The Day of Grace, Text (2 of 3)

The Day of Grace · Text (2 of 3)

p. 63We read of the kindneſs and love of God our Saviour towards man appearing, Tit. 3. 4. The Son of God was manifeſted in the fleſh of man; and upon this p. 64ſcore it is that light comes into the world, and ſhines even upon thoſe dark ſouls that are unwilling to comprehend it, and ſalvation is proffer'd alſo unto them that refuſe to embrace it.

2. A Day of Grace is granted, that the power of God may be known. His power is much ſpoken of in the Goſpel, and believers feel the wonderful effects of that power. We are inform'd of a twofold Creation, the firſt and the ſecond, the old and the new: In the firſt Creation, the power of God was glorious indeed, i… making the world out of nothing; but here, as there was nothing to help, ſo there was nothing to reſiſt this power o… God: But in the new Creation, in making new creatures, there is a great oppoſition and reſiſtance met withall, and how glorious is the power of God that overcomes it? What wonders are wrought in this day of Grace by the hand of the Lord? He not only ſayes, Let there be light, where darkneſs is, but where darkneſs is loved: He not only ſayes, Ariſe, to them that are dead, but to them that are unwilling to be raiſed. Indiſpoſition and oppoſition likewiſe are to be found in p. 65ſinners, when the Lord firſt comes to work upon them. The Bullock cannot endure the yoak, though hereby its life is lengthened; for the beaſt that works not is fatted immediately for the ſlaughter. A ſinner is likened to a bullock unaccuſtomed to the yoak, Jer. 31. 18. he diſcovers a great reluctancy and unwillingneſs to yield; now in turning ſuch an one (with whoſe corruption and luſts Satan joyns, to hinder converſion) the power of God is the more to be admired.

3. A Day of Grace is granted for the manifeſtation of divine goodneſs and mercy. The Lord is ſaid to delight in mercy, Mic. 7. 18. therefore he allows a day, in which mercy may be had, and now it is to be obtained or never. It is not ſmall mercy that raiſes the ſons of men out of thoſe depths of miſery into which they are fallen: Great is thy mercy towards me, ſaith the Pſalmiſt; and the greatneſs of it is demonſtrated, for thou haſt redeemed my ſoul out of the loweſt hell. And if the unworthineſs of man be duly conſidered, the freeneſs of this mercy is to be admired, as much as the abundance of it. Mercy p. 66is free, as well as plenteous; 'tis expreſſed not only above deſert, but without deſert, nay contrary to deſert; therefore according to that ancient Fathers phraſe, 'tis Omni modo gratuita, free every way. Hence it is, that Saints have uſed that as an argument to obtain mercy, which o… would have thought ſhould have quite diſcouraged them from entertaining any hopes of it, namely, the greatneſs of ſin. Pſal. 25. 11. For thy Name ſake pardon my iniquity, for it is great; as if he had ſaid, Lord, I know 'tis thy deſign in this day of grace to manifeſt and to magnifie thy mercy; and the greatneſs of my ſin will ſerve to ſet thy mercy higher; the richneſs and freeneſs of it will be the more wondred at, becauſe ſhewn to a groſs tranſgreſſour. Mercy, nay, foreign, abundant mercy is expreſſed in juſtifying the ungodly, in quickening the dead, and begetting them again to a lively hope, 1 Pet. 1. 3. And this is the only ſeaſon; if it be not now laid hold on, it will be clean gone for ever.

4. A Day of Grace is granted, that the Lords long-ſuffering and forbearance may be wondred at. He is an eyewitneſs p. 67of all the wickedneſs that is done againſt him; he hates all the ſin he ſees, and can eaſily take vengeance upon the committers of it; he ſtands not in the leaſt need of any of them, and yet he ſpares them, and that a great while: Oh how great is the ſtock of his patience? Lord! what is man that thou doeſt forbear him ſo long, ſince thou canſt ſo eaſily cruſh him! How comes it to paſs, that thou doeſt call after him to benefit him, ſince thou canſt not be benefited by him! and notwithſtanding many provocations art unwilling he ſhould periſh! Oh wonderful patience, that will leave the abuſers of it without any the leaſt apology; and that will be matter of everlaſting marvel to thoſe, who hereby are lead unto repentance!

5. A Day of Grace is granted, that the righteouſneſs of the Lord in thoſe ſeverities, which are ſhew'd upon the impenitent and unbelieving, may be the more evident and undeniable. He will be juſtified when he ſpeaks, though never ſo amazing a ſentence be utter'd by him; he will be clear when he is judged: Sinners who had a day of Grace and loſt it, p. 68an acknowledgment will be extorted from them, that they are juſtly puniſhed, with the loſs of endleſs bleſſedneſs, which they frequently heard of, and as often ſlighted.

When God ſhall thus plead with the Impenitent at his Bar; Did not I give you a day as well as others? Did not I call, and you refuſe? Did not I ſtretch forth my hand, and you diſregarded me? Did not I give you counſels, and reproofs, and you ſet them all at naught? And thereupon ſhall bid them depart away, never to ſee his face more: How will all the Saints and Angels approve of the Sentence, and cry, Righteous art thou, O Lord, becauſe thou haſt thus judged! and the impenitent will not have one ſyllable to ſay againſt it.

Now I deſcend to the Application: And I ſhall begin with ſome Conſectaries, that may be drawn from the Doctrine.

1. In this Day of Grace, to ſleep is very improper. Let us not ſleep, as do others, (ſayes the Apoſtle) but let us watch, and be ſober; for they that ſleep ſleep in the p. 69night, and they that be drunken are drunken in the night; but let us who are of the day be ſober, putting on the breaſt-plate of faith and love, 1 Theſ. 5. 6, 7, 8. How long wilt thou ſleep, O ſluggiſh Conſcience? when wilt thou awake? ſhall nothing force thine eyes open? The enemies of our ſalvation are far from ſleeping, they ply their buſineſs to bring about our ruine, and ſhall not we awake for our own ſecurity? How can we watch unleſs we are awake? and if we are not vigilant, how certain are we to be devoured by the roaring Lion? Awake thou that ſleepeſt, and ariſe from the dead, and Chriſt ſhall give thee light; and light being given to ſee withall, ſee that thou walk circumſpectly. The Sun of Righteouſneſs is up, and ſhining, therefore we ſhould be up and doing. Sloth in this mid-day of the Goſpel is unſutable as well as dangerous; the Apoſtle therefore cautions againſt it, Heb. 6. 12. That ye be not ſlothful, but followers of them, who through faith and patience inherit the promiſes.

The Lethurgy of the Conſcience is a ſore malady; when the ſinners heart is p. 70ever and anon ready to drop aſleep, notwithſtanding all the means which are uſed to rouze it. But though threatenings, though judgments will not awaken ſome, that are ſeized upon by the ſpirit of ſlumber, yet I'll tell you what will do it, The ſight of an angry ſin-revenging Judge upon the Tribunal; the ſeeing and feeling of the torments of Hell, will awaken them that are moſt faſt aſleep in ſin: What wilt thou ſleep upon the pits brink? Uſually ſinners fear leaſt, when becauſe of the nearneſs of evil they have moſt reaſon to be afraid.

2. How much beſides themſelves are they, whoſe whole employment is the works of darkneſs in this day time. The Apoſtle exhorts us, to caſt off the works of darkneſs, and to put on the armour of light, Rom. 13. 12. Light is a kind of armour, for the light making a diſcovery of ſins deceitfulneſs, the heart is hereby arm'd againſt temptation; but becauſe moſt do love their evil deeds, therefore they hate the …ight which doth diſcover and repr…ve them. Alas, that ſuch bad work, as the ſervice of Satan and divers luſts is, ſhould have ſo many hands to it! The p. 71works of wickedneſs are rightly termed the works of darkneſs; the actors of them fly the light, for when they are ſeen they cauſe ſhame; and from God, who is light, they hinder us: allowance of theſe, and fellowſhip with him are inconſiſtent; moreover, unto outer darkneſs theſe works have a moſt certain tendency.

Now ſhall a Day of Grace be conſumed in ſins drudgery? This was given as a day of ſalvation, and ſhall we in it work out our own condemnation? Shall it be ſpent in making ſure of Hell, and treaſuring up wrath againſt the day of wrath? When the Lord doth grant us a day to make our peace, ſhall we give this day to Satan, and do nothing, but by wicked works more alienate our ſelves, and make the wall of ſeparation higher? If the ſeaſon that was allotted for the obtaining of mercy be abuſed, only to the aggravating of ſin, and augmenting of miſery, this will argue you guilty of ſuch a folly and madneſs, as muſt be confeſs'd beyond hyperbole.

3. What cauſe is there of thankfulneſs for ſuch a Day of Grace? The Iſraelitiſh ſervants prized the year of Jubilee, and p. 72much more ſhould we this, foreign, acceptable year of the Lord. Liberty and freedom from our ſpiritual bondage is now offer'd, and may be obtain'd, if you will not let ſin and Satan boar your ears, as it were; if you ſay not, as moſt do, We love theſe maſters, and we will not leave them. The greatneſs of our obligation to thankfulneſs for this Day of Grace, will be further evident, if theſe things are weighed.

1. The light doth ſhine more clearly in this our day, then it did of old. The ancient Jewiſh Church enjoyed but the dawning, or at moſt, the early morning of this Day of Grace, but we the noontide of it; many ſhadows of good things to come they had, whereby thoſe things were obſcurely repreſented; but we have under the Goſpel the ſubſtance exhibited, and the ſhadows are flown away. Moſes, the great Prophet of the Jews, had a vail upon his face, to ſignifie that his was a more dark diſpenſation; but we all, ſaith the Apoſtle, with open face, beholding, as in a glaſs, the glory of God, are ebanged into the ſame image, from glory to glory, even as by the Spirit of the p. 73Lord, 2 Cor. 3. 18. Chriſt is now more fully diſcover'd, his ſweet offices more explain'd, and his precious benefits more gloriouſly diſplayed.

2. We ought to be thankful that this our day hath ſo long laſted. The Lord long ago might have given us up to a reprobate mind, nay, fetter'd us in chains of darkneſs, becauſe of our hating knowledge, and holding the truth in unrighteouſneſs. 'Tis a wonder, that having ſinned ſo much againſt the light, we have not ſinn'd the light away. I read, that at Joſhua's requeſt, the Sun ſtood ſtill in the Firmament, and haſted not to go down for an whole day, Joſh. 10. 13. And have not we had experience of the like miracle of Grace? Hath not the Sun of Righteouſneſs ſtopt his courſe, not haſting to go down? How long hath Chriſt ſtood waiting? and ſtill he ſtands proffering both light and life, and light and life ſhall be given to them that underſtand the value of ſuch offers.

3. Eſpecially we have cauſe to praiſe, if this Day of Grace hath been effectual, and we have been made the children of light, and of the day. Moſt even in this Day of p. 74Grace, are blinded by the God of this world; the Goſpel is to them an hidden Goſpel; but if the Lord, who commanded the light to ſhine out of darkneſs, hath ſhined into our hearts, and hath called us out of darkneſs into his marvelloas light, ſure we have abundant reaſon to ſhew forth his praiſes, 1 Pet. 2. 9. If he had not enlightened our eyes; we ſhould have ſlept the deep of death as well as others. Was there not a time, when we did not ſee either our ſin, or our extream danger? Was there not a time when we were as unſenſible of the worth of ſouls, and of our need of Jeſus, as the moſt careleſs ones? Oh wonderful love, that he hath made the difference, and diſtinguiſhed us from others! that hath illuminated and converted us, when others are ſuffer'd ſtill to run on blindfold towards ruine!

4. Since ſuch a day of Grace is granted, the ſpecial ſeaſons of it ſhould be improved: The whole is precious, but ſome ſeaſons are more golden, and to be eſteemed at an higher rate.

1. The Seaſon of Youth. This is the fitteſt time to ſow the ſeed of Grace, that p. 75it may bring forth the fruit of life and glory. The journey towards the new Jeruſalem is long, the diſtance which ſin hath ſet us at from our Creatour is great, therefore to be ſetting forth betimes is a great part of wiſdom: The Lord doth take it well, when in our youthful dayes we make choice of him. Samuel, Obadiah, Joſiah, Timothy, have a commendation given them, that they knew, and loved, and feared God betimes; that they abſtained from, and deſpiſed thoſe luſts and vanities, with which youth moſt commonly is enſnared and defiled. The time of youth is a time of ſtrength, vigour and activity; then you will either do much for God, or much againſt him. In the ſervice of ſuch a Maſter as the Lord is, how well will your ſtrength be employed? Activeneſs will here become you. Early remembrance of God will prevent abundance of ſin, which might cauſe bitterneſs many years after. Thou writeſt bitter things againſt me, ſayes Job, and cauſeſt me to poſſeſs the iniquities of my youth, Job 15. 26. and it will have great influence to your ſtedfaſtneſs with God all your dayes.

p. 76Quo ſemel eſt imbuta, recens, ſervabit Teſta diu. (odorem

Horat. Epiſt 2. ad Lollium.

The cask retains the ſcent of that a long time after, which was firſt put into it, when 'twas new. And in like manner, if youthful years are ſeaſon'd with grace, the gray hairs will be found in the way of righteouſneſs: Prov. 12. 6. Train up a child in the way he ſhould go, and when he is old he will not depart from it. Add alſo, that in the time of youth ſin is more eaſily pluck'd up, becauſe it hath not taken ſuch deep root. Age and cuſtom will make evil, like the ſpots of the Leopard, and the blackneſs of the Aethiopians, which no water can waſh away. Auguſtine in his Confeſſions, l. 8. c. 5. doth make this acknowledgment, Ex voluntate perversâ facta eſt libido, & dum ſervitur libidini facta eſt conſuetudo, & dum conſuetudini non reſiſtitur, facta eſt neceſſitas. From a perverſe corrupted will flow evil deſires, while evil deſires are fulfilled, ſin ripens into cuſtom, while cuſtom is not p. 77reſiſted, there follows a kind of neceſſity and unalterableneſs in ſimming. Oh therefore withſtand ſin betimes, uſe the ſame policy in reference to your luſts, which the Egyptians would have uſed towards Iſrael; they feared leſt the Iſraelites, when grown, might be too hard for them, therefore they endeavoured in their weak infancy to deſtroy them. To ſee young faces ſet towards Sion, the way thither being diligently enquired after; to behold children turn Souldiers in the ſpiritual warfare, fighting under Chriſts Enſign, making the Tempter flee from them, taking Heaven by ſtorm and violence; what a brave ſight is it!

2. The Seaſon of Health is another ſeaſon to be improved. Then the body is a more fit inſtrument to ſerve the ſoul in the Lords ſervice. The time of ſickneſs is moſt commonly a time of ſpending; therefore in health you ſhould be treaſuring up good ſtore of Grace. Now you may attend upon the publick Ordinances, you may come to Gods Houſe, and ſit down at his Table; but ſickneſs will deprive you of ſuch opportunities. Now you ſhould be labouring for Grace, and p. 78trying your grace, that you may not be deceived with what is but counterfeit. You ſhould be ſo wiſe, as to foreſee the evil day of affliction and infirmity a coming, and beg beforehand for ſuch a meaſure of faith as may make you ſtand, ſuch a meaſure of patience and ſubmiſſion, that there may not be the leaſt repining thought againſt God; but whatever your trials are, that you may not faint, but acquieſce in the wiſdome and grace of him, by whom you are chaſtized. Beg alſo beforehand for a ſenſe of his Love, and when you ſee the rod in your Fathers hand, none of the ſtripes will be intollerable. Let health be thus improved: And to perſwade you, conſider, that what you do in the day of health will be more upon choice, and not upon force, and conſequently your ſincerity will be the more evident; whereas if you are forced to ſeek the Lord by his ſmiting of you, whether your hearts are right, may be ſuſpected.

3. The Seaſon of ſpiritual Plenty ſhould alſo be with care and diligence improved. When heavenly Manna falls ſo thick about your habitations, ſhall none at all p. 79be gathered? When ſo much ſeed is ſown, ſhall the Fowls of the Air be ſuffered to take all away? or if you do receive this ſeed, ſhall it be choaked by the world, and bring forth no fruit to perfection? Let every one in this Aſſembly think thus with himſelf, How many ſcores of Sermons have been preached to me? how many warnings have I had? how many reproofs have been given me? how often have I been exhorted to obedience? how many prayers have I joyned in? But what fruit have I to ſhew of all? What grace have I gotten? what luſt have I got the maſtery over? Where's the faith, the love, the zeal, the holineſs and humility, which might have been attained if theſe means of grace had been, as they ought to have been, improved?

Ordinances in abundance are now enjoyed: ſhall they be but prices in the hands of fools? Where the Lord gives ſo much, to be ſure he will require the more. Oh lament your paſs'd non-proficiency, and for the future let your whole heart be in every duty; be moſt earneſtly deſirous to get ſomething from God every time you draw near to him You neglect your p. 80own intereſt, when you do his work negligently. Ordinances are the pipes through which grace is conveyed to thirſty ſouls; there is never a duty you engage in, wherein this truth ſhould not be conſidered and believed. In this duty God can give me that which is of greater worth then the whole world; and hereupon you would not in Ordinances themſelves, but obtain the benefit of them.

4. The Lords day is another ſpecial Seaſon of the Day of Grace; let it not be prophaned, but husbanded to the beſt advantage. They who keep holy the Sabbath day, and find the Lord owning that ſanctification of his day, by ſanctifying, and quickning, and refreſhing their hearts upon it; as they are clearly convinced, ſo they are glad the Sabbath i… moral, they would not it ſhould be otherwiſe. 'Tis but reaſonable they ſhould give the Lord one day in ſeven; and no day is ſo much their own, ſo much for their ſpiritual, which is the trueſt gain, as this which they give to him: It may not only be called the Lords day, but the Souls day likewiſe. Worldly thoughts, and p. 81pleaſures, and employments, which on other dayes are allowed, be now forbidden, that the Soul with greater intenſion may be reſpected, and proviſion made for it. Now Gods mouth is open, he ſpeaks to us; his ear is open, we may ſpeak to him; and if we hear and obey his voice, he will not fail to hear and grant our requeſts. The priviledge of enjoying Sabbaths, one of our Engliſh Poets doth no leſs piouſly then ingeniouſly ſet …orth.

O day moſt calm, moſt bright,

The fruit of this, the next worlds bud;

Th' endorſment of ſupreme delight,

Writ by a friend, and with his bloud;

The couch of time, cares balm and bay;

The week were dark, but for thy light,

Thy torch doth ſhew the way.

Man had ſtraight forward gone

To endleſs death; but thou doſt pull,

And turn us round to look on one,

Whom, if we were not very dull,

We could not chuſe but look on ſtill;

Since there is no place ſo alone,

The which he doth not fill.

p. 82Sabbaths the Pillars are

On which Heavens Palace arched lies;

The other dayes fill up the ſpare

And hollow room with vanities:

They are the fruitful beds and border…

In Gods rich Garden; that is bare

Which parts their ranks and orders.

Thou art a day of mirth;

And where the week dayes trail … ground,

Thy flight is higher, as thy birth;

O let me take thee at the bound,

Leaping with thee from ſeven to ſeven

Till that we both being toſs'd from earth

Fly hand in hand to heaven.

Herbert. Temple, p. 66. 67, 68.

5. The feaſting day is another ſeaſon Grace. When we are brought into th… banquetting-houſe, and the banner over … is love, Cant. 2. 4. Who that Table i… ſpread, where Chriſt is the Feaſt as we… as the Inviter to it, there it is that believers may arrive unto ſuch a nick of communion with the Lord that is neareſt o… kin to that fellowſhip, which perfected Spirits, which ſee him face to face, hav… with him. Oh what a relliſh hath tha… p. 83fleſh, which is meat indeed, that bloud, which is drink indeed! John 6. When we behold how Chriſt hath ſuffered the curſe for us, and upon this our faith concludes, from ſuffering it we ſhall be exempted; how may our hearts rejoyce? At this Table Chriſts Fulneſs is the entertainment. He beholds none with a grudging look, with an evil eye; the more hungry we are, the more welcome, and ſure not to be ſent away empty. Oh why will any feed on husks, and deſpiſe this bread of God, which giveth light unto the world!

Thus you ſee what are the ſpecial Seaſons of the Day of Grace, which not to lay hold upon, is to be falſe to your ſelves, and regardleſs of your chief advantage.

USE. II. Of Caution. There are three evils which I muſt warn you to beware of. Firſt, Preſume not upon the laſting of this Day of Grace. Secondly, Don't raſhly conclude the Day of Grace is paſs'd. Thirdly, Take heed of being ſtrengthned, and emboldened p. 84by the general practice to idle it all away.

1. Preſume not upon the laſting of this Day of Grace, Preſumption is a ſin as common as unreaſonable. How many thouſands are now deſpairing in Hell, becauſe of the vain hopes, and falſe confidences, which here on earth they entertained? 'Tis an ordinary deluſion, for the ungodly to imagine, that either they have believed and repented already, or that there will be time enough ſeveral years hence to do it: and after they have deferred their main work long, they are apt to defer it longer: Tanquam ſemper victuri vivunt, Sen. They live as if they were to live alwayes, and as if the Day of Grace were not a day, but a kind of eternity. 'Tis a notable paſſage of Gregory, Hom. 12. in Evang If every one knew (ſayes he) when he were to go out of this preſent world, then he might more reaſonably allot this part of his time for pleaſure, and that for repentance, Sed qui poenitentiae veniam ſpopondit, peccanti craſtinum non promiſit. But he that promiſe… pardon to them who repent of ſin, hath not engaged to give another day to them p. 85that go on in ſin. Let two things here be laid to heart.

1. Preſumption is the way to make the Day of Grace altogether unavailable. Men will not ſeriouſly mind eternity, while they think they have time enough before them. Thou who reckoneſt upon many Sabbaths yet to come, and upon many Sermons yet to be heard, the preſent Sabbaths are loſt, and the preſent Sermons are little heeded, leſs practiſed, and thou thy ſelf leaſt of all profited.

2. Preſumption is the way to ſhorten this Day of Grace, and to haſten the everlaſting nights approach. The evil ſervant that ſaid in his heart, My Lord delayeth his coming, is threatned, The Lord of that ſervant will come in a day that he looketh not for him, and in an hour that he is not aware of, much ſooner then he was aware, and cut him aſunder, and appoint him his portion with the hypocrites, where there ſhall be weeping and gnaſhing of teeth, Matth. 24. 48, 49, 50, 51. The rich man in the Goſpel preſumed upon many years, but he had not many hours of his time remaining; God called him Fool, and ſaid, This night p. 86thy ſoul ſhall be required of thee. If an earthly Maſter bid his ſervant go and work to day, and he anſwer, he will ſet about his work a week, or a monethmonth hence; how can the Maſter chuſe but be provoked? he juſtly turns that ſervant out of doors, allowing him no longer time to tarry. The Lord, in like manner, bids the Sons of men to work to day, If they anſwer, Many years hence 'tis time enough; How can he chuſe but be incenſed, and his diſpleaſure may cauſe the ſeaſon of mercy to end ſuddenly.

Now that I may further ſtrike at and ſtartle this preſumption, I ſhall propoſe and anſwer one Caſe of Conſcience. When have ſinners cauſe to fear that the Day of Grace is growing towards evening, and ready to conclude with them?

To this I anſwer.

1. One ſign that the Day of Grace is near an end, is long and unbewail'd unfruitfulneſs: When they who have lived under the means of Grace, are either empty Vines, or bring forth fruit unto themſelves: when the Lord hath come, not three years only, but ten, twenty, p. 87thirty years together, ſeeking fruit, but hath found none; and (which is worſt of all) their barrenneſs is not their burthen; 'Tis to be feared, that the axe will ſpeedily be laid to the root, that they will quickly be cut down, and be made fuel for that fire that is unquenchable. You have a notable Parable of a Vineyard planted in a very fruitful hill, Iſa. 5. 'Twas fenced, the ſtones were gathered out; but when grapes were expected, behold nothing but leaves, and wild grapes, ver. 4. But upon this God reſolves to take away the hedge, and his vineyard ſhall be eaten up, to break the wall, and it ſhall be trodden down; he reſolves to lay it waſte, it ſhall not be pruned nor digged, there ſhall come up briars and thorns, and the clouds are commanded to rain no rain upon it, ver. 5, 6. You that have been long unfruitful, and this hath never troubled you, how ſoon may the clouds be commanded to rain no rain upon you? how ſoon may the influences of heaven be altogether withheld from you? how ſoon may barrenneſs be your puniſhment, which is your ſin, the Lord in judgment reſolving, that never fruit ſhall grow upon you?

p. 882. Another ſign that the Day of Grace is near an end, is great ſecurity. The old world were thus ſecure, when the Lord reſolved the Holy Ghoſt ſhould not much longer ſtrive with them. Great ſecurity was the forerunner of the Jews rejection. They would not believe their ſins were ſo heinous, or that God was ſo much diſpleaſed with them; they would not believe the Meſſiah, who told them of their maladies, and proffer'd to cure them. And the Apoſtle tells us, becauſe of unbelief they were broken off, Rom. 11. 20. And ſuch ſecurity will go before the end of the world, when the Day of Grace ſhall conclude with all, and when time it ſelf ſhall be no longer: How far are ſecure ſouls from being in a ſecure ſtate? When they cry peace and ſafety, how ſuddenly may trouble and deſtruction come upon them, which they ſhall not eſcape? 1 Theſ. 5. 3.

3. Another ſign that the Day of Grace is near an end, is unlamented indifferency, whether or no it do continue. If you are of an indifferent ſpirit, whether you enjoy the light, or it be put out in obſcurity; whether you hear the publiſhers p. 89of glad tidings, or whether their mouths be ſtopp'd; there is reaſon to be afraid the Lord is about to diveſt you of thoſe priviledges, which you know not how to value. If you look upon ſpiritual darkneſs, as no plague, which is infinitely worſe then that of Egypt; if you eſteem the famine of the Word (which is worſe then a famine of bread, or a thirſt of water, Amos 8. 11.) no ſuch great judgment, as long as from temporal judgments you are exempted, this is a moſt wretched temper of ſoul; and the Lord muſt needs be angry, when the greateſt mercies and favours are ſlighted; and what puniſhment more probable or equal then to be deprived of them?

4. Another ſign that the Day of Grace is near an end, is contradicting and perſecuting of the Lords Meſſengers. We read, Matth. 22. of a Marriage feaſt prepared, ſervants are ſent forth to invite many to the Marriage; ſome, who were invited, took thoſe ſervants and intreatthem ſpightfully. Could the King, which made this Supper bear this? No, he was wrath, and did deſtroy theſe perſecutors, p. 90and none of them were permitted to partake of thoſe good things he had provided, and once proffer'd to them. That is a dreadful text, 2 Chron. 36. 16. But they mocked the Meſſengers of God, and deſpiſed his words, and miſuſed his Prophets, until the wrath of the Lord aroſe againſt his people, and there was no remedy. The Apoſtles Barnabas and Paul preached the Goſpel, the multitude flock to hear them; when the Jews ſaw the multitudes, they were filled with envy, and ſpake againſt the Apoſtles doctrine; but the Apoſtles ſeeing them reject 'the Goſpel, and them, in ſuch a way, make this reply, It was needful that the Word of God ſhould be firſt ſpoken unto you, but ſince you put it from you, you ſhall not be troubled with it, lo, we turn to the Gentiles, Acts 13. 45, 46. and then to the Gentiles did the light ariſe and ſhine forth, and the Jews were left under darkneſs.

Another ſign the Day of Grace is near an end, if not quite ended, is obſtinacy in ſome opinions, which are damnable. When fundamental truths are denied, when all means uſed to reclaim and turn the erroneous, p. 91through prejudi…e, do but confirm and harden them, how near to deſperate is their caſe? When the Lord ſends ſtrong deluſions to any, and they believe a lye, oh 'tis to be feared he intends their ruine, and that their judgment will not linger, will not flumber long: 2 Theſ. 2. 11, 12. And for this cauſe God ſhall ſend them ſtrong deluſion, that they ſhould believe a lye, that they all might be damned, who believed not the truth, but had pleaſure in unrighteouſneſs. Errour may extinguiſh the light of the Goſpel, and cauſe the Ordinances of God to be ſlighted, the Word to be caſt aſide, and the Spirit to depart, and leave ſinners to the ſeduction of Satan, and the imagination of their dark and fooliſh hearts. Let me therefore ſpeak to you in the words of the Apoſtle, 2 Pet. 3. 17. Ye therefore, beloved, ſeeing ye know theſe things before, beware leſt ye alſo being lead away with the errour of the wicked, fall from your own ſtedfaſtneſs.

6. Another fatal ſign, that the Day of Grace is near its period, is an habit of back-ſliding. Hark how the Lord upbraids his people with this; and after, p. 92they are told of their deſperate ſtate; Jer. 8. 4, 5. Thus ſaith the Lord, ſhall they fall and not ariſe? ſhall they turn away, and not return? why is this people of Jeruſalem ſlidden back with a perpetual backſliding? And then it follows, ver. 20, 21, 22 The Harveſt is paſt, the Summer is ended, and we are not ſaved. For the hurt of the daughter of my people I am black, aſtoniſhment hath taken hold upon me. Is there no balm in Gilead? is there no Phyſician there? why then is not the health of the daughter of my people recover'd? There are many Profeſſours, who ſometimes look Sion-ward, and have ſome common work upon them, but after do draw back, and by often doing ſo contract ſuch a ſcaredneſs, that they make light of doing ſo. They do poſſibly under ſome awakenings confeſs their ſins, but quickly return to the commiſſion of them again; they are convinced 'tis their duty, and yet they will not be perſwaded to do the work of the Lord vigorouſly, they are convinced of ſuch and ſuch ſins, and yet they will not be diſſwaded from following after them. They may have a form of godlineſs, but p. 93they will not be brought under the power of godlineſs, nor give their conſent to be ſincerely and thorowly ſanctified. Divers motions and proffers of aſſiſtance they have had from the Spirit, but all in vain, they are bent upon backſliding. Surely then they have juſt ground to fear, that ſentence is ready to be, if not already pronounced, Ezek. 24. 13. Becauſe I have purged thee, and thou waſt not purged, thou ſhalt not be purged from thy filthineſs any more, till I have cauſed my fury to reſt upon thee.

Thus concerning the Signs when the Day of Grace is declining and drawing towards night. Preſumptuous ſoul, if thou findeſt in thy ſelf any of theſe ſigns, oh ſtartle exceedingly at the diſcovery, and before the laſt hour of the day be ended, enter into, and labour to purpoſe in the Lords Vineyard.

2. A ſecond word of Caution is this, Don't raſhly conclude the Day of Grace is paſs'd, and that the Sun is already ſet upon you. This is an extreme contrary to that of preſumptuous ones, which tempted and troubled ſpirits are very prone to run into. They are ready to takeup Jobs p. 94complaint, only with ſome ſad variations, Oh that I were as in moneths paſt, as in the dayes when God would have preſerved me! when his candle ſhined upon my head, and by his light I might have been deliver'd from the power of darkneſs! The Almighty was then with me; he call'd upon me to turn, and was ready upon my turning to hear my calling to him. But now I cry, and he doth not hear me; I ſtand up, and he regards me not: I have ſo bitterly provoked him to leave me, that I am afraid he is now gone for ever.

Three things are here to be conſider'd.

1. No man can certainly conclude concerning another, that his day is paſs'd. If we conſult the Scripture, we ſhall find thoſe that have gone far in wickedneſs at laſt reclaimed; therefore we ſhould not deſpair of the worſt. Indeed the pride and ſtubbornneſs of the ungodly makes us fear that all our labour will be in vain, yet we ſpeak ſtill, and exhort and reprove with all long-ſuffering, 2 Tim. 4. 2. becauſe with God all things are poſſible; and thoſe ſheep that are gone much aſtray, ſeemingly paſt reach, he can lay p. 95hold of, and bring home again to the fold.

2. No man ought to draw ſuch a ſad concluſion in reference to himſelf, that the ſeaſon of mercy is quite expired. Though our election may be made ſure, yet reprobation is not preſently to be diſcover'd: Though upon thy comparing thy heart and life with the Word of God, thou mayſt know of a certainty thou haſt no grace; yet thou haſt no warrant to ſay, thou never ſhalt have any: As filthy as thou have been waſhed; as unholy as thou have been ſanctified; as guilty as thou have been juſtified in the Name of the Lord Jeſus, and by the Spirit of our God, 1 Cor. 6. 11.

3. When Satan peſters you with thoughts, that there is no help remaining, but the acceptable time is all ſlipt away, rather hope the contrary; for Satan is a liar; and becauſe he is ſo buſie about you, 'tis a ſign that he is afraid of looſing you; if he knew certainly that your day of viſitation were gone, he would be ſure of you, and ſo he would be quiet, …nd not as he doth, moleſt and trouble …ou.

p. 96But for the further relief of thoſe, who are apt to diſcourage themſelves, and to damp their own endeavours after grace, by thinking the day is ended, and 'tis now too late, I ſhall do two things. Firſt, Lay down ſome probable ſigns. Secondly, Some certain ſigns of this Day of Grace's continuance.

The probable ſigns of its continuance are theſe.

1. When the heart is inclined to ſit under powerful means, who knows but by the word of faith which you attend upon, the grace of faith may be wrought in you.

2. When ever and anon the heart i… ſtirred, and conſcience awakened by the Spirit, and the Lord doth not let yo… alone in your iniquities, nor ſuffer you t… ſleep quietly and undiſturbedly the ſleep of death.

3. When thoſe falſe grounds of hope which you have built upon, are more and more diſcover'd; when you are mad… to perceive the vanity of confidence i… your ſelves, or in your own righteouſneſs; and that 'tis not enough to b… ſomewhat better then the worſt are; an… p. 97that the name of Chriſtians ſignifies no thing, unleſs you depart from iniquity, 2 Tim. 2. 19. Who knows, but that being beaten off from inſufficient bottoms, you may at length be ſettled upon the right foundation, Jeſus Chriſt.

4. When there is a great fear leaſt the Day of Grace ſhould be paſt, 'tis to be hoped that 'tis not paſt. Jeruſalem in the text was far from any ſuch fear. Uſually ſouls are left ſenſeleſs, when the Lord leaves them. Of the old world, and of Sodom 'tis ſaid, They eat, they drank, they bought, they ſold, they planted, they builded, they married and were given in marriage, and minded nothing elſe but things of this nature, though the floud was ſo near the one, and fire ready to conſume the other.

5. When ſinners are inquiſitive what they ſhall do to be ſaved, 'tis probable at leaſt, that the day of ſalvation is not terminated, but ſalvation is near, and may be obtained, if the terms on which 'tis proffer'd are not quarrel'd at, but ſubmitted to as good and equal.

In the ſecond place follow the certain ſigns that the Day of Grace is not yet concluded.

p. 981. This day is not paſs'd when the Soul is for peace with God upon any conditions. If this be the yielding frame and temper of thy heart, certainly thou doſt not only know, but alſo art willing to do the things which belong unto thy peace. If this be thy language, Lord! Doth a right eye offend thee? it ſhall be pluckt out: doth a right hand offend thee? it ſhall be cut off: Thoſe ſins that ſeem moſt ſweet and neceſſary, as long as thou hateſt them, that is ſufficient to diſcommend them, I am reſolved to love them no longer! Thou haſt no reaſon to give up all for loſt: No, no, being thus made willing to caſt away every tranſgreſſion, iniquity ſhall not be thy ruine, as you may ſee Ezek. 18. 30.

2. This Day of Grace is not paſs'd, when the ſinner ſets open the door of his heart; that Chriſt the Lord may enter. That promiſe is moſt ſure, If any man hear my voice and open the door, I will come into him, and ſup with him, and he ſhall ſup with me, Rev. 3. 20. Chriſt complains of the Jews, that They would not come to him that they might have life; but if any are made willing to come, the waters of life are open, p. 99and none that deſire ſhall be denied them, Rev. 22. 17. Let him that is a thirſt come, and whoever will, let him drink of the waters of life freely. Doeſt thou know Chriſt? Art thou acquainted with his Kingdom as well as his Prieſthood? and art thou willing to have his Kingdom ſet up in thy heart, and thy very thoughts and affections brought into obedience and captivity? Art thou willing thus to receive him? Certainly thou ſhalt be received by him, and have power to become a child of God, Joh. 1. 12.

3. This Day of Grace is not paſs'd, if Grace be deſired above all things in the world. If the edge of thy appetite towards the things that periſh is turn'd, if the pearl of price be indeed of price in thy eſteem; if that be thy will and deſire, which is the will of God, even thy ſanctification; ſurely the Spirit is ſo far from having left thee, that he is in thee: 'Tis he who raiſes this hunger and thirſt after righteouſneſs, which as it ſhall be ſatisfied, ſo it argues thy eſtate bleſſed, Ma…th. 5. 6.

5. This Day of Grace is not paſs'd, when the heart is grieved for the p. 100miſpence of ſo much of this day, and is willing to live the reſt of it to the will of God, 1 Pet. 4. 2. If you judge that the time paſt of your life doth ſuffice, nay, more then ſuffice, to have been fooliſh and diſobedient to God, and to have obey'd and ſerved divers luſts and pleaſures, and if you reſolve to dedicate the remainder of your lives in the fleſh to the Lord, that he may diſpoſe of it, certainly the Lord will accept both of your time and you: Though you come in late, ſo it be but preſently, into the Vineyard, you ſhall receive a penny; and diligence in your Maſters work will be rewarded with your Maſters joy.

3. A third word of Caution is this, Take heed of being ſtrengthned and emboldned by the general practiſe to idle this Day of Grace away. We read concerning Laiſh, That the people dwelt careleſs, after the manner of the Zidonians, quiet and ſecure, Judg. 18. 7. And truly this is the manner of moſt in the world, careful poſſibly they are about many things, but as to the main thing utterly careleſs: Their ti…e is of little, and their ſouls of leſs value in their judgments. But that p. 101the humour and cuſtom of the world may not be followed, let theſe conſiderations be ponder'd by you.

1. The moſt in the world are blind. As Moſes ſpeaks, they are void of counſel, neither have they any underſtanding in them; they are not wiſe to conſider their latter end, Deut. 32. 28, 29. nor the worth of that gracious ſeaſon, in which alone preparation can be made for it. And ſhall we write after the Coppies which a company of fools ſet us? Shall we follow the blind, that quickly will fall into the ditch, and have not eyes to ſee their danger?

2. The moſt are unbelieving; a froward generation, children, in whom there is no faith, and from this root of infidelity doth ſpring their prodigallity of the day of Grace. Did they indeed believe that death will not make an end of them, but that after this is finiſhed, another life will follow, either of the greateſt joy, or of as great ſorrow; and that joy or ſorrow in the next world will be their lot, according as the preſent ſeaſon is, or is not improved; certainly they would be more ſparing of that which is ſo precious. p. 102Oh the ſecret paganiſme that is in the hearts of multitudes! they live as if Eternity were a fiction, and Hell a fable; but will it be thought a fable, when they feel the tortures of it? And what ſhall we tread in the ſteps of ſuch Infidels? No, we are to follow, not the unbelief, but the faith of others, Heb. 13. 7. Whoſe faith follow, conſidering the end of the…r converſation.

3. Are not many, who are ſuch ſpendthrifts of this Day of Grace, ſelf-condemned? How often doth Conſcience reproach them for their ſpiritual ſloth? and 'tis very unreaſonable to go in that way, which they themſelves do frequently condemn themſelves for: Idleneſs is is a ſin which leaves behind it a great deal of regret and diſſatisfaction in the heart; 'tis common for the ſlothful to hear a voice behind them, ſaying, Time is a treaſure that ought not to be thus fooliſhly, and to no purpoſe, waſted.

USE III. Of Exhortation. Let me perſwade all to a ſerious improvement of this day of their gracious p. 103viſitation. The Arguments to prevail are theſe,

1. This day is continually paſſing: Your glaſs is running every moment, whether you ſleep or wake, are in company or alone, are vain or ſerious, do pray or ſin, it never ſtands ſtill: And when once your glaſs is run, 'twill never be turn'd again, but taken down immediately. Your dayes are but an hand-breadth; and whether of this hand-breadth there be an inch remaining, is a queſtion. Time is not unfitly pictur'd with wings, becauſe it flies ſo faſt away; and bald behind, becauſe you cannot catch hold of it to pull it back. The beſt part of this day is uſually at firſt; if we ſeek unto the Almighty betimes, Job 8. 5. we are the more ſure to find him; and this ſhould engage you to a more ſpeedy trading with this precious talent.

2. You all muſt be reckoned with, how you have husbanded this gracious ſeaſon. Oh what a caſe will the ſlothful ſoul be in, when death gives him a ſummons; and he hears that word, Render an account of thy ſtewardſhip, for thou mayſt be no longer ſteward. Conſcience muſt needs p. 104very much amaze the ſinner, when it ſhall before the Judge bring in ſuch Indictments as theſe againſt him. So much of this day of ſavation was ſpent in immoderate recreations: So much in carnal and ungodly company: So much in eager purſuing after the deceitful riches and pleaſures of this world: So much in making proviſion for the fleſh, that the vile and baſe luſts of it might be fulfilled: So much in proud and towring imaginations: So much in amorous and filthy muſings: So much in vain and rotten communication: So much in Taverns, and Ale-houſes, and in the Harlots habitations: So much in tricking and adorning the body: And Chriſt and the ſoul were all the mean while neglected and forgotten. Often ask thy ſelf this queſtion; Do I ſpend my Day of Grace after ſuch a manner, as I may account for it at laſt with comfort? Such thoughts would make you ſerious.

3. Let the diligence of the earthly minded, in improving the worlds day, ſhame you out of your idleneſs in this day of ſalvation. If the greedy tradeſman hears of an excellent b…rg…m, what madneſs p. 105doth he count it to neglect the ſeaſon wherein he may have it? He that is covetous of preferment, 'tis no ſooner offer'd then accepted: Oh, ſay ſuch, We muſt catch occaſion by the fore-lock, we may never have the like again. Alas! that men ſhould be ſo wiſe in trifles, and ſuch fools in the greateſt matters! Now is the time of preferment; you may be advanced to the dignity of Children, and Heirs of God: Now is the time to grow rich towards God, to lay up ſuch a treaſure, 'that will never fail, that none can take away from you.

4. Let the apprehenſions which others have of this Day of Grace be conſider'd by you. Here I ſhall bring ſeveral Speakers upon the Stage, delivering what their judgments and thoughts are.

1. Hearken to the awakened Soul, whoſe eyes are newly forced open by the Spirit: Surely I am more brutiſh then any; I have not the underſtanding of a man: Many years I have liv'd, and as many I have luſt, in ſin and folly: A treaſure I have been entruſted with, but I have been cheated of it by a deceitful heart, a deceitful world, and a ſubtle Serpent: I remember p. 106opportunities have followed thick one upon another, of getting grace, but none were laid hold upon: There was nothing I ſlighted more, then that which leaſt of all deſerv'd my ſlighting: Oh that my paſt dayes could be again recall'd, they ſhould be ſpent after another faſhion: But inſtead of that, what cauſe have I to fear, that the Lord may allow no more time, ſince that which he hath allowed hath been ſo unprofitably conſumed?

2. Hearken to the ſerious Chriſtian: How great a work have I to do, and how ſhort a time to do it in? How vaſt is eternity, which depends upon this moment? Lord! the world is not worth my time and pains in compariſon of thy ſelf, and that Grace and Glory which thou haſt revealed. Now is the time to fly from the vengeance of eternal fire, and to gain the life that's …verlaſting; and to ſcape the one, and gain the other, ſhall be my lifes main buſineſs.

3. Hearken to a rouzed ſinner juſt going out of the world: Oh! my head doth ake, my heart is ſick, my eyes are dim, my breath is ſhort, a general trembling ſeiſes on me, and all do ſhew, that this earthly p. 107houſe of my tabernacle is upon the point of being diſſolved: And muſt I now be forced away? O my ſoul, to what place art thou removing? Hark! I hear a dreadful ſound within; Conſcience ſpeaks language full of horrour. Alas! Is the ſentence now paſt, Cut down the tree that brought forth none but evil fruit? Muſt I go preſently to the Bar of God, who have nothing but provoked him all my dayes? May I not be ſpared a few years, or moneths, or weeks longer? Oh call time again; I never ſaw thy worth till now: If I might be again recover'd and reſtored, oh how often would I pray, and how earneſtly would I cry for mercy and grace? how carefully would I hear and practiſe? But this I ſhould have done before, 'tis now too late to think—and there he ſtops, his thread is cut aſunder, his ſoul flyes away, and leaves his body a clod of earth.

And now Brethren, are your hearts ſtill maſtered? 'Tis to be hoped concerning the worſt in this Congregation, that their day is not quite gone; but who knows whether this may not be the laſt hour; and if now you will not, your own ſpirits may be quickly required of p. 108you, or Gods Spirit may depart from you. You will wiſh at laſt, as others have done, that the day of ſalvation had been valued, let it therefore be no more neglected.

5. Conſider, If you will not improve the Day of Grace, you can reaſonably expect nothing but a day of wrath. When mercy hath acted its part towards ungodly ones, and being ſtill refuſed, makes its Exit; then fury and indignation enters upon the ſtage; but of that traged▪ there will be no end. Whole eternity will be taken up in feeling the effects of divine diſpleaſure, and in bewailing the loſs of that Day of Grace, wherein this anger might have been appeaſed.

I have done with the ſecond Doctrine.

Doct. 3. The third follows: To know, in this Day of Grace, the things which belong to our peace, is our great happineſs and wiſdom. If Jeruſalem had been thus wiſe, ſhe would not have been, as ſhe was, rejected. If thou hadſt known, ſayes Chriſt: The defective ſpeech is thus to be made up, If the things of thy p. 109peace had been underſtood by thee, O Jeruſalem, thy ſtate would have been as happy as now 'tis woful; inſtead of being cut off, thou wouldſt have been ſtill as near to God and as dear as ever; inſtead of having his wrath poured out upon thee to the uttermoſt, that mercy, which hath been ſo often proffer'd, had aſſuredly been beſtowed, if thou hadſt not fooliſhly ſhut thy eyes, ſo as not to ſee either the value, or thy own need of mercy. A text ſomewhat parallel to this we have Iſai. 48. 17, 18. Thus ſaith the Lord thy Redeemer, the holy One of Iſrael, I am the Lord thy God, which teacheth thee …o profit, which leadeth thee by the way which thou ſhouldeſt go: Oh that thou …dſt hearkened to my commandments! …hen had thy peace been as a river, and thy …ighteouſneſs as the waves of the Sea.

In the proſecution of this Doctrine, … ſhall firſt open to you the nature of …eace: Secondly, manifeſt what are the …hings which belong to our peace: Thirdly, confirm the doctrine: Fourthly apply it.

In the firſt place I am to open to you …he nature of peace.

p. 110This is a ſubject no leſs profitable then pleaſant, Dulce nomen pacis, the name of peace hath a ſweet ſound. Peace implies a bleſſed conjunction between heaven and earth, between the Creator and us his creatures; and, which follows hereupon, a ſatisfaction and quietneſs in our hearts, ſo that thoſe diſturbances and diſorders, which were cauſed by ſin, are becalmed and regulated. The firſt of theſe, namely, Agreement with Heaven, is the principally intended peace, which Chriſt ſpeaks of; but the other, namely, Quietneſs within, follows upon this, and is the ſuperſtructure upon this foundation.

I ſhall therefore firſt explain the nature of Peace above, and afterwards of Peace within.

1. There is a Peace with God above: When I ſpeak of peace with God, 'tis ſuppoſed that by nature God and we are at variance, and ſin is the make-bate between God and man. Sin is a thing that not only cauſes commotions and tumults here below; therefore ſaith the Apoſtle, From whence comes war and fightings among you? comes it not hence, even of p. 111your luſts that war in your members? Jam. 4. 1. but it alſo ſets Heaven and Earth at odds; it ſo beſots the potſherds of the earth, that they venture to contend with him that is their Maker, and who can eaſily daſh them all in pieces. Sin hath ſet us at a vaſt diſtance from God, and is continually thruſting us further from him; yet we may have peace, if we will indeed return to him: Though we have provoked him to be an enemy, yet he is not ſuch an enemy as is irreconcileable: Hark what language he utters, Iſai. 27. 4, 5. Fury is not in me; let him take hold of my ſtrength, that he may make peace with me, and he ſhall make peace with me. Peace with God is here promiſed; God himſelf is ready to ſtrengthen us, that we may make peace with him, and the more abundantly to encourage us, he ſayes, Fury is not in me, that is, towards them who are willing to be reconciled, and to rebel no more, he is not at all furious, but gracious and eaſie to be intreated, though their awakened and fearful hearts are prone to imagine the Lord is made up all of anger.

p. 112This Peace with God, ſeveral thing… are implied in it.

1. Peace with God implies the removal of his wrath. All ſin is pardon'… and done away in the bloud of Chriſt▪ and guilt being cover'd, the Lords anger ceaſes, for ſin is the only provocation to him. See how theſe are joyned, the forgiveneſs of ſin, and the taking away of wrath, Pſal. 85. 2, 3. Thou haſt forgiven the iniquity of thy people, thou haſt covered all their ſin, Selah. Thou haſt take… away all thy wrath, thou haſt turned thy ſelf from the fierceneſs of thine anger. The flaming ſword is removed, and the Lord ſayes, Draw nigh to me, and I will draw nigh to you. We read, as of a Gulph fixed between God and damned ſpirits, ſo of a middle wall of partition between God and unregenerate ſinners; the former, namely, the Gulph, indeed cannot be paſſed thorow; but the latter, the middle wall, may be broken down, and 'tis broken down when our peace is made: His wrath abides on thoſe that will not believe, that refuſe to be reconciled; but his anger ceaſes towards them who believe and yield to him. Thrice happy p. 113they, who are eaſed of ſuch a load as the wrath of God!

Speak O ye troubled Conſciences, is not this anger your greateſt trouble, and that which makes the deepeſt wounds? Speak, O Hells Inhabitants, is not divine wrath a puniſhment too heavy for you to bear? is not this the weight which ſinks you loweſt in the bottomleſs pit? Finally, hear what Chriſt ſpake when he felt the diſpleaſure of his Father, My Soul, ſayes he, is exceeding ſorrowful, even unto death. Well may they rejoyce, who through Jeſus are freed from this diſpleaſure.

2. Peace with God implies an intereſt in his love. His love is every whit as great towards thoſe who are at peace with him, as before his wrath was. We may ceaſe to be angry with another, and yet not have any great affection for him. But where the Lord turns away his wrath, the ſtream of his love doth run amain. The time of our reconcilation and returning is called a time of love: And this love is the more to be admired, becauſe it finds us in our bloud, which makes us deſerve loathing; it finds no p. 114beauty, no comelineſs at all in us, but what it puts upon us. The Apoſtle ſpeaks of rich mercy, and great love, which the reconciled have an intereſt in, Epheſ. 2. 4, 5. But God, who is rich in mercy, for the great love wherewith he loved us, even when we were dead in ſins, hath quickened us together with Chriſt: by grace ye are ſaved. This love of God is exceeding liberal, it ſets open his fulneſs which is ſo all-ſufficient, and we may come, and take what we need at pleaſure.

And as they, who are at peace with God, have an intereſt in his love, ſo this love doth enkindle love in them to him again: The unreaſonable enmity of their hearts againſt God is cured; the ſoul lifts up it ſelf to God, Pſal. 25. 1. which before very unreaſonably doated upon the world, and much more unreaſonably upon its own luſts.

3. Peace with God implies the eſtabliſhment of a ſure and everlaſting Covenant between him and us. As the Lord makes this Covenant, ſo he makes over himſelf in this Covenant; He becomes ours, and he takes us for his own, Ezek. 16 8. N…w when I paſſed by thee, and p. 115looked upon thee, behold thy time was the time of love, and I ſpread my skirt over thee, and covered thy nakedneſs; yea, I ſware unto thee, and entred into Covenant with thee, and thou becameſt mine. This Covenant is ſtyled the Covenant of peace. The Lord being once a friend will never become an enemy; he will be merciful to the unrighteouſneſs of them that are in Covenant with him; and as he hath engaged not to leave and forſake them, ſo he hath promiſed to put his love and fear into their hearts, that they ſhall not leave and forſake him: they are apt to be unſtedfaſt, 'tis well they have to do with a God that is faithful and changeth not; to this is owing their perſeverance and their bleſſedneſs. That's a ſweet place, Iſai. 54. 10. For the mountains ſhall depart, and the hills be removed, but my kindneſs ſhall not depart from thee, neither the Covenant of my peace be removed, ſaith the Lord that hath mercy on thee. Oh that our hearts were but ſet to ſtudy this Covenant of our God! How precious, how ſutable are the Promiſes of it! We are guilty; defiled, troubled, weak and loſt creatures, but in this Covenant, Pardon, p. 116the Spirit, Peace, ſtrengthening Grace, and eternal Salvation are made over. And he that hath promiſed can as eaſily perform as promiſe. Nay, Chriſt hath confirmed this Covenant by his death, ſo that it cannot be altered. Our Lord at his death engaged his Father to be a Friend unto all that did or ſhould believe in him; and therefore that he will be a ſure and never failing Friend, may ſecurely be built upon.

4. Peace with God implies, his taking us into a new and near relation to himſelf. He makes us his Children, and ſurely then we ſhall abide in his houſe for ever. He not only ſayes▪ I will be a God to you, but alſo, I will be a Father unto you, and ye ſhall be my ſons and daughters, ſaith the Lord Almighty, 2 Cor. 6. 18. Well may we wonder with the Apoſtle, 1 Joh. 3. 1. Behold, what manner of love the Father hath beſtowed upon us, that we ſhould be called the Sons of God! Thoſe who are at peace with God are eſpouſed unto Jeſus Chriſt, unto ſuch, a Bill of divorce ſhall never be given. And as Chriſt becomes their Husband, and God their Father ſo they conſent to carry it like Children, p. 117to love and fear the Lord in a child-like manner, to follow fully and hard after him; they are willing to be faithful unto Chriſt, and to be ſubject unto his commands, which are far from being grievous.

5. Peace with God implies freedom of acceſs to him. Thoſe who proudly harden themſelves in ſin, the Lord beholds them afar off, but he is nigh to thoſe whoſe peace is made; ſuch are invited not only to come, but to come with boldneſs to the Throne of Grace; and mercy and grace to help ſhall not be denied them, Heb. 4. ult. They may without diſcouragement approach to God, and tell him of their temptations; He is ready to ſuccour them: they may tell him of their weakneſs, he is ready to ſtrengthen them with might in their inward man; they may tell him of the diſtempers, which they are burthen'd with, he is ready to heal them; they may ſpread their deſires before him, he is ready to fulfil the deſire of the humble, Pſal. 10. 17. Lord, thou haſt heard the deſire of the humble, thou wilt prepare their heart, thou wilt cauſe thine ear to hear.

p. 118And as the Soul, whoſe peace is made hath freedom of acceſs to God, ſo God hath freedom of acceſs unto the ſoul. When Chriſt knocks, the heart opens; when the Spirit moves, he doth prevail; when God comes to dwell, the heart yields it ſelf to be his Temple and habitation; and how much hereby is the ſoul dignified and advanced? The ſinner is no longer fooliſhly ſtubborn, he denies the Lord nothing; when he requires his heart, his deſire, his love, none of theſe ſhall be kept back any longer from him.

6. Peace with God implies fellowſhip and communion with him. There is a kind of a commonneſs between God and them that are reconciled to him; whatever is in God is theirs, becauſe God is not aſhamed to be called their God, Heb. 11. 16. They have an intereſt and propriety in his Power, and Wiſdom, and Mercy, and fulneſs, and they are ſenſible of the bleſſed effects of theſe and other of the Lords Attributes. God having given them himſelf, what will he refuſe to communicate? He is ever manifeſting himſelf, and beſtowing thoſe bleſſings upon p. 119them, which Aliens never do receive. He deals not towards them with a ſparing hand; the promiſe runs thus, Open thy mouth wide, and I will fill it, Pſal. 81. 10. And this is certain, that the more open our mouths are, the more open will the hand of God be.

Thus you ſee what Peace above, what Peace with God is.

In the next place I am to ſpeak of Peace within.

'Tis natural to man to be his own enemy and tormentor. He that was poſſeſſed with unclean ſpirits, 'tis ſaid no man could bind him, no not with chains, but he was in the Tombs and Mountains, crying and cutting himſelf with ſtones, Mar. 5. 5. In like manner, a child of diſobedience, in whom the Prince of the power of the Air worketh, will not be bound, will not be hindred from doing his ſoul harm; thoſe cords of reſtraint that the Word caſts upon him, he breaks aſunder and caſts away; he is continually cutting and wounding his own conſcience, and if he be not quickly tranſlated out of this eſtate, he will quickly give himſelf the fatal blow. As long as any p. 120are enemies to God, they are alſo their own adverſaries; but when they leave off fighting againſt God, they ceaſe warring againſt themſelves.

Peace within is very comprehenſive, ſeveral things are therein included.

1. Peace within comprehends calmneſs in the Conſcience: This calmneſs follows upon the apprehenſion and ſenſe of our peace with God, and that now he is in his Son reconciled. A reproaching Conſcience is a fearful companion; we cannot fly away from Conſcience, it is alwayes with us; if awakened 'twill ſpeak boldly, and tell us our own, be we never ſo proud or high in the world, and the ear is forced to hear Conſcience's accuſations; when God gives it a command to ſpeak, how impoſſible is it for us to impoſe ſilence on it? Oh what a ſtorm doth the remembrance of manifold ſins, with their manifold aggravations, raiſe in the Conſcience? how amazed is it to ſee ſo much guilt, and God ſo much and ſo juſtly incenſed? But when God by his Spirit doth ſay, Soul, though ſin hath abounded, my grace doth ſuperabound; thy debts are all paid, thy iniquities p. 121are all pardoned, Then the ſtorm ceaſes, and there follows a great calm; Then Conſcience layes aſide the whip of ſteel, wherewith before it laſh'd it ſelf.

Conſcience acquits the ſinner, becauſe God hath firſt juſtified and abſolved him. Sins which are paſt are remitted, and inſtead of continuing in ſin, the heart is changed, and is ſincerely deſirous to have it ſlain; and this godly ſincerity Conſcience gives teſtimony to, the effect of which is peace and joy, 2 Cor. 1. 12. Our rejoycing is this, the teſtimony of our conſcience. Conſcience tells us of our duty, and urges us to the performance of it; now when Conſcience is heeded by us, and what we do for God our very hearts are in it, Conſcience will not condemn, but approve us, and this will quiet us; for ſayes the Apoſtle, 1 Job. 3. 20. Beloved, if our heart condemn us not, then have we confidence towards God.

2. Peace within comprehends ſatisfaction in the heart. Solomon, while making trial what ſufficiency was in the things under the Sun, was far from peace within, vanity was the fruit of all his p. 122labour, and his ſpirit is ſo far from being ſatisfied, that 'twas filled with vexation. But when God doth give himſelf to us, whom our hearts muſt then needs look upon as a proportionable happineſs, as a ſufficient portion, oh then we are come to our centre, and are at reſt When the Soul ceaſes to tire and weary it ſelf in purſuing after the creatures, and is fixed upon God, who is a Sun, a Shield, an exceeding great Reward; who is the God of all grace, and calls us to eternal glory; who cannot only ſatiate our deſires, but do exceedingly above our deſires and thoughts, according to that power which worketh in us, Epheſ. 3. 20. Then, then our peace abounds, and paſſes all underſtanding. The heart is exceedingly pleaſed with its choice, having made choice of God; it would not exchange conditions with the greateſt graceleſs ones in the whole world.

It muſt be acknowledg'd indeed, that in this life only the back parts of the Lord Jehovah are ſeen, and little of him in compariſon is to be enjoyed: Yet this is certain, that Gods little is much more then the worlds all: The enjoyment p. 123of the Lord in part, affords more peace and ſatisfaction, by ten thouſand degrees, then the creatures are capable of yielding; and that ſatisfaction, how much is it heightned by the aſſured hopes, that at laſt we ſhall be fully ſatiſfied?

3. Peace within comprehends an agreement in our wills to the will of God. 'Tis but reaſon, that ſince Gods will is ſo high, ſo holy, ſo good, our wills ſhould ſtoop and ſubmit; and we cannot have peace but in that ſubmiſſion. The carnal mind is enmity againſt God, and refuſes to be ſubject to the Law and Word of God: Nay, by that very Law the corrupted heart is irritated and provoked, 'tis the more forward to ſin, becauſe forbidden to tranſgreſs: He was not unacquainted with mans nature, who ſaid, Nitimur in vetitum ſemper, cupimuſ que negata. We are very prone to do that which is forbidden, and to deſire what is denied us: And while the heart is thus irritated by the Law, alas! the ſinner is like the p. 124troubled ſea, when it cannot reſt: Sin taking occaſion by the commandment, doth work all manner of concupiſcence, Rom. 7. 8. But now what peace is there, when our hearts are reconciled to our duty, when we do not quarrel at, but love the Law, and wiſh, oh that our wayes were directed to keep it! How can there be peace within, unleſs there be ſome ſutableneſs between our ſpirits and Gods Word and Ordinances? unleſs what was before look'd upon, without cauſe, as a burthen and wearineſs, be now eſteem'd as a priviledge and advantage?