11. 30. The Kingdom of Heaven is like unto a Marriage And as the Wives subjection unto a tender and indulgent Husband is sweet and pleasant so and much more pleasant is the Believers subjection unto Christ Ungodly ones are strangely prejudiced against the Scepter and Government of Jesus but indeed 't is without cause they say We will not have this Lord to reign over us 'T is a mercy to be translated into his Kingdom for then you are freed from other Lords which are so imperious so cruel and will reward with death all the service which you do for them All the precepts of Christ are for your profit and he forbids you nothing but what he sees will hâ—rm you Methinks at the reading of this the most stubborn should yield and say We stood out against the Lord of life but 't was upon a mistake we did not think his service was so near a kin to freedom we once imagined his commands grievous therefore we cast them behind our backs but now we are resolved to obey no other since they are to be esteemed above gold nay the finest gold and are sweeter then the honey and the honey-comb USE III. Since our Lord is so merciful let me perswade you to the imitation of him put on as the elect of God bowels of mercies Among the company of blessed ones the merciful are numbred for they shall obtain mercy Matth. 5. 7. Your own souls and the souls of others should be the special objects of your pitty Let your own souls be wept over because guilty of so much sin and because by such prodigious defilements rendered so much unlike unto an holy God 'T was a saying of a Father Flebam merituram Didonem me mortuum non flebam I wept when I read the story of Dido about to kill her self but my own condition though quite dead in sin I bewailed not Look into your selves and you may behold matter enough for mourning fresh guilt and stains added to what were before here be liberal of your sorrow where 't is so very well deserved The souls of others too should have a share in your compassion Oh weep over kindred neighbours that still are ignorant aliens enemies and wish and pray that they may know the things which belong to their peace before they are hid from their eyes Thus of the first Doctrine Doct. 2. The second follows That the Lord does grant unto sinners a Day of Grace in which pardon and life are proffer'd to them and may be obtained by them If thou hadst known in this thy day This day we read of Heb. 3. 7 8. Wherefore as the Holy Ghost saith To day if ye will hear his voice harden not your hearts Now Gods voice is heard and that heart is both wicked and foolish which hardens it self See also 2 Cor. 6. 1 2. We then as workers together with him beseech you that ye receive not the grace of God in vain for he saith I have heard thee in a time accepted in the day of salvation have I succour'd thee Behold now is the accepted time behold now is the day of salvation Those words I have heard thee in a time accepted in the day of salvation have I succour'd thee are spoken by God the Father unto Christ his Son Christ himself had in some sense a Day of Grace in which the Father was well pleased with him in which the Sacrifice which he offered up once for the sins of all was accepted in which his strong cryes for himself that he might be carried through the difficult work of Mans Redemption were heard and accordingly he was succour'd and enabled to work out a compleat salvation for the children of men And hence it comes to pass that unto them also a day of grace is granted in which they may be accepted and salvation is brought near them that they may lay hold upon it My work in the handling of this truth will be First to shew upon what account the Season of Grace is called a Day Secondly to declare what are the priviledges of this Day of Grace Thirdly to lay down the properties of it Fourthly I shall give some reasons why such a day is granted And then conclude with the Application First Upon what account the Season of Grace is called a Day 1. The Season of Grace is called a Day in regard of the light that then shines The Sun of Righteousness is risen and this Day is made by that Suns shining Light from the Gospel springs up unto them which else would have sat in darkness and in the region and shadow of death Matth. 4. 16. By this light things are discover'd which were hid from Ages and Generations Gods eternal counsel to glorifie his Grace in the pardon adoption cleansing and saving of men that have all sinn'd and thereby come short of his glory is by this light made manifest The light of Nature is but weak and dim and cannot make it day it gives such a discovery both of God and sin as is sufficient to leave those that sin against God without excuse Rom. 1. 20. But the way how enemies may be reconciled it cannot shew Nay because the first Covenant ran thus Do this and live the light of Nature doth strongly incline us to put a confidence in our own works then which nothing is more contrary to the Gospel of the Grace of God But though the Light of Nature be apt to lead out of the way as well as imperfect the Light of the Gospel is sufficient All that are now in glory made use of this Guide in their passage through the world David Psal 19. doth make a comparison between the Light of Nature and that of the Word From the Heavens Firmament Sun and Moon and other Creatures something of the Glory of God may be discover'd but then after he adds The Law of the Lord is perfect as if he had said From the Word shines forth a greater light then from the Sun and Moon and Stars a light which guides infallibly to the Light that 's everlasting And this Light is one thing which makes the Day the text speaks of 2. The Season of Grace is called a Day in that it is design'd for working When the day comes though the beasts gather themselves and lay them down in their dens yet man arises and goes forth to his work and labour till the evening Psal 104. 22 23. In like manner this day of the Gospel though they who are brutish lay them down in the bed of ease and fall asleep in carnal security yet such as have the understanding of men will go forth unto their work and labour and surely they who have lusts to mortifie a world to overcome a devil to resist and souls to save have work enough to do Why stand ye here all the day idle sayes our Lord in the Parable Matth. 20. 6. Spiritual sloth is now unseasonable and unreasonable Now is the time and the
death will be thy portion and then Life will be eternally farre from thee 3. This Word doth cleanse those defilements which nothing in the world can do away The Word of God is compared to fire and to an hammer as an hammer it breaks the rocky heart and then as fire it melts the heart and from its dross doth purifie it John 15. 3. Now are ye clean through the Word which I have spoken to you In the Word as in a glass we may behold the abominable filthiness and vile ingratitude that is in sin and also the beauty of holiness is presented to our eye no wonder then if the former be abhorr'd the latter desired Besides the Word holds forth a Promise from the Lord himself to make the sinner clean and that from all filthiness both of the flesh and spirit Ezek. 36. 25. 2 Cor. 7. 1. The Day of Grace is a day of healing now thou mayst be purged and cured of thy spiritual plagues but if this season be neglected thou wilt dye of them 5. This Word doth afford such peace and joy as the creatures cannot yield Corn and Wine and Oyl cannot yield such true comfort Hark to David Psal 119. 111. Thy testimonies have I taken as an heritage for ever for they are the rejoycing of my heart In sensual mirth the heart is sad misgives and is unsatisfied but the Word makes the very heart joyful In the Word we may see at present the reconciled face of God the frowns and other signs of anger gone and it speaks plainly of fuller manifestations and infinitely greater pleasures which are reserved for hereafter and the lively hopes of these which are so near as well as sure and glorious may well make the heart to leap for joy 5. This Word is able to build up those who are converted and to bring them safe unto their Country 'T is a means to increase the grace which 't is a means to work As it is the incorruptible seed whereby we are regenerated and begotten again so it is the milk wherewith we grow and thrive in holiness Act. 20. 32. I commend you to God and to the word of his grace which is able to build you up and to give you an inheritance among all them that are sanctified I might add That even those whom the Word doth not savingly change yet it prevails upon many times a great way it brings them near to the Kingdom and 't is their own fault that they miss of it And seeing the Word of God hath such effects that the enjoyment of it is a great priviledge is without controversie 2. Another priviledge of the Day of Grace is the presence of the Spirit The Word and all other Ordinances without the Spirit are but like the carcass without the soul He makes the Word quick and powerful and sharper then a two-edged Sword which also would be found but a dead and inefficacious letter 'T is observed concerning the hotter Climates that when the Sun is up and begins to shine and scorch more vehemently there is also a wind arises to fan and cool the dwellers there else those Regions would be uninhabitable In like manner where the Sun of the Gospel shines there is the wind of the Spirit and these his gales how refreshing how powerful are they The accâ—sses of the Spirit are much to be observed and esteemed without his concurrence no advantage will be reaped by all the means of grace we use If the several operations of the Spirit are consider'd 't will be very evident what a priviledge of the Day of Grace this is to enjoy his presence 1. 'T is the work of the Spirit to convince Though the secure ones of the world had rather be let alone to sleep on and cannot endure to be jogged by conviction yet these convictions are great mercies What the Spirit doth convince the world of our Lord informs us John 16. 8. And when he is come he will reprove or convince the world of sin of righteousness and of judgment of sin because they believe not on me of righteousness because I go to the Father and ye see me no more of judgment because the Prince of this world is judged The Spirit convinces men of sin he shews the evil in it and the danger of it and among other sins that grand one of unbelief that is to say their rejecting Christ so long and slighting and refusing the remedy he proffers is in a special manner set home upon their hearts to their affliction and humbling He convinces likewise of righteousness as well as of sin He discovers the righteousness of Christ whereby all sin may be covered and this righteousness appears to be compleat and accepted because Christ is gone to his Father Christ undertook by his sufferings to satisfie for our offences and if the satisfaction had not been full he would never have been rid of the curse which sin being imputed to him was laid upon him neither would his righteous Father have suffered him to have sit down in the Throne with him But now since he is gone to his Father and set down in the Throne we may conclude he hath paid the utmost farthing of our debt and through him the Father is ready to shew grace and favour to us And if the conviction and sight of sin cast down the discovery of this righteousness may again revive 'T is a happiness to see our scores since we are shew'd a way how to have them all cross'd were it not for the sight of the one we should never mind the other Again the Spirit doth convince of Judgment By Judgment we may understand the condemnation of the impenitent and unbelieving who though they are convinced of sin continue in sin and though Christ be proffer'd still refuse to embrace him The Prince of this world is judged and condemned and shall these who sin against a remedy which the Devil never did escape No certainly God who spared not the Angels which sinned but cast them down to hell knows how to reserve the unjust unto the day of judgment to be punished 2 Pet. 2 4 9. Or else by Judgment we may understand the Government and Kingdom of Jesus Christ All power is given to him and Judgment committed into his hand Satan the Prince of this world is already cast out and overcome And if he hath spoiled principalities and powers certainly all his foes will be made his footstool Well then it highly concerns all to submit unto the Scepter of Christ since else they will be dash'd in pieces by him And in this Day of Grace Christ is ready to pass by former rebellions if you now will become obedient to him 2. 'T is the work of the Spirit to renew 'T is a difficult matter to change an heart that is so unconceivably wicked as mans is and yet the Spirit doth effect this change he shews his mighty power in causing a vehement love to be turned into a
end is unlamented indifferency whether or no it do continue If you are of an indifferent spirit whether you enjoy the light or it be put out in obscurity whether you hear the publishers of glad tidings or whether their mouths be stopp'd there is reason to be afraid the Lord is about to divest you of those priviledges which you know not how to value If you look upon spiritual darkness as no plague which is infinitely worse then that of Egypt if you esteem the famine of the Word which is worse then a famine of bread or a thirst of water Amos 8. 11. no such great judgment as long as from temporal judgments you are exempted this is a most wretched temper of soul and the Lord must needs be angry when the greatest mercies and favours are slighted and what punishment more probable or equal then to be deprived of them 4. Another sign that the Day of Grace is near an end is contradicting and persecuting of the Lords Messengers We read Matth. 22. of a Marriage feast prepared servants are sent forth to invite many to the Marriage some who were invited took those servants and intreatthem spightfully Could the King which made this Supper bear this No he was wrath and did destroy these persecutors and none of them were permitted to partake of those good things he had provided and once proffer'd to them That is a dreadful text 2 Chron. 36. 16. But they mocked the Messengers of God and despised his words and misused his Prophets until the wrath of the Lord arose against his people and there was no remedy The Apostles Barnabas and Paul preached the Gospel the multitude flock to hear them when the Jews saw the multitudes they were filled with envy and spake against the Apostles doctrine but the Apostles seeing them reject ' the Gospel and them in such a way make this reply It was needful that the Word of God should be first spoken unto you but since you put it from you you shall not be troubled with it lo we turn to the Gentiles Acts 13. 45 46. and then to the Gentiles did the light arise and shine forth and the Jews were left under darkness Another sign the Day of Grace is near an end if not quite ended is obstinacy in some opinions which are damnable When fundamental truths are denied when all means used to reclaim and turn the erroneous through prejudiâ—e do but confirm and harden them how near to desperate is their case When the Lord sends strong delusions to any and they believe a lye oh 't is to be feared he intends their ruine and that their judgment will not linger will not flumber long 2 Thes 2. 11 12. And for this cause God shall send them strong delusion that they should believe a lye that they all might be damned who believed not the truth but had pleasure in unrighteousness Errour may extinguish the light of the Gospel and cause the Ordinances of God to be slighted the Word to be cast aside and the Spirit to depart and leave sinners to the seduction of Satan and the imagination of their dark and foolish hearts Let me therefore speak to you in the words of the Apostle 2 Pet. 3. 17. Ye therefore beloved seeing ye know these things before beware lest ye also being lead away with the errour of the wicked fall from your own stedfastness 6. Another fatal sign that the Day of Grace is near its period is an habit of back-sliding Hark how the Lord upbraids his people with this and after they are told of their desperate state Jer. 8. 4 5. Thus saith the Lord shall they fall and not arise shall they turn away and not return why is this people of Jerusalem slidden back with a perpetual backsliding And then it follows ver 20 21 22 The Harvest is past the Summer is ended and we are not saved For the hurt of the daughter of my people I am black astonishment hath taken hold upon me Is there no balm in Gilead is there no Physician there why then is not the health of the daughter of my people recover'd There are many Professours who sometimes look Sion-ward and have some common work upon them but after do draw back and by often doing so contract such a scaredness that they make light of doing so They do possibly under some awakenings confess their sins but quickly return to the commission of them again they are convinced 't is their duty and yet they will not be perswaded to do the work of the Lord vigorously they are convinced of such and such sins and yet they will not be disswaded from following after them They may have a form of godliness but they will not be brought under the power of godliness nor give their consent to be sincerely and thorowly sanctified Divers motions and proffers of assistance they have had from the Spirit but all in vain they are bent upon backsliding Surely then they have just ground to fear that sentence is ready to be if not already pronounced Ezek. 24. 13. Because I have purged thee and thou wast not purged thou shalt not be purged from thy filthiness any more till I have caused my fury to rest upon thee Thus concerning the Signs when the Day of Grace is declining and drawing towards night Presumptuous soul if thou findest in thy self any of these signs oh startle exceedingly at the discovery and before the last hour of the day be ended enter into and labour to purpose in the Lords Vineyard 2. A second word of Caution is this Don't rashly conclude the Day of Grace is pass'd and that the Sun is already set upon you This is an extreme contrary to that of presumptuous ones which tempted and troubled spirits are very prone to run into They are ready to takeup Jobs complaint only with some sad variations Oh that I were as in moneths past as in the dayes when God would have preserved me when his candle shined upon my head and by his light I might have been deliver'd from the power of darkness The Almighty was then with me he call'd upon me to turn and was ready upon my turning to hear my calling to him But now I cry and he doth not hear me I stand up and he regards me not I have so bitterly provoked him to leave me that I am afraid he is now gone for ever Three things are here to be consider'd 1. No man can certainly conclude concerning another that his day is pass'd If we consult the Scripture we shall find those that have gone far in wickedness at last reclaimed therefore we should not despair of the worst Indeed the pride and stubbornness of the ungodly makes us fear that all our labour will be in vain yet we speak still and exhort and reprove with all long-suffering 2 Tim. 4. 2. because with God all things are possible and those sheep that are gone much astray seemingly past reach he can lay hold
THE Day of Grace In which the Chief of SINNERS MAY BE Turn'd and healed By Nathanael Vincent 2 Cor. 6. 2. Behold now is the accepted time Behold now is the day of salvation LONDON Printed for Tho. Parkhurst at the Golden Bible on London-Bridge next the Gate 1669. To the Reader 'T Is not at all improper to add a Treatise of the Day of Grace to a Discourse concerning Conversion This is the only time wherein he that turns will be accepted Oh therefore receive not the Grace of God in vain Though the sinner by his iniquity is removed far away from God the Gulph notwithstanding is not yet fixed We are cast out by Nature in a far Country indeed but this Country is not Hell though just upon the borders of Hell a return is possible unto our Fathers house and upon our return how joyfully shall we be embraced One principal reason why Time is so exceeding precious is because it contains the Day of Grace This present time though so very short is of greater value then an whole Eternity hereafter for then mercy will be out of reach and Reprobates unalterably concluded in sin and under the heavy load of divine vengeance and indignation This is the Day of thy gracious visitation Waste it not away in doing nothing or which is worse in doing wickedly for there is another day a coming which will be a day of darkness and of gloominess a day of distress and destruction if Grace and Salvation be neglected N. V. The Day of Grace Luke 19. 41 42. And when he was come near he beheld the City and wept over it saying If thou hadst known even thou at least in this thy day the things which belong unto thy peace but now they are hid from thine eyes THe time was now approaching in which our Lord was to make his Soul an offering for sin and to testifie his love to his Sheep by laying down his life to redeem theirs from death which by going astray they had deserved And Jerusalem is appointed the Stage on which Christ was to act the greatest part both of sorrow and affection Well might he cry out Behold ye that pass by Was ever Grief and Was ever Love like Mine Unto Jerusalem he comes most willingly though he soresaw the Cross and shame The Head was forward to suffer himself that hereby the sufferings of the Members might be prevented And according as it was foretold by the Prophet his approach is not with outward pomp and splendour but he is meek and lowly riding upon an Asses Foal Thus he that thought it not robbery to be equal with God made himself of no reputation and humbled himself to this end that we might be raised and exalted When he was just at the descent of the Mount of Olives the whole multitude of the disciples began to rejoyce and to praise God with a loud voice for all the mighty works which they had seen v. 37. They cry Hosanna to the Son of David and bless the King that cometh in the name of the Lord saying Peace in heaven and glory in the highest v. 38. Even through the darkest cloud of Christs Humiliation some beams and rayes of this Sun of Righteousness of this Lord of glory did break forth The Pharisees are offended at the Disciples acclamations and desire Jesus to rebuke them v. 39. Unto which unreasonable request of theirs he makes this reply That if these should hold their peace the stones would immediately cry out v. 40. As if he had said My Person my Doctrine my Actions my Wonders are so evident that they who are not as stupid as the stoues themselves must needs be convinced At last he comes within view of Jerusalem and the sight of this faithless ungrateful and obstinate City where so many Prophets had been kill'd and which now it self was so near to desolation raises a sorrow in his sacred breast so that in the midst of his Disciples triumph he bursts out into tears saying If thou hadst known even thou at least in this thy day the things which belong to thy peace but now they are hid from thine eyes Which words express how our Lord was affected towards Jerusalems Inhabitants His commiseration is very great and 't is joyned with a kind of exprobration or upbraiding of them he pitties their sad estate and upbraids their ignorance and folly in not minding the things which would have conduced to their peace and welfare The text may be thus divided 1. Our Saviour mourns When he came near he beheld and wept 2. The persons over whom The City of Jerusalem 3. The causes why and they are these 1. They know not no not they who had so much means of knowledge the things that belonged to their peace 2. They improved not but neglected Their day of visitation 3. This neglect and ignorance of theirs being wilful was punished with a greater degree of blindness Now they are hid from thine â—yes and that was a judgment most deplorable Beloved I am to speak-of the Day of Grade I wish you may all know the things which concern your peace else Jerusalems punishment may be also yours the day may be gone the lights of the Sanctuary may be put out and the things of your peace may be hid from your eyes I shall illustrate the words of the Text by this ensuing Commentary upon them And when he was come near he beheld the City The nearness of a miserable object does affect the sight and heart And as with his eyes he saw the City so by the eyes of Prophesie he saw the City besieged the enemy casting a trench about it and keeping it in on every side he foresaw how it would be laid even with the ground by Roman Armies and not so much as one stone left upon another And he wept over it These tears shewed the truth of his humane nature and how iniquity excepted he was in all things made like unto his brethren Our Lord could hunger and groan and weep and dye but sin indeed he could not Heb. 4. 15. It was the desire of Christ to execute thâ— office which his Father had put him in which was to be a Gatherer and a Saviour of the lost Sheep of the house of Israel But when he perceived those Sheep transformed into Wolves ready to devour their own Shepherd peremptorily resolved to perish and to refuse the salvation which he brought them 't is no wonder if he did not hold his tears Saying If thou hadst known even thou There is a mixture of grief and indignation in Christ at the ignorance and perversness of miserable Jerusalem and this made his speech to be abrupt and imperfect Calvin translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O si cognovisses Our Lord wishes that they had known what so highly and nearly concerned them But 't is plainly implied that they knew not and this is that of which the Prophet long ago complained Isa 1. 3. The Ox
knows his owner and the Ass his Masters crib but Israel doth not know my people do not consider 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eveâ— thou this is very emphatical As if Christ should have said O thou Jerusalem who hast enjoyed so many means and mercies and hast slighted and abused them all notwithstanding all former folly and unkindness to God to thy self I wish that even thou wouldst at last have open'd thy eyes and ears and become wise unto thy own salvation At least in this thy day That was a day of special visitation God who at sundry times and in divers manners spake in time past unto the Fathers by the Prophets in that day spake unto them by his Son And although many Messengers and Servantâ— which were sent had been despised and persecuted to the death by them yet at least the Son should have been reverenced This was their day a time in which they might have been accepted a day in which salvation was brought near to them The things which belong unto thy peace Peace according to the Hebrew phrase does imply all the parts of happâ—ness the principal whereof does certainly lie in being reconciled to and enjoying God But the way of peace and reconciliation namely Justification by faith in Jesus they knew not An humbled Messiah who was to make mens peace by the bloud of his cross Col. 1. 20. they hid their faces from and esteemed him not Being puffed up with their own righteousness and external priviledges and prerogatives they would not submit unto the righteousness of faith which is revealed in the Gospel But now they are hid from thy eyes Christ here sets forth the spiritual judgment which they lay under and likewise removes the scandal and offence which his infirm Disciples might be apt to take because Jerusalem did reject him They had long refused to look unto the Lord that they might be saved and now God sends them the spirit of slumber eyes that they should not see and ears that they should not hear and hearts that they should never understand This is a very sore and yet usual punishment when men receive the grace of God in vain and are resolved to walk contrary to the light which shines about them The Text does yield several points of Doctrine First Jesus Christ is exceeding full of pity and compassion His weeping here over Jerusalem shews how kindly affectioned he was towards them and is towards others in misery Secondly The Lord does grant unto sinners a day of grace in which pardon and life are proffer'd to them and may be obtained by them If thou hadst known in this thy day Thirdly To know in this day of grace the things which belong to our peace is our great happiness and wisdom If Jerusalem had been so wise her ruine would have been prevented Fourthly When sinners will not see they are smitten many times with spiritual blindness and the things of their peace are in a way of judgment hid from them Fifthly Souls being thus left under darkness their state is wretched and deplorable Our Lord with tears laments this sad condition of Jerusalem Doct. 1. The first Doctrine is this That Jesus Christ is exceeding full of pity and compassion The tears which he shed prove this and if tears will not satisfie a little after you may behold him shedding of his blood This compassion of Christ extends it self to them that perish as well as unto those he saves To them that perish his compassion is seen in four things 1. In causing the Light whereby he is discovered to shine upon them 'T is a mercy that the lost are told of a Saviour that they are informed how sin hath caused their misery and Christ is sufficient to cure it Nay herein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tender mercy appears that the Day-spring from on high does visit them that sit in darkness which can guide their feet into the way of peace Luke 1. 78 79. They need not say Who shall ascend into heaven to understand the means of fallen mans recovery The word is nigh which can give a sufficient information 'T was the great advantage of the Jews that to them were committed the Oracles of God Rom. 3. 1 2. But now those Oracles are pronounced more fully and plainly and to enjoy them is the priviledge of such as in a Land of light have their lot given them It was great mercy towards Capernaum that she was lifted up to Heaven that such words were spoken that such works were done in her and because she improved not the mercy how does our Lord upbraid her 2. Christs compassion towards them that perish is seen in calling and inviting them to come to him The Marriage-feast is prepared and the servants are sent into the high-wayes to invite all to come and partake of it Matth. 22. Wisdom cryeth without she uttereth her voice in the streets she cryeth in the chief places of concourse How long ye simple ones will ye love simplicity and scorners delight in scorning and fools hate knowledge turn ye at my reproof c. Prov. 1. 20 21 22. And Prov. 9. 2 3 4 5 6. we read Wisdom hath killed her beasts she hath mingled her wine and furnished her table she hath sent forth her maidens she cryeth upon the highest places of the City Whoso is simple let him turn in hither as for him that wanteth understanding she saith unto him come eat of my bread and drink of my wine which I have mingled forsake the foolish and live and go in the way of understanding Thus sinners are called after and though dogs yet the same bread which is prepared for the children is proffer'd to them the same inestimable benefits of Christ as pardon peace grace glory are tendred to them which believers have accepted of with the same eye-salve their eyes shall be annointed with the same tried gold they shall be enriched with the same white rayment all their nakedness shall be covered if they will but come and close with Jesus 3. Christs compassion towards them that perish is seen in waiting long that he may be gracious he knocks at the door and he stands knocking there Rev. 3 20. He stands till his head is filled with dew and his locks with the drops of the night He sees how Satan hath admission at his pleasure and unto Mammon at first approach the door is set wide open to receive him but against Christ 't is lock'd and bolted and yet his love and patience overcomes these indignities and he waits still to see if at last sinners will consult their own good and entertain him Christ by his Spirit strives long checking them from sin moving them to duty demonstrating the reasonableness of conversion and obedience the danger of continuance in their provocations Christ does not go away at the first repulse nor curse the Fig-tree for the first years unfruitfulness but he digs about it and dungs it and expects a great while before
that sentence be pronounced Cut it down why cumbereth it the ground 4. Christs compassion towards them that perish is seen in wishing when for their obstinacy they are given over to themselves that they would have hearkened and â—beyed Thus he weeps and wishes that Jerusalem had known what they were â—gnorant of And Israel when for their â—eafness unto and refusing of God they â—ere given up to their own hearts lusts â—nd suffer'd to walk after their own â—ounsels the Lord wishes O that my peoâ—le had hearkened unto me and Israel had â—alked in my wayes Psal 81. 11 12 13. Those that perish will have no reason to â—omplain of Christ but of themselves he wanted not pitty but to themselves they were unmerciful But in the second place the compassion of our Lord is manifested and that principally to them that are saved they are called Vessels of mercy 1. Christ receives those he saves though they come home in rags The beggarliness of the Prodigal did not hinder his Father from running to him and embracing him Their emptiness of worth doth not stir up his hatred but his pitty Christ hath enough and to spare for them Sinners should not keep off from Christ because they cannot bring any grace of their own to commend them He can put comeliness upon those who by sin are never so much deformed When we come to our Lord we are over-spread with a leprosie iniquity is fitly called by that name and all our righteousness is as filthy rags now what mercy is it that he takes away our filthy garments and puts upon us the robe oâ— his own righteousness and from thaâ— worst sort of leprosie doth make uâ— clean 2. Christ makes reconciliation for the sins of those who are saved by him And considering what wo and misery sin unpardon'd exposes the children of men to 't is an act of mercy to make an atonement for it Heb. 2. 17. Wherefore in all thlngs it behoved him to be made like unto his brethren that he might be a merciful and faithful High-Priest in things pertaining to God to make reconciliation for the sins of the people That load of guilt and wrath which else would sink them into the lowest Hell the Lord Jesus takes off from the Heirs of salvation 3. Christ heals the wounds which their spiritual enemies have made The good Samaritan had compassion upon the man that fell among thieves Luke 10. Our Lord finds us in a worse case what wounds have our lusts and Satan made in our spirits and truly they are incurable by any but this Physician When the fiery Serpents had stung the Israelites they looked unto the Brazen Serpent and looking they were healed presently That Brazen Serpent typified Jesus Christ and although Conscience be never so much sting yet He can expel the poyson and asswage the pain and anguish and make the Conscience first pure and after peaceable 4. Christ gives rest unto them that labour and are heavy laden Matth. 11. 28. Many are the burthens of believers but he commands them to cast all their burthens upon him and he promises to sustain them The curse of the Law is a burthen but Christ redeems them from the curse of the Law being himself made a curse for them Gal. 3. 13. They groan under the dominion of sin the bondage of corruption but the Son of God pulls down sins dominion and makes them free indeed Their poverty and emptiness causes them to sigh and complain but Christ Jesus unlocks his unsearchable riches which are superabundantly sufficient to replenish them And he that commands the rich in this world to be ready to distribute to be willing to communicate surely himself will in no wise be a Niggard of his spiritual Treasures 5. Christ succours those he saves in their temptation In the hour of temptation they very much need his pitty and aid and they have both Dido in Virgil spake thus to the Trojans who were cast upon her Coasts Non ignara mali miseris succurrere disco I that have endured misery my self know how tâ— compassionate and succour the miserable Our Lord himself he had experience of temptations and he will relieve those that are assaulted as he was Hark to the Apostle Heb. 2. 18. For in that he himself hath suffered being tempted he knows how to succour them that are tempted He knows that believers enemies are above their match that sin and the world and the God of it would be too hard for them therefore his own Power doth rest upon them which brings them out of the field more then Conquerours The Application follows USE 1. If our Lord be so compassionate hereby Faith may be marveliously encouraged How safely and gladly may a Soul venture it self in the hands of such an one Those are unacquainted with his Bowels that entertain hard thoughts concerning him Why art thou cast down O desponding spirit Why art thou so much disquieted Why doest thou credit the unreasonable suggestions of the Wicked one Though he be the Father of lyes yet a greater lye he never tells then when he doth perswade thee that Christ is unwilling to receive them that see their need of him and long after him 1. If he weep over the obstinate do ye think he will be hard-hearted to the penitent If he stretch forth his hands all the day long to the disobedient and gainsaying will not his Arms be open to embrace the obedient and complying If he goes into the far Country to seek thee when he has inclined thy heart to come home will he shut the door against thee 2. Consider for the encouragement of faith That tâ—â—se compassions of Christ do far transcend and exceed all human mercies A Mothers bowels do yern especially towards her sucking Infant and yet even these are Marble compared with the bowels of Christ Hark how Zion is reproved for her hard surmises Isai 49. 14 15. But Zion hath said The Lord hath forsaken me and my Lord hath forgotten me Can a woman forget her sucking child that she should not have compassion on the son of her womb Yea they may forget yet will not I forget thee How unwilling is a Mother to bring forth Children for the Murtherer And much more unwilling is this Saviour that any Soul which is desirous to be sanctified and saved should become the Devils prey 3. Consider His compassions are joyned with such a fulness that there is nothing miserable sinners need but out of this fulness they may have abundant supply Our Lord hath power as well as pitty why then should we not trust in him and go to him at all times since his power shews him so able and his pitty proves him so willing to relieve and save USE II. Since Christ is so compassionate surely 't is unreasonable to quarrel at and refuse to submit unto his yoak The yoak of such a merciful one must needs be granted an easie yoak and his burthen a light burthen Matth.
earth Fly hand in hand to heaven Herbert Temple p. 66. 67 68. 5. The feasting day is another season Grace When we are brought into thâ— banquetting-house and the banner over â—â— is love Cant. 2. 4. Who that Table iâ— spread where Christ is the Feast as weâ— as the Inviter to it there it is that believers may arrive unto such a nick of communion with the Lord that is nearest oâ— kin to that fellowship which perfected Spirits which see him face to face havâ— with him Oh what a rellish hath thaâ— flesh which is meat indeed that bloud which is drink indeed John 6. When we behold how Christ hath suffered the curse for us and upon this our faith concludes from suffering it we shall be exempted how may our hearts rejoyce At this Table Christs Fulness is the entertainment He beholds none with a grudging look with an evil eye the more hungry we are the more welcome and sure not to be sent away empty Oh why will any feed on husks and despise this bread of God which giveth light unto the world Thus you see what are the special Seasons of the Day of Grace which not to lay hold upon is to be false to your selves and regardless of your chief advantage USE II. Of Caution There are three evils which I must warn you to beware of First Presume not upon the lasting of this Day of Grace Secondly Don't rashly conclude the Day of Grace is pass'd Thirdly Take heed of being strengthned and emboldened by the general practice to idle it all away 1. Presume not upon the lasting of this Day of Grace Presumption is a sin as common as unreasonable How many thousands are now despairing in Hell because of the vain hopes and false confidences which here on earth they entertained 'T is an ordinary delusion for the ungodly to imagine that either they have believed and repented already or that there will be time enough several years hence to do it and after they have deferred their main work long they are apt to defer it longer Tanquam semper victuri vivunt Sen. They live as if they were to live alwayes and as if the Day of Grace were not a day but a kind of eternity 'T is a notable passage of Gregory Hom. 12. in Evang If every one knew sayes he when he were to go out of this present world then he might more reasonably allot this part of his time for pleasure and that for repentance Sed qui poenitentiae veniam spopondit peccanti crastinum non promisit But he that promiseâ— pardon to them who repent of sin hath not engaged to give another day to them that go on in sin Let two things here be laid to heart 1. Presumption is the way to make the Day of Grace altogether unavailable Men will not seriously mind eternity while they think they have time enough before them Thou who reckonest upon many Sabbaths yet to come and upon many Sermons yet to be heard the present Sabbaths are lost and the present Sermons are little heeded less practised and thou thy self least of all profited 2. Presumption is the way to shorten this Day of Grace and to hasten the everlasting nights approach The evil servant that said in his heart My Lord delayeth his coming is threatned The Lord of that servant will come in a day that he looketh not for him and in an hour that he is not aware of much sooner then he was aware and cut him asunder and appoint him his portion with the hypocrites where there shall be weeping and gnashing of teeth Matth. 24. 48 49 50 51. The rich man in the Gospel presumed upon many years but he had not many hours of his time remaining God called him Fool and said This night thy soul shall be required of thee If an earthly Master bid his servant go and work to day and he answer he will set about his work a week or a moneth hence how can the Master chuse but be provoked he justly turns that servant out of doors allowing him no longer time to tarry The Lord in like manner bids the Sons of men to work to day If they answer Many years hence 't is time enough How can he chuse but be incensed and his displeasure may cause the season of mercy to end suddenly Now that I may further strike at and startle this presumption I shall propose and answer one Case of Conscience When have sinners cause to fear that the Day of Grace is growing towards evening and ready to conclude with them To this I answer 1. One sign that the Day of Grace is near an end is long and unbewail'd unfruitfulness When they who have lived under the means of Grace are either empty Vines or bring forth fruit unto themselves when the Lord hath come not three years only but ten twenty thirty years together seeking fruit but hath found none and which is worst of all their barrenness is not their burthen 'T is to be feared that the axe will speedily be laid to the root that they will quickly be cut down and be made fuel for that fire that is unquenchable You have a notable Parable of a Vineyard planted in a very fruitful hill Isa 5. 'T was fenced the stones were gathered out but when grapes were expected behold nothing but leaves and wild grapes ver 4. But upon this God resolves to take away the hedge and his vineyard shall be eaten up to break the wall and it shall be trodden down he resolves to lay it waste it shall not be pruned nor digged there shall come up briars and thorns and the clouds are commanded to rain no rain upon it ver 5 6. You that have been long unfruitful and this hath never troubled you how soon may the clouds be commanded to rain no rain upon you how soon may the influences of heaven be altogether withheld from you how soon may barrenness be your punishment which is your sin the Lord in judgment resolving that never fruit shall grow upon you 2. Another sign that the Day of Grace is near an end is great security The old world were thus secure when the Lord resolved the Holy Ghost should not much longer strive with them Great security was the forerunner of the Jews rejection They would not believe their sins were so heinous or that God was so much displeased with them they would not believe the Messiah who told them of their maladies and proffer'd to cure them And the Apostle tells us because of unbelief they were broken off Rom. 11. 20. And such security will go before the end of the world when the Day of Grace shall conclude with all and when time it self shall be no longer How far are secure souls from being in a secure state When they cry peace and safety how suddenly may trouble and destruction come upon them which they shall not escape 1 Thes 5. 3. 3. Another sign that the Day of Grace is near an
the world are blind As Moses speaks they are void of counsel neither have they any understanding in them they are not wise to consider their latter end Deut. 32. 28 29. nor the worth of that gracious season in which alone preparation can be made for it And shall we write after the Coppies which a company of fools set us Shall we follow the blind that quickly will fall into the ditch and have not eyes to see their danger 2. The most are unbelieving a froward generation children in whom there is no faith and from this root of infidelity doth spring their prodigallity of the day of Grace Did they indeed believe that death will not make an end of them but that after this is finished another life will follow either of the greatest joy or of as great sorrow and that joy or sorrow in the next world will be their lot according as the present season is or is not improved certainly they would be more sparing of that which is so precious Oh the secret paganisme that is in the hearts of multitudes they live as if Eternity were a fiction and Hell a fable but will it be thought a fable when they feel the tortures of it And what shall we tread in the steps of such Infidels No we are to follow not the unbelief but the faith of others Heb. 13. 7. Whose faith follow considering the end of theâ—r conversation 3. Are not many who are such spend-thrifts of this Day of Grace self-condemned How often doth Conscience reproach them for their spiritual sloth and 't is very unreasonable to go in that way which they themselves do frequently condemn themselves for Idleness is is a sin which leaves behind it a great deal of regret and dissatisfaction in the heart 't is common for the slothful to hear a voice behind them saying Time is a treasure that ought not to be thus foolishly and to no purpose wasted USE III. Of Exhortation Let me perswade all to a serious improvement of this day of their gracious visitation The Arguments to prevail are these 1. This day is continually passing Your glass is running every moment whether you sleep or wake are in company or alone are vain or serious do pray or sin it never stands still And when once your glass is run 't will never be turn'd again but taken down immediately Your dayes are but an hand-breadth and whether of this hand-breadth there be an inch remaining is a question Time is not unfitly pictur'd with wings because it flies so fast away and bald behind because you cannot catch hold of it to pull it back The best part of this day is usually at first if we seek unto the Almighty betimes Job 8. 5. we are the more sure to find him and this should engage you to a more speedy trading with this precious talent 2. You all must be reckoned with how you have husbanded this gracious season Oh what a case will the slothful soul be in when death gives him a summons and he hears that word Render an account of thy stewardship for thou mayst be no longer steward Conscience must needs very much amaze the sinner when it shall before the Judge bring in such Indictments as these against him So much of this day of savation was spent in immoderate recreations So much in carnal and ungodly company So much in eager pursuing after the deceitful riches and pleasures of this world So much in making provision for the flesh that the vile and base lusts of it might be fulfilled So much in proud and towring imaginations So much in amorous and filthy musings So much in vain and rotten communication So much in Taverns and Ale-houses and in the Harlots habitations So much in tricking and adorning the body And Christ and the soul were all the mean while neglected and forgotten Often ask thy self this question Do I spend my Day of Grace after such a manner as I may account for it at last with comfort Such thoughts would make you serious 3. Let the diligence of the earthly minded in improving the worlds day shame you out of your idleness in this day of salvation If the greedy tradesman hears of an excellent bâ—rgâ—m what madness doth he count it to neglect the season wherein he may have it He that is covetous of preferment 't is no sooner offer'd then accepted Oh say such We must catch occasion by the fore-lock we may never have the like again Alas that men should be so wise in trifles and such fools in the greatest matters Now is the time of preferment you may be advanced to the dignity of Children and Heirs of God Now is the time to grow rich towards God to lay up such a treasure ' that will never fail that none can take away from you 4. Let the apprehensions which others have of this Day of Grace be consider'd by you Here I shall bring several Speakers upon the Stage delivering what their judgments and thoughts are 1. Hearken to the awakened Soul whose eyes are newly forced open by the Spirit Surely I am more brutish then any I have not the understanding of a man Many years I have liv'd and as many I have lust in sin and folly A treasure I have been entrusted with but I have been cheated of it by a deceitful heart a deceitful world and a subtle Serpent I remember opportunities have followed thick one upon another of getting grace but none were laid hold upon There was nothing I slighted more then that which least of all deserv'd my slighting Oh that my past dayes could be again recall'd they should be spent after another fashion But instead of that what cause have I to fear that the Lord may allow no more time since that which he hath allowed hath been so unprofitably consumed 2. Hearken to the serious Christian How great a work have I to do and how short a time to do it in How vast is eternity which depends upon this moment Lord the world is not worth my time and pains in comparison of thy self and that Grace and Glory which thou hast revealed Now is the time to fly from the vengeance of eternal fire and to gain the life that 's â—verlasting and to scape the one and gain the other shall be my lifes main business 3. Hearken to a rouzed sinner just going out of the world Oh! my head doth ake my heart is sick my eyes are dim my breath is short a general trembling seises on me and all do shew that this earthly house of my tabernacle is upon the point of being dissolved And must I now be forced away O my soul to what place art thou removing Hark! I hear a dreadful sound within Conscience speaks language full of horrour Alas Is the sentence now past Cut down the tree that brought forth none but evil fruit Must I go presently to the Bar of God who have nothing but provoked him all my dayes May I not
and sense of the love of God will have the greater influence because it usually finds us in sorrow doubting whether ever favour will be extended towards such as we fearing we are cast-awayes Now when in this doleful darkness the light of Gods countenance is lifted up and he shews his reconciled face oh how do our affections work towards him The Prodigal who came home with a sad and doubtful mind when he found himself in his Fathers armes when he saw thaâ— so long absence and great exorbitancies had not extinguish'd his Fathers love surely the workings of his love towards his Father again were beyond expression 2. Assurance of peace will fill you with joy and wonder You will admire to see how the case is altered with you a while ago you were strangers now friends and favourites a while ago you had not obtained mercy but now you have obtained mercy a while ago dead in sin but now you have attained to the first resurrection and so are some of those happy ones over whom the second death hath no power a while ago the children of wrath and sons of death now adopted the children of God and the heirs of glory Well may your hearts rejoyce and your joy no man taketh from you This joy is not like that of the carnal and ungodly 't is built upon a surer foundation affliction cannot damp it and the thoughts of death and judgment which quite spoil the mirth of the wicked will but highten and increase it it being an earnest of that fulness of joy which after dissolution will be entred into 3. Assurance of peace will mightily engage you unto thankfulness This is one reason certainly why David is called a man after the heart of God because he was so much in praise And assurance will make you abound in thanksgiving Unbelieving doubts and fears cause us to be possessed with a dumb devil so that though our receipts are vast our returns are small We misconstrue mercies and say they are common to hypocrites and that they are given in anger to us and will serve only to increase both our sin and punishment But when we know that our peace is made we shall also know our interest in those blessings which are peculiar to Gods chosen ones and as for outward mercies they will be very much sweetned because coming not only from the hand but from the heart of God and hereupon we shall be the more forward to offer the sacrifice of praise to God continually that is the fruit of our lips giving thanks to his name Heb. 13. 15. 4. Assurance of peace will quicken you to duty and make you stedfast in obedience With what forwardness will you pray when you know you shall be heard with what willingness will you engage in other Ordinances when you know that God will meet with you in them When you attend upon the ministry of the Word the Lord himself hath engaged to be your instructer when you come to the table he will certainly make you welcome and will be not only the inviter but the feast likewise Your expectations may be justly raised and you shall not be ashamed of them What encouragement doth this afford Add also when you know that you are reconciled to God and have had a sight and taste how good and gracious he is you will cleave to him with the fuller purpose of heart you will find so much sweetness in him that all the delights of sin and the world which Satan doth so much magnifie in his temptations will be but cheap and mean in comparison 5. Assurance of peace will set you above the fears of affliction and of death Then you will be able to make application of that supporting truth unto your selves That all chastisements are from love â—â—d tend unto your holiness and profit â—eb 12. 6 10. and this will keep you from fainting and dismayedness of Spirit Nay death it self will rather be desired then feared when you know it will admit you into the Lords presence from whom while in the body you are absent when you know that as soon as this earthly house of your tabernacle shall be dissolved you shall have a building of God â—n house not made with hands eternal in â—he heavens 2 Cor. 5. 1. USE IV. Of Direction how peace may be kept and maintained 1. Let not your hearts be lifted up with pride after the Lord hath manifested himself to you Pride is a great enemy to peace God revives and comforts the spirit of the humble and the heart of the contrite ones Isai 57. 15. Those who observe the workings of their own souls shall find after Gods manifesting himself that pride is commonly one of the first sins which assaults them The Apostle after the abundance of revelations was in great danger of being exalted above measure therefore the messenger of Satan is sent to buffet him that this self-exalting might be prevented Oh do not think highly of your selves do not censure and undervalue others the more low you are in your own eyes your joy and peace will be the more abiding 2. Be watchful even against little sins These will dead the heart and grieve the Spirit causing him to suspend his sweet influences and make way for greater Little sins have their peculiar aggravations How inexcusable are we when we stand with God about a small matter and refuse to do a little for him Mispence of a little time a little excess in using of the creatures a little frothiness of mind the smaller stirrings of pride and passion and such like which are more commonly to be found in professors you must beware of else these lesser sins to your cost and sorrow will be found great enough to interrupt and break your peace 3. Especially take heed of gross transgressions which waste the Conscience When David would needs feed upon forbidden pleasures he lost his peace and the joy of Gods salvation Psal 51. Grosser falls do break the bones and raise a new storm in the Conscience where before a calm was By these you will not only cause the Lords enemies to reproach religion but also your own hearts to reproach you Oh therefore cry Vphold me continually with thy free Spirit and keep back thy servant from presumptuous sins 4. Do the work of the Lord diligently God doth most constantly manifest himself to those who most constantly seek and search for him with their whole heart Jer. 29. 13. Never offer unto God a sacrifice but let it have sound inwards The Psalmist tells us That the Lords countenance doth behold the upright Psal 11. ult When we are sincere and serve him with our whole soul then he shews his face and in his looks we may read his love and through Christ his accepting of us 5. Let your design in begging the continuance of peace be this that hereby you may be encouraged to do more for God and to cleave the closer to him Aim at his
glory as well as your own satisfaction in this matter Lord I desire a continued assurance of thy love but 't is that I may love thee more and be more zealous for thine honour and labour in thy work with greater life and vigour 6. Let it be your dayly practise to walk with God Be not religious only by fits this argues an heart much distempered Here I shall give a directory how to walk every day 1. When your eyes are first open lift them up to God let your hearts be well seasoned with holy thoughts and affections they will be in the better frame all the day 2. Allot some time for secret prayer and searching of the Scripture twice every day at least And servants which are not masters of their own time if they cannot so conveniently pray at one time should be sure to catch hold of another opportunity 3. Let not meditation be omitted One quarter of an hour at least in thinking upon some truth the hearing or reading of which hath a little moved you or which doth most concern you may be well spared 4. Be serious in family duties walk in in the house with a perfect heart and conscienciously do the duties of your places and relations because the word stands much upon these and hereby Religion is adorned 5. Accustom your selves to thoughts of God and let your desires be frequently ascending towards him 6. In worldly business remember Conscience is to be kept void of offence take heed of injustice defrauding over-reaching 7. Let not the world when it flows into your hands insinuate it self into your hearts 8. Study to excell in those things which may make Religion amiable in the eyes of the world as meekness humility contentedness with your condition charitableness quietness refusing to backbite and defame any 9. Be vigilant against the sin which doth most easily beset you the sin of your constitution the sin of your calling the sin which heretofore did bear the greatest sway in you 10. Resist temptation at the first appearing of it start back from Satans baits as one would do who is ready to tread upon a Serpent 11. Let not Christian liberty degenerate into carnal licentiousness use not liberty for an occasion to the flesh remember you are the Disciples of the crucified Jesus and so in your walking there must be not an enmity but a sutableness to his Cross 12. Bad company abstain from and be not intimate with lukewarm professours when necessitated to be with them be jealous over your selves never sinfully comply with but rather reprove them 13. Design to get ground upon some sin or other every day every day let some progress be made in the work of mortification 14. Observe providences and get the good of them let losses and crosses wean you from the world let afflictions imbitter sin and let mercies indear the Father of them 15. Rest not in Ordinances but consider you must be reckoned with how you have improved them If in these you neither meet with God nor miss him 't is a bad sign 16. Keep a watch before the door of your lips oaths falshood vanity filthiness your communication must be free from Be also swift to hear and slow to speak for in multitude of words there wanteth not sin 17. If you fall lye not where you are fallen cry immediately for pardon and healing let the wound while green be cured before it fester 18. Have daily recourse to Christ to cover the sins of daily incursion you have as much need of daily pardon as you have of dayly bread 19. Live as Strangers and Pilgrims look upon the World as your Inn and Heaven as your Home and act as within view of Death and Judgment and Eternity 20. At evening reflect how you have spent the day An Heathen of old gave this notable advice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which may be thus Englished Never let sleep which senses tyes At any night close up thine eyes Before the actions of the day Thou thrice and seriously doest weigh Where have I sinn'd what have I done What duty have I let alone If you would walk after this manner how perfect might your peace be and how much might your passage be sweetned through this vale of tears I have done with the third Doctrine I shall be very brief in the two which remain Doct. 4. The fourth Doctrine is this That when sinners will not see they are smitten many times with spiritual blindness and the things of their peace are in a way of judgment hid from them The Lord hides the things of their peace from them several wayes 1. He causes his Spirit to withdraw 'T is the Spirits work to enlighten dark understandings but if the Spirit be gone how great must the darkness be 2. The Lord gives men up to the perverse reasonings and counsels of their own hearts and then a thousand absurdities will by the carnal mind be imagined in the doctrine which is according to godliness and how burthensome will the practise of godliness be made to appear 3. The Lord permits Satan to blind them and by his means their hatred of light and of the works of light is very much augmented and hereupon either more abominable prophaneness or strong delusions follow 4. The Lord in his providence causes several things to happen which sinners stumble at and by which they are more confirmed in their prejudices against the Word and in their infidelity The righteous are suffer'd sometimes to fall into sin and many times into great distress The wicked often prosper in the world and live and dye in a false peace And upon this the ungodly are more darkned and hardned 5. In all this the Lord acts as a Judge and intends to punish their refusing to be enlightned and yet he is not the Author of sin He is light 1 John 1. 5. and no darkness can come from him All ignorance and mistake is from corrupted nature being wrought upon by the Prince of darkness Neither is the justice of God to be quarrelled at for dealing thus with them that reject illumination 1. The merit of their sin is great Nescire est ignorantis nolle scire est superbiae there is abundance of pride in them that are unwilling to be informed and a great love to evil deeds and also mighty ingratitude for light is a very great priviledge 2. This punishment is very sutable What more equal then that those who would not be enlightned by the Spirit of the Lord and directed into the paths of peace should be suffered to be beguiled by Satan and their own spirits and so be misguided and lost for ever Vse 1. Take heed of sinning against the light for fear it be put out in obscurity The clearer the light shines the more it aggravates the works of darkness Let not the lusts of your hearts be cherished and fulfilled lest the light of your heads be