IT ill becomes Christians to conceive of God, as of an Aegyptian Task­master, who only requires from his servants, the per­formance of their task, without respect to their comfort, and refreshment. Surely it is the entertain­ment of some such like [Page 6]thoughts, which discou­rageth many from entring upon the service of God, and that which for a long time makes it tedious to many, who having enga­ged themselves already in his service, do proceed very heavily, and yet are so far convinced of the necessity of continuing therein, that they dare not entertain any thoughts of going back.

This no doubt is a very great injury to him, who is justly styled, the God of all consolation; and who hath by the Gospel so in­finitely remitted the bur­den of that task, which [Page 7]was required of man, when he was sufficiently able to undergo it: yea, and hath from age to age, been re­mitting it, till at length, the Yoke be easie, and the burden light; to all those who do impartially judge of it, and in the bearing of it do not make it grievous to themselves.

Far be it therefore from any that own themselves for the servants of the most high, to cast such an imputation upon their Lord and Master, and to disgrace his service by mis­representing it to them­selves, or others; as a yoke which neither them­selves [Page 8]nor their Forefathers have been able to bear; al­though of necessity they have been constrained to bear it, only lest they purchase his displeasure, and so run themselves in­evitably upon the ruine both of their souls, and bodies.

We cannot but receive the word of God, as a systeme of truths, the least title whereof will not ad­mit of any appearance, or shadow of falshood, and if we are conversant there­in, we meet with thou­sands of places, wherein it is not only attested by credible and unsuspected [Page 9]witnesses, that God is the God of peace, joy, and consolation, but demon­strated also by those gra­cious, and precious promi­ses, which he hath made for our comfort and en­couragement in the ways of holiness; and the many historicall reports, of those who have professed them­selves to have received the abundant consolations of Christ, in their subject­ion to the Gospel, though called thereby to passive duties, which of all others are the hardest, and hea­viest.

But because it is matter of undeniable Experience [Page 10]that many of Gods true, and faithful servants com­plain of that small portion of these consolations, which they are made par­takers of, which rather support them under the yoke of Christs service, than enable them to bear the burden with chear­fulness and delight: It will not be amiss to en­quire whence this comes to pass, that afterwards we may the more effectually apply the remedy.

As the barrenness of land, where there is no defect on the husbandmans part, doth commonly pro­ceed from one of the two contrary extreams of wet, and drought; so likewise the want of comfort in the souls of believers.

For on Gods part there is no defect, he being truly styled, (as was said be­fore) the God of all conso­lation, and Christ the Prince of peace, and the Holy [Page 12]Ghost, the comforter, and the Gospel glad tidings to all that receive it in faith. But there are two extreams, into which be­lievers do commonly plunge themselves, if not to the total loss, yet to the very great abatement of those consolations, which they might otherwise in a very large measure be par­takers of. For either they seek for, and expect com­fort independent on duty, or else they wholly sus­pend their comforts on the performance there­of.

1. Sometimes a Child of God may grow care­less, [Page 13]and slothful in the performance of duties, so that if he omit not that part which consists in bo­dily exercise, as praying, hearing, reading, &c. yet he is not carefull to exercise those graces, which are the very life, and soul of duty, and which indeed do give them the denomination of duty in the sight of God: And then no wonder if God withhold from him those consolations, which in this spirituall distemper might rather encou­rage him in his sloth, than quicken him to a more effectuall endeavour [Page 14]to walk closely with God. Now therefore for such an one to expect an infu­sion of spirituall conso­lation in the way of his sloth and carnality, is alto­gether vain; because he doth thereby but invite God to encourage him in an evil way, which the ho­ly God will never do.

How much less then have they any reason, to ex­pect a share in these con­solations, who not only neglect the internal ex­ercise of grace, but also in a very great measure, through a greater preva­lency of this spiritual sloth, do frequently omit [Page 15]the external performance of required duties?

Yea, so great sometimes is the deceit of a Christi­ans heart, in this particu­lar, that they are apt to say, I cannot do duties; I have no heart to go to ordinances, for I have no comfort in my heart, when I am about them, I have no smiles of Gods countenance upon my soul: if the Lord would but be­stow some comfort upon me, then I could do du­ties chearfully, I could go to ordinances willingly; but while I am without comfort I can do no­thing.

Thus some by an error on the left hand, do in vain, seek for comfort, be­fore and out of a way of duty.

2. Others sometimes fall as much short of their de­sired comfort, by an ex­treme on the right hand: for they are indeed very painful, and diligent in the performance of every known duty, and do not only mind the outside of duty, but do also very seriously engage their hearts to accompany their outward performances, by the exercise of every suit­able and necessary grace, to the utmost of their [Page 17]power: but then they sus­pend their comfort on such an exquisiteness, and perfection of performance, as is either very rarely, or not at all attainable on this side heaven.

This, according to the best of my observation, is that spring of trouble, which feeds the minds, of many of Gods dear ser­vants with a perpetuity of disconsolateness, drawing out their distempers to months, and years, and sometimes to the end of their lives. As they grow more diligent and serious in the performance of du­ties, they still discover [Page 18]more & more of their own imperfections, and weak­ness; so that, though they do in good earnest make a progress in grace and holiness, yet their defects coming more to their sight and view, they think they do believe, whereby their troubles encrease upon them dayly, and their ex­pected comfort flies fur­ther and faster, from them.

It fares with them here­in, as with a man that sails by a rock, which seems to move from him, and the faster he sails, the more the rock seems to mend its pace flying from [Page 19]him, though in truth the rock neither mends its pace, nor moves, but the ship in which the man is carryed. So these persons, the swifter they row in the ship of duty to over­take comfort, the faster comfort seems to fly from them, when as in truth, it is not comfort that flies from them, but they fly from their comforts, while they place sincerity in a certain degree of perfect­ion; and therefore will not own, nor receive those comforts, which the Gos­pel holds out to their sin­cerity, till they have at­tained that degree of their [Page 20]self-limited perfection. To clear this by an in­stance.

A Child of God being convinced of the evil of sin in generall, or of some sin in particular, knows that there is no hope of pardon without Godly sor­row, and repentance; and that every kind, or degree of sorrow is not sufficient. Therefore in order to his own practice, he lays down these two rules. First, that his sorrow must be true, and unfeigned. Se­ondly, That his sorrow must be proportionable to the evil of his sin.

Hereupon he sets him­self [Page 21]seriously by praying, reading, &c. to discover the evil of his sin in the se­veral aggravations there­of, that so the sence thereof may excite in him a proportionable sorrow.

Now the issue hereof is this: the more he search­eth, and sees into the na­ture, and evil of his sin, the more unproportionable he still finds his sorrow to be to the hainousness of his sin; so that his sorrow in comparison thereof seems to be no sorrow, and much less, that true and right sorrow, where­to the promises of pardon are made; and therefore [Page 22]while he lies under this apprehension, he utterly refuseth and putteth away all that comfort, which in the promises is held out to the penitent sin­ner.

This may suffice to dis­cover the second hin­drance of a Christians com­fort; but what a poor soul is to do in such a case, shall (God willing) be shewed afterwards in its proper place, when I come to speak of the remedy of these Evils.

BEside those foremen­tioned most usual lets of a Christians comfort, there are yet two other, which are of no less ma­lignant influence upon the soul, for the disturbance of the peace thereof, and powerful for the exclu­sion of that joy, which would make a course of holiness sweet to a belie­ver, and render his Reli­gion [Page 24]the more amiable in the sight of the by­standers.

1. The first is a sus­pition of the defect of Grace, as to the being, truth, or necessary degree thereof. And what comfort can any one take, who is but serious about the things that concern his e­verlasting welfare, who ap­prehends himself to be wholly void of grace; or looks upon his grace but as common, not saving grace; or if it seem to be sa­ving grace; yet is so small, weak, and altogether un­proportionable to the time, and means, he hath [Page 25]enjoyed, that he seems ra­ther to have less than he once had, which one thing is enough to make him suspect the truth of it, because true grace is a growing grace.

But the trouble arising upon this account, is not at all times, nor in all per­sons alike: for sometimes it is more fixed and Chro­nical'd, and sometimes more volatile and tran­sient.

1. Sometimes this sus­picion of the want of true grace, is rooted upon some mistaken notions, which through the want of means of better infor­mation, [Page 26]or being perti­naciously retained, do long grow, and bring forth this uncomfortable fruit in the soul.

So some looking upon conversion as a very great, and manifest change wrought by the spirit of God, upon the whole man; because they are not sen­sible of any such manifest change wrought in them at any particular time, they lie long under the suspicion, that then sure they were never conver­ted, and therefore have no true grace.

Or, although the signs whereby they prosecute [Page 27]the discovery of grace, be proper, yet through misap­application, or weakness in the application, they are not able by the use of them to discover that grace which they seek after.

There are not many that have that skill, and dexterity; in the applica­tion of signs, thereby to attain any probable and comfortable evidence of their state; and sometimes the signs they make use of, are such, that though if they could find those signs in themselves they might conclude grace, yet they find it no less difficult to find the reality of those [Page 28]signs than of that grace, which by them they seek for. Hereupon they are necessitated to seek for the signs of those signs, & then for the reality of those subordinate signs, &c. till they have lost themselves in a maze of signs upon signs, and find it next to an impossibility to attain any clear discovery of grace, by the use of them: by which means it comes to pass that they lye long without that comfort, which some good probable evidence of the being and truth of grace might afford them. For instance, It is a true sign of grace, when [Page 29]we can find in our hearts an universal hatred of sin, as sin: It is not any kind of hatred of sin, but the hatred of sin, as sin: so that though we do find in our hearts, an hatred of sin, yet there is need of other signs whereby we may know whether we hate sin, as sin. Again,

Where there is true grace, there is a concate­nation of all graces. Now before we can conclude from this sign, we must have the evidence of e­very particular grace, be­fore we can come to the evidence of grace in generall.

So when any one shall go about to seek for grace by its prevailing degree; it requires many signs, long observation, and much ex­perience, before they can possibly know whether they have grace in a pre­vailing degree, or no.

2. Sometimes this sus­picion of the want of grace is but occasionall and accidentall: and then commonly it is of no long continuance. This many times happens to those, who for the most part have such a probable evidence of the truth of heir grace, as doth quiet heir hearts, and enable [Page 31]them comfortably to press on towards a further measure of grace, and a ful­ler assurance of their in­terest in the heavenly in­heritance. But occasionally in reading, or hearing, they meet with some such signs of true grace, or ne­cessary properties of a child of God, which, be­cause at present they do not easily discern in them­selves, it raiseth some doubts and fears in them, which eclipse their former comfort, and disturb their peace, till by looking a­gain over their former e­vidences, they find no cause of continuing those [Page 32]new raised jealousies. But the notes of difference that are assigned, between true and counterfeit, saving and common grace, a child of God and an hy­pocrite, do not seldom raise these jealousies, which sometimes may be occasion of long discomfort, yet (I say) they are but of short continuance.

2. An other grand hin­drance of comfort, is a sus­picion of the unpardo­nableness of their sins or at least of some particular sin, which they imagine was committed with such aggravating circumstances, as do exclude them from [Page 33]the benefit of the promi­ses, viz. that it was com­mitted wilfully, against their own light, and know­ledge, and against the checks, and reluctancy of their own conscience, &c.

This cloud, though some­times at first appearance it seems but small, yet in process of time it so over­spreads, and darkens the soul, that it becomes the principle of dismall trouble and confusion, specially when it grows (as frequently it doth) to an imagination that they have sinned against the Holy Ghost. Then they throw off all offers of com­fort [Page 34]from scripture and promises, as easily as Samp­son broke the new cords wherewith he was bound. They give themselves up for reprobates, and account the scriptures and blood of Christ to signifie no more to them, than to the damned in hell.

This is a sad condition indeed, and commonly proves to be such a stuborn and untractable distemper, that the means applyed for cure, seems rather to en­crease than abate the di­stemper; and indeed many times is not perfectly and throughly cured, till in the end of their days, God [Page 35]bring them within sight of heaven.

3. Sometimes poor Christians, though they look not upon their sins, as in themselves unpardo­nable, yet they think that their day of grace, and the accepted time for them is already past, and there­fore that there is no room left them for hope.

This proceeds from the review of time past, wherein they see how ma­ny tenders, offers, and op­portunities they have neg­lected, and how unprofi­table, and barren they have been under the plen­tiful means of Grace, that [Page 36]they formerly have enjoy­ed, especially if God seem now to have deprived them of those means and opportunities: whence they conclude that God will wait upon them no longer, but hath concluded them in a state of unbe­lief, and reprobation, and that therefore it is a vain thing for them to strive and hope any longer, see­ing that time past cannot be called again, nor neg­lected opportunities be re­deemed.

4. To these may be ad­ded another froward di­stemper of mind, where­in the heart refuseth and [Page 37]slighteth all comfort, which comes not in by the way of assurance. Hence it comes to pass that so long as they find not their cor­ruptions so perfectly sub­dued, and their graces heigthened to that degree as may be to them a suffici­ent ground of full assu­rance, they are to them­selves the authors of a very disconsolate condition, which many times, as it needs must, proves to be of long continuance.

For conclusion of this part of my discourse, I shall on­ly add, that outward trou­bles, and a melancholy dis­position of body and mind, [Page 34]are sometimes, if not the pri­mary inlets of disconsolate­ess, yet they are at least ef­ectuall obstructors and ex­cluders of that comfort, which otherwise might be asweet refreshing to their souls.

For although God bestow upon some, such a cheer­ful lightsome disposition, as easily admits every beam of comfort, and goes more lightly under the burden of afflictions; yet are the souls of others so grosly darkened with that black distemper of melan­cholly, & so deeply pierced by the dint even of light afflictions, that no indif­ferent [Page 39]cause of comfort will suffice to expel the blackness of the one, or heal the wounds which are made by the other.

Thus I have briefly dis­covered what those things are, which do not only hinder comfort, but also produce, augment, & con­tinue those inward troubles which many of Gods peo­ple fall into, and so rob them of those sweet conso­lations which are their present portion, which their heavenly father hath assigned them for their support, in the midst of those many discourage­ments, which they meet [Page 40]withall in their holy pil­grimage towards the hea­venly Jerusalem.

HAving now spoken of the immediate causes of a Christians trouble, it will be very useful to say something, before we pass any further, concerning the Authors of these trou­bles.

1. It appears in the fore­mentioned particulars, how much the blame lies [Page 41]upon themselves, either through ignorance not knowing where to seek comfort, or through error going in a wrong way, or through weakness though the way be plain before them yet cannot they walk therein, or else through wilfulness when they, with the Psalmist, refuse to be comforted, although there be sufficient ground whereupon to stay their souls: So that if they enjoy not that refreshing and re­viving light of Gods coun­nance, they may in a great measure thank them­selves as authors of that evil.

Neither may we excuse the Devil, who no doubt hath an hand to the utmost of his power in all the troubles and discomforts that befall any of Gods people.

Questionless his impla­cable malice doth drive him on with utmost fury, to endeavour the destru­ction of Gods people, and therefore it is not to be doubted, but that if he can­not turn them out of the way to happiness, yet he will make it as uncomfor­table to them as he can. If he cannot separate them from the love of God in Christ Jesus, yet he will in­terpose [Page 43]betwixt their souls and the light of Gods countenance, as much as he can.

This he attempteth ei­ther by temptation, where­by he endeavoureth to draw them to the com­mission of those sins, where­by he knows that God will be provoked to with­draw his comforts from them; or else by casting in suspicions, and blowing upon the fuel of their own home-bred misconceived jealousies concerning their state, that thereby he may bring them to put from them those comforts, that do of right belong to them, [Page 44]and are held out by God in his word to them.

3. But is there any evil in the City, and the Lord hath not done it? Surely in these, as well as in all other afflictions, God also hath his hand, though in a far different kind from our selves, and the Devil we foolishly, the Devil ma­liciously, but God most righteously, and wisely, yea, and compassionately too. Yet may we for the most part thank our selves for Gods having any hand in our discomforts, so far forth as they are evil and afflictive; for he doth not willingly grieve the [Page 45]children of men; but, we by our security, presum­ption, sloth, worldliness, or some other particular sin, do provoke God to hide his face from us, and to let loose our enemies upon us, yea and to de­liver us up to our own jealousies, and suspicions to be our tormentors; and then no wonder if we be troubled, untill we return to meet the living spring of our comforts again.

I shall now pass on to­wards the remedy of these evils, and so to make enquiry after that true comfort which all belie­vers desire, but not many attain unto, at least in that degree and mea­sure which they might, were it not for some or o­ther of the forementioned hindrances. In order here­unto I shall lay down some preparatory propositions, [Page 47]concerning the connexion between grace, & comfort, the want of knowing, or believing whereof is some­times matter of ill conse­quence to the people of God, in respect of their comfort.

1. Prop. Wheresoever there is true grace, in how weak and small a de­gree soever it be, there is a foundation for solid com­fort, yea even for assurance, and the comforts that do naturally flow there from.

Many have proved suf­ficiently against the Armi­nians, that whosoever hath true grace, shall certainly be saved, because it is im­possible [Page 48](respecting the de­crees and promises) that a truely sanctifyed person should totally and finally fall from grace, and so be damned. This is said, not of any certain degree of grace, but of the truth of grace, how small soever the degree be; for grace in the smallest degree is as truely grace as in the greatest degree. Now the consequence is unde­niably good, that if they, who have the least degree of true saving grace, shall certainly be saved, then the least degree of that grace is a foundation in it self, sufficient for com­fort [Page 49]and assurance; For assurance of salva­tion, and the comforts thence arising do naturally flow from the assured knowledge of the truth of grace, and there is none that hath true grace, in what degree soever, but he is in a capacity of knowing that he hath that grace. I know that the comfort of assurance is not an ordinary companion of the weakest grace: how­ever sometimes at first conversion, when we may reasonably suppose grace to be in the smallest de­gree, it pleases God to make the infusion of grace [Page 50]so manifest, to the conver­ted person, as that they have thereby the comfor­table assurance of their sal­vation; although that as­surance do continue some­times but a very short while, and is seldom of long continuance before it be darkened again by temptation. However if there were not a sufficient foundation for assurance, there could not be any true comfort upon that account, no not for a moment.

2. Prop. The smaller degrees of grace are very hardly discernable. This comes to pass in some by reason of the many lusts [Page 51]& corruptions, which upon the first entrance of grace are not all at once expel­led, or subdued, but con­tinue opposing themselves, and making head against grace, for the rooting of it out again; which though they cannot effect, yet do they often prevail against grace (yet in its infancy) and by their strength and multitude do so over­whelm, and as it were, bury that small grace, that the poor soul is not able certainly to say whether there be any such thing or no.

In other some, a good na­turall disposition, specially [Page 52]if meliorated, and mended by civill or religious e­ducation, doth bear so neer a resemblance to true grace, that it is no easie matter to discern the one from the other; so that the sincere soul being ever suspicious of it self, doth not dare to conclude that there is any thing at all better in it than morall vertue. And then, beside all this, the grand enemy of our comfort and salva­tion will be sure to take advantage of these, and all other occasions of sus­picion, and by his tempta­tions and suggestions to improve them to the ut­most [Page 53]disadvantage to the soul, whereby (if possible) to hinder it from the com­fortable evidence of the truth of Grace.

3. Prop. There is no de­gree of grace so large, e­vident, and conspicuous, but that it may sometimes disappear: Even the Sun it self hath suffered an E­clipse, when the Sun of righteousnesse in his de­sertion cryed out, my God my God, why hast thou forsaken me? How much less then can any of the stars, though of the first and greatest magnitude, be secure from being ob­scured sometimes by a [Page 54]thick cloud? Great graces do not absolutely secure the owners thereof from great falls, and no wonder then if great falls bring an Eclipse upon greatest gra­ces, and so obscure the elearest evidences, and brightest comforts, that might flow from them. Remember Adam, Noah, Lot, David, Peter, &c. and let him that stands take heed lest he fall; and when thy mountain doth stand strongest, know that possibly God may hide his face, and leave thee under the power of troubles.

These three propo­sitions I have laid down [Page 55]as a ground work where­upon to build, and they are useful to the pro­duction of these three co­rollaries.

1. That there are none of Gods people excluded from comfort, how weak and small soever their graces may be, that none may reject their own mer­cies, and say, comfort be­longs not to me, because I have not yet attained to such a degree of grace: for­much as every child of God is, though not equal­ly capable, yet capable of equall comforts with o­thers, the weakest with the strongest, and the [Page 56]middle size with both.

Yea, God is pleased sometimes to impart those comforts to infant-grace, which he may deny to o­thers throughout their whole course, though they may arrive to good at­tainments in grace; unto whom that speech of Christ may fitly be ap­plyed, that the first are last, and the last are first.

2. That degree of grace which constitutes the middle size, and so in­cludes the generality of true Christians, though in it self it render persons more capable of solid com­fort [Page 57]than the former, yet is more liable to fears, doubts, and troubles, than any other; which will not seem strange, if we consi­der this threefold ground thereof.

1. That, that peace, & com­fort which they have, is commonly rather negative than positive, consisting rather in the absence of trouble, than in the sure­ness, and solidity, of the grounds, whereupon they build. For, alas! it is too common even with those that have true grace to content themselves with common probabilities, and such hopes as spring [Page 58]there-from, without fre­quent renewing the in­grafting, and justifying acts of faith, or rifling into their evidences to find out those of them that are un­erring, and will not fail them when they come to a pinch: Like a man that hath been long in posses­sion of an estate, though he have good writings for it in his box, yet contents himself with his present quiet possession, and is not able on the sudden to prove the firmness and goodness of his title, when it comes to be questio­ned.

2. Hence it comes to [Page 59]pass that when their peace comes to be disturbed, they are not able so clearly to discern and make out the truth of their graces, as to shut out and repel the assault of temptations and fears. They have then their indubitable eviden­ces to seek, and as it often falls out in other things, when we are most in hast, we least of all know where to seek or find the thing we want; so when the sudden onset of tempta­tions constrains us to make good our title to Christ, and the love and fa­vour of God, in that hur­ley burley and confusion, [Page 60]which is raised in the soul thereby, we know no more for the present how to make good our title, than if we never had any.

3. We may yet assign this higher reason, that it plea­seth God to restrain Satan from assaulting the infant-grace of his little ones, that they may not be discoura­ged from a way & course of holiness, before they are hardened and habituated thereunto. As a Captain will not set his fresh-wa­ter Souldiers to bear the brunt of the day, lest he discourage them for ever after. But when God hath for a certain time trained [Page 61]up his servants in their postures of grace and holi­ness, he then leads them forth to the tryall, to see how they can endure the shock of temptations.

3. None can promise themselves an uninterrupt­ed course of peace & com­fort, how high degrees of grace soever they may possibly have attained un­to. Nay, many times God suffers his strongest ser­vants to encounter with the strongest interruptions; so that although there be no true comfort, nor can be, where there is no true grace, yet the severall de­grees of comfort do not [Page 62]necessarily and constantly accompany and flow from proportionable degrees of grace.

HAving now laid the ground-work, I pass on to the superstructure: yet I must premise thus much, that those troubles and disquietments of mind, which many times befall the people of God, are for the most part grounded [Page 63]upon some mistakes and misapprehensions, which if once rectifyed, there would need but little, if any thing more, to reduce them to a quiet and com­fortable state and posture of spirit. Therefore the remainder of my present task will stand in two at­tempts:

1. To lay down some propositions, for the recti­fying of those mistakes, and the answering of all objections that are grounded thereupon.

2. To give some plain, easie, and brief directions for the attaining of true, solid peace and comfort, [Page 64]so grounded, as that it may be less liable to the common assaults, or more easily recoverable, if at a­ny time it be overclou­ded.

I Shall begin with those propositions, which re­late to conversion, be­cause it is the first saving work upon the soul; and therefore some sound be­lievers being in the dark concerning that first ne­cessary [Page 65]work, they are much tempted to suspect all their evidences of af­ter-grace.

The substance of this work consists in that reall change, which is wrought in the whole man, where­by he is turned from sin and Satan unto God, and is brought out of a state of nature into a state of grace.

But those doubts and fears, which arise many times in the hearts of Gods children, are not a­bout the nature, and no­tion of conversion, but spring from mistakes a­bout the circumstances [Page 66]thereof; concerning which therefore I shall lay down these following propositi­ons.

1. Prop. A man may be converted, or in a state of grace, yet not know it. And this either,

1. For some time im­mediately after conver­sion: as in all probability an infant, for some time af­ter its birth, doth not put forth any of those reflex acts, whereby it judgeth it self to be alive. Though I may not say, that a new convert is, like an infant, uncapable of exerting such reflex acts, yet certainly many do not, or if they [Page 67]make attempts, yet some­times the reality of their conversion is too obscure for them to discern, in that infant-state.

2. This also may be the condition of a true belie­ver in his adult or grown state, to be ignorant of his conversion, and that either from the beginning of the work of grace in his heart, or by some after-occasio­nall darknings. I do not mean, that a man may know he hath true grace, and yet not know whether ever he were converted or no, but taking conver­sion for the first entrance into a state of true grace, [Page 68]whosoever doubts or is ig­norant of his being in a state of grace, by what means soever it comes to pass, must needs also be equally in doubt of his conversion; except with the Arminians, Socinians, &c. he think that true grace may be totally lost: which is an error of very dangerous consequence, and therefore of necessity to be rectifyed.

2. Prop. A man may be in a state of grace, and yet not know the time of his conversion: nay, he may have good evidence that he is in a state of grace, and from thence [Page 69]conclude, that for certain there was a particular time of his conversion, and yet not know when that time was.

Indeed when he is once come to that conclusion, that he is in a state of grace, he may probably conclude that such a par­ticular time was the time of his passing from death to life, but yet some can­not go so far in conjectu­ring at the particular time, that work having been wrought in them while they were very young; or otherwise wrought by such gentle and graduall means (as good education, [Page 70]or the like) that it was not possible for them al­most, to discern when they passed from the utmost bounds of common grace, into a state of speciall grace. And this I take to be a common case among many believers now a­days.

3. Prop. That change which is wrought in con­version is more in the in­ward, than in the outward man. I speak now in re­spect of reality, and not in respect of outward appea­rance; although it be true also, that many times that change which is wrought by conversion hath so great [Page 71]an influence upon the out­ward man, in point of action & conversation, that the change is very manifest and visible: yet I say that the radicall and principall change is in the inward man.

This is manifest by the word, by which repen­tance is generally exprest in the new Testament, a a member of conversion: as in that re­markable con­junction of re­pentance, [...]. and conversion in Act. 3.19.

Repent and be converted, that your sins may be blot­ted out. The word which [Page 72]we translate [repent] sig­nifyes a changing of the mind, which is the primary act of repentance, and part of conversion; al­though secondarily, there be divers other things that pertain thereto.

This is also manifest in that other expression, whereby Christ recom­mended the same thing to Nicodemus, under the name of regeneration, or a new birth. For it is evident that the body is not born again (which was Nico­demus's grosse apprehen­sion at the first) neither is the soul, as to the being or substance thereof born [Page 73]again, yet no doubt but some very great change and remarkable alteration is noted to us by such an expression.

It remains therefore that this grand alteration must needs be in the morall principles, dispositions, and affections of the soul, which also hath a suitable influence upon the exter­nall actions and conver­sation, producing a greater or lesser change in them, according as there is need, in respect of the greater or lesser preceeding depra­vation of them, by custom in sinning, or otherwise.

4. Prop. There may be [Page 74]a great change wrought in the outward man, with­out true conversion.

Many faults may be re­formed, many sins forsaken, many duties taken up, with a profession of religion, and yet such an one come short of true con­version; because all this may be done upon such grounds and reasons as are far inferiour to that of true conversion; such as are carnall fear or hope, gripes of conscience, the outward inconveniences and discommodities of their sinful courses, as di­seases, poverty, disgrace, and the like.

5. Prop. On the other side, there may be [...] conversion where the change of the outward man is but small. A good disposition may restrain a man much from the com­mission of many gross sins, and the fear of penall laws may do something; but religious education, or an hypocritical profession of religion may carry men far, not only in avoiding all open sins, but also in put­ting them forward to the performance of all visible duties, yea, and of many secret duties also, so that there may be little want­ing to the making up of [Page 76]the whole carcasse, and outside of religion. Yea, they may go so far herein, that their outward con­versation may be more commendably religious, than the conversations of some truly converted per­sons: there may be nothing manifestly wanting, but an inward principle of ho­liness, to make their actions and conversations truly holy. Then when it once pleaseth God, by his re­newing grace to convert them, i. e. to work in them an inward principle of holiness, this makes lit­tle, or no alteration in the outward man, but only [Page 77]actuates and informs their wonted actions and con­versations anew, where­by that which before was evil and displeasing to God, not in the matter of it, but in the principle from whence it flowed, now becomes acceptable to God, and truly holy. As an army of rebels may be good Souldiers and have good military disci­pline among them, but their only fault is, that they follow the conduct of a rebel general: and these only by accepting a new General, and owning their true Lord and King may become saithful Soul­diers [Page 78]and loyall subjects, without new moulding their army, or changing ar­mour or discipline.

When God first formed man out of the earth, he fashioned his body com­pleat in all the parts and proportions thereof, yet was it not a man while it was without a soul, but when God breathed the the breath of life into it, there was no alteration made in the body, but by the only addition of a soul it became a living man. In like manner by the com­mon workings of the spirit there may be the outward form and lineaments of a [Page 79]Christian, without the truth and life of Christi­anity, till the same spirit by his speciall operation actuate that carcasse of Christianity with a new inward principle of spiri­tuall life and holiness; and then there is a Christ­ian indeed, although little alteration appear in the outward conversation and visible part of Christianity.

6. Prop. If any through evill education, example, custom, disposition, or grosse ignorance, have li­ved a loose, vitious, de­bauched, profane life, have been a contemner or op­poser of the ways of God, [Page 80]or a neglecter of the com­mon known duties of Christianity, (I say) if e­ver such an one be converted, certainly they pass under a very great change, not only inwardly in their mind and affecti­ons, but also outwardly in all the visible parts of their conversations. As is to be seen in the instances of Zacheus, Mary Magda­len, Paul, and the Corin­thians, 1 Cor. 6.9, 10, 11.

I have purposely for­born any formall answer to objections, because whatever scruples do or­dinarily arise in the doubt­ing [Page 81]soul concerning this business of conversion, the answer to them, I think, may be easily gathered, out of the foregoing pro­positions, and therefore I may save my self that labour. As for instance,

If any one think that if ever they were truly con­verted, they must needs know the time or at least the thing it self, and are therefore ready to con­clude, that the work was never wrought in them, because they know it not: to this they may have satisfaction from the first, and second propositions. Or if they doubt of their [Page 82]conversion, because they never knew of any such re­markable change in them­selves, as conversion is or­dinary supposed to im­port: to this they may re­ceive an answer from the fifth proposition; and so of others. And this me­thod I have thought most convenient, and therefore shall observe it in the fol­lowing part of this dis­course.

1. Prop. TRue godly sorrow for sin may be occasioned at first by something else than the sense of the evil of sin in its own nature. Sickness, losses, disgrace, and the like, may be the first exciting cause of sor­row; but by these streams of affliction God may, and many times doth, (by the conduct of his word) lead the sinner to the fountain of sin; so as that which at first appeared evil and hateful to him only in the [Page 84]sad effects thereof, may now at last be found by him to be much more e­vill and loathsome in its own nature, and in those more dreadful effects which it produceth in spi­rituall respects; as, the losse of Gods favour, the debasing of the soul here, and the damnation both of soul and body hereafter. Thus that sorrow which at first was but carnall, may by this means come to be swallowed up of that which is more spirituall, and so become an holy, and godly sorrow. Yet it may be that all carnall sorrow may not hereby be [Page 85]so swallowed up, as that nothing thereof shall re­main: so that the mourn­ing sinner is not therefore to judge all his sorrow to be carnall, because there are some mixtures of car­nality in it; forasmuch as this grace, as well as all other graces, is but im­perfect in this our state of flesh and imperfection; but rather judge it to be true, because there is a manifest appearance of some mixture of godly sor­row. Yet must you strive dayly to refine it from the drosse of carnality, it be­ing the perfection of a Christian on this side hea­ven, [Page 86]to be dayly perfect­ing by degrees those graces whose perfection (or abolition) is reserved for heaven.

2. Prop. There is no sorrow of what nature, or in what degree soever, that beares a legal propor­tion to any, though the least, sin.

By a legall proportion, I mean, that which the law requires, which is no other, nor less than will make satisfaction for the breach of the law: so that if any kind or degree of sorrow bear a legall pro­portion to any sin, it is satisfactory to justice, and [Page 87]so meritorious of pardon. Whether therefore any one should suspend their comfort upon such a kind or proportion of sorrow for sin, may without diffi­culty be rightly deter­mined by any one but a Papist or a like principled. So then, while the trou­bled soul rakes in its own sores to find a sorrow proportionable to the sins they stand guilty of, they too much justify that doctrine, which in their principles they will most fearlesly deny; and while through this error they seek righteously by the law, they do unwittingly [Page 88]keep themselves under the curse, at least as to their own sense, and lose the benefit of the Gospel, at least as to the present com­fort of it. Gal. 3.10, 21.

3. Prop. Every degree of true godly sorrow bears a Gospel proportion to e­very sin: that is, it is that sorrow which the Gospel requires, not by way of satisfaction, as the law doth, but to put the sinner into a preparative capacity to receive Christ and pardon through him. For this is not the differ­ence between the law and the Gospel in requiring the same thing; that the [Page 89]law requires a greater de­gree, & the Gospel is con­tent with a less degree; but the true difference consists in this, that what the law requires, it re­quires in perfection, in or­der to justification im­mediately; but what the Gospel requires, it requires in sincerity with reference to Christ and life by him.

But what then? Is the least degree of this or any other grace in sincerity and truth, the most that the Gospel requires?

No verily: for the Gospel cal s for perfection, yea and a greater perfection [Page 90]than the law it self doth; but this is the indulgence of the Gospel, that the first and least degree of grace in truth and sin­cerity, puts the person into a respective capacity, of partaking of the promises and benefits of the Gos­pel, it allowing him and requiring him all the re­mainder of the days of his life, to be perfecting his gra­ces, & thereby to be grow­ing up in Christ, his head, when he comes to be fully and perfectly united to Christ, he may in him be perfect in holiness, and happiness together.

4. Prop. That is true [Page 91]sorrow, which produceth a willingness to be deliver­ed from the power of all sin: a reall willingness, though the flesh may gain­say and be unwilling. For it is no strange thing for such contradictions to be found in Gods children, so long as they have flesh as well as spirit, the flesh will be lusting against the spirit as well as the spirit against the flesh, and these two are contrary.

I choose to note out sorrow by its effects rather than by describing it in its nature, because it is much more discernable in its ef­fects than in its nature, [Page 92]and the truth of it in this effect, as much, if not more than in any other effect thereof.

5. Prop. That is godly sorrow which produceth a sight of our need of Christ, and a willingness to close with him on the terms of the Gospel. For whereas the tenour of the Gospell is comprehended in those two words repent and believe, such a repen­tance is spoken of, as pre­pares and leads a man to Jesus Christ, and that is the repentance which God requires, and in the Gospel calls for.

I need not precisely di­stinguish [Page 93]between godly sorrow and true repen­tance, which are frequent­ly used as terms of the same import in scripture, although it do distinguish them also, but so as that godly sorrow doth cer­tainly produce repentance to salvation; and therefore whether mediately or im­mediately, it matters not; but certainly that sorrow is according to God and the Gospel, which prepares the heart to receive Christ by faith; and then it is easie to judge whether that sorrow for sin, which brings a man to see an absolute necessity of [Page 94] Christ, and produceth a willingness to close with him upon the terms of the Gospel, be a godly sor­row or no.

6. Prop. The fear of Hell and damnation is no unlawful or ungospel in­gredient of godly sorrow. It is matter of great perplexity to the souls of many of Gods Children to find upon serious consider­ation, that the fear of being everlastingly dam­ned, hath a great influ­ence upon that sorrow for sin, and fear of sin­ning which they really find in themselves, judging all such sorrow to be car­nall, [Page 95]because it proceeds not purely from a princi­ple of love to God. Indeed I cannot but look upon it, at least as a piece of great inconsiderateness in some, who teach, that god­ly sorrow for sin doth purely respect God and his goodness, and that, that which respecteth the safe­ty of the soul from dam­nation is legall, and carnall; which is a doctrine that is contrary both to the prin­ciples of nature, and the word of God, and Gospel of Jesus Christ. Whoever thought it unlawfull to fear the plague, sword, famine, poyson, or the [Page 96]like, upon this very ac­count, because they are destructive to the body? or to sorrow for those out­ward evils when present, as well as to fear them, when they are yet but im­minent? and that for the bodies sake, the being whereof is endangered thereby? And if it be law­full to fear and grieve, for the sake of the body, those evils, which threa­ten the ruine thereof, how much more consen­taneous to reason is it, to fear and grieve for sin, and its consequents, upon the souls account, which is thereby endangered to [Page 97]be lost for ever.

But to let pass such ar­gumentations. Hath not God also in his word both permitted and comman­ded that we should have so much respect to our own immortal souls, as well as to his pleasure and ho­nour, as for the sake of them, and their safety to fear sin, hell, & damnation, yea, and God himself too because of his power to destroy, Heb. 4.1. Mat. 10.28. And if to fear sin, up­on that account, so as to avoid the commission of it, then also upon the same account to grieve and sor­row for sin, when com­mitted; [Page 98]and if we may fear God because of his power to destroy, then may we also sorrow for sin, through fear of Gods dis­pleasure, and the display­ing of that his power for the everlasting destruction both of the soul and body of the sinner.

I say not, but that sor­row for sinners arising from a principle of love to God, may be esteemed the more childlike dispo­sition, and an higher at­tainment, and therefore to be laboured after: yet this I say also, that it is not at all alien from the property of a good Son [Page 99]to grieve for an offence committed against his fa­ther, for fear of the ef­fects of his fathers dis­pleasure.

These propositions may be so applyed, as to re­solve all doubts and scruples that may arise concerning the occasion, measure, truth, or Gospel rectitude of sorrow for sin, whereby it may be distin­guished from legall and carnall, or defective, which are usually the matter of the troubled souls per­plexities about this point.

AS the assurance of the pardon of sin cannot but be matter of great joy to the people of God, and is that which in all their troubles their hearts pant after; so also to be as­sured that their sins are pardonable, is matter, at least, of negative comfort: But to lye under the sense of sin as unpardo­ned, and to apprehend it as unpardonable too, can­not [Page 101]not but be matter of great horrour to the soul.

But these apprehen­sions do proceed many times, partly from the vio­lence of temptation, and partly also from some mis­takes about the pardo­nableness of sin; and there­fore obviating the one, and removing the other, I shall lay down these following propositions.

1. Prop. All sin how great or small soever is unpardonable after death, i. e. if it be unpardoned at death. For death doth absolutely fix every one in that condition, wherein [Page 102]they die; so that if sin were then pardoned, it is par­doned for ever, but if it were then unpardoned, it is not only unpardoned, but also unpardonable for ever.

2. Prop. All the sins of an unregenerate person are unpardonable, while he is such. But this is not such a fixed unalterable unpardonableness as the former, but only in rela­tion to that state; so that those sins, which to an un­regenerate person are al­together unpardonable, while he continues in that state, are all pardonable, yea, and actually pardoned, [Page 103]as soon as ever his state is changed from unrege­neracy, to regeneracy. Therefore saith the A­postle, Repent and be con­verted, that your sins may be blatted out.

3. Prop. All the sins of every one of Gods chil­dren are pardonable, by vertue of their state, as be­ing in Christ, and so recon­ciled to God; although the actuall application of that pardon be suspended upon their actuall repen­tance and faith for the most part. However all those that are once en­grafted into Christ by faith, are so provided for [Page 104]by him, that as they can­not sin any sin that is in it self unpardonable, so neither can they commit any sin with such circum­stances, as that eventual­ly it should prove unpar­donable to them, but shall sooner or later be cer­tainly pardoned upon their certain performance of the condition of pardon through Christ.

4. Prop. All sins are in themselves pardonable, except the sin unto death.

For God hath not, by any peremptory decree, made known unto us in his word, so forestalled the [Page 105]pardon of any particular sin, whether we consider it in the horridness of its nature, or in the hainous­ness of its circumstances, but that upon the terms of repentance, and faith, it is pardonable, except that sin which is called the sin unto death.

Of this also (I suppose) we cannot properly say, that it is unpardonable, although the person guilty thereof should repent and believe; but it is a sin of that na­ture, that doth absolutely bind up the heart of the sinner from repenting and believing, so that his re­penting and believing are [Page 106]as impossible as his being pardoned.

I Hinted before, that the troubled souls apprehen­sions of the unpardo­nableness of their sins doth sometimes rise so high, as to an imagination that they have sinned against the Holy-Ghost; and then we may easily conceive, what unspeakable hor­rour is consequent there­upon, and how incurable [Page 107]this distemper must needs be, till that conceit be re­moved; because the scrip­ture hath so expresly said of this sin, that it shall ne­ver be forgiven, neither in this world, nor in the world to come.

But what this sin is? Wherein it doth consist? Whether there be but one, or more of this nature? Whether it be any par­ticular act? Or whether any sin may become a sin unto death, or the sin a­gainst the Holy-Ghost, by reason of such circum­stances as may attend it? These are matters of con­troversie, wherein I will [Page 108]not now undertake, to be an umpire between the differing parties; because I suppose it would little conduce to the healing of that distemper, which I have now in hand, in re­gard that when I have said all I can, these things will be matter of contro­versie still: and besides something else may be said of this matter which will not be matter of dispute, and yet may be more effe­ctuall for curing the fore­mentioned distemper.

1. Observe therefore that there are but four places found (at least that are commonly taken no­tice [Page 109]of) in the new Testa­ment, which make any mention of an unpardo­nable sin, two whereof give us only the names without any description, and the other two give us descriptions without any names.

The first of those two places where such a sin is named, is Matt. 22.31, 32. where it is called, the blas­phemy against the Holy-Ghost.

The other place is 1 Joh. 5.16. where it is called, the sinne unto death.

Whether these two names express to us one and the same thing, it mat­ters [Page 110]nothing to the present purpose (though I encline to think they are but the same) but this is out of question that both these expressions note out to us an unpardonable sin. For of the first Christ saith ex­presly, that it shall never be forgiven: and of the other, and it is implyed in the very name, that it ob­ligeth the sinner inevita­bly to death.

Yet in these places there are no clear descri­ptions of the sin so named although in the first, the occasion of Christs speech may give some hint what his meaning is, but not [Page 111]without some obscuri­ty.

But if the attributing of those miracles which Christ did by the power of the Holy-Ghost which he had without measure, to a Diabolical art or power, be that sin (as seems most plain from the place) then I suppose there will hardly be any troubled soul found, which can with any shew of truth, charge this sin upon it self.

2. But if this fact of the Scribes and Pharisees for which Christ chargeth them with the Blasphemy against the Holy-Ghost, be but one particular branch [Page 112]of the sin against the Ho­ly Ghost, we shall hardly know what other branches fall under this head, except we find them in Heb. 4.5, 6. and Heb. 10.26, 29. which are those other two places, wherein we find an unpar­donable sin described with­out any speciall name.

And indeed it is the recei­ved opinion, that these places do describe to us the sin against the Holy-Ghost, which wants not its probability, because it is apparent that these places describe to us an unpar­donable sin, and Christ in the other places seems to tell us, that there is no o­ther [Page 113]sin unpardonable, but only the sin against the Holy-Ghost. But however, whether it be the sin a­gainst the Holy-Ghost or not, which the Apostle describes in those passages to the Hebrews, yet this I have observed, that those who in the trouble of their souls do charge themselves with the commission of the sin against the Holy-Ghost, do generally ground, and build their charge upon this notion, that the sin there descri­bed, is the sin against the Holy-Ghost, and they con­ceive that they have com­mitted some sins like unto [Page 114]those there described: And therefore it will be most pertinent to the case in hand, to clear the meaning of those places.

It would be but little satisfaction to the troubled soul to say (with some) that the Apostles [it is impossi­ble to renew them again to repentance] doth not speak of an absolute impossibili­ty, but of a very great diffi­culty; as when Christ seemed to make it an im­possible thing for a rich man to be saved, yet that it was not impossible with God.

I will not take upon me to disprove that interpre­tation, [Page 115]but that which will be most satisfactory, is to suppose the worst (as to be sure the troubled soul will doe) and so to look upon it as reall impossibility for such an one, as the Apostle there speaks of, to be re­newed again to repen­tance.

And then I shall first lay down these unquestionable propositions by way of pre­misall.

1. Prop. It is certain that those, who have not one­ly received some enlight­nings, and common graces of the Spirit, but are also really and truely sanctified, may through temptation [Page 116]and infirmity, doe those things, which they know to be sin: as no doubt but David knew murder and adultery to be sins; and Peter could not but know it to be a sin to deny Christ; and to common experience will bear witnesse to the same.

2. Prop. It is as certain that the will may consent to the commission of known sins. David was not con­strained to the commission of the forementioned sins.

3. Prop. And it is no less certain that such may be renewed again to repen­tance: as David and Peter were. Yet no doubt but [Page 117]such circumstances do ren­der the sin more than ordi­nary hainous.

From hence we conclude, that except we make the doctrin all and historical parts of Scripture absolute­ly repugnant, and contrary to each other; yea one doc­trinall part to another, we may safely say, that a per­son who hath been en­lightned, and received the knowledge of the truth, hath tasted the heavenly gift, been made partaker of the Holy-Ghost, and tasted of the good word of God, and of the powers of the world to come, may with [Page 118]external evident compul­sion commit great and known sins, without being sealed up under impeniten­cy, or his sin necessarily acquiring the black and horrid die of unpardona­bleness thereby.

But then as touching the meaning of the Apostle in the forementioned places, to me it seemes plain to any considerative and impartiall eye, that the Apostle speaks onely of to­tal Apostacy, and pro­nounceth that dreadful doome onely against Apo­states, i. e. those who ha­ving received and owned the truth of the Gospel of [Page 119] Jesus Christ, do afterwards without any compulsion, or other seeming necessity, wholly renounce Jesus Christ, and all the truths of the Gospel, and become open and professed ene­mies thereunto.

This is apparent in the former place, where the Apostle saith not, if such shall fall into sin, but if such shall fall away, that is, whol­ly turn away from Christ and the Gospel, utterly renouncing them as fables and impostures. And for the other place, it is as appa­rent that the Apostle speaks not of every wilful sin, or sin against knowledge, but [Page 120]such wilfull sinning, as whereby a man declares himself an adversary and professed enemy to Christ and the Gospel, as it were, trampling upon Christ, in that he makes no more ac­count of his blood, than of the common blood of a ma­lefactor; and doing despite to the spirit of grace, by whom he had before been brought so far onward in Christianity, as to own Christ, and to acknowledg the truth of the Gospel, and make a profession of religion.

For further satisfaction, I refer you to Dr. Gouge upon these places, in his [Page 121]Comment on the Epistle to the Hebrews.

But these things are so clear, that whether we look upon these places as con­taining a description of the sin against the Holy-Ghost or not, yet it is manifest that howsoever the trou­bled soul may apprehend it self guilty of sins aggra­vated with wilfulness, or other like hainous circum­stances, yet if they come short of totall apostacy from Christ, and open re­nouncing of the Gospel, they cannot reasonably conclude from these places that there sins are unpar­donable, and themselves [Page 122]sealed up under a state of impenitency, and there fore they are to look up­on these thoughts as temp­tations cast in by the Devil, for the hindrance of them from returning to Christ for the cure of their spiri­tual distempers, and the recovery of the joys of their salvation.

IT is certain that there is nothing so irrecoverable, or irrevocable as time when it is once past and gone, so that if any ones salvation do depend upon any certain particular, or limited time, it is as impossible for such an one to be saved, if they overslip that time or op­portunity, as it it to call time back again. Hence it ariseth that unspeakable [Page 124]horrour, which sometimes seizeth upon the soul, by apprehending that the day of grace is past and gone, equall with that which a­riseth from the apprehen­sion of having committed the sin against the Holy-Ghost; because it is equally impossible to recall that time, which God hath fix­ed by a firm decree; as to obtain the pardon of that sin, which God hath ab­solutely pronounced un­pardonable.

Now therefore for ex­tricating the troubled soul out of this Labyrinth, it will be necessary to en­quire, whether there be [Page 125]any such fixed or limited time? which it is? and how it may be discovered?

There are three ex­pressions in scripture which are commonly looked up­on, as pointing out to us such a limited time. In Luke 19.44. it is called the time of visitation. In 2 Cor. 6.2. there is mention of the ac­cepted time, and the day of salvation.

It will be necessary to premise something for ex­plication of these expres­sions, that the way for re­solving the doubts hence arising may be the more clear.

We must observe that [Page 126] the time, or day of visita­tion, is used very variously in Scripture. For some­times there is mention of a visitation in a way of judgement, and sometimes in a way of mercy. And in­deed in the old Testament it is most frequently used for the time of Gods Pu­nishing or destroying a people for their sins, as in Jer. 10.15. Jer. 50.27. Isa. 26.14. And in Numb. 16.29. it is used to signify an un­usual and strange kind of death and destruction. This kind of visitation is desi­rable to none.

But otherwhile it is used to signify Gods merciful [Page 127]providences to a person or people. By his common providences of mercy he is said to visit, as Psa. 8.4. and Psa. 65.9. But in the new Testament the word is most commonly used to signify more speciall blessings.

1. As the great and ge­neral blessing of sending Christ into the world to re­deem his people Luk. 1.68.78. Luk. 7.16. And the par­ticular time of this visi­tation is over to all, not to the prejudice, but to the generall benefit of the world.

2. It is used to signify all means of grace and of­fers of mercy by Christ in [Page 128]the Gospel, Luk. 19.44. How the time of this visi­tation is past away, shall be shewed anon.

3. It is used to signify the effectuall blessing of the means of grace to the conversion of the persons so visited, as 1 Pet 2.12. Now happy are those bles­sed souls, whose day of vi­sitation in this sense is past, that can say, that the day and time is past, wherein the Lord did effectually vi­sit them with offers of Christ and grace, to their acceptance and conver­sion.

As for the accepted time and the day of salvation, [Page 129]they signify one and the same thing, which is no o­ther, but the time, where­in means of grace are affor­ded, and offers of Christ, and life by him are made to the soul. This is called the accepted time, because it is the time wherein, if we close with the offers that are made, and make a right improvement of the means that are afford­ed, God will accept of us in Christ. And it is called the day of salvation, be­cause the means of grace and offers of Christ, are means and offers of salvati­on by Jesus Christ. So that the sense of these two lat­ter [Page 130]expressions falls in with the second sense of the day of visitation in mercy.

So then the meaning of those expressions in refer­ence to the present case is this, viz. that there is a time wherein God doth mercifully visit a person or people with the means of grace, and offers of life, & salvation by Jesus Christ, wherewith if they shall close by unfeigned repen­tance and saving faith, God will accept of them in Christ, according to the te­nour of the Gospel.

Now for the clearing of such doubts and difficul­ties as may arise, concern­ing [Page 131]this day of visitation, and the accepted time, I shall lay down these fol­lowing propositions.

1. Prop. In reference to Gods decree, the accepted time can no more be past now or another time, than it was from all eternity.

For the decrees were made from all eternity, and do remain unchangeable to all eternity.

But whatsoever there is in these decrees, which concerns the salvation or damnation of any particu­lar persons is altogether secret, God having no where written them, nor any way made them [Page 132]known, nor made them possible to be searched in­to, any further than the e­vent doth declare them. And therefore for any one to conclude himself, either from the beginning, or from any particular time or day past, to be in an un­alterable state of reproba­tion, is no better than an horrid presumption pro­ceeding from the Devil and a deluded heart, and not any way from the word or spirit of God.

2. Prop. The time of a Nations or Peoples visita­tion in generall may evi­dently expire, and be vi­sibly past. The Gospel may [Page 133]be removed, and ordinan­ces taken away from them, or so overwhelmed in a deluge of ignorance and error, that it may be true­ly said, that the accepted time and day of salvation is ceased unto them.

Yet this neither bars of­fers of grace, from being made to particular persons in that nation, nor makes them void to such, as are willing to accept and close with them. It is evident that there was such a ces­sation of the day of salva­tion to the Nation of the Jews, upon their rejection of Christ, Matt. 23.37, 38. Luk. 19.42, 44. And upon [Page 134]their rejection of the doctrine of the Gospel pub­lished by the Apostles, Act. 13.46, 51. Act. 18.6. Act. 28.25. &c. 28. So that they became no Church, no peculiar people in that speciall relation to God wherein they had stood for many ages before. Yet we know that there were many particular persons of that nation, yea some thousands at that time and afterwards, that, accepting of the Gospel-offers of grace, were accepted of God, added to the Church and made partakers of Gospel salvation, Act. 2.41, 47. Three thousand [Page 135]at one time were added to the Church, and no less than five thousand at a­nother time, Act. 4.4. be­sides those that came in daily in smaller numbers.

3. Prop. The day of grace cannot be said to be past to any particular person, so long as they continue under the gene­rall call of the Gospel, and have any desire to close therewith. And this is to be understood, not on­ly of such calls as may or shall be made afterwards for time to come; but whosoever hath at any time received, a call by the generall publication [Page 136]of the Gospel, though they have hitherto reject­ed and made light of all those invitations, yet if at any time while they live, they shall have an hearty desire, to come to Christ for life, and to close with him upon the terms of the Gospel, then is the accepted time, then is the day of salvation; they shall in no wise be cast off.

4. Prop. Yet without question it is very dan­gerous to put off invita­tions, and to make excu­ses, and delay the time of our closure with Christ. For while we are delaying and rest in good purposes [Page 137]for the future, death may come at unawares, and put an end indeed to the time of our visitation, and put us past a capacity of ac­cepting, if we would.

Besides, by continu­ance in sin, the heart is hardened through the de­ceitfulness thereof, and becomes more, and more unfitted, and unwilling to be brought in subjection to the Government of Christ, and the terms of the Gospel.

And moreover, by de­lays and excuses, the spirit of God is grieved, and may with-hold his motions, and cease to stir up de­sires [Page 138]in the heart after Christ any more. There­fore it is good, to take the spirits advice, to day if ye will hear his voice, harden not your hearts; take Christ, and grace, and life, while they are to be had; for if we delay, though it be but to another call, or another day, we know not what a day may bring forth to our eternall pre­judice.

5. Prop. If after all this, we could suppose that the time of any particular persons visitation could be past while he lives, yet without all doubt it leaves him under that stu­pidity [Page 139]and obduracy in sin, that he is altogether sensless of his condition, and the misery of it: so far is he from bewailing the losse of his opportu­nities, and wishing in that respect, that time past could be called back a­gain.

So that I never desire a more sure evidence, that a­ny ones particular day of grace is not past, than to find him mourning under the fears of it, bewailing his sins and want of grace, and thirsting after Christ and his righteousness.

To this head I shall only add one word by way [Page 140]of explication of that ex­pression of the Apostle Paul, now is the accepted time, now is the day of sal­vation.

This word [Now] is not to be understood so restrictively, as if the A­postle limited the accept­ed time to that day or hour, wherein he spake or writ, but now, that is, now that the partition wall betwixt Jew and Gen­tile is broken down, the limits of the Church en­larged, the Messiah re­vealed, the Gospel preach­ed, and all indifferently called to faith and repen­tance; now is the time [Page 141]wherein all without di­stinction may come in for a share, in the benefits pur­chased by Jesus Christ, and whosoever comes and closes with Christ upon the terms of the Gospel, shall be accepted and saved.