THE Day of Grace, In which the Chief of SINNERS MAY BE Turned and healed.  
By Nathanael Vincent.  2 Cor. 6. 2. Behold, now is the accepted time; Behold, now is the day of salvation. 
LONDON, Printed for Tho. Parkhurst at the Golden Bible on London-Bridge, next the Gate. 1669.   

To the Reader.  
'TIs not at all improper to add a Treatise of the Day of Grace, to a Discourse concerning Conversion. This is the only time wherein he that turns will be accepted: Oh therefore receive not the Grace of God in vain. Though the sinner by his iniquity is removed far away from God, the Gulf notwithstanding is not yet fixed. We are cast out by Nature in a far Country indeed, but this Country is not Hell, though just upon the borders of Hell: a return is possible unto our Father's house; and upon our return how joyfully shall we be embraced!  
One principal reason why Time is so exceeding precious, is, because it contains the Day of Grace. This present time, though so very short, is of greater value than an whole Eternity hereafter; for then mercy will be out of reach, and Reprobates unalterably concluded in sin, and under the heavy load of divine vengeance and indignation. This is the Day of thy gracious visitation: Waste it not away in doing nothing, or which is worse, in doing wickedly; for there is another day a coming, which will be a day of darkness and of gloominess, a day of distress and destruction, if Grace and Salvation be neglected.  
N. V.   

The Day of Grace.  Luke 19 41, 42. And when he was come near, he beheld the City, and wept over it, saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. 
THe time was now approaching in which our Lord was to make his Soul an offering for sin, and to testify his love to his Sheep, by laying down his life, to redeem theirs from death, which by going astray they had deserved. And Jerusalem is appointed the Stage, on which Christ was to act the greatest part, both of sorrow and affection. Well might he cry out, Behold ye that pass by; Was ever Grief, and Was ever Love like Mine? Unto Jerusalem he comes most willingly, though he soresaw the Cross and shame. The Head was forward to suffer himself, that hereby the sufferings of the Members might be prevented. And according as it was foretold by the Prophet, his approach is not with outward pomp and splendour; but he is meek and lowly, riding upon an Ass' 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 rejoice, and to praise God with a loud voice, for all the mighty works which they had seen, v. 37. They cry Hosanna to the Son of David, and bless the King that cometh in the name of the Lord, saying, Peace in heaven and glory in the highest, v. 38. Even through the darkest cloud of Christ's Humiliation, some beams and rays 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 stoves 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 killed, and which now itself was so near to desolation, raises a sorrow in his sacred breast, so that in the midst of his Disciples triumph he bursts out into tears, saying, If thou hadst known, even thou, at least in this thy day, the things which belong to thy peace! but now they are hid from thine eyes.  
Which words express how our Lord was affected towards Jerusalem's Inhabitants. His commiseration is very great, and 'tis joined with a kind of exprobration or upbraiding of them: he pities 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 judgement most deplorable.  
Beloved, I am to speak-of the Day of Grade I wish you may all know the things which concern your peace, else Jerusalem's 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 Prophecy 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 shown 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 die, but sin indeed he could not, Heb. 4. 15. It was the desire of Christ to execute th● office which his Father had put him in, which was to be a Gatherer and a Saviour of the lost Sheep of the house of Israel: But when he perceived those Sheep transformed into Wolves, ready to devour their own Shepherd, peremptorily resolved to perish, and to refuse the salvation which he brought them, '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 perverseness of miserable Jerusalem; and this made his speech to be abrupt and imperfect. Calvin translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O si cognovisses! Our Lord wishes that they had known what so highly and nearly concerned them. But '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 Master's crib, but Israel doth not know, my people do not consider. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 slighted and abused them all, notwithstanding all former folly and unkindness to God, to thyself, I wish that even thou, wouldst at last have opened 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 spoke in time passed unto the Fathers by the Prophets, in that day spoke 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 which salvation was brought near to them.  
The things which belong unto thy peace! Peace (according to the Hebrew phrase) does imply all the parts of happiness, the principal whereof does certainly lie in being reconciled to, and enjoying God. But the way of peace and reconciliation, namely, Justification by faith in Jesus, they knew not. An humbled Messiah, who was to make men's peace by the blood of his cross, Col. 1. 20. they hide their faces from, and esteemed him not: Being puffed up with their own righteousness and external privileges 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 judgement which they lay under, and likewise removes the scandal and offence which his infirm Disciples might be apt to take, because Jerusalem did reject him. They had long refused to look unto the Lord, that they might be saved; and now God sends them the spirit of slumber, eyes that they should not see, and ears that they should not hear, and hearts that they should never understand. This is a very sore and yet usual punishment, when men receive the grace of God in vain, and are resolved to walk contrary to the light which shines about them.  
The Text does yield several points of Doctrine.  
First, Jesus Christ is exceeding full of pity and compassion. His weeping here over Jerusalem, shows 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 proffered 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 ruin 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 judgement 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 satisfy, a little after you may behold him shedding of his blood.  
This compassion of Christ extends itself 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tender mercy appears, that the Dayspring 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 man's 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 privilege of such, as in a Land of light have their lot given them. It was great mercy towards Capernaum, that she was lifted up to Heaven, that such words were spoken, that such works were done in her; and because she improved not the mercy, how does our Lord upbraid her?  
2. Christ's 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 highways, 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, etc. Prov. 1. 20, 21, 22. And Prov. 9 2, 3, 4, 5, 6. we read, Wisdom hath killed her beasts, she hath mingled her wine, and furnished her table, she hath sent forth her maidens, she cryeth upon the highest places of the City; Whoso is simple let him turn in hither; as for him that wanteth understanding, she saith unto him, come eat of my bread, and drink of my wine which I have mingled; forsake the foolish and live, and go in the way of understanding. Thus sinners are called after, and though dogs, yet the same bread which is prepared for the children is proffered to them; the same inestimable benefits of Christ, as pardon, peace, grace, glory, are tendered to them, which believers have accepted of; with the same eyesalve their eyes shall be anointed; with the same tried gold they shall be enriched; with the same white raiment all their nakedness shall be covered, if they will but come and close with Jesus.  
3. Christ's 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 locked and bolted; and yet his love and patience overcomes these indignities, and he waits still to see, if at last sinners will consult their own good, and entertain him. Christ by his Spirit strives long, checking them from sin, moving them to duty, demonstrating the reasonableness of conversion and obedience, the danger of continuance in their provocations. Christ does not go away at the first repulse, nor curse the Figtree 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. Christ's compassion towards them that perish, is seen, in wishing, when for their obstinacy they are given over to themselves, that they would have harkened and obeyed. Thus he weeps and wishes, that Jerusalem had known what they were ignorant of. And Israel, when for their deafness unto, and refusing of God, they ●ere given up to their own hearts lusts, ●nd suffered to walk after their own counsel's, the Lord wishes, O that my people had harkened unto me, and Israel had ●alked in my ways! Psal. 81. 11, 12, 13. Those that perish will have no reason to complain of Christ, but of themselves; he wanted not pity, 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 pity. 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 overspread with a leprosy, (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 leprosy doth make u● clean?  
2. Christ makes reconciliation for the sins of those who are saved by him. And considering what woe and misery sin unpardoned 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 Highpriest, 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 thiefs, Luke 10. Our Lord finds us in a worse case; what wounds have our lusts and Satan made in our spirits? and truly they are incurable by any but this Physician. When the fiery Serpents had stung the Israelites, they looked unto the Brazen Serpent, and looking, they were healed presently. That Brazen Serpent typified Jesus Christ; and although Conscience be never so much sting, yet He can expel the poison, and assuage 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 burdens of believers, but he commands them to cast all their burdens upon him, and he promises to sustain them. The curse of the Law is a burden, but Christ redeems them from the curse of the Law, being himself made a curse for them, Gal. 3. 13. They groan under the dominion of sin, the bondage of corruption, but the Son of God pulls down sins dominion, and makes them free indeed. Their poverty and emptiness causes them to sigh and complain; but Christ Jesus unlocks his unsearchable riches, which are superabundantly sufficient to replenish them. And he that commands the rich in this world, to be ready to distribute, to be willing to communicate, surely himself will in no wise be a Niggard of his spiritual Treasures.  
5. Christ succours those he saves, in their temptation. In the hour of temptation they very much need his pity and aid, and they have both. Dido, in Virgil, spoke thus to the Trojans, who were cast upon her Coasts,  Non ignara mali miseris succurrere disco, 
I that have endured misery myself, know how t● compassionate and secure 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 secure 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 than conquerors.  
The Application follows.  
USE 1. If our Lord be so compassionate, hereby Faith may be marveliously encouraged. How safely and gladly may a Soul venture itself 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 dost thou credit the unreasonable suggestions of the Wicked one? Though he be the Father of lies, yet a greater lie he never tells, than when he doth persuade 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 hardhearted 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 Mother's bowels do yern, especially towards her sucking Infant; and yet even these are Marble compared with the bowels of Christ. Hark how Zion is reproved for her hard surmises, Isai. 49. 14, 15. But Zion hath said, The Lord hath forsaken me, and my Lord hath forgotten me. Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Yea, they may forget, yet will not I forget thee. How unwilling is a Mother to bring forth Children for the Murderer? And much more unwilling is this Saviour, that any Soul, which is desirous to be sanctified and saved, should become the Devil's prey.  
3. Consider, His compassions are joined with such a fullness, that there is nothing miserable sinners need, but out of this fullness they may have abundant supply. Our Lord hath power as well as pity, why then should we not trust in him, and go to him at all times, since his power shows him so able, and his pity proves him so willing to relieve and save?  
USE II. Since Christ is so compassionate, surely 'tis unreasonable to quarrel at, and refuse to submit unto his yoke: The yoke of such a merciful one, must needs be granted an easy yoke, and his burden a light burden. Matth. 11. 30. The Kingdom of Heaven is like unto a Marriage. And as the Wife's 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 Sceptre 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 than 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 We 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 than the honey and the honeycomb.  
USE III. Since our Lord is so merciful, let me persuade 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 numbered, for they shall obtain mercy, Matth. 5. 7. Your own souls, and the souls of others should be the special objects of your pity. 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 herself, but my own condition, though quite dead in sin, I bewailed not. Look into yourselves, 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 proffered 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 God's voice is heard, and that heart is both wicked and foolish, which hardens itself. See also 2 Cor. 6. 1, 2. We then, as workers together with him, beseech you, that ye receive not the grace of God in vain: for he saith, I have heard thee in a time accepted, in the day of salvation have I succoured 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 succoured 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 cries for himself, that he might be carried through the difficult work of Man's Redemption, were heard; and accordingly he was succoured, and enabled to work out a complete 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 show upon what account the Season of Grace is called a Day. Secondly, to declare what are the privileges 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 than shines. The Sun of Righteousness is risen, and this Day is made by that Sun's 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 discovered which were hid from Ages and Generations. God's eternal counsel to glorify his Grace in the pardon, adoption, cleansing and saving of men that have all sinned, and thereby come short of his glory, is by this light made manifest.  
The light of Nature is but weak and dim, and cannot make it day; it gives such a discovery both of God and sin, as is sufficient to leave those that sin against God without excuse, Rom. 1. 20. But the way how enemies may be reconciled it cannot show. 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, than 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 discovered: 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 designed for working. When the day comes, though the beasts gather themselves, and lay them down in their dens, yet man arises and goes forth to his work and labour till the evening, Psal. 104. 22, 23. In like manner, this day of the Gospel; though they, who are brutish, lay them down in the bed of ease, and fall asleep in carnal security, yet such as have the understanding of men, will go forth unto their work and labour; and surely they who have lusts to mortify, 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? (says 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 day's work is for Eternity, therefore we dare not trifle. The Church 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 shows, and the Scripture to affect us, doth express by several notable similitudes: Says 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 days are swifter than 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 to 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not an Age, but a Day, and much of this day is gone already. Now as the Traveller being straitened, 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 days 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 winter's day, having not half so many hours, as to others are allotted! Rouse up thyself therefore, and lose no more of that time which is so exceeding short at longest, and may be so much shorter than 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 thyself art undone for ever. I must work the work of him that sent me while it is day (says 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 and foot, and thrown into outer darkness. When you hear of a day of grace, withal remember, that the night and darkness are hastening; and if so, for you to delay that great business, for which this day i● afforded, shows 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 privileges of the Day of Grace▪ These are Privileges 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 prayed for and prized, yet it is nothing near so much to be prized as the accepted time, as the day of salvation.  
The privileges 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 looked upon as privileged above the whole earth besides, Psal. 147. 10, 20. He showeth his Word unto Jacob, his Statutes and his Judgements to the children of Israel; he hath not dealt so with any nation; and as for his Judgements they have not known them. The Saints in Scripture, whose eyes were more fully open, and whose judgements were more clear, to apprehend the worth of things, what an estimate do they put upon the Word of God What was David's judgement concerning it? He says, Psal. 119. 103. How sweet are thy words unto my taste! ●ea, sweeter than 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 judgement is not to be undervalved, 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 valued more than his necessary food, Job 23. 12. Hence comes that Wisdom, which the Topaz of Aethiopia cannot equal, and the price whereof is above Rubies.  
Now in the Day of Grace this Word is vouchsafed; you both have it to search into it yourselves, and you have it opened and applied by the ministry of the Gospel.  
1. You may search into it yourselves. How many thousands under Antichristian bondage, enjoy not this privilege, 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 says, 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 (with whom the other Fathers generally as to this particular, agree) doth tell us, Hom. 9 in Epist. ad Col. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 enlightened 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 quickening, and comfort; and if you will but give up yourselves 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, inflame 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 privilege, for with them Christ hath promised to be always 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 show 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 lose, 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, loathes it, leaves it; if the unbelieving sinner, which before rejected Christ, receives him, than Ministers have commission to lose him, whom before they bond, and he 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 lose; they denounce threats, that, sinners being awakened and contrite, they may apply the Promises.  
These Ambassadors of Christ, come and entreat 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 battle, 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 hardened 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 damned without him. And is it not a privilege to be thus importuned for your own good? to have blessedness and life in a manner obtruded and forced 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 privilege, 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 befooled, 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 wisdom 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 choosing 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 shows, 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 die without instruction, Prov. 5. 23.  
2. 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 mattered 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 lie dead in sin! to be senseless and unconcerned under such a load! But that's a life indeed, to be alive to God. And while this day of salvation continues, thou mayst be questioned; but if this be lost, the second death will be thy portion, and then Life will be eternally fare 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 purify 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 abhorred, 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 die of them.  
5. This Word doth afford such peace and joy, as the creatures cannot yield. Corn, and Wine, and Oil, cannot yield such true comfort. Hark to David, Psal. 119. 111. Thy testimonies have I taken as an heritage for ever, for they are the rejoicing 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 savingly 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 privilege, is without controversy.  
2. Another privilege of the Day of Grace, is the presence of the Spirit. The Word, and all other Ordinances, without the Spirit, are but like the carcase without the soul. He makes the Word quick and powerful, and sharper than 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 gins 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 advantage will be reaped by all the means of grace we use.  
If the several operations of the Spirit are considered, 'twill be very evident what a privilege 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 judgement: of sin, because they believe not on me, of righteousness, because I go to the Father, and ye see me no more; of judgement, because the Prince of this world is judged. The Spirit convinces men of sin; he shows the evil in it, and the danger of it, and among other sins, that grand one of unbelief, that is to say, their rejecting Christ so long, and slighting and refusing the remedy he proffers, is in a special manner set home upon their hearts to their affliction and humbling. He convinces likewise of righteousness as well as of sin. He discovers the righteousness of Christ, whereby all sin may be covered; and this righteousness appears to be complete and accepted, because Christ is gone to his Father. Christ undertook by his sufferings to satisfy 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 show 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 showed a way how to have them all crossed; were it not for the sight of the one, we should never mind the other.  
Again, the Spirit doth convince of Judgement. By Judgement we may understand, the condemnation of the impenitent and unbelieving, who, though they are convinced of sin, continue in sin; and though Christ be proffered, 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 judgement to be punished, 2 Pet. 2 4, 9 Or else by Judgement we may understand, the Government and Kingdom of Jesus Christ. All power is given to him, and Judgement 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 Sceptre of Christ, since else they will be dashed 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 that is so unconceivably wicked as man's ; and yet the Spirit doth effect this change; he shows his mighty power, in causing a vehement love to be turned into a perfect hatred. Sin, which was loved better than the soul, better than salvation, the heart by the Spirit is turned 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 hungered 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 desert is become as Sharon, and in the ruins 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 itself to the Law of God.  
3. '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 upon themselves. Thus he did strive with the old world in the day of their visitation. 1 Pet. 3. 18, 19, 20. Christ was quickened 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 days 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 Patriarches, 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 strive 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 awaken the Conscience, to clap chains and ●etters upon corruption, for a while, that ●● breaks not forth as formerly, to constrain unto a frequent performance of duty. 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 privilege of the Day of Grace, the presence of the Spirit.  
3. Another privilege 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 helped, unless we are helped t● come. The Lord is within hearing o● all that call; who ever sought him seriously, and sought in vain? He is so nea● as to hear our very whispered supplications, and to take notice of the inward groan 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 practice, may be put far away from him, than 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 music 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 countenance, 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 to 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 entreat us to accept of mercy, shall not we speed in our entreaties 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 scattered, 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 give 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 God's power and truth be not an hindrance.  
4. Now in this Day of Grace the great Highpriest stands ready to intercede for us. Never any sincerely begged for pardon and for grace, but Christ prayed 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 always 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.  
4. Another privilege 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 says, 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 entered; but having lost the opportunity, they knocked at last, but it was too late the door was shut, and they were sent away 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 itself also will be lost for ever.  
5. Another privilege of the Day of Grace is this, That during this season the state of the wicked is not unalterable. 'Tis true, the Holy Ghost expressly says, that impenitent and unbelieving ones are condemned 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 show it, by renouncing the lusts and works of the flesh, and 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, than 'twill be, I will in no wise receive. The Lamb himself then will be full of wrath, and that's dreadful. The Lamb can pacify the anger of God, but who can appease the Lamb's anger? When the only Reconciler is himself irreconcilable; when the only Intercessor 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 sinned thyself near to hell, yet thou hast not sinned thyself into hell. Though sin hath abounded, if thou art brought by the entering of the Law, to a sense how thy offences have abounded, Grace will much more abound, Rom. 5. 20. The Lord hath turned and changed as bad as the worst of you, and that which hath been done may be done again, since his hand is as mighty to save, and his Grace as free as ever.  
I have done with the privileges 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 than 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 passed 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 made 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 entreat for him? Notwithstanding they harkened 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 unconcerned, 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 ware removed. The golden Candlestick doth not stand so fast in any place, as that 'tis impossible it should be took away. Tremble at that threatening 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 blessing may be withheld from them. Thou dost not know but every call may be the last time of ask, 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 days 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, than most in the world are ware 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 unto God, of obtaining mercy, and finding grace, alas our time would be of no value! But we may without prejudice to truth affirm, that time is more precious than 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 evil 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 precious, 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 shown in raising up Jesus our Lord from the dead. Strong holds are pulled down, reasonings against Religion, as if it were either absurd, or intolerably burdensome, 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 lose again, and then fulfil their fleshly and their worldly lusts with the greater eagerness; just as water being damned 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 will 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 woe, 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 says, Verily, he took not on him the nature of Angels, but he took on him the 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 long-suffering, Rom. 9 22. Their salvation is in itself really possible, I say, in itself, though all things considered, there is an impossibility of any other event, than 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 and 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 itself really possible? and they could not reasonably lay the blame of their shipwreck on God's 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 God's decree is not to be blamed (which brings no coaction upon the will of man) but man's own perverseness, if he is wracked, and miscarries to eternity.  
We 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 score it is that light comes into the world, and shines even upon those dark souls that are unwilling to comprehend it, and salvation is proffered 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 informed 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 withal, 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 says, Let there be light, where darkness is, but where darkness is loved: He not only says, Arise, to them that are dead, but to them that are unwilling to be raised. Indisposition and opposition likewise are to be found in sinners, when the Lord first comes to work upon them. The Bullock cannot endure the yoke, 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 yoke, Jer. 31. 18. he discovers a great reluctancy and unwillingness to yield; now in turning such an one (with whose corruption and lusts Satan joins, 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 is free, as well as plenteous; 'tis expressed not only above desert, but without desert, nay contrary to desert; therefore according to that ancient Father's 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 magnify 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 wondered at, because shown to a gross transgressor. Mercy, nay, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 wondered at. He is an eye-witness of 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 dost forbear him so long, since thou canst so easily crush him! How comes it to pass, that thou dost 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 showed 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 uttered by him; he will be clear when he is judged: Sinners who had a day of Grace and lost it, an acknowledgement 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 departed 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, (says the Apostle) but let us watch, and be sober; for they that sleep sleep in the night, and they that be drunken are drunken in the night; but let us who are of the day be sober, putting on the breastplate 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 ruin, 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 withal, see that thou walk circumspectly. The Sun of Righteousness is up, and shining, therefore we should be up and doing. Sloth in this midday of the Gospel is unsuitable 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 sinner's heart is ever and anon ready to drop asleep, notwithstanding all the means which are used to rouse it. But though threaten, though judgements 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 armed 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 works 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 ourselves, 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 confessed beyond hyperbole.  
3. What cause is there of thankfulness for such a Day of Grace? The Israelitish servants prized the year of Jubilee, and much more should we this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, acceptable year of the Lord. Liberty and freedom from our spiritual bondage is now offered, and may be obtained, 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, than 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 signify 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 Lord, 2 Cor. 3. 18. Christ is now more fully discovered, his sweet offices more explained, 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, fettered 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 sinned 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 stopped 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 Grace, 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 show 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 extreme 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 suffered still to run on blindfold towards ruin!  
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 it 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 Creator is great, therefore to be setting forth betimes is a great part of wisdom: The Lord doth take it well, when in our youthful days 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; than 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, says Job, and causest me to possess the iniquities of my youth, Job 15. 26. and it will have great influence to your steadfastness with God all your days.  
Quo semel est imbuta, recens, servabit Testa diu. (odorem  
Horat. Epist 2. add 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 seasoned with grace, the grey 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 departed from it. Add also, that in the time of youth sin is more easily plucked 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 acknowledgement, 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 resisted, 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 Zion, the way thither being diligently enquired after; to behold children turn Soldiers in the spiritual warfare, fight under Christ's 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 Lord's 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 public Ordinances, you may come to God's House, and sit down at his Table; but sickness will deprive you of such opportunities. Now you should be labouring for Grace, and trying 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 wisdom and grace of him, by whom you are chastised. Beg also beforehand for a sense of his Love, and when you see the rod in your Father's hand, none of the stripes will be intolerable. Let health be thus improved: And to persuade 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 be 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 choked 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 joined in? But what fruit have I to show 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 passed nonproficiency, 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 own 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 than the whole world; and hereupon you would not in Ordinances themselves, but obtain the benefit of them.  
4. The Lord's day is another special Season of the Day of Grace; let it not be profaned, 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 quickening, 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 pleasures, and employments, which on other days are allowed, be now forbidden, that the Soul with greater intention may be respected, and provision made for it. Now God's 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 privilege 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 world's bud;  
Th' endorsment of supreme delight,  
Writ by a friend, and with his blood;  
The couch of time, cares balm and bay;  
The week were dark, but for thy light,  
Thy torch doth show the way.   

Man had strait 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 choose but look on still;  
Since there is no place so alone,  
The which he doth not fill.   

Sabbaths the Pillars are  
On which Heavens Palace arched lies;  
The other days fill up the spare  
And hollow room with vanities:  
They are the fruitful beds and borders  
In Gods rich Garden; that is bare  
Which parts their ranks and orders.   

Thou art a day of mirth;  
And where the week days 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 tossed 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● banqueting-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 relish hath tha● flesh, which is meat indeed, that blood, 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 rejoice? At this Table Christ's Fullness 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 yourselves, 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 passed. Thirdly, Take heed of being strengthened, and emboldened by the general practice to idle it all away.  
1. Presume not upon the lasting of this Day of Grace, Presumption is a sin as common as unreasonable. How many thousands are now despairing in Hell, because of the vain hopes, and false confidences, which here on earth they entertained? 'Tis an ordinary delusion, for the ungodly to imagine, that either they have believed and repent 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 always, 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 (says he) when he were to go out of this present world, than 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 that go on in sin. Let two things here be laid to heart.  
1. Presumption is the way to make the Day of Grace altogether unavailable. Men will not seriously mind eternity, while they think they have time enough before them. Thou who reckonest upon many Sabbaths yet to come, and upon many Sermons yet to be heard, the present Sabbaths are lost, and the present Sermons are little heeded, less practised, and thou thyself lest of all profited.  
2. Presumption is the way to shorten this Day of Grace, and to hasten the everlasting night's approach. The evil servant that said in his heart, My Lord delayeth his coming, is threatened, The Lord of that servant will come in a day that he looketh not for him, and in an hour that he is not ware of, much sooner than he was ware, and cut him asunder, and appoint him his portion with the hypocrites, where there shall be weeping and gnashing of teeth, Matth. 24. 48, 49, 50, 51. The rich man in the Gospel presumed upon many years, but he had not many hours of his time remaining; God called him Fool, and said, This night thy soul shall be required of thee. If an earthly Master bid his servant go and work to day, and he answer, he will set about his work a week, or a month hence; how can the Master choose 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 choose 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 unbewailed unfruitfulness: When they who have lived under the means of Grace, are either empty Vines, or bring forth fruit unto themselves: when the Lord hath come, not three years only, but ten, twenty, thirty years together, seeking fruit, but hath found none; and (which is worst of all) their barrenness is not their burden; '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 briers 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 judgement resolving, that never fruit shall grow upon you?  
2. Another sign that the Day of Grace is near an end, is great security. The old world were thus secure, when the Lord resolved the Holy Ghost should not much longer strive with them. Great security was the forerunner of the Jews rejection. They would not believe their sins were so heinous, or that God was so much displeased with them; they would not believe the Messiah, who told them of their maladies, and proffered 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 itself 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 of glad tidings, or whether their mouths be stopped; there is reason to be afraid the Lord is about to divest you of those privileges, which you know not how to value. If you look upon spiritual darkness, as no plague, which is infinitely worse than that of Egypt; if you esteem the famine of the Word (which is worse than a famine of bread, or a thirst of water, Amos 8. 11.) not such great judgement, as long as from temporal judgements 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 spitefully. Can the King, which made this Supper bear this? No, he was wrath, and did destroy these persecutors, and none of them were permitted to partake of those good things he had provided, and once proffered 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 spoke against the Apostles doctrine; but the Apostles seeing them reject' the Gospel, and them, in such a way, make this reply, It was needful that the Word of God should be first spoken unto you, but since you put it from you, you shall not be troubled with it, lo, we turn to the Gentiles, Acts 13. 45, 46. and then to the Gentiles did the light arise and shine forth, and the Jews were left under darkness.  
Another sign the Day of Grace is near an end, if not quite ended, is obstinacy in some opinions, which are damnable. When fundamental truths are denied, when all means used to reclaim and turn the erroneous, through prejudice, 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 lie, oh 'tis to be feared he intends their ruin, and that their judgement 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 lie, that they all might be damned, who believed not the truth, but had pleasure in unrighteousness. Error 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 departed, 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 error of the wicked, fall from your own steadfastness.  
6. Another fatal sign, that the Day of Grace is near its period, is an habit of back-sliding. Hark how the Lord upbraids his people with this; and after, they are told of their desperate state; Jer. 8. 4, 5. Thus saith the Lord, shall they fall and not arise? shall they turn away, and not return? why is this people of Jerusalem slidden back with a perpetual backsliding? And then it follows, ver. 20, 21, 22 The Harvest is past, the Summer is ended, and we are not saved. For the hurt of the daughter of my people I am black, astonishment hath taken hold upon me. Is there no balm in Gilead? is there no Physician there? why then is not the health of the daughter of my people recovered? There are many Professors, 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 persuaded to do the work of the Lord vigorously, they are convinced of such and such sins, and yet they will not be dissuaded from following after them. They may have a form of godliness, but they will not be brought under the power of godliness, nor give their consent to be sincerely and thoroughly sanctified. Divers motions and proffers of assistance they have had from the Spirit, but all in vain, they are bend 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 thyself 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 Lord's Vineyard.  
2. A second word of Caution is this, Don't rashly conclude the Day of Grace is passed, and that the Sun is already set upon you. This is an extreme contrary to that of presumptuous ones, which tempted and troubled spirits are very prone to run into. They are ready to takeup Jobs complaint, only with some sad variations, Oh that I were as in months past, as in the days when God would have preserved me! when his candle shined upon my head, and by his light I might have been delivered from the power of darkness! The Almighty was then with me; he called 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 considered.  
1. No man can certainly conclude concerning another, that his day is passed. If we consult the Scripture, we shall find those that have gone far in wickedness at last reclaimed; therefore we should not despair of the worst. Indeed the pride and stubbornness of the ungodly makes us fear that all our labour will be in vain, yet we speak still, and exhort and reprove with all long-suffering, 2 Tim. 4. 2. because with God all things are possible; and those sheep that are gone much astray, seemingly past reach, he can lay hold 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 discovered: 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 slipped away, rather hope the contrary; for Satan is a liar; and because he is so busy about you, 'tis a sign that he is afraid of losing 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.  
But 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 discovered; when you are mad● to perceive the vanity of confidence i● yourselves, or in your own righteousness; and that 'tis not enough to b● somewhat better than the worst are; an● that 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 lest the Day of Grace should be passed, '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 flood 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 proffered are not quarrelled 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.  
1. This day is not passed 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 plucked 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 ruin, as you may see Ezek. 18. 30.  
2. This Day of Grace is not passed, 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, and 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. Dost 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 passed, if Grace be desired above all things in the world. If the edge of thy appetite towards the things that perish is turned, 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 passed, when the heart is grieved for the mispence 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 passed of your life doth suffice, nay, more than suffice, to have been foolish and disobedient to God, and to have obeyed 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 Master's work will be rewarded with your Master's joy.  
3. A third word of Caution is this, Take heed of being strengthened and emboldened by the general practice to idle this Day of Grace away. We read concerning Laish, That the people dwelled 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 judgements. But that the humour and custom of the world may not be followed, let these considerations be pondered 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 Copies 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 prodigality of the day of Grace. Did they indeed believe that death will not make an end of them, but that after this is finished, another life will follow, either of the greatest joy, or of as great sorrow; and that joy or sorrow in the next world will be their lot, according as the present season is, or is not improved; certainly they would be more sparing of that which is so precious. Oh the secret paganism 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 persuade all to a serious improvement of this day of their gracious visitation. The Arguments to prevail are these,  
1. This day is continually passing: Your glass is running every moment, whether you sleep or wake, are in company or alone, are vain or serious, do pray or sin, it never stands still: And when once your glass is run, 'twill never be turned again, but taken down immediately. Your days are but an hand-breadth; and whether of this hand-breadth there be an inch remaining, is a question. Time is not unfitly pictured 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 talon.  
2. You all must be reckoned with, how you have husbanded this gracious season. Oh what a case will the slothful soul be in, when death gives him a summons; and he hears that word, Render an account of thy stewardship, for thou mayst be no longer steward. Conscience must needs very much amaze the sinner, when it shall before the Judge bring in such Indictments as these against him. So much of this day of savation was spent in immoderate recreations: So much in carnal and ungodly company: So much in eager pursuing after the deceitful riches and pleasures of this world: So much in making provision for the flesh, that the vile and base lusts of it might be fulfilled: So much in proud and towering imaginations: So much in amorous and filthy muse: So much in vain and rotten communication: So much in Taverns, and Alehouses, and in the Harlot's habitations: So much in tricking and adorning the body: And Christ and the soul were all the mean while neglected and forgotten. Often ask thyself 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 world's 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 doth he count it to neglect the season wherein he may have it? He that is covetous of preferment, 'tis no sooner offered then accepted: Oh, say such, We must catch occasion by the forelock, 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 considered by you. Here I shall bring several Speakers upon the Stage, delivering what their judgements and thoughts are.  
1. Harken to the awakened Soul, whose eyes are newly forced open by the Spirit: Surely I am more brutish than any; I have not the understanding of a man: Many years I have lived, and as many I have lust, in sin and folly: A treasure I have been entrusted with, but I have been cheated of it by a deceitful heart, a deceitful world, and a subtle Serpent: I remember opportunities have followed thick one upon another, of getting grace, but none were laid hold upon: There was nothing I slighted more, then that which least of all deserved my slighting: Oh that my past days could be again recalled, 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. Harken 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 thyself, 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 life's main business.  
3. Harken to a roused sinner just going out of the world: Oh! my head doth ache, my heart is sick, my eyes are dim, my breath is short, a general trembling seizes on me, and all do show, that this earthly house of my tabernacle is upon the point of being dissolved: And must I now be forced away? O my soul, to what place art thou removing? Hark! I hear a dreadful sound within; Conscience speaks language full of horror. 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 days? May I not be spared a few years, or months, or weeks longer? Oh call time again; I never saw thy worth till now: If I might be again recovered 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 flies 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 you, or God's Spirit may departed 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, says Christ: The defective speech is thus to be made up, If the things of thy peace had been understood by thee, O Jerusalem, thy state would have been as happy as now 'tis woeful; 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 proffered, 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 harkened 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.  
This is a subject no less profitable than 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 makebate 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 your 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 irreconcilable: 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 says, 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 easy to be entreated, though their awakened and fearful hearts are prone to imagine the Lord is made up all of anger.  
This Peace with God, several things are implied in it.  
1. Peace with God implies the removal of his wrath. All sin is pardon'● and done away in the blood of Christ▪ and guilt being covered, the Lords anger ceases, for sin is the only provocation to him. See how these are joined, 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 thyself from the fierceness of thine anger. The flaming sword is removed, and the Lord says, Draw nigh to me, and I will draw nigh to you. We read, as of a Gulf fixed between God and damned spirits, so of a middle wall of partition between God and unregenerate sinners; the former, namely, the Gulf, indeed cannot be passed thorough; 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 they, 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 spoke when he felt the displeasure of his Father, My Soul, says he, is exceeding sorrowful, even unto death. Well may they rejoice, 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 reconciliation and returning is called a time of love: And this love is the more to be admired, because it finds us in our blood, which makes us deserve loathing; it finds no beauty, 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 fullness 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 itself to God, Psal. 25. 1. which before very unreasonably doted 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 looked upon thee, behold thy time was the time of love, and I spread my skirt over thee, and covered thy nakedness; yea, I swore unto thee, and entered 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 unsteadfast, '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 departed, and the hills be removed, but my kindness shall not departed 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 suitable are the Promises of it! We are guilty; defiled, troubled, weak and lost creatures, but in this Covenant, Pardon, the 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 than we shall abide in his house for ever. He not only says▪ 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, to love and fear the Lord in a childlike 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 secure 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 burdened 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.  
And 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 itself 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 fullness, 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 them, 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 hindered 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 are enemies to God, they are also their own adversaries; but when they leave off fight 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 always 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 are all pardoned, Then the storm ceases, and there follows a great calm; Then Conscience lays aside the whip of steel, wherewith before it lashed itself.  
Conscience acquits the sinner, because God hath first justified and absolved him. Sins which are passed 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 rejoicing 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 says 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 labour, 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 tyre and weary itself 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, than 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 acknowledged 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 than the worlds all: The enjoyment of the Lord in part, affords more peace and satisfaction, by ten thousand degrees, than the creatures are capable of yielding; and that satisfaction, how much is it heightened 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 man's nature, who said, Nitimur in vetitum semper, cupimusque 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 troubled 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 ways were directed to keep it! How can there be peace within, unless there be some sutableness between our spirits and God's Word and Ordinances? unless what was before looked upon, without cause, as a burden and weariness, be now esteemed as a privilege and advantage?  
Peace within comprehends ordinateness in the affections. Our passions and affections, being corrupted by sin, are very tumultuous and unruly; and except these are tamed and brought into right order, we shall not know peace. Those are some of the worst kind of slaves that are enslaved by their own affections. How is that man hurried, who is under the power of worldly or unclean desires? His fleshly and his worldly lusts do so take up his time and pains, that they will not permit him to eat, or drink, or sleep, and much less pray in quiet. How is that heart rend and torn, that is by inordinate love glued to any creature, when of that creature 'tis deprived? Oh the overwhelming sorrow which follows upon love that is excessive! What a rack and torture is anger? What an evil is fear? many times worse than the evil feared: And so I might instance in other affections.  
If the world be compared to a Stage, and the life of man to a part which he acts upon it, we may truly say, that a wicked man doth act, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the part of a Selfpunisher, because by giving way to his corrupt affections, he contributes so much to his own disquiet.  
But 'tis the work of the Spirit of God to renew these affections; the anger and sorrow are turned against and on sin, the love and the desire are towards God: And as here there is no danger of excess, so there is a certainty of enjoyment: The heart sits lose from the world, and the world is not able to disturb that peace which it hath in God. None are more free from trouble then those that are most masters of their own affections: And well may the Apostle say, that the fruit of the Spirit is peace and joy, Gal. 5. 22. since he brings our affections into captivity.  
5. Peace within comprehends a ceasing to be our own foes. When are we our own foes? Surely when we side with Satan against ourselves, when we cherish those lusts that war against our own souls. The Viper's offspring do eat out the Viper's bowels; and sinful lusts, in like manner, will destroy at last those in whom they are bred and fostered. Oh let us all be reconciled to ourselves, and not continue any longer the greatest accessories to our own misery.  
I have showed now what Peace is.  
In the second place I am to manifest what are the things which belong unto our peace.  
'Tis in the Gospel that these things are revealed, which therefore is called the Gospel of Peace, Rom. 10. 15. How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things. Herein is contained an Embassage of reconciliation: The God of peace proclaims to the world what an inclination he hath to be a friend and a Saviour to the children of men, and informs them upon what articles a peace shall be made and established between him and them. The Law of Nature is here silent; the Heathens by the light of that could never find out the way, how Divine Justice may be satisfied, and an atonement for sin made. Nay, the written Law of God speaks not a word concerning it: The Law teacheth our duty, convinceth of transgression, thunders out curses against transgressors, and they would be left under the curse, if the Gospel did not tell them how to be redeemed from it, and how Grace, and Mercy, and Peace may be obtained.  
There are three things which the Gospel reveals concerning our peace.  

1. Who is the Mediator or Peacemaker, Jesus Christ.  
2. What are the conditions of this Peace.  
3. How we may attain to an assurance of it.   
1. One thing which we must know concerning our peace, is, Who is the Mediator or Peacemaker between God and men, and he is Christ Jesus, 1 Tim. 2. 5, 6. For there is one God, and one Mediator between God and men, the Man Christ Jesus, who gave himself a ransom for all, to be testified in due time. Here it was that Jerusalem was ignorant; a cruclfied Messiah (though his crucifixion was necessary to his making of our peace) they hide their faces from, and disesteemed. Christ crucified was to the Jews a stumbling-block, and to the Greeks foolishness, but to them that are reconciled and saved, he is the power of God, and the wisdom of God: Hence 'tis, that the Apostle resolves to know nothing besides him. All things that are revealed in Scripture must be known with relation to Christ, else our knowledge will be uncomfortable and without advantage.  
What good will it do us to hear that God is gracious and merciful, unless in Christ he be reconciled? what good, to be informed of heaven and glory, unless Christ, who hath the Key of David, do open the door that we may enter? What good, to hear of the Promises, unless in Christ they be Yea and Amen to the glory of God? Finally, what will it benefit us to hear of the privileges of the Gospel, unless through Christ we are admitted to them? There is an excellency in the knowledge of Christ our Peacemaker, in comparison of which the Apostle counted all things but loss and dung, Phil. 3. 8.  
Christ Jesus is our Peacemaker by a threefold means. His Satisfaction, his Intercession, and the communication of his benefits.  
1. Christ Jesus is our Peace maker by means of his satisfaction: For the iniquity of his people was he smitten, and the chastisement of their peace was laid upon him: He was sent on purpose to be a propitiation; 1 John 4. 10. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. Christ is said to reconcile both Jews and Gentiles unto God, by the blood of his Cross, and to have slain the enmity thereby. Corruptible things, as silver and gold, were insufficient, but the blood of Christ was a sufficient price for our redemption.  
We may conceive such a kind of dialogue as this, between Justice, and Christ, and Man who hath offended.  
1. Divine Justice thus gins: Bring forth the Soul which hath sinned that it may die: A righteous Law hath been broken, and 'tis but righteous that the curse should be inflicted: Here are not one, or two, but thousands of sins upon record: Now therefore I am resolved to whet my glittering sword, and my hand shall immediately take hold on vengeance, and I'll make the sinner know to his cost, what 'tis to provoke the Lord to jealousy.  
2. Christ answers; Hold Justice, stay thy hand! those sins thou speakest of, they are transferred unto another, therefore the Soul must not die that's guilty of them: The debt is great, but I undertake to pay it all; where thou art wronged, it shall be put wholly on my account, I am resolved to be the sinner's Surety, I am content to be made sin for him, though I knew none, though I never was myself in the least guilty  
3. Unto this Justice replies, Then, O thou Son of God, I must sheathe my sword in thy bowels, I must wound, and bruise, and afflict thee: where ever I find sin, though but imputed, I can't for●ear to punish it.  
4. Christ answers again; Do Justice, strike, and spare not; I am willing to be wounded, that the sinners wounds may be closed and cured; I am willing to die that be may live; I am willing to undergo the curse, that he may receive the blessing, even life for evermore.  
5. Upon this the sinner wonders and cries out, Oh love that passeth knowledge! My Lord, my Saviour! since thou hast given thy life a ransom for me, I am resolved to trust in thee, and to lay the stress of my salvation on thee; I expect and desire favour and pardon no other way, then by thee, who art both the Price and the Prince of Peace.  
2. Christ is our Peacemaker by means of his intercession. As his satisfaction is one, so his intercession is the other part of his Priestly office. He seconds his sufferings by his intercession; and we may be confident his intercession will be prevalent, because of that love which his Father bears him, and because by his sufferings he hath purchased whatever he intercedes for. Christ the righteous is our Advocate with the Father, 1 John 2. 1. He presents before his Father the compleatness of his satisfaction, and how he hath endured the Cross and shame, and drank off that whole Cup which his Father put into his hand, and fulfilled all righteousness; how he did, and suffered all that was required of him, and all this, not for himself, but us. Whereupon the Father looks upon us with an eye of love, he is pacified towards us; and as he is Christ's God and Father, so he is ours too: John 20. 17. Go tell my brethren, I ascend to my Father and your Father, and to my God and your God.  
Christ is our Peacemaker by the communication of his benefits: He is made unto us wisdom, and then we see the way of reconciliation: He is made unto us righteousness; sin is no longer imputed, and that quarrel which Justice had with us comes to an end: He is made unto us sanctification, and then the holiness of God ceases to be our enemy, and we no longer hate that holiness; there is a sweet agreement between our renewed nature and an holy God, and his holy Law, which he would have us walk according to. They that are sanctified in Christ Jesus, love God because of his holiness, and they love the Word of God upon the same score, Psal. 119. 139, 140. My zeal hath consumed m●, because mine enemies have forgotten thy words: Thy Word is very pure, therefore thy servant loveth it. Finally, Christ is made unto us redemption, that's a fourth benefit reckoned up by the Apostle, 1 Cor. 1. 30. He makes us free indeed, because he frees us from that which is slavery indeed, he delivers us from the bondage of corruption, and causes us to become the servants of God and righteousness, Rom. 6. And now we are reconciled to God's Sovereignty and Authority, we own him as our Lord, who as he hath right to rule us, so 'tis our honour, our advancement, our freedom to be ruled by him.  
2. As we must know who is our Peacemaker, so what are the conditions of our peace.  
1. One condition is godly sorrow: And as the Lord doth grant us peace, so he himself doth work this and the other conditions of it. If we will be reconciled, we must mourn for our offending and provoking God to be an enemy. The eye of the body can look every way but inward, and shall the eye of our mind never look inward neither? Were our hearts but more acquainted with themselves, they would be more broken and contrite hearts: How deeply is the Law of sin engraven there? and this Law of sin forbids whatever the Law of God commands, and commands whatever the Law of God forbids. The most venomous creature is not more full of poison, than our hearts are full of enmity against the Lord, and reprobateness to what is good: This corruption of our nature is not a thing which hath lain dormant and idle; no, but as a Fountain perpetually sends forth water, so from the heart proceed evils abundantly, whereby the man is defiled. 'Tis difficult to reckon up the sins of one day, or of one duty; and how vast then is the total sum of our whole lives abominations? Oh break hard heart for shame! who hast so often broken the most equal laws, and broken thorough so many obligations to obedience. If th● offending God be made light of, this will anger him more than all thy other offences.  
2. Another condition of our Peace is Believing. When the Jailor was under the sense of God's anger and wrath, and tortured with the fears of damnation, and cried out, What shall I do to be saved? Paul and Silas made this answer, Believe on the Lord Jesus Christ, and thou shalt be saved, Acts 16. 30, 31. How much is faith preached up in the Gospel? and unto Christ our faith is directed, for 'tis in him that God is well pleased, and 'tis through that beloved Son alone, that he will be at peace, and well pleased with us: If we expect favour or mercy any other way, but through Jesus, that very expectation is sufficient to be an eternal impediment to our obtaining of either. The Lord hath made Faith one great condition of our peace and salvation, for two reasons.  
1. Man being thus reconciled and saved by believing, all the glory redounds to God alone: Man's boasting is utterly excluded: The hand of faith is an empty hand, it brings nothing along with it; but it receives Christ, and with him, and from him, freely all th●ngs. Faith exalts Christ, and abases the sinner, and makes him see, that he is wretched, and miserable, and poor, and naked, and that to Christ he must be beholding for every thing, he must thank himself for nothing.  
Man being thus reconciled and saved by believing, his peace with God is lasting, his salvation sure, Rom. 4. 16. Therefore it is of faith, that it might be by grace, to the end the promise might be sure. Adam was at peace with God when first created; but since the continuance of his peace depended upon the constancy of his obedience, peace and life were soon lost by him. But faith puts our peace and salvation in the hands of another, in the hands of Christ, he undertakes to be the finisher of our faith, Heb. 12. 2. He hath promised to keep us from falling, and to confirm us to the end, 1 Cor. 1. 8. And the believer rests upon this word of promise, which will never fail him.  
That's the second condition of peace, believing.  
3. Another condition is; Conversion with the whole heart to God. How often doth the Spirit cry out, Turn and live●? And though the Lord was bitterly provoked, yet upon his people's returning, he promises to be pacified, Jer. 3. 12. Go and proclaim these words towards the North, and say, Return thou back-sliding Israel, saith the Lord, and I will not cause my anger to fall upon you, for I am merciful, saith the Lord, and I will not keep anger for ever. Our returning to him must be without delay, without deceit; we must not divide our hearts between him and sin, between him and Mammon, but we must consent to be wholly his, and never to leave him any more; but if through infirmity we do fall, we must look unto the Lord to pity, and pardon, and heal, and raise us. To turn away from God so as not to return, is inconsistent with peace. Thus you know these things, which are the conditions of your peace; let me add, Happy are ye if ye do them.  
3. It concerns us to know, how we may attain to an assurance of Peace. The soul indeed may be safe without this assurance, but withal 'twill be disconsolate. Now 'tis the Spirit who makes this discovery: We read, Rom. 14. 17. of peace and joy in the holy Ghost. Peace and joy are the fruits of this blessed Comforter. In Scripture the Saints are said to be sealed by the Spirit unto the day of redemption, Ephes. 4. 30. And their being thus sealed, as it denotes their distinction from the rest of the world, their being appropriated unto God, and the value that is put upon them; so it serves to confirm them in that persuasion, That God is theirs, and they are his. There is indeed a privy Seal of his gracious Decree, of which the Apostle speaks, 2 Tim. 2. 19 Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. But afterwards, when the Spirit works upon us, we are sealed in a more discernible way. Now the work and method of the Spirit in sealing and bringing those, who are reconciled, unto an assurance of peace, I shall declare.  
1. The Spitit convinces us of sin and misery, of our worthlesness and weakness, and bows our hearts to a submission to the righteousness of Christ, and draws us to a closure with him.  
2. The Spirit sanctifies and cleanses us from the filthiness, in which we wallowed, and causes us to yield obedience to the commands of God, Ezek. 36. 27.  
3. The Spirit doth more and more stir up and increase the grace which he he hath wrought, so that the actings of faith, and love, and hope, and zeal, are the more strong and sensible.  
4. The Spirit doth discover the truth of these graces, letting us see, that our hearts do prize Christ, and breath after God, and after a greater degree of likeness to him, as the Saints in Scripture have done before us.  
5. Then peace and joy follows. But here we must understand, that this peace is twofold. First, more weak, mixed and imperfect. Secondly, more ravishing, glorious and triumphant.  
1. There is a peace more weak, mixed and imperfect, which is for our support and encouragement, and this is common with believers, when they stir up themselves, and seek the Lord with their whole desire, as they did, 2 Chron. 15. 15. Seldom is a duty performed with our heart and might, but some degree of peace and satisfaction follows, the Spirit giving some intimation, and raising a secret hope, that God through Christ doth accept of us. Oh who would not labour since there is such peace and rest attends it?  
2. There is a peace more ravishing, glorious, and triumphing. How brightly doth the light of God's countenance then shine upon us! How sweet is that love, the sense of which the Spirit sheds abroad in the heart! Rom. 5. 5. What confidence have we then in God How do we admire the richness of his grace! how low are we in our own eyes, being astonished that such vile creatures should be so advanced! How do we then despise the world's delights, and the pleasures of sin! How forward are we to obey, and to walk in all Ordinances blameless! How undaunted at danger, and at death, which will but increase our pleasures, sending us much nearer to the Lord, than here we are capable of approaching! Thus 'tis by the Spirit that peace is spoken to us; and if we would attain to this peace, we must heed the Spirits counsels, we must readily close with his motions, we must gladly accept of his help and assistance, we must give up ourselves unto his guidance.  
In the third place follow the reasons of the Doctrine.  
Why, to know the things of our peace is our great happiness and wisdom.  
The reasons are these.  
1. Because a true knowledge of these things will be practical and industrious; It will very much affect the heart, and quicken diligence, in seeking peace before it be too late: A right understanding of it, will hinder a business of such eternal consequence, from being any longer neglected by us.  
2. Because of the evil which unavoidably follows, if of the things which concern our peace we are ignorant. The ignorant soul is wretchedly careless, it matters not whether God be a friend or foe, ●s if his loving kindness were not to be ●alued; as if his wrath were not to be ●eared; and at last, the soul misses of mer●y, which it doth not regard, and falls suddenly and irrecoverably into the pit ●f destruction, which it dreams not of, ●or endeavours to prevent.  
Now follows the Application.  
USE I. Of Instruction. There are two great lessons which we may learn from this Doctrine.  
1. One lesson is this, That believers are the wisest and happiest souls, for the things of their peace are understood by them. Those things which are hid from the prudent of the world are unto these discovered: I know they are accounted children a●● babes by the carnally minded, but in the end they will be found to have had ●● all others the greatest foresight, the faithest reach, the truest understanding: Matth. 11. 25, 26. At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou h●● hide these things from the wise and prudent, and hast revealed them unto babes even so Father, for so it seemed good in th● sight.  
Peace is a thing which all seek after but most are mistaken in judging wha● is peace, and are woefully deceived in th● way to it: Only the believer hits righ● for he is lead by a Guide that leads only into truth.  
'Tis indeed found by experience, tha● endeavours are used to blind and deceive the believer himself; but he is too wise to be put off with peace and happiness only in show.  
Many things do proffer peace to him.  
1. Pleasures do use this charming language. What is it, O man, which thou seekest for? Is it quiet and satisfaction? 〈…〉 taste the sweetness which gratifying thy senses will afford: Is it not fine ● g●●●ter in silk and silver bravely? to be clothed in purple and fine linen, and to presumptuously and deliciously every day? Who are more free from care and trouble, ●●en those who chant to the sound of the ●●ol, who drink wine in bowls, who eat limbs out of the flock, and calves out of ●●e midst of the stall, and after lay them down upon beds of Ivory, and stretch themselves upon their couches? Come, come, away with needless scruples, indulge unto thy appetite, please thy senses, whatever thy eyes desire withhold not from them, and quench thy longing flame in Dalilah's ●●braces.  
Unto this the believing soul replies: Death is climbing up at the windows, the Judge standeth before the door, Eternity is just at hand; and, O all ye sensual pleasures, can you last any longer than a short season? Where is the Glutton that fared deliciously, that had as much as heart could wish? Is he not tormented in the flames? Oh deceitful pleasures, which cheat men of eternal joys, and drill them along to endless torments!  
2. Wealth and worldly greatness do also make big offers: Wouldst thou, O Man, have peace? then seek a great estate, join house to house, and field to field, let thy coffers be crammed with silver and gold, endeavour to be somebody in the world: Dost thou not know how many eyes, how much respect riches and honour will draw after thee? Let this be thy aim, to live i● plenty and esteem, and to leave a name behind thee.  
Unto this also the believing soul answers: To expect peace and contentation from worldly abundance, is as absurd, as t● hope to sleep quietly in a bed of thorns. Who ever attained to greater earthly glory than Solomon? whose treasures did ever more abound? yet he himself disgraces a●● his own wealth and honour, by calling them, Vanity and vexation of spirit.  
3. At last the Lord calls to the Believer, and thus speaks to him: Is it happiness, O man, which thou art searching after? Look unto me, who am the God of love and peace: The creatures have but empty breasts, are but broken cisterus; but I have store of living waters to quench thy thirst, and satisfy thy longing: Sin is the disturber of thy peace, therefore let sin be cast away with hatred, and trouble, that ever thou didst give it entertainment. Come, come to me without delay, I will be to thee a God, I will be all unto thee; thou shalt never lack as long as I am all-sufficient.  
Hereupon the soul yields: Thou art my haven, O my God; till I am arrived at thee I am in a storm, and every moment in langer to be cast away; in thee only, through thy Son, I can have peace; oh therefore let me be glued to thee, that nothing may cause a separation! well may the believing soul return unto its rest, since God is his, and the peace which is made shall never quite be broken.  
2. Another lesson which we may learn is this, The wretchedness of the ungodly, for there is no peace to them; Isai. 57 21. There is no peace, saith my God, unto the wicked. And the more wicked, the less peace, and the longer you continue wicked, the less hopes that ever there will be any. I grant indeed, that 'tis ordinary for wicked ones to cry peace to themselves, but this false and imaginary peace is as bad, nay worse, than none at all.  
1. The peace of the wicked is founded upon ignorance; they know not what cause they have to fear and be troubled, the sins which they commit, the God whom they every hour provoke, and the vengeance unto which they are liable, is not in all their thoughts: These things they are willingly ignorant of, 2 Pet. 3. 5.  
2. This peace of the wicked, many times 'tis the consequent of judicial hardness; their eyes are shut, their consciences are cast into a dead sleep, and are become past feeling; no wonder if they enjoy a kind of quiet.  
3. This peace of the wicked is a great hindrance to their obtaining of true peace: while they imagine their state is good and safe enough, they will not seek to have it altered; by means of this the strong man armed doth keep the house in more quiet and secure possession.  
4. This peace of the wicked is but of very short continuance; 'tis chased away like a pleasant dream or night vision, and the succeeding woe and trouble will be the more intolerable, because unlooked for it will come upon them.  
A peace the wicked have, but 'tis without ground, and worse than none: True peace what have they to do with, as long as the wickednesses, which are practised, delighted in, and pleaded for, are so many?  
1. The ungodly have no peace in life. The Lord is their enemy, he hates them, is angry with them, walks contrary to them. Hark how he proclaims war, Ezek. 5. 8. Therefore thus saith the Lord God, Behold, I even am against thee, and I will execute judgements in the midst of thee. And as the Apostle says, If God be for us, who can be against us? So the words may be inverted, If God be against us, what doth it signify who is for us?  
2. Much less have the ungodly any peace at death. The end of the perfect and upright is peace; but the transgressors shall be destroyed together, the end of the wicked shall be cut off, Psal. 37. 37, 38 Then their hopes will prove a Spider's web, their confidence as the giving up of the ghost. Perhaps when the snares of death are upon them, the pains of hell may get hold of them, Conscience may be affrighted, and they may be like wild Bulls in a net, full of the fury of the Lord, and the rebuke of God: But if they die stupid, there is the less hope; if there are no bands in their death, 'tis the more certain they will be bound immediately after, and thrown into the lake of fire.  
3. The Judge will not find the ungodly in peace: No, no, they were not diligent or desirous to be cleansed from their spots and filthiness. How many sins unrepented of will accompany them to the Tribunal? which will prove them enemies to God, and which with a loud united voice will cry for vengeance upon them.  
4. And will they find any peace in hell into which with a curse they must departed? Can there be any ease, any rest taken in those devouring flames? How many things will the damned have to trouble them? All the wrath of God stirred up against them: The glory of his power manifesting itself in their destruction: The reflections of Conscience upon the proffers of peace and life, which were once made, but madly, sottishly despised, and which should never, never be made more: Oh how will they be troubled, and bowed down, and mourn, and wail, and weep eternally!  
USE II. Of Exhortation to the Lords Enemies. O that you would be persuaded unto peace! Many arguments I may fill my mouth with, to prevail with you to be reconciled.  
1. Do but consider seriously, what kind of enemy the Lord is, and that consideration will make you afraid, that he should be your enemy any longer.  
1. You cannot fly from his reach. Though you exalt yourselves as the Eagle, though you set your nest among the Stars, yet from thence the Lord can bring you down, Obad. 4. Though you should go down to the bottom of the Sea, and hid yourselves at the earth's centre, yet there his hand can take you. If you imagine that any refuge can secure you from God, that refuge will be found a lie, and will deceive you. The Lord does fill both heaven and earth, nay the Heaven of Heavens cannot contain him, how then is it possible any should fly from him?  
2. You cannot resist his power. Far stronger creatures than you, were not able to withstand the God of heaven: The Dragon fought and his Angels, but how easily were they overcome? After that Jehu had slain Joram and Ahaziah, the Kings of Israel and Judah, we read that the Elders of Samaria were exceedingly afraid, and said, behold two Kings stood not before him, how then shall we stand? 2 Kings 10. 4: So may I say, Behold the Angels that excel in strength, stood not before the Lord, he cast them, when they sinned, into chains, which they can never break asunder; And how then shall man be able to stand, who dwelleth in a house of clay, whose foundation is in the dust, and who is crushed before the moth? Sinner! God will certainly be too hard for thee, thou canst no more resist his power, than a feather can bear up against a whirlwind, or dried stubble defend itself from the fiercest ●ame.  
3. You cannot bear his indignation. How doth David faint and cry out, when a little of God's anger was stirred up against him? Remove thy stroke away from me, I am consumed by the blow of thy hand, Psal. 39 10. And if a little be so intolerable, what will the whole weight be? The Prophet brings in the unsensible creatures, as if they had sense, fearing and quaking, when the Lord doth show his wrath, Nehem. 1. 5, 6. The mountains quake at him, and the hills melt, and the earth is burnt at his presence, yea, the world and all that dwell therein; who can stand before his indignation? and who can abide in the fierceness of his anger? his fury is poured out like fire, and the rocks are thrown down by him. Surely that heart is worse than rocky, which doth not tremble before him.  
4. He can engage all the creatures against you. He is the Maker and also the great Commander of the Host of Heaven and Earth. The Angels are ready pressed for his service, and to do his will; all the Devils are at his beck, and forward to be the Executioners, when he hath passed an angry sentence: The Thunder and the Lightning say unto him, Here we are: The stormy Wind doth fulfil his words: Nay, the smallest and most inconsiderable creatures he can render dreadful, and tame the proudest by them. And since he is Jehova Exercituum, the Lord of such Armies, Oh do not enter into battle with him.  
5. He hath access unto your very spirits, and can wound and fill your souls with horror. When the Lord impressed his anger upon the heart of Judas, how restless was he? though a covetous man, he flings away his silver, that would not ease him; his life is a burden, and with his own hands he puts an end to it. A wounded spirit who can bear? and wounds there the Lord can give you.  
6. His power will reach his enemies in the next world: Nay, than his hand will be heaviest of all; God will lay on load upon his adversaries, and not in the least spare them: His patience will then be at an end, his goodness totally and eternally withdrawn; and how low then will his vengeance weigh them down? Such an enemy the Lord is, and this is one argument to persuade you to peace.  
2. Be mindful of the dependence you have upon him. In him you live, and move, and have your being, and if he should withdraw his visitation, your life would presently conclude and vanish: And is it safe, or a wise part in you, to provoke that God to be your enemy, in whose hand your breath is, and who can take it out of your nostrils when he pleaseth? He can lose the silver cord, he can break the golden bowl, and require your souls at your hands, without giving you an hours or a minute's warning. Whosoever you fall out with, methinks you should get and keep in with God, for 'tis his patience and mercy which keeps you out of the grave and hell; of both which, by reason of sin, you are in great danger.  
3. The condescension and stooping of God is admirably great, in beseeching such as you to be reconciled: And shall he entreat in vain? Shall the malefactor be beseeched to accept of a pardon, and refuse it? That is a text that should work upon the most refractory, 2 Cor. 5. 20. Now than we are Ambassadors for Christ, as though God did beseech you by us, we pray you, in Christ's stead, be ye reconciled to God. What is it come to this, doth God beseech, and Christ pray, that we, who are so mean and so vile, would be friends, and shall we continue rebels? O earth, earth, earth, hear the word of the Lord! for the impenitent, than the earth or stones, are much more stupid. To slight the proffer of mercy, and to disobey the command to come for it, is both a fault and a folly inexcusable; but to be deaf to entreaties, is worst of all; this; goes nearest unto God, when his condescension and kindness is disregarded and abused, and upon this abuse the greater contempt, and anger, and hatred must needs follow.  
4. Consider what kind of friend the Lord is. I might be large in describing his excellencies, which they who are acquainted with him see and admire. Three things at present I shall mention.  
1. God is such a friend, whose love is transcendent. That sweet name (which is as an ointment poured forth) he calls himself by, The God of love and peace, 2 Cor. 13. 11. Nay, he is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Love in the abstract, 1 John 4. 8. He that loveth not knoweth not God, for God is love. Whatever returns of love we make, those returns fall infinitely short of the love of God from whence they come. Indeed it is as possible to equal him in strength, in wisdom, or any other of his perfections, as to equal him in love. Oh let this love of God be as a loadstone to draw yours, and as a whetstone to sharpen it.  
2. God is such a friend, whose fullness can never be exhausted. The Sun, although it hath shined ever since the Creation, yet 'tis as full of light as ever it was. And though the Lord hath supplied the wants of all them, whom he hath made his friends from the beginning, yet his stock and store is not at all diminished; His wisdom is never posed in their greatest difficulties; when believers know not what to do, and their eyes are unto him, he knows what to do for them: His power can raise them out of the lowest deep; his all-sufficiency can give to the uttermost of their desires, nay exceedingly more then it hath entered into their hearts to desire or conceive: Who in his wits would not leave a vain world, and deceitful lusts, to come to such a friend as God hath always showed himself to be?  
3. God is such a friend, as will last when all other friends fail. He is the Lord who changes not: He can as soon cease to be, as cease to be faithful; and the faithfulness of God towards his friends, will make them also faithful; he will not turn away from them, and he will hold them fast that they shall not departed from him. The Lord is most constant; the Ordinances of the Sun, and Moon, and Stars are not so immutable as the Promises he hath made. Men of low degree are vanity, men of high degree are a lie, Psal. 62. 9 But God is true: Wealth may take wings and fly away, prosperity may vanish so as to be forgotten, flesh and heart may fail, but the Lord will be a friend and a portion for ever. Oh consent to be reconciled, since such a friend hereby will be gained.  
5. Consider, If God be at peace with you, he will shield you from all other adversaries; he will wrest those weapons out of your own hands, whereby you endeavoured your own destruction; he will give a death's wound to sin, that it shall not be your death. And though the world, and the God of the world, fight against you, they shall not be able to prevail: Nay, their very enmity shall befriend you, and God will turn to good what they do mean for evil. 'Tis admirable to consider, how the adversaries of the Lords people, though they have the intention of enemies, yet are forced to act like friends, and do a kindness unto Saints by those means, whereby they thought to have injured and destroyed them. Just as Joseph's brethren, when they would hinder his promotion, sold their brother into Egypt, where he arrived to that honour, which being foretold was the matter of their envy.  
6. God's late dispensations, in a way of judgement, do call upon you aloud to sue for peace. He hath displayed his Flag of Defiance, and the Motto of it hath been, Peste, Ferro, & Flamma, By Plague, and Sword, and Fire; By all these the Lord hath been fight with us and our sins, and rebelling against him is the ground of the quarrel. The Sword was drawn, which devoured flesh, and died red the Sea with blood. The Quiver was opened, and out flew the Arrows of the Pestilence; and what slaughter did those Arrows make? Heaps upon heaps the Destroyer killed, many thousand went down to the Chambers of Death. We were ready to conclude, when the Plague was over, that God had done with us, but we were mistaken: A Fire was kindled in his wrath, which the strongest, the stateliest buildings could not stand against: How did the flames roar? what havoc did they make? In three day's space, London was no more like itself, than the dead bones, which have lain in the grave for several years, are like unto the man, when he was alive, and in his greatest strength and beauty.  
When these effects of his displeasure are looked upon with a considerate eye, who can doubt that God was angry? and how little hath been done to appease his wrath? 'Tis high time to beg for mercy, and to abandon whatever is a bar in Mercy's way. Oh that London, oh that England, would know the things that belong to their peace! We are not brought so low but we may be brought lower, if we provoke the Lord to continue still an enemy.  
7. Consider, as yet there is a possibility of being reconciled to God: His Arms are open and stretched forth, if you will but cast yourselves into them: If the most wicked will but forsake their ways and thoughts, and return to the Lord, he will have mercy upon them; and though sin hath abounded, he will abundantly pardon, Isai. 55. 7. Oh what would the damned give, that mercy were but possible to be obtained? 'Tis great mercy that you have not sinned yourselves beyond the reach of mercy: But if the favour of God and peace with him be neglected, how quickly may you be concluded under sin and wrath, and your salvation become as impossible, as is the salvation of those who are in Hell?  
I hope by this time your ears will be readily open to hearken to some Directions, how you may have your peace with God made.  
The Directions are these.  
1. Be sensible of, and bewail that enmity which is between God and you. You have unnaturally rebelled and risen up against your Father that made you. Those members which he form, you have yielded as weapons of unrighteousness; those powers which he hath endued your souls with, you have employed sinfully: You have dishonoured him in your bodies and spirits, whereas you should have glorified him in both. You are unjustly and unreasonably the Lords enemies; what hath he done to deserve your hatred? for which of his kindnesses do you fight against him? But the Lord is justly an enemy to you, because your transgressions against him have been so many and so mighty. That you should have hearts alienated from such a God, so holy and gracious, and to whom you own all that you are and have, it should make your hearts break and melt within you; and that you have engaged this God against you, should be esteemed an evil and a bitter thing, Jer. 2. 19  
2. Let your cries be strong for peace: Resolve never to give over, till he whom you have provoked to be your enemy, is become your friend. If you would have an interest in the favour of God, that favour must be entreated, and that with your whole heart: Psal. 119. 58. I entreated thy favour with my whole heart; be merciful to me according unto thy word. The condemned prisoner at the bar, if there be hopes of speeding, how doth he implore the Judge's mercy? The beggar, who is ready to starve for hunger, how doth he make a noise, Bread, bread, for the Lords sake, bread! And you have more cause to cry for peace with God; for if you live and die enemies, you are everlastingly undone. And to hearten you to prayer, let that Scripture be considered, Psal. 86. 5. For thou Lord art good, and ready to forgive, and plenteous in mercy unto all them that call upon thee.  
3. The mediation of Jesus Christ must be used. The Apostle tells us, That Christ came and preached to them which were far off, and to them which were nigh, Ephes. 2. 12. that is, both to the Jews and Gentiles: And that peace which he preached, by his blood he purchased The blood of Christ hath a voice, which voice is loud, and peace is the thing which his blood cries for. You must expect peace no other way but by the blood of the Cross. Believe that this blood of Christ, the eternal Son of God, is sufficient to make an atonement for your sin; and being encouraged by the proffers and promises which he hath made in the Gospel, be sure to trust in him, to be your Advocate with the Father, and he will not fail to mediate your peace; who ever believed on him and was confounded? Christ is styled the Prince of Peace, Isai. 9 6. which shows that he hath an  power to make peace, when, and for whom he pleases.  
4. Let the design of God in the Gospel be considered as matter of encouragement: which design is to reconcile the world unto himself, 2 Cor. 5 19 God is in Christ reconciling the world unto himself, not imputing their trespasses to them, and hath committed unto us the word of reconciliation. One great thing which keeps ●en off from God, is an unbelieving fear, that ●● is avers● from peace, rather forward to take vengeance upon the sinner, then ready to forgive his sin. But have they, who entertain such fears, ever looked into the Gospel? If the Lord were so forward to kill and destroy, why hath he provided a City of refuge? why did he refuse to spare his Son? why doth he proclaim himself a God abundant in loving kindness, goodness and truth, who hath mercy for thousands, and forgives iniquity, transgression and sin? The more firmly you are persuaded of his kindness and compassions, the sooner you will yield to him.  
5. Lay hold upon the Lords own strength, if you would have your peace made. Consult the forecited place, Isai. 27. 5. Or let him take hold of my strength, that he may make peace with me, and he shall make peace with me. Though by the strength of the Lord, we may understand Christ Jesus, who is called, the Power of God, and the Wisdom of God, 1 Cor. 1. 24. Yet I rather think the Holy Ghost doth intimate to us in that place, that unless God doth draw us to himself by his own strength, we shall never close with him, but still continue at a distance and enmity. Your neck is so much like an iron sinew, that a less strength then that of God is insufficient to bow it to his yoke. Desire therefore, that this arm may be revealed, whereby your naturally stubborn spirits may be made tractable and obedient.  
6. Resolve to cover and keep nothing, whereby the Lord hath been provoked. He that covereth his sins shall not prosper. And as sin, which is the cause of war, must be forsaken, so you must leave the tents of Rebels; you must shake off your acquaintance with them that are the Lords professed enemies, and become companions of those that fear him.  
USE III. Of Advice, to those whose peace is made.  
Endeavour after an assurance of it. Be restless, while it may be questioned, whether God be your friend, or whether he be your foe? His favour is a thing of so great value, of such sweetness, and will have so great an influence, as that it better deserves to be insured then those things of the world, uncertainty about which doth so much torture the worldly minded.  
Here I shall, first, Lay down some signs of that peace which is true. Secondly, Some arguments to persuade believers to endeavour after an assurance of peace.  
The Signs are these.  
1. True peace follows after contrition and trouble for sin. Thou art at peace; but wast thou ever troubled? if not, 'twere well if thy peace were gone, and trouble in the room of it. Thou art troubled at thy temporal losses, and when thy expectation from the creatures is frustrated; affliction also is troublesome, and acknowledged an evil, but were thine eyes open to see the evil of sin? was thy heart ever troubled for it? If guilt be made light of, if future punishment be not thought on, nor feared, if thou art unsensible that sin is a plague, and 'tis not noisome to thee, if thy offending of God be the smallest matter of a thousand, as long as thou feelest nothing of his hand, certainly thou wast never broken, and so thy peace is not thy privilege, but thy punishment. Christ was anointed to bind up the , and to comfort th●se who first have mourned, Isai. 61. 1. and those who have true rest given them, were first weary and heavy laden.  
2. True peace is the fruit of the lips. Isai. 57 9 I create the fruit of the lips, peace, peace to him that is far off, and to him that is near. Peace is called the fruit of the lips, partly because 'tis obtained by prayer, partly because 'tis grounded upon the Gospel which is preached to us: Where true peace is, there hath been a crying and lifting up the voice for it. Oh what importunities have been used, that the Lord would cease to be an adversary? what wrestle for his favour and friendship? This peace hath been valued above all the world, and the soul hath been contented to do any thing, to be any thing, so it may be at peace with God.  
True peace is likewise grounded upon the word; 'tis a peace not of our own, but of the Lords speaking, Psal. 85. 8. I will hear what God the Lord will speak, for he will speak peace to his people, and to his Saints, but let them not turn again to folly. And when he speaks peace, who then can make trouble? The word discovers the marks and characters of such as are indeed reconciled unto God, and become his children; that they prise the Lord Jesus above all, 1 Pet. 2. 7. that they hunger and thirst after holiness and righteousness, Matth. 5. 6. that they love and fear, and are desirous to follow their Father, Ephes. 5. 1. And the Spirit by the Word doth work these gracious qualities and inclinations in our hearts, and discovers that he hath wrought them; and so we come to conclude that we are indeed reconciled.  
3. True peace is joined with the spiritual combat. The Spirit lusts against the flesh in all those who are reconciled unto God. There is a war with sin wherever there is a peace with God. If any of our lusts, which are both the Lords enemies and our own too, are winked at, and provision is made for them that they may be fulfilled, we plainly show we are still alienated from him. But if the remainders of corruption, if that evil which is present with us, be our burden, and makes us cry out, O wretched as we are; Rom. 7. 24. and we would esteem it one of the greatest happinesses, to be eased of that sin that dwells in us, this shows evidently, that with our minds we serve the Law of God, that we are in Christ Jesus, and there is no condemnation to us, Rom. 7. 25. and 8. 1.  
I grant, that in a wicked man there may be a combat between his will and his conscience: Conscience may check and reproach him, for what his will hath a strong propension towards. But the combat between the flesh and Spirit is another thing: Here the very heart and will is renewed, holiness is longed after, sin, not only because of its guilt, but because of its filth, a burden; and the heart is desirous that conscience were more awakened, that it might exercise greater power, and cause a greater restraint from what is evil; whereas the desire of unrenewed ones is, that conscience, when troubled, may be hushed asleep, that so sin may be committed without any remorse.  
4. True peace is inconsistent with careless walking. A Child of God, who hath attained unto peace, if he grows lose, and gins to live at random, presently his peace withers, and conscience grudges and is unsatisfied, especially if temptation to sin, that hath more of presumption, doth prevail. Canst thou omit thy duty? canst thou be proud and peevish? canst thou be excessive in thy recreations? canst thou be unwatchful over thy heart, and words, and ways, and yet thy peace not at all abate? Assure thyself thy peace is but a mere delusion.  
The quickenings of the Spirit may be without the comforts, but never the comforts without the quickenings. If thou grievest the Spirit by thy lukewarmness and formality to withdraw his assistance, and to leave thee under deadness, and thy peace still remains, that peace is not the Spirits fruit, but thy own hearts presumption.  
Thus of the signs of peace.  
Now follows the arguments to persuade unto endeavours after assurance that your peace is made,  
1. Assurance of peace will inflame your hearts with love. How will the fire kindle, and your hearts burn within you, when you perceive, that you, even you in particular, have an interest in that love which passes knowledge? that God hath had thoughts of kindness and mercy towards you, before the foundation of the world was laid, and that as his love is from everlasting, so to everlasting it will endure? 1 John 4. 19 We love him, says the Apostle, because he first loved us. And this manifestation and sense of the love of God will have the greater influence, because it usually finds us in sorrow, doubting whether ever favour will be extended towards such as we, fearing we are castaways. Now when in this doleful darkness the light of God's countenance is lifted up, and he shows his reconciled face, oh how do our affections work towards him! The Prodigal, who came home with a sad and doubtful mind, when he found himself in his Father's arms, when he saw tha● so long absence and great exorbitancies had not extinguished his Father's love, surely the workings of his love towards his Father again were beyond expression.  
2. Assurance of peace will fill you with joy and wonder. You will admire to see how the case is altered with you, a while ago you were strangers, now friends and favourites; a while ago you had not obtained mercy, but now you have obtained mercy; a while ago dead in sin, but now you have attained to the first resurrection, and so are some of those happy ones, over whom the second death hath no power; a while ago the children of wrath, and sons of death, now adopted the children of God, and the heirs of glory! Well may your hearts rejoice, and your joy no man taketh from you. This joy is not like that of the carnal and ungodly, 'tis built upon a surer foundation, affliction cannot damp it, and the thoughts of death and judgement, which quite spoil the mirth of the wicked, will but heighten and increase it, it being an earnest of that fullness of joy, which after dissolution will be entered into.  
3. Assurance of peace will mightily engage you unto thankfulness. This is one reason certainly, why David is called a man after the heart of God, because he was so much in praise. And assurance will make you abound in thanksgiving. Unbelieving doubts and fears cause us to be possessed with a dumb devil, so that though our receipts are vast, our returns are small: We misconstrue mercies, and say, they are common to hypocrites, and that they are given in anger to us, and will serve only to increase both our sin and punishment. But when we know that our peace is made, we shall also know our interest in those blessings which are peculiar to Gods chosen one's; and as for outward mercies, they will be very much sweetened, because coming not only from the hand, but from the heart of God; and hereupon we shall be the more forward to offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name, Heb. 13. 15.  
4. Assurance of peace will quicken you to duty, and make you steadfast in obedience. With what forwardness will you pray, when you know you shall be heard? with what willingness will you engage in other Ordinances, when you know that God will meet with you in them? When you attend upon the ministry of the Word, the Lord himself hath engaged to be your instructor; when you come to the table, he will certainly make you welcome, and will be, not only the inviter, but the feast likewise. Your expectations may be justly raised, and you shall not be ashamed of them. What encouragement doth this afford? Add also, when you know that you are reconciled to God, and have had a sight and taste how good and gracious he is, you will cleave to him with the fuller purpose of heart; you will find so much sweetness in him, that all the delights of sin and the world, which Satan doth so much magnify in his temptations, will be but cheap and mean in comparison.  
5. Assurance of peace will set you above the fears of affliction and of death: Then you will be able to make application of that supporting truth unto yourselves, That all chastisements are from love, ●●d tend unto your holiness and profit, ●eb. 12. 6, 10. and this will keep you from fainting and dismayedness of Spirit. Nay, death itself will rather be desired then feared, when you know it will admit you into the Lord's presence, from whom, while in the body, you are absent, when you know, that as soon as this earthly house of your tabernacle shall be dissolved, you shall have a building of God, ●n house not made with hands, eternal in ●he heavens, 2 Cor. 5. 1.  
USE IU. Of Direction, how peace may be kept and maintained.  
1. Let not your hearts be lifted up with pride after the Lord hath manifested himself to you. Pride is a great enemy to peace. God revives and comforts the spirit of the humble, and the heart of the contrite ones, Isai. 57 15. Those who observe the workings of their own souls, shall find, after Gods manifesting himself, that pride is commonly one of the first sins which assaults them. The Apostle, after the abundance of revelations, was in great danger of being exalted above measure; therefore the messenger of Satan is sent to buffet him, that this self-exalting might be prevented. Oh do not think highly of yourselves, do not censure and undervalue others; the more low you are in your own eyes, your joy and peace will be the more abiding.  
2. Be watchful even against little sins: These will dead the heart, and grieve the Spirit, causing him to suspend his sweet influences, and make way for greater. Little sins have their peculiar aggravations. How inexcusable are we when we stand with God about a small matter, and refuse to do a little for him? Mispence of a little time, a little excess in using of the creatures, a little frothiness of mind, the smaller stir of pride and passion, and such like, which are more commonly to be found in professors; you must beware of, else these lesser sins, to your cost and sorrow, will be found great enough, to interrupt and break your peace.  
3. Especially take heed of gross transgressions which waste the Conscience. When David would needs feed upon forbidden pleasures, he lost his peace, and the joy of God's salvation, Psal. 51. Grosser falls do break the bones, and raise a new storm in the Conscience, where before a calm was. By these you will not only cause the Lords enemies to reproach religion, but also your own hearts to reproach you. Oh therefore cry, Uphold me continually with thy free Spirit, and keep back thy servant from presumptuous sins.  
4. Do the work of the Lord diligently. God doth most constantly manifest himself to those, who most constantly seek and search for him with their whole heart, Jer. 29. 13. Never offer unto God a sacrifice, but let it have sound inwards. The Psalmist tells us, That the Lords countenance doth behold the upright, Psal. 11. ult. When we are sincere, and serve him with our whole soul, than he shows his face, and in his looks we may read his love, and through Christ his accepting of us.  
5. Let your design in begging the continuance of peace be this, that hereby you may be encouraged to do more for God, and to cleave the closer to him. Aim at his glory as well as your own satisfaction in this matter. Lord! I desire a continued assurance of thy love, but 'tis that I may love thee more, and be more zealous for thine honour, and labour in thy work with greater life and vigour.  
6. Let it be your daily practice to walk with God. Be not religious only by fits, this argues an heart much distempered.  
Here I shall give a directory how to walk every day.  
1. When your eyes are first open, lift them up to God, let your hearts be well seasoned with holy thoughts and affections; they will be in the better frame all the day:  
2. Allot some time for secret prayer and searching of the Scripture, twice every day at least: And servants, which are not masters of their own time, if they cannot so conveniently pray at one time, should be sure to catch hold of another opportunity.  
3. Let not meditation be omitted. One quarter of an hour, at least, in thinking upon some truth, the hearing or reading of which hath a little moved you, or which doth most concern you, may be well spared.  
4. Be serious in family duties, walk in in the house with a perfect heart, and conscientiously do the duties of your places and relations, because the word stands much upon these, and hereby Religion is adorned.  
5. Accustom yourselves to thoughts of God, and let your desires be frequently ascending towards him.  
6. In worldly business, remember Conscience is to be kept void of offence; take heed of injustice, defrauding, overreaching.  
7. Let not the world, when it flows into your hands, insinuate itself into your hearts.  
8. Study to excel in those things which may make Religion amiable in the eyes of the world, as meekness, humility, contentedness with your condition, charitableness, quietness, refusing to backbite and defame any.  
9 Be vigilant against the sin which doth most easily beset you, the sin of your constitution, the sin of your calling, the sin which heretofore did bear the greatest sway in you.  
10. Resist temptation at the first appearing of it; start back from Satan's baits, as one would do who is ready to tread upon a Serpent.  
11. Let not Christian liberty degenerate into carnal licentiousness, use not liberty for an occasion to the flesh; remember you are the Disciples of the crucified Jesus, and so in your walking there must be not an enmity, but a sutableness to his Cross.  
12. Bad company abstain from, and be not intimate with lukewarm professors; when necessitated to be with them, be jealous over yourselves; never sinfully comply with, but rather reprove them.  
13. Design to get ground upon some sin or other every day; every day let some progress be made in the work of mortification.  
14. Observe providences, and get the good of them; let losses and crosses wean you from the world, let afflictions embitter sin, and let mercies endear the Father of them.  
15. Rest not in Ordinances, but consider you must be reckoned with how you have improved them; If in these you neither meet with God, nor miss him, 'tis a bad sign.  
16. Keep a watch before the door of your lips; oaths, falsehood, vanity, filthiness, your communication must be free from. Be also swift to hear, and slow to speak, for in multitude of words there wanteth not sin.  
17. If you fall, lie not where you are fallen, cry immediately for pardon and healing; let the wound, while green, be cured before it fester.  
18. Have daily recourse to Christ, to cover the sins of daily incursion; you have as much need of daily pardon, as you have of daily bread.  
19 Live as Strangers and Pilgrims; look upon the World as your Inn, and Heaven as your Home, and act as within view of Death, and Judgement, and Eternity.  
20. At evening reflect how you have spent the day. An Heathen of old gave this notable advice,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Which may be thus Englished.  
Never let sleep, which senses ties,  
At any night close up thine eyes,  
Before the actions of the day  
Thou thrice and seriously dost weigh;  
Where have I sinned? what have I done?  
What duty have I let alone?  
If you would walk after this manner, how perfect might your peace be? and how much might your passage be sweetened through this vale of tears?  
I have done with the third Doctrine: I shall be very brief in the two which remain.  
Doct. 4. The fourth Doctrine is this, That when sinners will not see, they are smitten many times with spiritual blindness, and the things of their peace are in a way of judgement hid from them.  
The Lord hides the things of their peace from them several ways.  
1. He causes his Spirit to withdraw: 'Tis the Spirit's work to enlighten dark understandings; but if the Spirit be gone, how great must the darkness be?  
2. The Lord gives men up to the perverse reasonings and counsels of their own hearts; and then a thousand absurdities will, by the carnal mind, be imagined in the doctrine which is according to godliness; and how burdensome will the practice of godliness be made to appear?  
3. The Lord permits Satan to blind them; and by his means their hatred of light, and of the works of light, is very much augmented; and hereupon, either more abominable profaneness, or strong delusions follow.  
4. The Lord in his providence causes several things to happen, which sinners stumble at, and by which they are more confirmed in their prejudices against the Word, and in their infidelity. The righteous are suffered sometimes to fall into sin, and many times into great distress: The wicked often prosper in the world, and live and die in a false peace: And upon this the ungodly are more darkened and hardened.  
5. In all this the Lord acts as a Judge, and intends to punish their refusing to be enlightened, and yet he is not the Author of sin: He is light, 1 John 1. 5. and no darkness can come from him. All ignorance and mistake is from corrupted nature, being wrought upon by the Prince of darkness.  
Neither is the justice of God to be quarrelled at for dealing thus with them that reject illumination.  
1. The merit of their sin is great. Nescire est ignorantis, nolle scire est superbiae; there is abundance of pride in them that are unwilling to be informed, and a great love to evil deeds, and also mighty ingratitude, for light is a very great privilege.  
2. This punishment is very suitable; What more equal, then that those, who would not be enlightened by the Spirit of the Lord, and directed into the paths of peace, should be suffered to be beguiled by Satan and their own spirits, and so be misguided and lost for ever?  
Use 1. Take heed of sinning against the light, for fear it be put out in obscurity. The clearer the light shines, the more it aggravates the works of darkness. Let not the lusts of your hearts be cherished and fulfilled, lest the light of your heads be hereby extinguished.  
Use 2. Do not unwarrantably surmise, that the things of your peace are in judgement hid from you. All blindness is not judicial. If thou wouldst fain know the will of God and do it, God upon thy ask will give wisdom liberally without upbraiding, Jam. 1. He will not fail by his Spirit to instruct thee, who hath made thee thus willing to be instructed.  
Doct. 5. The last Doctrine follows, When souls are left under darkness, their state is wretched and deplorable.  
Consider, with such  
1. God is extremely angry. When he punisheth sin with sin he is most of all displeased; and truly he cannot punish it with a worse evil than itself is. In temporal judgements, 'tis to be hoped, the Lord aims at our reformation and amendment; but when he gives up any to blindness of mind, and a reprobate sense, 'tis a sign his love and mercy have done with them. As by the Spirit of God believers are sealed up to the day of redemption, so by the spirit of flumber the unbelievers are sealed up to the day of destruction.  
2. With such Satan doth what he pleases; he leads them along, and how little do they perceive whither they are going? how do means make them worse? how bold are they in sin? how quickly are they like to fill up the measure of their iniquity, and grow rotten ripe for vengeance? and when that vengeance overtakes them, than they will weep over themselves, as Christ doth over Jerusalem, and too late lament their own misery, when 'twill be impossible to have it removed.  
Use 1. Earnestly entreat, that this may never be yours, which was the punishment of Jerusalem: And if you would not lie under the like plague, you must not be guilty of the like sin, namely, rejecting Christ, and the Gospel of peace.  
Use 2. Pity those who tread in Jerusalem's steps, and provoke the Lord to close their eyes; tell them of their danger, which they themselves do not perceive; awaken them out of their Lethargy, if it be possible, before it become past remedy.  
Use 3. If the Lord, when others are blinded, is become both light and salvation to any of you, break out into praise. The light is marvellous which you are called to, and marvellous should be your joy. You have that eyesalve, with which few eyes are anointed, you have that Spirit which the world doth not receive. You were born blind as well as others, but a miracle of grace hath been wrought upon you; the vail is taken off, and you see the Lord, and your interest in him, how should all that is within you bless him? This present light, wherewith you are visited, is, as it were the dawning of the day of glory, and a certain forerunner of the light that's everlasting.  
THE END.   

ERRATA.  
The First Part. PAge 5. line 13. for Him read Me; p. 7. l. 20. for deadful r. dreadful; p. 10. l. 11. f. nelp r. help; p. 12. l. 22. f. hepless r. helpless; p. 22. l. 17. del. to be; p. 41. l. 5 f. de r. be; p. 46. l 12. f. ways r. wages; p. 86. l. 6. f. vow r. voice,  
The Second Part. PAge 4. line 16. for know read knew; p. 5. l. 19 f. eyes r. eye; p. 15 l. 7 f. thlngs r. things; p. 16. l. 1. f sting r. stung; p. 33. l. 4. f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; p. 35. l. 15. f. vanity r. iniquity; p. 38. l. 26. f questioned r quickened; p. 43. l. 13. f. sit r. sat; p 60 l. 16. f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; p. 69. l. 27. f. lethurgy r. lethargy; p. 74 l. 16. f. deep r. sleep; p 80. l. 9 after not r. rest; p. 107 l. 23. f mastered r. unaffected; p. 128. l 7. f. cruclfied r. crucified; p. 149. l. 7. f. should r. shall; p. 151. l. 15. f. Nehem. r Nahum.