Reason 4. Fourthly, None hath reason to expect the like con- version, that enjovs the ordinary means ; because, though in this convert we have a pattern of what free grace can do, yet, as di- vines pertinently observe, it is a pattern without a promise ; God hath not added any promise to it, that ever he will do it for any other ; and where we have not a promise to encourage our hope, our hope can signify but little to us.
Inference 1. Let those that have found mercy in the evening of their life, admire the extraordinary grace that therein hath ap- peared to them. O that ever God should accept the bran, when Sa- tan hath had the flour of thy days ! The fore-mentioned reverend author tells us of one Marcus Caius Victorius, a very aged man in the primitive times, who was converted from Heathenism to Chris- tianitv in his old age. This man came to Simplicianus, a minister, and told him, he heartily owned and embraced the Christian faith. But neither he nor the church would trust him for a long time ; and the reason was, the unusualness of a conversion at such an age. But after he had given them good evidence of the reality thereof, there were acclamations and singing of Psalms, the people every where crying, Marcus Caius Victorius is become a Christian. This was written for a wonder ! Oh ! if God have wrought such won- derous salvation for any of you, what cause have you to do more for him than others ! What ! to pluck you out of hell when one foot was in ! To appear to you at last, when so hardened by long custom in sin, that one might say, " Can the Ethiopian change his u skin, or the leopard his spots ?" Oh ! what riches of mercy have appeared to you !
Inf. 2. Let this convince and startle such, as even to their gray hairs, remain in an unconverted state, who are where they were when they first came into the world, yea, rather further off' by much. Bethink yourselves, ye that are full of days, and full of sin, whose time is almost done, and your great work not begun : who have but a few sands more in the upper part of the glass to run down, and then your conversion will be impossible ; your sun is
SEItM. XXXII. THE FOUNTAIN OF LIFE. 405
setting; your night is coming; the shadows of the evening are stretched out upon you ; you have one foot in the grave, and the other in hell. O think, if all sense and tenderness be not wither- ed up as well as natural verdure ; think with yourselves how sad a case you are in : God may do wonders, but they are not seen every day, then they would cease to be wondered at O strive, strive, while you have a little time, and a few helps and means more ; strive to get that work accomplished now that was never done yet ; defer it no longer, you have done so too much already.
It may be (to use * Seneca's expression) you have been these sixty, seventy, or eighty years, beginning to live, about to change your practice ; but hitherto you still continue the same. Do not you see how Satan hath gulled, and cheated you with vain purposes, till he hath brought you to the very brink of the grave and hell ? O it is time now to make a stand, and pause a little where you are, and to what he hath brought you. The Lord at last give you an eye to see, and an heart to consider.
Inf. 3. Lastly, Let this be a call and caution to all young ones to begin with God betime, and take heed of delays till the last, so as many thousands have done before them to their eternal ruin. Now is your time, if you desire to be in Christ ; if you have any sense of the weight and worth of eternal things upon your hearts : I know your age is voluptuous, and delights not in the serious thoughts of death and eternity : you are more inclined to mind your pleasures, and leave these grave and serious matters to old age : but let me per- suade you against that, by these considerations.
First, O set to the business of religion now, because this is the moulding age. Now your hearts are tender, and your affections flowing : now is the time when you are most likely to be wrought upon.
Secondly, Now, because this is the freest part of your time. It is in the morning of your life, as in the morning of the day : if a man have any business to be done, let him take the morning for it; for in the after-part of the day a hurry of business comes on, so that you either forget it, or want opportunity for it.
Thirdly, Now, because your life is immediately uncertain ; you are not certain that ever you shall attain the years of your fathers : there are graves in the church-yard just of your length; and skulls of all sorts and sizes in Golgotha, as the Jews proverb is.
Fourthly, Now, because God will not spare you because you arc but young sinners, little sinners, if you die Christless. If you are not, as you think, old enough to mind Christ, surely, if you die
* Semper victuri. Alwavs about to lire.
406 THE FOUNTAIN OF LIFE. SERM. XXXIII.
Christless, you are old enough to be damned : there is the small spray, as well as great logs in the fire of hell.
Fifthly. Now, because your life will be the more eminently useful, and serviceable to God, xvlien you know him betimes, and begin with him early. Austin repented, and so have many thousands since, that he began so late, and knew God no sooner.
Sixthly, Now, because your life will be the sweeter to yon, when the morning of it is dedicated to the Lord, The first fruits sanctify the whole harvest : this will have a sweet influence into all your days, whatever changes, straits, or troubles you may afterwards meet with.
The fourth excellent Saying of Christ upon the Cross, illustrated.
And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani ; that is to say, My God, my God, why hast thou forsaken me ?
JL HIS verse contains the fourth memorable saying of Christ upon the cross; words able to rend the hardest heart in the world : it is the voice of the Son of God in an agony * : his suffer- ings were great, very great before, but never in that extremity as now; when this heaven-rending and heart-melting out-cry brake from him upon the cross, Eli, Eli, lama sabachthani ? In which are considerable, the time, matter, and manner of this his sad complaint.
First, The time when it was uttered, " about the ninth hour," i. e. about three of the clock afternoon. For as the Jews divided the night into four quarters, or watches ; so they divided the day, in like manner, into four quarters, or greater hours ; which had their names from that hour of the day that closed the quarter. So that beginning their account of their lesser hours from six in the morning, which Avith them was the first, their ninth hour answer- ed to our third afternoon. And this is needfully marked by the evangelists, on purpose to shew us how long Christ hanged in dis- tress upon the cross, both in soul and body, which at least was full
* I know these are the words of one in agony, and in the utmost anguish of &>oul. Heinsiut en this place.