simple ignorance of the minde and wil of God as concerning what we do or beleive is no just plea for any no just excuse in as much as they are by duty bound to know it might know more of it then they do were they not wanting in the inquiry after it But wilful affected ignorance when men refuse to know close their eyes against the light stop their eares against instruction shutting it out of their souls this is an high aggravation of the sin and punishment of those that are guilty of it R. And well may it so be looked upon in as much as it is not a meer neglect R. Being a contempt against God but carrieth a contempt with it Now we know wiâ—h what an eye Contempts are looked upon in the Courts of men upon earth When men refusâ— to take notice of their Orders and decrees this is highly taken as being an affrâ—nt to the Court and the offendors are severeâ—y proâ—eeded against And so is it in the Court of heaven when men shall refuse to take notice of the minde and will of God clearly intimated unto them this being a contempt an affront to heaven God cannot but take it highly at the hands of those that are guilty of it and make them know that he doth so So much we have fully expressed in thoâ—e words of Wisdome Prov 1.24 Because I have called and ye have refused c. ye have set at nought all my counsell and would none of my repâ—oof I will laugh at your calamity c. And again vers 29 For that they hated knowledge c. Therefore shall they eat the fruit of their own ways c. Of such dangerous and desparate consequence is it to shut out any beam of divine light out of the soul To close the eyes against Gospel-light a-high contempt to stop the ear against any word of God Specially when men shall close their eyes against Gospel-light stop their ears against the word of life the word of grace and salvation This was Jerusalems case here She did not she would not know the things belonging to her eternal peace notwithstanding he who was the Prâ—nce and Lord of peace the great Peace-maker the Son of God himself came to preach peace unto them to shew them what it was that was of so great concernment to them yet they would not hearken to him And by reason hereof these things were now hid from their eyes And upon this account the Lord Jesus as a tender hearted Saviour here so passionatly weepeth over them And surely of all things that can happen unto man upon earth there is no one thing more deplorable then this when men are thus wilfully blinde obstinately ignorant And to make some Application of this Branch Is not this the case of too many among our selves at this day Applica Too many among our selves guilty hereof Alass how many such poor ignorant souls are every where to be found Men and women willingly and wilfully ignorant of what concerneth their eternall peace They cannot say it is for want of light that the are blind that they do not see No the light of the Gospel hath for a long time shone forth unto them They have been born and brought up in Gospel-times and places where they have
go into the High-waies and Hedges and By-lanes and to bid new guests as the Evangelists have it Mat. 22.9 Luke 14.21.23 The meaning of the Parable seems to be obvious This Marriage is the marriage betwixt Christ and his Church The first invited guests were the Jews to whom God sends his servants one after another first the Prophets then John the Baptist with the Apostles and Disciples of CHRIST who perâ—waded them to come and receive Jesus Christ and to have Communion with him but they refusing the Apostles with their Successors are afterwards sent to the Gentiles Which accordingly sometimes after our Saviours Ascension came to passe For however at the first according to their Masters direction they applied themselves onely to the Jewes yet afterwards finding them unworthie and being rejected by them they shook off the dust of their feet against them turning to the Gentiles So Paul and Barnabas expresly tell them Act. 13.46 When they heard the Jewes contradicting them and blaspheming their doctrine Then they waxed bold saith the Text and said It was necessarie that the Word of God should first have been spoken unto you but seeing you put it from you and judge your selves unworthie of eternal life lo wee turn to the Gentiles for so hath the Lord commanded us Thus when men do abuse the light of the Gospel Christ often removeth the Candâ—estick as hee threatens the Church of Ephesus Revel 2.5 taketh away that light taketh away his Ministers and Ordinances and so leaveth them in the darke by which meanes the things belonging to their peace are hid from their eies and that through the want of means 2. 2. With-holding the Spirit But Secondly sometimes the means are injoyed but the Spirit is withheld not accompanying not going along with the meanes Even as the Church complaineth Psal 44.9 that God did not go forth with her Armies Her Armies went forth but God did not go forth with them as formerly to direct assist blesse and prosper them to make them victorious Thus God sometimes sends forth his Ministers but hee doth not go forth with them hee doth not accompany his Ordinances with his Spirit This is that which the Prophet Isaiah complaineth of hee lift up his voice like a trumpet hee spared not to his dutie But who hath believed our report to whom is the arme of the Lord revealed Isaiah 53.1 His Ministerie was for the most part ineffectual few there were that were wrought upon by it Hee had as elswhere hee bemoans it Isaah 49.4 even laboured in vain and spent his strength for nought Now whence was this Why God did not concurr with him by the efficacious work of his Spirit hee did not put forth his power reveal his Arme hence was it that his indeavours became so ineffectual to the greatest part And thus God is pleased sometimes to enervate his Ordinances by withdrawing his presence from them Even as it was in Ezekiels Vision hee saw the Glorie of the God of Israel going up from the Cherub to the threshold of the house Ezekiel 9. Verse 3. The Cherub stood still in his place but the glorie was departed God had withdrawn his presence from it Thus Ordinances may bee continued and yet the Spirit withdrawn whereby they become ineffectual So as though the light shine forth unto men yet wanting that Spirit of Illumination which should open their eies and let that light into their hearts they still remain to the dark So fared it with the Scribes and Pharisees though the mysterie of Salvation was as clearly held forth unto them as unto others yet whilest others saw it it was hid from them How so Why this was God's work to put a differencee betwixt the one and the other So much our Saviour taketh notice of and acknowledgeth Matth. 11.25 I thank thee Father Lord of heaven and earth or I confesse unto thee or acknowledge before thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because or that thou hast hid these things from the wise and prudent and hast revealed them unto Babes The same Word was preached by the same persons unto both but it had not the same effect in both To the simpler sort of persons men and women of weak apprehensions altogether unlearned and ignorant very children in understanding the mysteries of eternall Salvation were clearly revealed by the Ministerie of Christ and his Apostles but not so to the wise and prudent great and learned Clerks men wise in their own and others opinions as the Scribes and Pharisees were To them were these things hid Now whence was this Why God did not co-operate with the Word as to them hee did not work upon their mindes by his Spirit by which means the Word became ineffectual unto them 3. Blinding the eye and hardning the heart Again in the Third place God concurreth in hâ—ding these things from the eies of men not onely in Negative or Privative but also after a sort in a Positive way Not onely by not opening their eies and hearts but by blinding and hardning them So it was with this people the people of the Jewes as our Saviour also taketh notice of it giving this as a reason why they did not believe John 12.39 40. Therefore they could not believe saith hee because Isaias said again He hath blinded their eies and hardned their hearts that they should not see with their eies and understand with their hearts and bee converted and I should heal them Thus dealt God with that people justly punishing their wilful obstinacie by giving them up unto a reprobate sence to a spiritual blindnesse and obduracie In as much as they had first blinded themselves closing their own eies against the light Their eies they have closed so Saint Matthew hath it Matth. 13 5. As also the Apostle Act. 28.27 therefore God in his just judgment blindeth them They blinded themselves first they would not see therefore God in his justice blindeth them that they should not see So giving them up to spiritual blindnesse which as that Apostle tells us still resteth upon that people untill this day I would not brethren that yee should bee ignorant that blindnesse in part is happened to Israel untill the fulnesse of the Gentiles be come in Rom. 11.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blindnesse or Hardnesse for the word signifieth both is happened in part unto the greatest part the generalitie of that Nation insomuch that they do not nay till the time appointed be come they shall not see the things which belong to their peace This is the reason which the same Apostle giveth why those of that Nation did not see what was so clearly held forth unto them in the preaching of the Gospel 2 Cor. 3.14 Their mindes were blinded there was a veil upon their hearts as the next ver hath it God hath given them up in his just judgment for their contempt of the means of grace to a fearful exceration and obduration blinding their eies and hardning their
hearts Thus the Lord is said to have done Pharaohs Exod. 4.21 And the like is said of Sihon King of Heshbon that refused to let Israel passe by him Deuteronom 2.30 The Lord thy God hardned his spirit and made his heart obstinate that he might deliver him into thy hand This hee did not onely by with-holding his grace from them but by delivering them up unto the perversnesse of their own spirits and to Satan to bee acted by him unto their ruine and destruction And after the like manner may God bee said to have hardned the hearts of this people the people of the Jewes not onely by with-holding his Spirit from them but also giving them up unto their own hearts lusts as rhe Psalmist hath it Psal 81.11 12. My people would not hearken unto my voice and Israel would none of mee So I gave them up to their own hearts lusts or as the margin readeth it to the hardnesse of their hearts and they walked in their own counsels and to the power of Satan to bee acted by him to bee blinded and hardned by him Yea even giving Commission to his Word to have such an accidental effect upon them even as the Sun hath upon the Clay to harden it So much wee may learn from that Text of the Prophet Isaiah cited by our Saviour Isaiah 6. ver 9 10. Where the Lord giving him his Commission to go unto that people hee bids him or rather foretelleth him what hee should do that hee should make their heart fat Make thou the heart of this people fat and make their ears heavie and shut their eies c. Now how shoula hee do this Why onely by preaching the Word to them But what then had the Word any such proper operation of it self Not so neither had the Prophet any such intention in the preaching of it but through their obstinate tempers it become so to them an occasion of their further blinding and hardening God in his just judgment suffering and ordering that his Word should have such a direfull effect upon them as that they should grow worse and worse by it untill they should attain to that height of impenitencie as should bee irrecoverable This it is The Word will have it work one way or other beeing as the Apostle saith the favour of life or of death 2 Corinth 2.16 Where it doth not open and clear the eye it will close and blinde it Where it doth not soften the heart it will harden it And in this way and by this means doth God in his most righteous Judgment hide from the eyes of men the things which belong to their peace which they have refused to see To these I might adde his sending of False Teachers Sending false teachers among them such as those the Prophet Jeremie speaketh of who cried unto the people Peace Peace where there was no peace Jeremiah 6.14 So lulling them asleep in carnall securitie that they shall not see what belongs to their peace in truth As also his sending of strong delusions Strong delusions that men should believe a lie because they have not received a love of the truth as the Apostle hath it 2 Thes 2.11 Sending a Spirit of Errour a lying spirit to them such as that was which seduced Ahab to his destruction 2 King 2.22 These and many other wayes God hath to carry on this his most just and righteous design But herein I shall follow him no further That which hath been spoken may be sufficient for doctrinal Confirmation and Illustration What now remaines is Application Where in the first place let me design you to make a stand a little Applic. Application to the Nation in general and look upon this Nation wherein we live as our Saviour did here upon this City Jerusalem and see whether there be any just cause to do what he did to weep over it mourn over it upon any such account Touching which let me first declare for my self that not having my Saviours eyes a prophetical eyeas he had I dare not pronounce the like sentence upon this that he doth upon that viz. that the things which belong unto Englands peace are now hid from her eyes No as my prayers have been and shall be so my hopes yet are to the contrary that God will yet be merciful to this Nation and I want not some grounds to bottom these hopes upon But yet let me shew you what two just causes of fear may be apprehended Her sad prognosticks paralelled with Jerusalems that God hath a sad controversie with it In the declaring whereof I shall as far as I may parallel it with this City of Jerusalem which I shall do altogether upon a Religious account not medling at all with the Civil of these sad prognosticks I might reckon up diverse But. I shall content my self to single out some of those which are most obvious 1 Not seeing what belonged to peace in his day Among which let the first and principal be our not seeing the thing which betmged to our peace in our day Where I shall not do what happily with too much evidence of truth I might descend to those particular times and seasons wherein mercy hath been held forth and offered unto this Nation in a more signal and remarkable manner Surely such Criticall daies England hath had and some of them within our mememorie seasons and opportunities which had they been laid hold of and improved as they might how happy might she have been I shall content my self with generalities Onely taking notice of that long day of grace and mercy which this Nation hath had during which the light of the Gospel hath shone forth to it and that in so clear and glorious a manner as I suppose without flatterie I may speak it it hath not done to any other nation under heaven Now have we in this our day known the things which belonged to our peace Hath Christ and his Gospell found that intertainment among the generality which he expected and it deserved The Generalitie I say True it is some there have been and at this day are who have sincerely imbraced both And so there were in Jerusalem some that cryed Hosanna to the Some of David Hosanna in the highest Matth. 21.9 15. But how is it with the greatest part do not they yet love darknesse rather then light setting light by the light of the Gospel and the Ministery thereof even Gadarene like preferring their swine before Jesus Christ A charge wherein I wish there were not too much truth Such sleight and slender entertainment hath the Gospell with the faithful messengers thereof found among the greatest part of this Nation A sad prognostick Specially if it be considered to what a height this disaffection is at this day improved Disaffection to the persons and Calling of Ministers a sad prognostick and risen even to the disclaiming and crying down of the Ministery it self So is it with some and not
the figtree withered away Thus though God may for time spare some and seem to repent of what he hath threatened concerning them yet as he will not ever do so to any so neither will he doe so to all He that spaâ—ed Israel at that time yet afterwards sware in his wrath that they should not enter into his rest And he who spared Aaron at Moses request when he was angrie with him to have destroyed him as you have it Deut. 9.20 would not spare Korah and his Companie of whom you reade Numb 16. Upon their Rebellion against Moses and Aaron there was a suddain and dreadful execution done upon them The ground clave a sunder that was under them And the earth opened her mouth and swallowed them up c. So as They went alive into the pit v. 31.32.33 And so for those others who at the same time usurped the Priests Office taking upon them to offer Incense presently There came out a fire from the Lord and consumed them v. 35 As it was also with the Sonnes of Aaron Nadab and Abihu they daring to offer strange fire before the Lord presently there went out a strange fire from the Lord and confounded them Lev. 10.1.2 Thus however God belong suffering towards some yet not so to all And however he doth as it were repent over some yet not over all Cain Esau and Saul could finde no place for such repentance And what knowest thou who takest up this plea but that this may be thy case thy lot whereupon mans repentance God will alwaies repent Obj. why but hath not God ingaged himselfe to doe the like to all that shall repent and turne to him This is that which Ieremie assures the Princes and all the people of Israel Ier. 26.13 Amend your waies and your doings and obey the voice of the Lord your God and the Lord will repent him of the evill which he hath pronounced against you And what he promised them he likewise assureth unto others all others in the like case Cap. 18.7 8 Where the promise is indefinite At what instant I shal speak concerning a Nation and concerning a Kingdome to pluck up and to pull down and destroy it If that Nation against whome I have pronounced turn from their evill I will repent of the evill which I thought to do unto them If they repent of the evill of sin he will repent of the evil of punishment And if it be thus with a Nation why not with particular persons Repentance not in mans power A To this I answere as before True it is so vpon mans repentance God will also repent But how knowst thou as before I sayd whether ever God will give thee that grace or space to repent How knowest thou but that in his just judgment he either already hath or suddainly may give thee up to that impenitent heart that shall not that cannot repent Not repent truely and sincerely Possibly in an hypocriticall or Legall way thou maist So did Cain so did Esau so did Saul so did Iudas being sensible of what they had brought upon themselves they bewailed their condition yet were far from true repentance Theire countenance was changed as it is said of Cain Gen. 4.5 his countenance fell but not their hearts And so may it be with thee True Repentance Repentance unto life and salvation is Gods gift which he bestoweth freely upon whome he will and when he will And being so he may justly deny it which hold it from those who have sleighted and dispised his grace when it was offered and held forth to them To all such this doctrine upon this account speakes abundance of terrour Vse 2 Take heed of receiving the grace of God in vaine by hardning the heart against it Which let it serve in the next place as a Needle to draw in a thread after it making way for and now letting in a word of Advise and Counsell and that to all that are here this day before the Lord. Take you heede that you doe not receive the grace of god in vaine This is Paules Obtestation to his Corinthians 2. Cor. 6.1 Wee then as workers together with God beseech you also that you receive not the grace of God in vaine And let it now be mine to you all and every of you who heare me this day I as a poore Minister of Christ working together with him as his unworthy Instrument exhort and beseech you that you receive not the grace of God in vain this Gospel grace the offer of grace mercy held forth uÌ„to you in the Ministerie of the word see that you do not receive it in vaine by onely giving it the hearing and so letting it dye and perish in the eare not having any such affect in and upon you as is intended by it viz. to bring you home unto God and Jesus Christ to receive and embrace him as your Saviour and Lord to beleive on him to submit unto him This is the end of all our preaching thus to some this good seede as the doctrine of truth is called Math. 13.24 the seede of the word for the begetting of faith and obedience in the hearts of those that hear us Now see you to it that this seede doe not fall like that in the Parable which fell by the high way side Math. 13.4 where the ground being hardned by the feete of the Passengers the seede cannot enter but lyeth above ground and so is sowen in vaine being spilt and lost Take heede that the word be not so spilt upon any of you that your hearts be not hardened against it that you should not receive it into them This is that which the Apostle presseth upon his Hebrewes Heb. 3.7.8 wherefore as the Holy-ghost saith To day if ye will heare his voice harden not your hearts And let me press the same upon you To day if you will heare the voice of the Sonne of man the voice of Jesus Christ so heare it as that you may live doe not harden your hearts doe not oppose doe not resist the call of God by shutting the word out of your hearts This did the Israelites in the wildernesse When God spake unto them by his servant Moses they hardened their hearts not regarding what was sayd to them But what was the issue Hereby they exceedingly provoked God against them This was a day of Provocation as the Apostle there calleth it Harden not your hearts as in the Provocation c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sâ—ch was that day of Temptation in the wilderness the time wherein the Israelites tempted their God by not hearkning to his voice it was a day of Exacerbation and Exasperation So it was not onely to Moses betwixt whome and the people there was a sharpe contention as we find it Exod. 17.2 But also unto God who by that their not harkning to his voice was exceedingly greived as it there followeth Heb. 3.10 yea so provoked and exasperated that he sware
in his wrath that they should never enter into his rest v. 11. Now take you heede that it be not so with you that you doe not thus provoke God by hardning your hearts not receiving his word not imbracing his Gospel Which if you shall doe know that this will be a greater Provocation then that of theirs was So much you may learne from the Apostle Heb. 12.25 Where upon this ground he exhorteth his Hebrewes to give eare to the Gospel See saith he that ye refuse not him that speaketh viz. Christ speaketh to you his word For if they escaped not who refused him that spake on earth the Jsraelites who hearkened not unto Moses much more shall not we escape if we turn from him that speaketh from heaven viz from Jesus Christ who came from heaven and now speakes in and by his Gospel Ministeries And upon the same ground let me perswade you Take you heede how any of you turne away from Jesus Christ thus speaking unto you turn away your eares turn away your hearts so as not to receive not to imbrace the doctrine of the Gospel held forth unto you This if you shall do how know you but that God may justly retaliate and requite this contempt of yours by turning away his face from you for ever hiding from your eyes the things which belong unto your peace Offers of grace to be presently accepted Which that he may not do Know you these things And that Now in this your day Now whilest it is called to day as the Apostle there hath it Heb. 3.13 imbracing the present time Not putting off this work till the Morrow It is the Wisemans Councel Prov. 27.1 Boast not thy self of to morrow for thou knowest not what a day may bring forth And St. James speaking to men who lay out their businesse what they will do such a day and such a year not considering what crosse providence may happen Go too now saith he Ye that say to day and to morrow we will go into such a City and continue there a year and buy and sell and get gain whereas ye know not what shall be to morrow Nemo lam Divos habuit faventes Crastinimut possit sibi polliceri Senec. Such is the uncertainty of mans life that no man can assure unto himself the succeeding day And therefore now whilest it is called to day now harden not your hearts Novv that God is pleased to knock at the doores of your hearts to call upon you in and by the Ministerie of his word do not send him away as Foelix did Paul with a complement that you will hear him again another time What know you whether ever he will vouchsafe to speak unto you again so much as to your eares Probably here are some present before the Lord at this time who shall never hear him speak unto them again after this manner not speaking to their eares in the Ministery of his word But if he do hovv knovv you whether ever he vvill knock at the dores of your hearts by his spirit again And therefore nevv hear and hearken and set open those everlasting dores the dores of your hearts that the King of glorie the Lord Jesus may enter in and take a full possession of them henceforth to rule and reign in you and that for ever Obj. But what need such haste Some called at the eleventh hour May not old age be soon enough Do we not read of some who came into the vineyard at the eleventh hour the last hour of the day and yet received their pennie as well those that came in at the sixth or third or first houre Matthew 20.6 A. True there were so But who were they Such as had not been called before Such as had not been callâ—d before That is their excuse when they were questioned by the Lord of the vineyard why they stood all the day idle They say unto him because no man hath hired us v. 7. And so it may be with those who either have wanted the means of salvation or else have had no such workings upon their hearts at to awaken them and convince them Possibly God may have mercie upon them as he had upon that penitent thief upon the Crosse calling them home at the last houre of the day in their old age But let not others promise to themselves the like indulgence Those who were brought into the vineyard at the eleventh hour were none of those that had been called at the first third or sixt houre but such as had not been hired before What ever may happen to others who have not enjoyed the means of grace or have not been acquainted with the Motions of the Spirit of God It is not for you who have injoyed the former an have been acquainted with the latter and yet withstand both to promise the like unto your selves No you that have rejected the call of God again and again in your Childhood Youth Manhood you have no ground to hope that God should come unto you and bring you home to himself in your old age but you may rather fear that if he do not cut you off before he should then hide from your eyes those things which formerly you have refused to know Obj. But is there not still hope so long as there is life The day of grace and life how said to be of equal extent how not And is not the day of life and the day of grace of an equal latitude and extent Doth not the Apostle say Now is the Accepted time now is the day of salvation meaning the time of this life 2 Cor. 6.2 doth not the one last as long as the other A. Yes in some sense they may be said so to do And these two may be looked on as of an equal extent 1. Because the one is the utmost limit of the other The day of grace is bounded by the day of life not extending beyond it When the one is ended the other is ended also 2. As to others they are so to judg of it Not being of Gods counsel not acquainted with his secret decrees they are to hope well of others so long as they live Not shutting the door of mercie against any while they are here So long as private Christians both may and ought to pray for them so the Ministers of Christ are to hold forth the tenders of grace and mercie to them upon Gospell tearmes 3. And 3ly as to themselves so long as they live they stand obliged to accept of these offers which still refusing to do their sin is therby aggravated and heightned through that continued contempt 4. But yet in the 4th place If we speak of Gods secret decree and purpose questionlesse the day of grace may determine unto a man before the day of his life So it did there to Jerusalem She still liveth and flourisheth for a time Her day of prosperity was yet continued but her day of grace was