The truly blessed man, or, The way to be happy here, and forever being the substance of divers sermons preached on Psalm XXXII / by Samuel Willard.

VERSE VI.

6. For this shall every one that is Godly, pray unto thee, in a time when thou mayst be found: Sure∣ly in the floods of great waters, they shall not come nigh unto him.

WE now proceed to the third part of the Psalm; in which David directs us how to improve the faith of the Doctrine of this Blessedness, arising from a state of pardon, ••••emplified in himself. He directeth himself to God in the words, but the Doctrine in them is accommodated for the encouragement of all that fear God. And here he tell us.

1. What is the duty of the People of God on his account, For this, &c.

2. What is the priviledge of such, surely, &c.

3. Professeth his faith in God on this account, for encouragement. Verse 7.

We may take these things up in their order.

1. He declares what is the duty of the People of God on this account, for this shall, &c.

In the words observe,

1. The Subject of this Duty, the Godly: the ••ord signifieth one that is Benevolent, Beneficent, Pious or Good. A Godly man is called by this ••ord, either to signifie that he is merciful and beneficent, or that he hath obtained mercy and goodness from God: We are here to understand 〈◊〉〈◊〉 for one that hath the saving Grace of God

put into him: for till this no man can truly seek God.

2. The extent of the Subject; every one that is Godly: It is a disposition that God puts into all that are truly Converted, and they shall exert it on the occasions of it.

3. The duty it self; he shall pray: this word when applied to praying, implies the bringing our cause to God, laying it before him, and leaving it with him; all of which is proper to a petitionary prayer.

4. The Object of this prayer; God, he shall pray unto thee; to pray to any other is Idolatry, and to ask help of that which cannot succour us.

5. The thing it self prayed for, for this, i. e. for this forgiveness. When they find themselves op∣pressed with the Guilt of sin; or it may point us to the encouragement of so praying; for this, may be read, upon this, i. e. upon the reading and be∣ing acquainted with my experience, and good success in so coming to God.

6. The season of this prayer, in a time when thou mayst be found; Heb in a time of finding. Some interpret it of a time of affliction, when their sin have found them out: but others, and so on. Translation understand it of an opportune time wherein God is ready to be found of such as in∣deed seek him.

Three Doctrines may here be observed.

Examples of Pardoned Sin∣ners, our Encouragement.

DOCTRINE. I.

THE instances of Gods forgiving any upon their hearty confessing their sins to him, should encou∣rage others to hope for, and seek it of him in the same way. The very subjoyning of this to what went before, intimates this truth; if we consider David as turning his speech to God, he doth, as it were, say, this is the honour thou shalt get, by doing thus graciously by me; thou shalt have more Customers, others when they hear of it, will be animated to seek to thee for mercy. The great incentive to this, is from the gracious discoveries that God hath made of himself in his Word, those alluring promises, with which he animates desponding Sinners to seek him; but yet his works also have a voice in them, and confirm his Word, by giving an example in which his Word is verified. Here take these conclusions.

1. That there are many eminent instances of Gods pardoning mercy on Scripture record. He hath set up the monuments of it there, who, though they had been great Sinners, and many ways provoked his just displeasure, yet obtained mercy of him, or their humble submission, and hearty bemoan∣ing themselves before him; and though there be no Saint recorded in the Book of God, who was

not an example of this, but for which they had never been saved, yet there are some who have a peculiar remark for this. What a great Sinner was Manasseh? how wofully did David defile him∣self? What a Chief Sinner had Paul been? What a prodigious fall was that of Peter? and yet we have the register of their obtaining forgiveness, with many more.

2. That the Word of God gives us a distinct ac∣count of divers of these. It not only mentions them to be such, but mentions the Dispensation towards them in the circumstances; for,

1. It tells us how they had Sinned. Not that God delights to be raking in the kennel of his Chil∣drens follies, when he hath cast their iniquities into the depth of the sea, but to set the examples of his Grace before others; for mans sin is the foil of Gods Grace; and the more black that hath been, the more orient do the colours of this appear to be their sin therefore is declared in its aggravations: so Davids, 2 Sam. 11. & 12.

2. It acquaints us with what distress they were in after they had so Sinned. What Convictions, what compunctions they felt in them; what pain they were in by reason of their wounds and broken bones, what terrible agonies they suffered on the account, see Context, verse 3, 4. and Mat. 26. ult. and else where.

3. It shews us what course they took to get their Sin pardoned. In what way they gat relief, and found mercy at Gods hand: What confession they made to God, how they bemoaned themselves bitterly

how earnestly they besought God for mercy, with what deep Humiliation; and self loathing they prostrated themselves at the footstool of the Throne of Grace; to this serve all Davids penitential Psalms; and we have such an account of Ephraim, Jer. 31. 18, 19

4. It particularly notes what success they found in this way. How they sped with God in thus do∣ing; how they sought a pardon, and obtained it, so, Context, verse 5. God did not spurn them out of his presence, but when he saw these Prodigals humbling themselves, and resolving to return, he met and embraced them, Luk. 15. 20. So Paul, 1 Tim. 1. 13, 14. Manasseh, 2 Chron. 33. 12, 13. And what tenderness God exprest to Ephraim be∣moaning himself, Jer. 31. 20.

3. That this manner of Dispensation continueth to be exemplified in Gods Providence. We have not the same ground of assurance now concerning others, in that we have only their own Testimony, as we have for those recorded in the Book of God; however there is a charitable credit to be given them; yea, we often see so much of God in them, as greatly establisheth our confidence in the thing: how many who have fallen, and God hath ••ut them in trouble, and brought them to the ••rinks of despair, and yet while they have been seeking God, with confession and repentance, in ••he name of Christ, they have been lifted up, and received great consolation.

4. All these are for our instruction; and we ••••ught so to improve them. We are told, Rom. 15.

4. That whatsoever is written, is for ou•• learning. The design of the whole Scripture is one, viz. To enlighten, direct, and help us in the Glorifying of God. Such passages therefore as refer to the dealing of God with such as have sought pardon of him, under distress of Consei∣ence, are not meerly for our speculation; not do we rightly use any Scripture History, unless we apply it to our selves, and draw some Lessons from it, for help us in our great business, and that must be suited to the design of it: and no Pro∣vidences pass before us but we ought to observe them, so as to use them for our advantage.

5. The Lessons that we are to learn from such Examples, as these refer to two heads.

1. To nourish hope in us against despair. When upon the apprehension of our Sins, and the ag∣gravations of them, we are ready to sink in en∣couragement, we should gather hope to our selves, by contemplating these, and fetching ar∣guments of hope, and they are such as these.

1. That there have been those who were in 〈◊〉〈◊〉 case, and have done will. Unparallel'd cases an apt to put men to a stand, and Satan endeavour by them to dishearten us; but when we discover how others have been in all points as bad of •••• as we, possibly worse, and yet have obtained Mercy of God; it tells us there is hope that 〈◊〉〈◊〉 may fare well; Paul therefore tells us that th•••• was Gods design in him, 1 Tim. 1. 16.

2. God herein exhibits his readiness to pardon. H•• hath declared it fully in his word; and if w••

will follow him in his works of this nature, we 〈◊〉〈◊〉 find it plain; and there is abundant force in this way of reasoning: if God had not de∣lighted in pardoning Sinners, certainly those that had done so much to provoke him to the highest, would never have found favour: David therefore thus pleads, Psal 51. 13. Then I will ••••ach Transgressors thy ways, and Sinners shall be con∣verted to thee.

3. And hereby God proves his faithfulness to his Promises. The promises on this account are so great, that one under the apprehension of his own vileness, is hardly perswadable to believe that there can be any such thing, and puts it away as incredible; but when he sees such as himself to have adventured on the promise of Grace, and cast themselves upon God, and ••ome off pardoned, and justified, it puts the ••••uth and fidelity of God beyond all question.

2. To direct us what course to take, and so strengthen our faith in it. Examples do lay the Rule plain before us, and give us a Copy to write after; and when we see how they did, it tells us what we are to do: and because they sped, it helps us to believe that we may speed too: for,

1. God is the same still. He ever carrieth himself to us like himself: what he hath been to his people, that he will be; there is one way in which he dispenseth his grace from first to last. Hence that encouragement, Mal. 3. 6. I am God, I change not.

2. This way is accommodated to the Precept. God hath given direction to Sinners what to do, and how to seek him so as to find him: Now, if we compare these examples by this Rule, we shall observe that they followed the directions given them by God, else they had not sped: so that by their good success we may better understand what God requireth of us; and this must also help our faith.

3. It is a trodden way. It is not an untraced path; we are not to begin in it, but others have gone before us, and we are to follow them: and as it is thereby the easier to find, so it is the more hopeful of success. We have leaders in it, and so may the better keep it: and it may put life into us, when we see they have done well in it, and are gotten safe through it.

4. It is a way in which none ever miscarried. A great many have gone in it, and if but some had prospered, it would be matter of hope, but when we see that none have failed, but every one hath done well; and there cannot be one instance produced of a Soul that hath missed of Gods mercy, and a free pardon, who hath thus sought it; what can be more animating to our faith in the prosecution of it?

USE I. For INFORMATION in two particulars.

1. Learn hence, that it is profitable for Christians, on occasion, to communicate their experiences to others.

God hath made man to be a sociable Creature, and this sociableness cannot better be applied than in a Religious way. Gods dealings with us, are not for our selves only, but for the sake of others too, and we should endeavour to make them so. Consider;

1. This will tend to the Glory of God. It is one way in which we have great advantage to Shew forth his Praises David therefore calls on them that fear God to hear him declaring Gods gracious dealings with him, Psal. 66. 16, 17. Hereby we may set forth his precious Attributes, and shew how we are the Monuments of them, which will glorify him.

2. It will serve greatly for the benefit of drooping Souls. When they hear us telling what straits we were in, what fore Temptations we have been burried withal; and how seasonably, and suita∣bly, while we were waiting for him, God came into us, and sealed up his love, and what impressi∣ons we find of it upon our spirits: we may by this give a good lift to help them out of trouble: and God hath very frequently blessed such a course as this; and this also will help farther to establish our own Consolation.

2. Be we advised, that there is a misimprovement of the Examples of Gods people in this regard, which we are to be cautioned against. They are good helps in themselves, and prove so to them that wisely use them, but they may be abused, and then they will turn to harm: beware of this: And there are three ways in which it may be done.

1. When we encourage our selves in Sin by them. The use of them is to encourage us to Repentances this then is an abuse, when we look on the exam∣ples of such as sinned grievously, and yet found mercy, and thence infer, that there is no such danger in sinning, we may be bold to transgress, because they were pardoned: what is this but to turn the Grace of God into wantonness, and to Sin that Grace may abound? to adventure to throw our selves over a precipice, because we have an instance of one that fell over, and escaped with his life, forgetting how many have so fallen, and it hath cost them their lives. God will be provoked to leave us to perish, if thus we affront his mercy.

2. When we strengthen our carnal security in sin by it. The use of such examples is, that when we have fallen through temptation, and are terrified at it, we may be encouraged hereby to Repen∣tance, and make haste to God for a pardon: but if instead of this, we argue there is no danger, we may put off the Conviction, and delay our Repentance, and get a pardon when we wish; and so live and ly under Guilt without remorce, this is to prevent the end of such instances, and the rea∣dy way to be left by the Spirit of God, to be har∣dened in sin, to our ruine.

3. When we use them only for encouragement, and not for direction We take that part of the instance such an one so sinned against God, and provoked him, and yet God was merciful, and forgave him, and by this forthy our Presumption, that there is

no danger, we need not be afraid, but we never enquire what they did, or in what way they found the mercy of God; and thus they are so far from being an Example, that they become a Snare to us, and instead of using them for Gods Glory, and advantage, we gratily Satan, and expose our selves to the greater hazard. Take heed then lest we be deceived; though Paenitent David got a pardon, yet impenitent Sinners, have no reason to conclude from thence that they shall fare as he did.

USE II. Let it then be to direct and help us in the right improvement of such Examples, for our bene∣fit. Let us rightly apply them, and that both for encouragement, and direction.

1. Let us use them to encourage our hope in God for his mercy, whatsoever our sins have been. Doth the Guilt of Sin oppress us? have we fallen by our ini∣quity, and are conscious of our danger, and the Di∣vine anger we ly open to? and do our hearts con∣demn us, and Satan urge us to despair of pardon? Let us now make use of these Examples, to excite our hope. And to that end.

1. Learn by them to have good thoughts of God. We are apt to think hardly of him, when his Arrows stick in our sides, and his terrours make us afraid: look upon these, and see what a God he hath been to such as we are, and let that perswade us that there is forgiveness with him; that he is not an in∣exorable God, these have found him propitious, and so may we. We shall never come kindly to

him for pardon, till we can say of him, as they o•• the Kings of Israel, 1 King. 20. 31.

2. Hence let these Thoughts make us resolve to go to him for Pardon. While we look on him in his anger, that makes us to keep out of his sight; buy when we believe, that he is ready to receive poor Sinners, and pass by their Iniquities, this will en∣courage us to come into his presence.

3. Hence let us oppose these Examples, to all the arguments of Despair that are obtruded upon us. Satan, and a misgiving heart will offer hard at this; but let us answer all with these: And there is no case in which we may not have one or other of them to do this withal. Have our Sins been very Great, of the biggest Size? and doth the greatness of them terrify us, as if they were too big for Pardon? consider, What were David's Sins? What were Manasseh's? Yea did not David bring that for a plea? Psal. 25. 11. Pardon mine Iniquity, for it is Great. The greatness of them can neither out bid his Grace, or his Will to forgive. Have they been multiplyed Transgressions? and doth this dishearten us? See what a fearful Catalogue is recorded of Manasseh, 2 Chron. 33. begin. and yet they did not obstruct his Pardon. Yea, what saith God himself, Isa. 55. 7. He will multiply to Pardon. Have they been against special Kindnesses bestowed upon us, and so rendred us Guilty of horrid Ingratitude to God? Remember how God sets forth Davids sin with all such Circumstances, 2 Sam. 12. begin. and yet he readily forgave him all, when he humbled himself before him. Have

they been against many Means used with us to re∣claim us, which we have despised, & thereby sorely aggravated them? We have been often warned, and threatned, and yet persisted? and was not this also one circumstance in Manasseh's Sin, 2 Chron. 33. 10. Have they been after we have receiv∣ed the Grace of God in converting us, and so pe∣culiarly grieved his Holy Spirit? this must needs put a very black aspect on them: but still remem∣ber, this was Davids very case, and Peters too, but yet he did not take his Spirit from them, but gave them Repentance, and upon it remitted their Sins to them. Are they Sins that you have long lain in; and been habituated to? and this makes you to think you have out lived your day of Grace, and it is too late to hope for favour from God; and did not David ly a long time remorceless under his great sin? yet when at last God roused him; and he repented, he was forgiven.

2. Let us improve them to put us upon the right course to obtain this mercy at Gods hand. If we joyn not this to the former, it will signifie nothing. And here,

1. Consider what they did in order to their obtaining forgiveness. And therefore:

1. They were throughly convinced of their Sin. God made them to see it, and know it, Psal. 51. 3. They had a deeply imprinted sense of what they had done, and how they transgressed.

2. They Confessed their Sins heartily to God. They did not hide them under their Tongues; they did not excuse, or mince, or extenuate them, whiles

they so did they got nothing by it: but they ac∣knowledged them. Context, Vers. 5. 2 Sam. 12. 11.

3. They submitted themselves to God. They took the shame of their Sins to themselves, and acknow∣ledged that all miseries belonged to them for the same; and that God was righteous in condemning them, Psal. 51. 4. Dan. 9. 8. And so they yielded themselves up to God.

4. They prayed hard for a pardon. They besought God for his mercy; yielded that nothing else but mercy could do it; that God must do it for his name sake if at all, and accordingly pleaded it •• Psal. 25. 11.

5. They forsook their sins. They turned from and renounced them utterly, Judg. 10. 16. 2 Chr. 33. 15.

2 Believe that if they had not thus done they had ne∣ver found mercy. If they had gone on impenitent∣ly, they had not been made the instances of Gods forgiveness; and indeed the Word of God stands for this, Prov. 28. 13.

3. Let us follow their steps. This is the right improvement if we would fare as they fared, let us do as they did: take them as our Copy, and write after them, mourn as they did, if we would be comforted as they were: Confess with them if we would have a sealed pardon, as they had.

4. In thus following them, let us wait upon God believingly. In this way strengthen our faith from their pattern; encourage our Souls with this; and these were as I am, and thus they did, and are now happy; I will then trust in God, and thus wa•• for his Salvation.

Forgiveness obtained in the way of Prayer.

DOCTRINE II.

IT is the Duty of all, and the disposition of every Gracious Soul, to pray to God for, as they hope to obtain forgiveness of him. They that would have it must pray for it; and they that have true Grace in them will so do.

There are two Propositions in the Doctrine.

1. It is the duty of all that hope to be forgiven by God, to pray to him for it. That this is a duty is evident, because God hath required it; though God hath purposed to bestow a pardon on all his Chosen, yet Prayer is a required medium in order to the obtaining of it, Ezek. 36. 37. I will be sought, &c God therefore connects their Calling and his Hearing together, Jer. 29. 12, 13. But it ••t be enquired, What dependance this forgiveness ••ath on our praying for it? We may take this brief account of it.

1. That Gods forgiveness is every way free to us. ••e cannot deserve it by any thing of ours. It is of the very nature of a pardon, that it is free. We must distinguish between the provision made ••n the Covenant of Redemption for our being pardoned, in which we were bought, and satisfa∣ction

was made to the Justice of God; and the Dispensation of it to us in the Covenant of Grace, in which it is freely bestowed, and the meer mercy of God is celebrated. Whatever Christ hath done to merit it for us, we our selves never did not could do any thing towards the deserving of it. So that our prayers cannot, of their own nature, oblige God to pardon us: and therefore we are, in them to confess our own unworthiness of it Luk. 15. 21.

2. Hence all the media by which we come to obtain any favour from him, are his free gift. He hath prescribed them, as an order in which we are to come by his benefits: yet, not only the benefits themselves, but also all the grace and help where by we are enabled so to wait upon him for them is from him. He gives Repentance, as well as Re∣mission, Acts 5. 31. He helps us to pray, as well as pardoneth us on prayer, Rom. 8. 26. So that his Grace doth equally appear in the one as in the o∣ther. So that though he hath made promises to such conditions, yet he must give them, or we can never work them in our selves.

3. That Faith in Christ is the great medium by which we apprehend Gods forgiveness. We cannot merit it, all that we have to do, is to receive it which is only by an hand of Faith. Hence Justi∣fication, to which pardon belongs, is in the Gospel restrained to believing, Rom. 5. 1. But this hath been already insisted on.

4. That our faith must be acted on Christ for our apprehension of this pardon. I here dispute not

whether the habit of Faith doth not put us in a safe state? We are here only considering the order of the Oeconomy of the Divine dispensation to us. As to Gods dealing, with Infants, it is dark to us: We can readily conceive them Subjects as well capable of the Sanctification of the Spirit, as of natural corruption: though how they should exert acts of faith and repentance, is beyond our con∣jecture. But as to others, we know that the habits of Grace are infused for action: and to believe in Christ for life is an act of the Soul, proceeding from such a principle, and not meerly the principle it self, though it presumes a power put into us, else we could not take hold on Christ. Now it is actual believing to which the Gospel promise is made, Joh. 3. 16. And therefore it is called a coming to him, Math. 11. 28.

5. That this faith is most suitably expressed in Prayer. That prayer is a duty of Natural worship, the light of Nature, as well as the word of God, informeth us: that we should carry our wants to God in Prayer, appears from the nature of it; that all our Prayers are to be made in faith, we are assured, because such Prayers only is Effectual. We must ask all in the Name of Christ; we have no other way of access to God. Now forgiveness is one of our great wants; and that to pray in faith for it is most suitable, will appear, if we consider,

1. Herein we testify our felt want of it. It is sence of need that drives men to Prayer. All formalities without this feeling, are but idle strains of comple∣ment which God hath no regard for. And indeed

the end of Prayer is not to acquaint him with our necessities, for He knows them before, Math 6. 8. but to affect our selves with them. God would have us know our need, that we may put the better va∣lue on his kindness: it is therefore upon felt want that we are advised to ask, Jam. 1 5.

2. We herein also acknowledge God to be the author of our forgiveness. This he expecteth of us. It was one clause in his Prayer, Dan. 9. 9. To the Lord our God belong mercies and forgivenesses. And if we do not believe and acknowledge it to come from him, why do we ask it of him? and here is a dou∣ble exercise of faith: we believe that he can for∣give, and we believe that if ever we be forgiven, it must come from him, Psal. 130. 4. Dan. 9. 9. When we go no whither else but to him for it, we give him the glory of it.

3. We herein declare that he is a free Agent when he forgiveth us. The very asking a pardon, if sin∣cere, implies that we acknowledge our Guilt; o∣therwise we could not know what we want a par∣don for. And when we seek to have Guilt re∣moved in way of a pardon, we signify by it; that we have no satisfaction of our own to make for the offence, but it must come from the benignity and compassion of him whom we have offended. So that Gods free Grace is fully asserted in our Pray∣ing for forgiveness, and that it is at his liberty; It is therefore asked in his Name, Psal. 25. 11.

4. Hence this puts us into the best posture to receive it. God will magnify his mercy in pardoning our Sin, and what posture better becomes us to take it

of him, than lying prostrate at his feet, resigning to his mercy, sensible of our own unworthiness, Justifying him in his severity against us, imploring him to look upon us in tender pity? and all this belongs to the very frame of a right praying to God. God is most honoured by taking us off from the ground, where we ly before him in our shame; thus is the Prodigal represented, Luk. 15. 21.

5. Hereby we testify what an high value we have for a pardon. God expects that we place a worthy esteem on his benefits. Men that do not pray for pardon, shew that they prize it not. It is a poor thing that is not worth asking: But when with earnest Supplications, and undeniable requests, we besiege the throne of Grace, and will not let God alone till we have it, we shew that we account it a glorious thing: and when we obtain it, we shall be answerably affected with it; and God will so be glorifyed by our thanksgivings.

2. It is the disposition of every gracious Soul thus to pray. I do not mean that they are always actually engaged in it; they may sometimes keep silence, as David, Verse 3. But that there is a principle in them disposing to this, and will sooner or later put them upon it: and there are these things that will make 〈◊〉〈◊〉 clear.

1. The Grace in a Believer, not only fits him for, out also enclines him to Universal Obedience. Grace is put into us as a principle of Obedience; now it is of the nature of every principle that it hath a ten∣dency to the reaching of its end: and it is univer∣sal Obedience that we were made for, and for

which we are Sanctifyed by the Spirit: and the new Nature, is ever aspiring after new Obedience.

2. That Godly men do often stand in need of ne forgiveness. This hath already been considered. There is new provocation given to God by every folly that we labour of, and defile our Consciences withall; & we are under an apprehension of Guilt, till God hath forgiven us these sins; nor can we have peace within, till we obtain this; ves. 3, 4.

3. There are none that do so resent the need of for∣giveness as the Godly when under Conviction. For,

1. The anger of God is more terrible to them than to others. Others indeed may be more slavishly afraid, but these have a more genuine fear of it, Psal. 119. 120. My flesh trembleth for fear of thee. The most genuine fear is filial, and that which is grounded in love. A gracious Soul valueth the Love of God more than life it self, & therefore his anger is awful to him: he hath felt the bitterness of it, and that maketh him to dread it.

2. Hence the apprehension of Guilt is to him more in∣tolerable. He knows it to be a Fearful thing to fall into the hands of the living God, Heb. 10. 31. And when he finds Guilt upon his Conscience, he knows that he lyeth exposed to Gods anger; and he can∣not tell how to bear it, he cannot live under it, the weight of it sinks him; he can have no rest so long as it abideth on him, Psal. 38. 3.

3. Hence this directs him with greatest earnestness to seek a pardon. The carnal man, when in trouble, hopeth to get ease some other way, and takes the courses which his vain heart dictates to him: but a

Child of God knows that there is none to be had but in the reconciled face of God, and so abandons all other courses; he runs not away, from, but maketh speed to his father, and submits himself, knowing that thus only he hath any hope, thus did David, Psal 51. And he begs and entreats sen∣sibly and earnestly for it.

4. These have all helps and encouragements to prompt them to seek and pray for a pardon. And this added to the former must needs dispose them to it, for,

1. They have already experienced the sweetness of a pardon. When they were under the terrours of the Lord, and the apprehension of their Guilt at first, God was pleased to come in with his favour, and speak peace to them, by letting in a beam of light, and letting them know that their sins were forgiven: and this was the joyfullest hour that ever they had in all their lives: the comfort of it could not be equalled by any thing in the world, Isa. 12. 1. Which will put them upon seeking it again.

2. They have also found God ready to forgive. They have been the instances of those commen∣dations given him in the Scriptures, that he is prone to pardon; that he is a God forgiving iniquity, trans∣gression and sin. When they were ready to cast off all hope, and give themselves up for gone, he came and frankly forgave them, though they could hardly believe it, and could say no more than that poor man, Mark 9. 24. I believe, help mine Unbe∣lief; they have known him to be a merciful God, and how doth this animate them?

3. They have known the prevalency of prayer on this account. They remember it was when God brought them on their knees; it was whiles they were presenting their supplication to him, lying prostrate at his feet, that he took them up into his arms, and gave them a kiss of reconciliation: and this points them the way in which to seek it a gain, and so puts them upon it.

4. They have an interest in God. Though he is angry with them, and witnesseth it in their Con∣sciences, yet he is their Father; he loveth them; they are under the glorious promises of the Gospel, of which this is one, that if his people sin against him, yet if they repent and pray to him, he will for∣give; and though the evidence of their interest in him may now be clouded, yet there are usually some resentments of former experiences, which perswade them to hope he will remember a Fa∣thers pity for them, and receive them praying to him.

5. The spirit of supplication dwells in them. It is he that helpeth his to pray; now he dwelleth in e∣very Godly man; and though he be grieved by their sins, yet he doth not forsake his dwelling: and this is one thing he doth for them, viz. He helps them to call upon God as a father, Rom. 8. 15. He excites them, and brings them before him on their knees, and this he will do sooner or later in all these.

USE I. Learn hence how vain a this it is for those to presume of a pardon, who neglect

Prayer. And are there not too many of these? God knows who they are, who hold up their heads with confidence, and pretend to rely on him for forgiveness, who yet call not upon him: they seek not God, and yet hope that he will ac∣cept them; but be not deceived; though God is Gracious, yet if you cannot pray, you will miss of this favour; and good reason, for it argueth,

1. Great insensibleness of your Guilt and want. If Sin were your burden and bitterness, it would bring you to ly prostrate before God; and what should he do with a pardon, who feels not his need? if you know not that you are misera∣ble, you are not in a posture to receive for∣giveness at Gods hands.

2. Horrible Pride. Prayerless Sinners are proud Sinners, and therein they discover it; it saith you count your selves too big to stoop to God: and what little reason have such to expect sa∣vour? they are the humble and the penitent that are most like to find favour: and the soul that is truly humbled will fall to prayer; but God seeth the proud a far off.

3. That God will have no praise for this mercy from such an one. He that cannot find in his heart to fall down before God, and beg his pardoning mercy, will never give him suitable thanks for it, if he should confer it on him. Where there is no gratitude, there is no thanksgiving; and where a kindness is not resented, how should a person be grateful? Take heed then of being deluded with false hopes.

USE II. Here we have a Rule to judge by, in what order we are towards forgiveness. And cer∣tainly it is a thing very desirable to be known; and they who have ever experienced what it is so stand Guilty before God, will be sollicitous after satisfaction in this case; and the Rule is, doth the apprehension of our Guilt and misery so affect us, as to drive us to pray to God for his pardoning mercy? if so, we have a good hope of obtaining it of him, for Consider,

1. It is of God to spirit us to prayer: It is one character of a natural man, that he seeks not God, Psal. 14. 4. A spirit of prayer is his gift; and there is a mighty work wrought in bringing the Sinner on his knees, and make him pour out, his Soul to God, in earnest supplication for mercy.

2. When God brings a Sinner thus to pray, it is that he may forgive him. There is ever a gracious design in it. God hath made many gracious pro∣mises to such in his Word, which he cannot deny; if it were not his design to bring them within the compass of the promise, he would not work the condition in them; and therefore when he promi∣seth that they shall pray, he together engageth that he will hear, Jer 29. 12. There is no greater sign of forgiveness then a spirit of prayer for it.

3. Hence he observes when we do pray, and is ready to hear us. He waits to be gracious; he hearkens whether men will address him for it, that so he may take the opportunity to exalt his mercy on them; when he had brought Paul to the ground,

we find how he remarks on it, Acts 9. 11. Behold he prayeth; q. d. Let him have been never so bitter a Persecuter heretofore, yet I will have mercy on him, for he prayeth for it.

USE III. For Exhortation and direction. Let it call upon all, whensoever under the sense of Guilt, to betake our selves to prayer. Do we apprehend the anger of God against us for any sin? let it put us upon our making our requests to him for the removing of it; Consider then,

1. If our sin be not forgiven us, it will undo us. Think it not of little concernment whether our sin be pardoned or no: there needs no more but the Guilt of one unpardoned sin to sink you down into the pit of endless miseries: that one will condemn you, and there will be no hopes of es∣caping the Wrath of God: there is a sentence of death upon every sin, which must be taken off, or you cannot escape.

2. You must pray for this if ever you obtain it. God stands on his honour in this regard: he will have Sinners to know that it is his Prerogative to forgive sin, and will have their petition offered him in order thereto; he will else look upon them as obstinate Sinners, and such as despise his mercy; and if the Sinner hath deserved to dy, and hath his life offered him if he will supplicate for it, and he will not do that, he will provoke God to shew him no mercy.

3. God is a prayer hearing God, & therefore there is hope in this way. Thus the Psalmist pleads, Psal.

65. 2. Oh thou that hearest Prayer; he delighteth to hear the cries of distressed Souls, that feel their woful misery, and have none to help them, and do therefore betake themselves to him, as a God of Salvations: He delights in mercy, and therefore hearkens if there be any miserable Sinner that will apply himself to him for it, that he may shew it him. Let your sins be of what colour or magni∣tude soever, you need not despair; do but pray to him, and there is hope, Isa. 55. 7. He will do so for him that prays for it.

4. This is the end of all the awakenings and trou∣bles on your minds. When God comes to shew us our sins in their colours, to terrify us for them, and make them a burden too heavy for us, it is to drive us to prayer; let us not then improve them to drive us from it. And would you speed?

1. Pray sensibly. Cold prayers argue that Sin is not felt; bear your burden and carry it with you, this is the business of Prayer, Psal. 55. 22. Cast thy burden on the Lord. Let your groans and sigh∣ings be a witness, that your sins are an oppressing load; that you must sink under them, if he do not lift them off by his forgiving mercy.

2. Pray confessing. Thus did David, verse 5. Confession is a proper ingredient of a penitent Prayer. Let your petitions carry a resentment of your Guilt, and worthiness to dy, and that your hope is in his Grace. Confess the righteousness of your Condemnation, and your unworthiness to cast so rich a favour as you pray for.

3. Pray Renouncing all your trust in your Prayers.

Do not look to be heard for Praying, though it must be in this way: for your Prayers can lay no engagement upon him; should he refuse to hear you, you are not wronged. Do not make a God of Prayer, while you use it as a Medium to obtain Gods favour.

4. Pray applying to, and believing in the Righte∣ousness of Christ. This is the foundation of our hope; it is for his sake that we must be forgiven, if ever it be so. It is Christ only that we must rely on, who only can derive a pardon to us through his merits; look on the fulness of them, and be encouraged to wait for his Salvation.

5. Pray perseveringly. God, though he hears them, may yet defer the witnessing your forgive∣ness in your Consciences; but let not this deter you, but follow him with importunity, as the poor Widow did the Unjust Judge; and in this way you may be encouraged, because he hath said, in Psal. 145. 18. The Lord is nigh to them that call upon him, that call upon him in truth.

God to be sought in a finding time.

DOCTRINE. III.

THey that hope to find forgiveness from God in the way of Prayer must seek him in a time when it may be found. There is emphasis in this, they

shall not only pray, but they shall do it seasonably. There are two Propositions in this Doctrine.

1. That there is a time wherein God may be found.

2. That if we would speed in our Prayers for for∣giveness, we must take this time to seek him in.

Prop. I. That there is a time wherein God may be found. And there are three Conclusions contained in this Proposition.

1. That God may be found by sinful men.

2. That the Opportunity of thus seeking God is limited to time.

3. That there are special seasons wherein God is to be found by them that seek him.

1. That God may be found by sinful men. This is the foundation of all our encouragment to seek after him. We may here enquire.

1. When God is said to be found?

2. For the evidence that he may so.

3. The ground of it, or how it comes to pass?

1. When God is said to be found?

A. In respect of his Omnipresence it is every where. Act. 17. 27, 28. And with regard to his Providence, he fills all with his presence and influence, Psal. 135. 6. But it here aims at a gracious discovery which God makes of himself to us. We then find him, when we obtain favour from him in the thing we seek him for, when he is propitious to us, Deut. 4. 29. Gods being found is, opposed to his hiding himself; and his people account him to do so, when they receive no favourable returns of their Prayers, no gracious effects coming thereupon.

But when we ask his mercy, and he bestows it up∣on us, we conclude that we have found him. If when we are burdened with the Guilt of Sin, we humbly address him for pardon, and he applies the promise, and helps us to take hold on it, and wit∣nesseth within us his accepting us, we conclude that we have found him: and so in every other respect in which his Children call upon him. It is he him∣self who comes in by his Spirit to the Soul, and leaveth those things there which testify his presence: Psal. 34. 4. I sought the Lord, and he heard me, and delivered me.

2. For the evidence, that he may be found. Sin in∣deed hath made an infinite distance between God and Sinners, and hath provoked him to hide from them. Every natural man is a lost Creature, hath lost his God, and his happiness, and knoweth not where to find him, but wandereth in a Wilderness where there is no way. But for all this, such is Gods rich Grace, that he hath discovered himself in the Gospel, so as that he may be found again by the lost Creature; and these things will evidence it.

1. He invites men to seek him. This precious ad∣vice is given to all where the Gospel cometh. He would not have men to seek their help else where, but enquire after him. He gives them this call, while they are wandring from mountain to hill, seeking rest, and finding none. 1 Chron. 16. 11. 22. 19. Now God would not invite men to seek him; if there were no hope that they might find him; he doth not delude them, but point them to a way of safety.

2. He hath therefore made promises to such as see•• him, that they shall find him. The Prophet tells 〈◊〉〈◊〉 from God, Isa. 45. 19. I said not to the seed of Jacob seek me in vain. And to make this appear he hath obliged himself, 1 Chron. 28. 9. If thou seek him, he will be found of thee. So, Psal. 69. 32. Prov. 8. 17. Heb. 11. 6. And he who hath promised is faithful and will perform, and they that adventure on his word, shall never see cause to repent.

3. He hath made a way for his being found by Sin∣ful men. And there is nothing wherein God hath equally celebrated his goodness to man, as in this 〈◊〉〈◊〉 that when Sin had shut us out of his presence, and raised Mountains between him and us, he hath been at the cost to remove them, and make a New and Living way for us to find him. For this it was that Christ came into the World, and made the Atonement with his own Blood, that he might pull down the wall of separation: And now he tells us that he is the way, Joh. 14. 6. And so there is a new way Consecrated, Heb. 10. 20. This God would not have done, if he had not designed that some of the lost race should find him in it.

4. He hath given us directions how we may find this way, and him in it. All the Gospel Precepts are adapted to this end. As there could have been no way, if he had not opened it, so we could never have known it, if he had not shown it us, Mic. 6. 8. And his Spirit is sent to influence and guide us into it, Isa. 30. 21. The preceptive part of the Gospel is purposely given for our direction in this affair.

5. Jesus Christ came to seek lost Sinners, and bring them into this way; he himself tells us so, Luk. 19. 10. True, he had a further design in co∣ming, viz. to make this way, by his Priestly Of∣fice; but yet in his Prophetical and Kingly he pur∣sueth this design: for having purchased to himself a Church in the world, he sends forth his Spirit to gather them to himself; he seeks them up in their lost estate, and finds them, and so they find him, Isa. 65. 1.

3. For the ground of this, or how it comes to pass, that he is willing to be found, let these things be considered.

1. That God hath purposed the glory of his Grace in the Salvation of Sinners. Hence some are said to be Chosen in Christ to this very end, Eph. 1. 3. 6. The foundation of all this is laid in his good will: it was because he had a mind that this letter in his name should be made legible, and celebrated throughout Eternal Ages.

2. That mans happiness consists in his seeing and enjoying of God. There is no other object is ade∣quate for him: should he enjoy all the goodness of the whole Creation, separate from the favour and love of God, it would not make him better man miserable, Psal. 73. 27. He only is a portion that can satisfy the cravings of an immortal Soul; and if the man be happy, he must know him, Joh. ••7. 3. and he must have him to be his portion, Lam. 3. 24.

3. That man by Sin hath lost God. This is the unhappy effect of the Apostasy, and is the fruit

of sin, Isa. 59. 2. Man was at first made near to God, but as soon as sin came in, it set him at a vast distance; so that now he knows him not, but is a stranger to him; hath lost all title to him as his God, and is become his enemy, and so is made miserable.

4. That fallen man must find God again, if ever he enjoy him. Vision and Fruition go together i•• Mans misery is that he hath left him, his only happiness is in finding him. We must find him, if we find life by him, Prov. 8. 35. Till we so do, we remain in the forlorn state state which Sin hath cast us into; That man that doth not find his God again, is undone for ever.

5. For this end God exhibits himself to man, as the object whom they are to seek. God hath made our seeking of him a medium in order to our finding him. Not but that he seeks us first by his prevent∣ing Grace, yet in order to his discovering himself graciously to us, he makes us to exert this Grace, in asking after him. Hence in the Gospel Pro∣clamation these two are connected together, Jer. 29. 13.

USE I. Why then do men sit still and live contentedly without him? Let this rouse up Sinners to enquire after him; to seek him, that they may find him; for motive, Consider.

1. You are strangers to him in your natural state. This is the condition of all men, as they derive from, and stand related to the first Adam. Your condition is laid out, Eph. 2. 12. The relation you may pretend that you have to God by vertue

of the Gospel Covenant, will not secure you, but if you are still Unregenerate, you are far from him, and he will say, that he knows you not, Mat. 7. 22, 23.

2. You are undone without him. You must have him to be your God, or you perish; as content∣edly as you live without him for the present, there is a time coming when you will be made to know, that there is no happiness but in the fruiti∣on of him; all those things whereon you now trust, will shortly fail you, and if you have not a God to uphold you, you sink into remediless per∣dition; without God, and without hope, Eph. 2. 12.

3. He is willing to be found by you. Whence is it that he makes such discoveries of himself to you in the Gospel? that he cometh so near you in the means of Grace? that he so displays him∣self in the face of Christ? Surely all the Messa∣ges that are sent you from Sabbath to Sabbath, are to let you understand how ready he is to be found, why else doth he bid you look to him and be saved, Isa. 45. 22.

4. Hence if you seek him in truth, he will certainly manifest himself to you. He would never have called you so earnestly, nor expressed himself so grieved at your neglect, if it were not so. He waits for it after all your refusals, who might have put you ere this beyond all hope, did he not in compassion, resolve to give further opportunity of seeking him. He therefore cries how long? Prov. 1. 22.

5. If you find him you shall be happy. You will

never repent your seeking him. You will be fully recompensed for all the pains you have ta∣ken in it, Prov. 8. 35. He that findeth me, findeth life. Forgiveness of sin and an Inheritance among then that are Sanctified, will be the happy fruit of this Enquiry.

USE II. Let this encourage drooping Souls un∣der the sense of sin and Guilt. You are afraid, but do not as Adam did, Gen. 3. 10. but let this sense drive you to seek God. Consider,

1. You can never come to true quiet till you enjoy him. You resent a distance between him and you, and that is your perplexity; and where do you hope to find ease and relief? it is only in him that your Souls can be settled. Guilt will abide till he removes it; and as long as he is angry you are in an ill case.

2. He now expects that you should seek him. He hath not forbidden you, nor driven you away, but he requires it: this trouble he brings you to, is to make you feel your necessity; it is one way in which he is wont to fetch home his lost sheep, that are gone astray, so he did David, Peter, &c.

3. Hence be not disheartened by any Temptation to despair. Satan would be at this, and a misgiving heart, that is wounded, too readily resents it; but Consider;

1. He invites such as you are in particular, Mat. 11. 28. Come to me you that are weary and heavy lader. He would have them that are in distress to seek

refuge in him, who only can secure them: He would have none that know their sins, and feel their misery to despond, because such are nextly called to look after him.

2. He hath provided sufficient to remove all the causes of distance between him and you. Let your Guilt be never so aggravated, yet in the compleat Righteousness of Christ, there is abundant pro∣vision made, which cannot be out done by our sins: He can save to the uttermost, Heb. 7. 25.

3. And he will herein advance the glory of his Grace. How often doth he take an opportunity thus to do? he hath purposed to be admired in them that believe, 2 Thes. 1. 10. And in this way will he promote that admiration; resolve then to seek his face, for the health of his countenance.

Conclu. 2. That the opportunity of thus finding God is limited to time. There are two ages of man, or a double state to which he is appointed, with re∣spect to duration, viz Time and Eternity; the for∣mer whereof is limited, the latter boundless; the one will quickly come to an end, the other never; and where the former ends, the other begins. Time, in the general notion of it, is the boundary of the Creatures duration: and this may be considered generally with respect to the world, and so, it be∣gins with the first moment of the Creation, and shall last till the consummation of all things, i. e. the Day of Judgment; and all this while God will be to be found by some: there will be a Day of Grace, the Mediators Kingdom, in which a

treaty of Reconciliation is held up with man, will continue till the end: for it is with regard to the Elect that the World is continued, but when that ends, this will end with it; that will deter∣mine the everlasting state of all men unchangeably. But then there is a more particular consideration of time, as it respecteth the several Creatures which are the Subjects of it: and thus every Creature in the lower world hath its own time, or the bounds of its duration, which begins with its existence, and ends with its dissolution; thus David, Psal 31. 15. My times are in thine hand. Only this difference is to be observed between man, and other sublunary beings, that when their time ends, and they are dissolved, their existence ceaseth for ever, being resolved into their first principles, never to return to their first individual being: Whereas man, when by his dissolution he ceaseth to be a Son of time, but enters upon his Eternity, in which he is to exist for ever: and though for a while his body must be resolved in∣to dust, yet it shall return again by a Resurrection to its particular existence; the Soul in the mean while retaining its essence, faculties, & activity. Now every mans particular time is the spot that lieth between his birth and his death; it begins with his coming into the World, and lasts till he goeth off the Stage, and there it ends; this is that to which his opportunity of seeking and finding God is limi∣ted. I do not say that it shall last so long with e∣very one, but I am assured that it shall extend no further. When once this glass is run, it shall be

turned no more. For the Demonstration of this, take these Conclusions.

1. That it is arbitrary with God whether ever he will be found by sinful man or no Man in his A∣postasy went away from God, bad him depart, pre∣ferred other Objects before him, and renounced communion with him; how justly might God upon this have rejected him for ever, and resol∣ved that he should never more obtain his favour? He hath no dependance on his Creature; if he had said they shall never see my face again for e∣ver, he had offered them no injury at all. He therefore in this acts his Soveraignty: and it therein eminently appears, in that he thus mani∣festeth himself when, where, and to whom he pleaseth; the greatest number of mankind are groping in the dark, seeking an object in which to find their happiness, and God doth not shew himself to them, than whom, they to whom he doth thus appear, are nothing better; so that his meer good pleasure is herein displayed; hence that of our Saviour, Mat. 11. 25, 26.

2. Hence it is at his liberty to fix the terms on which he will be found by them. If the thing it self be at his liberty, he must needs then have the power of prescribing. Man is a Rebel and an Out law; if God will pursue him to death, and destroy him, he doth him no wrong: and if he will indulge him with a treaty of reconciliation, it is at his dis∣cretion to make the Articles of it. Now among the other terms of the treaty this is one, viz. the stating of the time wherein men may come in

and find him. A Prince that proclaimeth peace, to his Rebellious Subjects, may limit the day, and proclaim, that if they come in by such a day, and she for it, they shall have it; but if they take not that opportunity, there shall be no hope; and it is a very high favour that such an offer as this, though thus bounded, should be ever made to any of the race of sinful men.

3. That except God reveals himself unto men, they may seek, but they shall not find him. There is such a thing as this, Prov. 1. 28. And there is great reason for it. God indeed hath made our seeking of him, the way to our finding him, & made a graci∣ous promise that they who truly seek him shall find him; but it is a promise of Grace, and indeed the reason why any do seek & not find him, is because they do not seek him as they ought. However, God manifesteth himself arbitrarily to men: we may be in the outward use of all the means of grace, and yet miss him, & never meet him there: and it will be so, unless he please to come and manifest himself.

4. That unless God giveth them his Spirit & Grace, they will never seek him so as to find him. There is a so seeking him, as is ever crowned with success, and brings us into his presence, such as that, Jer. 29. 13. All other is either hypocritical or legal, which is not acceptable to God. Now if any of the Children of men so seek him, they must have the grace from him so to do; it is a work of his Spirit, and till he give them a new heart, they can∣not so do: there must be his drawing, if ever there be their following. Now the drawing of

the Spirit is at his pleasure: if he see meet to withold this grace from men, they will never so seek him, notwithstanding all the calls and coun∣sels, and warnings that can be given them; and he hath no necessary lying upon him to bestow this on them.

5. There are certain means in and with which God reveals himself to men, so as they may find him. As God is to be found, so there is a way for it. Na∣tural men that live without the Gospel, can ne∣ver find him in that condition; the meer light of nature will never lead any of mankind to God, or bring them to communion with him again: had not this been manifested in the Gospel, it had never been known, and man must have wandred in an endless maze of error, 2 Cor. 4. 6. And it is in and with this Gospel that God is pleased to shew himself to the Souls of men, and therefore by serious attendance thereon they are to seek him. Where therefore these means are either not bestowed, or are taken from men, or they from them, now the opportunity must needs cease with them.

I now proceed to make it appear, that if ever we find God, it must be during the time of our life in this world; and from the premises there are these evidences for it.

1. That God hath in his Word, limited the day of Grace to this life. The Word of God is that by which we are to acquaint our selves with his will; and there we are assured that the day of Grace is limited. When our Text saith, they shall pray in a

finding time, it infers that there will be a time when there is no finding of him; and of the same import is that in Isa. 55. 6. Seek the Lord while he may be found. Hence he may be sought too late, when there is no finding him, Prov. 1 23. Nay the Scripture hath expresly limited the time to this life, Psal. 6. 5. Isa. 38. 18. And elsewhere; which intimate, that the time of Glorifying God by making our peace with him, will then be o∣ver; or that the work of providing for eternity will then be at an end; and this is the force of the wise mans argument, when he urgeth the hus∣banding the present season of life, Eccles. 9. 10. There is no work, nor wisdom, nor device, nor know∣ledge in the grave whither thou goest.

2. That the means and offers of Grace are only af∣forded men during the time of this life. Whiles God is to be found, he affords men advantages of seek∣ing him, and these are the Gospel & Ordinances, in which his Spirit is wont to come and strive. As long as he continueth these, and cometh in and with them to the hearts of men, they have a fair opportunity for finding him: but when these are withdrawn and gone, he goeth with them; and it is certain that men enjoy these only in this life. Whether so long, is arbitrary, but longer they shall not. What saith the Psalmist? Psal. 88. 11. 12. Shall the dead praise thee? &c. by which in∣terrogatories, a vehement negation is insinuated; and if Gods faithful Servants would never so fain, they can come at them no more, to speak to them about their Souls concerns.

3. There are awful threatnings denounced against such as neglect this time, and these offers. God is a God of truth in his threatnings as well as his promises: and he hath warned Sinners of what will come of it, if they neglect the present time: he hath de∣nounced that they shall for ever miss of the bene∣fit offered, and for the obtaining of which they once had a price in their hands; if they will not comply with Gods time, they shall fail when they would fain be entertained by him: How solemn a moan doth Christ make over Jerusalem, Luk. 19. 41, 42. And what mean those fearful expressions? Ezek. 24, ••, 13. Isa. 27. 11. In which God gives men to understand, that for neglecting their time, they shall be rejected for ever.

4. That Death, which finisheth the Creatures time, puts an end to all such business. It is the man that must seek God, but man consists of a Soul and a Body; and it is whiles these are in union that he is capable of this affair: Whereas Death dissolves his union, and so utterly ends the opportunity; the body can no longer be used as an instrument of this, if we should preach to it, it cannot hear 〈◊〉〈◊〉. The Soul is now separated from the body, and can no longer perform its functions in it, whiles this dissolution remains: and we are told, that life is the only working time, Eccles. 9. 10. The Grave is therefore called the place of silence, and the land of forgetfulness; and they that are 〈◊〉〈◊〉 are said to know nothing, &c.

5. That the Eternal State into which men passeth from time, is unchangeable. Where time ends, E∣ternity

begins; and it is the property of time that the Subjects are mutable, they may be chan∣ged from what they are: but it is equally the pro∣perty of eternal things that they are immutable. When men dy, they pass to their particular judg∣ment, Heb. 9. 27. The condition they enter into 〈◊〉〈◊〉 that from which there is no returning, Job. 16. 22. Life is working time; eternity is for the rewards of men according to their works. Men immedi∣ately pass from life, through death, either to hea∣ven or hell, and the gulf between these two is fixt; and this follows properly upon death, Luk. 16. 21. with 26. In one word, when God will be no longer found, it is too late to seek him to any advantage: when life is done, and time spent, God is resolved that they who sought him not before shall never find him.

USE I. For Information in two particu∣lars.

1. Learn hence the folly and unprofitableness of praying for the Dead. If the day of grace, the op∣portunity of seeking and finding God be over with all men, when time is done with them, and death wasts them over into eternity, what then can our prayers any more avail them? either they sought God and sound him in their life time; an•• if so, they are now in glory, and in full fruition o•• that God whom they so sought, and out of danger of ever losing him again, and so have no need 〈◊〉〈◊〉 our prayers; but if they sought him not here, 〈◊〉〈◊〉 so did never find him, but died strangers to him

they are gone to their own place, to the genera∣tion of their fathers never to see light: they are beyond recovery hopeless; there is no more mer∣cy for them: what good then can our prayers do them? If all the prayers of all the Saints on earth, could fetch one soul out of hell, something might be pleaded, but it is impossible. Let us then pray for poor Sinners with the greatest im∣portunity so long as they are alive; but when once they are gone, we must leave them till the Great Day, when we shall be satisfied about them.

2. Learn hence also the madness of those who spend their time in seeking other things, neglecting to seek God in it. And is not this the unhappy trade which the generality of the Children of men are driving? observe what the most, even under the Gospel, are doing, and you shall see how fearfully this is neglected.

1. Are there not those that will not seek God? Nay they bid him depart from them; if not in words yet their carriages speak their minds. How ma∣ny are there that despise all the counsels that are given them, who will not pray to God; nor read his word, nor enquire after him? they are angry 〈◊〉〈◊〉 those that give them good counsel? this is the ••••••ty character of them, Psal. 10. 4. The wicked ••••ll not seek after God; and if at any time they are 〈◊〉〈◊〉 led with terrours, they do all they can to 〈◊〉〈◊〉 them, which is a plain discovery of their ••••••fulness.

2. And how many are there who are so taken up with other things, that they can find no time to seek

him? Their hearts are ensnared with these things and they cannot get from them; the profits, plea∣sures, and preferments of this world, things lawful in themselves, have stollen their hearts from them; and though Christ calls, and invites them, they hearken not. One hath a Farm to look after, a∣nother is over head and ears in Trading, another is ••aken up with his new married wife, and so the time slides away, wherein he should be seeking an•• interest in Christ, and he continues estranged from him; and how contentedly do men spend their time at this rate?

But Consider,

1. You lose a finding time. It is a day of grace that you squander; a precious opportunity to be getting acquainted with God, and laying up for eternity. If it were a time in which you had nothing else to do, it were more excusable; but it is a season of doing the greatest and most im∣portant business that lieth on the children of men. Vain men think, it is nothing but a little time they throw away, and that is no great matter: but time is a pearl of more worth then, and tha•• cannot be purchased with a whole world.

2. That which you lay out your time for, will not profit. Possibly you count your selves the best Husbands: and think them mad who spend so•• much time in Religious duties: whiles this man was•• praying, you made such a gainful bargain; while•• he was hearing a Sermon, you earned so much o•• the world, and bless your selves in your discretions•• but you will sooner or later find your miserable er∣••our:

the best title that God hath to put on you, is Fool, Luk. 12. 20. And see, Isa. 55. 2. Eccles. 5. 16. Compare but what you lose mean while with our Saviours Rule; Mat. 16. 26. What is a man profited, &c.

3. When time is done, and you would seek God, he will not he found. Whiles you have been minding unprofitable things, your opportunity hath been Stealing away from you irrecoverably, and when you come to be on the brink of time, and your Soul ready to fleet into an unchangeable state, you will then Mourn, Prov. 5. 11. And what a doleful out∣cry will it be, to hear a desparing Sinner in his passage, roaring out, Call time again, and wishing, Oh that I had one of those Sabbaths that I despised, one of those hours to seek God in, which I trifled away in vanity, had I all the gold and pearls in the world, I would give them for it, but it is now too late; Oh that you were wise, that you understood this!

USE. 11. Let it be an awakening call to us all to Redeem our time, by setting our selves speedily to seek God. And to move us hereto, Consider,

1. We are all of us strangers to him in our natural ••tate Eph. 2. 12. The Apostasy hath made an infi∣nite distance between God and Sinners. Man go∣•••• away from God by every Sin, for it is of the nature of Sin to deaprt from him, Psal. 73. 27. Hence ••he Sinners of the Gentiles are said to be afar off, ••ct. 2. 39.

2. If we get not an interest in him, we must perish or ever. Mans misery took its date from his loos∣••ng of God, and his happiness begins upon his find∣ing

of him; nor will he ever be perfectly blessed, till he cometh to that compleat and uninterrupted Communion with him, which is reserved for glory. Every distance from God is so far a misery, and they that regard it not now, will find it to their cost, when they shall hear that fearful word, Depart, pronounced upon them: and there is no other way to remedy our misery, but by the getting of this distance removed; & God reconciled to us through Christ: he must, of our enemy be our God, or we are undone.

3. We must seek after this, if ever we obtain it. On how many Solemn considerations is this Command urged in the Scriptures? and, though it be a Solemn truth, that if Christ do not seek us first by his preventing Grace, we shall never seek him; yet the way in which he cometh to be found by us, is in his putting us upon seeking him He gives us such an heart, and then he comes and revealeth himself to us. All men are either seekers or for∣sakers of him, and we are told how it is with both, 1 Chron. 28. 9.

4. We have but this time of life to do it in, God hath limited the whole opportunity of a•• treaty with Sinners hither: What said Christ to those Jews that despised him, Joh. 8. 21. Ye shall•• seek me, and dy in your sins. This life is mans•• probation time, for another. You have but on•• life to work in, take heed then that you d•• not let it go before your work be done: Go•• will not give you a second life to try over a∣gain, if you spend this away prodigally, though••

you should repent never so bitterly of it, and promise never so sairly; he will bid you to re∣member you had a time, but you regarded it not.

5. This time will soon be done. The shortness of life is that of which all complain, though but few rightly improve the consideration; there is indeed through Grace, time enough, if well husbanded, to lay up store in for time to come: However, it is but a little while, a few days will summ up, and put a conclusion to it. See how the Word of God comments upon lifes brevity, Job. 14. 1. Psa. 102. 11. 103. 15. 144. 4. It makes use of the most fleet and transitory things to represent it by; it is but a moment to eternity; and yet on this moment that eternity dependeth. We begin to dy, as soon as we begin to live. Sinners! you have but a short day to do your great work in: take heed how you let it slide away insensibly, lest your glafs be out before you are aware.

6. The finishing of this time is very uncertain. Your times are not in your own hands, but Gods, Psal. 21. 15. An age indeed is a poor short thing, Psal. 39. 5. But how few are there that live to consummate the ordinary age of man? how few whose candle of life burns out? the most have it blown out by an immature end; and there is ••one of you that knows how soon death will seiz you. The truth is, if you must find God in this life; 〈◊〉〈◊〉 ever, you had need to do it just now, or you may miss of it. Think of this you that pretend ex∣••uses and delays; you are young, and there is ••••me enough; how know you but God hath ap∣pointed

your time to dy to be in youth? you say to the Spirit, go away and come to morrow; but what if this night you be cut off, and to morrow dawn not upon you? Take heed, there is but an hands breadth between life and death, and the Change made by it is inexpressibly great. If you take this day, you may do your work, but if you put it off to another, it may never be done; and then there is a Soul undone and lost to Eternity.

7. The finishing of time will put an end to all op∣portunity of grace. You now enjoy it, but then no more. Now you have Gods holy Sabbaths, and precious Ordinances; now you may read, hear, pray, ask counsel, repent, believe, and be saved: You have a rich price in your hands, why will you not set your hearts to improve it? when time is done, all these things cease; no more Sab∣baths, you must never hear a Sermon more, never be entreated again to be reconciled to God; then the Spirits strivings will cease. Where will you then seek God, when you can no more come there where he useth to reveal himself?

8. Possibly a great portion of your little time is al∣ready gone, and you have hitherto neglected this great business. You have had a fair season for many years, living under the Gospel, and enjoying a•••• helps for seeking and finding of God; but yo•• have squandred them away negligently; and yo•• have squandred them away negligently; and yo•• have now reason to think that your time is ha∣stening to an end: it may be gray hairs predic•• your approaching dissolution; it may be you la∣bour of wasting bodily infirmities, that are un∣dermining

your lives, and telling you that you can hold out but a little longer. And is it not time for you to rouse up now at last, who have so small a remnant of a short life left you to seek God in? and will you lose this too? shall the few ••••itting hours that are behind be sent after the rest? there is time yet, but it is upon the last sands; Oh! redeem it.

9. The longer you delay, the harder work you will find of it. It is the most unhappy way of arguing, for men to plead, they shall be better disposed af∣terward, when they grow into years, or their youthful lusts are tired out, or worldly business a little over, and in better order, &c. Assure your selves, he that is not ready to day, will be more unready to morrow: it is the deceitfulness of sin, to use delays on such pretences, while sin taketh faster hold, and gets deeper rooting; and custom in sin adds a second nature. When lust pleads hereafter, the true meaning is never. For helps in this affair;

1. Resolve in this to be the first and most necessary thing. It is a point of prudence to be rightly in∣formed in this matter. The most that perish for 〈◊〉〈◊〉, have this plea to make for themselves, that they minded that which they accounted most ne∣cessary, yielding to the pleadings, and importuni∣ties of the flesh; but weigh things in an equal allance: enquire what will be of greatest moment ••o you when come to part with time, and ••hink that to be so now: And I am sure that will •••• the favour of God.

2. Lay aside all that will hinder, and subordinate every other affair to this. When vain and unprofi∣table things press hard to be minded, resolutely tell them you have a more important business on your hands, and time little enough to attend that and if the neeful affairs of this life would impo•••• upon you, see that you entertain them not to the hindrance of this great concern, but to make them to serve under it, to this end; beware of a∣ny weight that should impede your race, Heb. 12. 1. 2. Reckon all time lost, which doth not ad∣vance your communion with God.

3. Apply your selves to the use of all means by which you may find God. Give diligence in atten∣dance on the Gospel Ordinances, whiles you have the liberty of them; read, hear, pray, meditate; when any such opportunity offers, think, it may be I shall have no more such in this world, time may be done with me before another comes: and let this thought make deep impression on your hearts, and rouse you up, not only diligently to at∣tend these means, but make it your business to seek, that you may find God in them all.

USE III. To excite and encourage us to endea∣vour to bring others to seek God. Are there no•• those to whom we are bound in duty to endea∣vour their Salvation, and for whom we are sollic••∣tous that they may be saved? Let us then from the consideration of the truth in hand,

1. Be excited to do it presently. Do not delay it call upon them now, use means with them now

let us not adjourn the duty, but use all earnest∣ness and importunity in pursuance of it: Consi∣der then;

1. It is now the time for it. This is a finding time: are they young? it is the best season for them to seek and find God in, Prov. 8. 17. Hence that advice, Eccl. 12. 1. You have now all advan∣tages before you to pursue this business to effect, they enjoy the Gospel means; it is also the best opportunity to press them to this whiles there are these helps to promote it: you will never have a more convenient season.

2. This finding time may be gone before we are a∣ware. It is very uncertain, whether if now we delay it, it will not slip by irrecoverably: for,

1. Our time may be past. Let us do as much good this way as we can, while we live, for when once we are dead, we shall be past doing, Eccles. 9. 10. We resolve to speak to this person, and deal seriously with that other; but to morrow, or the next week; but our mouths are stopt are then, and so our good thoughts perish: Isaac desi∣red to bless his Son before he died, Gen. 27. begin.

2. Their time may be over. If we should live, they may dy, and then they are past hearing of us; they are liable to many casualties which we can neither foresee nor prevent. A sudden death may surprize them, which will not give us leave to drop one counsel upon them, or make one prayer over them.

3. If the time thus slip through our neglect, it will •••• bitter to us. Whatever the event of our endea∣your

be, yet if we have been faithful to our trust•• in this way, it will afford us inward peace: but if we have grosly neglected it, it will procure a sad remorce, and leave a sting on our Consciences. When we come to ly on a death bed, it will dis∣quiet our tranquility: or if they be taken from us, it will be the most afflicting consideration, to think we have neglected to do our part toward thei•• spiritual and eternal welfare, and now it is t•••• late, and because we did it not when we might, & ought, we shall no more have any advantage for it••

2. Be encouraged to pursue this work. Though you have been faithful according to your opportu∣nity, and see little good come of it: you have been earnest and serious with them, and told them of their miserable state by nature, necessity of seeking and finding God, the folly of their co••∣ses, the hazards they are exposed to; and with bleeding hearts entreated them; but your com••∣sels are neglected, your warnings slighted, your entreaties disregarded. Do not for this aband•••• all hope, but take heart, renew your sollicitation•• Consider;

1. They are still within the compass of time. •• that were done, you must have done too, they a•• among the living: and what saith he? Isa. 38. 1•• Though they are gone far, they may return; the•• is a who knows left; and that is an encourag••∣ment in a desperate case.

2. They are within the reach of the means. they were beyond the opportunity of Gosp•• Ordinances, of our counsels and prayers, our b••

siness with them would be over; but while they enjoy these priviledges, they may be taken by them: God may still send a word, which may stop them in their wicked and vain courses, and rouse them up to seek after him; though they have despised offered mercy, God can be too hard for them, and melt them.

3. There are the examples of such as have sought God at last, and found him. In their month they were taken. Yea, What doth God himself say of such? Isa. 57. 17, 18. He knows how to glorifie his grace, and get him honour on such; and he will have them to be monuments of his mercy in whom he will be admired for ever. Despair not; there are some whom we must save with fear, Jude 25.

USE IV. Let this be to prevent despair in such who fear they have outlived their time. God righte∣ously suffers some to be hurried by this Tempta∣••••on; and Satan takes advantage by it: they are under awakening terrours; they have had a long ••ay of Grace, many calls, serious counsels, loud ••cries, potent strivings of the Spirit; but they have withstood, and refused to seek God; and now ••here is no more hope for them; their day is ••one, finding time is over with them: To such ••et me offer these considerations; after I hav epre∣••nised that it is a dangerous thing for any to run ••he adventure of such a presumption. It is a wonder of grace that ever God should make an ••offer of grace to such as have despised ten thou∣••and counsels, and warnings, and are now grown

old in sin: and such had need be very speedy, and deeply humbled for all the affronts given to•• God. Yet let me say to such.

1. You are yet in the place where there is room for repentance and forgiveness. You are not in the pit from which there is no Redemption; if you were there, you were gone for ever; but you are alive still, and within the compass of a treaty; you are there where proclamation is made, that it you seek God with all your heart, you shall find him. God hath no where said that he will not give you the grace to seek him, or that you shall not find him if you so do. Secret things belong to God; but the offer of this Grace is to be made to you; and though it be admirable, yet God hath bidden such a proclamation to be published, Jer. 3. 1. And I am sure that he can break your hard hearts, and give you repentance; and if he do, there is no doubt of the good success of it.

2. You are yet striven with, and called upon. God indeed speaks of a cessation of his Spirit striving with obstinate Sinners, Gen. 6. 3. And there are the awful instances of it; but the case is otherwise with you. If the means of grace are influenced so as to rouse and awaken you out of your securi∣ty, and make you feel your mifery, and be asraid by reason of it: if he presents your sins to you i•• their aggravations, and makes them evil and bitte•• to vou, this is a wo••k of his Spirit, and saith tha•• he st••ives still; and whiles he strives, there is hop•• that he may be found.

3. Hence these fears and terrours are not to dri••

••ou to despair, but to awaken you from your neglect. And indeed you stand in need of them. You de∣••pised many a gentle warning, and were grown dreadfully secure, fearfully asleep: it was there∣••ore meet that you should be star••led by some ter∣••ible impressions made on you; that he should give you deep and gaping wounds in your Con∣••dences, to make you sensible; the providence. then is merciful, though terrible; but you ought to count it a mercy, and then, the lesson properly to be learned from it, is to put you upon speed, and utmost diligence, in seeking of God without delay. We have such a prayer of the Psalmist, Psal. 83. 15, 16. God makes sin a burden too heavy t•• hear, that men may feel the necessity of seeking him: And therefore Christ specially invites such to come unto him, Mat. 11. 28. Be then en∣couraged; whatever you have been and done, there is hope in Israel concerning this thing; only delay not.

Conclu. 3. That there are special special seasons wherein God is to be found by those that seek him A finding time, not only intends that it must be done in time; but that there is a division of time into that wherein God is to be found; and that where∣in he is not to be found. Here in general ob∣serve.

1. That God hath more largely made this life a fin∣ding time; so that none in particular ought to conclude his time to be past, if he be alive. This is the diffe∣rence between the dead and the living, Isā. 38.

18, 19. The treaty of grace ordinarily continu•• with men under the Gospel, till they dy; and a•• long as it so doth, their state is not to us despe∣rate; for any to say of himself, my time is over, my day is done, I am gotten past hope of Salva∣tion, is a rash conclusion, without any Scripture warrant. It is a great sin, because it stops men from using the means; yea, it is to make God ••∣liar; for he saith in his word to such, if you will return to me, I will return to you: whereas this saith, let me seek, and pray, and confess, and mourn, all will be to no purpose, he is resolved never to save me.

2. God hath declared concerning some that their f••••∣ing time shall be over in this life. He may wait and strive longer or shorter as he pleaseth; and though we have no ordinary Rule, certainly to determine it to persons, that they are so left, yet there are some, and that should make all fearful of trifling with, and putting of him off; we have such threatnings, Prov. 1. 28. Joh. 8. 21. Hence that warning, Heb. 3. 7. Gods invitations are all for the present, their date is, To Day: and whether he will repeat them another day, is with him. Esau represented too late, Heb. 12. 17. And how awful a word was spoken to those Jews, who rejected the Salvation offered them? Act. 13. 46. Now, there are some awful symptoms of this.

3. That there are some seasons wherein there is great∣er advantage to seek & find God, than in other. The word, Time, in our Text, signifyeth an Opportunity it intimates a fit season. A work may be done

while there is time, but it is best and more readily done at some times. We are told that sometimes God is near, and that it is best then to Call upon him, Isa. 55. 6. intimating that he may be far off, and then it will be more difficult. There are times when he is within call, and will answer at first, and times when we may call again & again, before we have an answer from him. Here,

••o Quest, What are those seasons wherein we are pe∣culiarly advantaged for the seeking and finding of God?

A. There are four seasons more especially for this.

1. The time of Youth is a special season for this. Young persons put off, and think hereafter is soon enough; but it is their great folly, there is no such ••eason for seeking, and making out after Christ as 〈◊〉〈◊〉. For,

1. God earnestly calls upon such to seek him. He doth, as it were, single out such, and the offer is par∣ticularly made to them: the Spirit of God speaks emphatically to such; Psal. 34. 11. Come ye Children, 〈◊〉〈◊〉. Wisdom calls them, as it were, by name, Prov. 4. 1. 5. 7. 8. 32. Eccl. 12. 1. which tells us how ••••in God would have young ones to begin early, and how loth he is that they should spend their first time in vanity.

2. God hath testifyed how well pleased he is, when such seek him. The entertainment he gives them, is a testimony how acceptable it is to him. What respect did he shew to young Abel? Gen. 4. 4. How wonderfully did he reveal himself to young Samuel, who was devoted to him from his Infancy? 1 Sam.

3. 1. with verse 19; 21. What an eminent instru∣ment of reformation did he make of Josiah, who began young? 2 Chron. 34. 3. And what a testi∣mony did he give to a good Child of a wicked father, when dying? 1 King. 14, 12, 13.

3. Young ones have not so resisted him as others have done. Children have Original Sin in them, as soon as they live, and begin to discover it as soon as they are capable: but God hath taken the Children of his Servants into Covenant with him, and they have not so notoriously rejected his Covenant as those have done, who withstoold him in youth, and addicted themselves to follow folly and vanity.

4. Their hearts are usually more tender and easy to be wrought upon. Not but that natural hardness born with us requires Gods Almighty power to take it away, in the tenderest Child that is. But there is a contracted obstinacy, which grows on persons by custom, which Children do not present∣ly arrive at; but are more tractible, readier to re∣ceive the impressions of Counsels given them. And this is the reason why we are bidden to begin early with them in, Prov. 22. 6.

5. They have many advantages now which they will not have afterwards. With such arguments the Spi∣rit of God pleads with young ones to husband their youth well, Eccl 12. begin There will be ma∣ny encumbrances of life afterward, which now burthen them not: and when old age siezeth them it will greatly unfit them for it, who did not en∣gage in it before.

2. Whiles the Gospel is dispensed to them powerfully, and faithfully. This is another special season.

Here observe,

1. That the Gospel Ministry and Ordinances, are the ordinary instruments by which God Converteth Sinners. He hath seen meet to make this the appointed way of promoving the Salvation of men. 1 Cor. 1. 21. Rom. 10. 17. Where he sendeth not these, it is an awsul sign that he hath none of this work to do there.

2. That they are the Gospel truths, by the dispensa∣tion whereof he useth them as instruments. They are moral instruments, and therefore their business is to treat with men: and the matter of the treaty is, these great truths that declare the Counsel of God, and the way wherein Sinners may come to enjoy him, in and through Jesus Christ. 1 Cor. 2. 2.

3. Hence the faithful dispensation of these truths is that which gives men all the advantage to seek and find God. Their work is an Embassy, 2 Cor. 5. 20. And the business is Reconciliation; which is to be ad∣vanced by opening the terms, and urging of them suitably. If then they are faithful, and do seriously, and solemnly pursue this design, there is all that can be expected of instruments by way of infor∣mation and excitation. Legal Preaching sufficeth not for this, but Preaching Christ, and the way of Peace by him: and the more there is of this, the more is the advantage of such a people.

4. Hence when these fail, this advantage is greatly impeded. If then the Gospel is no longer Preached among a people, it is a Judgment, and a sign of his

departure. If instead of such dispensations, there be such who Preach false Doctrines, who blow up men with opinion of their own abilities, who cor∣rupt the pure stream of Gospel Truth, or Proach unprofitable things, needs must these impede this affair.

3. Whiles the Spirit is pleased to accompany the means with his powerful influences. This is a special finding time. And here observe,

1. That our sincere seeking of God depends on the Spirits operation. He first seeks us, if ever we seek him. We must have a principle of Grace for it, else we cannot do it; and that must derive from him, who is the God of all grace, 1 Pet. 5. 10. All our own moral powers can never exert this.

2. There are times when he is more plenteously pou∣red out upon men. Not only is there a more pow∣erful Ministry at one time than another, but also more of the efficacy. of Grace on the hearts of men; when Sinners come flocking in apace at the call of the Gospel, and the reason why it is so at any time, is because the Spirit sets in powerfully with the means. They may be the same, and the labour in dispensing them as great; Isa. 33. 15.

3. There are times when he applieth himself to this and that person in particular, as he did to Lydia, Act, 16. 14. And this is not always, but at certain sea••∣sons, which are arbitrary, and he acts his liberty therein. This he doth sometimes to one, some∣times to another: and when it is so, it is an hap∣py opportunity; he is now very near, and rea∣dy

to be found: when he stands at the door and knocks, it is but opening to him.

4. There are times of his withdrawing in both re∣spects. He sometimes lets a faithful Ministry be an unprofitable one to such as sit under it; his Ser∣vants toil all night, and catch nothing: they com∣plain as he, Isa. 49. 4. I have laboured in vain, &c. And then it becomes an hardning Ministry, as Isa. 6. 9, 10. a savour of death, 2 Cor. 2. 16. It will be hard finding of God at such a time as this.

5. And there are times when after a great while he cometh again. The Spirit withdraws, and mens hearts grow hard, but afterwards sometimes he comes again before he utterly giveth them up; they have awakenings and remorces: and now he is also near.

4. When God brings his Judgments on a people: And here,

1. These Judgments, whether publick or personal, are Testimonies of Gods displeasure at men for neg∣lecting to seek him. He herein witnesseth his righ∣teous anger at them; and the reason is because they have not sought him, but something else in∣stead of him, Jer. 2. 17. Isa. 57. 17. If they had not forgotten him, he had not fallen upon them.

2. The proper design of these Judgments, is to a∣waken them to seek him. A professing people may so far provoke him, as to fall upon them in his fury, and make his Judgments a Sword to cut them off; but it is not so at first; they are part of his Discipline, hence called his Corrections,

and God, speaking after the manner of men, tell•• them what he expected, Zeph. 3. 17. I said thou•• wilt receive instruction, &c.

3. He is wont to stir up some at least of his Servan•••• to take this occasion to be earnest with men: He af∣fecteth them, and makes them to cry aloud; they see his anger, and are afraid, and upon it blow the Trumpet: Thus in the times of the Apostasy of Is∣rael and Judah, God sent such Prophets to them; who dealt faithfully with them.

4. And he usually toucheth mens hearts at suc•• times. Indeed it is a natural operation of Judg∣ments to put men upon thoughtfulness; but th•• Spirit is wont to set in, and put such a people, at••∣least many of them, upon enquiring after hi•• mind, and to affect them with Convictions of sin•• and fear of his Wrath. And this is a great advan∣tage now to seek him.

5. If all this be neglected, he is hereby grievously•• incensed. It is an high provocation, and he now thinks of withdrawing, Hos. 5. 15. Nay, some•• times it arrives at that, that because all means a••∣ineffectual, and they grow worse by them, he de••∣clares resolutely to come at them in this way n•• more, but abandon them to destruction, Ezek. 2•• 13. And then what a wo case are they in?

USE 1. For caution: Let none from the pr••∣mises conclude that his time is past. I know som•• troubled hearts are apt to be shaken by such aw••∣ful truths, and the adversary is ready to set i•• and perswade them that their day is done, an••

so sink them into despondency. To prevent this, •••• me offer these things.

1. That none hath Scripture warrant so to conclude. Gods purposes concerning individual persons on this account are reserved with himself; nor hath he given us any Rules in Scripture to determine it concerning our selves or others; there being but one Sin there branded for unpardonable, all others may be forgiven, Mat. 12. 31. Now we are to ••••tch our hope, and regulate our selves in our duties by the revealed will of God.

2. The arguments that such are wont to use, will •••• infer this conclusion. They may prove their ••••esent state bad and hazardous, but not evidence them past hope.

1. The greatness of their sins. If they have fallen into some heinous and aggravated transgression, and conscience smites them for it, Satan presently ••ells them, this is to big for a pardon; Cain saith, ••en. 4. 13. My Sin is greater than I can bear, or can be forgiven: how can the forgiveness. of ••••eh sin be consistent with Gods Justice? But ••is is to reflect on the value of Christ's Sacrifice; •••• if the vertue of his blood had only an influence •••• do away the Guilt of smaller sins, whereas we ••re told otherwise, 1 Joh. 1. 7. Heb. 7. 25. How ••argumentative then must Davids plea be? Psal. •••• 11. Pardon my sin, for it is great. Yea, God ••••self resolves this doubt, Isa. 1. 18.

••. The multitude of them. They are not only ••ormous, but their number is not to be reckoned ••, they outdo their Arithmetick, they are innu∣merable;

and every one of them as a great mountain: and did ever so great a Sinner obtain mercy? and is not Manasseh set forth as a monu∣ment of mercy, who is scarce to be parallel'd, either for magnitude or multitude of sins? 2 Chr. 33. begin. God hath multiplied pard••n for such as have multiplied their transgressions, Isa. 55. 7.

3. Their long living in their sins. They have long driven this trade; they began in their youth, and have followed it to their ripe and declining years; this hath been their course all along, and now they are habituated by custom, and what saith God, Jer. 13 23. Can the Ethiopian, &c but though by this you have rendred your Conversi∣on and Salvation more difficult in respect of the Subject of it, yet it is not hard to Gods Omnipo∣tency, we have the case represented. Isa. 57. 17. 18. Suppose you have made you heart as an ad••∣ment, yet God can give you a new and a soft one, Ezek. 11. 19.

4. Their resisting of the means of Grace. If upon the first report of Salvation they had embraced 〈◊〉〈◊〉 there had been hope, but they have been brought up under a faithful Ministry, and under careful Parents, who often told them of their sin and danger, who solemnly warned, and importunate∣ly entreated them to think of it, and seek to God for mercy, but they despised all: and can the•• be any hope for them? Truly the case is lame••∣table, but yet not desperate. God can bring such a Prodigal home to himself, and make him 〈◊〉〈◊〉 turn to his father, and if he do, he will m••••••

and embrace him. Luk. 15. 17, 20. was not Ephra∣sm such an one, and yet see how it was, Jer. 31. 18, 19.

5. The former strivings of the Spirit with them. Time was when the Spirit was wont to come in with the means, and apply to their consciences; and many a time they confessed their sins, and promised amendment; but they out grew these, quenched the Spirit, gat carnal quiet, and forgat all their purposes and promises; and now they can sit under the most awakening Ordinan∣ces, and be nothing affected with them; or at most they are but faint and languishing motions that are on them: and this saith to them, their time is past. To such let me say, it is a righ∣teous thing for the Spirit to withdraw his stil∣vings, when such affronts are offered him, and your danger is hereby encreased: but if he now 〈◊〉〈◊〉 this home upon you with deepest resentments, it saith that he is come again to try what you will do, and if you take the hint, and rightly improve it, there is a good hope set before you.

6. The near approaching of their dissolution. They are spent all their time in sinful neglects of God, and are grown old in sin; their sun is setting and they ready to drop into the grave, all their strength hath been devoted to sin and Satan; and will God, accept of the dregs of their time, ••hen they are sit for no Service? Truly, it would 〈◊〉〈◊〉 a righteous thing for God to reject such as ••••he so late, and have withstood his invitations long: and there are but few of these that

truly return to him. Yet if God pleaseth to a∣waken such to look about them, he can magnifie his mercy upon them. To see an old Sinner go∣ing to Eternity without any thoughtfulness, is a tremendous sight, but to hear such an one crying out of his miserable loss of time, and the wretch∣ed course he hath led, falling down before God, and giving him glory, is an encouragement: for if God give repentance, he will give remission; and there are some who are born out of time, to be the monuments of the admirable patience and grace of God. Fly then to Christ, and believe that he is able to do this for you. In one word, let none despair, who are under awakenings, but hearken to Gods counsel, and seek mercy of him, and you shall find him merciful and gracious.

USE II. We here see a reason why it is more hard for some to find God, than for others. God doth not so readily reveal himself to some that seek him, as he doth to others. Some receive an answer as soon as they call, others bemoan themselves that they have sought him and cannot find him; they have been sighing and groaning a••ter him, but there is no voice or answer: and though his Soveraignty is in this to be adored yet there may often be a reason given for i•• from the thing under consideration;

Observe then,

1. There are some who have put off their he•••• season of finding him. He hath often come t•• them in his Word by his Spirit, and presented

them with alluring invitations to come to, and accept of him; and possibly sometimes they have b••en almost perswaded: but their vain minds have recoiled, and instead of opening to him, have shut the door faster against him, whiles they have en∣tertained other lovers: He came to them in their Childhood, but they delayed him, and put him off till afterwards; he repeated his calls in their youth, but they were wedded to their follies, and obstinately refused him: He came again to them in their riper years, but they had their worldly business to attend, and craved his excuse; but after all they begin to bethink themselves of their for∣mer wickedness, and resolve now to seek after him, which is wrought in them by a more effect∣ual and irresistible touch of his Spirit on their hearts.

2. It is a wonder of his mercy that such as these should find him at all It is rich Grace that he should once offer himself, and accept of those that embrace that first offer; this is a favour which none of the Fallen Angels share in. But that after such Grace hath been so often slighted, he should bow such an heart to seek him; and after never so long a tarriance, at last lift up the light of this countenance, and signalize his love to him, and receive him into his arms, is matter of admiration, that the Great God should deal so by a vile man, is an astonishing thing: Paul thought it so, 1 Tim. 1. 16.

3. It is fit that God should make them smart for their folly. Though his Grace be free, it is not

fi•• that it should be contemptible: it is suitable that Sinners should know that he resents their un∣worthy carriage, and that they have a deep sense of the contempt they have cast upon him, and his Salvation. God will have his people find the bitterness of their rebellion, Jer. 2. 19. And hence as they have made him to wait long on them; so that they wait some season upon him for his evi∣dencing of his love to them.

4. They have been greatly hardned by these carri••∣ges. Every resistance made to the Spirit of God hardens men more: there is a contracted hard∣ness which corroborates that which is natural. Hence they need more terrifying, breaking and humbling dispensations, to bring them down to the foot of God, and make them apprehensive of their evil ways, and doings; if the Prophet betr•••••• an old barlot, he will make her tarry for him 〈◊〉〈◊〉 days, Hos. 3. 3. Let not such then murmur at Gods so dealing with them, but remember their ••••∣riage to him, and justify him in this, and say, w•• deserve not only this delay, but utter rejection•• nor yet be discouraged, but acknowledge Gods wisdom in it, and wait with humble submission hoping in his Grace, and resolving, if ever he come it will be admirable favour.

USE III. For awakening to all to improve t•••• season of Grace. Are there such special seasons •••• Grace? Let the consideration thereof call eve•• one to make the use of them, and use utmost d•• ligence, not to slip such an opportunity: and

we have heretofore been negligent, let us be more careful of that which is in our hands, ac∣knowledging Gods wondrous benignity in renew∣ing them to us after so many provocations given him to depart: And let me apply this in the for∣mer respects mentioned in the explication.

1. Let it call them that are young now to seek God. Oh that Children would be perswaded to Remember their Creator in the dayes of their youth. You think there is no such hast, it looks like a work too rigid and severe for you to mind, you are loth to forgo your vain company, and mad mirth; but do not rashly reject the motion that i•• now made to you. What a comfortable thing would it be to see young solks in good earnest ••••ting themselves to seek and to serve God? What ••••oken would it be that God hath mercy in re∣••••ve for a sinful Land? Children, you are our 〈◊〉〈◊〉, and you are our fear: how chearfully should we leave the world; could we but see you in ••ood earnest enquiring after the Lord, and devo∣ting your selves to him? How would it remove those sad reflections that are sometimes ready to ••ink us? How glad should we be to see good ••opes, that when we are gone, you will stand up for Christ and his ways; and that we shall ••eet you in the Great Day at his Right hand? ••et me address you in his words, 1 Chron. 28. 9. My Son, know thou the God of thy Father, and serve him with a perfect heart, and willing mind; if thou seek him, he will be found of thee, but if thou forsake him, be will cast thee off for ever: To move you, Consider,

1. You owe your Childhood and Youth to God. He deserves of you that you seek him now. Sin and Satan can lay no just claim to this age of yours, but God can and doth: He requires your youth to be devoted to him: the God that made you challengeth it, and can you deny him? Shall the Devil and your lusts have your prime and strength, and only the decays of your lives left for God to be put off withal? He hath laid you under innu∣merable obligations to consecrate your young time to him; He kept you in your Mothers belly, and made the knees to prevent you: He hath preserved your lives, and provided for you ever since. And may not heaven be astonished to hear him complain, I have nourished and brought up Children, and they have rebelled against me, Isa. 1. 2, 3. He hath ordered you to be born where his Gospel is dispensed, in which he pleads with you to take him to be your God now and will you deny him? Yea, your Baptism de∣clares you to be devoted to him; it saith that you were dedlcated to him from your Infancy; and every day wherein you neglect to inquire after him; you do violence to that Covenant, whereof this is a Seal

2. This is your proper season to seek to God in; and whether you shall ever have another you know not. Yo•• have all advantages now, but how long you shal•• have them, God only can tell. You are now a∣live, but you know not how soon you shall go to the Grave. Do you not see that young ones dy a•• well as the old? Go to the Sepulchers, measure th•• monuments, ask who lies here, and you shall fin••

multitude who lived not to so many years as you ••ave: and now reflect and ask, Have I found God? •••• my peace made? If I should now dy, have I made sure •••• a Jesus to receive my Soul? Now Gods word is ••reached to you, now Godly Parents and Friends ••all upon and counsel you: God knows how long ••t will be so. You are not now encumbred with ••he troublesome cares of this world: you are now ••n your strength, and do not know what the Evil days mean, of which you must say, you have no plea∣••ure in them. Oh! that you knew your time, if you let it slip, you will not find it again.

3. You are born strangers to God, and if you so dy, •••• are undone for ever. You derive from the cursed ••tock of fallen Adam, of whom it is said, 1 Cor. 15. 22. ••n Adam all dy; you are Children of wrath by nature, Eph. 2. 3. The Guilt of the great Transgression ly∣eth on you, for which you are condemned to ever∣••asting destruction. You are enemies, you are afar off from God, and if you do not get out of this condi∣••ion, and get into Christ before you are taken away, God will destroy you for ever, Psal. 73 27. You must be New born, if ever you inherit the Kingdom, Joh. 3. 3. Your Covenant interest, your Baptism, ••our Parents piety, all your Gospel priviledges will ••lot save you; it will not avail that God is your fa∣••hers God, if he be not your God too.

4. Think how welcome Christ will make you, if now ••ou seek to him in good earnest. As his Spirit is griev∣••ed every time you deny him, so he will be exceed∣••ngly pleased if you now open to him. He is de∣••ighted to see young ones set themselves to read his

Word, to wait upon his Ordinances, to pray to him, and obey their Parents in the Lord. He hath said, Prov. 8. 17. They that seek me early shall find me. Nay, in all likelihood, he will use you in some e∣minent Service for him, and put some special ho∣nour upon you here; or at least, will make you soon ripe and fit for glory: and probably you shall have the most joyful communion with him in this world.

5. You will thus prevent abundance of Repentance and Sorrow. If now, without delay, you will for∣sake all vain things for Christ, and seek him with your whole heart, you shall never repent of it, but rejoyce in it. You never heard of a sincere con∣vert that complained of making too much hast, 〈◊〉〈◊〉 was sorry that he took not a little more liberty in his sinful ways: but on the contrary, if ever 〈◊〉〈◊〉 be truly converted, who hath lost his youth in p••••∣suit of sin, he will bitterly bewail his former times, together with celebrating the Grace which appear∣ed in bringing him home to God at last. How doth he cry our, how much time have I lost? what opportunities have I slipt? how miserably have I consumed my days? Besides, there is abundance that old Sinners lay in for repentance; which will make the pangs of the New birth very terrible which by this may be prevented. Can you thin•• to go on in sin, and not smart for it? and truly there is enough already to make the New birth sharp and severe; be wise then, and add not to 〈◊〉〈◊〉 by delays.

6. If you will not be perswaded to seek God now, 〈◊〉〈◊〉

may be you shall never find him. When God begins early, he often leaves off early, if resisted. How many that bad fair in youth, have out grown all, & fallen into debauoheries & vilest abominations, & been left to dy in their impenitency? they would have their own courses in despite of calls and coun∣sels, and God hath cut them off in their sins, and let them for examples: and it is a righteous thing for him so to do. See how God complains of such, Jer. 2. 30. 5. 7. Ezek. 20. 21. And how fearfully he threatens them, Jer. 6. 11. 9 21. 11. 22. 18. 21. And God hath been calling a loud to young men in his providence, by many Judgments, in which the flow∣er of our youth have been immaturely taken away; and what doth it speak to their survivours, but that they take heed of putting off Repentance, & provoking a jealous God against them. And if 〈◊〉〈◊〉 will not take warning by others, how seen may you be made amazing warnings to others? Accept then of the Exhortation, and reject all the sollicitations of your cursed companions, and make hast to seek God. Let me address you in the words of the wise man, Prov. 23. 15. My son, if thine heart 〈◊〉〈◊〉 wise, my heart shall rejoyce, even mine. But if you reject this counsel, let me leave that memento with you, Eccl. 11. 9. Rejoyce O young man in thy youth, &c. but know thou that for all these things God will 〈◊〉〈◊〉 thee into judgment.

2. Let us all take hold of the opportunity wherein the Gospel is freely dispensed to us. I believe, the Gospel truths have been as fully and soundly Preached in this land, as in any part of the Christian world;

and that God hath thrust forth such Laboure•••• into his Harvest, as have made it their business to feed his people with knowledge and understanding; and though he hath by manifold Judgments been pleading his Con••roversy with us; yet he ha•••• not brought a famine of hearing his Word, but 〈◊〉〈◊〉 eyes see our Teachers: and by this he testifyeth that although he is angry, he yet waits to be gracious and it is still a finding time. Let us then so im∣prove it; Consider therefore,

1. How great a price there is in our hands, 〈◊〉〈◊〉 shall we not improve it? We shall shew our se•••••••• notorious fools if we do not, Prov. 17. 16. Here by we have all directions, encouragements, quick∣nings to this duty; by these God is calling and inviting us to seek after him, shewing us the w•••• in which we may find him, which the best im∣provement of the light of nature would not have discovered. Herein he lets us know that he 〈◊〉〈◊〉 not departed from us; thus heavens market 〈◊〉〈◊〉 kept open, and everlasting mercies are waiting 〈◊〉〈◊〉 on us. Why then do we sit still, and not regard them? Can we promise our selves ever to have 〈◊〉〈◊〉 fairer season? This is certainly a day of grace why then should we sit idle all the day, and 〈◊〉〈◊〉 nothing.

2. How fearful a thing would it be, if it should 〈◊〉〈◊〉 otherwise with us? God can easily order it to 〈…〉〈…〉▪ The Gospel means and Ministers are his gift he can put out the Lights in the Candlesticks when he will: and nothing will more readily provoke him to it, than not to walk in the light while w••

enjoy it; he can take away the Shepherds, and suffer grievous Wolves to come in their stead, who ••hall devour the Flock. How many places are ••here in the world, where the Truth once flou∣rished gloriously, are now turned aside to lies? and though they bear the name of Christians, yet are sed with husks instead of bread; where igno∣rance, error, formality, neglect of feeding the Flock, and woful debaucheries prevail; and the 〈◊〉〈◊〉 lead the blind; this is a fore calamity; and ••ould it be our lot, it would make an amazing change among us; and what would you give then for such an opportunity as you now despise?

3. What grounds there are to fear lest corruption in Doctrine and Manners should come upon us a a flood. 〈◊〉〈◊〉 avert the Omen: but methinks there are sad symptoms of it. They are the last and perillous times, in which we are told that such things shall 〈◊〉〈◊〉, 1 Tim. 3. begin. The woful ignorance of fun∣damental Truths that many labour of, and the ••oo general neglect of instructing Children in Gospel principles; the giddy spirit that many are infected withal, that love to run after novelties; that awful contempt of the Gospel Ministry, at∣tended with the little regard in many, whether they enjoy it or no, looking upon it as a bur∣den; the little apparent success of the Gospel, and how fearful a threatning is out against such? 2 Thes. 2. 9, 10. Add to this the unsuccessfulness of Gods other Judgments, which hath a moral ten∣dency hereto; for if God strives in Judgment, and men will not be perswaded, he is wont to

give them up, Hos. 4. 17. All these things speak sadly to considerate Souls.

4. What if God should take the Gospel away from you? This also is a Judgment threatned, Mat. 21. 43. Rev. 2. 5. And God is wont to execute it, when other means fail, and an Apostatizing peo∣ple will not be reclaimed. How many famo•••• Churches have there been in the world, which are utterly ruined, and ly in rubbish, or swallowed up in Paganism or Mahome••anism? Nor are we m•••••• secure! How doleful a thing would it be, to •••• the whole face of a Church altered, all the me•••• of grace lost and gone, God forsaking his house, and removing from us? if ever it come to this, it will be because we did not know the things of 〈◊〉〈◊〉 peace in the day of them. Let the very thoughts of such a thing put us upon improving the pre•••••• precious season.

3. Doth the Spirit strive with any of you? Take heed that you do not resist him; are there any inward strivings of Conviction; shakings of con∣trition, sharp prickings of compunction, sec•••••• perswasions to hearken to the concerns of your Souls? Doth the Word take how of you, awaken Conscience, and put you upon serious thinking? These are inward addresses of the Spirit, and say he is near, be sure to ta••e the opportunity; put him not off; To quicken you, Consider,

1. If he should cease thus to strive, the means would do you no good. He hath chosen the means to come in, and apply his grace to our Souls, and we are diligently to attend on them for this end:

and the neglect of so doing is an affront put upon the Spirit. However, all the saving efficacy of it ••••pends on his influencing them: if he apply them with power, we are savingly benefited by them, if he withold that from them, there will he no such blessed effect flow from them; it is not Pauls Planting, &c. God often affords as emi∣••••ent means to a declining people, as to those that flourish in a profession: but they have not the ••••••e effect, because he comes not in them with 〈◊〉〈◊〉 if then you send him away, you hinder your own profiting. What a sad remark was that of Moses? Deut. 29. 2, 3, 4.

2. Nay, on his witholding, the means have a con∣••••••y operation. Instead of softning, they will har∣den; instead of drawing you nearer to God, they will put you at a farther distance from him. There are two contrary effects of the means on men, 2 Cor. 2. 15, 16. And where the one is not, the other is. God by the same means ripens ••••••e for ruine, by which he fits others for glory. Not that it is the natural tendency of the Gospel, but the Judicial Dispensation of God towards men who despise his Spirit, striving in it, who for this ••••ves them to their hearts lusts, to their hardning in 〈◊〉〈◊〉, and encouraging themselves in their wicked courses, and by presumpion to put from them the fear of God, and the aw of his Judgments, and so to heap up wrath against themselves; and in such a •••• soil, to ripen the faster for destruction.

3. If we resist him, it will be the way to have him ••e gone. The Spirit of Christ is a tender Spirit:

Gods own Children in whom he dwells, if they take not heed, may grieve him; and if they do, he can and will withdraw from them to their great sorrow; the Spouse found it to her cost, Cant. 5. We are therefore warned to take heed of grieving him, Eph. 4. 30. And there is a sinful dis∣position in unconverted sinners to resist him, Acts 7. 51. And this is done when we regard not his application of himself to us, when we turn away his awakenings, and refuse to submit to them, and chuse to hearken to the sollicitations of our vain minds, and suggestions of Satan.

4. Nay, do not his strivings begin to be more l•••• guid? Do you not begin to grow Sermon proof, warning proof, and threatning proof? Time was when the word affected you, you trembled at the awful truths of it, you were afraid of Gods, Judgments, and could not soon get off the impression of an awak∣ning Sermon: but now you find very faint and easy motions on your Spirits; though not altoge∣ther stupid & senseless. Be afraid; the happy ••••a∣son begins to decline, and if you trifle a little longer, it may be gone.

5. If he hath sometimes ceased, and now comes again take heed to your selves. You had resisted him, ti•• you were grown remorceless, but he hath sent hi•• Spirit again, and put you into fear about your ever∣lasting state; tremble to think of the issue of this you have a new price in your hands, use it right, and all shall be well: but if you treat him as you di•• formerly, it may be one of the last offers that h•• will make to you; if you quench him now, it i••

likely that he will come no more, see, Gen. 6 2. Psal. 81. 11, 12. Dread then the terrible Oath, Psal. 95. 10, 11. Though God proceeds slowly to this, yet he may be provoked to come to it at last, Ezek 24. 13. And what a fearful condition will that be? God is not a man that he should ly. If Christ say, never more let fruit be found in this Fig tree, it wi∣thers up presently. No rains or dews of Ordinan∣ces will ever fetch you to life, but dry you up, and fit you for everlasting burnings. Oh then improve this finding time with fear and trembling.

4. Let the Judgments of God that are upon us, rouse you to seek him. God afflicts us, it may be to prevent his destroying of us: and he is cer∣tainly near his people, as long as he is using his rod upon them; there is a gracious design in some fore afflictions, Isa. 27. 9. By this shall the Iniquity of Jacob be purged, &c. And he would have his people prepare to meet him, Amos 4. 12. And to move you, Consider,

1. What danger you are now in, who are strangers to God. True, a Christless condition is a milera∣ble condition at all times, the man that is in it is never safe, having God for his enemy; but when God brings his wasting Judgments on a Land, to plead the quarrel of his neglected Covenant, there is reason for all to be afraid; Gods own Children will feel the smart of the rod; David saith, Psal. 119. 120. My flesh trembleth for fear of thee, and I am afraid of thy judgments; but yet they that fear God have something to support them; God is their Father; and though he chastize, he will

not cast them off. But as for them that are stran∣gers to God at such a time, what can they expect, when they see the arrows of his anger flying a∣bout, but to be slain by them? You may trem∣blingly look every moment, not only to be cut off from the earth, but sent down to the place of endless miseries: as you have no security for this life, so no ground to expect a well being in ano∣ther.

2. You are more peculiarly concerned in these Judg∣ments. If a reason be asked, why God brings his Judgments on a professing people, the answer is ready, because they neglected to improve the means of grace aright: it is because they who have the title of Children, do not answer their ti∣tle; Deut. 32. 19. And though every one ought at such a time to say, What have I done? yet such as you have special reason to confess, these Judg∣ments come for our sakes: and should not this put you an enquiring how to obtain peace, and the turning away of Gods fierce anger? nor is there any other hope for this, but in your serious seeking of him.

3. You may expect that if you will not hearken to the Word and Rod, God will have a Sword to cut you off God is in earnest when he takes this course, and he will be glorified by it in the issue; it is his mercy, that when angry, he maketh o∣ventures of peace, and happy they that comply with him: but if Sinners are so foolish and ob∣stinate, as not to give him glory at such a time he will strain for it, and certainly recover it

if you will not be reformed by the Rod, he hath a Sword to cut you off, and what else should he do with such? Hence that warning, Jer. 4. 4. And that threatning, Isa. 27. 11.

4. Gods Judgments, added to his warnings, are wont to be his last essayes with men to reclaim them. Hence, when these have been tried, and repeated, and due patience used, and no good comes of them; God, speaking after the manner of men, now seems to be at a loss, Hos. 6. 4. What shall I do unto thee, &c. Isa. 1. 5. Why should ye be smitten any more, &c. Hence he either cutteth such off in his anger, or else abandoneth them to their own ••arts lusts, till they are ripe for the more asto∣nishing ruine. True, there is a prerogative mercy that God reserves, when all means fail, to shew his Soveraign Grace, Isa. 57. 17, 18. But let not bold Sinners presume on this, lest they rue it, But if any are awakened by these Judgments; and trem∣ble at the fearful prognosticks of them; let it be an argument of encouragement to them; there is hope in Israel, and this is a good Omen that God will yet return and have mercy on them, and that they shall both seek and find him,

USE IV. This truth affords a loud cry to old Sinners to make haste. Such as have hitherto lived under Gospel means, strangers to God, at a distance from him; have had many invitations and withstood them. God came in their youth, and bespake them, but they regarded him not, and since he hath addressed them many a time,

but nothing hath moved them: as they grew, in years, they grew more vile; yoked themselves with vain companions, neglected reading the Word and praying to God, addicted themselves to drinking and gaming, and other lewd courses: they have been often told of it, have seen their associates hurried out of the world by their in∣temperance, and God hath visited them also with afflictions, but they still go on: and now the blossoms of the grave are on their heads? Let me beseech such to beware that they despise not this advice. To quicken you, Consider,

1. You have had a long day of Grace, and must answer for it all. Though you have forgotten, God hath not: Your sins are written with a pen of iron, & the point of a diamond. All the endeavours that have been used with you are upon record; God hath them in his book, & there is a day of reckoning when he will set them in order before you: and how terrible must it be? when you shall be called to a very uncomfortable repetition, and told of every Sabbath you prof••ned, every Sermon you regard∣ed not, every check of conscience you stifled, e∣very mock you made at the solemn warnings gi∣ven. you, every neglected purpose, forgotten or vi∣olated promise; every vain meeting with your accomplices in sin, every cursed drinking bout you had where you scoffed at Godliness, and hardened one another in sin: the time when, the place where, and every other circumstance: your memories refreshed, and conscience made to do its office. Would you prevent this fearful reck∣oning? Now seek God.

2. Your season is certainly almost over. It may be so with the youngest Sinner, but it is undoubt∣edly so with you. Young ones may feed them∣selves up with fond hopes by reason of youth, health and vigour; but you have every thing put∣ting you in mind, that the Graves are ready for you, where there will be no working. Not only is your best season gone, but your whole season is on the turning point: you are just leaping into eter∣nity; you are ready to shake hands with time, and to have done with it for ever.

3. You are not yet out of hope. You have yet one offer of a treaty left you, before you go to the Dead: and though you have grievously provoked God to forsake you, he is yet gracious and merci∣ful. Christ's Blood hath vertue enough in it to expiate the guilt of all your sins; his spirit wants not for power to break your hard hearts, and give you repentance: and after so many thousand de∣nials, he again accosts you; and know it, that if after this call you perish, it will be a witness a∣gainst you, and aggravate your Guilt in the Great Day.

4. You have a great work to do, and but little time to do it in. If ever you hope to find God propi∣tious, you must break off your sins by Repentance, for∣sake your evil ways, relinquish your cursed compa∣nions; turn to God, believe in Jesus Christ, morti∣fy your lusts, and endeavour the perfecting of holiness. You must give glory to God, before your feet stumble on the dark mountains; and how short a time have you for this? yet despair not: it may be done by Gods

h••lp, only it concerns you to make hast: for;

5. A little more delay will be your utter undoing. It is not for you to say, go away and come to mor∣row: a few moments more, and your case will be determined unrepealably. You will never have an offer of Grace more, when gone to the Grave, and you are upon the brink of it: the treaty will be over, the day of Grace finished, God forever departed, your Souls laid up in the Prison from whence there is no delivery: and then you will mourn bitterly, and say, Oh! that I had hearkned to Counsel, and received Instruction! Come then just now; forsake your lies, and betake your selves to him this moment: if so, all shall be well; if you will not, God knows whether ever you shall have such another invitation made to you, before you drop into everlasting burnings.

Prop. 2. I should now have proceeded to the Second Proposition in the Doctrine, viz

That if we would speed in our Prayers to God for forgiveness, we must take this time to seek it in. But this hath superseded in the Discourse on the for∣mer. That we all stand in need of dayly forgive∣ness, hath been before evidenced; and that if we hope to obtain it, we must seek it of God in the way of Prayer. It is not then a matter of indiffe∣rency when we so address. him; but we must take the finding time to do it in. There are three Con∣clusions which result from the premises, which give us the confirmation of this Proposition, viz.

1. That it is vain for any to pray for forgiveness

after this life; who did not seek and obtain it in this life. If this be the only finding time, needs must it be so: it is now that God and we are in the way, which our Saviour assures us is the proper time for us to agree with him in, Luk. 12. 58, 59. We are given to understand that there will be some who will at last be importunate for admittance & acceptance, but all in vain, Luk. 13. 25, 26, 27. Christ, who is now ready to hear prayers, will then have no ear to ••end to them, nor be any whit moved by loud entreaties.

2. That Sinners may, in this life, put God off so long, till he resolves to have nothing more to do with them in way of special favour. It is a truth, that at what time a sinner truly turns, God will shew him mercy; but yet men may sin themselves into desertion and de∣reliction, so that God will not give them repentance, and if so, he will not afford them forgiveness; for they are inseparable, Acts 531. And yet there may be such horrours and remorces, as will make them to cry fearfully for pardon; but they shall not be heard; hence such warning, Prov. 1. 28. And that reason, Vers. 24.

3. That Gods own Children may, by missing the op∣portunity, pray a long time before God will let them know that he hears them. God makes them tarry long before he pours the balm of comfort into their Souls. Hence their complaints, that they are not heard though they cry, that they seek, and can∣not find him; and their Sins mean while oppress, and almost sink them; see, Psal. 31. 9, 10. 38 begin. If when a Child of God hath been trepan'd into

any sin, he presently resents it with Godly sorrow, and maketh hast to the throne of Grace, humbling himself, and imploring forgiveness; how readily will he be accepted? whereas, how often are we remorceless, stupid, seek to cover our sins, and keep silence; and so suffer our wounds to fester, and grow corrupt? Now we begin to despond, and are afraid to come to God and so still hide: this pro∣voketh him, and he will make us to know our folly, and accordingly to wait a great while before he will give us an answer of peace.

USE. Let then the consideration of this be for our admonition. Let us be roused hereby to take heed to our selves, how we dally in this affair. Let us not only seek God, but seek him early; that is the way to find him quickly. Let Sinners do it, and let sinning Saints do it. And for our quick∣ning, let us call to remembrance, and be affected with all the considerations urged under the former Conclusion: It is the way to prevent, not only the hazard of never being forgiven, but the danger of being left under long darkness and distress, roaring out of our wounds, and finding no ease.

But I pass to the next thing.

2. We have the priviledge of all such as pray for forgiveness in a finding time: Surely in the floods of great waters they shall not come nigh unto him.

Here observe,

1. The asseveration introductory, Surely: the Hebrew word is a diminutive, and signifies, at least; q. d. whatsoever he wants, he shall have this privi∣••edge:

intimating that there are great benefits belonging to such an one.

2. The time when they shall enjoy this bene∣fit, in the Floods of great waters. The word Blood, signifies a Torrent, or that which breaks in impe∣tuo••sly, bearing all before it: and the word great signifies, both great and many. Waters in Scripture language are used to signifie sore afflictions, Psal. 69. 1, 2. Ezek. 26. 19. Psal. 124. 4. David here points us to a time of sore distress, whether by outward ••alamities, or inward temptations: and supposeth such a time may fall out.

3. The priviledge it self, they shall not come nigh ••im, the word signifieth,

1. To approach.

2. To touch.

3. To smite.

4. To hurt. In summe it intends that they shall have no real harm by any of them. Hence,

The safety of pardoned ones in worst times.

DOCTRINE.

THey that have, in a way of prayer, settled their forgiveness, shall never receive any harm by all the afflictions and temptations they meet withal. They are secure against all the Waves and breaking Bil∣lows that threaten them. How God comes and applieth pardon to his Children, while they are

seeking to him for it, hath already been observed: and though this may be applied universally, ye•• it hath a peculiar respect to those sins, which the Godly do sometimes fall into, by which they dis∣please God, and cannot be at rest till they are for∣given; and have some Testimony of it. There are two Propositions evidently contained in this Doctrine, viz.

1. That notwithstanding Gods pardon obtained, his Children may after that meet with Floods of great waters. 2. That if by prayer they have settled their pardon, these Floods shall not come nigh them to hurt them. A few words to each.

Prop 1. That notwithstanding Gods pardon obtained, his Children may after that meet with floods of great waters. They mistake who think, that when once a pardon is signed, and sealed and published in Conscience, there is no more trouble like to befal such a man. This were to set the Word of God against it self, and contradict the experi∣ence of Gods dearest Servants. Here two things may be enquired after;

1. How far such an one may be assailed by these Floods?

2. Whence it is, and how it consists with Gods promise, and Covenant faithfulness?

1. How far such an one may be assailed by these Floods?

A. This may be considered on a double ac∣count.

1. There may be publick caelamities great and sor••,

that may befal Gods people after this, in which they way have a great share. Possibly David may have a special respect to this, in our Text. When over∣flowing Evils come upon a Sinful Land, they shall not come nigh him; but this is not always lite∣rally so; thus men may be as deeply exercised with the common calamity as another: his con∣cerns are not exempted from the evil events of such troubles; the righteous and the wicked often share alike at such times, Ezek. 23. 1.

2. There may be great personal and particular af∣flictions befal them. Not only may God afflict them when they have sinned against him, and provoked his anger, to drive them to repentance, and prayer for forgiveness: but he may and often hath sent such troubles on them, after they have repented, and a pardon declared. It was after the Prophet had declared Davids sin to be forgiven, 2 Sam. 12. 13. that the great tempest arose upon him; and how many mighty billows did break o∣ver him? his Childs death, Amnons Incest, Absa∣loms Murder, and unnatural rebellion; his Concu∣lines shameful defilement, Absaloms death, Sheba's Sedition; and all these declared to be the fruits of Gods displeasure, notwithstanding he had for∣given him, verse 11. &c. Besides, Gods dearest Servants may be afflicted, and sorely tempted all their days, in the Soveraign Dispensation of Gods Providence towards them, see Psal. 88. throughout. The greatest and most distressing afflictions may be the lot of the most gracious Saints of God, and all their faith and patience may be tried to the

utmost by them: and all this notwithstanding their renewed repentance, reiterated supplicati∣ons, and gracious answers obtained.

2. Whence this is, and how it consists with Gods Promise, and Covenant faithfulness?

A. There hath been no small occasion of stum∣bling on this account: God hath made great pro∣mises concerning this; and though he hath said, he will correct them in case of prevarication, yet he hath also said, that if they confess and pray, they shall be pitied and relieved; and if they wa•••• close with him, they shall greatly prosper; and that after this they shall be thus exposed, is an hard chapter, & carnal reason cries out, Where is the Pro∣mise? Let us then closely weigh this Case.

1. In respect of Publick Calamities, and their relation to them: Observe two things,

1. Though God may hear them for themselves, •••••• forgive them, yet he may not forgive the Land they live in, and so their being forgiven will have no a fluence to keep off Publick Judgments. A peop•••• may be guilty, and God will not withold •••• hand; their personal repentance doth not remo•••• the general impenitency, and they cannot stand •••• the gap, to keep off the Wrath of God, or sl•••• the breaking in of floods of misery; and if t•••• body of a people have corrupted their ways, an•• will not be reformed, it is righteous with God bring these waters upon them, and sometimes comes to that, Jer. 15. 1. Ezek. 14. 14.

2. They may not only see the common ••••

lamity, but smart by it, and that righteously: and there are two reasons for this.

1. They are members of that body against which God hath a Controverly. That there is an external Dispensation of Gods Covenant in treating with the body of a professing people collectively, is a great truth: on which account the whole are con∣sidered as one, and Gods Temporary Providences are accommoda••ed to them as so: thus sometimes the s••n of one may bring Gods Judgments on the ••hole Congregation, Josh. 22 20. especially when that one mans sins are influential to debauch a whole people,a s 2 King. 23. 26, 27. compare, Chap. 21. 11. And when good men suffer on this account, it is their infelicity in some regard, but ther•• is no unrighteousness with God, nor may they charge iniquity on him.

2. Their very sins which they have repented of, and have obtained forgiveness for, may have given occasion for those publick calamities. Such was Davids num∣••••ing of the people, 2 Sam. 24. begin, Israel indeed had provok••d Gods anger; however this act of Davids was introductory to the fearful Plague that followed; and yet he repented before the plague ••••me, verse 10. Nay, the Sins of Gods Children may defile a Land, and though they repent per∣••onally, yet publick Guilt remains, as in the fore∣••••ted Case: David therefore takes it to himself, ••nd deprecates it from the people, in verse 17.

2. In respect to the personal afflictions they meet with ••••d those very awful, after they are forgiven. And ••he consistency of this with the Covenant promise

and fidelity may be considered: and ne••e,

1. Negatively: These afflictions are not properly the punishments of those Sins. If we take punishment for the execution of Vindictive Justice, this is not to be attributed to that: we must beware of their distinction, who say God forgives the Guilt, but not the punishment: Guilt is nothing else but an obligation to suffer punishment, and if the Guilt be remitted, that obligation is taken off: there is no∣thing legal on this account. God doth not sit up∣on them as a Judge to condemn them, for he hath already past an act of Grace upon them in pardon∣ing them.

2. Positively; God in all this hath an eye and respect to the Covenant of Grace, under which be hath taken them. And how consonant it is to that, will be evident if we Consider;

1. God in the New Covenant hath declared that he will chasten the bold Transgressions of his Children. Their relation to the promises doth not secure them against this; and it would wrong them if it should see how the Covenant runs on this account, Psal. 89. 30. &c. It is one Article in the Covenant, Heb. 12. 6. He scourgeth every son whom he receiveth. God will maintain a fathers authority over them, and use a fathers discretion in it.

2. God usually prepares his Children for this Correcti∣on by bringing them to his foot, on which forgiveness follows. This is not that they should escape the rod, but be sitted for it. A wise father first reason with his Child, sheweth him his folly, makes him ••o see his desert, and this puts him upon asking for∣giveness;

and the same love that pardons his sin, makes him smart for it, because his wisdom sees it is most convenient; thus 2 Sam. 12. 14, 15.

3. Hence God doth it for their Spiritual advantage. Heb. 12. 9, 10. That sin needs, not only to be for∣given, but to be mortified in them: the furtherance of their holiness calls for this dispensation; thus they come to see more of the bitterness of their sin, and be made the more watchful against it. David on this score acknowledgeth the goodness of his affliction, and Gods faithfulness in inflicting of it, Psal. 119. 71, 75.

4. God doth it for the vindication of the honour of his own Name. There is a reproach they often bring upon the Name of God, and the Religion they profess: the world hath been scandalized by such sins; and when God thus deals with them, mens mouths are stopt, they cannot say that he can allow any abominations in his own Children, hence that, 2 Sam. 12. 14.

5. Yea he may exercise his people, after he hath for∣given them, for their tryal. He may exercise their Graces, and make proof of them, and so make them more fearful of sinning, and enable them to bring forth much more fruit to his praise. See, 1 Pet. 1. 6, 7. Now all these things are not repug∣nant to, but included in the Covenant.

USE. I. Learn hence what impenitent sinners may ••xpect to find at Gods hand. When Christ himself ••uffered, he advised to such an improvement of it, Luk. 23. 31. If it be done thus in a green tree, what

shall be done in the dry. And see, 1 Pet. 4. 17. If his Children, whom God loves with a fathers love may be entertained with such Providences, and that although they have humbled themselves, sought mercy, and obtained pardon, hard hearted and ob∣stinate Sinners, who will not seek God, nor fall down before him, but go on in their Transgressions, may well expect him to fall upon them in his greatest fury, and destroy them for ever from his presence. If Sin be so odious to him, that he will testify against it in those to whom he is reconciled in Christ, they that sin with an high hand, and have no Redeemer to appear for them, must look to drink up the dregs of the Cup of his indignati∣on: and let every Unregenerate Sinner be suitably affected with it, and be afraid of this holy God.

USE. II. Let it be to caution the Children of God against mis judging about this affair. Possibly you have fallen into some sin, & your hearts have smit∣ten you, you have been humbled, confessed, sought earnestly to be forgiven for Christ sake, and had some i••ward witness that your prayer hath been heard: but now you meet with floods of affliction and temptation; and are particularly tempted on this to question your being forgiven: but suffer not this Temptation to remove you from many good evidences; and that on a double account,

1. Let it not make you to call your state of forgiveness in doubt. Such Providences indeed call us to try our selves, but not to entertain sinful doubts: say not that your persons are not Justified, you

will so condemn David, and other of Gods preci∣ous Saints. Your state may be good, and yet God angry at you, and there may be sins not act∣ually forgiven: Justified persons may be under Gods displeasure, and need new forgiveness: if once you were Justified, that remains: you can never fall out of the Grace of God.

2. Neither let it make you to conclude that this ve∣ry Sin is not forgiven. You are ready to say, sure∣ly God is angry, else he would not follow me with such afflictions, & if he had forgiven me, this anger had been turned away, and he pacified to me; herein you argue on a mistaken principle. God doth not always afflict in anger: he is angry at his own, so long as they ly under sin unrepented of; but he can administer correction in love, Heb. 12. 6. And though there be an anger of love in some Corrections, yet there is a Chastisement which is without anger at us, in meer pitty, wisdom, and tenderness toward his Children.

USE III. Let us take heed of rash judging of Gods people on this account. It may be we have known them to fall into some sins, that have been scandalus, or we hear them complain of some sins that distress them, we have seen their sorrow and bitterness, and the most satisfying testimoni••s of their Repentance; but for all God follows them with remarkable grievous afflictions; and we are ready to think, God is still angry; something stands out against them, they have dissembled, &c. But let us take heed of this: Gods Judgments

are a great deep: He may have freely forgiven them, and yet for holy ends thus exercise them, to humble, and do them good in the latter end. Let not such unsearchable things weaken our Charity.

USE IV. To exhort us suitably to acknowledge and submit to God in this respect. Find no fault, though it be so; be very thankful for any evi∣dence of his gracious forgiveness, and adore him. In all that he doth: Believe that you need such things as these, and that he can and will make them work for your good; and accordingly endea∣vour to do your duty, by being humbled under his mighty hand, labouring hereby to embitter sin to your selves, and especially such sins as have more peculiarly dishonoured him: and let it make you more watchful to your selves, and put you upon the exercise of faith, patience, humility; so shall you in due time reap the peaceable fruits of righte∣ousness by it.

Prop. 2. That if by prayer, they have settled their pardon, these floods cannot come nigh them, to hurt them; if forgiveness be secured, afflictions shall no•• harm them.

That which lies before us to enquire, is, Wh•••• security against harm by these floods, those whose pardo•• is settled, do enjoy? That their lot may be to live in trouble sometimes, hath already been observed•• Jeremiah, Baruch, Ezekiel did so; and that they may have a deep share in those troubles, beside••

many grievous personal afflictions befalling them: they have no illimited promise of security against these things; we are therefore to enquire, How this notwithstanding, they shall not hurt them? And so we may see what advantage their Justification, and forgiveness affords them in a day of sore affliction, above other men. Here then observe.

1. What difference there is between the Chil∣dren of God, and other men at such a time?

2. What difference between the Children of God, who are under the guilt of some sin not act∣ually forgiven, and those that have in a way of true Repentance, and renewed faith, recovered their peace?

1. What difference there is between the Children of God, and ungodly men at such a time? And that it is very great will appear, if we consider;

1. Though both suffer from Gods anger, yet there is a vast difference in that anger. God may be dis∣pleased at his own Children, and in that displea∣sure smite them: but yet his anger at them, and that which he expresseth to ungoldly men, though alike in the Providences, yet are of a divers na∣ture in the principle whence they proceed. He treats them as enemies, but these as Children; he not only is angry at, but hates them; but though offended at these, he loves them; see the differ∣ence, Isa. 27. 11. Psal 89. 32, 33. They may be thrown into the same furnace, but one as dross, to be dealt with accordingly; the other as good mettal, which, though mixt with dross must be melted and separated.

2. The operation of those Afflictions is vastly di∣vers, and thereby God discovers what his thoughts are concerning the one and the other. They do not alike improve these providences; which is from the in∣fluence of grace on the one, which is with held from the other; for,

1. The everlasting state of the Justified Believer is safe under all these afflictions. Whatever tossings and changes he here passeth under, it is certain he shall never finally miscarry; if he loseth every thing else, even life it self, he shall not lose his Soul; the Everlasting Covenant stands fast, and cannot be broken, 2 Sam. 23. 5. The end will be peace, Psal. 37. 37. This is all the trouble that he shall over meet with, and when it is over, he shall have peace for ever: nothing shall separate him from Gods love, Rom. 8. 38, 39. But the wicked are not so: these are the beginnings of sorrows, and a prologue to more awful miseries that are to come afterwards: they are the fruits of the Curse, whose operation will be to bring them to the pit where there is no hope.

2. The afflictions themselves are under a promise of a good issue. Though they are for a while molest∣ful, and hard to bear, yet they shall work to an happy end: the Psalmist could allot on this, Psal. 73. 24. And the Apostle confirms it, Heb. 12. 11. The furrows are watered with affliction, but there is is a joyful harvest to be produced, Psal. 97. 11. 126. 5, 6. Whereas ungodly men are under a threatning, we are told, Psal 7. 11. God is angry with the wicked every day; and this anger will

work, till it hath brought them to a fearful end: the Godly have light beyond their darkness; but the Wicked are led through the present obscurity to outer darkness, where instead of joy, they have wailing.

3. The present fruits of these shall be profitable for them. All the good fruits of afflictions are not re∣served for Glory, but there are those which we reap here, and they are very precious, Rom. 828. Jer. 24. 5. And if it be askt what they are, we are told, Isa. 27. 9. Heb. 12. 10. God by them em∣bitters sin, quickens to duty, makes us more watch∣ful, excites our diligence in our great business; yea and brings us to Repentance, and renewed experiences of his favour and love to us: the flood wafts us to our rest. With the wicked it is otherwise; their afflictions hurt them, 2 Chron 28. 22. Isa. 8. 21. Under them they add to provoke God, till at length his fury kindleth against them in a fire unquenchable.

2. What difference there is between those of Gods Children, who are under the Guilt of some sin not wholly forgiven, and those that have, in a way of true Repen∣tance, and renewed Faith, recovered their peace?

A. This will be seen by the following Ob∣servations.

1. A Godly man, under the guilt and defilement of some bold transgression, is thereby exposed to Gods anger. He is his father, and cannot look on him as an enemy; but a father may be displeased at a son who carries himself unworthily. We have divers instances for this in the Word of God:

David, 2 Sam. 11. ult. Solomon, 1 Kings 11. 9. He∣zekiah, 2 Chron. 32. 25. Peter, Mat. 16. 23. How often is the Psalmist bemoaning himself about the Wrath of God that he was sensible of? How glad is the Church when that is turned away? Isa. 12. 1. And were they not his own of whom God saith, Isa. 57. 17. For the iniquity of his Coveteous∣ness I was wroth with him. Whereas, when his Chil∣dren please him by circumspect walking, or seri∣ous renewing of Repentance on any folly com∣mitted by them; he taketh great content in them.

2. Hence if God be angry, he hath reason to ex∣pect that the Calamity will reach him. Such an one may look to be distressed by the Judgments that are abroad; he cannot but know that he hath a deep hand in procuring them; the more God hath done for any, the more unreasonable it is that they should offend him; and therefore such may look to smart for it, Amos 3. 2. You only, &c. Besides, we know that temporary afflictions belong to the rods that God is wont to correct his wanton Children withal, Psal. 89. 32. He will not punish them in another world, but he will do it here.

3. And he is hereby exposed to the terrours of the Lord. There are not only temporal, but also spiritual evils that such an one hath laid himself open unto, and may expect them, which may well put him into trembling, Psal. 119. 120. It is no small terrour to see the Judgments of God round about, and conscience smite the man, telling him;

these are for thy sins, and putting him in expecta∣tion of feeling them personally. This also is of∣ten accompanied with Gods awful withdrawing from them, and looking like an enemy, Job 13. 24. And see what a pittiful complaint he makes in this regard, Psal. 38. begin. Yea, sometimes to con∣clude that God hath cast him off, and will have mer∣cy on him no more. Whereas we shall see how far otherwise it is with him who hath gotten all to stand right between God and him: for,

1. This man is most like to have some signal distin∣ction in the Providence of God, in publick Calamities. God indeed reserves a Soveraignty here; he some∣times takes away the best first, that they may not see the Tragedies that follow, and to make a way for his wrath. Yet if any are like to be signalized with the mercy of God at such a time, it is such as these. I believe the Ninety first Psalm was not penned for nothing; as God houseth some in heaven before Judgments break in, Isa. 57. begin. So for others he provides Chambers of safety to bide in till the indignation be over past, Isa. 26. 20. Some he distinguisheth in the Calamity, by giving them their life for a prey, as Jeremiah, and Baruch; and orders that they shall find a fair treatment from their enemies. Yea, often God so doth it, as the world is forced to confess, that there is veri∣ly a reward for the righteous, Psal. 58. 11. And such may expect this so far as infinite wisdom judgeth it best.

2. He is secured with inward peace amidst these blustring storms. Though the floods rise, the waves

dash, and the winds ruffle them into breaking bil∣lows; yet the man hath a calm within, and these things cannot disturb it; they may beat on his out∣ward man, and make a breach in it, bear away his outward comforts, yea swallow up his bodily life, but they cannot shake his tranquillity. He can look on these things with a sedate spirit; and that because he is inwardly fortified with the peace of God, which is a sure fortress against all that would oppress him; he lieth fast upon his rock, and can∣not be put from it, Psal. 107. 7, 8. 46. begin.

3. He can serve the Lord with freedom in the midst of all afflictions. They are the disquietments on our minds, that obstruct our chearful obedi∣ence, when troubles are on us; but he being se∣rene, hath no hindrance in that regard; he is not put from his work by these, Psal. 44. 17. These things can neither fright him from, nor discourage him in his business: they may awaken and quick∣en him to more diligence in it, but cannot drive him from it.

4. He hath inward joy in and under all these chan∣ges. He feels, and cannot but resent outward troubles; he is not a stock or a stone, hath hu∣mane senses and affections: but he possesseth a spiritual joy within, which all this cannot extin∣guish. The apprehension of Gods love, the peace within, have such sweetness in them, that they abate the bitterness of the affliction, and give him abundant consolation under them; if he re∣members his faults, he can kiss the rod: if he

suffer in the outward man, he can rejoyce because the inward man is safe, 2 Cor. 4. 16. And if there be nothing else, he hath still a God to rejoyce in, Hab. 3. 17, 18.

5. He can see through the Cloud to the other side of it, where it is light, and wait quietly for the issue, Mal: 7. 8, 9. Not only is his state secured for an happy eternity, but he hath a prospect of it, Job 23. 10. 2 Cor. 5. 1. And the faith of this keeps him unmoved: he can sit still and tarry till the tide be spent, and the tranquillity promised be re∣stored to him: he is assured that light is sown for him, and he can chearfuly wait till it be grown and ripe.

6. And he can husband all these trials for his ever∣lasting advantage. As God intends them to ope∣rate for his good, and will govern them to such an issue, so he can by the Grace of God, improve them to this purpose; by applying them to himself for the mortifying of his lusts, and exercising of his graces to his spiritual profit: and whiles he looks on them with such an eye, he is reconciled to them, so as to say, of every one, as Phil. 1. 19. This shall turn to my account; and how happy a condition is this? well may it be said of these floods, that they do not come nigh him.

USE. I. This points us to our great Duty when we see clouds and storms rising. When we see presaging Symptoms of great calamities at the door: common reason tells us that these are warnings bidding us to prepare; but alas, they are vain courses which the

most take when it is so: but here we may be told what is good and safe for us: and here,

1. It is certainly now a time for prayer. All dan∣gers seen in the face of Providence, call Gods peo∣ple to betake themselves to him, and seek his help. It is vain to put trust in any other object; but God is a refuge, and a present help in times of trouble. We are directed hither by him, Psal. 50. 15. David resolved thus to do, Psal. 57. 1, 2. And whether else should they go? he only can and is ready to do for them what they want.

2. It will tell us what we are to pray for. The great thing desirable, is to be safe from the harm threatned; we are therefore to seek that which will be our security: and this will be directive to us in two respects.

1. Let it direct those that are in an unpardoned state.

And here,

2. Be you sensible how unprepared you are for such a storm. It is the miserable state of such, that when the flood comes, they have no Ark to fly to, and hide themselves in; no Rock to settle upon, no shelter to betake to, but ly open to the utter de∣struction threatned; and how will such carry it then? See, Rev. 6. 16, 17. All refuges of lyes will then come tumbling down, Isa. 28. 17. How pro∣fitable now will such a thought well digested be?

A See what it is that unfits you: and that is your Gunt. It is not because you have sinned against God, so have his Children, but because the Guilt of it abides on you; were that removed, you might do well enough, this binds you over to to wrath

of God; the Sentence of Death is not reversed, & you may now expect it to be executed, and your sins to find you out.

3. Be afraid of the terrours of it. Think, what will you do when God shall fall upon you with his Judgments, and Conscience shall then reflect with horrour on you, and lay all your sins open before you, and tell you that for these things the wrath of God is upon you to destroy you. It is a solemn question that God propounds to those sinners, Isa. 10. 3. What will you do in the day of visitation? And Ezek. 22. 14. Can thine heart endure?

4. Let this drive you to God for pardon. There is forgiveness with him, and you may obtain it, if you seek it aright: and he gives you warning of trouble before hand, to awaken you to seek it of him in time. God, by these warnings gives men to see their need of it, that they may seek it in good earnest, Amos 4. 12. Because I will do this, prepare to meet thy God O Israel.

5. Be not at rest till you have gotten this settled. Wait therefore on him for his Spirit to work in you that Repentance and Faith, by which you may be brought to a New Covenant Interest in it, & have those evidences for it which may be sufficient to answer all the accusations of Satan, and reflections of a misgiveing Conscience: think, if you mistake here you are miserable, but if this be secure, all is out of danger.

2. Let it be also to direct the Children of God what to do upon such presages as these.

Be advised then,

1. To examine whether there be no sin standing out against you, that is not adjusted between God and you. It is now a matter of great moment: call there∣fore your consciences to an account, knowing that if there be any provocation which God is angry at, that hath not been particularly confessed and repented of, it doth so stand out.

2. In case there be any such, make haste to do your duty in this regard, consider what you have to do, and use no delays. And here,

1. Expect this to be the bitterness of the Cup. 'The trials themselves may be irksome, and enough to try all your patience in bearing them; but this will add an unknown weight to the burden; it will be the very poyson of the Cup: you will find the difference to your cost, if you adventure it, and do not speedily prevent it, Psal. 76. 7. To see God angry will be more dreadful than to feel the whole weight of affliction, that can be suffered in this world. Yea, it may be, and sometimes is so, that it will make you lose the sight of his love to you, and apprehend him as an E∣nemy; and what a terrible thing will that be?

2 Hence seek to God in true repentance & renewed faith for the actual forgiveness of it. Be thorough in this work, confess it ingeniously, mourn for it bitter∣ly, aggravate it particularly, beg hard for a pardon and look to the merits of Christ, and take hol•• on them for it; wait submissively at the footsto•• of the throne of grace, till he bestows it.

3. Get the evidence of this forgiveness as clear 〈◊〉〈◊〉 you can. See that this very sin is pardoned: seek

to discover it in your selves by such fruits as are witnesses to it, and beg earnestly for the witness of his Spirit, that you may read the pardon, and see his hand and seal to it; rest not till he speak peace to and in you.

USE II. Let it be a word of Consolation to those of Gods Children, who carefully keep accounts clear between God and them. Who are very heed∣ful to avoid every provocation, and observe if there be any, and speedily apply themselves to get it made up: although you also may meet with floods of great waters, yet here is your consola∣tion.

1. Your inward peace will give you a good settle∣ment of mind. To be able to see and say, there is no breach between God and you, will be enough, there will need no more to quiet your spirits: if when you see darkness in the world, you can behold the light of his Countenance looking upon you with greatest serenity, must not this needs fill you with joy unspeakable and full of glory, and make you triumph in midst of afflictions.

2. God himself will afford you his comforting pre∣sence. You shall not only have the witness of your own consciences, but the Joy of the Holy Ghost, and the manifestations of his love to you: to such he speaks comfortably, Isa. 41. 10. 43. 2. You may now walk through the valley of the shadow of death, and fear no evil, Psal. 23. 4.

3. This will put you out of harms way. You

shall be made unmoveable by it, Psal. 125. begin. Your afflictions may shake you, but not unsettle you: you may count them all over, and say of them, as Paul of his 2 Cor. 4. 9, 8. And what stabili∣ty may this afford to your spirits, in all the chan∣ges of times that go over you, who are thus safe∣ly immured in the Rock of Ages.