Fourthly: Ye must know, That there is a Secret, Dormant Peace; and there is a wakened and Apparent Peace: Peace in the Seed, and Peace in the Flower. As it is with many a wicked man, for the present he hath great Comfort; but when affliction comes, and the day of death comes, then he hath trouble; trouble in regard of sin; Why? the sin, and guilt was in his heart before, only it lay sleeping there, but now it is risen. So with a Godly man in regard of his Peace: possibly for the present, he may be full of trouble; but when affliction comes, and the hour of death comes, then he hath Peace and Comfort; Why? it was there before, it was at the bottom, only he was not aware of it, he did not know of it. For now, ask such a weak Christian who is thus full of fear for the present (ye see there is a Drunkard, a Swearer, a Wanton) Would you be in his Condition? would you be contented to be in that mans condition? O no, says he, I would not be in such a condition for all the world. And why doth he say so, but because there is a peace and quietude at the bottom, although he be not aware of it? It is true, the Saints grieve, but then, dolent et de dolore gaudent; they rejoice that they can grieve: they are troubled for sin; and they have rest and quiet in this, That they can be troubled for their sin: they have no Peace ⟨p. 10⟩in their sin; but they have peace in this, that they can have no peace in their sin. For say now unto them, are ye troubled that ye are troubled; you are in some measure grieved for sin; and are ye troubled that ye are grieved? No, will they say, I am glad that I am grieved for sin; and the Lord knows, it is my trouble that I can be grieved no more; I have quiet and peace in that I am troubled. Some have peace in the direct act, and some have peace in the Reflex act, Some have it more at the first hand, and some have it more at the second hand. But consider all these distinctions, and you will find, that there is no godly man, but more or less in some of these respects, he may be said to have peace within. But suppose it be so, What is the issue of this Doctrine? what doth it tend and lead unto?
Fourthly: Ye must know, That there is a Secret, Dormant Peace; and there is a wakened and Apparent Peace: Peace in the Seed, and Peace in the Flower. As it is with many a wicked man, for the present he hath great Comfort; but when affliction comes, and the day of death comes, then he hath trouble; trouble in regard of sin; Why? the sin, and guilt was in his heart before, only it lay sleeping there, but now it is risen. So with a Godly man in regard of his Peace: possibly for the present, he may be full of trouble; but when affliction comes, and the hour of death comes, then he hath Peace and Comfort; Why? it was there before, it was at the bottom, only he was not aware of it, he did not know of it. For now, ask such a weak Christian who is thus full of fear for the present (ye see there is a Drunkard, a Swearer, a Wanton) Would you be in his Condition? would you be contented to be in that mans condition? O no, saies he, I would not be in such a condition for all the world. And why doth he say so, but because there is a peace and quietude at the bottom, although he be not aware of it? It is true, the Saints grieve, but then, dolent et de dolore gaudent; they rejoyce that they can grieve: they are troubled for sin; and they have rest and quiet in this, That they can be troubled for their sin: they have no Peace ⟨p. 10⟩in their sin; but they have peace in this, that they can have no peace in their sin. For say now unto them, are ye troubled that ye are troubled; you are in some measure grieved for sin; and are ye troubled that ye are grieved? No, wil they say, I am glad that I am grieved for sin; and the Lord knows, it is my trouble that I can be grieved no more; I have quiet and peace in that I am troubled. Some have peace in the direct act, and some have peace in the Reflex act, Some have it more at the first hand, and some have it more at the second hand. But consider al these distinctions, and you wil find, that there is no godly man, but more or less in some of these respects, he may be said to have peace within. But suppose it be so, What is the issue of this Doctrine? what doth it tend and lead unto?
