we cannot tell the day or month or year when that time shall be yet we are fully assured that it is hastening We are told in the Apostles days Heb. 10. 37. Yâ— a little while and he that shall come will come and will not tarry How many of the preliminary predictions of things that were to intervence and make way to it have already received their fulfilment and we may expect that God will make a short work of it when it draws nigh its accomplishment Nor need the present face of things though dismal affright us or make us think it afar off for â—ow often is the darkest part of the night â—â—st before the day breaks and therefore the Church acknowledgeth Psal 126. 1. When the Lord turned again the captivity of Zion we were 〈◊〉 those that dream 3. Let us then much pondâ—r of the Happiness of â—â—se days and refresh our weary spirits therewithâ—l The thing is sure determined and cannot fail let then our faith give a present subâ—â—stence to the things thus hoped for and our meditation feed it self comfortably with them let us for this end consider with great delight of the things that are then to be expected Then shall the JEWS come over to the Lord Jesus Christ whom they have abâ—ured Zech. 12. 10. c. Then will they ask the way to Zion with their faces thitherward then their Graves shall be opened and they shall pay homage to their Lord Redeemer Then shall the Gentiles be called in plenty then will that word take place Psal 2â— 27. All the ends of the world shall remember and â—â—rn to the Lord and all the kindreds of the Nations shall worship before thee and that Hos 1. 10. It shall come to pass that in the place where it was said unto them ye are not my people there it shall be said unto them ye are the Sons of the Living God Then will God gloriously accomplish that promise Psal 2. â— Ask thou of me and I shalâ— give thee the Heatheâ— for thine inheritance and the uttermost parts of the earth for thy possession Then will the Suâ— of Righteousness appear in his Meridiaâ— brightness and dispel the mists of ignorance errour and superstition then will that prayer of the Church be answerâ—d Psal 67. 2. That thy way may be known upon earth thy saving health to all Nations Then will all the differences in the Church of Christ be adjusted and their contentions will cease about the different ways and modes of Worship which at present not a little disturb the Churches tranquillity Zech 14. 9 In that day there shall be one Lord and his name one Noâ— any more shall the noise of hammers and aâ—â— be heard in the building of Gods Temple It will be a very peaceable and flourishing state of the Church when there shall be neither adversary nor evil occurrent And shall not the belief of these things revive our fainting spirits and make us to wait patiently through these driery hours of trouble USE II. We also have here a Rule by which to judge of the times Every one is ready to make his remarks on the times that he lives in which pass over him to judge of them whether the days are good or evil The generality of men take their measures from the observation of outward Providence if there be oâ—tward peace plenty they call them happy days if outward distress and trouble they call them evil but we have a better Rule and more safe for Christians and that is to judge according as this fountain is opened amongst us The more of Christ that a people enjoy the happier are they and the less he is known and acknowledged in his great design of Mediatorship the greater is the infelicity of such a people and by this Rule I believe the times are evil in the most places that are called Christian inasmuch as it is a day wherein the greatest number of those that should preach the Doctrines of Christ of Redemâ—ion Justification Sanctification and Eternal Life to be obtained by him and so to be the instruments of opening the Fountain to men do rather endeavour to obscure them by perverting the great Doctrine of â—ustification by his Righteousness alone and confounding New Covenant Obedience with meer Morality or a legal Righteousness How contrary are these things â—o those which will be the glory of the Times of refreshment USE III. For Exhortation to the People of God in two particulars 1. Be Exhorted to Pray much and earnestly for the Conversion of the JEWS This duty seems to be too much neglected in these days and possibly one great reason of it is because the belief of this Article runs so low in the Christian world Be we then roused up to this duty and there are these Considerations which are very profitable for this end 1. The thing is a matter of Faith and so â— Calls for Prayer It as a truth not to be doubted of since God hath given us the assurance of it in his word and we ought to Receive his Testimony and thereby Set to our Seal that 〈◊〉 is True Now the things that we believe because God hath promised them and which are future are such things as are proper for â— to pray for they are good in themselves anâ— worth the desiring the strength of Prayer â— in this belief yea this is the way in which God hath said that he will communicate the good promised to his people Ezek 36. 37 I will yet for this be enquired of by the house of Israel to do it for them 2. They once Prayed for us we therefore oâ—â— this duty to them There was a time wheâ— God only knew them of all the Families of tâ—â— earth the Gentiles were far off then theâ— prayed that we might be brought in to Chrisâ— fold and among others Psal 67. is a Prayer the Church of the Jews on this account â—rely then it is but a due requital for us to â—ray for them 3. Their Miserable Condition Calls for it They â—e objects or compassion and every tender â—eart cannot but condole them nor is it like â—o be better with them till the happy day of â—â—eir Conversion cometh And well may we â— a like expostulation which Christ the Anâ—el of the Covenant once did for them of old â—hen in distress Zech. 1. 12. O Lord of hosts 〈◊〉 long wilt thou not have mercy on Jerusalem against which thou hast had indignation 4. The Benefit which shall come with their Conâ—sion to the Gentile Churches is our great encouâ—gement to importunity in it There was no â—itle advantage by their casting off but the Apostle assures us that their grafting in shall be transcendently more Rom. 11. 15. If the â—asting away of them be the reconciling of the world â—hat shall the receiving of them be but life from â—e dead Surely then we pray for our selves when we pray for them and one would think that Interest would
they are made to all promiscuously to whom thâ— means of Grace are sent and the great truthâ— which concern Christ and Salvation by him are urged upon them but where the Spiriâ— of God doth inwardly reveal Christ in thâ— Souls of any and makes them sharers in hiâ— Salvation he always brings them to such â— frame such therefore are the only blesseâ— ones Mat 5. 4 Blessed are they that mourn fâ—â— they shall be comforted 2. That we must distinguish between Passiâ— â—nd Active Conversion This distinction is generally received among the Orthodox and â—y all them who acknowledge that there are the Habits of Saving Grace infused into us in order to our being able to exert Grace in our lives and the Apostle plainly shews the difference Gal. 5. 25. If we live in the Spirit let us walk in the Spirit Passive Conversion then is that Change which is made in us in Regenera 〈◊〉 by the infusion of all saving Graces into 〈◊〉 of which it is said 2 Cor. 5. 17. If any â—â—n be in Christ Jesus he is a new Creaturâ— Active Conversion consists in the exerting and â—â—ercising of these Graces The former is â—â—one by the Spirit alone in the latter he â—â— operates with us And we may take from â—â—nce this brief accouâ—t of the present affair 1. That Gods Elect do many times long despise the offers of Christ that are made to them â—â— the Gospel God will have his own to know that their Conversion as well as their Salvation is of Grace and that they have a nature in them as full of obstinacy and enmity as others he therefore leaves them for a season to resist his Spirit and to shew the desperate malignity that is in them and they neglect the things of their peace â—witâ—stand the offers of a Saviour and quench the motions of the Spirit in them that accompany the Calls of the Gospel This Ephraim confesseth of himself Jer. 31. 18. Thou hast chastized me and I was chastized as a bullock unaccustomed to the yoke Yea sometimes violently to oppose and persecute his Church Such an one was Paul when a Pharisee Phil. 3. 6. Touching zeal persecuting the Church 2. That there are some common legal works wrought in the Elect antecedent to their Regeneration or Passive Conversion The Spirit of God is wont to begin with men by Convictions and Terrors by setting the Law home on their Consciences which make them afraid and those are wrought not only in Gods Children but in others also and the Elect themselves do too frequently stifle these motions out grow these awakenings and retâ—â—â— again to their former security the time of their new birth is not yet come and God hereby lets them see what enemies they are to their own Salvation and that if he had not come with Almighty Efficacy to them they had refused him to their destruction as well as others How many such common works have some out grown and become worse after them and yet they have had their months in which God hath taken them because he had an Immutable love for them See for this Isa 57. 17 18. I hid me and was wroth and he went on frowardly in the way of his heart I have seen his ways and will heal him 3. That all saving qualifications are wrought in them at once in Passive Conversion When the Spirit of God comes to produce this great Change in the Sinner he infuseth into him all his Sanctifying Graces there is a new man created in him Eph. 4. 24. There is a perfection of parts though not of degrees Sanctification is throughout 1 Thes 5. 23. There is therefore no order in the production of these saving qualities in the Soul but they come in all at once In Conversion whole Christ is put â—â— it is therefore called a new birth Joh. 3. 3. And it is the babe of Grace which is born and it hath all its members entire 4. That God draws the man to exert these Graces in Active Conversion after the manner of a Rational Agent In the exerting of Grace the man is not only active but voluntary too he acts as a cause by Counsel As therefore there is the Co operation of God in this as well as his operation in the former according to Phil. 2. 13. It is God which worketh in you to will and to do of his own good pleasure So he works upon the Rational Faculties or Powers that are put into man and having sanctified them he draws them forth to put the new nature into act upon sight deliberation and with perswasion He is not drawn to it by meer instinct but he knows what he doth and why he doth it he hath a foundation on which he acts every Grace he knows whom he believes in and why he so doth 2 Tim. 1. 12. I know whom I have believed and am perswaded that he is able to keep that which I have committed to him against that day and so of the rest God is therefore said to draw â—s with the cords of a man Hos 11. 4. 5. In this Conversion the Soul betakes it self to Christ by faith as to a Fountain opened for Sin and for Uncleanness The great Grace celebrated in the Gospel is Faith by which we close with Christ for life wherein we comply with the main Article of the New-Covenant and therefore Salvation is ascertained to it Joh. 3. 16. Whosoever believes in him shall not perish but have everlasting life This Grace is not before the others in being though it leads in the exercise and doth indeed influence all the other being that which fetcheth in help from Christ for the acting of them Now Christ is the immediate Object on whom Faith fiâ—eth it believes in him for all the good that it wants and seeth to be stored in him and that which draws it so to rely on him is the discovery it hath made of his sufficiency and readiness to answer its great necessity which is to be delivered from the guilt and defilement of sin and thaâ— because it apprehends all this to be fountained in him that it may be communicated by him to all those that stand in need of it and this it doth upon the invitation given in the Gospel to all that are oppressed with the burden of sin to come to him for succour against it 6. This Faith is always accompanied with true Repentance In active Conversion these two Graces are in conjunction I shall not here meddle with the disputes which of these two Graces is the first if we speak of their production they are together and so there is no priority of any Grace they being created in the same instant if we speak of thâ—ir production they are together and so there is no priority of any Grace they being created in the same instant if we speak of the order of nature in their activity Faith must have the precedency because it influenceth all the other for though
there is a Legal Repentance before Conversion yet that which is Evangelical follows upon it and is no further pleasing to God than as it is exercised by faith but in respect to order of time the man repents and believes at once and so they are together It is a penitent Faith and a believing Repentance that is exerted they are therefore conjoyned Acts 20. 21. Testifying both to the Jews and also to the Greeks Repentance towards God and Faith towards our Lord Jesus Christ 7. For the right exerting of these Graces there is the exercise of a Spirit of Mourning and of Supplication There is a principle of this or there is such a Spirit habitually put into the man when he is new made but the improvement of it is in the practising of Faith and Repentance Here then 1. For the exerting of true Repentance he draws out a Spirit of mourning In Repentance we turn from sin to God in which turning there is not only an abstinence from the outward acts but a cordial renouncing and forsaking of those sins which we rightly repent of and for that end we must be made to see them to be evil and mischievous and that we have foolishly turned from God to them the genuine effect whereof upon the heart is to bemoan our selves by reason of them and hence the Scripture annexeth mourning unto Repentance as an inseparable concomitant of â— hence that in Jer. 31. 18. I have surely heard Ephraim bemoaning of himself c. And for the producing of this mourning God offers the conviction of the evil and bitterness then is in our sins Jer. 2 19. Know and see that it is an evil thing and bitter that thou hast forsaken the Lord thy God c. Now there are two passages to be observed in this mourning 1. He bewails all his Sins Godly Sorrow is for Sin that is the procuring cause of all the sorrows that poor man is exposed unto and is therefore that which peculiarly calls for our mourning and this belongs to that sorrow which the Apostle tells us is so serviceable to true Repentance 2 Cor. 7. 10 Godly sorrow worketh repentance not to be repented of It is by this that we embitter sin to our selves and stir up in us an hatred of it for though sorrow be a mixt Affection yet it mainly partakes of hatred which is a separating affection and makes us to reject the Object of it Now if this sorrow be genuine it is universal it bears a respect to all sin because if it be right it is excited by the apprehension of the great evil there is in sin in the nature as well as in the effects of it which evil being in all sin it must needs extend to all hence that Psalm 119. 104. I hate every false way and where this hatred is there will be Sorrow for our having hurt our selves by it and therein dishonoured God 2. He more peculiarly laments the affronts that be hath offered to Christ who hath been set before him in the tenders of Grace This therefore is peculiarly remarked in Zech. 12. 10. They shall 〈◊〉 upon him whom they have pierced and they shall mourn for him as one mourneth for an only Son and be in bitterness for him as one is in bitterness for his first born Where the Gospel comes and Christ is exhibited together with the need that men have of him by reason of â—in the convictions whereof are laid before men to perswade them of the necessity they stand in of having him to be their Saviour and men have made light of these invitations which have been given them they have not been perswaded of their misery by Sin and brought to accept of Christ to rescue them from it and have accordingly despised him neglected him chosen lying vanities before him and remained in their unbelief This is the great provocation under the Gospel Joh. 3. 19. This is the Condemnation that light is come into the world and men chuse darkness rather than light This Sin therefore they shall peculiarly mourn for and resent with the greatest sorrow 2. For the exercising of Faith this Spirit of mourning is ever accompanied with a Spirit of Supplication The first breathings and breakings forth of faith are in prayer When once Paul was Converted that is the next news we hear of him Acts 9. 11. Behold he prayeth This is the first sign by which the new born Christian discovers that he hath life in him True Prayer supposeth a principle of faith in the man â—or only such a prayer as is spirited with it is acceptable to and prevalent with God Jam. 5. 16. The effectual fervent prayer of a righteous man availeth much compare Chap. 1. 5 6. Let him ask of God but let him ask â—â— faith God hath therefore made it a medium for our participation in the blessings engaged in the New Covenant Ezek. 36. 37. I will yet be enquired of for this by the House of Israel to do it for them In which prayer 1. He confesseth and bewaileth his sins before God Confession of sin is if not an essential part yet an inseparable adjunct of prayer by which sinful man addresseth God for mercy hence the promise so runs Prov. 28. 13. He that confesseth and forsaketh shall find mercy And for this reason when God invites back sliders to return and promiseth them acceptance he enters that caution Jer. 3. 13. Only acknowledge thine iniquity Nor indeed can we rightly come to Christ for a pardon and cleansing unless we lay open our malady before him so that there is a tacit confession of Sin in the very petitions that are put up on this account but God expects that in our solemn addressing of him we be explicit in it Levit. 26. 40. If they confess their iniquity and the iniquity of their fathers with their tresâ—oss c. 2. He requests his Converting Grace There must be a root of Conversion in the man before he can sincerely desire or petition to be Converted and indeed gracious mourning confession and supplication do follow after that inward and transforming work of the Spirit in the man Jer. 31. 19. After that I was turned I repented and after that I was instructed I smote upon my thigh I was ashamed c However in the actual turning of the Soul to God the man finds that it is not in his own power to turn himself but that he must have it given him of God and accordingly he asks it of him thus did Ephraim verse 18. Turn thou me and I shall be turned and God directs Israel to use such words Hos 14. 2. Take away all iniquity and receive us graciously and these cries are drawn forth by the efficacâ— oâ— preventing Grace 3 He professeth his acceptance of and reliancâ— upon Christ for Salvation He acknowledge thâ— that Christ is an All sufficient Saviour that there is a fulness of vertue in this founâ—ain to take away all Sin and Uncleanness from
him he answers the Call of the Spirit in the Word and embraceth the promise annexed to it and Echo's back to it with acceptance and gratitude as Psal 27. 8. When then saidst seek ye my face â—ine heart said unto thee thy face Lord will I seek Jer 3 22 Return ye baâ—ksâ—iding Children and I will heal your backslidngs â—â—hold we come unto thee fâ—r thou art the Lord our God And tâ—us is the Everlasting Covenant past between God and him now is he Unitâ—d with the Fountain or Grace and all thâ— saving vertue oâ— it is derived to him and this is the usual method of Divine Grace iâ— bringing a Sinner to participate in the saving Benefits which were purchased by the Lord Jesus Christ for him USE I. For Information in two or threâ— particulars 1. We have here a Rule to judge of the Efficacy of the Gospel in the dispensation of it Theâ— is a great deal of reasoâ— why the People â— God should observe not only who enjo◠〈◊〉 Gospel in which Christ is opened to men â—â—d where it is that Christ is most clearly and â—stinctly declared in his whole work but alâ— what fruit or efficacy there is of it how â—r the vertue of this fountain for the ends of â—â— being opened is made evident by the effects â—f it upon men and though the work of Apâ—â—cation wherein Christ is made to us Righâ—â—ousness and Sanctification for the pardoning â—â—d cleansing of our sin be a secret work and â— man can certainly know it of another exâ—pt by extraordinary Revelation and though â—â— things which are the concomitants of this â—â—d evidence to it viz. A spirit of mourning â—â—d supplication are not so obvious but that â—â— may be mistaken about them inasmuch â— there may be secret Prayer and bewailing â— sin that is sincere and accepted with God â—hich makes no noise and there may be a â—ew of much of this but whether it be sincere â—â—d proceeds from such a spirit given to us â—â— be judged of only Charitably yet there â— usually so much to be discerned on â—is account by such as observe the times as â—ay make the hearts of such as fear God Glad â— Sad and many times there are too awful â—idences of the general prevailing of the conâ—ary spirit by the notorious appearance of â—ch things as are inconsistent with this If â—e speak on a publick account when God inâ—â—ds to pour out much grace upon a People he will give a spirit of mourning and prayer and therefore when there is but a little of thiâ— and much of the contrary to be observeâ— when it is as Isa 22. 12 13. In that day diâ— the Lord God of hosts call to weeping and to mourâ—ing and to baldness and to girding with sackcloth and behold joy and gladness sâ—aying of oxen anâ— killing of sheep eating flesh and drinking wiâ—e â— let us eat and drink for to morrow we shall dyâ— When instead of reforming the sins that aâ— among men there is nothing mended but theâ— rather grow worse it saith that if there wâ—â— a spirit of mourning it would not be so Aâ—â— when Prayer is neglected particularly in Families and there are so many houses withouâ— it as is complained it is to be supposed tâ—â— secret Prayer is neglected too and mucâ— more that the spirit of Supplication is greatlâ— wanting Nay though there be many Fasâ— kept for the bemoaning of the prevailing sâ—â— making of humble confessions of them uâ—â— God and asking of his pardon and healing â— yet if this be all and there is nothing amendeâ— nor is the work of the present day in this râ—gard pursued it will bespeak that the day â—oâ— the plentiful accomplishment of this promiâ— that we have under our present consideratioâ— doth not as yet commence And let serioâ— Christians judge by such Rules and say whâ—ther they do not see great occasion for Lamâ—â—tation on this account The same observatioâ— is also applicable to particular persons 2. We may hence learn what little reason the â—ost have to boast of Christ as a Fountain of Salvation to them It must needs be a sad sight â—o see with what security and confidence the generality do nourish themselves as if they â—othing doubted of a title to Christ and life â—y him and take it amiss to have the reality â—f it so much as questioned who yet cannot â—ear the test of the truth in hand but must â—â—eds fall before it and stand condemned by it â—â— it be as it is a great truth that where God â—pplies Christ to men in the benefits which he â—â—th purchased for Sinners he pours out upon â—em a spirit of mourning and supplication â—ertainly then all such as are without such a â—irit must needs be strangers to such an Apâ—lication and without doubt where such a â—irit is put into men there will be the exerting â—f it in their lives and practices When thereâ—ore there is nothing of this but the quite â—ontrary notoriously appearing such mens â—ith must needs be presumption and their â—oasting is of a false gift Think of this then â—l you who are so far from mourning for â—our sins that you can live in them quietly â—ontentedly nay you Rejoyce in iniquity and â—ke the greatest Satisfaction in gratifying of â—our carnal lusts who are never well but when â—ou are Devising mischief on your beds and putâ—ng it in practice as soon as opportunity affords you that can make a mock of sin that can Drink your stollen waters and eat your bread in secret and wipe your mouths and say we have done no wickedness You that can boast of your lewd pranks and shew your sin as Sodom and hide it not you that joyâ— hand in hand with your lewd companions and encourage one another in your wicked courses surely you never had the healing vertue of this fountain applied to you and to hope to have your sins pardoned and yet not cleansed is a vain hope Think of this also all you Prayerless ones who instead of calling upon Gods name abuse it and take it in vain by your profane taking it into your mouths who can live days and mouths and years without so much as a formal addressing of God whose houses will one day rise up against you and testify that you never Prayed in them either by your selves or with your families who never carried your iniquities to God as a burden too heavy for you to bear and with strong cryes besought him to take them away by a free pardon and powerful purging Let all such know that how presumptuously soever you may now cry Lord Lord there is a time coming if mercy prevent not when he will say I never knew you depart from me all ye workers of iniquity And be not deceived for God is not mocked 3. This shews us who they are that are like to enjoy the clearest discoveries and most plentiful applications of Christ to them certainly they are such unto