The Day of Grace, Text (1 of 3)

The Day of Grace · Text (1 of 3)

p. 1The 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 p. 2Stage, 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 p. 3the 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 p. 4was affected towards Jeruſalems Inhabitants. His commiſeration is very great, and 'tis 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 …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 p. 5which 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 th… office which his Father had p. 6put 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, 'tis 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 foreign, O ſi cognoviſſes! Our Lord wiſhes that they had known what ſo highly and nearly concerned them. But 'tis 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. foreign, eve… thou; this is very emphatical. As if Chriſt ſhould have ſaid, O thou Jeruſalem, who haſt enjoyed ſo many means and mercies, and haſt p. 7ſlighted 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 Servant… 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 w^ch 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 happ…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, p. 8who 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 p. 9pity 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, p. 10a 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. 'Tis 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 foreign. 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. 'Twas 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 p. 11them. 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 p. 12the 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 'tis lock'd and bolted; and yet his love and patience overcomes theſe indignities, and he waits ſtill to ſee, if at laſt ſinners will p. 13conſult 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 …beyed. Thus he weeps and wiſhes, that Jeruſalem had known what they were …gnorant of. And Iſrael, when for their …eafneſs unto, and refuſing of God, they …ere given up to their own hearts luſts, …nd ſuffer'd to walk after their own …ounſels, the Lord wiſhes, O that my peo…le had hearkened unto me, and Iſrael had …alked in my wayes! Pſal. 81. 11, 12, 13. Thoſe that periſh will have no reaſon to …omplain of Chriſt, but of themſelves; p. 14he 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 o… his own righteouſneſs, and from tha… worſt ſort of leproſie doth make u… clean?

p. 152. 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, 'tis 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 p. 16be 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 p. 17they 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 t… 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. p. 18How 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 t…ſe compaſſions of Chriſt do far tranſcend and exceed all human mercies. A Mothers bowels do yern, eſpecially p. 19towards 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?

p. 20USE II. Since Chriſt is ſo compaſſionate, ſurely 'tis 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. 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 'tis without cauſe; they ſay, We will not have this Lord to reign over us. 'Tis 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 h…rm you.

Methinks at the reading of this; the moſt ſtubborn ſhould yield and ſay p. 21We ſtood out againſt the Lord of life, but 'twas 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. 'Twas 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, p. 22though 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 'tis 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 p. 23vain: 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 p. 24priviledges 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 p. 25it 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. p. 26When 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 only time, for working; Whatever therefore our hand finds to do, we… ſhould do it with our whole might. The Painter gave a good reaſon, why in his Piece he was ſo accurate, In Immortalitatem pingo, I paint for immortality; intimating, that the picture he made, was to continue in view after he was dead and gone: So we ſhould ſay, In Aeternitatem operamur, Our dayes work is for Eternity, therefore we dare not trifle. The p. 27Church is likened unto a Vineyard, and every one ſhould be a labourer.

3. The Seaſon of Grace is called a Day, in regard of the brevity and ſhortneſs of its continuance; It cannot exceed the term of natural life, and how ſhort that is experience ſhews, and the Scripture to affect us, doth expreſs by ſeveral notable ſimilitudes: Sayes the Apoſtle, What is your life? It is even a vapour, that appeareth for a little while, and then vaniſheth away, Jam. 4. 14. And Job 9. 25, 26. Now my dayes are ſwifter then a poſt, they flee away, and ſee no good; they are paſſed away as the ſhips of deſire, as the Eagle that haſteth to the prey. How faſt doth the Poſt ride? how ſwiftly doth the Ship ſail? what haſte doth the hungry Eagle make to the prey? Such ſpeed, O man, O woman, thou art making towards another world. The Day of Grace ſhortens as thy life ſhortens; reflect upon the opportunities thou haſt loſt with grief, condemn thy folly, and be ſo wiſe as now to redeem time, by doubled care and diligence.

And as this Day of Grace cannot exceed the bounds of life, ſo it may come p. 28to a period before. Long reſiſting of the Spirit, and ſtanding out againſt the means of Grace, the Lord may, and often doth puniſh, by reſolving, his Spirit ſhall ſtrive no longer, and that to the working of Grace, the means ſhall never be made effectual: The accepted time is not foreign, but foreign, not an Age, but a Day, and much of this day is gone already. Now as the Traveller being ſtraitned, as to time, makes the greater ſpeed, ſo ſhould we in our Chriſtian race; we ſhould lay aſide the clogs of the world, and the weights of ſin, that we may run with the greater freedom and patience, Hebr. 12. 1.

We may obſerve great difference in the dayes of the year; very long they are in the midſt of Summer, in compariſon with what they are in the depth of Winter. And verily ſuch an inequality there is between the day of grace, which ſome have, and which others do enjoy. And what knoweſt thou, O ſecure ſoul, who reckoneſt upon a long ſeaſon yet to come, but that thy day of grace may prove as it were a winters day, having not half ſo many hours, as to others are p. 29allotted! Rouze up thy ſelf therefore, and looſe no more of that time which is ſo exceeding ſhort at longeſt, and may be ſo much ſhorter then thou imagineſt.

4. The Seaſon of Grace is called a Day, with relation to the night that is coming; and when the night is come, thy main work cannot be done, if then it be undone; and if it be undone, thou thy ſelf art undone for ever. I muſt work the work of him that ſent me while it is day (ſayes Chriſt) the night cometh, when no man can work, John 9. 4. When the day of the righteous concludes, they reſt from their labour, and their works follow them; and though the night of death overſpreads their earthly tabernacle, yet their ſpirits are made perfect, and 'tis an everlaſting day of glory with them. And on the other ſide, when the day of the wicked comes to a period, either they are left under invincible blindneſs, and deadneſs, and obduration; and how can they work then, unleſs the works of darkneſs? or elſe death finiſhes both the day of life and grace together, and then 'twill be too late to think of working, for they will be bound hand p. 30and foot, and thrown into outer darkneſs. When you hear of a day of grace, withall remember, that the night and darkneſ… are haſtning; and if ſo, for you to delay that great buſineſs, for which this day i… afforded, ſhews the worſt and moſt pernicious imprudence. Let me ſpeak to you in the words of our Lord, John 12▪ 35. Yet a little while is the light wit… you; walk while ye have the light, le… darkneſs come upon you; for he that walketh in darkneſs knoweth not whither he goeth▪

In the ſecond place, I am to declare the priviledges of the Day of Grace▪ Theſe are Priviledges of ineſtimable value: the loſs of theſe, and of the hopes that ever they will be again enjoyed, is one thing which makes Hell ſo ſad … place. A time of trade and thriving in the world, a time of peace, and plenty, and outward proſperity, though to be pray'd for and prized, yet it is nothing near ſo much to be prized as the accepted time, as the day of ſalvation.

The priviledges of the Day of Grace are theſe following.

1. One is the enjoyment of the Word of God. Becauſe of this Iſrael of old was p. 31look'd upon as priviledg'd above the whole earth beſides, Pſal. 147. 10, 20. He ſheweth his Word unto Jacob, his Statutes and his Judgments to the children of Iſrael; he hath not dealt ſo with any nation; and as for his Judgments they have not known them. The Saints in Scripture, whoſe eyes were more fully open, and whoſe judgments were more clear, to apprehend the worth of things, what an eſtimate do they put upon the Word of God! What was David's judgment concerning it? He ſayes, Pſal. 119. 103. How ſweet are thy words unto my taſte! …ea, ſweeter then honey to my mouth: And ver. 72. The law of thy mouth is better unto me then thouſands of gold and ſilver. Indeed this whole Pſalm may be called a Pſalm of praiſe, that is to ſay, of the Word of God; and David's judgment is not to be undervalued, who is called, a man after Gods own heart. Holy Job eſteemed this Word at an high rate, when he made that profeſſion, it was va…ued more then his neceſſary food, Job 23. 12. Hence comes that Wiſdom, which the Topaz of Aethiopia cannot equal, and the price whereof is above Rubies.

p. 32Now in the Day of Grace this Word is vouchſafed; you both have it to ſearch into it your ſelves, and you have it opened and applied by the miniſtry of the Goſpel.

1. You may ſearch into it your ſelves. How many thouſands under Antichriſtian bondage, enjoy not this priviledge, to have the Scriptures in a known tongue? The Word is the Souls food: Cruel Papiſts! who deny the ſoul bread. The Word is the Key, which unlocks the Treaſures both of Grace and Glory: Cruel Papiſts! who take away the Key of knowledge, enter not themſelves, and hinder thoſe that would. The Word is the Souls weapon, whereby the Wicked one is is overcome: Cruel Papiſts! who took this weapon out of its hand, and ſo betrayed it into the hands of Satan. Though the command of Chriſt be expreſs, to ſearch the Scriptures, Jeh. 5. 39. Though the Apoſtle Paul ſayes, Let th… Word dwell in you richly, Coloſ. 3. 16. Though Timothy from his childhood wa… admitted to, and made acquainted with the Scriptures, which made him wiſe t… ſalvation, 2 Tim. 3. 15. Though Chryſoſtom p. 33(with whom the other Fathers generally as to this particular, agree) doth tell us, Hom. 9. in Epiſt. ad Col. foreign, That all evils are cauſed by the Scriptures ignorance: Yet unto how many, under Popery, are the Scriptures denied?

It was thus in this our Land not many ſcores of years ago, Romiſh darkneſs as thick here as in other places: But now the Buſhel is taken off from the Lamp of the Word, all may be enlightned and directed by it, which fooliſhly ſhut not their eyes againſt it. You have the Word in your houſes, in your hands; oh that it were in more heads and hearts! You may daily have recourſe to this Word, for counſel, for quickning, and comfort; and if you will but give up your ſelves to it, that Promiſe ſhall aſſuredly be fulfilled, Prov. 6. 22. When thou goeſt it ſhall lead thee, when thou ſleepeſt it ſhall keep thee, when thou awakeſt it ſhall talk with thee. As the Word doth guide and guard them that entertain it, ſo it talks with them, it tells them of ſuch things, as draw forth their deſires, p. 34inflame their love, put them upon labour, and fill them with unſpeakable joy.

2. You have this Word opened and applied by the miniſtry of the Goſpel. Miniſters are yet with you, and that's a great priviledge, for with them Chriſt hath promiſed to be alwayes to the end of the world, Matth. 28. ult. 'Tis their buſineſs to divide the Word, and to give to every one his portion. They foreſee the ſtorm, and warn the wicked to turn and fly unto a place of refuge, they encourage thoſe who have true (though but weak) grace, and ſhew how thoſe Promiſes and Comforts, which they hear of, belong to them, though they are ſo apt to thruſt them away from themſelves. Miniſters, they do both bind and looſe, they bind the impenitent and unbelieving ſinner under the curſe, under wrath, and he is bound in Heaven; for the ſentence that the Goſpel paſſes upon him, is in Heaven ratified. But if the impenitent ſoul is broken, mourns for ſin, loaths it, leaves it; if the unbelieving ſinner, which before rejected Chriſt, receives him, then Miniſters have commiſſion to looſe him, whom before they bound, and p. 35he is looſed in Heaven; whom the Word declares juſtified, to be ſure the God of Heaven hath acquitted. And truly Miniſters bind with this deſign, that afterwards they may looſe; they denounce threats, that, ſinners being awakened and contrite, they may apply the Promiſes.

Theſe Ambaſſadours of Chriſt, come and intreat you to be reconciled unto God, and as they inform you upon what articles he will be at peace with you, ſo they uſe many arguments to work upon your conſciences and affections; they will not let you alone in your vanity, but Sabbath after Sabbath cry to you, and tell you, that when you ruſh into ſin you ruſh into a battel, and 'tis againſt that great God, who muſt needs be too hard for you: Who ever fought with him, and got any thing but blows, wounds and death? Who ever hardned himſelf againſt him and proſpered? Job 9. 4. They are ever commending Jeſus Chriſt to you, and declaring how able, and how willing he is to ſave you, and how certain you are to be damn'd without him. And is it not a priviledge to be thus importuned p. 36for your own good? to have bleſſedneſs and life in a manner obtruded and forc'd upon you? Now Meſſengers of Peace are ſent in this Day of Grace; now glad tidings are brought, that God is willing to be reconciled; but when once you come to the Region of darkneſs below, ſuch tidings will never come to your ears more.

The greatneſs of this priviledge, to enjoy the Word, will further appear, if the admirable effects of the Word of God are duly conſidered.

1. The Word of God doth make the ſimple wiſe, Pſal. 119. 130. The entrance of thy words giveth light, it giveth underſtanding to the ſimple. Thoſe, whom Satan before befool'd, putting them off with husks inſtead of what is ſolid and ſatisfying, are by the Word made too wiſe for this ſubtle Serpent: Now they are undeceived, and perceive how little fruit they have had of their evil works, therefore they are aſhamed of them, and of their own folly, in giving way to them. The Word diſcovers the pearl of price to them, and makes them wiſe Merchants, they ſell all to purchaſe it: This p. 37wiſdom which the Word infuſes, is not of this world, nor of the Princes of this world, which come to nought, 1 Cor. 2. 6. The great ones of the earth may be prudent, in chuſing and ordering the means, for the attaining of the end which they aim at, but in the choice of their end, they diſcover the greateſt ſimplicity. All that greatneſs and glory, which they deſign, and themſelves alſo, will come to nought; Death will certainly and ſpeedily contract all their honour and power, and cover it with thoſe two words, Hic jacet, Here it all lies buried. But the wiſdom, which the Word imparts, makes us to look higher, at a better and more enduring ſubſtance, at an inheritance which never fades away: And the Word ſhews, how by ſanctification we may be prepared for that inheritance; and thoſe who are made meet to be ſo, ſhall at length be made partakers of it. While the Day of Grace laſteth, thou mayſt be made wiſe to ſalvation; but if this be not improved, in the greatneſs of thy folly thou ſhalt go aſtray, and dye without inſtruction, Prov. 5. 23.

p. 382. This Word doth raiſe the dead to life. That Voice, Ariſe ye dead and come to Jeſus, muſt needs be powerful, ſince upon it follows the firſt Reſurrection; John 5. 25. Verily, verily, I ſay unto you, the hour is coming, and now is, when the dead ſhall hear the voice of the Son of God, and they that hear ſhall live. At the hearing of this Word of God, the Conſcience, which was before ſtupid, is ſtartled; the heart, that was all of ſtone, becomes a heart of fleſh, it is tender and ſenſible, it feels the weight of ſin and of the curſe, and longs to be freed from both, though before it matter'd neither. A new principle of grace is put into the Soul, whereby it is inclined towards God, and acts for him. The Lord is breathed after, and there is a deſire to pleaſe him now, as there was formerly to pleaſe the fleſh, by fulfilling the luſts of it. O diſmal ſtate to lye dead in ſin! to be ſenſeleſs and unconcern'd under ſuch a load! But that's a life indeed, to be alive to God. And while this day of ſalvation continues, thou maiſt be queſtioned; but if this be loſt, the ſecond death will be thy portion, and then p. 39Life 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 p. 40ſuch 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: 'Tis a means to increaſe the grace, which 'tis 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 p. 41ſavingly change, yet it prevails upon many times a great way, it brings them near to the Kingdom, and 'tis 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. 'Tis 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 acc…ſſes of the Spirit are much to be obſerved and eſteemed; without his concurrence, no p. 42advantage will be reaped by all the means of grace we uſe.

If the ſeveral operations of the Spirit are conſider'd, 'twill be very evident what a priviledge of the Day of Grace this is, to enjoy his preſence.

1. 'Tis 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 p. 43likewiſe 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. 'Tis 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 p. 44and 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. 'Tis the work of the Spirit to renew. 'Tis a difficult matter to change an heart p. 45that 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 perfect hatred. Sin, which was lov'd better then the ſoul, better then ſalvation, the heart by the Spirit is turn'd againſt it, and how earneſt are the cries that it may not reign, no, nor live any longer! And Holineſs, againſt which there was a very ſtrong, though unreaſonable antipathy, is now hungred and thirſted after; there is a tide which runs upwards, contrary to the former ſtream which ran downward. The Lord hath thoſe affections, which before ſin and the world commanded. The deſart is become as Sharon, and in the ruines which corruption hath made, there is a Temple for the Spirit of God to dwell in. The Day of Grace is the only time to be made new creatures in. Now thy earthly heart may be made heavenly, thy impure heart cleanſed, thy mind, which was vain, carnal, enmity againſt God, may be made ſerious, and to approve, and ſubject it ſelf to the Law of God.

p. 463. 'Tis the work of the Spirit to guide. They who are the children of God, are lead by him, and 'tis in the way everlaſting that he leads them; they are directed into ſuch a path, as will certainly bring them to the everlaſting enjoyment of the Eternal God. Neither doth he only guide, but ſtrengthen; the Spirit puts might into their inner man, and makes them to hold on their way, till they come to the bleſſed end of it. We have all like ſheep gone aſtray, we have turned every one to his own way, Iſa. 53. 6. But in this Day of Grace, the Spirit is near, to chalk out a path, in which we cannot miſs of happineſs, and to help us over all the ſtumbling blocks, and difficulties, which are caſt in our way. The Spirit doth alſo comfort as well as ſtrengthen: He ſheds abroad the ſenſe of the love o… God into the heart; and ſuch a joy iſſues from this ſenſe of love, that tribulation cannot turn into ſorrow.

4. Many of them that periſh, have experience, while this Day of Grace continues, of the Spirits workings. The Spiri… doth uſe a kind of holy violence, to hinder them from pulling down vengeance p. 47upon themſelves. Thus he did ſtrive with the old world in the day of their viſitation. 1 Pet. 3. 18, 19, 20. Chriſt was quickned by the Spirit, by which alſo he went and preached unto the ſpirits in priſon, which ſometime were diſobedient, when once the long ſuffering of God waited in the dayes of Noah. This place is wreſted, and may ſeem difficult, but the meaning is plainly this, That Chriſt was raiſed from the dead by the power of the Holy Ghoſt, by which Holy Ghoſt, accompanying the miniſtry of the ancient Patriarks, he preached unto the impenitent ſinners of the old world, whoſe ſpirits are now impriſoned in hell, becauſe …n their life time they were diſobedient …o the Spirits voice, all the while the …ong ſuffering of God did wait upon …hem. Thus the Spirit likewiſe did …trive with the children of Iſrael, but …hey rebelled, and vexed the holy Spirit of God, Iſai 63. 10. 'Tis not an unuſual …hing, for the Spirit to enlighten and a…aken the Conſcience, to clap chains and …etters upon corruption, for a while, that … breaks not forth as formerly, to con…rain unto a frequent performance of p. 48duty. But the Soul hankers after its beloved luſts and vanities, grows weary of the Spirits reſtraint, grudges the time and pains which duty takes up, and wiſhes that the Spirit would go away, and accordingly the Holy Ghoſt departs from him. However this is true, that the Spirit works much, and would more, were he not reſiſted. That's the ſecond priviledge of the Day of Grace, the preſence of the Spirit.

3. Another priviledge of the Day of Grace, is liberty to come to the Throne of Grace. All fleſh is now invited to the Hearer of Prayers, and their prayers ſhall be regarded, if they no longer regard iniquity.

1. The Lord now is near, and may b… found, Iſai. 55. 6. His merciful nature inclines him to come to the help of them that need it. As he is near to give the… that grace which they cry for, ſo to giv… them grace to cry after a right manner▪ We cannot ſo much as come that w… may be help'd, unleſs we are help'd t… come. The Lord is within hearing o… all that call; who ever ſought him ſeri…uſly, and ſought in vain? He is ſo nea… p. 49as to hear our very whiſper'd ſupplications, and to take notice of the inward groanings of our ſpirits, Pſal. 38. 9. Lord, all my deſire is before thee, and my groaning is not hid from thee.

But ſome may object, Doth not the Scripture ſay, that the Lord and his ſalvation are far from the wicked? and therefore wicked ones have no encouragement to come to him.

Well, But if the wicked man doth cry, that he may be renewed, and that his wickedneſs, both as to the guilt and practiſe, may be put far away from him, then the Lord will draw near immediately.

2. God is not only in this day of grace willing to be found, but he ſeeks after us. John 4. 23. The true worſhippers ſhall worſhip the Father in ſpirit and in truth, for the Father ſeeketh ſuch to worſhip him. Fervent prayer is delightful muſick in his ears, Cant. 2. 14. O my Dove, that art in the clefts of the rocks, in the ſecret places of the ſtairs; let me ſee thy coun…enance, let me hear thy voice, for ſweet is thy voice, and thy countenance is comely. The Lord is pleaſed to ſee us gather about him, and p. 50to hear us cry for this, and that, and the other mercy, ſince his mercies are ſo great a multitude, that he hath enough and enough for all. Nay, the Lord himſelf doth ſeek to us, and beſeech us to be reconciled, 2 Cor. 5. 20. And if he intreat us to accept of mercy, ſhall not we ſpeed in our intreaties for the obtaining of it?

3. The promiſe which God hath made may now be pleaded. This is the time to lay hold upon his Covenant. Lord! thou haſt promiſed to blot out iniquity as a cloud; oh when ſhall this cloud be ſcatter'd, that I may walk in the light of thy countenance! Thou haſt promiſed a new heart; when ſhall this heart of mine be changed! when ſhall it burn with love to thee, and indignation againſt ſin, which doth offend thee! Lord! Thou haſt promiſed to take away the heart of ſtone, and to transform the adamant into fleſh; oh why am I ſo hard and ſtupid! why, ſince I have ſinned ſo much, ſhould I ſorrow ſo little! Again, Thou haſt promiſed to make me clean; Lord, when, oh when, will it once be! Thus may we urge the Promiſes, and he that made them will p. 51give us cauſe to adore his faithfulneſs.

The worſt of men, the chief of ſinners, may urge the promiſe of a new heart, and of waſhing from filthineſs, as long as they ſeek unto the God of Iſrael to do this for them, Ezek. 36. 37. and are ſo far wrought upon, as to deſire to be ſanctified; the whole Covenant ſhall be made good to them, if their unbelief of Gods power and truth be not an hinderance.

4. Now in this Day of Grace the great High-prieſt ſtands ready to intercede for us. Never any ſincerely begg'd for pardon and for grace, but Chriſt pray'd that Prayer over again, and a gracious return was made to it. The Spirit alſo is ready to help infirmities, to fill our hearts with ſuch deſires as ſhall be ſurely ſatisfied; and truly we have to do with a God, who of the beſt things, which are moſt needful, moſt deſirable, is alwayes moſt liberal. Now are the mollia fandi tempora, the times to ſpeak and ſpeed; but when this gracious ſeaſon is gone, ah then the loudeſt cries will be in vain; God will hear, Chriſt will intercede, the Spirit help no more.

p. 524. Another priviledge of the Day of Grace is this, That now the way is open to the Kingdom. As you may come to the Throne of Grace, ſo 'tis poſſible to get into the Throne of Glory, Rev. 3. 21. To him that overcometh will I grant to ſit with me in my Throne, even as I overcame, and am ſet down with my Father in his Throne. Our Lord doth ſtand, as it were, with a Crown of Life in his hand, and ſayes, Believe in me, and continue faithful to the death, and this Crown ſhall be put upon your heads. The Kingdom is offered, and the ſure way to the Kingdom is revealed. Life and Immortality are brought to light by the Goſpel, that is, ſuch a bleſſed and glorious life, as will never by death have a period; and if you ceaſe to do evil, learn to do well, and patiently continue in well-doing, this eternal life ſhall aſſuredly be given you.

The fooliſh Virgins had a Day o… Grace as well as the wiſe: The Bridegroom came, and the door was open; i… they had been ready, they might have entred; but having loſt the opportunity, they knocked at laſt, but it was too late the door was ſhut, and they were ſent p. 53away with, I know you not, Matth. 25. We read of a Ladder that reached from earth to heaven; now there is a poſſibility of climbing up thither: But there is no Ladder that reaches from hell to heaven: If this preſent day of ſalvation be loſt, ſalvation it ſelf alſo will be loſt for ever.

5. Another priviledge of the Day of Grace is this, That during this ſeaſon the ſtate of the wicked is not unalterable. 'Tis true, the Holy Ghoſt expreſly ſayes, that impenitent and unbelieving ones are condemn'd already, Joh. 3. 18. Sentence of condemnation is paſt, but it may be repealed, if they at laſt are brought to mourn for their rejecting of a Saviour, and with their hearts believe in the Name of the only begotten Son of God; the conſequent of this faith will be freedom from condemnation, Rom. 8. 1. There is therefore now no condemnation to them that are in Chriſt Jeſus, who walk not after the fleſh, but after the Spirit. There was condemnation heretofore to them as well as to others, but now there is none, for they are in Chriſt, and ſhew it, by renouncing the luſts and works of the fleſh, p. 54and giving themſelves up to the Spirits guidance.

They whom ſin hath ſet at a great diſtance from Chriſt, are called to come to him; and while this Day of Grace laſts, that word holds good, I will in no wiſe caſt out. But when this day is done, then 'twill be, I will in no wiſe receive. The Lamb himſelf then will be full of wrath, and that's dreadful. The Lamb can pacifie the anger of God, but who can appeaſe the Lambs anger? When the only Reconciler is himſelf irreconcileable; when the only Interceſſour is inexorable; when the only Saviour puniſheth with everlaſting deſtruction, what hope of help remains then?

But as yet 'tis poſſible for Rebels to obtain a pardon, and to be made children. Though thou haſt ſinn'd thy ſelf near to hell, yet thou haſt not ſinn'd thy ſelf into hell. Though ſin hath abounded, if thou art brought by the entring of the Law, to a ſence how thy offences have abounded, Grace will much more abound, Rom. 5. 20. The Lord hath turn'd and chang'd as bad as the worſt of you, and that which hath been done may be done again, p. 55ſince his hand is as mighty to ſave, and his Grace as free as ever.

I have done with the priviledges of this Day of Grace. In the third place follow the properties of it, which are theſe.

1. This Day of Grace is uncertain, as to its duration, 'tis more uncertain then the day of life, for that may end before this doth: Nay, the Day of Grace may be paſt, while the very means of Grace continue. The acceptable time was paſs'd with the Jews, when the Prophet was ſent to preach among them. Hark what a ſad Commiſſion he had, Iſa. 6. 9, 10. Go make the heart of this people fat, make their ears heavy, and ſhut their eyes, leſt they ſee with their eyes, and hear with their ears, and underſtand with their hearts, and convert, and be healed. 'Tis dreadful when the Word ſhall make the ear more deaf, and the Light the eye more blind, and awakening means the heart more groſs and ſtupid.

The Sons of Eli had outſtood their day, and yet after this their Father admoniſhes them, and endeavours to reclaim them. They were laſcivious, and p. 56made themſelves vile; and Eli ſaid, 'Tis no good report I hear of you, my ſons, ye make the Lords people to tranſgreſs: If one man ſin againſt another, the Judge ſhall judge him; but if a man ſin againſt the Lord, who ſhall intreat for him? Notwithſtanding they hearkened not unto the voice of their Father, becauſe the Lord would ſlay them. When Drunkards, Sorcerers, Liars, Whoremongers, Worldlings, are reproved often, and will not hearken, who knows but the ſeaſon of mercy may be ended, and the Lord intends to ſlay them, to damn them: And if at the hearing of this they are unconcern'd, there is greater cauſe to fear (though we cannot abſolutely conclude) that 'tis ſo indeed.

The day of grace is uncertain: the means of grace may be before you are aware removed. The golden Candleſtick doth not ſtand ſo faſt in any place, as that 'tis impoſſible it ſhould be took away. Tremble at that threatning uttered to the Church of Epheſus, Rev. 2. 5. I will come unto thee quickly, and remove thy candleſtick out of his place, except thou repent. And although Ordinances remain, a p. 57bleſſing may be withheld from them. Thou doeſt not know but every call may be the laſt time of asking, and Chriſt may for ever after hold his peace; and therefore preſently give conſent to be eſpouſed to him; thou doſt not know, but that every motion of the Spirit may have his laſt ſtriving with thee, and if thou ſtill reſiſteſt, the Spirit may take his leave, and ſay, Fooliſh Soul, go on in ſin, go on to hell, I will not ſtrive any more to hinder thee.

2. This Day of Grace is exceeding precious: This is the very flower and cream of time. What's the reaſon the Pſalmiſt begs, the Lord would teach him to number his dayes aright? Pſal. 90. 12. What's the reaſon one Apoſtle exhorts, See then that ye walk circumſpectly, not as fools, but as wiſe, redeeming the time? Eph. 5. 15, 16. and another adviſes, Paſs the time of your ſojourning here in fear, 1 Pet. 1. 17. Surely theſe holy men ſaw more in time, then moſt in the world are aware of; they were ſenſible, the preſent time contains the Day of Grace; and that eternal Glory muſt now be got, or loſt for ever. If there were no hope at all of being reconciled p. 58unto God, of obtaining mercy, and finding grace, alaſs our time would be of no value! But we may without prejudice to truth affirm, that time is more precious then gold; for now only Chriſt, who is ſo precious, is to be received; now only the Soul, which is ſo precious, is to be ſecured.

The Apoſtle calls this the accepted time, and the day of ſalvation: If now we come the Lord will accept us, and give his Son, himſelf, and freely all things to us; and Salvation, which ſince we are loſt we ſo much need, ſhall not be denied. This Salvation is called Salvation of the Soul, Heb. 10. 39. The better part, the Jewel which the Deſtroyer principally aims at, and deſigns to make his prey, is ſecured. This ſalvation alſo is affirmed to be great, everlaſting, and ſalvation to the uttermoſt. From the greateſt evils the heirs of ſalvation are delivered, everlaſtingly delivered, and that good work which is begun in them, ſhall be perfected to the uttermoſt, and all of them ſhall ſtand in Glory, as ſo many Monuments of Power, and Mercy, and Grace, unto Eternity. And is not the Day of Grace p. 59precious, ſince a day of ſuch ſalvation?

3. This Day of Grace is a Day of Power, Pſal. 110. 3. Thy people ſhall be willing in the day of thy power. The Arm of the Lord is now revealed, in making the report of the Goſpel to be believed; the ſame power is exerted in raiſing a ſinner to the life of faith, that was ſhewn in raiſing up Jeſus our Lord from the dead. Strong holds are pull'd down, reaſonings againſt Religion, as if it were either abſurd, or intollerably burthenſom, are ſilenced. Thoſe luſts, which before bare all the ſway, have a deadly wound, which ſhall not be healed again. Sins dominion is overthrown, and the world is overcome, 'tis now under foot, which uſed to have its ſeat in the very heart. Thus believers find this day a day of power. They are powerfully drawn to Jeſus Chriſt, and as powerfully upheld and ſupported by him.

And of this power the ungodly are not without ſome taſte and experience. Mighty convictions and reſtraints for a while they have, but by degrees they grow ſtupid, and get looſe again, and then p. 60fulfil their fleſhly and their worldly luſts with the greater eagerneſs; juſt as water being dam'd up, when that reſtraint is taken away, doth run with greater ſtrength and ſpeed for having been reſtrained.

4. This Day of Grace it is but one when this is gone, another is not to be expected. In Nature there is a viciſſitude of day and night, even at midnight 'twill not be many hours before the morning and the light return, Soles occidere & redire poſſunt; but the night which follows after the Day of Grace is everlaſting. The abuſed light of the Goſpel will be followed with that which is called, foreign, The blackneſs of darkneſs for ever. Life indeed will return again at the general reſurrection, but another ſeaſon of mercy will not be vouchſafed. The Day of Grace is like the Dove, which Noah ſent the third time out of the Ark, when once 'tis flown away, 'twill return no more. What mean the careleſs world to ſport, and play, and ſin away this golden ſeaſon? Every moment that ſlips by you is irrevocable; and 'tis but a little while, and the whole ſtock p. 61will be ſpent of this accepted time: Oh improve ſome of it, at leaſt, before it be all gone.

If after death you were certain to be ſent into the world again, and to hear the joyful ſound of the Goſpel again, and that the Lord again would try you, and wait that he might be gracious, then preſent careleſsneſs were not altogether ſo much without apology. But ſince immediately upon your diſſolution, you muſt go to your long, your eternal home, either of weal or wo, oh let Eternity, which is juſt at the door, be provided for, before this your day be ended.

Thus you have the Properties of the Day of Grace. In the fourth place I am to lay down the Reaſons, why ſuch a Day of Grace is granted. Several reaſons of this may be aſſigned.

1. One ſhall be drawn from the Son's Incarnation, and taking our nature on him. Hence it comes to paſs, that unto man ſuch kindneſs is expreſſed. The Apoſtle ſayes, Verily, he took not on him the nature of Angels, but he took on him p. 62the ſeed of Abraham, Heb. 2. 16. He was made in the likeneſs of men, therefore mankind is the dearer to him. There is a difference put between apoſtate Angels and fallen men; I ſpeak even of thoſe, that through their own wickedneſs and folly miſs of ſalvation. The reprobate Angels never had a remedy provided, nor a Day of Grace afforded; Chriſt aſſumed not their nature, but as ſoon as ever they had ſinned, they fell, like lightning, ſuddenly, in the twinkling of an eye, from Heaven to Hell. But man was not thus dealt with; even thoſe whom the Apoſtle calls Veſſels of wrath fitted to deſtruction, are yet endured with much longſuffering, Rom. 9. 22. Their ſalvation is in it ſelf really poſſible, I ſay, in it ſelf, though all things conſider'd, there is an impoſſibility of any other event, then the deſtruction of ſinners continuing in their rebellions; and this real poſſibility of ſalvation will make them caſt the whole blame of their perdition on themſelves, that the day of ſalvation was trifled away, and the ſalvation of that day was neglected.

This matter may be made more obvious p. 63and plain by a ſimilitude. The Apoſtle Paul, Acts 27. admoniſheth the Centurion, who was to conduct him to Rome, that the voyage they were about to make, would be with much damage and hurt, not only of the lading and ſhip, but alſo of their lives. Who can deny, that the tarrying in the Haven where they were, and where they might have been in ſafeguard, was in it ſelf really poſſible? and they could not reaſonably lay the blame of their ſhipwrack on Gods decree and determination, but upon their own raſhneſs. In like manner ſinners are admoniſhed, that if they go on in wickedneſs 'twill be to their hurt and eternal damage, not only of their lives, but alſo of their ſouls. Who can deny, that the abſtaining from ſuch and ſuch ſins is really poſſible? therefore Gods decree is not to be blamed (which brings no coaction upon the will of man) but mans own perverſneſs, if he is wrack'd, and miſcarries to eternity.