The Truly Blessed Man: OR, The way to be HAPPY here, AND For Ever: Being the Substance of Divers SERMONS Preached on, Psalm XXXII.  
By Samuel Willard, Teacher of a Church in Boston. N. E.  Isa. XII. 1, 2.— I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortedst me. 2. v. Behold, God is my salvation: I will trust, & not be afraid, for the Lord JEHOVAH is my strength, and my song, he also is become my salvation. 
BOSTON in N. E. Printed by B. Green, and I. Allen, for Michael Perry. 1700.   

TO THE READER.  
MAN'S natural and extinguishable cravings are after Happiness. God at first put him in a fair way for the securing and obtaining of it; having, besides the resentments of it imprinted in his nature, which still remain, given him a Rule to direct him the way to it, and a concreated power to conform to that Rule, and brought him under strongest obligations to that Conformity. But, by his unhappy fall, he hath reduced himself to a state of misery, in which the whole Race of sinful men is involved, and under which he must have abode for ever, had not God, in his rich mercy, opened a new and living way for his recovery. This is revealed in the Gospel, in which life and immortality are brought to light; but for which undone man must have groped in the dark, and it is certain, that those to whom this Revelation is not made, do but grasp after shadows instead of substances, and lay out their money for that which is not bread. Their insatiable desires push them forward in quest of felecity, and their crazed and deluded understandings, which call good evil, and evil good, point them to Objects that are empty, and courses that will undo them; the natural man knows not the root of his misery, nor the depth and strength of it, much less the only way of his recovery. The generality of men are immerged in 〈◊〉, & if they can but gratify their carnal lusts with sensible objects, it is enough: whence they seek no farther than the things of the World, and if they can obtain by all their industry, the Profits, Pleasures and Honours here below, they can bless themselves. There are some indeed, who have improved the light of nature, and the broken fragments of the Law of it, remaining in them, by the exercise of Reason, to a more plausible profession and practice; they acknowledge man to be placed in an higher orb than bruits, and to stand in need of some better object than those that are merely sensual, to give them satisfaction: but therein also they have become vain in their imaginations● hence, the farthest they have reached, hath been to place man's felicity in moral virtue, of which they have but rude guesses, and being ignorant of the state of nature by sin, have hoped by their own power and goodness to oblige God, and procure their own happiness; not knowing either the state of damnation which they were born in, or the efficacy of Original Sin in them● whence it is truly said of them; misery & destruction in their ways, and the way of peace have they not known. It then infinitely concerns men to be undeceived: With what thankfulness therefore ought w● to entertain the Sacred Oracles of God's Word, the design whereof is to acquaint us with the New-Covenant in which is showed us the method of self-ruined man● recovery, as it is laid out by God himself? and what enemies are they to the Grace of God, and the Souls of men, who go about to pervert this method, seeking to bring men back again to a Covenant of Works! It is by the Word of God that we are acquainted that man by his Apostasy hath lost his Righteousness and Strength, that he is fallen under a sentence of death, to the execution whereof God's Justice stands engaged; that Satisfaction must be made to that Justice if ever the Sinner be Saved; that he cannot pay his own ransom for himself; that Jesus Christ became a Surety for Gods Elect, and having atoned the Justice of God to them; is become the author of Eternal Salvation for them; that they must be united to him by a living faith if ever they partake in the benefit of it; that they must be Justified in order to their being Glorified, & that must be by the Imputation of his Mediatorial Righteousness to them; that this Justification is ever accompanied with Sanctification; that the man who is thus Justified and Sanctified is an happy man; that in order to this there is a work of Conversion wrought in men by the Spirit of God, in which they are renewed by his Grace, and brought to confess and forsake their sins, and vain objects of trust, and to believe in the Lord Jesus Christ; and that all that are so, are heirs of life, and may triumphantly rejoice in God. How much these truths are derided by many, and despised by more, in this degonerate and perilous time, is obvious to every one that observes the state of Religion in places that are called Christian: and never was there more need to Preach and Print in defence of those great Fundamentals of our faith and hope, than at this day. The excellent portion of God's Holy Word, contained in this Psalm give us abundant light for our acquaintance with, and establishment on these Articles, which I endeavoured in my course of Preaching, to lay open before the Auditory to which I was sent, according to the Grace given me, and am now persuaded to make public, my care and study was to accommodate it to the meanest hearer, choosing rather with the Apostle, to speak five words intelligibly, than many more in an unknown manner of expression; and I hope these truths will relish never the worse to those that love truth for its own sake, because they are not garnished with florid language. May this following Treatise be any ways serviceable to the Glory of God, and good of Souls, may it commend Christ so as to render him lovely and acceptable; may it help any in the right way to obtain Pardon and Peace; may it show Sinners their misery, and drive them from their carnal security and obstinacy, to Christ their only refuge; and direct Saints in the renewals of their Repentance, and their faithful and cheerful Serving of God; I have mine highest ambition answered; and that it may thus do, I commend it, and such as shall be at the pains to peruse it, to the mercy of the Great Shepherd and Bishop of Souls,  
Who am Less than the least, etc. Samuel Willard.   

The Truly Blessed Man: Or, the WAY to be Happy here, and for ever.  
PSAL. XXXII. 1, 2. 
Blessed is he whose Transgression is forgiven, whose Sin is covered.  
2. v. Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile.  

The Text Opened.  
ON what occasion this Psalm was penned, we are not told. It evidently appears, by the matter of it, that it was when the Psalmist had been under sore distress of mind, by reason of the deep sense of his Sin, and was relieved by God; and it is generally supposed, that it bears a reference to that great and complicated sin of his, respecting the matter of Uriah; concerning which also several other Psalms are thought to be written besides the Fifty first.  
The Title of the Psalm is, Maschil of David; the word signifieth, to Teach: Some think it here intends a sort of Instrument that bore this name: Others, that it points to the kind of Song suited to such a Tune, according to the numbers or measures of it. But generally it is supposed, that the matter of the Psalm is pointed to in it; viz. that it is a Psalm for teaching or instruction. There are some of Praise, others Petitionary, some Historical, etc. But this is Doctrinal; and the matter of it excellently suits to this interpretation; and there are ten others besides this that bear the same inscription.  
The Doctrine that is laid down in this Psalm is one: i e. to point us to the way how we may come to be truly happy, where we have  
1. A Blessed man described, vers. 1, 2.  
2. Exemplified by the Psalmist in himself, by his own experience, verse 3, 4, 5.  
3. He directs how to improve the faith of this, verse 6, 7.  
4. He shows what manner of life men ought to lead, if they would maintain the sense of their pardon, and blessedness in it, verse 8, 9, 10.  
5. Calls on these blessed men to rejoice in it, verse 11.  
The first thing then in the Psalm, is a description given of a blessed man, verse 1, 2. And it bears respect to the state of Blessedness which is enjoyed in this life. There is an Inchoate Felicity which the Children of God are partakers of ●ere, which shall arrive at perfection hereafter. The Topick from whence he argues or describes ●his Blessedness, is the state of Pardon or Forgiveness in which such do now stand.  
In the words observe,  
1. The blessedness of some is asserted; Blessed. Interpreters are at a loss about the word. Some make it an Adverb, signifying, well: q. d. it shall ●e well with such an one. Others an Adjective of ●he plural, signifying, That all manner of felicities ●elong to such an one, both in this life, and that to ●ome. The word certainly denotes an happy ●ate, and tells us, that there is in it the affluence ●f all the good that is desirable; and the Psalmist gives us to understand that there are such men as ●hese in the world.  
2. This blessed man is characterized; he is a pardoned man: where,  
1. We have the nature of this pardon expressed in three particulars, in all of which Sin is considered as the thing about which this pardon ●s applied, set forth in divers names which are given it in the Word of God; and when he mentions sin indefinitely, it is to be understood of all sin: for one sin unpardoned, is enough to undermine and overthrow all the man's blessedness. Here ●hen,  
1. The pardoned man is one whose transgression ●s forgiven. The word, Transgression, signifies a proud, rebellious, wilful breaking of the Law; or high-handed iniquity; and the word, Forgiven, signifies to take off from one; and is supposed to be a Metaphor from a burden which oppresseth one, by the removal whereof he is eased.  
2. He is one whose sin is covered; the word, Sin, signifies an erring, or turning out of the right way; and is applicable to all Sin whatsoever, which is Anomy, 1 Joh. 3. 4. the word, Covered, signifies, to hid a thing, by throwing something over it, that it may not be seen; and is a metaphor from the covering of nasty dirty things, that one is not willing should be taken notice of.  
3. He is one to whom the Lord imputes not iniquity; the word, Iniquity, signifies that which i● crooked or perverse; and is sometimes used to express Original Sin, which is the crookedness o● our nature; and is often also applied to Actu● Sin, which is called man's crooked way; and th● word translated Impute, among many other significations of it is often used for reckoning or cha●ging to one's account: and Sins are sometime called Debts in Scripture.  
2. We have the evidence of this pardon s● down, with respect to the subject of it, he 〈◊〉 one in whose spirit there is no guile; the word Guile, signifies, fraud, falsehood, and deceit; and 〈◊〉 here taken for Hypocrisy, in opposition to tru● and integrity.  
That there is a Blessedness which God ha● provided for, and will bestow upon some 〈◊〉 the Children of men, is a truth observab● from our Text: but I here supersede any distinct ●andling of it; having lately insisted on it from ●nother Text: and pass to some other Observations.   

A Pardoned Man, is a Blessed Man.  
DOCTRINE I.  
A Pardoned Man, is a Blessed Man; That person who hath obtained at the hand of God a Remission of his sins, is possessed of true felicity; a state of forgiveness, is a state of real ●appiness. I might here spend some time in en●uiring into the nature of Pardon; but that will allow to be distinctly considered afterwards; ●ere therefore let it be only in general observed, ●at pardon properly consists in the removal of the ●uilt of sin from the sinful creature. It ever suppo●eth guilt arising from sin, with which the man ●as justly charged, and by which he was under 〈◊〉 Sentence of Condemnation. When this Sen●nce is taken off, and the person is acquitted, ●en he is said to be pardoned. It is therefore 〈◊〉 act of authority, done by one who hath pow● to apply it; and that is no other but God; ●ey said the truth in Thesi, Mark 2. 7. Who can argive sins but God only? only their charge ●as false, because Christ was God; and being constituted by his Father to be Judge of all the World, he had this authority, verse 10. But th● which I here design, is only to clear up the truth of the Doctrine, by essaying to discover the great blessedness of such an one as is pardoned: only observing, that their whole blessedness doth no● consist in this; it being a collection of man● things together, that are requisite to the making one completely happy; but this is one of them● and inseparable from the rest; and doth also communicate to the man that which is truly hap●pifying.  
There are two heads to which we may refe● the demonstration of this truth.  
1. The evil and misery which this pardo● frees the man from, declares him to be happ● Happiness and Misery are directly contrary each 〈◊〉 other: that therefore which removes this fro● the man, restores him to that again: now th● pardon hath a main stroke here. How this removes it, will be considered hereafter; we no● only consider the things that it delivers the m● from, and they are not only seeming, but re● and great miseries; it therefore must needs be● real and great felicity. Here then,  
1. It takes off the Condemnation of the L● which was fallen on the Sinner; all mankin were for sin, condemned by the Law of Go● we read therefore of unbelievers, that they 〈◊〉 condemned already, Joh. 3. 18. and this condem●tion was according to the tenor of the La● Gen. 2. 17. Thou shalt surely die. This Senten● is passed by God on the whole race of fallen men; & every unpardoned sinner abides under it; & every sort of death is contained in it; and what a fearful thing is it to stand condemned? how miserable is such an one? but as soon as the pardon comes, the Condemnation ceaseth, Rom. 8. 1. and if it never comes, it is impossible for the man to scape the Execution of it; he cannot break prison; the Law must take place: but this stops the mouth of the Law, and that nothing else can do.  
2. It pacifieth the Anger of God which was out against him. Sinners are under the influence of it, and exposed to feel its terrible impressions continually; we read in, Psal. 7. 11. God is angry with the wicked every day; and this proceeds from his Holiness, which being so set against Sin, Heb. 1. 13. makes Sinners, who are under the Gild of Sin, the objects of his displeasure; and it is a dreadful misery to be under the anger of God, Psal. 76. 7. Who may stand in thy sight when once thou art angry? but when a pardon comes, that anger is laid aside; and it brings the testimony of ●t. God in applying of forgiveness, shows himself to be atoned: and how happy did he reckon himself on the consideration of this benefit? Isa. 12. 1. all the miseries of the creature are the effects of God's displeasure, how must they then cease upon his being reconciled.  
3. It dischargeth them from the Curse. There 〈◊〉 a Curse contained in the Law-Condemnation that ●s passed upon the Sinner; and it belongs to all that are under the Law, Gal. 3. 10. and this is 〈◊〉 miserable condition. Besides the things contained in it referring to another world, which wi● fall under an after consideration, let us here observe, that in this life it is very fearful: and tha● observable on a double account. There is 〈◊〉 Curse on all their Blessings. They do enjoy many favours in this life, through the benignity o● God, but there is a Curse upon them all; an● that not only to remove them, but to harm the● in the very enjoyment: hence that, Deut. 28. 1● etc. and we have such an expression, Mal. 2. 〈◊〉 I will curse your blessings, yea I have cursed them 〈◊〉 ready; every thing doth them hurt; all tends t● their disadvantage, Their Table is a snare, etc. Psal. 6● 22. Whereas they that are pardoned, have th● Curse removed from them; this is a benefit promised in, Rev. 22. 3. There shall be no more Curs● and this flows from forgiveness. There is 〈◊〉 Curse also in their Afflictions, and that is 〈◊〉 which puts the bitterness into them. All th● Afflictions that come upon Unpardoned Sinners, are the Executions of the Sentence 〈◊〉 the Law, and are dispensed by God as a Judge We read, in Eccles. 5. 17. He hath much sorr● and wrath with his Sickness; in all this there 〈◊〉 a signification of vengeance, and they come 〈◊〉 tell men what they are to expect. But, th● the pardoned man may meet with affliction and sore trials, yet the bitterness is taken o● because they are, though oftentimes the fr● of anger, yet of love too, Heb. 12. 6. they a● not the beginning of sorrows, but to prevent greater, 1 Cor. 11. 32. and they shall do them no hurt, but good, Rom. 8. 28.  
4. It stops the mouths of all accusers, and makes void all their charges. We have that demand of the Apostle, Rom. 8. 33. Who shall lay any thing to the charge of God's Elect? it is God that Justifieth; an unpardoned sinner is liable to the clamour of every accuser; and whensoever his Sin is charged upon him by his own Conscience, and the terrors of the Lord are set before him, he hath nothing to support himself with, but is liable to all horror and despair, being conscious of his Gild, and the Wrath that is out against him. But it is not so with him that is pardoned: When his own heart 〈…〉 him, that he hath been such a Sinner, and 〈…〉 n endeavours to terrify him with the most 〈…〉 full representations of Sin, and the Law, and 〈…〉 Wrath of God, and would fain distress him 〈…〉 withal, he hath his pardon to show, Signed 〈…〉 Sealed by the Spirit of God: so that he can 〈…〉 of his sins with deepest abasement, and soul 〈…〉 lings thoughts, and yet not be terrified with 〈…〉, 2 Cor. 7. 11.  
It takes away the terrors of the Grave. It 〈…〉 not indeed prevent the death of God's peo 〈…〉 ut it takes off the horror of it. Death is 〈…〉 the King of Terrors, and well may it be so 〈…〉 unpardoned Sinner, for it is his passport in 〈…〉 dless miseries: and a dreadful thing it is, to 〈…〉 expectation of dying, and horribly afraid to die, as the awakened Sinner is, under such an apprehension; and the very reason is, because he is not forgiven: But this man is here also safe, we read, Rom. 8. 10. The body is dead by reason o● sin, but the Spirit is life, because of righteousness; an● this is his consolation under the apprehension of his great Change. What could Paul say● 2 Cor. 5. 1. and how willingly could Job liv● waiting for his Change! Job 14. 14. this is it tha● unstings death, 1 Cor. 15. 55.  
6. It quencheth the fire of Hell. The Unpardoned Sinner is going to Everlasting Burnings● the Curse is dragging him to the place where th● Worm dies not, and the fire is not quenched; the● endless plagues are prepared on purpose for him● and without a pardon, there is no escaping 〈◊〉 them; the doom is passed upon him, and there 〈◊〉 no other way for the aversion of it, but this, an● this is a misery which exceeds our present comprehension; and the expectation of it is tremendous, i● is a fearful looking for Judgement, and fi● indignation, Heb. 10. 27. But where a pardon 〈◊〉 bestowed, this Execution is stopped, and the Sentence which adjudged him to it is reversed, a● he can now meditate of these terrible thi● with a sedate mind; and improve this medit●on to the raising of his soul to the more admission at the wonderful kindness of God, in giv● him a delivery from these torments; and is 〈◊〉 this happiness indeed? is not he beyond quest● a blessed man, who is thus freed from all th● miseries? this is the lot of every one that is ●doned.  
2. The privileges which flow from, or attend upon this pardon, do no less declare the blessedness of such an one; these have not the shadow, but the substance of felicity in them. Pardon of Sin brings with it all the benefits of Christ; forgiveness derives to us through him, as may after be particularly evidenced, it is from the Imputation of his Righteousness; and so it derives to us by Faith, with which we accept of, and close in with his person: and if he be once ours, all his benefits are so too; for they are inseparable, 1 Cor. 1. 30. if God makes him ours, he makes him all to us: and by virtue of that, all blessedness is made ours. Hence,  
1. They that are pardoned are Justified. There are two things that belong to the Justification of 〈◊〉 Sinner, and this is one of them: their sins are forgiven, and they are adjudged righteous, and ●hese are never parted; for, where God pardon●th sin, there he imputeth Righteousness, and hence the man comes to be Justified, so the Apostle argueth, Rom. 4. 6, 7. and certainly, he ●●at is Justified is blessed: for indeed, as all mi●ery is rooted in Condemnation, so all felicity ●ows from Justification: the Apostle therefore ●●ts them together, Rom. 8. 30. Whom he hath justified, them he hath Glorified.  
2. Pardon of Sin layeth the foundation for 〈◊〉 Peace in the Soul. Unpardoned Sinners have 〈◊〉 peace at all. Isa. 57 ult. They indeed sometimes ●ry peace, peace, to themselves, but it is ungrounded. Whereas there is all solid peace comes in with forgiveness; peace with God, Rom. 5. 1. He 〈◊〉 now reconciled, and the man may appeal t● him, and he will not be a consuming fire t● him; he hath now the free liberty of access to th● Throne of Grace with boldness, and to put up h● requests without terror. He hath peace at hom● in his own Conscience: The Wicked's Conscient is like a raging Sea, always tumbling and tossing but there is a calm and quiet in the Conscient of a pardoned one, Conscience is now his friend and ceaseth to accuse; and it puts a confidence 〈◊〉 him, 1 Pet. 3 20. Yea it testifieth for him, an● so gives him matter of rejoicing, 2 Cor. 1. 1● and he hath peace with the Creatures; they a● armed in God's Controversy, and the condemned sinner may expect every one to be his Executioner; but there is a league between this m● and the Creatures, Job 5. 23, 24.  
3. They that are pardoned are also Adopte● this therefore is mentioned as one great desi● of Christ's Redemption, Gal. 4. 5. That we mig● receive the Adoption of Sons; hence we have the● both joined together as concomitant blessing Eph. 1. 4, 5. and this is a felicity which surmou● our conception; the Apostle speaks of it as● thing out bidding all expressions, 1 Joh. 3. 1. 〈◊〉 love of God appearing in it is incomparab● and they who are entitled to, and possessed 〈◊〉 such love, cannot but be in an happy condition How is it possible that a Child of God should be m●rable?  
4. They are hereupon made great heirs; 〈◊〉 is inferred from the former, Rom. 8. 17. If Sons, than heirs, heirs of God; and these two are put together, as being consequent one upon the other, Acts 26. 18. To receive forgiveness of sins, and an inheritance, etc. and who can tell what are those glorious things are contained in this Inheritance? they are things which eye hath not seen, etc. surely the portion which Christ hath purchased and laid in to be bestowed on the Children of God, is sufficient to make them happy for ever; they that are owners of it cannot possibly want for any thing that may give them complete satisfaction, and answer their most enlarged cravings to the uttermost.  
5. They are made to enjoy intimate Communion with God. Being reconciled, they are now heavens favourites, and the Great God condescends to have fellowship with them; what saith ●he? 1 Joh. 1. 3. Truly our fellowship is with God the Father, and with his Son Jesus Christ; and who are they but such, and all such whose sins are forgiven? it was sin that made the wall of separation between God and them, Isa. 59 2. but now the wall is pulled down, and God delights in, and dwells with them, Isa. 57 15. and needs must ●hat soul be in a blessed state, that hath such intimate Communion with the fountain of all blessings and blessedness.  
6. They are safe from all danger; they are ●ut of the reach of harm; their state is secure; ●f God once pardon, he will never condemn again: if they are once in his love, they shall never be put out of it more; when they once are numbered among Children, they shall never be disinherited; nothing shall be able to separate them from God's love, Rom. 8. 38, 39 God may be angry with them, but he will not reject them: i● he afflict them, it shall be for their good, but hi● kindness he will never take away, Psal. 89. 34, etc. every pardoned one may without fear, challenge● that privilege, 1 Pet. 1. 5. To be kept by the power of God, through faith unto Salvation.  
7. Their present joys are truly happifying● There is that Consolation flowing down to th● Soul from the sense and apprehension of pardon● which is ravishing; and none can tell what it i● but he that hath it: a stranger cannot intermedd● with it. There is something like it in a Condemned Malefactor, when at the place of Execution, terrified and amazed at the apprehension 〈◊〉 instant death, a pardon is sent him, and he 〈◊〉 discharged; well might our Saviour preface th● happy sentence, with such an encouragement Mat. 9 2. Be of good cheer, thy sins are forgive● 'tis joy unspeakable and full of glory; and is n● this blessedness?  
8. The pardoned sinner, shall without dou● be made a glorious Saint in Heaven. Where G● gins with forgiveness, he will end with Glor●cation. It was the Salvation of Sinners that Chr● came to bring about, 1 Tim. 1. 15. and it was 〈◊〉 Save them from their sins that he was made a J●sus, Mat. 1. 21. the first step of this Salvation 〈◊〉 when he saves them from Condemnation by p●doning them; and the last is to follow in due time, which is done by bestowing eternal salvation upon them; he is therefore said to be the Author of it, Heb. 5. 9 and if it be so, shall we not pronounce pardoned men, blessed men?  
USE I. Let this then serve to awaken all of us to seek after this pardon. There is in all a natural desire to be happy: but alas! what unhappy courses are the most taking to obtain it? but here you are pointed to a way that will not fail, if duly attended; be then persuaded to follow this Rule; and to move you, consider.  
1. There is a pardon to be had; this comfortable news is brought to us in the Gospel: we are told that there is forgiveness with God, Psal. 130. 4. yea it is one of the titles that he assumes to himself in the Scriptures, Exod. 34. 7. Forgiving iniquity, transgression and sin; and for this is he celebrated, that he is forward to apply it, Psal. 86. 5. ready to forgive; and there is full evidence for this; for,  
1. Jesus Christ hath purchased it; he came for that very end, and he hath accomplished it; there was more done for the making way for the pardon of sin, than in the making of the World. When Justice had condemned the Sinner to die, and there was no deliverance to be had, but by satisfaction made to it, and there was none that could make that satisfaction but a Divine Person, God spared not his own Son, but gave him for us; when there was no other offering that could expiate this guilt, he delivered him for our offences, Rom. 4. ult. 2 Cor. 5. 21. and he hath paid the Redemption price; and now God may be both just and justify. Here lay the necessity of Christ coming and dying, because sinners could not be saved, unless pardoned; and they could not be pardoned unless the Law were satisfied; this was the one thing that made his coming necessary; and in coming he hath done it to effect, so that he is able to save to the uttermost, Heb. 7. 25.  
2. God freely offers this pardon where the Gospel cometh. He invites the children of men to come to him that they may be forgiven; he proclaims pardon to the world, and bids them seek it of him, and maketh large promises to them that so do, of bestowing it on them; that is one great argument that he useth, when he bids men to seek after him, Isa. 1. 18. 55. 7. Ezek. 18. 30. and elsewhere plentifully; yea, he is grieved when men will not come to him for it. It is the great provocation under the Gospel, that Christ and his Salvation are neglected: and he hath put it in the directory of prayer, and made it one petition that he hath put into our mouth● Mat. 6. 12. Forgive us our debts; and such as have sought it, have readily obtained it, Contex● Verse 5.  
2. There is never an one of us but doth infinitely need it; there is no doing without one fo● the children of men: it is therefore the greate● concern that lies upon us; the first thing w● have to seek after; for,  
1. We are all Sinners. This is the natural state in which all men are at first: the fall hath brought it upon the whole race. We are Sinners by Imputation; the great Transgression which our first Parents perpetrated, when they stood as public Persons, is become ours, and we stand condemned for it. Rom. 5. 12. The defilement of nature is upon us all, that Original, in dwelling Sin, which hath depraved all our faculties and powers, and filled them with the habits of perverseness. Psal. 58. 4. & 51. 5. And we have committed innumerable Actual Sins Gen. 8. 21. So that there is a woeful deal of matter for pardon in every one of us; for it is Sin that makes us to need forgiveness.  
2. We are hereby under Gild. Gild is an inseparable companion of sin, according to the tenor of the Law-Covenant; so that as long as we are under that, we stand guilty. The Law dooms every sinner to die for every the least transgression of it, and Gild is the Obligation lying on him to suffer the same. Gild is a Prison in which the sinner is shut up for punishment, and he cannot break out of it; its bars and bolts are too strong: and we are told that all the world are guilty before God. Rom 3. 19 i e. so long as they abide under the Law.  
3. There are fearful miseries await us, by reason of this Gild. Gild holds us under the Curse, and that is a tremendous thing: all the miseries of this life, and all the sorrows of hell are contained in it. We read of a fearful great Roll, and it was Written within and without: and what were the contents of it? why it was the Curse, Zech. 5. begin. No tongue can express, no heart conceive, the wretchedness of that man who must undergo all that is written in it: and yet this is the guilty sinner's portion, and, whiles guilty, he cannot escape it.  
4. There is no avoiding these miseries without a pardon: that, and only that can remove our Gild. We cannot make satisfaction; it is vain to hope or attempt it; Thousands of Rams, etc. signify nothing here, nor can we any way fly from it, because our Gild keeps us close prisoners, and will drag us before the great Tribunal: forgiveness is the one way to have it taken off; and that is the thing we want. Try all other courses, and they will deceive you; but get a pardon, and your business is done; miss of that, and you are undone. There lies all the hope of a sinner. Dan. 9 9 To the Lord belong mercies and forgivenesses. It is as much as your Lives, yea your Souls are worth, that you obtain it: be not then careless about this one thing, lest you rue it for ever.  
5. Obtain forgiveness, and you have all secured to you that is needful to make you happy for ever. Get this, and all will come with it: without it you can have nothing else. Christ will not bestow his Adoption, and his Grace, and his Glory upon an unpardoned sinner: but when he gives a pardon, he will give every thing else. Why then do men sit still, & neglect this great business? Can you find any thing else of equal moment? is there any other business comparably necessary to this? be not then careless about it, but set yourselves to seek it.  
Directions how to do so, will fall under a following Doctrine; only be not slight about it; ●ive yourselves no rest, till you have gotten a par●on signed and sealed. Bless God who hath told ●ou of it, and go to him for it in the Name of Christ, ask that faith of him by which you may ●ceive it, and be made happy by it.  
USE. II. Let this put us all upon the Trial ●f our state, Whether we are indeed pardoned. ●nd I know no question more solemn and weigh●, that any of us hath to put to our own Soul, ●an this, Am I a pardoned one? are my sins forgiven? ●th God blotted out my Transgressions? And, except ●en be dead asleep in a Lethargy of carnal secu●ty, one would think, they could not live at any ●st, till they had gotten a comfortable resolution ●f this question; till they had a supporting hope, ●ilt upon a good foundation? Can we think of ●e Judgements of God to which we are exposed? ●an we meditate on the day of Death which we ●e hastening unto, and know not how soon it will ●er take us? Can we have any comfortable ●oughts of the day of Judgement which is hastening, ●here all that are found out of Christ, and so without a pardon, will be adjudged to everlasting miseries, and yet not know how we are laid in ●r such a day? Let us then be solicitous about ●is matter, and be often bringing ourselves to the ●ictest Rules of Trial which the word of God affords us, and of which we may shortly have an account. Believe it, the resolution of this case of Conscience, will make amends for all the pains that we can be at in seeking after it.  
USE. III. Let it be for a word of Consolati● to all such as are pardoned. Are all such blesse● men? how should the apprehension of this comfort our hearts? and certainly, if we do not fin● more sweetness in it, than in all that is delight f● in this world, we never felt the burden of Gu● thereby, and may well question whether we a● forgiven or no. Are you delivered from wra● to come, and can any thing else damp your joy● is not here enough to balance, yea to swallow 〈◊〉 all other sorrows whatsoever? And that you ma● suitably express this joy of yours, take these tw● words of direction.  
1. Bless God for this wonderful gift. This 〈◊〉 none of the least of the arguments which the Ps●mist useth to stir up his Soul to bless God, in, Ps● 103. 3. Who forgiveth all thine iniquities. And the● is abundant matter of thankfulness in it, wheth● we consider the free benignity which it discover God owed it not to us; he hath not indulge every one with it; and we did no more to obt● it than they; he not only offered it to us, b● drew us to accept it: he gave his only Son to p●cure it for us; and he sent his Spirit into o● hearts to apply it to us: or if we consider 〈◊〉 greatness of the benefit itself, which is unconceivable. And can we sufficiently admire, & bl● ?  
2. Let us study to live as becomes pardoned ●es. What manner of Conversation ought we to ●ad in the world, to whom God hath given his ●e forgiveness? Shall we not loath Sin more, by ●e consideration of the great pardon that is given 〈◊〉? Shall we not abstain from it with the more ●re and abhorrence, by considering what it cost ●e Son of God to procure a Remission of it for 〈◊〉? Shall we not make it our constant care and ●deavour to please and serve that God who hath ●alt so bountifully with us? Shall we not love ●m who hath so loved us? And if we do indeed ●ve him, according to this obligation, it will cer●inly make us willing and unwearied, in seeking 〈◊〉 express this love suitably, in daily Dying unto ●n, and Living unto Holiness, and pursuing of this 〈◊〉 our days.   

God's forgiveness extends to all Sin.  
DOCTRINE. II.  
GOD'S forgiveness extends to all Sin. This is employed in the threefold expression of Sin ●ere used, which contain under them, not only ●e errors that men are apt to fall into, but also ●e crooked and perverse nature and actions which ●ey are chargeable with; yea the bold, proud, and ●gh handed Transgressions which they rebelliously perpetrate against God. Give me leave first 〈◊〉 explain the Doctrine, and then to give the reaso● for it.  
1. In the Explication we may premise, Th● there is one Sin which, in the Gospel, is exempted from forgiveness, and but one. It is true, 〈◊〉 Sin impenitently persisted in unto death, leav● the Sinner unpardoned; for there is neither Sa●ing Repentance, nor forgiveness to be obtains in another World, by one that dies in his Sins: b● it is not because former impenitency may not 〈◊〉 pardoned upon Repentance, but because the Sin● hath, by persisting in it, lost the opportunity of 〈◊〉 day of Grace. But there is one that in it 〈◊〉 puts the man, in this life, out of all hope of pardon, and that is called The Sin against the H● Ghost, of which our Saviour so speaks. Mark 〈◊〉 28, 29. This is that which is called the Sin 〈◊〉 Death, which puts the man out of our Praye● 1 Joh. 5. 16. And this is that which is describe to us. Heb. 6 4, 5. Nor indeed is this Sin unp●donable, because its Gild out-bids the value of 〈◊〉 Atonement, but because by it, the man puts himself out of the road of forgiveness, according 〈◊〉 the Divine Ordination, and by a malicious enouncing of the Gospel, and the Spirit of G● in it, after great illuminations, and an high p●fession, he provokes God to give him over to harness of heart, and searedness of Conscience, whe● by he is Sealed to final impenitence, there be● a total and final withdrawing of the Spirit fro● him. Concerning which, I shall only say th● much, that the person who is troubled and grieved in himself, for fear lest he have committed this Sin, hath therein a good evidence that ●e hath not, since the Gospel seems to give that ●s one inseparable concomitant of it, viz. an ob●inate and a malicious hatred of the Gospel way ●f Salvation. But, this sin only excepted, all o●her sins whatsoever are pardonable: yea, and we ●ave the instances of such, as have been guilty ●f them, and yet obtained forgiveness: Let me 〈◊〉 little open this in the following remarks.  
1. The greatest and vilest sins in themselves ●ay be forgiven. Our Catechism tells us, that ●me sin● are in themselves more heinous than others; ●nd the Scripture is full for it. Not but that all ●s are equally transgressions of the Law, and consequently incur the guilt of Eternal Death: ●et if we consider and compare some with owers, there is in the things themselves more of ●e malignity of the heart discovered in some ●an in others: God therefore tells the Prophet, ●at he will show him greater abominations, Ezek. 〈◊〉 6, 13, 15. It is a sin to be angry without cause; ●ut greater to commit actual Murder; a sin to murmur against God, but greater to blaspheme; ●c. Now the greatest and most abominable of ●ese are not out of the reach of a pardon: and ●e may well argue, that if God's forgiveness ex●nds to those that are greater, it is not out bid ●y those that are lesser; there are scarlet and ●imson sins, and yet these may be washed away, ●a. 1. 18. I might here instance in those that are deservedly reputed the most odious and scandalous, and point you to such as have been horrib● guilty of them, and yet obtained mercy, and a● now glorified Saints in Heaven: we have 〈◊〉 whole heap of them numbered together, a● such an observation made on them, 1 Cor. 6● 10. 11. Murder is an horrible sin, and 〈◊〉 blood of the innocent cries to heaven for vengeance, and yet David obtained a pardon for th● he prays, Psal. 51. 14. Deliver me from blood g●tiness: and the Prophet tells him, 2 Sam. 12. 〈◊〉 Thou shalt not die Idolatry is a fearful sin, a● that which is terribly threatened in the Word 〈◊〉 God; and yet God invites such to return up● the promise of pardon, Jer 3. begin. Blasphemy i● sin of the first rate, for men to rend and te● and reproach the Name of the Great God; a● yet all manner of blasphemies, the fore cited 〈◊〉 excepted, may be forgiven, Mat. 12. 31. P● though a blasphemer, obtained mercy, 1 Tim. 1. 〈◊〉 Witchcraft is an odious crime, for men to 〈◊〉 themselves to Satan, and practise his hellish a● God would not have such suffered to live; a● yet there is mercy for such too: Such an o● was Manasseh, 2 Chron. 33. 6. and what e● were they? Acts 19 19 I might instance in m● things, but these may suffice?  
2. Sins committed with the greatest and m● horrid aggravations, do not exclude men fr● pardon; that the same sins in themselves, 〈◊〉 more or less heinous according to their circumstances, is evident by the Word of God, J● 15. 22, 24. and the light of nature tells us that the more there is of presumption or ingratitude; that the more obligations are broken, the more is the Gild that is contracted thereby; and by this occasion the sin that is least in itself, may grow up into a formidable great one; and yet, when all these are added to increase ●he Gild, they will not make the sin amount ●o unpardonable; it may yet be forgiven; Here I might multiply; but I shall only point ●o three or four more comprehensive ones.  
1. Though men have fallen into all manner of sins, and those the most vile, yet there is forgiveness. Some men have been noted for ●ne, some for another; but when men Sell themselves to all wickedness; Sins against the ●ight of nature and conscience, this renders them ●xceeding great. When every one brings guilt ●supportable along with it, what must so ma●y do? when they have added iniquity to sin, ●s drunkenness to thirst, this declares men to be beyond measure vile, and fills up their indictment with a fearful company of Articles; and ●et such a man ought not to despair of, but ●eek to God in hope for a pardon; how ma●y sins of the first magnitude are charged up●n Manasseh? 2 Chron. 33. begin. What a prodigious monster of iniquity was he grown up 〈◊〉 be? and yet is he left as an instance of Gods pardoning grace, to give us to under●and how far it can extend itself in showing ●ercy.  
2. Though they have lived a long while in such sins and multiplied them; they have not only fallen into them, but made a trade of them● and pursued them to old age; it hath been the course they have followed from their youth upward; they have accustomed themselves to it; the● is a vast difference between being overtaken wi● a Sin, and making it ones way and course; an● every repeated act of a sin, inflames the reckoning, and fills up the Ephah; yea, by this mea● men grow more and more hardened, and so the● grow worse and worse; and yet when men ha● done their utmost on this account, God may, a● sometimes doth come and turn them to himse● and bestow a complete remission upon them● and for this also Manasseh is an amazing instanc● hence Gods offer is not only to such as ha● played the harlot once, but many a time, and ha● made a trade of it, Jer. 3. begin.  
3. Though men have long withstood the ca● of the Gospel, and strive of the Spirit wi● them, yet they may be forgiven. To sin again Gospel light, is far more provoking than to Sin ●gainst the mere light of nature; to despise a● not regard the means of Grace, in which Go● sets before men the things of their peace, a● against the Spirit, who comes in and with tho● means, and pleads with Sinners by Conviction Awakening, Terrors, etc. is a most stupend● aggravation of Sin; much more than for su● to live and lie in scandalous Sins, and follow t● abominations of the Heathen; to Sin in 〈◊〉 Land of Uprightness; for men that sit under the Gospel, and are followed with calls, and counsels, and promises, and threaten, not only to live in Unregeneracy, but to addict themselves to, and allow themselves in Drunkenness, Swearing, Whoredom, Sabbath-breaking, and all manner of debauchery and profaneness, is a most unaccountable wickedness; this is to do worse than the Heathen: and yet such as these are not hopeless; God hath forgiveness for such too. What Indictments did God bring in against Ephraim by the Prophet? and yet see how he declares himself, Hos. 11. 8, 9 How shall I give thee up, Ephraim! etc. and doubtless our Saviour's design is to commend this precious truth to us, in the Parable of the Prodigal, Luk. 15. 11, etc.  
4. Though men have relapsed into great and grievous sins after Conversion, there is forgiveness for them; there is a state of Justification, in which a person stands acquitted from Condemnation, which abides immutable; and God's Children do not fall out of it, by any falls that they take; but there are sad falls which they are sometimes hurt by; great sins they are overtaken with, and sometimes complicated: such was david's, to which he is supposed to have respect in ●his Psalm: & it is a fearful thing for such an one so to sin; see how aggravated it was, 2 Sam. 12. 7, 8. What love is sinned against? what mercy ●s despised? what obligations are broken by it? ●nd yet God forgave him upon his purpose to ●sk it, verse 5. and how heinously did Solomon fall? and we have that Asterism on it, 1 Kin● 11 9 God had appeared to him twice; and y● God forgave him. Aaron's Calf, and Asa's Per●cution of the Prophet, are also instances for thi● and is not here enough to prove the truth, that 〈◊〉 is so? if the things mentioned are not in themselves exclusive of a pardon, what can be supposed more likely to do it than they?  
2. I proceed now to give the ground 〈◊〉 reasons of the Doctrine: and there are t● assertions that will be serviceable for this p●pose.  
1. That the virtue of Christ's Sacrifice 〈◊〉 sufficient for the forgiveness of all sins; 〈◊〉 we may gather some intimation of what G● purpose was, when we consider what proviss he hath made. However, here is reason s●cient to evidence that all Sin may be pardo● when we are acquainted that there is eno● in the remedy for it. Here observe th● things.  
1. That there is no forgiveness without s●faction made to the Justice of God; the 〈◊〉 stands out against every Sinner, and conde● him to die: and that Law was the Rule of ●lative Justice between God and man, and 〈◊〉 not be baulked without violence offered to 〈◊〉 Righteousness. It therefore is asserted, Heb● 22. Without blood there is no Remission; for, 〈◊〉 God forgives the Sinner freely, in the app●tion of it to the Subject, yet forgiveness 〈◊〉 be first laid in for him, and that by a suf●ent price paid for him, or else there were no room for such an Application, as the case stands between God and man in the First Covenant; so that if there could have been no satisfaction made, there could not have any forgiveness been conferred, but the Law must have unavoidably passed into execution upon the guilty Creature.  
2. That God hath accepted of his Son to make this satisfaction. Jesus Christ hath undertaken it, and his Father is well pleased with it. The Sinner himself was firstly responsible for it, and God might have made his demands of him, and no other; but it hath pleased him to look to his Son for it. This was indented for in the Covenant of Suretyship; the Father offered it, and the Son complied with it, and there were Articles concluded about it, ●sa. 53. 10. God Sent his Son about it, and he came accordingly, Gal. 4. 4, 5. his business was ●o take away his people's sins, Joh. 1. 29. and one ●hing that belonged to this, was the taking away their Gild by forgiveness: and when he was engaged in this affair, his Father witnessed ●o his acceptance of him in it, Mat. 3. 17.  
3. That in Christ's satisfaction, there is a sufficiency to expiate the Gild of all sin. Such ●as the virtue of this One Sacrifice, which he offered up to the Justice of God, Heb. 1●. 14. ●ence is he said to be able to save to the utter-●ost, Heb. 7. 25. It was not only enough for smaller trespasses, but for the Chief Sins and Sinners, 1 Tim. 1. 15. and this will be very evident, if we consider what he did for the expiation o● the Gild of our Sins; and that was, he suffere● for them, the whole punishment that was b● Law due to us for them; it is fully expressed, i● Isa. 53, 4, 5, 6. he underwent the whole weigh● of the Wrath which we should have undergone● he was made sin for us, 2 Cor. 5. 21. and then le● us add to consider, that he was the Son of Go● a Divine Person, that suffered all this; though 〈◊〉 was his Humane Nature that bore it, yet the people that sustained it was God, and therefore it is ca●led his blood, Acts 20. 28. and this put an infinite value and virtue into his Obedience: So th● there is a stock of pardon laid in, that cannot 〈◊〉 exhausted: all the sin of all the Sinners in t● World, cannot exhaust it.  
2. That the Gospel design is most of all advanced, by his forgiving of all Sin; and this 〈◊〉 reason sufficient why he not only can, but w● do it. Here observe,  
1. That the Gospel great design is the illustrate on of the special Grace of God. By God's spe● Grace, I intent that which is to be shown in 〈◊〉 Salvation of fallen man; there is common gr● expressed in many other things, but this is th● which God hath a peculiar design of comm●ding to the undone creature; and this is th● which is discovered in the Gospel; the gr● contrivances in Gods Eternal Decree, with ●spect to his Elect, had an aim at this, Eph. 1. 〈◊〉 and those astonishing Providences which w● concerned in our fall by the First Adam, and being repaired again by the Second, were media subordinated to this purpose; all was to make way for the Grace of God to appear in its most splendent lustre: So that our whole Salvation is ascribed to this grace, Eph. 2. 8.  
2. That the forgiveness of Sins is an expression of rich Grace. The not doing of it without the satisfaction of Christ, is no obstruction of the Grace of it, as some fond dream, but doth the more enhance it. What is Grace, but an act of free favour bestowed on the Subject, which he no way deserved, nor could have laid any claim unto, had it not been so conferred? and such is this forgiveness: hence said to be done freely, Rom. 3. 24. The pardoned Sinner deserved to die; all miseries belonged to him; he had nothing to offer to atone God to himself withal; Christ freely satisfied for him, and God freely applies the merit of this to him: and it must needs be rich Grace, for we have already observed, that the man is made a blessed one by it.  
3. That the more and greater sins it extends unto, the more illustrious is the Grace of it. There is so much of malignity in the least sin, and so just a provocation given to God by it, and the merit of death in it is so righteous, that it is a wonder that God should forgive one Sin: how then is this admiration justly increased, when the Sins of the Creature, have risen to a most formidable multitude and magnitude? Paul puts a great Emphasis on this, 1 Tim. 1. 13, 14. Who was a blasphemer, a Persecutor, injurious, etc. and the Grace of our Lord was exceeding abundant, etc. What is the forgiving of an Hundred pence, to ten Thousand Talents? Paul tells us that he was by this made a pattern, verse 16. and David makes this an argument to plead for pardon withal, Psal. 25. 11. Pardon mine iniquity, for it is great; we are therefore told, that where Sin abounded, grace much more abounded, Rom. 5. 20. hereby the great love of God is manifested, and the incomputable value of Christ's Obedience is discovered.  
4 Hence the exhibition and offer of this pardon is made to the greatest Sinners; the Gospel invites all without exception, whatsoever they have been or done. See how God invites, and what an argument he useth to back this invitation, Isa. 55. 7, 8. 9 q. d. you may think your Sins to be so many and great, that there is no hope for you; but remember, I have other manner of thoughts about it, and I can do that which you cannot so much as think; hence he useth that encouragement, Isa. 45. 22. I am God● Hos. 11. 9 I am God and not man; yea, he promiseth that, upon their accepting of his offer, he will not remember one of their sins against them any more, Jer. 31. 34. but pardon them all. Chap. 33. 8. and the reason is, because he doth it for his own name sake, Isa. 43. 25. and what more needs to be said for clearing of this truth?  
USE I. For Caution: Be we advised to beware of abusing this precious Doctrine, by encouraging ourselves to live and lie in Sin. Such is the baseness in the heart of sinful men, and so ready is Satan to insinuate himself into it, ●hat they are exceeding apt to take encouragement to Sin, from that which should be the most heart breaking incentive of them to ha●red against it. Oh! say they, is there forgiveness for all Sin, than there is no danger, Let us follow the sight of our eyes, and the way of our hearts; let us sin that grace may abound: as the Apostle brings them in with abhorrence, Rom. 3. 8. & 6. 1. How many Drunkards, Swea●ers, Whoremasters, Profane Wretches haden themselves in their wickedness by this? and if we tell them of their vileness, they have a ready answer, there is forgiveness, and they fear not; but let such consider.  
1. This is to turn the Grace of God into wantonness. It is the highest affront that can be given to the rich mercy of God, and in nothing can you give him more horrible provocation. This is to make the strongest poison of the most refreshing cordial. It is the best news that ever was reported in the world, that great Sinners may have a pardon; but this is to make ●t the worst and most pernicious to you; and ●ndeed this misimprovement carries the most fearful symptom of Reprobation in it, Judas 4.  
2. God will forgive none but in a way consistent with his Holiness. Remember, that as there is a pardon to be had with God, for all sin, so there is a way in which it is to be obtained, and out of the way it is vain to expect it: and God will not advance one Attribute to the wrong or injury of another. Now God's Holiness is precious to him, and he hath a regard to that in all, and because of this, he cannot abide sin, Hab. 1. 13. Psal. 5. 4, 5. he did not come to save his people in, but from their sins, Mat. 1. 21. whom he pardons, them he will also purify; that therefore is the character of one that hath a grounded hope, viz. he purifieth himself, as he is pure, 1 Joh. 3. 3.  
3. Hence, if you live and die in your sins, this forgiveness will be none of yours. God can exalt his forgiving mercy on such as shall be everlasting monuments of it, though you perish; and he will do it on such as shall make a better improvement of it than you do: and though all sin may be forgiven now, yet there is a time coming, when there will be no forgiveness; and there is no readier a way for you to bring yourselves into that dismal condition, than to offer such an affront to the Grace of God which is now tendered you. Remember, this Grace now waits upon you; but when once time ends with you, you shall hear of it no more; and i● you die under the dominion of sin, you will certainly die under the guilt of it: and there is no readier way to provoke God to cut you off with a swift destruction, than thus to offer indignity to the proclamation of pardon, that he hath made unto you.  
USE II. Let this serve to encourage droop●g Souls, that are under despondency by reason 〈◊〉 the greatness of their sins. When the Spirit 〈◊〉 God comes in with his Convictions, and sets ●ens sins in order before them, to make them ●ow their misery, and need of pardon: Satan ●ually sets in, and a misgiving, heart entertains ●m, and now, he that made light of sin before, ●gins to fall into the other extreme, and looks ●on it with those considerations that put him ●on despairing of ever obtaining mercy. Every 〈◊〉 now looks formidably great, and all the ag●avating circumstances come in, and he looks ●on them through the magnifying glass of an ●cusing conscience, and tempting Devil; and now ●ere is no hope for him; there never was such 〈◊〉 Sinner as he; he hath committed such and such ●ormous sins, that there are none like them; ●e hath multiplied transgressions beyond count; ●e hath sinned against so much light, so many ●arnings, counsels, reproofs; he hath been a ●ntemner of the means, a scorner of the offers ●f Grace; he hath sinned against uncountable mercies, that should have led him to repentance, against powerful convictions of Conscience, and ●any resolutions made to the contrary; he hath ●roken Covenant with God, and hath lived a ●ong while in sin, and sent the Spirit away griev●d many a time, so that now he hath sinned him ●uite away, and he will come no more: he hath inned out his day of grace, and there now remains nothing for him, but a fearful expectation of the fiery indignation of God; there is none that knows what a sinner he hath been, else they would give him no encouragement. To any that are in such a condition, let me, from this Doctrine, offer these things to your consideration.  
1. You have not out sinned the virtue of Christ's Satisfaction. If you had arrived at that, you might well despair and die; but as long as there is virtue enough in that for your pardon, there is hope, and you should improve it; your sins have been horribly great, but Christ's merits are still greater. It would be a reproach to the value of Christ's oblation, if that could not buy off the greatest Sinner from Condemnation. If you could run on the score with revenging Justice, beyond his ability to make payment, how should he be one able to save to the uttermost? Remember, Christ paid an infinite price, and that which is so, cannot be out done.  
2. You have not so sinned, but that God can magnify his mercy in forgiving you. It will be no reproach to his Justice, because Christ hath done enough to answer that; and it will be 〈◊〉 wonderful manifestation of his Grace: God wi● be for ever admired in your pardon and salvations the more and more aggravated sins are forgive● you, the more will his kindness appear to you● and the more praises will be to his name for ever: and your love will be the more enlarged to● him, because he hath forgiven you much, Luk. 7. 47● and God highly prizeth the Attribute of hi● Grace.  
3. You have not out sinned the examples of his pardoning mercy. It is an encouragement to ●hink, that whatsoever you have to say against ●our selves, in this respect, you may find a parallel instance for it in the word of God, of such who ●ere in the same Condemnation, and yet are forgiven, ●s hath already been pointed at in the Explication. And what God hath done, he can do, for His Arm is not shortened; and it is to be hoped he will ●o, for he is as gracious now as ever.  
4. You have not out sinned the Gospel call. ●t is God's rich forbearance that you have not, but through mercy you have not. Why then do you ●and drooping and desponding! be of good cheer, ●e calls you; he sends to you, he makes you ●he offers of his Salvation; the proclamation of ●ardon is not out, there is room for you to come ●n and have it; you grieve him that you suspect ●is willingness, you cannot better please him, ●han to adventure and cast yourselves upon his mercy.  
USE. III. Let this then be glad tidings to great Sinners, and put you upon going to God for ●his forgiveness. Is it to be had with him? why ●hen do you not seek it of him? Are there no grievous Sinners among us? yea, ought not every ●ne that lives impenitent under the means of Grace, to account himself so? And are there none ●hat have exceeded in notorious Crimes? and ●re you no whit taken with this good news? ●hy then do you sit still, and not make out after 〈◊〉? Consider,  
1. If your Sin be not forgiven you, you are undone. Gild, not removed, will drag you down to the bottomless pit: The weight of one Sin unpardoned is enough to sink you for ever. If God had not found out a way to pardon Sin, all the race of mankind had been in a desperate condition. If you appear before Christ, in the great day, in your Sins, you will not be able to stand in the Judgement.  
2. The more and greater your Sins have been the more fearful will be your Condemnation● Great Sinners have most of all need to fly to Go● for a pardon; for the punishment of such is like to be far more Intolerable than that of others. Yo● should therefore look upon the aggravations o● your Sins, to be the more Potent incentives 〈◊〉 drive you to God, for forgiveness.  
3. If you do not make haste, it will quickly b● too late. It must be done while God sits on 〈◊〉 throne of Grace, or else it cannot be done at al● when he hath sat out his patience, and given o● the Oath, there is then no pardon to be had. A● great Sinners have the greatest reason to be afraid lest the day should be done speedily: for of 〈◊〉 Sinners, such have least hope to escape; and su● Sins give special provocation to an Holy God 〈◊〉 make a speedy work with them. Be then awakened, and persuaded forthwith to fly to the City 〈◊〉 Refuge.  
USE. iv Learn we hence not to be d●couraged from using means for the Salvation 〈◊〉 others notwithstanding their grievous Sinning against God. There is in every gracious Soul an earnest desire after the good and welfare of others; their Children, Friends, Neighbours; which puts them upon endeavours with and for them, longing that they may be freed from Condemnation, and obtain forgiveness of God: but when they have used all means, and waited with much patience, and find all to work contrary with them, and they grow worse under all, and are now fallen into more horrible and scandalous Sins, and habituated to them, and it may be to despise Counsel, and hate to be reproved; they are ready to give them up for gone, and abandon all farther endeavours for them, reputing them hopeless. But here is that which may prevent such desperate conclusions, and put you upon renewing your endeavours again: Remember there is forgiveness with God even for such as they are; they are not gone so far, but that God may still turn them at last and have mercy upon them. Their Sins are astonishing, but not beyond the line of forgiveness; their hearts are hardened, but not beyond the ability of God to soften them; they have provoked him to cast them off for ever, but who knows but that he may yet come and exalt his infinite Grace in giving them a pardon? Let this hope then revive your Spirits, and, though you do it with fear and trembling, yet be the more ardent and earnest with and for them: Counsel them affectionately, warn them with greatest Solemnity, and pray for them with all importunity: plead God's Power, and his Grace too, and how much he can show it forth to his eternal praise in extending i● to them: and put him in mind of the infinit● virtue and value of the Sacrifice of Christ, le● him not alone; who knows but you may prevails and either in this life, or when you are gone t● Heaven, see a joyful return of your endeavour to your eternal satisfaction?   

Pardon removes the load 〈◊〉 Sin from the Sinner.  
DOCTRINE. III.  
GOD, in pardoning of Sin, removes the lo● of it from the Sinner. There are thr● words used in our Text, by which this forgiveness is expressed, which do set it out emphatically, 〈◊〉 the opening whereof will help to discover th● excellency of this benefit. We observed that th● word translated forgiven, signifies to take a thi● off, and is a metaphor from an heavy load th● oppresseth one: Such is sin here supposed to b● and pardon to give the man ease, by taking 〈◊〉 off from him.  
There are two Propositions here to be take● notice of, viz.  
1. That the Gild of Sin is an exceeding heav● burden.  
2. That Forgiveness removes this burden fro● the Sinner.  
1. That the Gild of Sin is an exceeding heavy burden.  
Sin, as light as the most of men make of it, is an oppressing, and intolerable load, and it is Gild that makes it so; the truth of this conclusion will appear from the consideration of three things.  
1. From the nature of Gild itself; and indeed there need no more but this to clear the truth in hand.  
In the Demonstration of this, I shall not insist largely; Gild is properly an obligation lying upon a Sinner to suffer punishment: and it falls upon him as soon as he hath by Sin made himself obnoxious. It properly ariseth from the relation which he bears to the Law of God. All mankind originally are the Subjects of the Law, and by the Transgression of it they are denominated Sinners, 1 Joh. 3. 4. Now there is in the Law a threatening of punishment denounced against the man, in case of his sinning; and by virtue of this threatening, as soon as the man is chargeable with Sin, he is under that Sentence by which the punishment becomes due to him, and is judicially laid upon him; and it is truly and properly the Gild under consideration. We are to distinguish between the Sentence of the Law, and of the Judge; the former renders the man Guilty in his state, the latter doth but declare him to be so, and accordingly adjudge him to punishment; the Verdict of the Jury doth not make the man guilty, but finds him so; and if he were not so before, it is a false Verdict. Now this must needs be an heavy weight; and will appear so, if we consider, that the whole punishment that is due to, and deserved by sin, is hereby laid upon the Sinner, and he is held fast to the suffering of it: and he that shall read a● the Curses of the Law, and the fearful things that are therein threatened must needs say th● they are unconceivably heavy, and enough 〈◊〉 make the stoutest Sinner to sink under them 〈◊〉 these, when they shall come to be born, will 〈◊〉 found unsupportable: and it must needs be ve● oppressive to have them charged upon the ma● so as Gild doth; for a man to read over 〈◊〉 the Curses of the book of God, and have 〈◊〉 Conscience to tell him, this is thy portion, th● art the man against whom this doom is out, a● must expect every moment when it will f● upon thee, is extremely oppressive: and y● this is the nature of Gild; but this will 〈◊〉 farther illustrated in the next thing.  
2. From the bitter groans and complaints 〈◊〉 those who have been under the apprehension 〈◊〉 the guilt of Sin. How have they cried out 〈◊〉 oppressed, and sinking under their burden, wh● nothing else hath ailed them, but only God ha● awakened them, and charged their sins heavy up● their Consciences, with the discovery of his t●rors, or that Wrath which was out against the● for their sin? this may be exemplified in th● respects.  
1. The resentment that impenitent Sinners have had of this Gild, when awakened. God hath left us some instances of it, and testimonies about it in his word for our admonition. How was it with Cain when his doom was passed upon him? Gen. 4. 13. and whence arose that despairing conclusion of his, but from the weight of his Gild? and how was it with Judas upon this account? Mat. 28. begiu. out of doubt it was the intolerableness of the oppression of his Gild that drove him to hang himself; and whence are those fearful expostulations of Sinners? Isa. 33. 14. Who among us shall dwell, etc. and in how many doth God instance this truth, that a Conscience throughly wounded with Gild, is a thing that cannot be born, but sinks the man under it, more than if he had a mountain lying upon him, according to Prov. 18. 14. A wounded spirit who can bear?  
2. The pressure that men have been under by reason of one sin laid upon them. God sometimes, by Conscience, chargeth one particular sin upon a man, and when he doth it ●ome, it is too much for him, especially when it is some great ●nd horrid sin; or if the Conscience doth so re●ent it; and we find not that Cain was in distress ●n account of any other sin but his Murder, or Judas for any thing besides his betraying his inno●nt Master; and yet how Tragical was it to ●em? what then must it be to be under the ●ad of innumerable Sins? to have the first ●reat transgression charged on them, and that O●ginal Sin which hath all abominations in it, and a life full of uncountable and aggravated actual prevarications: certainly every one must add its proportionable weight.  
3. The distress that hath been upon Gods own Children, when they have been under the dread of Gild. I shall have occasion to speak of this in the following verses; a touch may here suffice. It is certain, that Gild, in the proper leg●notion of it, is removed from all God's Children's in what sense they may be said to be guilty, is● matter of after enquiry; but this is certain, th● they many times have a sad apprehension of Gui● upon them, and it is a sinking thing to them, an● they cannot tell how to stand under it: they 〈◊〉 out of it terribly, it is a burden too heavy, a● makes them to roar, Psal. 38. 4, 6, 8. and ho● had David his bones broken by this weight falli● upon them? Psal. 51. 8. yea, how doth it ma● him to cry out to be delivered from this Gild, v● 14. and what was it but our Gild charged 〈◊〉 our Lord Christ, that made him in such a bloody agony?  
3. From the efficacy of it, if it be not rem●ed; if this Gild abide upon the Sinner, and 〈◊〉 not taken off from him, it will unavoida● sink him down into the depth of miseri● and all the strength of the whole Creation 〈◊〉 not able to support him against it. It is G● that brings Sinners to Everlasting Burn; a● all their refuges of lies will not save them the● from. It is Gild that makes men that they ca● not stand in the Judgement, Psal. 1. 5. and thi● from the weight of it. This is the Talon of lead that will sink them into Eternal Perdition: Needs than must it be beyond measure heavy.  
Obj. If any should here demur and say, how can this be? who are more easy and jocund than Guilty Sinners? do we not daily see the vilest of men the most unconcerned; they look as if nothing oppressed them, but live careless and confident: and how could they do so, if such a burden were on them?  
A. There may be a fair account given of this; for,  
1. There is a Spiritual Death, under which natural men are; and lay never so much weight upon one that is dead, he feels it not. Carnal Security is one thing belonging to this death, which renders men stupid and regardless: and it is a punishment upon Sinners, keeping them under Gild, which if they did feel the burden of, they would seek after relief; and therefore it is many times judicially increased, as Isa. 6. 9, 10.  
2. There is a false ease which many have got, that takes off the sense of this burden. They ●hink they have gotten it removed, and that ●leaseth them. Some are persuaded by Satan ●o think there is no danger, God will not punish them for their Sins; and so their Gild ●oubleth them not; to such God speaks, in Isa. ●4. 4. Fury is not in me: q. d. You think I will ●ot punish you. Some think themselves well ●eltered under their refuges of lies, Isa. 28. 14. Others please themselves with some legal work that hath passed upon them, thinking that they have gotten a pardon, and that quiets them: or they rest upon their outward privileges, Crying The Temple of the Lord, which for the present keeps them from resenting their burden.  
3. We do not know always how it is within with these that carry a show of mirth and quietness. The wise man tells us, Prov. 14. 13. Even in laughter the heart is sorrowful. And certainly there are many that put on a bold face, and hid their troubles, who yet have fearful girdings in their Consciences, and carry a terrible load on them, which they know not how to stand under, but it pincheth them intolerably. Hence we have that awful remark, Job 15. 20, 21. The wicked man traveleth with pain all his days, etc. And eve● and anon they cannot hid it with all their endeavours, but it will make some discoveries.  
4. That God will sooner or later make every Sinner to feel this burden. The few instances w● have of this, tell us what is their Condition; an● God, will, either in this life, or at death, or after it, lay it on so as they shall feel it terrible. The● is never a Sinner Converted to God, but hath h● of this experience, this was it that made him 〈◊〉 to Christ, this put him into dread, made him g● about under horrors, till he got a pardon. Stan● by the bed side of some dying Sinners, and y● shall hear those bitter complaints, that will confirm the truth in hand; and the rest is known 〈◊〉 them that are gone to the place of Torments.  
2. That forgiveness removes this burden from the Sinner: it takes off this heavy weight from him; this is the proper and genuine effect of pardon of Sin. This will be evident in the Consideration of these things.  
1. The wrath of God lying upon Sinners is that which is the great burden of Sin. It is true, Sin itself is a vile, odious, filthy thing, and that which no gracious Soul can endure, but desires to be rid of, and delivered from: but the distress that is in it, is that the Great God is offended by it, and that he is angry at the Sinner: hence the great Complaints of God's Children themselves, is about the Lying of wrath heavy upon them, Psal. 88 7, 16. 89. 46. 90. 7, 9, 11. To have that God, whose Voice makes the hills to quake, and mountains to tremble: that God, whose fury when it burns is a fire unquenchable, to be angry at us; this is that which we cannot bear: all the rage of men and devils is nothing in comparison with that. Ezek. 22. 14. Can thine heart endure? Can thine hands be strong, &c  
2. That which lays this burden on the Sinner is his Gild. But for that he would not be concerned in it. God is angry at nothing but Sin, and Sinners for it: and that which brings them under this wrath is their Sin, that hath engaged his Revenging Justice against them, on account of his Law, by which he Governs the reasonable Creature. God's anger, as it is an Attribute in him, would hurt none of his Creatures, but if they become the butt against which it shooteth its arrows, than they have put themselves in the way of it, and woe to them; and none but Guilty Sinners so do. The holy Angels have no burden by it, it never toucheth or comes near them: they that are reconciled to God in and through Christ, by the application of his Blood to them, cannot be hurt by it: No, it is the Sentence, which tells the Sinner, from the Mouth of an Holy, and True God, Thou must die; this, this is the burden: and what is it that receives this, but a Conscience convicted of Gild?  
3. Hence as long as this Gild abides, he must needs be under that load. This is it that chains him down to it, which Concludes him under it: let him be otherwise circumstanced to his hearts desire, yet all avails not; Gild maintains the Curse against him; Gild for all pronounceth him a man of Death; whiles he is under Gild the Law is his enemy, it thundereth out its threaten against him, and he is every moment exposed to feel the dint of the Curse. Psal. 7. 11. And it is certain, that if it abide it will sooner or later work his bane: the arrow is upon the string, ready to fly, and bathe itself in his heart's blood. Verse 12● 13. And hence there is no Peace to be hoped fo● in this Condition. Isa. 57 ult.  
4. God, in pardoning the Sinner takes off thi● Gild from him: This is the great benefit tha● comes in to him by it. And here observe.  
1. That pardon bears a proper respect to Guil● There are several Considerations under which Si● cometh, but of them all, that which a pardon 〈◊〉 concerned about and extends to, is Gild. It doth nothing to the taking away the being of Sin, to the removing of the defilement of it; that belongs to Sanctification; but it is conversant about the Gild. Pardon is the act of the Judge, and it respects the Crime, as it exposeth the Sinner to punishment, and that ariseth from his Gild.  
2. Hence, in it, the Sentence of the Law Condemning him is removed: This is the very thing it doth: The penalty of the Law was Death, and he, by being exposed to it, was a man of Death; but a pardon brings with it a revoking of that Sentence. God, when he pardons the Sinner, saith that he shall not Die but Live; the Curse of the Law shall not take place upon him, but he shall be delivered from it. It is excellently expressed. Job 33 24. Deliver him from going down to the pit. Hence that conclusion, Rom. 8. 1. There is now no more Condemnation: the Sin remains; for that which hath once been done, cannot be undone: the merit abides; it will be for ever true, That the man hath done things worthy of Death: but the Sentence itself is revoked. How this is done, consistent with the Justice of God, will be enquired in a following Doctrine: but so it is; a pardoned man is out of the reach of the Law in its Curses: He is for ever delivered from his Judge.  
3. Hereupon, in the account of the Law, his Sins are as if they had never been. When Gild is translated by a pardon, the Law hath no more to charge the man with, than if he had never committed any Sin at all. It is true, he hath reason to remember his faults, and to be humbled for them, but the Law hath discharged him: and this is part of the meaning of that, Rom. 6. 14. Sin shall not have dominion over you; for you are not under the Law: Sin doth not reign to death in such an one: the pardoned Sinner is made the Righteousness of God, in Christ, 2 Cor. 5. 21. and this is the meaning of that strange expression, Numb. 23. 21. He hath seen no iniquity in Jacob, nor perverseness in Israel; it cannot be intended of his Omniscience, for, if there be any sins committed by his people, as cetainly there are, he must needs so see and know them. Nor can it be intended of his dealing with them in the Discipline of the New-Covenant, for so he both seethe and is displeased at the bold transgression of his Children, 2 Sam. 11. ult. The thing that David did displeased the Lord; and he corrects them severely on this account, as he did David. It must therefore aim at him as a Judge; he seethe nothing in them for which to condemn them, and why so, but because their Gild is removed?  
4. This makes way for the easing Conscience of its load. It is true, as there are some whose Sins lie upon them, and they are insensible of it, as was before observed; so there are some whose Sins are taken off by this forgiveness, and yet they feel burden by them, because they have not the clear apprehension of a Pardon, sealed in their Consciences. The thing may be done, and they not know it, but be afraid about it; hence to the easing of the mind, there is necessary, the inward assurance, witnessed by the Spirit of God, in the ●earts of his people: but the foundation of it is ●id here. When a pardon is written, signed and ●aled in Heaven, the man is put out of danger, ●d the thing itself is done, which is afterwards witnessed to, and confirmed in him; and his state 〈◊〉 the same before and after this Assurance, though ●e comfort of it is so enjoyed, which the Psalmist prays for, Psal. 51. 12. Restore unto me the joy of ●y Salvation.  
USE I. This may afford a word of Awakening to all Unpardoned Sinners, and let all ●ch be solemnly advised to listen to the truth in ●nd: And there is a double awakening that I ●ave to offer to all such.  
1. Be awakened to see and be affected with ●our present misery. Take heed of sleeping in urnal security; you have little reason for it, if ●ou understand how the case is with you. Con●der then,  
1. You are under Gild. Who is there in the World, that can wash his hands from being a sin●l creature? It is the Wise man's challenge, Prov. ●0. 9 Who can say I am pure from my sins? and I ●are every Soul to whom this Doctrine may ●ome, to make an answer to it; and if Sin can ●e charged on you, how can you excuse your ●lves from being Guilty, except you have already obtained a pardon? You are in your natural state under the Law; and your outward relation to the Gospel doth not discharge you from it, how vainly soever you please yourselves with it● and if so, consider, Rom. 3. 19 Every mouth sh● be stopped, and all the world found Guilty: Tha● Law which hath hold on you, saith that the S● that sins shall die; and you stand under this ver● relation to it: You are bound over to suffa death, not Temporal only, but Eternal too; an● this obligation is so strong, that you cannot brea● it; and is not this Gild?  
2. This is a fearful burden, whether you apprehended it to be so or no, it is so in itself, an● will be sooner or later experienced so to be 〈◊〉 you. Who can tell the weight of all these fear● Curses which God hath in his righteous Law, declared against those that are under the Gild 〈◊〉 Sin? ask those that have felt it, under the T●rors of an awakened Conscience, and they w● tell you, that if all the mountains in the Wo● had lain upon them, it could not have been mo● heavy. It contains in it the Wrath of that G● before whom the Devils tremble, whose Hand 〈◊〉 Omnipotent, a frown of whose Countenance 〈◊〉 able to dissolve the Creation, whose Rebuke 〈◊〉 blast the Creature at once, Psal. 31. 11.  
3. If therefore this Gild abide on you, it 〈◊〉 sink you into perdition. It will be your unavowable and everlasting ruin; the fire of the Wra● which is kindled by it, will, if not put out by 〈◊〉 grace, burn to the uttermost hell: it will ne● leave till it hath crushed you down into the b●tomless pit; however you may seem to stout● out for the present, you will certainly fall befog 〈◊〉, and a fearful fall it will give you. It will be 〈◊〉 dreadful thing to go out of the World under ●e Gild of all that Sin which you are to be ●arged withal; and when you come to look ●er into Eternity, as ere long you will, and feel 〈◊〉 your Sins lying on you, you would give ten housand worlds, if you had them to dispose of, 〈◊〉 be delivered from under the weight of them. ●h that you would see and believe it!  
2. Be advised to go to God for pardon. One ●ould think that the consideration of the weight ●f Sin lying upon them, were enough to put ●nners on ask earnestly how they may get it amoved: now be directed to ask it of God, ●d wait on him for it: And to move you here●, Consider;  
1. There is no other way to be discharged of ●is burden. It is only by a pardon that it can ●e done, and if you think of any other course, ●ou deceive yourselves. As long as the Sen●nce is out against you, dooming you to die, and ●e Justice of God stands engaged to the Execution of it, your sins do and will lie upon you. It 〈◊〉 not all your legal repentances, reformations, ●bstinences from the acts of sin, that will turn to ●ny account; you are condemned still, except the judgement be revoked; and what quiet or com●ort can you enjoy as long as it is so? surely Sin ●ust lie heavy, while you are in this condition.  
2. There is forgiveness with him: This is the ●nly relief against an accusing and condemning Conscience, Psal. 130. 3, 4. How this comes to be, and how wonderfully he hath laid in for it, will be hereafter considered: but he hath a stock of forgiveness; he can be just, and justify, Rom. 3. 26. he can abundantly pardon, Isa. 55. 7. and h● alone can do it; there is none else in the wor● that can give you a pardon, but he: if he d● not forgive you, if all the men and Angels in th● world should do it, it would signify nothing 〈◊〉 all.  
3. He makes the offer of a pardon to you. 〈◊〉 doth not only wait to see if you will come an● ask it of him, but he sends to you a Message ●bout it; he hath commanded that you should 〈◊〉 told about it, and pleaded with to accept of 〈◊〉 he hath sent an Embassy to you by his Servan● who are to entreat you to entertain it, 2 Cor. 〈◊〉 20. and he is, all this day of his patience, wa●ing to see whether you will embrace it or n● and why will ye'dy? why will you not seek 〈◊〉 have your burden thus taken off, but rather ch● to bear it, though it will overwhelm you 〈◊〉 endless Destruction?  
USE II. Let it be for Examination. T● we by this whether the burden of our Sins 〈◊〉 indeed removed off from us. It is a very desira● thing to be known; and there is a Rule 〈◊〉 judgement about it; be persuaded to be sole● in it. Hence consider;  
1. There are those that are mistaken; th● find ease upon their spirits, and they have 〈◊〉 hope that their sins are discharged, they wo● persuade themselves that they have received ●emission of them, when there is no such ●hing: and there are a great many cheats that Satan and their false hearts do put on them in ●his regard, and persuade them to cry peace to themselves when there is no peace. You have ●eed then to be very heedful in this respect.  
2. A mistake on this account is very perilous. ●f whiles we please ourselves with a dream of ●ardon, and peace, and quiet ourselves in it, whiles we are indeed in the gall of bitterness, and ●ond of iniquity, we lose our opportunity of seeking it, are held fast under our Gild, and live in ●azard every day of dropping into the pit from whence there is no delivery. Let us then take diligent heed on this account, lest we rue it when ●oo late; and for Rules of Trial.  
1. Did you ever find Sin to be your great burden? I know that the Spirit of God acts diversely ●s to the degrees of terror which he excites ●n the Consciences of those whom he Converts; ●ut I am sure that he makes sin our burden in ●rder to his taking of it off from us; an evil and a bitter thing, Jer. 2. 19 he first lays it on ●n Conviction, before he removes it in pardon. I speak of those that grow to years of understanding. If then you are strangers to this, and know not what it means, you have reason to think that your Gild abides on you.  
2. Have you truly gone to God for forgiveness? all other attempts are vain and unprofitable; he hath it in his disposal, and will not put it out of his own hands. Jesus Christ, who is God, is the dispenser of it, and the invitation is to come to him if we would obtain it. Hav● you so done? and if you have, you have relinquished all other objects of trust and confidence's your former essays are no more pursued but rejected: he hath said that he will be sought to 〈◊〉 the house of Israel for this. Have you then harkened to his Call? and see that you be not mistaken in this; it is not every perfunctory prayer will prove it; it is not every pretended accepting of the offered pardon, that will amount 〈◊〉 this: there is a so coming requisite. Hence,  
3. Have you cast yourselves on free grace 〈◊〉 it? There is a vast difference between a people being acquitted upon a payment, and upon 〈◊〉 pardon. It may be you have thought you ha● mourned, repent, forsaken your sins, and no● you have gone in reliance upon these for pardo● this is a contradiction; a pardon is a free act 〈◊〉 one that hath the power to give it; and if y● have gotten it, you went for it, with an alo● reliance on that Grace of his, which was reveals to you for your encouragement: you went w● but money, and without price: You have acknowledged it to be an act of Sovereignty, and accordingly have laid yourselves down at the footsto● of Sovereign Grace, by an humble resignation 〈◊〉 yourselves to that; and that hath been all yo● hope, because he is a pardoning God: you have addressed him as David, Psal. 25. 11. For thy nam● sake, Oh Lord, pardon mine iniquity.  
USE. III. Let this serve to encourage and direct burdened Souls, that are sinking under the apprehension, and oppression of the weight of Sin lying upon them, in the Gild of it. Here is that which may help to bear up your Spirits, and point you what to do, that you may may obtain a gracious deliverance from it: and for encouragement, Consider;  
1. There is a way for you to get ease upon this account, a pardon will do it. What though your Sins be not altogether taken away, as to the presence and activity of them, yet if they may be forgiven for the present, this is good relief in this ●uncture; this may satisfy your Consciences, and ●ase them of their distress; and will give you assurance that the other shall be done in due time too.  
2. There are no Sins so great or numerous, but may be thus removed. God is able to take them off, his forgiving Grace and Virtue is not limited; the vilest of Sinners may be encouraged to go to ●im for it; and if they do, he will in no wise ●ast them out: Sins that Lie as mountains between God and you, cannot stop his way from Coming and pardoning you.  
3. It is a good sign that he intends you a pardon, when he makes you feel your Sins to be an ●supportable burden. It is the way in which he ●ath been wont to dispense his Salvation to miserable Sinners. It looks like the beginning towards 〈◊〉 good work of Saving Grace: the Spirit first Convinceth of sin, Joh. 16. 8. and that conviction will leave oppression upon the Soul: and hence the next and immediate invitation of the Gospel is to such as are weary and heavy laden und● such distress Mat. 11. 28. And for Direction.  
1. Beware of flying to other courses to get ease● there are many, and we are apt to be tempts to them: Cains' course, Judas' course; 〈◊〉 the common course of the most, in seeking 〈◊〉 repair all by legal repentance and amendment, 〈◊〉 deceive you, and you shall find it labour 〈◊〉 vain.  
2. Be sure to seek a pardon in God's w● As none can give it but he, so there is a w● in which he derives it to us, and you must ●serve it; and attend upon it, if you would 〈◊〉 be deceived; and here,  
1. Go to him with your Sins; there is a gr● do that many make, they would go, but they 〈◊〉 so vile, and so unworthy, and hence th● would get rid of their sins first: but this 〈◊〉 never be; if ever your sins be taken away, 〈◊〉 must do it, Hos. 14. 2. and the first thing 〈◊〉 doth in it, is to pardon them, on which 〈◊〉 purging of them follows in order of nature carry all with you, for all want a pardon.  
2. Confess and bewail them before him; t● is the way to obtain mercy at his hands, Prov. 2● 13. lay them all open before him, with all th● aggravations to the utmost that you can. T● is the thing which God expects, and you m● not be short in it, but as full as you can. Ta● them upon yourselves, and he will be ready to take them off.  
3. Cry to him for Forgiveness; this should be the first great cry of a guilty Sinner, that God would take off that Gild: and cry as those that are oppressed; let them be loud, earnest, importunate, incessant cries; say as he did when he was ●nking, Help, Lord, I perish. God expects that ●our prayers be sensible ones.  
4. Now cast your burden upon him by Faith 〈◊〉 ●row your Sins upon his mercy, by laying hold ●n the Lord Jesus Christ, and his Righteousness. ●t is the advice, Psal. 55. 22. Cast thy burden on ●e Lord; all burdens, none excepted, are here ●tended; and if this be the greatest of all, be ●re to roll it on him; and if you do, you shall ●nd his helping hand afforded to take it off, and ●ve you rest.   

Forgiveness Covereth Sin.  
DOCTRINE IU.  
FOrgiveness casts a Cover over the Sins of him that is pardoned. This is the second expression by ●ich this great benefit is set forth, the word as ●as observed, signifies, To hid a thing out of sight, 〈◊〉 throwing of some other thing over it, as we would 〈◊〉 by some nasty odious thing, which we would not have seen. In the clearing up of this Doctrine, we may inquire,  
1. What is implied in the Covering of Sin?  
2. Who it is that Covers it?  
3. How or after what manner it is Covered?  
4. What advantage accrues to the person by having his Sin Covered?  
1. What is implied in the Covering of Sin?  
A. This phrase is here used to express the Forgiveness of Sin, and is accordingly to be interpreted. Now the reason why things are Covered is that they may be hidden out of sight; that th● may not always be in our eye and view to 〈◊〉 looked on; and the end of our Covering a th● is either with respect to ourselves or others. 〈◊〉 regard to others, we Cover it, that they may 〈◊〉 see or know it, thus, 1 Pet. 4. 8. Charity shall co● the multitude of sins; i e. it keeps them to it 〈◊〉 and doth not divulge them. Covering is oppon to discovering; thus when men bring pretences 〈◊〉 put off things, they are said to cover them: ex●ses are called Covers. With respect to our sel● we are said to cover a thing, when we put it ou● our sight, in order to the putting it out of our remembrance: and we are wont to do so by things, 〈◊〉 sight and memory whereof would be a grief 〈◊〉 a vexation to us; and thus are we here to und●stand it. God covers his people's sins from 〈◊〉 own sight, that so he may not remember them, 〈◊〉 be angry at his Children by reason of them, so 〈◊〉 to take vengeance on them upon the accoy thereof, the Scripture represents Sin as a th● odious to God, a thing that he cannot endure to look upon, Hab. 1. 13. a thing that horribly provokes him against the Sinner; and therefore called the abominable thing that he hates, Jer. 44. 4. Hence, when he is resolved to punish men for it, he is said, to set it in his sight, Psal. 90. 8. to make strict search after it, Zech. 1. 12. To call it to remembrance, Ezek. 21. 23. When therefore he comes to pardon it, it sets it forth by contrary expressions, the putting it away, 2 Sam. 12. 13. Hiding his face from beholding it, Psal. 51. 9 not seeing 〈◊〉, Numb. 23. 21. The removing it far from him, Psal. 103 12. Forgetting, or not remembering it any ●ore, Isa. 43. 25. Casting it into the depth of the ●a, Mic. 7. 19 All of which expressions are of ●e same import with this of Covering them.  
If it be here enquired, how can God be said 〈◊〉 cover our Sin out of his sight? It must be replied, that it is spoken after the manner of men, ●ho are wont to forget, or take no notice of ●hat which is laid out of the way. And here let 〈◊〉 observe.  
1. That nothing can be covered to God in re●ect of his Omniscience. Heb. 4. 13. There is no ●ch veil of darkness can be cast over any thing ●at can intercept his sight, Psal. 139. 11, 12. God's Infinite Omnipresence necessarily infers ●at every thing must be in his eye, and it is impossible to abscond it from him, so as he shall not ●now it thoroughly; and equally impossible that ●e should forget it; we are on this account of ●n warned to be cautious, because we are ever under the inspection of his all seeing eye.  
2. That God doth not so put their Sins out of his sight, but that he puts them in mind of them, and sometimes makes them smart for them; thus we have Job awfully complaining, Job 13. 26. What a solemn memorial did he cause the Prophet to mention to David? 2 Sam. 12. 7, 8. and how much and how long did he make him to smart on this account afterwards? yea doutless all the Afflictions that are brought on the Children of God in way of Correction for their Sins, are witnesses that he hath an eye upon them, or a remembrance of them in a disciplinary way; Hence,  
3. This covering them properly respects Vindictive Justice, or the Sentence of the Law which is out against them; and that is the Gild that cleaves to them, and it is a pardon that doth it: For,  
1. When God pardons Sin, he removes the Gild of it from the Sinner; the obligation that lay on him, binding him over to die, ceaseth: this hath been already made evident.  
2. In removing this Gild, God turns away his Vindictive eye from it: though the Sin remains, and the merit too, yet God will no longer loo● on him as a Guilty Sinner; he will not see iniquity in him; the man deserves that he should; bu● God is resolved that he will overlook it, as a thing out of sight; he hath nothing to lay to the ma● charge, nor will he hear of any Charge laid against him, Rom. 8. 33. and this is aptly expressed by h● covering it, for if he should mark, who could stand? Psal. 130. 3.  
3. Hereupon the Gild comes to be utterly lost; it is a strange expression, Jer. 50 20. The Iniquity of Israel shall be sought for and there shall be none, and the Sins of Judah, and they shall not be found; alas! if search be made, there is enough to be found, that hath been sinful and provoking; but it refers to punishment, which presumeth Gild, and so there shall be none sound. When they are put on trial for their lives, and enquiry is made, What Sins are to be charged on such? the answer is, there are none to be found, they stand condemned for none: and why? for they are cast into the Sea; they are all blotted out of the book of accounts; the Indictment against them is defaced; they are covered as a thing that is bu●ied out of sight, as one that is dead and forgotten; they are blotted out as a Cloud, Isa. 44 22. and one well observes, that a Cloud is itself a blot in the face of the Sky, and is therefore blotted out by making it to vanish and disappear: and so doth God by his people's sins: and this is the covering of them.  
2 Who is it that Covers it?  
A. It is God, and he only, who can thus Cover Sin. It Covering be forgiving, than it belongs to him alone who can forgive, and that is God's Prerogative, Dan. 9 9 If it be the Gild of Sin that is covered, and so covered that it shall never rise again, or be charged, it must needs be a Divine Work. Sin is a Transgression of God's Law, and the Gild contracted by it is an Obligation to suffer accordingly; and who shall remove it but he? Men may forgive the wrong that is done to them, so far as they are concerned, but they cannot forgive the Violation of the Command of God that is therein perpetrated. Men may indeed Charitatively, or Ministerially declare this forgiveness, but they cannot bestow it. It is one of the Letters of God's Name, Exod. 34. 7. Forgiving iniquity, Transgression and Sin. We may indeed cover the Sins of our Neighbour, by keeping them Secret, and not divulging them, but that doth not hid them from the Revenging Justice of God● who will for all in due time make a discovery of them, if they be not forgiven by him. And we may cover our own Sins, by denying them, dissembling, excusing, extenuating, justifying them 〈◊〉 but this will but aggravate the Gild of them, and expose us to the more severe punishment, Prov. 28. 13. This covering of Sin belongs to Justification; &c it is God alone that Justifyeth, Rom. 8. 33. And indeed God, and no other, hath that cover to throw● over the Sins of his people, that can hid them from his revenging eye: Every other cover is b● an hiding place of deceit. God therefore challengeth it to himself as his prerogative, Isa. 43. 25. I, ev● I am he that blotteth out thy transgressions. If all th● power and authority in the World, Civil and Ecclesiastical, should Subscribe and Seal an act of Oblivion for us, it will signify nothing; no, though the Angels of Heaven should join in it. God 〈◊〉 Judge of the World, and he can either ratify 〈◊〉 nullify all that is done; his act alone can make it authentic. Hence, though we are to ask forgiveness one of another, yet we are not to rest in that, but if we would have our Sins buried, and not digged up again, we must go to him to do it for us.  
3. How, or after what manner it is Covered?  
A. We are here to consider God as a Righteous Judge, and therefore to do nothing but what is consistent with that Righteousness of his. We read, Rom. 3. 26. He is both just, and justifyeth. Now it is one piece of God's Righteousness as a Judge, to punish the Sinner according to Law; and Gild binds him over to punishment: how then doth he continue just, and yet cover this Gild so as it shall not rise against the Sinner to procure his punishment? And the resolution of it is in Sum; That he doth it by casting the Robe of Christ's Righteousness over the Sinner, and so covering his Sin out of his sight. And here two things offer themselves to consideration,  
1. That the Righteousness of Christ is a Robe suitable and sufficient to cover our Sins.  
2. How God casts it over us to this purpose?  
1. That the Righteousness of Christ is a Robe sufficient and suitable to cover our Sins. As Sin is compared in Scripture to our Nakedness and Shame, so is Christ's Righteousness resembled by a Robe provided to cover it withal: and as it was Sin that first gave occasion for man's needing something to cover his Body, so it introduceth the necessity of Christ to hid the nakedness and filthiness of our Souls. This is designed by the best Robe, Luk. 15. 22. This is pointed at in the White Raiment, Rev. 3. 18. And this is the Wedding Garment, Matth. 22. 11. Now this Robe is made of the Active and Passive Obedience of Christ, for the matter of it. By the former of these he kept the Law exactly, Fulfilling all Righteousness, Matth. 3. 15. He was Holy, Harmless, Undefiled, and without Spot. By the latter he made full satisfaction to the Law in all its demands, by bearing the whole penalty that was threatened in it for Sin. And the sufficiency of this Garment to cover all the Gild of our Sin herein appears.  
1. This Righteousness itself answered the Law in the utmost extent of it; so that it is wide enough and large enough to cover all Gild. Christ bore the penalty to the full which the Law exacted; he bore the whole weight of that wrath which was due to man for Sin. His Righteousness therefore is able to hid the greatest and most multiplied transgressions out of sight: the Law can ask no more than there is in that, to answer God as a Judge, who is fully pleased with the Righteousness of Christ.  
2. There is enough in it to  all that come to him for it. It is called Everlasting Righteousness, Dan. 9 24. because it will hold out as far as there is occasion for it: there may be Garments cut out of it for as many as ask for them, and to spa●e 〈◊〉 it can never have an end: the Virtue of Christ's satisfaction is Infinite, Heb. 7. 25. All are therefore invited to come for it, and a promise is made that none that do come shall be rejected. It is called ●he Righteousness of God, Phil. 3. 9 because the person whose it was, or who performed it, was God, and 〈◊〉 put a Divine Virtue into it, making it infinitely extensive.  
3. This Righteousness was provided on purpose ●r this end; it was prepared to cover the Gild ●f Sin. As the Active Obedience of Christ was to purchase for us the inheritance, so his Passive was 〈◊〉 satisfy Revenging Justice on our account, by virtue whereof our Gild comes to be hidden out ●f its sight, by the casting of this over it. Jesus ●hrist neither Lived for himself, nor Died for himself. ●he Son of God needed no Active Obedience to ●stify him, being a Person above Law; nor did ●hrist need a Passive Obedience to satisfy for himself, as man, being perfectly righteous: He there●re Gave himself for us, Gal. 2. 20. And this was 'cording to Divine compact, so that it is the de●n of it, and it was laid in for this; and thus it becomes applicable to us, and so is every way efficient.  
2. How God casts it over us to this purpose?  
A. He doth it by applying this Righteousness 〈◊〉 us for our Justification: which is fitly expressed ●y his Clothing us with it to hid our Sin out of ●s sight; for in this application,  
1. God having accepted of this Righteousness ●r us, looketh upon it as ours. For this reason ●hrist is called, The Lord our Righteousness, Jer. 23. 〈◊〉. And said to be made Righteousness to us, 1 Cor. 〈◊〉. 30. And this is a result from the Everlasting Contrivance of it in the Covenant of Suretyship, in which the Father promised to him this reward, that his Obedience should redound to the Justification of many, Isa. 53. 11. i e. As many as it was to be applied unto.  
2. Hence in the act of Justification he confe● this Righteousness upon us to be ours. Havi● already accepted it for us, he now bestows it upo● us; it first was made ready, and then it is put 〈◊〉 So that it is not ours Inherently, but Adherently, 〈◊〉 Relatively, it is, in respect to us, not a personal 〈◊〉 a relative Righteousness; and in that regard 〈◊〉 resembled to a Garment, which is no part of 〈◊〉 man, but yet it is his, and put upon him for 〈◊〉 covering.  
3. In conferring this Righteousness upon us, 〈◊〉  us with it. He throws it over us, so th● we who were before naked, are now arrayed w● it, so that all our defects and deformities are ●den under it: hence the Apostles expression 〈◊〉 being found in it, Phil. 3. 9 And it covers us 〈◊〉 over, so that whatever faults are in us, they 〈◊〉 thus put out of sight.  
4. Hereupon he judgeth of us by and accords to this Righteousness. He looks no farther, a● Judge than to this: by it therefore we are m● the Righteousness of God, 2 Cor. 5. 21. We are n● on a relative account, pure, and clear, and sp●less; Justice hath nothing to lay to our cha● because we, having put on Christ the Righteous, 〈◊〉 Righteous in him.  
4. What advantage accrues to the person by ha● his Sins thus covered?  
A. Much every way: in particular,  
1. He is, in the Law account, as if he had never Sinned. For, whatever he hath been and done, the Law hath nothing to accuse him of; that which cannot be proved, is in the Laws account as ●f it were not, and that which is hidden cannot be ●roved: when once Sin is covered, there is none ●o accuse us, for if God will not, who shall? if he ●ath nothing to charge on us, we are safe: but ●e saith, I see no Iniquity in the person.  
2. Hence he is out of the danger of Condemnati●. Rom. 8. 1, 34. Condemnation is properly a Sentence passed by the Judge, upon a person Convicted to be Guilty, dooming him to suffer penalty according to the mind of the Law: So that where ●here is no Gild, there can be no Condemnation; ●nd where there is no Transgression chargeable, ●here can be no Gild found.  
3. Hence flows great Peace of Conscience. It ●s the foundation on which our deliverance from ●he terrors of an accusing Conscience is built: when that tells us we have thus and so Sinned, & ●hereby provoked God, it is hereby pacified, when ●t can look on all this Sin as covered. Now the Spirit of Bondage, which is rooted in every unpardoned Sinner, is remedied, Rom. 8. 15. The Soul hath the ground of inward Tranquillity notwithstanding all; and hereupon he can, with the more ●umbling sense, mourn for his Sin, whiles he can mourn as one that hath a good hope, and is not ●unk in despondency.  
4. He hath great liberty of access with boldness to the Throne of Grace; there is such a liberty which Gods Children enjoy, Heb. 4. 1● and this is that which principally contributes 〈◊〉 it. It is sin that makes us afraid. When our 〈◊〉 Parents were naked, they hide themselves, Gen. 〈◊〉 8. but now being thus clothed, their shame an● fear is taken away. When we know that our 〈◊〉 is covered, we need not be terrified with t● thoughts of the Holiness and Righteousness of G●  
5. Hence he shall with greatest comfort appe● before the Judgement Seat of Christ in the gr● Day? and this is a privilege beyond conce●on. What is it that makes Sinners afraid of 〈◊〉 terrible day, but their Sins, the Gild where makes them fearfully to expect the Vengeance 〈◊〉 it? when therefore these are covered, that d●ger is removed, and so they can stand uprig● then; they may hold up their heads with 〈◊〉 who have these Garments of Salvation thro● over them.  
USE I. Learn we hence the miserable st● of all Unpardoned Sinners. If this benefit belo● only to the pardoned, then surely those that ha● not gotten into this state are very unhappy; fo●  
1. All their sins lie open and naked to the eye● God's Vindictive Justice. We read, Hab. 1. 13. That 〈◊〉 is of purer eyes, etc. but now all their sins are 〈◊〉 his view; they are uncovered; not only Go● all seeing eye discerns them, but his revenge eye looks upon them; they are cast out naked 〈◊〉 the loathing of their persons; God cannot look upon them without indignation, he despiseth their Image: Sin is the abominable thing that he hates; ●nd their sin lies before him, and he must hate ●t. God saith of all their sins, as in Jer. 29. 23. 〈◊〉 know, and am a witness.  
2. Hence when they are judged, they must ●eeds be condemned; this follows upon the consideration of God's Holiness and Relative Justice. God stands engaged to pass Sentence upon every one as they stand related to his Holy Law: if ●e sees Sin in men, and upon trial they are found Guilty, they are condemned already, and the Judge ●f all the earth will do that which is right; it is ●herefore impossible that they, in such a condition, should escape his righteous Judgement, for we ●ead, Rom. 2. 6. He will render to every man according to his deeds.  
3. Hence the whole weight of God's Wrath will certainly fall upon them at last; they cannot escape it; if he pass the Sentence on them, he will punish them, for that is passed in order to Execution. Our Saviour tells us what shall be ●he issue of the Sentence of the Great Day, Mat. ●5. ult. and who knows the forlorn condition of ●hat man, who must thus fall into the hands of the ●iving God? it had been good for that man if he had ●ever been born. Eternal Separation from the presence of God's favour, with an endless suffering ●he Torments of Hell, are his portion from the ●and of God; and how dreadful a thing is this?  
USE II. Let it serve to awaken and encourage Sinners to seek to God for this privilege. This Doctrine will serve to both these ends, and let me urge it in both respects.  
1. Consider, you are all of you by Sin become Guilty before God; all the world by nature are in this condition, Rom. 3. 19 Whatever other difference the Gospel privileges have made between some and others, which are great, and are not to be despised, but prized; yet herein all are alike. There is never a Child of Adam can excuse himself from Sin; and Gild is an inseparable concomitant of Sin, according to the Law under which you are; that hath said, Ezek 18. 4● The Soul that Sins, that Soul shall die; and there is no man, whiles under the Law, that can exempt himself from it.  
2. Hence except your sins are covered, you are undone; if Sin rise up and appear against you, when you come to your trial, it will procure that Condemnation which will ruin you for ever, read the Sentence, and that will be enough to convince you of this, Mat. 25. 34. Depart 〈◊〉 Cursed, etc. and is not he an undone man, 〈◊〉 whom this must pass? for as sure as you are Creatures, so certainly will it be executed, if once it proceed from the mouth of the Judge against you.  
3. There is no other way but this to have your Sin covered; you may seek to cover it ou● of sight by your secrecy, but you cannot so pu● a blind upon the all seeing eye. You may endeavour to cover it with foolish pretences and excuses, but he with whom you have to do is not so to be imposed upon; or you may think to hid it under a Repentance and Righteousness of your own, but the Covering will be too short and too narrow; there is nothing but this Robe that can hid it out of God's sight; Paul therefore was afraid of being found in his own righteousness, Phil. 3. 9  
4. There is yet an opportunity to obtain this. God hath provided this Garment, and makes offer of it to Sinners in the day of his patience and grace; and saith, if they will accept of it, he will bestow it upon, and put it on them; this ●s the great business of the Gospel treaty, in which God, by the means, persuades with men ●o see their need of it, and the sufficiency there is ●n it, that they may be willing to accept of it. ●esus Christ will have Sinners to put him on, that their nakedness may not be seen, Rev. 3. 18.  
5. When your Sin is thus covered, God can be ●oth just and forgive you; the Righteousness of God is not baulked, but honoured in this way, 〈◊〉 Joh. 1. 9 you may say, how can the Justice of the Law consist with the forgiveness of my ●ns? it is answered, and it is enough, they are ●overed with the Robe of Christ's Righteousness; God hath accepted that on your score. Christ, 〈◊〉 his Humiliation was under the imputation of ●in, and God's Justice took its satisfaction of him ●r you, for he was made Sin for us, 2 Cor. 5. 21. And now his Righteousness becomes yours, the Law is satisfied, and your sins hidden under that Satisfaction! Be then persuaded of your need● and be not discouraged since he calls you. And here,  
1. Be sure to renounce your own Righteousness if you are resolved to have that for your cover Christ will not afford you his. Paul plainly int●mates the inconsistency of these, in Phil. 3. 9 an● tells us this was the reason why the Jews missed 〈◊〉 God's Righteousness, Rom. 10. 3. Say then th●● your best are filthy rags, Isa. 64. 6. resolve th●● your most specious actions are unprofitable 〈◊〉 the account of your Justification, and that yo● are naked without this Robe.  
2. Be sure then to get under the covert of th● Righteousness of Christ by Faith; as God do● give us this Garment, of his Grace, and apply it 〈◊〉 us by his Spirit, so we are to put it on by believing. When we take hold on Christ by believing we so get under his Shadow, and his Righteousness clothes us; this than is your great business to believe on him; so will his Righteousness become yours, and then you are clothed.  
USE III. Here is ground of Consolation to the Children of God, under the deepest sen●● of their own Sins: And here,  
1. This should not hinder, but further yo● humbling sense of them though God doth n●● look on them, you should. Soul abasement f●● Sin, and mourning by reason of it, belong 〈◊〉 that Sanctification which we are all to pursue, if sin be not made vile, and abasing to us, by the apprehension of a pardon, we may question whether we do rightly apprehend it.  
2. But yet it should comfort your hearts under this sense. Conviction of sin and Gild joined together will raise horrors in the Conscience; whereas Conviction of sin, and apprehension of a pardon, together with making us more vile in our own eyes, will afford a support to us, and as the one humbleth us, so the other relieves us, and gives ●s matter of consolation; for,  
1. Christ having cast his skirt over you, your ●ins are now for ever covered. When this Garment is thrown on us, it is never plucked off again; 〈◊〉 is one of those Gifts of God that are without Re●tance: your Sins are now Sunk, and can rise up ●o more, they are hidden, and cannot be found again, ●ough they should be sought for.  
2. Hereupon his whole Righteousness appears 〈◊〉 the sight of God for you. When God looks ●pon you in him, he sees all the perfect Obedi●ce of Christ as yours, and it is in the Law accounted as much as if you had personally performed it; for you are accepted in the Beloved, Eph. 1. 〈◊〉 So that the virtue and efficacy of that Righte●sness must needs derive to you.  
3. Hence your estate shall be determined for ●er according to that Righteousness; the Judg●nt will pass upon that score, and how happy ●e you then? for if Christ hath by it satisfied 〈◊〉 Law for Sin, in bearing the penalties, and purchased the promised rewards by fulfilling all its precepts, all this shall be yours, and you must needs be happy.   

Pardon consists in the Non-Imputation of Sin.  
DOCTRINE V.  
PArdon consists properly in the Non-Imputation, 〈◊〉 the taking off the Imputation of Sin. This is the third expression in our Text, by which this forgiveness is illustrated, viz. Sin is not imputed; and there are two things go in to make this Non-Imputation to amount to a pardon.  
1. The man was under Gild before this 〈◊〉 passed upon him. When Sin is not Imputable, th● Non-Imputation of it is not forgiveness, for h● had nothing to be forgiven him, being a righteous person.  
2. That this Gild be taken off, that he cear to be a Guilty person in the account of the Law● and of the Judge. Hence than we may for th● clearing up of this Truth, inquire,  
1. What is meant by the Imputation of Sin?  
2. In what respect all mankind are by nature und● this Imputation?  
3. What is the state of those who are under t● Imputation?  
4. How this Imputation comes to be taken off fr● sinful men?  
1. What is meant by the Imputation of sin?  
A. We observed, that the word in our Text is often used for reckoning, or charging to one's account, or making a man a debtor for a thing. Man is by sin become a Debtor to the Justice of God, and that expects satisfaction of him, and accordingly chargeth it to his score, that it may call him to an account about it: hence in the Imputation of sin; there are these things to be considered.  
1. That Sin is reckoned to the person. Here lies the foundation of it, and hence it is called the Imputation of Sin, because all that follows, flows from it; and hence it is to be observed, that this Imputation being a Forensical act, if the Sin may any way be fastened on the man as his, so that he stands related to it as his own, whether he himself hath actually committed it or no, yet it is justly imputed to him: David did not with his own hand slay Uriah, but yet the Sin is made his, 2 Sam. 12. 9 so, if a man owes nothing on a Debt firstly contracted by him, yet if he owes it by Suretyship, it is legally imputed to him.  
2. Hence the Gild of it is charged upon him; and indeed, these two are inseparable in the Law; for looking upon the man as under it, it is impossible that he should be charged with Sin, but he must be reputed Guilty by it: that hath connected the prohibition and the threatening inseparably; it hath said, He that Sins shall die; and it cannot go back from it. Now the Charge of Gild is nothing else but the assuring of the man, that he is by Sin become a Subject of Death; so saith the Law, Ezek. 18 4. and a righteous God looks upon such a man, and reckons him bound over to die.  
3. Hereupon the Law rigorously demands its satisfaction of him; the Law is ratified by the Lawgiver, and he will give it its claim, and is resolved that it shall not suffer loss in a tittle, Mat. 5. 28. It saith, I find this man to be under the charge of sin, and so to be Guilty, and I demand Justice upon him: and its mouth cannot be stopped till it hath its demands answered: it is resolved it will have its pennyworths out of the person, before it hath done with him.  
4. Hereby he is obnoxious to suffer all the penalties of the Law, in pursuit of this charge; th● Imputation makes him a prisoner of Justice, and liable to the execution of the threatening: hence said to be in danger, Mat. 5. 22. the word signifieth, one that is held in, and kept fast, as one that is imprisoned: this execution being the design of, and that in which the Imputation is to determine. Imputation claps an arrest upon the man, which wi● be prosecuted, till Justice hath obtained all its demands of him.  
2. In what respect all mankind by nature are und● this Imputation?  
A. That all are so, is every where asserted i● Scripture; and is evident, because the penalty properly belonging to sin are fallen upon them a● See Rom. 5. 12. 14. 1 Cor. 15. 22. If all are Sinners, than sin is imputable to all, and if they a● dead by it, it hath surely been imputed. Certainly that Sin which hath killed a whole world, is imputed to them, how else had they died by it? it includes old and young, persons of understanding, and Infants, whosoever descends from Adam by natural generation, and hath a reasonable Soul. Now there is a threefold respect in which sin comes to be imputable to mankind, and that righteously.  
1. When it is actually and personally committed by the man. I name this first, because it is most plain and accountable. Sin is properly a Moral Transgression, and supposeth a Law against which the transgression is: and to actual sin it is requisite that it be done by a reasonable creature, capable of acting as a cause by counsel: this therefore is not imputable to Infants, for, though they have a reasonable Soul in them, yet it is not in a present capacity of exercising that reason; which want seems not to be a fruit of sin, but a condition of nature, and had not man fallen, it would in all likelihood have been so; it is therefore said of those that die in their Infancy, That they have not sinned after the similitude of Adam's Transgression, Rom. ●5. 14. Though how soon they discover their natural corruption is lamentably to be observed; however this extends to all men without exception, that arrive to any use of their reason; how actual sin will be charged on mere naturals, I cannot grasp, though the want of the use of reason be a punishment of Adam's sin; yet this utterly obstructs the rational acting of such an one, for that he cannot discern between good and evil. But there is none that ever had the use of reason, but hath abused it by sinning against God, and that both by sins of Omission and Commission: he hath thought, spoken, done otherwise than the Law requires; we have a natural man characterized, Rom. 3. 10. etc. And none are exempted from it, we are told, Psal. 58. 3. They go astray as soon as they are born, speaking lies; i e. they are set that way, and it breaks out as soon as they are capable, though in some more notoriously than in others. Now there is no difficulty in telling how actual sin should be imputable to the person committing it; for, if all own Obedience to the Law, their neglect of, or doing any thing contrary to it, cannot but render them Guilty.  
2. When the nature is corrupted by the inherency of Original Sin. That there is such a thing as the sin of nature is evident from the word of God; it is called Concupiscence or Lust, Jam. 1. 14. Indwelling Sin; Rom. 7. 17. Sin that is always present. Verse 21. The Flesh, Joh. 3. 6. The body of sin. Rom. 6. 6. Of Death, 7. 24. The Law in the members, v. 23. The body of the Sins of the flesh, Col 2. 11. The Old man, Eph. 4. 23. Now all these point to the root or fountain from which actual Sin proceeds, and therefore must intent something divers from it; hence we read of Lust Conceived, and Sin the issue of it, Jam. 1. 15. Now this Sin is in all Adam's Posterity, born after the ordinary course of nature; even Infants, and Naturals too: it is therefore usually called Our Birth Sin, and Our Conception Sin, according to, Psal. 51. 5. And it derives from the corrupt fountain from whence we all proceed. Adam defiled himself, lost the Image of God, contracted the Image of Sin, and then he Propagated it, Gen. 5. 2. And how should it be otherwise? for Who can bring a clean thing out of an unclean? Job 14. 4. And though this be in one sense a punishment fallen upon us for the first Transgression, yet in itself it is really Sin; it is a Sinful state that we are in by it; the Definition of sin belongs to it, it is Anomy, 1 Joh. 3. 4. Man's nature by it doth not answer the Law of Creation. And that it is imputed is evident, because it is an Image for which God despiseth man, Psal. 73. 20. It is that which they Die for, Rom. 5. 14. Psal. 137. ult. It is certainly in them, and therefore may be charged on them, and the Righteousness of their being found Guilty by reason of it, will one day he made good by him who is Judge of all: mean while the foundation of the equity of it is laid in that which follows: Hence,  
3. In respect of the Relation which they bear to Adam's first Transgression. That our first Parents became Guilty by their eating the forbidden fruit, is beyond dispute: God had a Sovereign Authority to Command, and they owed him entire Obedience: the Sin itself was great, being a Violation of the Sacrament of the Covenant, and so the whole Law was transgressed by it: and that they died justly none can rationally doubt. But we are given to understand that they drew their whole Posterity into the same Condemnation with themselves, and this is clear from, Rom. 5. 12, 17, 18, 19 Hence, though they were not actually in being, yet that Sin is imputed to them as theirs, and here upon they suffer penally for it: their being born in Sin, and unto misery is a proper resultancy from it. Verse 12. The equity of which Imputation is, in that God transacted with Adam at first as a Public Person, in whom he would have all to stand or fall: he therefore represented his whole Progeny, as a King doth his people, as a Father his Family: So that all Humanity being contracted in our first Parents, humane nature became Guilty in and with them, as it was naturally derivable from them.  
3. What is the state of those that are under the Imputation?  
A. In one word, it is a state of Condemnation. We read, Joh. 3. 18. He that believes not, is Condemned already: By which we are given to understand how it is with all men by nature: all the World● stand Condemned before God, and there is not on● clear of it, till by Faith in Christ they come to receive a discharge. Now they come under this Condemnation, by the Imputation of Sin to them: for Condemnation hath a respect to punishment, and that always presumes a fault that hath merited it: and hence, in a fair process, the fault is first charged and proved, and there-upon the Sentence passeth. Now this must needs be a miserable state, if we Consider,  
1. That if God impute Sin to any, he will condemn them for it; the Righteousness of God as a Lawgiver and Judge calls for this. God cannot be●d Iniquity in any, without detestation of it, Hab. 1. 13. And the Sanction of the Law, by which ●e testifieth this detestation of his, is that which ●e hath bound himself unto. As therefore God will charge none but Guilty Sinners, and such as ●e will convince of Sin and Gild, so he will doom ●em accordingly, for in this his Relative Justice ●anifests itself.  
2. That if God do thus condemn, he will proceed to Execution according to it. He will be as ●ood as his Word, and the Condemned Sinner shall ●nd it so to his cost. God saith as he meaneth, ●nd will therefore do as he saith. When God had ●ast a fearful doom upon Saul for his disobedience, ●e find what a Seal he clapped upon that Sentence, 〈◊〉 Sam. 15. 29. The strength of Israel will not lie or ●pent. True, there is room at present, under the Gospel, to have the Sentence reversed by a free ●ardon; but if this be neglected, and the person ●mes thus to the bar of Justice at last, he must 〈◊〉 the Execution.  
3. The punishment of Sin is tremendous. It is 〈◊〉 fearful thing to fall into the hands of the living God. ●b. 10. 31. In this punishment God will make 〈◊〉 known how hateful a thing to him Sin is, and ●e will do it by the fearfulness of it: hence these penalties are set forth in the word of God after 〈◊〉 formidable manner. God intends in it to show 〈◊〉 wrath, and make his power known, Rom. 9 22. ●hese penalties are expressed as intolerable, Ezek. ●2. 14.  
4. How this Imputation comes to be taken off from Sinful men?  
A. In Sum, it is done by the Translation of it from the account of the Sinner, to the account of Christ. There is no other way in which it can be done consistent with the Justice of God: and in this way● it may be, and is done for all that are pardoned. Of this we may take this short account.  
1. That wheresoever Sin is Imputed, the Law requires satisfaction of the person to whom it 〈◊〉 Imputed. This is evident by the nature of imputation, according as hath been explained: for where God reckons Sin to a man, he gives th● Law Credit against him for it, and makes hi● a Debtor to the Law; now the Law being a R● of Justice, is rigorous, and exacts all its debts: 〈◊〉 will not stop its mouth, till completely satisfied Math. 5. 18. So that it holds the man fast by virtue of this Imputation.  
2. That in Christ's Sufferings there was a sufficiency to make this satisfaction. This was necessarily prerequisite, else it could not have answere● the demand of the Law for us. For, though 〈◊〉 be not therefore our Satisfaction, because there w● such a sufficiency in it, God's acceptance of it bei● free; yet if it could not have answered the La● in all its demands, it could not have been capable of God's acceptance on this account: there w● therefore enough in it to do this. Christ Suffere● the whole Essence of the penalties that were du● to us for sin; he bore the whole weight of th● Wrath of God; He was made Sin, 2 Cor. 5. 2● And A Curse, Gal. 3. 13. And the Excellency of ●s person, being Divine, put that Value upon his offerings, that rendered them equivalent to the offerings of all his people: it was the blood of God ●at was shed, Act. 20. 28.  
3. That it is consistent with God's Justice, to accept of this Satisfaction on the Sinners account. ●rue, the case is Criminal; the Sinner himself ●serves to die, and if God had said he shall die, ●d not other for him, it had been very just: ●t yet it is no wrong either to his Holiness or ●tice to say, I will accept of the Sufferings of ●rist for the Sinner. If there were nothing 〈◊〉 to be said for this than that God hath ●ually so done, this aught to be enough to stop 〈◊〉 mouths, for the Judge of the World can do no●g but what is right. But it is acknowledged ●ong men, that a Prince may, if he will, although 〈◊〉 may choose whether he will take another for 〈◊〉 offender by exchange, if he freely offers ●self: however, God is not bound to the Laws ●ch men are.  
4. That God did, by an act of Sovereignty, ac●t of Christ for this end. This is evident in the ●lation of the New Covenant, in which we are ●d that there was such a thing: and all our hopes 〈◊〉 Salvation by that Covenant, are built on this ●dation; for we are Saved by Christ, we are ●refore acquainted with a Covenant of Redemption, 〈◊〉 which the New-Covenant of Grace is founded; 〈◊〉 which God the Father indented with his Son 〈◊〉 this account, and made him a promise in respect to it, that upon his Satisfaction the Virtue of it should derive to them for whom it was, Is● 53. 10. And Christ died for this end, Gal. 2. 2● Yea he was made under the Law, that so it mig● exact this of him, in order to our being Redeems from it, Gal. 4. 4, 5. And hence all the penalty he underwent are said to be on the account 〈◊〉 Our Sins, Isa. 53. 4. And this acceptance was an a● of Divine Sovereignty; God acted as a Lo● in it.  
5. That Christ in these Sufferings bare th● relations to his Elect, which rendered them sa●factory for them; he did all in their stead, a● that it might be effectual, he took such Relat● that rendered it so in the account of God's Jus● Now there were two relations that he bore, wh● comprise in them all that can be required in 〈◊〉 regard.  
1. Of a Surety; this is expressed, Heb. 7. 〈◊〉 Now a Surety is one that is bound with or 〈◊〉 another, to respond for him, in case he him● fails: and when it refers to cases criminal, 〈◊〉 becomes liable to suffer for the principal offends and upon his so suffering, the Law is satisfie● and he for whom he suffered is released; for 〈◊〉 Law requires double satisfaction in the same ca● and therefore if the Law take its satisfaction 〈◊〉 the Surety, it exempts the offender himself; 〈◊〉 there is yet more, viz.  
2. Of a Common person or representati● which will yet be a clearer discovery of the fuln● of the satisfaction. We therefore have a para● made between Christ and Adam, 1 Cor. 15. 22. And Adam is said to be a figure of Christ, Rom. 5. 14. Now Adam stood as a public person, representing his Seed; and so doth Christ represent ●is: hence as Adam's transgression was influenti●●o the undoing of his Seed, so Christ's satisfaction is no less to the making or repairing of his. ●erse 18.  
6. Hence this pardon of sin removes our Gild ●o Christ's account, and his Righteousness to ours: ●his is fully expressed, in 2. Cor. 5. 21. He was made 〈◊〉 for us, that we might be made the Righteousness of God through him; i. e. Our sin was charged on ●im, and his Satisfaction went for it, and his Righteousness was reckoned to us, and so became ●rs: and this is done by Imputation. Nor can 〈◊〉 be in any other way; it must be ours either Relatively, or Inherently; Inherently it cannot be, ●either can Christ be the real Sinner, nor can his sufferings, which in person suffered, be suffered ●sonally by us; but by this transaction it becometh so by Imputation.  
7. This is done upon our believing in Christ; ●ey that talk of an Eternal Justification, forget to ●stinguish between a purpose, a purchase, and the application of it to us, which are not to be con●nded. It was purposed from Eternity, settled 〈◊〉 the Covenant of Suretyship; it was purchased ●hen Christ suffered in our stead, and confirmed 〈◊〉 him in his Resurrection, Rom. 4. 25. but it is ●erred on us, and this translation actually made, 〈◊〉 our believing in Christ, Rom. 3. 22, 24. and when it cometh to this, than sin is no more imputed 〈◊〉 us; and now, and not till now is the man 〈◊〉 pardoned man.  
USE I. For Information, in a few particulars.  
1. Learn hence, that forgiveness of sin is 〈◊〉 act of free Grace. It doth not say, the man 〈◊〉 whom there is no sin, but to whom God impute it not; it supposeth that there is sin, and th● God might impute it if he would, and why do● he not? true, it is upon Christ's account, so th● it is not free to him, but purchased by him: 〈◊〉 in respect of us, there is no merit of ours in th● case, the Psalmist saith, Psal. 130. 3, 4. If th● Lord, shouldest mark iniquity, etc. but for Chri● sake he will not so do; though the man h● been guilty of never so many sins, yet he will 〈◊〉 lay any of them to his charge. Justice lets 〈◊〉 its action against him, and dischargeth him fro● the arrest that was laid upon him; and this 〈◊〉 done through Christ, 2 Cor. 5. 18. needs th● must it be free grace: Well might the Apost● say, Rom. 3. 24. Justified freely by his Grace, thr● the Redemption that is in Jesus Christ.  
2. Hence we have a clear discovery of t● blessedness of a pardoned man; well might t● Psalmist put that remark upon such an one; 〈◊〉 indeed one essential part of the misery of Sinn● is, that they are under the Imputation of Si● Whence ariseth their obnoxiousness to the F● Indignation of God, which by this Non-Imputati● they are delivered from; by this the Wrath of God passeth from them; and if God will not charge it, their sin can never bring them into Condemnation; let them have committed never so many or great sins, they can do them no hurt on ●his account; they are thus put out of all danger of hell, and the miseries of that place; and surely ●e is an happy man.  
3. Learn hence the necessity of Christ's passive Obedience, in order to our forgiveness. If he had not suffered, we could not have been pardoned: for such is our relation to the Law of Justice, ●hat if once we have contracted Gild to ourselves, ●here is a Law Imputation of it to us: and to the ●aking that off again, nothing less can be necessary than that the Law be answered; and that re●res satisfaction, and will not take up without 〈◊〉. Nor was there any to be found that was able 〈◊〉 give in this satisfaction for us, but the Son of God in our nature: if he had not done it, no ●ther could; so that we must have remained un●r the charge, how then could God have been ●st, and yet Justify us? Rom. 3. 26 to him then ●re we to acknowledge this wonderful benefit.  
4. This tells us that forgiveness should not ●ke away, but increase ourselves loathing. When God cometh to forgive us, he finds us Sinners, ●se we should not need forgiveness; and in for●ving he doth not take away the being of the 〈◊〉 he forgives, or make us inherently righteous, ●ough together with it he ever Sanctifies us; but ●thdraws the Imputation from it; but still there is the vileness and odiousness of it lying before us, and it is not less odious, because God will not impute it; but the consideration of this rich favour should make us to abominate it so much the more, as it did Paul, Rom. 7.  
5. This shows us whence the Consolation o● God's people flows, under the sense of all their sins. What is the reason why a Guilty Sinners under the awakenings of Conscience, and discoveries of Sin, is terrified, and ready to sink into despair, going up and down as one amazed● when a Child of God sees and knows as mu● by himself, as many and as great sins that he ha● committed, and yet can look upon them, though not without deep self-abasement, yet with a gre● deal of consolation and triumph? Why the o● sees not the sin only, but the Imputation to● whereas this man can say, that God doth not imp● his sins, and so his Soul is comforted on that account.  
6. See here the reason why such as have bee● great Sinners, and are pardoned, do abound i● their love to Jesus Christ; there are none that ar● more carried forth with ardent affections to him● or more engaged to do or suffer for him; our Saviour gives the reason of it, Luk. 7. 47. who ever more engaged in setting forth the riches 〈◊〉 Grace than Paul? 1 Tim. 1. 15, 16. and why 〈◊〉 but because such an one sees that his debt and forfeiture was very great, he was Ten thousa● Talents in arrears, his score was formidable, 〈◊〉 it is all crossed, there is not one that stands on the Account book against him.  
USE II. Let this be to Exhort us all to seek after forgiveness; and one would think it should be enough to put us all upon it to see this secured: For Consider,  
1. Till your Sins are forgiven, they are imputed. All the Sin, the Gild whereof derives to any of the Children of men, stands out against them, ●ill a pardon removes it, by taking away the Imputation: his whole account abides on record, and ●s not crossed.  
2. Your danger by this is very great. You cannot answer the Justice of God for one of these Sins, and what an innumerable Company of them 〈◊〉 there? So that you go in continual hazard of ●eing laid up by Justice, and prosecuted for them, ●nd then what a woeful condition are you in? Our Saviour therefore adviseth, Luk. 12. 48, 49.  
3. When once you are pardoned, there is no more sputation, that passeth oft with it. As God seethe ●o Sin, so he will charge none: he saith of every ●ne whom he forgiveth, that none of his Iniquities ●all be remembered against him.  
4. Hence now you may look upon yourselves, ●ea, your sins, without dread. This takes away ●e ground of terrors, because it blots out the ●and writing that was against you. If, when the ●ooks are opened, there is nothing there to be ●en, but it hath the lines of Christ's Blood ●ossing it, or his Satisfaction and Payment charged on the other side, all is safe and well: And for help, remember,  
1. Your sins must be imputed some where. The Justice of God requires this.  
2 Jesus Christ hath enough in his Satisfaction to answer for them, and so to remove the Imputation to his score: there is nothing wanting i● his Righteousness to answer all.  
3 He offers it to you to be made yours. Th● is the design of the Gospel treaty, to propo● Christ to Sinners; and that is one thing in it, 〈◊〉 be their Righteousness, 1 Cor. 1. 30. And what 〈◊〉 this for, but that he may discharge the Debt 〈◊〉 Imputation for them?  
4. If you would have it, you must go to Ch● and believe in him for it. It comes in by believing; and Christ is the author of that faith, it m● be fetched from him; none but Believers 〈◊〉 share in this Imputation of his Obedience. Co● then to him, wait on him, seek him to cure y● of your Unbelief, and give you faith.  
5. And you must renounce all your other dependencies. If you rely on a righteousness 〈◊〉 your own, that will never do; Justice is not sat●fyed with it; it cannot answer the Law for yo● Come then with your sins, and confess your ins●ficiency, address free grace, put up that petition Psal. 25. 11. For they name sake, Oh Lord, pard● mine iniquity, so shall the Imputation of Sin, cear and you be made blessed.   

A Pardoned Man is one without Guile.  
DOCTRINE VI.  
THE Pardoned Man is one in whose Spirit there is no Guile. It was observed in opening of the Text, that these last words of it, are put for the evidence of such a person, whose happiness is described from his pardoned state: or a Characteristical note by which a man may know himself to be such an one. Pardon of sin, in a Theological sense, properly refers to the great benefit of Justification: for though, among men● is one thing to Justify a person, and another thing to pardon him: a man is then only Justified at a Civil Bar, when he is legally found innocent, or not Guilty of the Crime he was Indicted for; whereas a pardon supposeth the man to have been found Guilty, and a Sentence accordingly to have passed upon him to suffer according to the Law; and then the supreme power doth, upon prerogative, acquit him from the Sentence, and set him at liberty, without any satisfaction given for the Crime: whereas God, in pardoning the Sinner, looks upon him in his Surety, at whose hands his Justice hath received Satisfaction, and accordingly acquits him Judicially, as, 2 Cor. 5. 21. And so the Justice, as well as the Mercy of God doth herein display itself, 1 Joh. 1. 9 It is true, if we look upon the man in himself, and with reference to the Covenant of Works, so it is a pardon; for the Law hath found him Guilty, and condemned him. Such is the condition of every one in his natural state; and in that regard there is an act of free forgiveness passeth upon him, who hath done nothing himself to obtain it, and so the wonderful grace of God herein appears. But look upon him in Christ, as he was indented for in the Covenant of Redemption, and is put into him under the Covenant of Grace, so the satisfactory Obedience of Christ is reputed as his, and on this trial he is sound without iniquity, i. e Imputatively; and hereupon is acquitted: and that is a Justification, and belongs to 〈◊〉 as one essential part of it: and so is that to be understood, Numb. 23 21. Now, though there be a wonderful change of state that passeth upon the man in Justification; for in it he passeth from Condemnation, and is adjudged to an Eternal Kingdom; yet, because it is merely Relative, 〈◊〉 hath not in itself a self-evidence, but must be discovered some other way; and because it do● not pass upon all men, since the greater pa●t o● mankind will fall under Condemnation: Nor indeed are the Elect Justified as Elected, but when the New Covenant is ratified with them; nor ca● they know their Election till they can descent their Justification; it therefore concerns ever one to be inquisitive after this; and because it is no● made known by Immediate Revelation, but by co● comitant Effects, enquiry is to be made after them● and therefore we have one of them laid before 〈◊〉 in our Text and Doctrine. Here then three things may be enquired into;  
1. What is to be understood by one in whose Spirit there is no Guile?  
2. Whether this have any influence into our pardon or Justification?  
3. What evidence this gives to confirm us in the knowledge and belief of our being pardoned and justified? Of these in order.  
1. What is to be understood by one in whose Spirit there is no Guile?  
A. This manner of expression is used in the Scriptures more than once, as a Periphrasis of a Godly man: So, Joh. 1. 47. Rev. 14. 5. The word [Guile] signifies Fraud or Deceit; but is used equivocally, Sometimes in a good, sometimes in a bad sense. There is an honest Craft, 2 Cor. 12. 16. and there is a dishonest one, which is pointed at in our Text: and there are many things in which this Guile is practised; there is Guile in men's words, such is Flattery, Psal 12. 2, 3. and Lying to deceive, Mic. 6. 12. And there is Guile in men's carriages, when they pretend Friendship, and yet lie in wait, Psal. 55. 21. And there is Guile in a Profession of Religion, 2 Tim. 3. 5. But the root of all this lies at the heart, the falseness whereof puts men upon these Guileful practices: Hence Guile is in the word of God used for Hypocrisy; and to be without Guile for Sincerity: And when this is referred to the Spirit or Soul, it intends that there is an inward principle of it in the man which influenceth into his Life and Conversation; and this points us to that Sanctification that is wrought in the man at Conversion. But for a more particular opening of this, observe these things.  
1. That in the best of God's Children here, there is a Body of Death remaining. We have Paul himself crying out by reason of it, Rom. 7. 24. And what else is intended by this, but the relics or remains of the Sinful Corruption, which the nature of man is defiled with by the Apostasy? It is that Sinfulness in our nature, which hath in it a repugnancy to the Law of God, and cannot yield subjection to it, Rom. 8. 7. And therefore is always Warring against the Law in the Mind, Chap. 7. 23. And for any mere man, in this Life, to exempt himself from it, is counted a daring piece of impudence, Prov. 20. 9 Hence that Hypothesis, 1 Joh. 1. 8. If we say we have no Sin, we deceive ourselves: And that positive Conclusion, Eccl. 7. 20. There is not a just man upon earth, that doth good, and sinneth not.  
2. That in this Body of Death, there is a remaining Sinful Guile. It is therefore called a Body, because there is every branch or member of carnal Concupiscence in it: for, though the whole of it be mortified in Sanctification, yet there is no member of it is wholly destroyed, but remains, though not in its reigning power; and there is no lust but a Child of God shall find the stirring of 〈◊〉 in him, if he warily observe himself. Now this Guile is one of those Lusts, or rather a quality of them all; and all men bring it with them into the World, riveted to their corrupt nature, Psal. 58. 4. On which account we have that assertion of the Prophet, Jer. 17 9 The Heart is deceitful above all things.  
3. That this Guile doth too often woefully break forth in the Lives of God's people. And this is a sufficient evidence that it is there, for if they had none, they would never discover any: but how often doth it appear to others? And though it many times acts closely and indiscernibly to the world, yet they themselves might observe it, if they would be acquainted at home. Do not good men sometimes act deceitfully in their treating with others? Did not David woefully lie and dissemble to Ahimeleoh at Nob? 1 Sam. 21. And to Achish, Chap 23. Yea he was almost gotten into a way of it, whence he prays against it, Psal. 119 29. And how much of Hypocrisy is a sensible Believer acquainted with in himself, attending on his best duties? How many wry glances, and sinister aims in his prayers, and hearing, and whole Conversation? Whence else is it that he is so often at a loss what to judge of himself as to any thing he doth?  
4. In the work of Conversation there is a new nature put into the man. The man that is here said to be without Guile, is to be supposed a true Convert, for there is nothing else but Guile in an Unconverted man; he is wholly acted by a Delved Heart which perverts him. Isa. 44 20. But when God comes to Convert a Sinner to himself, he than makes a powerful and thorough Change in him, 2 Cor. 5. 17. This is that which is called the New Man, in opposition to natural Corruption, which is called the Old man, Eph. 4. 22, 24. This is called the New Heart, which God hath said he will give to men in this work, Ezek. 36. 26. And what else is the New Nature, but a body of Sanctifying Graces, infused into the man, by which he is Regenerated, or born again?  
5. In this new nature there is no Guile at all. The new Creature is altogether void of Sinful Hypocrisy, it hath nothing in it but what is pure, and sincere, and without Guile. We read, 1 Joh. 3. 9● Whosoever is born of God doth not commit sin. i e. According to his new nature, or the new principle that is infused into him: and it must need appear to be sincere, and not Hypocritical, from the Consideration of the Original of it, and that is from God; it is therefore said to be Born of him, 1 Joh. 5. 4. And Born from above, Joh. 3. 3. And of the Spirit, Verse. 6. And is called the Divine Nature, 2 Pet. 1. 4. It never consents to, much less contrives any deceit or cheat, but is always upright in the exerting of itself. And therefore every Converted man, so far as he is renewed, so far is he altogether without Guile. As Guile is a quality adhering to every Lust, so integrity is no less to every Grace of the Spirit, that is in the Children of God: their Faith is Unfeigned, 1 Tim. 1. 5. And their Love is without Dissimulation, Rom. 12. 9 And such are all the Graces which flow from these two, which are the root Graces in a Child of God.  
6. The New Nature sets itself against the Guile of the Law in the members, in a Child of God. It doth not only exert none itself, nor consent to that which the Corrupt part is acting, but it dissents from, and withstands it. There is the Lusting of the Spirit mentioned, Gal. 5. 17. And there are two things wherein it discovers this.  
1. In the Reluctancy of it against the Corrupt part in us, seeking to suppress and prevent it. So far as Grace is active in the heart of a Child of God, when it meets with a Temptation to Guile or Hypocrisy, it Resists it, bears its Testimony against it; influenceth the Conscience according to 〈◊〉 present activity, so as to endeavour to Arm 〈◊〉 against that part in him, which is eager and violent for it: and this Paul designs in, Rom. 7. When he speaks of the Good he would do, and the Evil he would not do. And doubtless, many a time, by the help of the Spirit of God, he gets the Victory, overcomes the Temptation, and rejects the Motion with abhorrence.  
2. In the Repentance which it brings the man to afterwards. Sometimes the Law of the Members is too subtle and strong, and leads the man Captive, and he is drawn into Dissimulation, as Peter and Barnabas were, Gal. 2. 12. etc. The deceitfulness of his worse part imposeth upon him, and he plays the Fool; but as his Grace had no hand in it, but was merely overborne; so it recruits again, and what it could not prevent by withstanding, it clears itself of, by Repentance. The Godly sorrow, bitter mourning, self-abhorrence and mortification he applies to it, witnesseth for him, 2 Cor. 7. 11. And this belongs to that Spiritual warfare, with which the Gospel acquaints us.  
7. That God, in the New Covenant, values us according to this New Nature. It is true, the Corruption within us, is Originally our own, and we have reason to bewail it as long as we Live● and it gives the Believer a world of grief and molestation. And when we neglect our Graces, and allow or nourish our Corruptions, God, as a Father is angry, and Corrects us for it: but however, God looks upon his People according to their Grace. This is the New-Creature, and they are judge such who have it in them. And where there 〈◊〉 this warfare against Corruption, and Grace exercised in Resistance and Repentance, God is please● to accept of us; and though he Charge the oth● upon our Concupiscence, and will Mortify it 〈◊〉 us, yet he Chargeth it not so upon the person, 〈◊〉 to put him out of his Favour for it. And on th● account it is, that Paul dares to put it off from himself to his Sin, Rom. 7. 16, 17.  
8. Hence such an one is, in a Gospel esteems one in whom is no Guile. Who,  
1. Hath been Regenerated by the Spirit 〈◊〉 God, and so hath a principle of saving Grace 〈◊〉 him. A Godly man, and one without Guile sou● the same thing in Scripture language: he is therefore so called, Context, verse 6. for by virtue 〈◊〉 such a saving change, the man comes to have 〈◊〉 Right Spirit in him, as it is called, Psal. 51. 10.  
2. Hereupon he cordially and sincerely propounds the Glory of God as his last end, in 〈◊〉 whole course. Though he may miss it in the application in many things, yet this is the general scope of his life, and he studieth it daily; this is the great concern that lies upon him, 1 Cor. 10. 3. And this is the natural inclination of the new nature in us: for it was put into us to enable us to Glorify God, and hath therefore in it a tendency 〈◊〉 the end it was Created for, and accordingly prompts us hereunto.  
3. Hence he abhors every thing in him that ●raws to the contrary. He finds enough and too much in himself which is molesting of him, and sometimes woefully too hard for him; but he is ●ieved at it, carries it about as his burden, and ●ies out by reason of it; yea he is vile in his ●wn eyes on this account, as he, Job 41. 5. accounts it his misery, that he is so unhappily chained to it.  
4. Hereupon he lives in the practice of the mortification of this deceitfulness. As he doth not allow it, so he cannot be quiet for it, but seeks to have it destroyed. We are commanded to mortify the lusts in us, Col. 3. 5. and he makes it his ●usiness to do so, he fights against it, he brings it to the Cross of Christ to be crucified, he prays ●rd against it, Psal. 119. 29. he hates it, v. 128. Such an one, in God's gracious account is one in whose Spirit is no Guile.  
2. Whether this have any influence into our pardon, 〈◊〉 Justification?  
A. There is occasion to make this enquiry here, because the disputes about it, which began from the first planting of the Churches by the Apostles, are not yet at an end; nor do Papists only continue to maintain their Doctrine of merit, and the confounding of Justification with Sanctification, but there are others, who call themselves Protestant's, and are not willing to be counted Arminian neither; who go about to depreciate the fre● Grace of God in pardoning and justifying of us who, whiles they ascribe all to Christ as the meritorious cause, yet find the matter of our Justification in us, which they would have to be o●● Sanctification, and New Obedience, our faith and Repentance, and Holiness: and they make the● not only necessarily concomitant, but an essential part of our Justification. Give me leave then 〈◊〉 clear up this matter, and show the mistake of such an opinion in the following Conclusions.  
1. That Justification and Sanctification are t●● distinct benefits flowing to us from Christ. However vain men have confounded them, yet 〈◊〉 Scripture speaks of them as divers privileges o●● from the other, so 1 Cor. 1. 30. Christ indeed 〈◊〉 made both Righteousness and Sanctification to us, b●● they are two things, and applied to us after 〈◊〉 different manner. We are Justified relatively; 〈◊〉 are Sanctified really; we are Justified by Imputation, we are Sanctified by Infusion; Justification is 〈◊〉 Garment thrown over us, Sanctification is by a new principle put into us; Justification is a Change in 〈◊〉 state, Sanctification is a Change in our nature; 〈◊〉 the one we are made legally innocent, in the oth●● we are made inherently holy; hence the one 〈◊〉 said to be an Act, and the other is called a Wo●● by our Divines: because the one passeth upon us Declaratively; whereas the other operates in us Effectually.  
2. That both of these derive to us from the same fountain of free grace. Man's whole Salvation doth so, Eph. 2. 8. and both of these do appertain to it; that Justification is a fruit of mere Grace, we are plainly assured, Rom. 3. 24. And hence pardon is to be sought of God, or for his own name sake, Psal. 25. 11. And our Sanctification hath the same original too, for it is a product of his mere good pleasure, Jam. 1. 18. Grace therefore, which is the same thing, is given of God, Psal. 84. 11. God owes neither of them to us, we have no way obliged him to bestow them upon us rather than others. We have nothing but Sin, and Gild, and pollution cleaving to us in our natural state, when God comes to pardon and purify us; quickening is bestowed on them that were the Children of wrath, Eph. 2. 1, 3. How then should our Sanctification, or being without Guile, possibly contribute any thing to our Justification or Pardon?  
3. That they are both of them applied together in or upon our Effectual Vocation. They are contemporaries: for though Divines do allow them an order in the handling of them, and an order of nature, and accordingly give the priority to Justification; yet there is no distance of time between the one and the other, by their acknowledgement; and they are reckoned as benefits jointly flowing from our Effectual Calling; and indeed it is in Regeneration, that we pa● from death to life; there it is that we are quickned● and there is a double life that we pass to, according to the double death that passed upon us: we were dead in the Law, by the Condemnation denounced on us, but now we are made to live by a pardon, in which we are Justified; and we we● dead in trespasses and sins, spiritually, and now w● are made to live to Holiness by a new inspiration 〈◊〉 and if we are no sooner Sanctified than Justified how can our Sanctification afford any matter for our Justification?  
4. That because pardon belongs to Justification● hence it must needs have a respect to a Righteousness from whence it proceeds. We have already taken notice of the difference between men's pardoning a Criminal, and God's forgiving a Sinner: their pardon is not a Justification, 〈◊〉 his is; theirs proceeds from mere mercy, his from mercy tempered with Justice; theirs is entirely prerogative, but his hath a respect to a Law 〈◊〉 which he must be just in it, Rom. 3. 26. and th● refers not to his Sovereign Justice barely, which 〈◊〉 nothing else but his Supremacy, but his Relative Justice, as he is Law giver, and hath constitute● a way of procedure with his Creature. In th● therefore there must be a Righteousness regards by him, to which he hath an eye in the very pardoning of the Sinner, and that Righteousness must be such as will answer it, so that mercy and truth may meet together, etc. Psal. 85. 10.  
5. That this Righteousness can be no other b● that perfect Righteousness which was required in the Covenant of Works. God did in the First Covenant, that was made with man in our first Parents, constitute the Rule of Righteousness between him and man; and to that Rule it was that the promises and threaten were annexed; and hence the procedure of God's Relative Justice with man, must be according to the tenor of that; when therefore God comes to pardon and justify a Sinner, that is the Righteousness he proceeds upon: the question is, may this be done, and the honour of the Law be salved? and the resolution of it is, that if there be a Righteousness to be presented for the person, that will fully answer the demand of the Law, and may be accepted as his, there will be no injury done to the Law; but if not, it will suffer by it. If it bate but a jot or tittle, it is so far a loser, and for that reason our Saviour assures us that it shall not, Mat. 5. 18.  
6. That the most eminent sincerity of the Children of God, doth not amount to such a Righteousness. And if this be so, here is reason enough to deny it to be the meritorious or material cause of pardon and Justification; for, if it were perfect, it could not merit for us a pardon, because we own it: but if it be imperfect, it cannot be reputed a Righteousness at all, with respect to the Law-Covenant. It is certain, that the Righteousness which that required was such as is without the least flaw or defect, and we see how straight man was obliged, if he hoped to Escape the Curse of it, Gal. 3. 10. One failure spoils it, and makes it become Unrighteousness. Now all our Sanctification at present is imperfect, and hath mixtures of Sinful defilement adhering to it. It is a Ragged thing, Isa. 64. 6. Jam. 5. 2. When we are most without Guile, there is a mixture of Guile; so that the holiest o● men have dreaded, and deprecated a rigorous Law procedure with them, as knowing that they could not stand it, Psal. 130. 3. & 143. 2. It is an act of Gods rich Grace to accept of the best and most sincere duties that we do; and if there were n● a Christ in whom they are accepted, it would not be● there is a pardon that must be continued and applied to them, else we had no hope: the Defilement of the Holy things of Gods Israel must be expiated.  
7 That the Righteousness of Christ doth alone answer this. This doth, and none else can: this is the Righteousness of God, viz. of God's providing● and of him who was God; it was perfect in 〈◊〉 self, it answered all the Laws demands, it complied with both the Sanctions of it, it gave the Justice of God the greatest satisfaction that could be: he did all that the Law required, and suffered all which that threatened in case of sin: it was such a righteousness as no other but the Son of God in our nature could offer; and hence our pardon can be influenced by no other but this, nor can the matter of our Justification be any thing else, because nothing else can stand for us.  
8. That the Commendation and Reward which Christ will give to the Holiness of his people at the Great Day, belongs not to their Justification, but their Glorification. There will be such a thing, Math. 25. 34. etc. But all this is done after their Justification, and when they are in a state of Grace and Favour, and under the privileges and promises of the New Covenant. Now, in that New Covenant, although there be no worthiness in us, and all our duties are but our duty, and we Unprofitable, Luk. 17. 10. Yet our Father, who by his Spirit worketh our works in us, and giveth us the Grace to Live without Guile, and to Serve him in uprightness of Heart, accepts of his own works in us, gives us the Commendation of them, and bestows a reward upon us, to let us know, that our labour hath not been in vain; yet it is not a reward of Debt, ●ut of Grace. Hence that observable difference, Rom. 6. 23. The wages of Sin is Death, but the gift of God is Eternal Life, through Jesus Christ our Lord: But this and such like Scriptures are abusively applied to our Justification: for that proceeds according to the Rule set down by God in his Law, being answered by a Surety for us; whereas Glorification is another thing, and is bestowed on such as were before Pardoned and Sanctified, and made meet for the inheritance, Rom. 8. 30.  
3. What evidence our being without Guile giveth, 〈◊〉 confirm us in the belief and knowledge of our being pardoned or Justified?  
A. That Justification and Sanctification are ●ynt benefits flowing from Effectual Vocation, hath been already observed: Hence that which gives evidence to our calling, will do so to all the fruits that derive from it; for Christ and his benefits go together, and in our calling the Covenant is made between him and us, and we are united to him, and he becometh ours; and 〈◊〉 Justification, Adoption, etc. are ours. Now one way to know our calling, is by the things that accompany Salvation, Heb. 6. 9 i e. By the fruits, i● us that infallibly follow upon true Conversions and those fruits that are evidential are specially to be sought for in Sanctification. For, though Justification and Adoption are benefits bestowed immediately upon Vocation, yet, being Relatives they are not self evidential, but must be proved by something that is inherent in us. It is true, in Justification we are at Peace with God, Rom. 5. 〈◊〉 And thence flows peace in our own Conscience● but there is a false peace that some please themselves withal; and we must therefore seek 〈◊〉 that which will witness ours to be true, for which we must look further. And in our Adoption 〈◊〉 Receive the Spirit of Adoption, enabling us to call God Father, Rom. 8. 15. But yet there are those who pretend to this, and are indeed of their Father t● Devil, Joh. 8. 43, 44. We must therefore enqui● whether it be indeed the Spirit of God that beneath witness in us; and for this also we must 〈◊〉 something in us to evidence it; and where should we seek for this but in our Sanctification? For 〈◊〉 for our Glorification, that is a resultancy from th● three former, and we must by them be establish● in a firm belief and comfortable expectation of it; and if the proof of the two former must be by our Sanctification, the clearing up of this must be so too, Heb. 12. 14. Holiness, without which no man shall see God. As therefore the best way to make it appear to the charitable persuasion of others, that we are in a good and safe state, is by an Holy Conversation, and without Guile; so the Apostle argues, 1 Thes. 1. 4, 5. 2 Thes. 1. 3. So it is a necessary Medium by which we may know ourselves to be so, to be able to find in ourselves such things as evidence that we are really such as we seem to be. The Evidence then of our Pardoned State from our being without Guile, ariseth from the inseparable connexion there is between these two: and hence it amounts to an infallible Demonstration. So that if the premises be true, the conclusion must needs follow. Now the Connexion in the first Proposition is the strongest that can be; form it which way we will, and it abides true, and reciprocally so. Now the ground of the certainty of this Connexion will be made clear in the following Conclusions.  
1. All those, and none but those that are Converted are forgiven. Conversion is the first saving gift that God bestows on any of the Children of men; this is the primary design of the Gospel Dispensations, Acts 26. 18. When God comes to pursue his Eternal Purpose to any one, he than Converts him, Jer. 31. 3. In which Conversion ●e gives men Faith and Repentance, and then a Pardon; Acts 5. 31. It is in Conversion that a quickening principle is put into men, and before that they are Dead, Eph. 2. 1. Dead legally, and dead spiritually: but as soon as that comes in, they are now Alive to God; unto which life this pardon doth appertain; and as this privilege is entailed on Conversion, so it is restrained to it, and no impenitent Sinners partake in it, they are in a state of Condemnation, Mat. 18. 3. Joh. 3. 36.  
2. In this Conversion, in and with which forgiveness is applied, there is wrought an universal Change in the man. When God Converts a Sinner, by turning him from his sin to himself, he doth it not by force or violent constraint, but causeth him to be spontaneous in it, Psal. 110. 〈◊〉 Now the will of the natural man, is in itself violently and unperswadably set against this turning to God, being a lump of Enmity, Rom. 8. 7. Th● than it may be drawn to consent, it must have 〈◊〉 New principle put into it; and because the Will 〈◊〉 a power in a cause by counsel, it requires that the Understanding be also rectified, which is filled with crooked principles, Call good evil, etc. and cannot do other so long as it remains in its carnality● Isa. 44 20. The New Convert is therefore sa● to be a New Creature, and all in him to be New● 2 Cor. 5. 17. And what is it wherein this change consists, whereby he is new made, but those sanctifying graces that are infused into him, and disfused through the whole man? Eph. 4. 24. Such a discovery than must needs witness to the ma● that he is pardoned, because it witnesseth the Conversion that is an inseparable companion of forgiveness.  
3. God, designing his own Glory in forgiving the Sinner, doth it in such a way, as may be in all respects answerable. God's last end in all his works is his own Glory; that there are designs of love and good will to the Creature in many of these works, is beyond question; but these are subordinated, and ever refer to that as their highest aim, and are accordingly so regulated as to advance it in the accomplishment of them: So that though God intends the Sinners Salvation when he Justifieth him, and therefore together with forgiveness, he entitleth him to the Kingdom; yet there are several Attributes that are concerned in this affair, every of which must have its lustre herein: and as his rich grace and mercy are in this exalted gloriously; and as his Justice must be secured from wrong, yea and triumph in it; so there is his Holiness here to be displayed, for God will be Holy in all his do, Psal. 145. 17. Now the Holiness of God hath a special concern here, in the manifestation of the hatred he bears to sin, notwithstanding the love he bears to the person whom he pardons; and if God should forgive the Sinner, and yet not take away his Guile, or purge him from his sin, and overturn the Dominion of it, he would seem not only to love the person, but approve of his iniquity, contrary to, Hab. 1. 13. On this account, wicked men, who for the present escape punishment think so, Psal. 50. 21. And therefore to vindicate his holiness, wherever he pardons sin, he subdues it: they go together, Mic. 7. 19  
4. Pardon of Sin is a New-Covenant Blessing, in which there is a perfect Reconciliation made between God and the person forgiven. God often speaks of a Covenant that he will make with his people, and we are told what are the benefits of it, Isa. 55. 3. The sure mercies of David; i. e. all the good that Christ hath purchased for them, whereof this is one, and is expressly mentioned, Jer. 31. 33, 34. Now sin had made a breach between God and us; and when God forgives and Justifies the Sinner, he thereby signifieth that he is atoned; and the Reconciliation is mutual, 2 Cor. 5. 19, 20. And there is no prospect of a Reconciliation, either on God's part, or the Sinners, so long as sin remaineth in its power, and he is not Sanctified; this is the abominable thing that he beateth, Jer. 44. 4. It is that which made the Separation, Isa. 59 2. How then should he hold amity with one that hath nothing else in him? Psal. 5. 4, 5. It is sin that hath filled the Carnal mind with enmity, Rom. 8. 7. Till than he is Sanctified, and his Guile subdued, he cannot possibly be reconciled to God, and so the New-Covenant cannot be plighted, without which he is not forgiven.  
5. Jesus Christ Redeemed us for his Service. Forgiveness of sin is a fruit of Christ's purchase, he Bought it for us, 1 Tim. 2. 6. And in the Application of a pardon, the Redemption of Christ is applied to us; and where any one part of it is applied, the whole is so; for Christ cannot lose any part of the design of this great work; and we are assured that he Sought in it a people to Serve him, which is promised to him as a fruit of it, Psal. 22. 30. We are therefore told that it was for this, Tit. 2. 14. And his people are said to be Redeemed from their Iniquities, Psal. 130. 8. And from their vain Conversation, 1 Pet. 1. 18. And the strongest argument to oblige us to Holiness is fetched from this consideration, 1 Cor. 6. 19, 20. Now as long as Sin reigns in the man he is the Servant of Sin, during which he cannot Serve the Lord Christ: he must then be made free from it in order to his attaining this end, Rom. 6. compare verse 20. with 22. It is sincere Service, and without Guile that he expects, and by which he is honoured: and because Christ will have Service from every pardoned one, he with his pardon, puts into him a new principle, which makes him upright.  
6. Pardon or Justification is in order to Glorification. They are Connected, Rom. 8. 30. So long as the Law Sentence of Death was out against them, they were incapable in that state of being Glorified: when God taketh off the Sentence, it is always in order to the making them happy for ever: and therefore it must needs be followed with the Making them meet for that Glorious state, which cannot be enjoyed by any of the Children of men, so long as they have a Spirit full of Guile. The natural man cannot be entertained in the spotless Kingdom; nor can he resent the happiness either of the Place, or Company, or employment in it, except he be made Holy; all being accommodated to happify no other. That then God may accomplish this design of his, he Sanctifyeth them together with Justifying of them Christ had an eye to this, Eph. 5. 25, 26, 27. From all these Considerations, we see how evidential this being without Guile, is of our being pardoned; and how necessary it is for us to be able to argue this from that, if we would not be mistaken in our hopes and assurances.  
USE I. For INFORMATION, in two particulars.  
1. Learn hence how vainly many pretend themselves to be in a Pardoned state. How few indeed are there of those that Live under the Gospel, who do not presume of this? whence else is the quietness, and confidence of the most, under all the aw● and awakening truths that sound in their Ears from time to time? And yet if they were brought to the trial of this one Character, how must they fall before it? And that not only in their own Consciences, but in the Consciences of others too, even after all the allowances, which a well regulated Charity may make, are afforded to them? And 〈◊〉 is to be feared, that besides those that walk open faced, there are a great many of close covered Hypocrites, whose own hearts would condemn them● if they would hear them speak, how plausibly so ever they carry it in appearance. And certainly if men's Lives are full of Guile, their Spirits are so too. He that is an Hypocrite in his Life, may well be presumed to be so in his Heart, and how unprofitably doth such an one please himself with expectation to be forgiven? Job 36. 13. But let all such know that their hopes will erelong prove as the Spider's web, and certainly perish. Let me say to such, if Piety be not a thing to be chosen, why do you pretend to it? And if it be, why do you no more but pretend to it? Think of this you that talk high of Religion, and yet lead a Licentious Life: You that study no more than to get men's good word, and to baffle your own Consciences, that they may not lead you a wretched Life.  
2. Learn hence one reason why so many Christians are in the dark about their state of forgiveness. How often do they complain that they are full of fears, and doubts, and hurries in their minds concerning themselves; afraid they are not in God's favour, that he hath not pardoned them? And whence is his distress and darkness? Far be it that I should Condemn the Generation of the just; I know that God acts a great deal of his Sovereignty here: they are not all Hypocrites that are in such a condition, Isa. 53. 10. How ever, it is to be feared that too many give sad occasion for this by their own folly, and provoke God thus to withdraw the light of his Countenance from them, whiles they take too tittle heed to themselves, and keep not a strict watch over the deceitfulness that remains in their hearts, but suffer themselves to be trapanned by 〈◊〉 into carriages that are deceitful. Was it not thus with the Spouse? Cant. 5. begin. And upon it her beloved Withdraws from her. And when God's Children turn Lawful Liberty into Licentiousness comply with the humours, modes, and customs of a vain world, upon pretence of Civility; whe● they grow formal and slightly in the performance of Spiritual duties, and admit of carnal pretence to intermit them, etc. They do in these things gratify the Guile of their worse part, and if God upon it witholds the witness of his Love, and darkens the evidence of it, it is a Righteous dispensation; and did they more carefully maintain an awful fear of God in their hearts, it would not so frequently be so, Psal. 25. 24.  
USE II. Let it then be for EXAMINATION and this is the very design of the Text, it being laid down to give the Character of a pardoned man. Let us then prove our state by this; are we such 〈◊〉 whose Spirit is no Guile? To excite us to this Consider;  
1. It it of unspeakable moment for us to know whether we are Pardoned or no. This discovery wi● give us light to know whether we are happy 〈◊〉 miserable: If our Sins are pardoned, then are we Delivered from our Judge, then are we At Pea● with God, than our own Consciences have the foundation of Peace in them: If forgiven then Justified, then are we found Righteous, and shall be adjudged to Eternal Life, than out of danger of all our Accusers, and we shall be able to stand 〈◊〉 the Judgement; and what a Blessedness is this● But if we are not forgiven, than we are Condemn already, and the wrath of God abides on us; we have him for our Enemy, and all the Curses in his book are out against us, and pursuing of us to Everlasting Destruction, and is not this a Misery indeed? What case then can there be, that calls more loudly for a through resolution of it? You know that in your natural state you are Guilty and Condemned, and till you are pardoned, your own Consciences must say that you abide under the Sentence; and what quiet or comfort can you have whiles it is so? Can you but go in a fearful Expectation of the wrath of God to fall upon and devour you?  
2. This is a thing that may be known: it is a case whereof a resolution is to be obtained. God hath not left us necessarily in the dark upon this account, but, as he hath given us Directions in his word how to come by a pardon, so he hath there afforded us Rules by which we may prove our Title to it. And, though our comfortable persuasion of it, depends on the witness of his Spirit with ours, yet the evidence of it is to be sought for and found in ourselves. There are those things which accompany it, that are distinguishable from all other things, and unto which the promise is firmly made, which when the Spirit hath wrought in us, he thereby leaves a pledge of his Everlasting Love, from whence we may argue safely that we are pardoned, and shall be Saved. God therefore bids us to Try 〈◊〉 selves, 2 Cor. 13. 5.  
3. This is given for one Evidence by which to prove 〈◊〉. If we have the Grace in our Hearts which renders us Sincere, if we have indeed made choice of Christ, and him alone, to be our Lord and Saviour, and have hearty embraced and devoted ourselves to his Service; if we are Upright in our Profession, it will be an undeceiving witness of a pardoned state. When God giveth a New Heart, he also giveth a Sentence of Absolution: Repentance and Remission go together, Act. 5. 31.  
4. If there be Guile in our Spirits we cannot hid it from Gods All seeing Eye. If we have dealt Hypocritically in our Profession, and made a pretence of choosing God to be our God, and devoting ourselves to his Service; a show of Repentance and turning from our Sins, of Faith in embracing Christ, entering into Covenant with him, and mean while Our heart is not right with him; He is not mocked, there is no blinding of him, and he will find 〈◊〉 out; our Guile will never hurt him, but it will turn upon our own heads. We may deceive others, and ourselves too, but not God. Let 〈◊〉 then be serious and earnest in this matter: and 〈◊〉 Rules of Trial,  
1. Were you ever convinced of your natural Guileful Spirit? We all bring such an one with us into the World, Psal. 58. 4. And the Spirit of God, in the work of Conversion, makes men to see and confess it. The Conviction of Sin, that is his work Joh. 16 8. Carries this in it. The Deceitfulness 〈◊〉 men's Hearts is one of the Great discoveries th● God makes to them, when he comes to do the● good, Jer. 17. 9, 10. And indeed, men would never seek to be delivered from it, till they we● made to apprehend it in themselves; and how few are so persuaded? how many plead for themselves, that they always scorned Hypocrisy, Cheating hath ever been odious to them, and they love plain dealing, and such men never knew their own hearts: for, though there be such a moral principle in some natural men, with respect to their words and carriages to others, yet towards God and their own Souls, every unconverted man, is a great cheat: and he that hath not found himself so, is yet under the Cheat.  
2. Have you truly loathed yourselves for it? Self-abhorrence is the genuine product of this discovery, in every one that is delivered from it. When God comes to show men their Guile to a Saving purpose, he makes it to work in them unto detestation of themselves; they are vile in their own eyes, Ezek. 36. 31. For, together with showing them the thing, he ●ets them see how odious it is in itself, and how loathsome it hath rendered them.  
3. Is it truly mortified in you? Mortification is one part of Sanctification; and though your Guile be not erradicated, yet if it be under the efficacy of this mortification, it is a good Evidence. And here,  
1. Do you cordially mourn by reason of it? If the presence of it grieves you, and you cannot see it without being in bitterness by reason of it, it speaks well for you; this was Paul's witness for him, Rom. 7. 24. You bear it as an insupportable burden, it wearies you, you long to be rid of it; Godly Sorrow is a concomitant of, or an ingredient in that Repentance that is not to be repent of, 2 Cor. 7. 10.  
2 Do you maintain a War against it? Is it to you a deadly Enemy, and that which you are wrestling with, fight against continually? it makes many furious assaults upon you, and gains sometimes very unhappily in you, but you do not subject yourselves to it, but recruit again, and combat it. Do you find this Spirit in you Lusting against the flesh, and all its deceits, and doing its utmost to destroy it?  
3. Do you daily Repent of the eruptions of it? There are too awful break out of this Corruption of yours; you see it, and find it, but how do you resent it? Do you say it is your infirmity, and you cannot avoid it, and make no more of it? that is an ill sign: but if you are indeed 〈◊〉 the work of Mortification, every discovery of 〈◊〉 brings you upon your knees, fills you with bitterness, drives you to Repentance, and so the work goes on continually.  
USE III. Let it be to Exhort the Children of God, to be more and more in the practice of such 〈◊〉 Spirit. Have you it in you? Endeavour that it may more powerfully influence your whole Conversation, that you may express your sincerity in all that you have to do with: And to move you, Consider;  
1. Hereby you will bring more honour to God. The upright plain dealing honesty of God's Children, in their converse with men, is a credit to the name they profess, and the Religion they pretend to; God is Glorified by it: Whereas the deceitfulness and cunning tricks they use, are a reproach, and open the mouths of men; there is nothing in the world that more credits Christianity, than this Godly simplicity.  
2. It will give you more inward peace and comfort. 〈◊〉 dare appeal to the experience of any of God's Children; when you have strained your Conscience to some guilful trick, whether it have not left 〈◊〉 prick there that hath put you to pain; and it is 〈◊〉 it should so do: Whereas whatever you meet with from the world, yet this will be an inward support, and matter of Joy to you in the midst of all; was it not so with Paul, 2 Cor. 1. 12.  
3. It will give you more esteem among all men. Not only will good men prise you for it, but the worst of men will have an honourable respect for you on this account. One that is Guilful is low in the esteem of all, but such as would make a tool of him; whereas, sincerity in Conversation, plainness in all a man's deal, and a care to be upright in all things, commands respect from all that have any moral principle in them. And for direction here;  
1. Labour to fortify this principle in you. The way to quicken any exercise of grace, is to corroporate the principle. Grace at first is small and weak, and the corruption that opposeth it is strong; see then to the inward man, that that be increasing; and its influences into your life will hold a proportion. Get more of love to, and delight in sincerity.  
2. Watch yourselves in your whole Conversations You must look after yourselves in all that you do● if you remit your spiritual watch, your deceitful heart will be too hard for you, and put a che● on you: and if you are deceived by them, y● will practise deceit: You must look to your way● lest you be drawn aside.  
3. Eye all Temptations to deceit, and resist the● Satan and subtle sin, are very cunning in their offers, and will impose on you, if you be not w●ry. Be inquisitive, bring all to the Trial, and 〈◊〉 you discern any guile in it, or suspicion of 〈◊〉 stand off, and have nothing to do with it; 〈◊〉 shall you, by Grace be kept from it.    
VERSE 3, 4. 
3. When I kept silence, my bones waxed old, through my roaring all the day long.  
4. For day and night thy hand was heavy upon me: my moisture is turned into the drought of Summer. Selah.  

The Words Opened.  
WE have been considering the Description of a Blessed man, in respect of his Sin being pardoned, and of the evidence of 〈◊〉 in the concomitancy of inherent Sanctification: We proceed now to the Exemplification of ●is in himself, given by the Psalmist in these two ●erses and that which follows; wherein two things ●e to be observed,  
1. The distress he was in by reason of his Sin. Vers. 〈◊〉 4.  
2. The course he took to get relief against it, together with the good Success of it. Verse 5.  
1. We have before us the distress he was in by reason 〈◊〉 his Sin; in which also are two things.  
1. The distress itself.  
2. What it was that gave occasion of it; or whence it did proceed, which are mixed in the words, but may be handled in their order.  
1. The distress itself: Set forth in pathetical Expressions, and Similitudes, borrowed to shadow the extremity of it: and there are two things in which he discovers the dolefulness of his condition.  
1. By the inward efficacy of his trouble; it wasted, it consumed him, it made his bones old, and dried up his radical moisture; for so the word used, properly signifieth. The meaning is, it wore out his Life, Strength, Vigour, and made a Skeleton of him.  
2. By the outward expression of it, arising from his inward trouble; his Roaring, and that without intermission; the word is properly used of the fearful noise that Lions make in their Roaring, and on what account was this, but of his Sins which lay on his Conscience, through the apprehension of the Gild of them? It may be here enquired, whether David is speaking of his Condition before or after Conversion? Whether he represents a Godly or an Ungodly man here? And it may be replied. That it is generally supposed, and not without reason, that this was after he was a pardoned man● but had by some Sins wounded himself: and it 〈◊〉 generally reckoned that it refers to the same wit● Psal. 51. There are two Observations that m● be gathered from this.   

The distress of a Conscience burdened with Sin.  
DOCTRINE. I.  
IT is a dismal distress to have a Conscience burdened with the lively sense of the Gild of Sin. It is indeed, of all burdens the most heavy and oppressing, none comparable to it, Prov. 18. 14. It is enough to dry up the moisture, and consume the bones, and put the man into incessant roaring. In clearing and confirming this Doctrine, we may inquire,  
1. What it is that brings a man into great distress?  
2. What evidence may be given to the truth of the DOCTRINE.  
1. What it is that brings a man into great Distress?  
A. We may take a short account of this in three particulars.  
1. Distress is properly a sinking or over bearing perplexity on the mind. There is indeed a distress that mere Animals may be in, arising from an impression made in their sensitive Spirits: but we are speaking of man● who is a rational being, and acts according to the principles of reason. It is true, that which gives occasion for it, may be outward and bodily, but the distress itself hath its great influence on the mind or soul: and it is by reason of perplexity that is in it. For, let a man meet with what he may, yet so long as the mind is quiet, he is not distressed; and it must be something that over bears, or is too hard for him, for whiles he can stand steadily under it, and sinks not nor is staggered by it; it doth not amount to a distress: Hence this condition is set forth by such expressions, Psal. 31 9, 10. 38. 8, 10. 142. 3. When a man is in trouble, and his Spirits give in and fail him, than he is distressed.  
2. That which giveth being to this distress, is some evil either felt or feared The cause of it is always something that is really evil, or apprehended to be so. It either shuts up the Spirits, that they cannot get out, or it breaks them in pieces, that they ca● not be gathered up: and that must needs be some evil; that which is good, and so apprehended, dilates them, and makes the man ready cheerfully to entertain it. Man hath in him a natural a verseness to evil, which makes him afraid of it, when he sees it coming, and burdened with it when it is upon him: hence he would willingly fly from it, and if he cannot, it troubleth him; he counts it to be hurtful to him, and from the apprehension of this ariseth his distress: hence evil and bitter are put together, Jer. 2. 19  
3. That this distress is greater or less from the considerations of the evil that gives being to it. And this hath a respect either to the evil itself, or the apprehension that the man hath of it in his mind.  
1. In respect of the evil itself. And here are three things.  
1. The Nature of the Evil. Though all are evil, and so have a tendency to become distressing, yet there are two sorts of them, some are bodily, some are spiritual; & although men that are immerged in sense, are apt to be more surprised & perplexed with the former; yet the latter are in themselves most terrible, and when aright conceived of, most distressing, Prov. 18. 14. And in this respect Sin is, in its own nature of all the most distressing, because it is the worst and most pernicious: and so Spiritual Plagues are the most terrible of all.  
2. The degree of it. There are different measures in those Evils that men are liable to, some are lighter, others are heavier. Some are so easy to be born, that though there be some inconvenience in them, yet the Spirit is not overborn by them, and so they are not distressing; others are heavier, and harder to bear, and out bid the man: God therefore so expresseth the Judgement that he was about to bring on them, Ezek. 7. 5.  
3. The prospect the man hath of the issue of the Evil. The only inward support which a man in distress hath, is in his Hope. If he hath a prospect of an end of his trouble, it gives him something to feed upon, that is of the nature of a Cordial; and though it should be long first, yet it helps to bear more patiently: but when he feels the weight, and sees no end of it, it than makes it insupportable. Despair under trouble is the height of distress; it is a deadly discouragement, when it cometh to say as they, Ezek. 37. 11. Our hope is lost.  
2. In respect of the apprehension the man hath of the Evil on his mind. Every thing is to the mind of man, as he resents it. If the man be ignorant of the Evil, he is not troubled about it; if he understandeth not the evil in the thing, he maketh a light matter of it, and that is the reason why Fools make a mock of sin, Prov. 14. 9 Which they would never do, if they knew the world of mischief there is in it. On the other hand, when men do over value the evil in the thing, it makes lighter troubles the more distressing; which is the reason why worldly crosses more perplex men, then Spiritual Plagues, and the loss of a creature comfort more oppresseth them than the loss of a Soul.  
2. It now follows to show the truth of the Doctrine, or evidence that a Conscience thus burdened, is a dismal distress. For which let the● three Considerations be laid together.  
1. From the nature of Gild. The right consideration of what is in it, will make it appear a distressing thing. We have before considered what it is, and there are three things in it which afford matter of distress to the man.  
1. The consideration of the penalty itself, which by is bound to undergo, i. e. All the miseries that are contained in the Threatening. Gild binds upon the man all the Curses that are written in the Book of God; and what a terrible burden is this? there are all the sorrows that men are exposed to in this life, which are uncountable and astonishing: and there are all the punishments in another World, to be suffered in the place prepared o● purpose for the setting forth the triumph of Revenging Justice, over those whom God hateth, and will himself be to them a Consuming Fire,; and the Emphasis of it is in the extremity of it, a Fire unquenchable, a Worm that dieth not; and therefore called, Everlasting Burn, Isa. 33. 14.  
2. The Consideration of the strength of the Obligation. Gild is a prison that holds the man fast: the ●ars of it are too strong for the whole Creation to be able to break: the powerful hand of Omnipotency, keeps them in, and the watchful eye of Omnisciency guards them, so that there is no possibility of making an escape: the Sentence declaring them Guilty is positive, Gen. 2. 17. The God who hath declared it is of One Mind, and cannot repent: He hath said the Sinner shall Die, and he will accomplish it, either in him or his Surety. The Holiness and Justice of God stands pressed to prosecute the Sinner to the utmost, and will not fail of doing it. By Gild the Sinner Falls into God's Hands, and that is a fearful thing. Heb. 10. 31.  
3. The Consideration of the danger which by reason of Gild, the man is every moment exposed unto: It lays the Sinner open to present Execution. There is no time prefixed in the Law, how long it shall be before the Sentence shall take place, and fall on the sinner in its whole weight. He is no sooner a Sinner, but Guilty, and no sooner Guilty but exposed, and God may, if he please, in that instant Arreign, Judge, Condemn, and Damn him; all the Patience extended to him, is of mere Sovereignty. God may call a Court when he will, and proceed upon him, and he is to expect it continually: the threatening is to the very Day, Gen. 2. 17. There is no safety, and consequently no Peace, Isa. 57 ult.  
2. From the nature of Conscience. I shall here only consider it from its Office to bind this Gild upon the man, and distress him with it, and when God sets it to its work, it will do it to purpose; here,  
1. Conscience is a Statute Book. In it are engraven the Laws of God, by which men are to be Judged, and there they are to be read. These records are much blurred in natural men, however, mere Heathen have enough to convince, and consequently to condemn them: they are said to be● Law to themselves, Rom. 2. 14. Conscience not only tells them this is a Sin, and that a Duty, but also that there is such a recompense due to sin in Justice, it testifieth both to the Law, and the equity of it, Rom. 1. ult. 2. 1. And when Conscience hath been enlightened by the Word, it is yet more fitted to discharge this Office.  
2. Conscience is a Register. It is a Book of records in which all matters of fact are fairly written and reserved. Man may for the present have forgotten a great many things, but they are faithfully entered in the rolls of Conscience, and he shall there read them sooner or later: they are there graven indelebly, As with a Pen of Iron, and point of a diamond, in the Rock: and not one sin that he was ever Guilty of, but is there upon the file, to be produced against him, for which reason it is called a Book, Rev. 20. 12.  
3. Conscience is a Witness to matters of fact. And this it is in all the Circumstances; and as good 〈◊〉 ten thousand, being privy to all, standing by, ●oking on, and writing down the most Secret Sins, ●m. 2. 15. And it will not, dares not withhold its testimony, when God commands it to declare: ●he lay the matter before it; it will not be silent, 〈◊〉. 8. 9 Nor will the man dare to deny, when conscience stairs him in the face and terrifyeth ●m.  
4. Conscience is an Accuser. This is one office 〈◊〉 bears under God, Rom. 2. 15. And though, for ●e present, men bribe and baffle their Consciences, ●d make them to hold their peace, yet they will certainly betray them; and when there is neither ●an, Angel, nor Devil appears, to lay any thing 〈◊〉 their charge, this will haunt them with its re●ections, and give them no rest. Yea, how often ●oth it blab all, and force a confession from them ●efore men.  
5. Conscience is a Judge. It hath and keeps a Court in the man, in which it arreigns, tries, and ●ndemns him; and when God gives it a Commis●n of Oyer and Terminer, it will do it to purpose, 〈◊〉 Joh. 3. 20. It calls the man to its bar, lays open ●is case, indicts him, maketh him to hold up his ●and, convinceth him effectually, and then passeth ●he Sentence of the Law formally upon him, and ●o he stands Condemned. We have this instanced ●n David, 1 Sam. 24. 10. In joseph's brethren, Gen. ●2. 21, 22. In Judas, Math. 27. begin.  
6. Conscience is also an Executioner. When it ●ath done the Office of a Judge, it then, falls upon the man, and rents and tears him. This is the Worm that dies not, Mark 9 43. It gins to feed upon him here in this world, it fills him with horror, and many times precipitates him into mischief. Now all this process of Conscience in the Sinner, is built upon the Gild that lieth on him● and so tells us how much there is in it to distress the man, because it provides this work for Conscience, but for which it would be his Friend, and speak peace to him.  
3. From the impression which this lively sense make● upon the Conscience. The matter of this distress 〈◊〉 in the Gild itself; and the Conscience is a subject fit to afflict the man with it; but the application of it ariseth from this sense: so that though the man were quiet before, though his condition were the same, yet now he cannot be so. It is impossible but the man should be horribly distress  
For,  
1. It fills him with astonishing Fear; and that is 〈◊〉 perplexing thing. Fear, when it only awakens ma● to duty, and makes him cautiously seek to secure himself from danger, is good and profitable: b● when it over-bears, and puts the man beyond th● use of means, it is terrible, and yet such a fear is 〈◊〉 natural issue of this sense, Isa. 33. 14. Heb. 10. 27.  
2. It puts him into Horror of Conscience. It fil● him with amazing Agonies in his mind. Th● made Cain cry out, Gen. 4. 14. My punishment 〈◊〉 greater than I can bear. It fills him with consternation, as Saul, 1 Sam. 28. 5. Conscience having read him his doom, he now looks upon God arme● with Vengeance coming against him, finds himself at the brink of the pit; he looks over, and there sees the amazing miseries, which he is just ready to fall over into, which fills him with inexpressible terrors, that lie heavy on him, like mountains of lead.  
3. This eats out the Comfort of every thing, and maketh all bitter to him. He is now a Mogul Massa●, like Pashur, Jer. 20. 3, 4. And is ready with them, Rev. 6. 16. To tyre mountains with cries to fall upon him. He looks on every thing to be armed in God's quarrel, and ready to seize him for the terrible appearance of his Judge: and he knows not whether to go but is Restless as the Raging Sea, Isa. 57 20. And who but he that is under it, can tell what 〈◊〉 distress it is?  
USE. I. This might be improved for the removing a cavil that is apt to be made, viz. If it be so, why do flagitious Sinners lead the merriest Lives, are they not so described? Job 21. 13. Psal. ●3. 4, 5. And how many are cheated by this de●usion. But let it be here observed.  
1. They are all this while under Gild. Their state ●s not better for their pleasancy: they are prisoners of Justice, under a Sentence of Death, and in danger of being turned into Hell the next moment. It ●s therefore a Spiritual frenzy that is on them, that makes them regardless of their danger.  
2. They have a Conscience in them, though they stifle 〈◊〉. A natural Conscience is inseparable from a Reasonable Creature; and though it be asleep for the present, it may be roused, and when it is, it will do its work to purpose, and the more terribly, by how much more it hath been imposed upon: nor is it so asleep but that it keeps true records. When Gild and Conscience meet together, there will be fearful work: and, unless men could. extinguish● Conscience, which they never can, they will not always keep them from so meeting.  
3. Hence there will a time come, when Conscience shall reflect on this Gild, and then they will be 〈◊〉 distress. We are told there is such a time coming Prov. 1. 27. God did not put a Conscience in● man for nothing, and he will make it do its Offi● to purpose before he hath done with it. Though men do not, yet God doth See their day is comi● and laughs at their present sport, Psal. 37. 13. And there is no escaping it.  
4. This Reprobate sense is a fearful Judgement of G● on profligate Sinners. Suppose they are brawn● and have out grown the sense of reflections; th● is no privilege, but indeed one of the awfule● witnesses of Gods fearful anger, Rom. 1. 18. E● 4. 19 Nor is there any thing that carrieth in it greater symptom of Reprobation.  
USE II. See here one reason why Convers● is called a Straight Gate. It is so, Mat. 7. 14. Th● word implieth that which distresseth a man, b● straitning and putting him to pain, and hence th● Verb of it signifieth, To Groan. The work 〈◊〉 Conviction is the first work of the Spirit, Joh. 16. Now the Conscience is the Subject of this Conviction, and the matter of it is the Gild arising from sin, or Sin and Gild which are inseparable, according to the tenor of the First Covenant; and though the way of the Spirit of God with Infants be to us a secret, yet in grown persons, who are Converted by the Word and Ordinances, God leaves this Conviction upon them, in order to his drawing of them to Christ, and they are distressed by it; the next Invitation therefore is to such as are weary and heavy laden, Mat. 11. 28. The Spirit of God acts arbitrarily ●n measuring the degrees of this, and usually when men have been most notorious for sin, the distress is the greatest; but there are such impressions of it on all who are thus drawn, so as to bring them into a lost state, and make them apprehensively perishing: and by this means God embitters Sin to them, so that he may hereby make his grace the more welcome and acceptable to them; that being oppressed, they may cry out for help.  
USE III. Let this help to bring secure Sinners into Distress. And Sinner! Beware of flying from it. How afraid are men of trouble of mind? how do they shun it? And how fearful are many of bringing them into it? how many preposterous courses are used to comfort them against it? Well, you that live in sin, and are quiet, that sleep and care not to be awakened; let me tell you, my hearts desire and prayer to God for you, is that he would bring you into this distress. Oh that you would think and consider of the Gild that is lying upon you; that you did but feel the Curse that is upon you for sin, and had the Sentence of Death and Damnation upon you. And be not angry at me for such wishes and requests as these are; for Consider,  
1. You are certainly under all this Gild, whether you will believe it or no. You brought it with you into the World, and if Christ hath not removed it by his Grace, it abides on you; yea, and you have increased it by every sin you have committed since you were born: the least vain thought hath laid in more for your Condemnation; and if you are Guilty, you may well think what is like to become of you, if you so abide; that is one of God's Attributes, as well as those that vain men feed their presumption with, Exod. 34. 7. That will by no means clear the Guilty.  
2. Hence you will unavoidably be brought into Distress sooner or later. Gild will not always lie still, nor suffer the Conscience ever to be quiet; but there will be a time when you shall be roused by it to purpose; the Damnation of Guilty Impenitent Sinners doth not slumber; the Sentence past will be Executed, the Wrath that is out against them will fall upon them; and then they will be in distress. When the Sinner shall have his eyes opened, and see himself just dropping into endless Woes, it will put him into agonies.  
3. If now you were in distress, there would be hope you might do well for all. Christ is now exhibited in the Gospel, inviting all such to come to him. Shortly your distress will come too late for an escape, but now it may be a step to it. Next to the Joy over a Sinner that is Converted to God, is that of a Sinner in anguish of Soul, crying out, How shall I be Saved? And of all the sights in the World, there is none more dreadful, than to see a Sinner manacled with the Chains of Gild, and unconcerned as if nothing ailed him.  
USE IV. Let this serve to direct distressed Sinners what to do. This will follow to be particularly spoken of afterwards; here only in general. Are there any that can on experience seal the Truth of the Doctrine, and say, I am the person that you speak of, I find all to be true that you tell me; nay, there is none that can tell the load, the burden that my afflicted Soul is sinking under, and is there ever a word of relief to be spoken, that may underprop me? To such let me say.  
1. There is hope in Israel concerning this thing. As he, Ezra. 10. 2. God hath in rich mercy provided one to give succour to such, and this is the good news which the Gospel declares; he was Anointed to it, read how his Commission runs, Isa. 61. begin. And he is Mighty to Save, Chap. 63. 1.  
2. Harken then after the counsel that he shall give you, and resolve by his help to follow it. There is a way for the obtaining of this, and though his grace only is sufficient to lead us into it, yet he calls upon you to hearken to, and wait upon him; and if you find your hearts inclined to this, you may be encouraged to hope for an● escape. What is incumbent on you in this affair will fall to be discoursed, at Verse 5.   

Gild apprehended, Distressing to God's Children.  
DOCTRINE II.  
THat God's Children themselves are sometimes almost overwhelmed, with the apprehension of Gild. David is here speaking; and we observed that it refers to some trouble that he met with after his Conversion, and yet he tells us how sadly he was oppressed with it.  
That the sense of Gild is terrible to him that hath the impressions of it on his Spirit, we have already observed. That therefore which is here only to be enquired, is,  
How a true Convert who is a Justified, & consequently a pardoned person, comes to be distressed with Gild which is removed by Forgiveness? And this is a Case worthy our looking into. For the right stain● and explaining whereof I may offer these Conclusions.  
1 It is certain, that in the forgiveness of Sin, the whole Gild of it is removed. A Pardon hath 〈◊〉 proper respect unto Gild: it makes not the 〈◊〉 not to have been, nor takes away the merit of it, but it removes the obligation of it that bond the Sinner to Die; a pardon doth not take away a part, and leave a part, but it dischargeth all; it doth not remit the fault, and retain the punishment; nor doth it abate the Eternal Punishment, and reserve the Temporal; but it altogether dears the man from the Law sentence against him; for this reason it is said to be blotted out, etc. God indeed forgives as a Judge, and corrects as a Father, but this respects not the Law, but the Gospel, and the Correction is to heal the person; it is not an act of Revenging Justice, but Parental Discipline, Jer. 10. 24.  
2. That Justification, in which Sin is pardoned, is not an eternal and immanent, but a temporary and transient act. They that talk of an Eternal Justification, mistake the Scripture notion of it. True, in the Eternal Compact between God the Father, and Son, there were those given to the Son, whom he was in due time to Redeem and Justify, Isa. 53. 11. And so this was secured for them, and when Christ Risen from the Dead, he was, as our Sure●y, Justified, 1 Tim. 3. 16. And so there was a ●ustification taken out for us, Rom. 4. 25. But the actual application of it to us is upon our believing, Rom. 5. 1. There is an act of God, which passeth upon the Sinner, whereby his Gild is taken off ●rom him, and this is part of that which the Scripture calls Justification. And therefore before that we are counted Children of Wrath, Eph. 2. 3. The ●hing was made sure before, but we must be in Christ before we pass from Condemnation, Rom. 8. 1.  
3. There is a double consideration to be had 〈◊〉 the forgiveness which is applied to the Sinne● viz.  
1. In respect to his Person and State. The natural state of every Child of Adam, is a state of Condemnation, as he stands Guilty of the Imputation of the First Transgression, and as he is Born unde● the power of In dwelling Original Sin, by ver● whereof his State is a State of Gild. Now 〈◊〉 state is removed in Justification, in which the● are two things done for the person, viz. He is 〈◊〉 free from Gild, and Condemnation, and adjudged to Eternal Life; called a passing from death 〈◊〉 life, 1 Joh. 3. 14. The man is removed from under the Law, and put under Grace, Rom. 6. 〈◊〉 And by this the man's state is secured for Eternity he is for ever out of the reach of the Law threa●ning.  
2. In respect to his actions. A pardoned justify man is not presently got rid of the Body of Death but is sometimes carried Captive by the Law 〈◊〉 his Members: and hence he may, and sometime doth do the things that are displeasing to God, Sam. 11. ult. And this must be by sin, for nothing else can properly displease him; and there is farther consideration to be had on account 〈◊〉 these, which we may observe in that which follow  
4. That there is a sort of Gild that cleaves to 〈◊〉 sinful actions of the Children of God. If we look Gild in a strict legal sense, as that which bin● ●he person over to suffer the vengeance of the Law, so there is none can befall a justified Believ●. Rom. 8 1. The person is, by the justifying act but beyond this danger: God hath said, Deliver him from going to the pit, I have found a ransom; he hath imputed Christ's Righteousness to him, and it stands for him, and cannot cease so 〈◊〉 do. But yet there is something that may be●al a Justified person, that the Scripture puts such name upon. David was such an one before he murdered Uriah, and yet prays to be cleared from ●uilt, Psal. 51. 14. What this is, we must further ●nquire, only in general observe, that it cannot ●espect the man's state, but his actions, and the ●onsequents thereon in the Providence of God.  
5. That actual sins are not actually forgiven the ●an before they are committed. Every Justified Be●ever is under the moral Law as a Rule, though ●ot as a Covenant; and so every neglect of, or ●oing any thing against the Law, is truly Sin, ●nd stands in need of forgiveness: and for this ●eason they are enjoined to pray every day for 〈◊〉. Mat. 6. 12. This saith they want it, else there ●ould be no occasion to pray for it; and indeed all the sins we commit after believing, 〈◊〉 go to Christ's score, else the Law would all foul on us. This forgiveness must be taken 〈◊〉 after the sin is committed; for if it were actually applied before, we need not go for it ●ery day. God doth not, as the Pope, who ●etends to be Christ's Vicar, give men Indulgent for sins to be committed so many years hence: all the Indulgence he affords us is, if we s●n we have an Advocate, by whom we may obtain forgiveness, 1 Joh. 2. 1. Besides, the way in which the Children of God come to obtain actual forgiveness, of the sins they fall into, is in the way of renewed Repentance, and Faith, and Godly Sorrow. David repent, and God forgave him; and a particular repentance cannot be, till there be the particular sin to be repent of.  
6. Hence Justification in this respect is a continue● Act. Divines rightly put that difference between Justification and Sanctification, that the latter is a work, but the former an act. Now the Justifying act, as it respects the person is at once, and in a● instant: at what time God imputeth the Righteousness of Christ to a Sinner, and reckons it to him for his, by this Imputation, he is in the Law account, a perfectly righteous person, whence 〈◊〉 abstractively declared of him, 2 Cor. 5. 21. And in this respect he is as Righteous in Gods account the first hour of his believing, as he shall be in th● Day of Judgement. But the actual forgiveness 〈◊〉 his particular sins, is an effect or resultancy following from this Justification; and it comes 〈◊〉 after the sins are committed, and upon his Repe●rance and renewal of his Faith in Christ; an● that must needs be succedaneous: for it is con●dered, not in respect of God, in whose Eterni● there is no succession, but of the Creature, 〈◊〉 which there is a succession of acts, and accordingly receives mercy from God succedaneous● Forgiveness is said to be of Sins that are past, Ro● 〈◊〉 25. Though it be secured in the Justifying act, ●et it derives in this way, and with such a connexion.  
7. That a sin may be forgiven in the Court of Heaven, and not in the Court of Conscience. Divines do rightly and necessarily distinguish between these two Courts. Every man is to be cited to answer for himself at both of these Tribunals; and an act may pass in one of these, when it hath not passed in the other. Conscience indeed is God's Tribunal, but yet many a man, through the deceitfulness of his heart, and false opinion of himself, pasteth a wrong judgement on himself, and sometimes brings in a Verdict of acquittance, when he is indeed condemned before God: And on the other hand, God sometimes passeth the act of pardon on the Sinner, as he ever doth on his believing on Christ, and yet doth not immediately pub● it in the Conscience; and so he may stand condemned within for the present, though he be ●ally forgiven; i. e. in his own apprehension; ●or it is certain, that a man may, in a sense, be 〈◊〉 not to have that which he doth not know that he hath; i. e. He hath not the comfort of it, 〈◊〉 is to him as if he had it not: and so it may be with a pardoned one. The King may have Signal and Sealed a pardon for a Malefactor, and so 〈◊〉 is really a pardoned man, yet he is going to Execution, and concludes that he must die till it be produced and read to him. There may be a di●ect act of Faith by casting one self on Christ, and yet the reflex act in a great measure be stopped, 〈◊〉 50. 10.  
8. Hence it follows, that not only the person, 〈◊〉 the sin too may be pardoned, and yet the Conscience 〈◊〉 dened with it. It is impossible but that awakene● Conscience, that hath a right apprehension of th● nature of Gild, and looks upon himself to 〈◊〉 under it, must of necessity be in great anguish and none more sensible of it than they who ha● grace in them, having been savingly enlightened and thereby having a more lively sense raised 〈◊〉 them. A particular forgiveness is applied upon particular Repentance, and Believing; and fou● say, Can a man exert a particular act of faith 〈◊〉 repentance and not know it? and if he do● know it, he must know that he is forgiven, because of the close connexion between these two but it may readily be answered; that the 〈◊〉 may exert a gracious act, and yet be at a 〈◊〉 whether it be gracious or no; he may doubt wh●ther his heart were right in it, and so be afro whether God hath accepted it; yea, be ready draw a conclusion against himself in this respect and the sin itself mean while stairs him in 〈◊〉 face, and terrifieth him; and indeed, if the Spi● do not afford his concurring Testimony, and 〈◊〉 his seal to the truth of this, the man will n● know what to make of himself, knowing the deceitfulness and hypocrisy of his own heart: a● whiles it is so, needs must the terrors of 〈◊〉 Lord make him afraid: the Sin cannot but 〈◊〉 very heavy and oppressing on his Conscience.  
9 Conscience wasting Sins do of their own natu● and by the righteous Judgement of God, darken 〈◊〉 man's evidence of a pardoned state, and expose him to the apprehension of Gild.  
Here observe,  
1. That a true Convert may fall into some Conscience wasting Sin. He is not out of danger, yea sometimes is so overtaken. All the Sins of God's Children are in a sense, sins of Infirmity, because there is a party in them that consents not, but yet there are some that have more of boldness in them, and do more nearly striek the Conscience, which are presumptuous sins, which he prays hard against, Psal. 19 13. When prevailing Concupiscence hurries them to do things against the light of Conscience, either to shut their eyes, against it, or to be born down by the force of a lust, to commit it, though Conscience saith it ought not to be, this is a Conscience wasting sin: and though it looks unlike the Spot of God's Children, yet sometimes when left to themselves, they are thus entangled. David's Adultery and Murder were such, and such was Solomon's Building Idolatrous Houses.  
2. That God doth not ordinarily suffer his own to 〈◊〉 long under the insensibleness of such sins. How ●ng he may, is not for us to tell, yet he is wont 〈◊〉 due time to awaken their Consciences, and ●ve them the feeling of them. He sends some messenger or other to rouse them; some Prophet, 〈◊〉 he did to David. Either he meets them in an Ordinance, and causeth some word to fasten on them, or in a Providence, as joseph's Brethren; and thus God doth in faithfulness, because whiles Conscience is thus wasted and stunned, it can do its Office aright in nothing, and so the man's graces are not exercised in vigour, but miss their end, which he will not suffer ever to be in such whom he hath planted his fear in.  
3. Such a sin, of its own nature, darkens the man's evidence to his good estate, or state of pardon One main evidence, we observed, is our being without Guile; it is by the fruits of the Spirit, or the exercise of his graces that we are to prove ourselves; and the more life and activity there is of them, the clearer evidence do they give that therefore which obstructs their activity must needs darken them: what then must that do which binds them all up, as such a sin doth? when a man looks upon himself in this pickle, he looketh to himself like a wicked man. Conscience tells him, thou hast despised me, and put the fear of God from before thee? and how shall he now discover that in him, that may witness him to be a pardoned man?  
4. God now righteously withdraws the light of 〈◊〉 Countenance from him. He witholds his Testimony; he doth not speak peace in the man as some times formerly; but is at least silent, and lets hi● alone to the bitter remorces and reflections 〈◊〉 his own Conscience. David was sensible of th● and that drew those petitions from him, Psal. 〈◊〉 11, 12. And this is a very righteous judgement 〈◊〉 God: the carriage of his Children calls for it: is time for their Father to show his displeasure 〈◊〉 he should seem not only to love their persons, ●t approve their Sins  
5. This must needs be attended with a fearful ap●hension of Gild. He hath been arraigned and ●ed at the Bar of his own Conscience, and there 〈◊〉 stands Convicted of Sin; his former evidences 〈◊〉 comforts shrink away, and look to him 〈◊〉 delusions; his Conscience thundereth horrible menaces against him; he looks upon God ●tting himself as an enemy; and is ready to con●ude that he hath lied to him, and God's Wrath will certainly fall upon him, and whiles it is thus, ●e sighs, and groans, and roars, by reason of his ●erts distress; and can enjoy no rest, no quiet in ●is mind, but goeth up & down hurried and ama●ed, like one distracted, Psal. 31. 9, 10. 38. begin. ●8. 15.  
USE I. Learn hence their folly who promise themselves, when once pardoned, never to be troubled 〈◊〉 Gild more. There are such as entertain themselves with such a fond opinion as this; if ●ce they can get the evidence of their forgive●ss, Gild of Sin will never again distress them, 〈◊〉 the fears of hell terrify them: but this is ●th a groundless and a dangerous mistake; they ●tend, if a man be forgiven, he is Justified, and 〈◊〉 state is secured, if therefore he knows that he ●pardoned, he thereby is assured how it shall be ●th him for ever. Again, peace with God follows upon pardon of sin, Rom. 5. 1. And the fruit of that is peace in Conscience, and because the peace with God is settled, what should disturb the man's peace within, who knows this? but all this will not do, for though the Covenant of peace be firm, yet,  
1. There may be peace with God, and yet not so resented as to quiet the Conscience. A man may have this peace in title, and yet doubt whether he hath it or no; and so far as he doubts of it, he will be disquieted about it; and it is no infrequent thin● for Godly men to have awful fears in this respect, we read of some, Heb. 2. 15. That go in 〈◊〉 of death all their life.  
2. They may have had the resentment of this, 〈◊〉 yet lose it again in great measures. God's Childre● have their frequent turns on this account; no● they walk in the Light, and anon they are beclonded by the hiding of God's face away from them it was so with David, Psal. 30. 6, 7.  
3. Nay there may be breaches between God 〈◊〉 them, and so the comfort of their peaceable state intercepted. They may fall into some griev● sin, and God be provoked at them for it, a● look upon them like an Enemy; and it may be long time before he will witness in them their forgiveness in respect of that sin: and this will fo●ly tempt them to question the peaceableness their state, or whether ever there were any su● thing in truth, and so put them on it to begin 〈◊〉 work anew, as he, Psal. 51. 10. And as this confidence's  groundless, so it is dangerous. Not o● doth it give the Flesh and Satan advantage draw us into carelessness, and so expose us temptation, whereby we may be precipitated into such Sins as will bring us into this uncomfortable condition; but when it is so, it will put us to a miserable loss in our own spirits, and make the apprehension of our Gild so much the more formidable. It will put a weapon into the adversaries hand, to enforce the more vehemently the conclusion; that because we thought it could not be thus with one that is pardoned, therefore this condition must needs be an evidence that we never were pardoned, and so are under the whole Gild of sin, and how heavy will this be?  
USE II. Learn hence also how injurious it is to the Children of God, to confound Faith and Assurance. There are that Define Justifying Faith to be nothing else but a firm and confident persuasion in a man, that his sins are pardoned, that Christ died for him, and that he shall assuredly be saved; and that he who hath not this confidence is not a true believer. It is indeed the duty of every one to labour after the getting this perwasion, 2 Pet. 1. 10. But yet this is not the proper act of Justifying Faith, as Justifying, but something that results from it afterwards. It doth not ●operly belong to Effectual Vocation, but is one 〈◊〉 the benefits flowing from it, and appertains to 〈◊〉 inchoate Glorification of God's Children in 〈◊〉 life. Our comfort indeed flows from this, 〈◊〉 hath its measure according to the strength of our hope on this account; and therefore no gracious soul can have rest without it. But yet there is a Faith going before it, and is the foundation on which it is built: and that is the true Justifying Faith, which is accompanied with God's forgiveness. I must first know that I have that Faith, before I can know that I am forgiven. The confounding then of these two must greatly damnify us in an hour of desertion. What shall a Child of God do, when some sin hath wounded him, Gild stairs him in the face, and his confidence is turned into doubts and fears! how forcibly must it sink him into the mire, now to think, if faith were such a confidence, I never had any, for if I had, it would not be lost. Whereas the only support of a Soul, at such a time, is to feel that there are the breathe and go out of the heart after Christ, and if that be not the acting of Faith, he ha● none.  
USE III. To Exhort the Children of God to take heed how they expose themselves to such a Condition; for which end, Consider.  
1. If you do not look to yourselves you may fall 〈◊〉 to it. There is not the best man on Earth secure against it. This was the Case of David, a m● after Gods own heart, Text, as long as we dwell a Sinful World, and labour under a body of dea● we are not out of danger, and for that reason shou● not be secure in our minds. We may be the He● of Salvation, and yet want the joy of Salvation, Ps● 55. 12.  
2. Satan will do all he can to bring you into 〈◊〉 〈◊〉 he cannot destroy you, he will do you all the ●amage he can, and his great business is to make ●reaches between you and your God; and that by ●riving you into something that is provoking, and when he hath so done, and God is angry, to accuse ●ou to your own Consciences, and lay on load till ●e breaks your backs if possible; first to make you ●old to sin, and then make you to despair by reason of it, and this calls you to be Watchful, 1 Pet. ●5. 8.  
3. If you do fall into such a Condition, it will be terrible. No man knows the dismalness of it, but ●e that hath felt it: It will Soak out your moisture, and Dry up your marrow, and terribly scorch you. ●ead those sorrowful ditties, Psal. 38. & 88 And 〈◊〉 your own hearts, whether it be not a matter of greatest concern to avoid the precipitating yourselves into it. And for advice here,  
1. See to a particular forgiveness for old sins. Sins committed a great while ago, it may be before you were Converted, you may think it is enough that you had a general pardon: but if there have been any more particular sins; and you have not made a particular business of them, they may thus trouble you afterwards. David puts up such a pe●ion, Psal. 25. 7. Remember not the Sins of my youth. And Job makes such a complaint, Chap. 13. 26. Thou makest me to possess the iniquities of my youth. Lay in then some particular evidence of such a pardon given you.  
2. Take heed of carnal confidence in your pardoned State. There is no little hazard of this: Bless God for it, wonder at the riches of his Grace in it, and study how to express a Suitable holy thankfulness for it: but do not grow secure, bold, fearless on the account. God will not take it well if you so do, and it may provoke him to with draw, as he did, for this reason from David, Psal. 30. 6, 7.  
3. Beware of allowing yourselves in any sin. Think not of any that, it is a Little One; count it not enough to stand off from gross scandalous Sins; nor make a little matter of sins of Omission, the neglect of this or the duty of worship to God, or of your relations: this heedlessness hath a double danger, it will hazard Gods with drawing from you, and expose you to grow bold with such as are greater. And truly the more scandalous sins of God's Children usually begin with such. David gave way to a wand'ring heart and eye on the house top, and that laid the Scene for all the Tragedy that followed.  
4. Take heed of lying in a sin, when overtaken There are none of God's Children but do too frequently fall into Sin for their humbling, but a just man should rise presently; it is only for the World's Swine to wallow in the mire. David doubtless added to the bitterness of his trouble, in that he lay secure so long, as one asleep. Be every day making search for sin in yourselves and be very inquisitive, and as fast as you find any, drag it to the Cross of Christ, drive one more nail into it to fasten it there: is there a breach made by it between God and you, make it up presently; and this is the way to prevent these bitter things, which else are to be expected afterwards.  
5. To this End maintain a tender Conscience. Let the world flout at it as much as they will, it matters not. Be not hard to resent a Sin; if it may be, ●et it touch you in the Temptation; but be not so Senseless as not to feel it when it hath made a Wound in your Conscience. Keep up an heart that is afraid of any thing that looks like a Sin, and be Jealous of yourselves, lest you be imposed ●on, and Suspicious lest you have so been? And in the exercise of such a frame, you will be in the best way to maintain the inward Peace of your Souls.  
2. We have Considered the Psalmists distress, it follows, that we proceed to take notice of that from whence it came, or which gave occasion for it: which is expressed in two things.  
1. The moral procuring cause of it; while I kept silence.  
2. The Author or Efficient of it, thy hand, etc. Of these severally.  
1. The moral procuring cause of it; while I kept silence. The word is Emphatical, it firstly signifieth to dig, or blow, in order to the covering of something under ground. And hence it is used figuratively for devising, & for holding one's peace, and stopping one's ears: it is in our Text opposed to a free, full, and voluntary Confession, compare Verse 5. And designs all the carnal tricks and devi●es which men make use of to hid their sins, many whereof the corrupt part in us is ready to suggest, upon the commission of Sin.  
Hence,   

The danger and mischief o● Sinful silence and evasions.  
DOCTRINE.  
THe Sinful silence, and cunning tricks that 〈◊〉 use to cover their Sins withal, do but lay 〈◊〉 for the more awful distress of Conscience afterwards  
There are two Propositions contained in this Doctrine.  
1. That men are apt upon the Commission of Sin to keep silence sinfully, and to use devices to hid 〈◊〉  
2. That in their so doing, they lay in for the ma● awful distress of Conscience afterwards.  
1. That men are apt, upon the Commission of 〈◊〉 to keep Silence sinfully, and use Devices to hid 〈◊〉 Probably David hath respect to the contrivance he had practised to abscond the Adultery he ha● committed with Bathsheba. Two things may hen● be considered,  
1. That it is so.  
2. Whence it cometh to pass?  
1. That it is so is evident by the common practice 〈◊〉 Unregenerate men, and the too frequent incidence of 〈◊〉 to the Regenerate. And this will be more manifest by considering the wrong courses frequently used in this case; viz.  
1. They use secrecy in the committing of sin. All do not show their Sins as Sodom: though they are willing to Sin, yet they care not for having it discovered; and therefore when they are resolved to do it, they contrive how to do it privately, and choose times and places accordingly; and the reason is, because if they can keep it private, they think themselves safe, see Psal. 64 5. Ezek. 8. 12. Eph. 5. 12. 2 Sam. 12. 12.  
2. When they have committed Sin, they study ways to hid it from men's cognizance. Their business is not to get it pardoned, but to keep it from taking air, and coming out against them; they seek not to have Christ to cover it under the Robe of his Righteousness, but get covers of their own to throw over it; and this must needs proceed from a root of Atheism, presuming there is no danger if men cannot prove it; and this they endeavour.  
1. By seeking to shift it off to others, and make a cover of them for it. When David had committed Adultery, he sends for Uriah, and he must father the illegitimate Child, 2 Sam. 11. 6. And thus Adam would put off the blame of the First Transgression to Eve, Gen 3 12, 13.  
2. By adding other grievous sins to prevent that 〈◊〉 coming to light. And it is sad to see how far his temptation will lead men, what horrid things did David do to hid his Adultery? first he makes Uriah drunk, hoping so to send him home, and when that would not do, he contrives his death, so as it should seem to be fortuitous, and when he had compassed it, puts it off with a pretended Religious observation of God's Providence.  
3. By flat and peremptory denials. If men know themselves suspected, and presume it cannot be proved against them, they have a lie at hand to cover it withal; hoping by their impudence to gain credit: and if they may be believed, all is well. Thus Gehezi thought to cover his fact, 〈◊〉 2 Kings 5. 25.  
4. They seek to baffle their own Consciences about it Conscience sometimes will have its reflections, and men are hard put to it to treat with them, but yet they have their ways to silence them too, and that,  
1. By putting it out of their minds. They endeavour to forget it, or not to think of it, and therefore divert their thoughts to some other thing, and fill their hearts and hands with business that shall occupy them. So Cain seeks to Build a City, instead of harkening to his Conscience, Gen. 4. 16 men hope if they can forget it, God will too.  
2. By extenuating it. By making a light matter of their sin, they would quiet their minds, an● hence find our many excuses to content themselves withal; it was no great matter, and it was great Temptation▪ etc.  
3. By presumption that God doth not see or mind 〈◊〉 And indeed this lies at the bottom of all the tricks and devices; for if men were through● convinced that God both seethe and discovere● all; it would convince them of their stupe●ido● folly in all their subterfuges; but thus men quiet their Consciences, if God sees not nor regards, why then should they be troubled? Psal. 94. 4.  
4. They keep silence to God: i. e. They do not come before him and make an ingenious confession of their sin, but rather fly from him, abscond, and when their Consciences smite them, they hid from him, as our First Parents did: and either through impenitence or unbelief, they either harden themselves in their sin, or else discourage themselves by entertaining thoughts of despair.  
2. Whence this cometh to pass?  
A. In sum, it proceeds from the natural corruption that is in fallen man, and remains in the best while here: and it hath these things in it.  
1. Carnal Concupiscence takes pleasure in sin. Sin is Con-natural to the corrupt part that is in us; all the principles and powers of it are engaged that way: the Depraved Judgement approves of it, the perverse will makes choice of it, the perverted affections are set upon it; wicked men are in their Element when they are sinning, Job 15. 16. And so much of flesh as remains in God's Children, so much of this inclination there is, Rom. 7. ult.  
2. A natural Conscience checks men for sin. It is ●ts Office, according to its light, to call on men to to their duty, and reflect on and reprove them when they fail in it, and there is more or less of his activity in all that are not seared, Rom. 2. 15. ●nd here Conscience doth two things, it tells them that they have done amiss, and puts them in fear by threatening them for that they have so done.  
3. Hence there is a natural shame in men, that pu● them upon hiding their sin This shame is a prope● result from the act of Conscience, telling them they have done things which ought not to have been done, and so have acted unbecomingly. It is natural for men to be ashamed of what they think to be unworthy of them, and to carry matter of reproach in it; so our first Parents, Gen. 〈◊〉 7, 9 And the operation of shame is to put me● upon absconding. Impudence therefore is an● high degree of wickedness, and therefore greatly aggravateth the sin, Jer. 6. 15.  
4. A natural pride makes men loath to take sham● to themselves, by a free confession. Pride is one 〈◊〉 the leading lusts in Original Sin, and such is the influence of it, that though men know they have done amiss, and are inwardly ashamed, yet they cannot tell how to stoop and abase themselves lo● because of it: so that all the cunning tricks evasions, hidings which men use, are nothing els● but the breaking out of pride in them, makin● them count it a disgrace to fall under Convictions, Jer. 13 15.  
5. And carnal presumption encourageth them 〈◊〉 keeping silence. And it hath its various acting in the man: he presumes of secrecy, he presumes of mercy; he promiseth himself to 〈◊〉 cape well enough; he thinks if he can but kee● his own counsel there is no danger: and th● ●ain delusion prompts him to such courses whereby he grows secure and careless.  
2. That in thus doing, men do but lay in for the ●ore awful distress of Conscience afterwards. The ●uth of this will be made manifest by the following Conclusions.  
1. That all sins, and peculiarly more bold Transgressions, are displeasing to God. Sin is of its own ●ature contrary to his spotless Holiness, for which ●eason he cannot endure it, Hab. 1. 13. Jer. 44. 4. And therefore he cannot but abhor it wherefoe●er he sees it; it is the very thing for which he ●aths wicked men; he hates them not as his Creatures, but the filthiness they have contracted by Sin, procureth his anger against them, Jer. 2. 17. And as for his own Children, though he hath loved their persons in Christ, and is reconciled to them in the New Covenant, yet he approves not their Sins, but taketh them ill, 2 Sam. 11. ult. And although he pitieth their infirmities, which unavoidably attend their best endeavours to Serve him, yet if at any time they fall into more grossly defiling Sins, he will be angry at them. If Hezekiah grows proud and ingrateful after a signal deliverance, there will be Wrath come out for it, 2 Chron. 32. 25. And there is something peculiarly aggravating in such Sins, 1 Kings 11. 9  
2. That God seethe, observeth, and keepeth a record of all the sins that men thus commit. When it is said that God cannot behold iniquity, it is to be understood of his approbation; but yet, as the Sin of the Creature, hath a respect to the special Government of God, so he hath an eye constantly upon it, and maketh his remarks on it, Jer. 17. 1. For, as the Law is the Rule of this Government so the carriages of men with respect to it, are the things according to which the Judgement is to pas● upon men, 2 Cor. 5. 10. We are therefore told that God will bring every work into judgement, Eccles● 12. 14. And in order to this he keeps an exact record of them all, Deut. 32. 34. So that not only do they come within the comprehension of hi● Omniscience, but are the matter of his strict observation, Psal. 11. 4. He looketh into the darkest corners, and taketh notice of what men do in the most secret Chambers of Imagery, and puts all o● the file.  
3. That all these sins are also written down in the records of Conscience. We observed this to be one of its Offices, to be a Book of Records, in which there is an exact register of all the man ever did where, though the man hath lost many things, and hath no resentment of them, they are in a readiness to be produced on any occasion: and whensoever God shall lay open these records before the man, he shall have a perfect remembrance of them. Now the Conscience doth this, not by reason of any fidelity in it, for in Sinners it is defiled, and would willingly lose all those records if it could, but God hath put this nature into it, that it cannot do otherwise: we may therefore be sure that there is some design in it, else it would be superfluous, Rom. 2. 15.  
4. God will sooner or later bear witness to the dis●●easure that he taketh at Sin. If God be angry, ●e will make the Creature know it; if we provoke him by Sin, we must expect to hear of him 〈◊〉 a way that will not be grateful to us. Anger 〈◊〉 God is not a passion, as it is in us, for such cannot belong to him by reason of the Infinite perfection of his nature; but it is the acting and manifestation of his will, in which he shows his displeasure at sin; and is therefore to be seen in the effects of it: the moving cause of it is sin, but the anger itself is to be read in the Efficiency of God; and that is the Testimony he beareth, in which he makes men to know that he will not bear sin at their hands, but they shall smart for it: so that though he may keep silence a while, and men grow secure upon it, and presume on impunity, yet he will not so let it pass, but find an opportunity to let men see that Sin is not pleasing but provoking to him, Psal. 50. 21, 22. For this God himself keeps a book of records, and maketh Conscience to keep the accounts, that in due season he may reckon with men, and animadvert upon them.  
5. If God intent the man good, he will bring him to Repentance of such sins. There is but one way to forgiveness, and Repentance belongs to it, Acts 5. 3. And this not only concerns such as are not Justified in order to the Justification of their persons, but the Children of God in order to the forgiveness of such sins as they fall into after Justification: for though God will forgive them, yet he will not do it in any other way but this; and indeed the Glory of God is concerned in his applying a pardon to them in this way; it is in this Repentance that he makes their sin bitter to them and so they are made to see the rich mercy that appears to them in their forgiveness. In this Repentance they are made to justify God in his righteous Judgements, and so to ascribe their pardon to his rich Grace. In this Repentance they are made to loathe themselves and their sins, and are so broken off from them, and turned from sin to God, and so fitted to live to his glory: all which tends to his honour.  
6. In order to this Repentance, God will awake● Conscience, and make it to charge the sin home upon the man. For God deals with him as a reasonable Creature: Now the very reason of Repentance is a discovery that we make of our great folly in what we have done, and the mischief arising from it, which maketh us ashamed of it, sorry for it loathe ourselves by reason of it, confess and bewa● it to God, ask his pardon, and draw up a purpose to relinquish it, and never again to have any thing to do with it: there must therefore be such a discovery made to us, and in us, in order hereunto for we naturally approve of sin, and call goo● evil, which approbation is that which draws 〈◊〉 to the commission of it, which we must be mad● to see the folly of: and for this Conscience is 〈◊〉 said, both to put us in mind of the sins, to charge them upon us, to show us the Law, and our danger by it, and all the aggravations attending ou● 〈◊〉. Thus God sets men's sins in order before them, 〈◊〉. 50. 22.  
7. And now all these cunning tricks and covers will 〈◊〉 to the stings of Conscience. Doubtless, they are ●●eat aggravations of the sin, both in that they discover abundance of the malignity of the heart, ●nd because there are so many more sins added 〈◊〉 the first, by seeking to hid it; and the wound also must needs fester, and grow more hard to 〈◊〉, by all the hardness of heart that is hereby contracted. So that it must needs be a bitter re●●ection, to remember, I not only fell into such a ●in, but lived in it, I hide it, I was loath to let it go, I neglected the means of recovery, I hardened mine heart, I thought to abscond from an all see●ing eye, I used Guile, etc. All of which giveth Conscience advantage to reflect the more furiously.  
USE. Let this then be a solemn word of warning to all that use this course, and please themselves in 〈◊〉. And let me address this word both to the Regenerate and the Unregenerate. Are there any that have been drawn, through Temptation, into sins, which your own Consciences say ought not to be done? and hath this been the course that you have taken to ease yourselves of the trouble of them, by hiding, dissembling, excusing, denying, or putting them from your thoughts? and have you present quietness upon your so doing? and it may be it hath been some years since, and you still find no molestation; and now you hope all is well, and you shall hear no more of them Let me offer these few things to your solemn consideration.  
1. All this doth not remove the Gild contracted by such sins. There is a certain Gild cleaves to every Sin, as it is a transgression of the Law of God, and exposeth us to suffer the evil threatened, which it highly concerns every one to get removed; and the man is in a woeful case so long a● that abideth on him, and all endeavours that wil● not help to take it off are unprofitable. Well this course you take is not the way to remove it, but will increase it, it is but to add sin to sin, and a new Gild to an old one: This hiding is of itself a Sin, and the means used for it, are so many Sins. How deeply then do you run on the score in this way? whiles you hid your sins, you will never fly to the Blood of Christ to have them washed away, and so long the imputation remains, and they are your Sins.  
2. When you have done all you cannot hid them from God. What though you keep them from the sight and knowledge of men? They believe your denials, or are satisfied with your excuses, and hereby you prevent censures or reproach for the present? How poor a thing is this? Man is not to be your Judge, but God, who knows all; your secrecy is to him as the Sun light; midnight and noon day are alike to his all knowledge; when no eye seethe, he looketh on, and maketh an entry your denials signify nothing to him, who know and cannot be mistaken; your fig-leaf excuses cannot cover your nakedness, but he seethe through 〈◊〉: to what purpose then will this be, when he ●hall tell you, I know and am a witness? Believe ●e truth of, Psal. 90. 8. Thou hast set our secret ●ins in the light of thy Countenance.  
3. All these tricks are a provocation to him, and he 〈◊〉 them foolishness. You may think yourselves 〈◊〉 and politic, when you thus wind and dou●le, but he Laughs at your egregious folly in it, ●sal. 2. begin. And needs must he be angry at these ●ourses; for what are they but an essay to put a heat upon him, than which what higher affront ●an be offered? And if they be sinful, they must ●eeds displease him; but there is something pecu●iar in this: there is a root of Atheism at the booteth of it, for, what difference between saying here is no God, and thinking he may be imposed ●pon, and we can hid ourselves from his knowledge and judgement? Hence that challenge, Jer. ●3. 24 Can any hid, etc.  
4. Hence as long as you thus lie, your Sin is not forgiven. Not only doth not this remove the Gild, ●ut is an evidence that it is not taken away. If ●ou were Unregenerate before, this proves that you are so still; till such Sins are repent of, ●here is no evidence of a through Conversion; ●or when God pardons a sinner, he forgiveth all his past sins, and that is in the way of Repentance. And if you are Regenerate, yet the sin is not forgiven before committed, nor then neither but in ●he Gospel way, viz. in Confessing and Forsaking, 〈◊〉 seeking Mercy through Christ, which you cannot do whiles in such a frame. And how fearful a thing is it to have Sins lying out against us, for which we have no Sealed pardon?  
5. If therefore God lets you alone in this way, it is a fearful Judgement. It may be you please yourselves in this, that you are not molested in your minds; but alas! there is nothing more tremendous. As there is not a greater mercy than to make sin too hot for us, and so to drive us to the refuge that is set before us; so there is not a greater witness of God's wrath, than to let men alone in their sinful courses, to please themselves in them, and hope to do well enough for all, Hos. 4. 17. It is one of the last steps God proceeds to, before he brings them to ruin.  
6. There is a time coming when God will bring you to a reckoning for these things, and then Conscience will roar. The Holiness and Righteousness of God oblige him to see to his own Glory, and the honour of his Law: delays than are no discharges, nor is there any escaping of his righteous Judgements, but by timely betaking to his mercy, till we do so we●ly open, and there will be no avoiding it. God hath not forgotten, though you have, and you shall know it too in due time: He will fall upon you, and then your drowsy Consciences shall be full awake: God will set it upon you, and yo● need not have a worse Fiend to Torment you.  
7. And this may possibly be when it is too late. 〈◊〉 may be not before your Soul stealeth into another World, and drops into the hands of Devil● There are some such Wretches, who die like Lamb but in a moment this rending Lion falls upon them. It may be on a death bed, when you have spent a life in sin, and lived secure, and now time and opportunity is past, and God will not give you Repentance; but open your eyes to see what you have been doing, and then let you see whether you are going, and the pit into which you are entering, and what a terror will this be?  
8. And if God doth give you Repentance at length, this will woefully embitter it. If you are his Children, you shall repent and be forgiven, because your state of Justification is secured: but you shall be brought to it by Repentance; and what deep wounds will these reflections give to your Souls? Be then warned and persuaded to beware of indulging yourselves in this course; and if you have done so already, Do so no more, but bitterly bewail it before God, and make haste to get the Sin of it forgiven: and be sure to put it into yourself judging, when you aggravate your sins in your humble acknowledgements.  
2. We now proceed to consider the Author or Efficient cause of this distress, and that is God himself, on his Hand that was upon him, and brought him into this terrible condition: and it was not an ordinary dispensation, he therefore sets it forth:  
1. By the pressure of it; it lay heavy on him.  
2. By the constancy of it, it lay so Day & Night; long, and without intermission. The hand of God is a Metaphorical expression, for he is a Spirit, hath no Body, and so no members; it is therefore frequently used for his executive power by which he doth things, whether in a way of Mercy o● of Judgement: and so the anger and wrath of God is frequently in Scripture expressed by his hand and also it is Metonymically put for the effects themselves in which this anger appeareth, viz. The Judgements or Afflictions that men are under; and so it is to be understood in our Text; So 1 Sam 5. 11. The word [Heavy] is a Metaphor from 〈◊〉 great weight laid upon one, which he is not able to stand under without sinking. Hence,   

The distress of Conscience from God's heavy hand.  
DOCTRINE.  
THe sore distress of Conscience that men are brought into for Sin, is because of God's hand, lying heavily and continually upon them. That both Godly and wicked are sometimes in such distress, hath already been observed, and how heavily it lieth on them: that which now is before us, is to inquire, How or whence it cometh that they are i● such anxiety? It is certain that man himself doth not willingly, or upon choice bring himself into this trouble, though he doth morally procure 〈◊〉 for himself; for he doth all he can to keep 〈◊〉 lence, to hid, to maintain quiet and security i● his mind, and to benumb his Conscience into dedolency: yea Conscience itself is through the de●lement that is in it, prone enough to be rocked asleep, and lie still; and too often doth so in good men, as David. Satan also useth it as one of his great stratagems to hinder Unregenerate Men from Conversion, by keeping all quiet within; and is afraid of the least trouble of mind in ●one of his own, lest it should issue in the dethro●ning of him, and subversion of his Kingdom in the Soul; for which end he spares none of his cunning, by himself and his instruments, to prevent or put a stop to all awakenings of Conscience in them; and though he hath a peculiar spite at the peace and tranquillity of God's Children, and for that reason, when God's hand is heavy upon them, he endeavours to lay on load ●ill he breaks them; yet when he hath by his policy drawn them into any sin, he would keep them senseless as long as he can, hoping so to have greater advantage on them afterwards. Now ●ur Doctrine fully resolves this Enquiry.  
Three things may here be searched into.  
1. That God is the author of this trouble by 
laying  of his angry hand heavy on the man?  
2. How or after what manner he doth this?  
3. Why or for what end he doth it?  
1. That God is the author of this, by laying his angry hand heavy on the man? There are two ●hings in this Conclusion.  
1. That God is the author of it. It is in itself a ●ore evil, though by the over ruling Providence of God, it is made to issue in good to some. No● there are two sorts of evil that the Scripture tell us of, viz. of Sin, and of Affliction. As to tha● of Sin, however the permissive Providence 〈◊〉 God is conversant about it, and is not idle; ye● we are utterly to disclaim his being the Author 〈◊〉 it: but as to that of Affliction, God challengeth 〈◊〉 to himself universally, Amos 3. 6. And looks o● himself as dishonoured, if we do not see and acknowledge his hand. in it, Isa. 26. 11. And this intends not only to outward and temporary troubles, but to all the inward anxieties and terror of Conscience that overtake them, Lam. 3. 65. God indeed many times useth the instrumentality of second causes in the production of it, but sti● he manageth them, and brings about the issue according to his pleasure: he terrifieth and amazeth them, hence that deprecation, Jer. 17. 17 Be not a terror to me, etc.  
2. That he doth it by laying his angry hand on th● man. Here take notice of three things.  
1. That God is usually provoked to anger when 〈◊〉 doth thus. How far he may do it in Soveraign●ty to try his people, I shall not here dispute. 〈◊〉 is such an instance, who complaineth of God's Terours, and his writing bitter things against hi● However this is one of the Judgements of Go● that come for Sin, and there hath been a provocation offered in order to it, for the most part and this the Psalmist plainly intimates in o● Text; for it was while he kept silence.  
2. This therefore is an effect or display of his ange God hath no affections properly; but there are 〈◊〉 resultances of his will in the way of his Dispensation to his Creatures, which carry in them resemblance of such a thing in us, which is thus oppressed according to our manner of conception: afflictive Providences are therefore usually assigned to his anger; holy men were wont so to ex●ress their resentments of them, Psal 102. 9  
3. This sort of affliction is a very heavy hand of 〈◊〉 upon a man. One way to judge of the anger, by the distress which the effect of it puts us to; 〈◊〉 God lay the weight on a man, till it sinks and overwhelms him, that hand lieth heavy: and so 〈◊〉 when Conscience is let lose upon him, and ●argeth him with Gild, and threatens him with destruction, this is for the kind, the most insupportable burden that a man can fall under in this 〈◊〉, Prov. 18. 14. And when this lasteth long, and 〈◊〉 no intermission, that addeth to the intollera●eness of it: when the Arrow sticks fast, and cannot be plucked out.  
2. How or after what manner God doth this?  
A. This may be considered either in respect of 〈◊〉 thing itself, or of the way in which God ●ings it about.  
1. If we look upon it in regard to the thing it 〈◊〉. There are two things in it.  
2. He awakens the man's Conscience, and sets his sin afore him, in the aggravations of it. God's hand is 〈◊〉 on the Conscience; it was before asleep, and ●ough these sins stood upon record in it, the man took no notice of them, and so they gave him no molestation; but now when it is roused, and forced to do its Office, he is made to read these records, compare them with the Rule, and so make a judgement of them, Psal. 50. 21. I will set them in order before thee. And now Conscience looks on them in such circumstances as make them have the most formidable and frightful aspect: Did not Cain look on his through such a glass? Gen. 4. 14. And Judas too?  
2. He, together with this sets home the awful terrors of his Word. There are amazing Threatning● that there stand upon record; there is a Flying Roll of Curses of a great length and breadth: Now these God not only setteth before the man, but he throws them upon his Conscience, and they fall upon him furiously; he is made to take them all to himself, and say, I am the man, this is 〈◊〉 portion at the hands of God, etc. And when God hath by Conscience thus applied them, the man 〈◊〉 in his own ceiling, as if he were under the impressions of all this Wrath; he is in an hell upon earth, and feels the miseries of the damned upon him in great measure; this made Judas chu●e 〈◊〉 go to hell, to know the worst of it.  
2 If we consider it in respect of the way 〈◊〉 which God brings it about, there are these thin● to be remarked.  
1. Sometimes he brings some distressing outw● Providence on them, and with it troubleth their C●sciences. A time of affliction, is often a time calling sin to remembrance, a time of adversity is considering time, and God often sets in with it, and maketh Conscience charge home the sin upon them which they have been Guilty of; thus joseph's Brethren, when they met with hard usage, Gen. 42. 42. And it is a thing to be observed, that frequently some frown in Providence, gives occasion to fearful troubles of mind, which ensue thereupon; because God by these frowns, brings them to consider of their sins, and giveth Conscience a rousing jog upon it.  
2. Sometimes God cometh to them in a word, and knocks them down with it at once. One end of the Scriptures and Preaching of it, is for Conviction, 2. Tim. 3. 16. And when the Spirit of God, whose instrument it is, pleaseth to set in with it, it shall so do to purpose. The man before sat regardless under it, and though it as much concerned him, it touched him not, he slept under, wandered from it, or inwardly scoffed at it; but now it en●ers not his ear only, but ransacketh his heart, divides between joints and marrow, searcheth him to the bottom: Conscience is startled, and wounds his very Soul, the man quaketh as Faelix, Acts 24. 25. And cries out as Peter's Hearers, Chap. 2. 37.  
3. God now lets Satan lose upon them. He indeed is ready enough for this work on his own accord: for though he will keep men secure as long as he can, yet if God disquiet them, and he cannot wheedle them into rest, He now seeks to hurry them over the precipice of despair: but God governs this affair too. He must have leave, especially in regard of Gods own, Luk. 22. 31. And when he hath, he shoots in his fiery darts; and though these Temptations are wicked, as they come from him, yet they are righteous judgements, as managed by God's permissive Providence. Now, they meditate terrors, entertain black thoughts, are full of horrors, and are ready to precipitate into desperation itself.  
4. And now God witholds from them his Consola●ons, so that they cannot receive comfort or support by them There are such Cordials in the Word, a● are fitted for such Souls; and possibly are offered them in the Ministry, or privately set before them, but they put them away as not belonging to them, they relieve them not, but rather aggravate their trouble, Psal. 77. 2. And God witholds his Testimony from his Children, & they can take hold of nothing to relieve them, can apprehend no faiths in them, no love of God, no hatred of sin, which they dare call so: And for others, they are as the troubled sea, that can find no rest: and they go● a long time in this condition, God all the whil● appearing to them as an enemy.  
3. Why or for what end he doth it?  
A. As God is holy in all his ways, and just in all his do, so are all his works done in wisdom, the● is therefore a worthy design in it; and here 〈◊〉 may observe,  
1. That the usual provoking cause of this, is the● sinful Guile. The deceitfulness there is in Sin an● Sinners, is highly displeasing to God; and though God can bear with a great many infirmities in hi● Children, whiles they are plain and honest, Psa● ●3. 13, 14. Yet when once they begin to pract● deceit, to hid and cover, this is extremely ●singenuous, and he can bear no longer.  
2. God hereby lets men see that there is no im●sing on him. And it is high time for him so to ●o, when they grow up to so much of Atheism ●nd impudence; men would else begin to argue ●hat he either did not know, or not regard, possibly that he approved of their follies, Psal. 50. 21. but when he takes them in their devices, and makes their Consciences fall on them, and terrify them, he giveth them an awful proof of his Omniscience: now he makes their Sins to find them out, and they are put upon confessing that he is not mocked.  
3. Herein he discovers his just displeasure at sin. He hath indeed reserved the full discovery of this to be made in another World; yet he will make some displays of it here. He hath declared in his Word, that he is holy and just, that he cannot endure, but will punish Sin; but men scarce believe it, because vile Sinners go on and prosper: but when he maketh them feel the wounds in their Souls, and they are snared in their own handy work; here is terrible anger in this, and to be read in the faces of such; and ●ereby God giveth a further clear Testimony how hateful a thing sin is to his Holiness.  
4. He often doth this to give solemn warning to others. His Judgements are to learn men Righteousness, Isa. 26. 9 He sometimes setteth up in sight some Monuments of his Severity, that Israel may hear and fear, and be cautioned. When such things befall wicked men, they should fright others of their Companions from their lewd courses, and God expects it, Dan. 5. 22. And they should caution Godly men to be the more wary: and when such things befall Gods Children, how loudly doth it speak to the Ungodly to consider it, if it be thus done in the green tree, what shall be in the dry? And either men will take warning, or their Gild will be increased by it.  
5. He sometimes thus prepareth Sinners for Conversion. The Spirit of God gins this work with Conviction of Sin, Joh. 16. 8. In which he gives them a sight of their Sins, and an apprehension of their woeful misery by reason of them; in which he useth their own Consciences to amaze and terrify them; he holds the Sinner over Hell, and scorcheth him with the flames of it, and maketh him find himself ready to fall into the midst of them, thus to prepare him to give welcome to the offers of Christ, 1 Tim. 1. 15. And the most guilful Sinners usually have deepest impressions of it.  
6. He doth it to humble his Children for, and cure them of their Guile. These are terrible temptations, but they are to humble them, and do them good, Deut. 8 16. There usually is not a little of anger in this Dispensation, however there is love in the bottom of it. He seethe that in his Children that he liketh not, but his spirit is grieved at, and because he loveth them, he will heal them of it; and this is the course he taketh; by this they are taught what it will cost them to indulge any sin, and keep silence at it, which embitters it to them, and so brings them to Repentance: they humble themselves before him, and the breach thus cometh to be made up and they restored; and so also it is a happy mean to prevent the like afterward, by giving them a remembrance that abideth by them, and maketh them more watchful as long as they live.  
USE 1. For INFORMATION, in two Particulars.  
1. Learn hence the great folly of those who make no great matter of sinning against God. The generality of mankind have low and slighty thoughts of sin, and therein discover themselves to be egregious fools: nor are the Children of God free from the remainder of this folly; but we have a clear evidence of the madness of it, in that hereby they lay themselves open to the anger of God, and provoke him to lay his hand heavy upon them, and this is the very consequent upon such an esteem of Sin; it is a weighty question the Psalmist propounds, Psal. 90. 11. Who knoweth the power of thine anger? Surely there are very few that believe it, they would else alter their principles and practices; The  Child will dread the fire, but Sinners have not felt the scaldings of God's anger, the weight of his hand; and so they despise, otherwise they would think it a more dangerous thing to sin than they do. Sinners! did you but know what some have felt, you would feal to the truth of that, Psal. 76. 7. Who can stand when once thou art angry? Well look to it, if you do not know, you shall know, and you are in the ready way to bring it upon your selves. When once you come to feel how heavy h● hand is, you will wish you had believed it, and ●ought to avoid it.  
2. Learn henoe how vain it is for any to live quiet and secure under the Gild of any sin. Thi● is it that procures the heavy displeasure of God, and as long as the Gult remains, the reason of it abideth in us. Unless we can escape the hand of God, there is no ground for this security: as long as you have to do with God, you have no safety; if there lie on you Gild unpardoned, be sure it will bring his hand on you unavoidably, Psal. 21. 8. Thine hand shall find out all thine enemies; and though you are never so jocund and full of ease for the present, and feel no hand upon you, yet if God lay it on, your mirth is gone in that moment: he needs do no more but give a touch on your Consciences, and that will make them to roar upon you like so many ravening evening Wolves, and to rend you in pieces like Lions; this is the warning God giveth to all secure ones, Psal. 52. 22. Though you have health, and ease, and outward peace, and prosperity, and enjoy of the World more than heart can wish, yet a Finger of God laid on you will do this, and bring you into unconceivable distress. Beware then how you live a day under the Gild of one sin, lest in a moment this Wrath fall upon you and consume you.  
USE II. For Warning and advice to all, and ●hat,  
1. To take heed of being drawn into sin by any vain pretences. We are all too easy to hearken to Satins insinuations, and the solicitations of our own ●usts, and a little matter will allure us to do amiss: we therefore need something to caution us, and ●ortify us against this: and what can be more ●seful on this account, than the truth before us, if thoroughly believed, and seasonably thought on, with due solemnity, when the temptation offers and is urgent? now to reflect, if I comply, I shall unavoidably provoke God's displeasure, and pull his hand upon me, and then to think how heavy ●t will be, how sorely it will press us; if it were only to fall into the hands of the Creature, it were little; but to fall into God's hands, how fearful? Heb. 10. 31. How would this repel the temptation?  
2. Are you under this distress already? And do you feel it insupportable?  
Be advised.  
1. To see the hand of God in it. It may be you ●nd disquietment on your minds, your spirits make you like a● troubled and tempestuous Sea; and you cannot tell what to make of it; you think it is some Melancholy that needs Physic, or some molestation of the Devil that gives you trouble; but these are but subordinate causes; look farther, acknowledge God, believe it to be his hand, Psal. 17. 14. For you will never carry rightly under it, or seek the proper remedy till you come to this.  
2. Now search for the sin that hath procured it. It is a time to make inquisition; all your afflictions are to turn your eyes upon sin, and put you on the search: you may hope it is not for sin, but trial; but you may so be deluded. And I believe, if now you do not search for Sin, it is a sign that there is one that you would hid; and it was because you kept silence, that he thus touched you: it is then time to look about you.  
3. Take heed of hiding your sin. Seek not to cover or extenuate, or suppress the Conviction of it in your Consciences. Ungodly men always thus practice; and the same lust that tempts a Child of God to sin, doth also put him upon so doing; this is the very thing that brought the trouble upon you, in God's righteous Judgement, and it will continue it, if you nourish it; if when Conscience striveth, you suppress Convictions, and cover your Sins, you will but increase your trouble: ask David how long his distress continued on him, and he will tell you, it was as long as he kept silence.  
4. Beware what means you use to get rid of it. If you be not careful, you may involve you● selves the more, and make the hand heavier o● you. If you fly to your hiding places of deceit they will disappoint you; if you think to cure 〈◊〉 by diverting from it, and putting it out of your mind by other things, it will deceive you; or 〈◊〉 you hope to do it by complaining to your accomplices and companions in sin, as Judas did, they will give you no help: if you hope to heal it by equal repentances, and reformations, they will disappoint you: if you feel some present ease by it, your distress will revert.  
5. Inquire after the right way to get remedy, and practise it.  
And for help, Consider;  
1 As long as God's hand abides heavy on you, your trouble will continue. It is vain to seek ease any other way: the hand that wounded you must heal you, if ever you be healed: nothing can afford you true comfort while his anger abides, Job 34. 〈◊〉. There is no flying from his hand, it will follow you wherever you go, Psal. 139. 7.  
2. There is no hope to have his hand removed so 〈◊〉 as you continue under your Gild. This is the ●oot of it; it is only by a pardon that you ●an have ease: and the hope of a pardon is ●he proper relief of a burdened Conscience: an ●pardoned sin will be heavy when God laych it on; and this is one way in which God 〈◊〉 wont to ease men's Consciences, to set forgiveness before them: till then, if you ask, is 〈◊〉 peace? it will readily be answered, What peace, 〈◊〉 long as sin lies unforgiven?  
3. There is no hope of pardon so long as you keep ●ce. It is a solemn word, Prov. 28. 13. He ●at covereth his sins shall not prosper. If you should ●er commit that sin more, yet if you hid it, will eat out your comfort, and lie in against 〈◊〉, though you never so carefully abstain from the like. It is a duty to say, I will do so no more, but it is not all your duty.  
4. There is a way to get it removed. God hath provided a remedy for afflicted Consciences; though we have sinned, and dissembled, and provoked him, and his hand be upon us, and we are in terrors by reason of it, yet, whether we be in the gall of bitterness, being Unregenerate, or whether we are Believers, by our own folly under our father's anger, and chastised with scorpions; there is in Christ an hope set before us, do not then despair, nor give way to discouragements, but inquire and hearken, and be willing to comply, so may you find rest to your distressed minds, Mat. 11. 28. And what this course is now follows to be enquired.    
VERSE 5. 5. I acknowledged my sin unto thee, and mine iniquity I have not hid: I said I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my Sin. Selah. 
IT now follows, that we consider of the course the Psalmist took to get relief against his distress, together with the success of it, laid down in this Verse. Here,  
1. They way or course which he used for his help, was by Confessing of his Sin, which he here enlargeth upon in divers expressions. Where observe,  
1. The subject matter of his confession, his sin: ●nd this is set down in all the three words before used, in verse 1, 2.  
2. The confession itself, amplified.  
1. By the fullness of it.  
1. Positively, I acknowledged, and I will confess, both which words are the same root in the Original, in divers tenses.  
2. Negatively, I have not hid.  
2. By the deliberate purpose that he took up about it, I said, I will.  
3. By the sins themselves that he confessed, as he was related to them, My Transgressions.  
4. By the object of this Confession, to the Lord.  
What is needful for clearing the words, will fall in afterwards: We may take the substance in this,  

Right Confession, its nature and usefulness.  
DOCTRINE.  
RIght Confession of sin, is the proper and necessary course to be taken, for the relief of a distressed Conscience. This way David followed; and as 〈◊〉 acquaints us how it succeeded, so he tells us that he could get no ease, till he thus did. We ●are here first to consider of the nature of a right Confession, and then show how proper and necessary it is in this Case.  
1. In our Enquiry into the nature of a right Confession, we need look no farther than th● Text, in which it is fully comprehended, and may be gathered up in several Propositions.  

PROPOSITION I.  
That which we are to make Confession of, is S● So all the three words in the Text import. Wh● it is to Confess Sin is well to be observed. S● is defined to be a Transgression of the Law, 1 J● 3. 4. Now Sin as such, will come under a double consideration, viz. Original, and Actual; and bo● of these must be referred to the Law of speci● Government, under which man was placed by God in his Creation: for nothing can be called Sin, but as it hath a reference to the Law. He●  
1. Original Sin hath a double respect, Private and Positive; and both belong to the Nature o● it.  
1. Privative; Man in his Natural state is void of Original Righteousness. There was a Moral rec●tude put into the Nature of man at first, Eccle. 7. 29 This is that which is most directly intended, by the Image of God in which man was made, Gen. 1● 26: It consisted in those Graces of Sanctification by which man was fitted for Universal Perfe● Obedience to the whole Will of God. Man b● the Fall hath lost this rectitude, and is Born in● the World without this Image; And this is a Sin● state, for the Law requires it in him, and, as h● was betrusted with it, expects it of him. Th● ●ant of it hath rendered him Impotent as to his Duty, which Impotency is put into the description ●f the Sinful state of Fallen man, Rom. 3. 10, 11, 12. And the man cannot answer the Law so long as ●e is without it: and it is a Privation, for man ●nce had the habit of it on him, and it was Connatural to him.  
2. Positive; Man is in his Natural state filled ●ith the evil habits of Unrighteousness. When he ●st the Image of God, he contracted the Image of 〈◊〉 in the room of it, which consists in the Corruption of the whole Nature, as the Crooked bias which is in all his Faculties and Powers, forcibly ●clining him to Transgress the Law of God, set ●orth, Rom. 3. 13. etc. And it hath two things 〈◊〉 it.  
1. An utter Averseness to that which is Good. i. e. ●eologically so. Man is a Rational Creature, chooseth under the notion of Good, and refuseth un●er an opinion of Evil; but he doth this according to Corrupt reason, and not by the Rule of Re●gion And though sometimes if it be in the mat●er of it right, yet he doth it not aright: hence ●roceeds men's refusing Obedience, Psal. 78. 10. 〈◊〉 5 3. And this is upon Choice, flowing from Cursed disposition in them, and is Sinful.  
2. A violent inclination to that which is Evil. ●rue, they call Evil Good, and under that notion ●ey crave after it, Isa. 5. 20. But it is a Corrupt principle in them from whence they so do; and ●he insatiable ●eaching of their hearts after it, 〈◊〉 of the Sinfulness of their Nature. And this is Eminently observable in a Gracious Soul, by th● reluctancy of it against the better part, of whic● the Apostle maketh such complaint, Rom. 7. 19 etc.  
2. Actual Sin may also come under a double Consideration, viz. the Act, and the Obliquity of it and respect is to be had to both in the righ● stating of the matter.  
1. In respect of the Act itself. For though 〈◊〉 Act, as it is an Act, is Sin, but hath a nature Goodness; yet actual Sin hath an Act which 〈◊〉 the subject in which it is, and so there can be 〈◊〉 Confession of Sin, without acknowledging the Ac● Now in Divinity there are two sorts of Actions in which Sin is to be observed;  
1. Commissions; which are usally called Transgressions. When the man doth something tha● ought not to be done: and this properly respect the Negative Precepts which do prohibit the doing of them. The Law saith, thou shalt not Kill, Stea● etc. when men do such things, these are Sins 〈◊〉 Commission: these ought not to be done; the doing of them therefore is sinful.  
2. Omissions; which are come short in duty And are against the Affirmative Precepts, which require us to do this or that: when we do it no● it is an Omission. Now though these in commo● account are rather a not acting than actings, ye● in Divinity they come under actual sins, because there is the action of the will in them, which God hath a regard to, and is indeed the principal power in man which the Command hath to do withal: and so God chargeth these Omissons on wilfulness, Psal. 81. 12. Jer. 6. 17. Mat. ●3. 37.  
2. With respect to the Obliquity of the action. And this is it that rendereth it Sin. No Action ●an be reckoned sinful, but as it swerves from th● Rule of Obedience given unto man, for where there 〈◊〉 no Law, there is no Transgression, Rom. 4 15. Had ●here been no Law, man could no more have ●inned than Beasts can: but, being put under a ●aw suited to his Nature, every warping from it, 〈◊〉 excess or defect, becometh a Sin. Now this obliquity is considerable several ways, viz.  
1. In the matter of the Action: i. e. When the Action itself is repugnant to the Precept When ●he Law saith this thou shalt not do, and the ●an doth the very thing forbidden; or this thou ●alt do, and he neglecteth it. Hence the denomination of Sin is put upon such actions, Jam. 4. 〈◊〉. Which is to be understood, not absolutely as ●ey are actions, but relatively as they are actions ●hich the Law prohibits: The thing that David 〈◊〉, displeased the Lord, 2 Sam. 11. ult.  
2. In the manner of the Action. There is not ●ly a doing, but a so doing required by the Law, ●nto which if men give not attendance, but in a●y respect decline from it, Sin is imputed to 〈◊〉 1 Chron. 15. 13. We sought not after the due 〈◊〉; Luk. 8. 18. Take heed how you hear.  
3. In the principle from whence the action floweth, the heart that is in it. Let the matter be never 〈◊〉 right, yet if it be done with a false heart, it is ●ful; this is remarked, 2 Chron. 25. 2. He did that which was right, but not with a perfect heart and Psal. 78. 38. Their heart was not right wi● him. Thus are Hypocrites condemned on account of their Prayers and Alms givings, Matth. 〈◊〉 begin. And for this reason all the actions of Unregenerate men are obliquities, Prov 21. 4. 28 9  
4. In the many Circumstances of the Action Hereby the Sin is reputed either greater or less and here a great many things might come unde● consideration; but this would make too great digression: only let us remember that all the● things have their weight and consideration in right Confession of Sin: and hence to a righ● Confession, four things are requisite.  
1. An Acknowledgement of the Fact. For if 〈◊〉 deny the thing itself, we by consequence de● the Sin. He that saith, I have not done this, no● omitted that, doth wholly justify himself in th● regard: for if there be not the act, there cann● be the obliquity of it, which is a Law respect a● hearing to it. When Gehezi said, Thy Servant 〈◊〉 no whither, 2 King. 5. 28. He sought so to acqu● himself from blame.  
2. An acknowledgement of the Sinfulness of the Fa● Not only that we have done, but have Sinned 〈◊〉 so doing; it is one thing to own a fact, another to confess a Sin. There is many a man doth miss, and will not deny what he hath done, b● justifieth himself, stands on his innocency, he ha● done well, and needs not be ashamed: this not to confess sin. So the Pharisees, Luke 16. 1● ●e are they that justify yourselves; and Ephra● 〈◊〉. 12. 8. In all my labours they shall find no iniqui● in me. We shall find a right Confession of Sin 〈◊〉 expressed, Job 33. 27. Dan. 9 7.  
3. An acknowledgement of the Gild contracted by be Sin. Gild is a relation cleaving to Sin, by the Law which saith, the Soul that sinneth shall die: ●nd there can be no true confession of sin without ●aking this Gild upon us: Nor is it enough to confess it is so according to the Law, for the heart ●ay have a prejudice against the Law on this accounted, and think it unjust; but there must be an ●quitting of the Law, as Paul, Rom. 7. 14. The Law is spiritual, but I am carnal, sold under Sin; ●nd verse 12. The Command is holy, just, and ●od. It must be such a Confession as acknow●edgeth our merit, that to us belongeth confusion of 〈◊〉, Dan. 9 8. God must be cleared in all his ●ghteous Severities, his Justice vindicated by us, Psal. 51. 4. That thou mayst be just when tho●●udgest.  
4. A putting all the aggravations to the Sin in our ●knowledgment of it. Not only a saying we have ●inned, but we must lay it open in its circumstances: How doth the Psalmist express himself? Psal. ●5. 11. and Moses, Exod. 32. 31. And that good ●an, Ezra. 9 6. etc. A Pharaoh could say, I have ●ned, pray for me; but we must see ourselves ●le, and for that end acknowledge what a ●arlet and crimson colour is on our Sins.   

PROPOSITION II.  
That all kinds and degrees of Sin are to come with in this Confession. The three words used in our Text, Iniquity, Transgression, and Sin comprehend all; not only bold and daring Sins, and such a● are more scandalous in the eyes of men, but whatsoever hath the least obliquity in it: if it be but a warping from the Rule of obedience, it is to be acknowledged. As there is no sin so great, but a true confession of it may profit us, so there is none so little, but we are in danger if we confess it not; and indeed there is the same reason for confessing one or another. For,  
1. Every Sin is a Transgression of the Law of God. For nothing else can give it that denomination; and truly this puts a black character upon it. It cannot be a light matter, which the great God put so much weight upon, as to insert it in that Law by which he Governs men to an everlasting state of Happiness or misery; and yet thi● respect hath every sin.  
2 Hence every sin brings men under the Gild of Death. Though there be degrees in it, yet there is but one kind of punishment put into the threatening for Sin, and that is death, which i● the wages of sin, Rom. 6. 23. So that the ma● is obnoxious, if it be but a vain thought, or an id● word, or whatever in the least falls short of the perfect Obedience required: he is laid under the Sentence, and held fast by it.  
3. Hence if that sin be not forgiven, he is undone for ever. The least sin unpardoned, will as certainly bring the man to everlasting destruction, as all the vile and abominable transgressions that the greatest monsters of iniquity have committed. The Justice of God requires it, the voice of the Law, which is the Rule of Relative Justice in Gods proceeding with men, declares this man to be a dead man, Ezek. 18. 4. If the Gild be not removed by a pardon, one sin of the smallest magnitude, will cast him at the Bar, and he cannot escape.  
4. If we hope for a pardon, we must go to Christ for it. It is through him alone that we come to have forgiveness of sins, Col. 1. 14. He was authorized by God for this, Acts 5. 31. And he expects that such as find a want of it, do come to him for it: we must ask pardon, if we hope to have it.  
5. If we would obtain pardon of him for any sin, we must confess it. That he expecteth it of us, is evident both by the precept and the examples left on Scripture record. If we confess, he is faithful and just to forgive, 1 Joh 1. 9 And if the smallest needs forgiveness, it cannot be exempted from our Confession: Our Confession then must comprehend in it;  
1. Adam's first Transgression. For, though that Sin, as to the act of it, determined in our First Parents, they only did personally commit it, yet it is in truth the Sin of the whole World, and all mankind, and every individual, have their share in it. The whole species was comprehended i● them. Adam represented and transacted for h● Posterity, and so that one sin in which he vio●ted the Covenant of Works, became theirs by ● holy and righteous Imputation; that Sin, and th● Gild of it is to be acknowledged by us all. W● are assured of our interest in it, Rom. 5. 12. 1 Cor● 15. 22. And God expects to be justified in thi● regard.  
2. Original Sin also cometh within it. That Si● which hath pervaded our nature, and polluted it● We must confess that we have it in us, & brought it into the World; that we were born with it, so he, Psal. 51. 5. That it cleaves to us, and we are made by it polluted things, Isa. 64. 6. That it emptied us of Original Goodness, Rom. 7. 18. That i● hath made us unable for so much as one good thought 2 Cor. 3. 5. That it is a Law in our Members, hurrying us violently into actual sin, Rom. 7. 23. And not only that it is there, but that it is sin in us, and hath rendered us Guilty before God, and that there is enough in it, if there were no more, to bring us under the Execution of the Sentence of Death: Infants that never sinned actually, die for it, Rom. 5. 14. And we must subscribe to the equity of it. We are Children of wrath by nature, Eph. 2. 3. And we must acknowledge it.  
3. The sins of Thought. Many are ready to say, that though they have had and entertained thoughts of sin, yet if they have kept them from breaking out into deeds; they are innocent: but how awfully are they mistaken on this account? we read, Prov. 24. 9 The thought of foolishness is sin; hence that advice, Chap. 30. 32. If thou hast thought evil, ●lay thine hand on thy mouth; and though it be so ●ar well, that we have not accomplished the thought, yet it is so far evil that we have thought it, and yet more if it hath been with any delight or deliberation. A good thought though not accomplished, is acceptable to God, I King. 8. 18. And an evil thought, though stifled and defeated, is displeasing to him, Isa. 59 7. A thought may render a man extremely Guilty, as his, Acts 8. 20. And God must be asked forgiveness for it, Verse 22. And there is but an if possibly neither; and in order to forgiveness there must be Confession.  
4. The most secret sins that men have been guilty of, must be confessed. Not only the open and notorious, which others see, and are witnesses of; but secret sins, those committed in the dark, are as much sins as those perpetrated in the sight of the Sun, and they stand as clear in the light of God's Countenance, see Ezek. 8 12. Jer. 29. 23. 2 Sam. 12. 12. Eccles. 12. 14. David prays, in Psal. 19 12. Cleanse me from secret faults, and that includeth a Confession of them; and if men will not now confess them, they may look look that God will one day manifest them to their Consusion.  
5. Those sins that we have committed through mistake and ignorance must be confessed. Though we did not know them to be sins when we committed them, and would not have done them if we had known it: nay, though we thought them to be lawful for us to do yea possibly to have been our duty; yet on Conviction it was otherwise they require our acknowledgement; for though it be an aggravation of Sin, when it is against light and knowledge, yet the nature of Sin is in that i● is against the Law; ignorance and error do no● excuse from punishment, Luk. 12. 48. Besides ou● ignorance and error proceed from Original Si● and on that account render us Guilty, and so cannot take off the Gild from the sins so committed. There was a Sacrifice for sins of ignorance.  
6. Those very sins of others, to which we have been accessaries, are so far to be confessed by us. Though it be their Gild that they have committed such sins, yet it is ours that we have been accessary to their committing of them, and God will certainly charge it upon us: we find how closely he chargeth upon David, 2 Sam. 12. 9 Thou hast k●●led Uriah with the Sword; and David acknowledgeth his Blood guiltiness, and earnestly begs forgiveness for it, Psal. 51. 14. And if these must be confessed, we may well argue thence to all other that carry more of boldness with them.   

PROPOSITION III.  
That we must be very free and deliberate in the confessing of our sins. The Psalmist tells us of his purpose to do it, I said I will confess: and how did he say this, but in his heart? he did it upon mature consideration it was neither an enforced, nor an inconsiderate action, done in haste, rashly. Here then,  
1. It must be free, ingenuous, volantary. There ●ust first be a resolution, and then a practice up●n it, and without this it cannot be right or sincere. There is no Religious duty done acceptably to God, but what hath the heart in it, the ●ill determined about it; there are many forced ●onfessions, that men are driven to in distress, ●hen God's hand is upon them, and Conscience ●undereth against them, that maketh them to ●omit up their indigested morsels, and make a great ●oise, as those that are extremely sick of Sin; but is not kindly, nor will it end well. Pharaoh ●id thus when God's hand was heavy on him; & ●e Children of Israel did so in times of distressing ●udgments: but what came it to? What a remark ●oth God make on it? Psal. 78. 37 God indeed sequently useth afflictive Providences as means, ●nd Conscience as an instrument for the bringing ●f men to a sincere confession, such as Ephraims ●as, Jer. 31. 18, 19 But he causeth it to work ●o on the heart, as to make the man truly affected with his. Sin, and with self abhorrence to con●ess it.  
2. It must be deliberate. First purposed before ●t is put in Execution; & there is a rational weighing of things proper to this purpose, which brings ●t to this resolve in the mind: hence there are ●ome things preparatory to this Confession, that make way for it, viz.  
1. A well and through Conviction of the sin. The word used for Confessing in our Text, firstly signifies, to know? and it is observable, that the Hebrew Language hath one word for knowing and acknowledging, intimating that no soun● confession can be made, till we know the things Now the knowledge of Sin is not merely speculative, but practical, and belongs to the Conscience ● it is done by reflection; Conscience tells the ma● that he hath done the thing, and how he hath done it, and shows him the Law which he hath broken, and the Righteousness of that Law, an● the penalty that he hath incurred hereby, and i● realizeth all this to and in him: and this is pro●perly the Conviction of Sin, this is the Spirit● work, Joh. 16. 8. And he useth the means for it● Thus God treated David by the Prophet, 2 Sam● 12. begin. And all to prepare him for a kindly Confession; he therefore saith, Psal. 51. 3. ● know my transgressions, and my sin is ever befor● me.  
2. A deep sorrow and bitterness of heart by reaso● of the sin. It must be a mournful Confession else it will not be an ingenious one, Ezek. 16● 31. And this is a genuine fruit of the form Conviction. When the man hath a right ap●prehension of his Sin on him, it appears in suc● colours as amaze him, and make him look ●● himself as the vilest creature living, and th● embittereth Sin to him, and so disposeth hi● to a free and full confession of it; God therefore bids them to know and see that it is av● and bitter, Jer. 2. 19 And this cometh in upo● serious musing on his Sins, and comparing i● wi●h the holy Law of God.  
3. A self judging, and self condemning for his sin. Conscience sits as a Judge, it calls the man to an account, putteth him on trial, examineth the whole case, and finally passeth a sentence upon him, that he hath done very foolishly, and cannot justify himself; that he hath injured the declarative Glory of God, that his name hath in●uriously suffered by him; and that there is all reason that he acknowledge it to him, and give him glory in confessing to him; and that it is the least thing he can possibly do, if ever he hopeth to obtain mercy of him, and be forgiven, so David, Psal. 51:  
4. A full purpose to renounce and reject the sin, for having any more to do with it. Right confession of sin, belongs to true Repentance, at least as a proper adjunct of it; if therefore it be sincere, it will be followed with a forsaking; these are therefore connected, Prov. 28. 13. He that confesseth and forsaketh, shall find mercy. For a man to think by confessing to quit scores, and so run the more securely on new arrears, is abominable wickedness; it is to do as that Strange Woman, Prov. 7. 14, 15. And though through the sinfulness of the corrupt part, he may be afterward overtaken, yet that man who doth not confess his sins with such a ●●al purpose, by the help of God for ever after to avoid such a sin, is a dissembler, and may not expect to find acceptance.   

PROPOSITION IU.  
That we must confess our sins fully, without any li●ding or reserves. The Psalmist contents not himself with saying, that he resolved to confess his sin● and that he did actually acknowledge his transgression and his sin; but he adds, that he had not● hidden it. Though there was a time when he● kept sinful silence, yet when he was brought to confess, he did it plumply, he made a through work of it, and it was his transgressions, not this● or that, but all: And there are two things poin●ted at in it.  
1. That we must confess all without any reserves.  
2. We must confess them to the height, without any extenuation.  
1. We must confess all our sins without any reserve●● That there is no sort or degree exempted, hath been already observed; but there are also individuals in these kinds, which we should have a regard to in our acknowledgement; and though i● be not possible for us to come at all, yet we should be as particular as we may. Compare, Psal 19 12. with Job 34. 32. But that which I more specially here aim at, is that when the Spirit of God convinceth us of, and humbleth us for any one Sin● and puts us upon confessing it, we ought not ●● tarry there, but amplify our Confessions fartlier Here observe,  
1. That the Spirit of God frequently gins a Con●viction at some one sin, which the man hath been guilty of. If in an Afflictive Providence he awakeneth Conscience, there is some remarkable sin is brought ●o remembrance, as in joseph's Brethren: if in an Ordinance he smices the man with a word, it most commonly lays some particular thing to his charge, and saith, Thou art the man, as to David.  
2. The burdened Conscience is now driven to seek ease by confession of the sin from which its trouble proceeds. And this a natural Conscience doth more easily put men upon: Pharaoh once and again is driven so far, as to confess he had Sinned in refusing to let the people of God go. And men must be grown to a prodigious hardness of heart, if they suppress the confession of a Sin so circumstanced:  
3. When the Spirit of God designs the man saving good. This Conviction is but an introduction to farther discoveries; he will show the man to himself in his true colours before he hath done with him; by this he opens the door, and leads the man into the chambers of his heart, and calls him to consider his ways, Hag. 1. 5. And this is to bring him to a sight and sense of all his sins, in order to the drawing out a full confession of them all: it is then our duty not to rest at one, but to trace it up as far as we can. And here,  
1. There are often a great many sins that attend the consummation of that one; which he ought to see distinctly, and confess severally. There were sins that gave occasion to the temptation; though Satan tempts, yet our corruption mostly giveth him the advantage; and that is to be lamented. David on the house top suffers his eye to wander, and it ●● surprised. There were Sins in the entertaining of the temptation, some lust or other not guard●● against, but neglected, if not indulged, and tha● received the sparks, and the heart took fire by i● the sin conceived in it: when Achan saw the wedg● of Gold, he coveted it, Josh. 7. 21. There are sins tha● accompany the act itself, besides that the man doth the thing, he useth much fraud in doing it yea, and he breaks a great many commands in that one act; yea, there are many vile acts in on● work of Sin to the finishing of it: and there are Sins that adhere to or follow it when it is done: ●● leads to more in the covering, and keeping ●● from taking air: how many did David run himself into upon his Adultery? and as all these are so many Sins, so they require a particular observation and acknowledgement of them.  
2. There is a Fountain of Corruption within, from whence every actual Sin doth stream; and we ought to follow it up thither, and make Confession of that. There is an Evil root of Bitterness to be discerned in every departure from God; and when the Spirit of God Convinceth us of any Sin, we should ask our own hearts, whence cometh this? And on enquiry we shall find an undeniable Fountain. Mark 7. 21, 22. Jer. 6. 7. This than must be Confessed, hither David follows his, Psal 51. 5 and Paul his, Rom. 7. 23, 24. And here we see a vile Nature, full of all abominations, the well head of every Iniquity, which affords matter of large and deep Confession. And let it be remarked, that that Sin is not rightly Confessed by us, which we are not led from the Act to the Original, ●d do not acknowledge the Sin it issued from, as well ●● the Sin itself.  
3. There are a Multitude of other Sins the man ●●th been Guilty of; and it is now a proper season ●● reflect on, and make Confession of them. Now ●●● his Evil ways and do that have not been good, ●●ght to come into consideration. This Sin tells show terrible it is to have any Sin stand out unpardoned; and that will put us upon calling our ●●lves to an account, to inquire what we have ●een and done, and what hath been done in order to obtaining a remission: and it is usual ●hat old Sins do now procure new trouble to the ●ind, which maketh us to spread them before God: David runs up to the very Sins of his youth, Psal. 25. 7.  
2. We must confess them to the height, without ●● extenuation. Covering and Confessing are opposed, Prov. 28. 13. Negatives in Scripture language ●●clude and intent affirmatives; when the Psal. ●●●st; saith he did not hid, he intends, that he ●aid it open, and was very plain and full in his confession. And here,  
1. We must not hid the matter of fact by any ●●ful Concealment. David had attempted this be●●re, and greatly increased his Sin thereby; but ●ow he will do so no more. There is a Concealment from men, and Concealment from God; which men are apt to Endeavour: as to the ●●●ter, as it is vain, for God knows us better than we do ourselves, 1 Joh. 3. 20. So it is sinful When men think to be safe by keeping silenc● and so do not freely lay themselves open befo●● him, this is an Atheistical thought that God sh●● not know it, and must be withstood. In reference to the former; how far confession is to ●● made to men, will be after considered; only observe, that if we cannot keep our sin from taking air, and coming to light, but by some other si● in the hiding of it, we ought not to suppress it for this is but to add sin to sin; and sometime more nefandous sins than the first that we woul● hid: if David had so done, he had not adde● Murder to Adultery. The telling a  to kee● a sin secret by a flat denial of it, is contrary ●● sincerity of heart: and if we confess our ●● affectionately to God, yet if we lie to men at ●●● same time, our confession will not profit us.  
2. We must not hid the sinfulness of the fact ●● any unjust pretences or excuses. It is not enough to say we have done the thing, and sinned ●● it, if we mince the matter, and seek to make it a excusable as we can. Here observe,  
1. We must not go about to make any sin litt●● when we are confessing it. I did not do well, might have done better, I was not so care●●● as I ought; but it was but a circumstance or ●● considerable matter, I hope it will not be imp●●ted; this is a vain confession. All sins inde●● are not alike; but to confess any so diminutively, is to trifle: this is next to saying, sp●●it, it is a little one: It saith we are not convinced ●● the malignity there is in all sin.  
2. We must not put the blame of it from ourselves ●o others, and so make our fault the less. We did ●ot well indeed, we should have been more watchful; but we were provoked, alured, the temptation was great; and these or those are to blame for ●●, but for whom I had never done it; thus our ●irst Parents, Gen. 3 Thus Aaron, Exod. 32. 22, ●●. It is very common, and men think they ease themselves much with it; not considering that others may tempt us, but if they prevail it is with ●ur consent.  
3. We must not throw the blame upon God. Sometimes it is so: there was a tacit reflection in that, ●●●. 3. 12. The Woman thou gavest me, &c And ●ow ready are we to say, What would you have ●e to do? I have no strength of mine own, and ●od left me, how should I resist? I am sorry, but could do no better: against this we are caution●●●, Jam. 1. 13. In a word, all that belongs to sin●●l silence is to be avoided, and the contrary practised, if we would so confess as to obtain mercy.   

PROPOSITION V.  
In our Confession, they must be our own sins, and we ●●st charge them home upon ourselves. There are ●o things in this.  
1. They must be our own sins. The Psalmist puts ●● title of property of his Sin four times in this ●se; and see 2 Chron 6. 29. Ezek. 7 16. We ●● indeed called to confess the Sins of others on ●ouble account;  
1. As we are concerned with them. We have not only our Personal, but our Relative concern too about Sin. Confession is a proper adjunct of Prayer, and must accompany the petitions in which we seek mercy of God, and the averting of his Judgements. Now there is the consideration of a people as one body, in which every person is a Member; and there are the Sins of others, which we have avoided, that lie upon the Land, and the whole is obnoxious by them: such wa● Achan's sin, Josh. 22. 20. There are the Sins of Rulers, which have great influence, such was that of Saul, 2 Sam. 21. begin. and of David, Chap. 2● begin and of Hezekiah, 2 Chron. 32. 25. These are to be confessed by every one, Dan. 9 4, 5, 6. And this belongs to that mourning commended, Ezek 9 3. There are Sins committed in Churches by some, which make God angry with such Societies; when God indicts Jerusalem, he said there are these and those in thee, Ezek. 22. 7. etc. 〈◊〉 Rev. 2. 14. And upon it he calls the whole to Repentance, verse 16. And there are those Sins 〈◊〉 Families that expose them to special Tokens of Divine Displeasure: God sometimes deviseth E●● against a particular Family for the provocation 〈◊〉 some in it, as in Eli's case, all therefore in it, especially the Governors ought to confess their Family Sins; thus did Job, Chap. 1. 5. and a suspi●●on of it moved him to that. Yea, there are p●●vate Sins of others to which we may be accessary and ought therefore to confess them, lest we a●● suffer with them, for we are not innocent.  
2. As we are concerned for them. There i● duty of love that we own to our Neighbour, and among other ways in which we are to express it, one is to pray for them. and particularly that their Sins may be forgiven, Jam. 5. 16. We should desire their Salvation, and as long as they lie in sin, and are not converted and healed, they are far from it; it may be they are Kard hearted, and do not see or confess their own sins; we should do it for them, and beg that God would give them an heart to see, bewail, and acknowledge them to him. So did Moses on the account of them, Exod. ●2. 31. But our first and great business is about our own Sins, such as we have contracted Gild to ourselves by; for,  
1. It is our own Salvation that we are nextly and principally concerned about. We ought indeed to seek the Salvation of others, but nextly our own. Our love to ourselves is the Rule of our love to others; and the first thing we have to do, is to see that the peace be made between God and us; ●ow they are only our own sins that stand in the way of our Salvation: and if they be forgiven us, the Sins of other men shall not ruin us; and if we be reconciled to God, we shall certainly be saved; that is consolation enough, Mat. 9 ●. Thy Sins are forgiven thee.  
2. They are our own Sins that we shall be called an account for in the Day of Judgement. We shall ●ot answer for other men's Sins, farther than they were ours, Rom. 14. 12. 2 Cor. 5. 10. The Great judgement will be personal, and God will pro●ed with all individuals as they shall be found. Our business is, that we may stand in the Judgement; that we may hold up our heads with comfort in that day; that none of our Sins may then rise up against us.  
3. We cannot cordially confess other's sins, if we a●● not first confess our own. If we hid them, we do not sincerely lay open others: There is not 〈◊〉 greater sign of an Hypocrite, than to be buisy about other men's Sins, and careless of our own. Mat. 7. begin. If our own Sins do not humble us, we cannot be graciously affected with the Sins of other men: The High priest was to offer first for his own Sins, Heb. 7. 27. Leu. 9 7. If we pray for others, being ourselves under Gild, God will not hear us.  
2. We must charge them home upon ourselves. There is a word in our Text omitted by Translators generally as redundant, which yet seems to have Emphasis in it, and is to be read, I will confess upon my sins; or against; hence some read it, against myself; or against my sins. Now we the●● properly confess against our Sins, when we lay all we can to their charge, to render them vil● and odious; we not only confess that we have done the thing, and transgressed the Law by it: But,  
1. We take the whole blame of it home to ourselves. It is I that have done it, it was m● wickedness, my vile heart, my woeful corruption; God is clear, Psal 51. 4. What though the Devil suggested, cursed companions tempted the World was a snare to me? Yet it was my naughty heart that complied, or I had not done it. Thus Paul chargeth on sin dwelling in him, Rom. 7. 20. That shall have the blame, and it shall not be put off elsewhere.  
2. We put all the circumstances we can to it, to aggravate it. We do not mince our Testimony against it, but tell the whole truth as near as we can; we do not favour our Sin at all, or hid the shame of it, but put it to the greatest shame that may be, 2 Sam. 24. 10. Psal. 73. 22. And how large is he on this account? Dan. 9 We not only did the thing, but against light, against conscience, against means, against mercies, against counsels and warnings, etc. We lay all open, that it may appear exceeding sinful.  
3. Hence we confess our sins with an earnest desire to have them put to death and destroyed; Our Text may be an allusion to the Sacrifice on the head whereof the man was to lay his hands, and confess his Sins over it, and then it was to be Slain: So he brings his Sins with a design to have his lusts mortified, and so confesseth upon them; or as Junius renders it, I will confess concerning my sins, i. e. I will tell all I know about them, to forward their Condemnation; and this also is requisite in a right Confession.   

PROPOSITION VI.  
That we are to make this Confession to the Lord. To Jehovah. He is the proper object of this duty; and all Sin is to be confessed to him, though not always to him only: There is some times a Confession to be made to men; but in no case will that suffice without bringing it to God; and to state this aright: Let us observe,  
1. That we are not absolutely bound to confess to men, those Sins which Gods Providence hath kept secret from them. In some case we ought, as anon, but in itself it is not a positive duty; they are between God and us, and we have only to do with him. God hath not enjoined us to expose ourselves either in our name or life by publishing them to the world, if he will bring us forth, it is just; but if he will let them so lie hid, our business is to see that all be right between him and us.  
2. That a verbal Confession to men of the wrongs we have done them, is not always requisite. There is a restoration of wrongs by restitution that is due, but this may be done, though they know no● who wronged them, nor is it necessary that they should. In some places these are Capital; a man by confessing exposeth his life, and the wrong● may be repaired by another hand, and the Sin confessed to God, and forgiveness obtained.  
3. Sins known to others, and by which there is 〈◊〉 scandal are to be confessed to men, for removing the scandal. If it be private, and but few know of i● it sufficeth to confess it to them, Mat. 18. 15. I● we have given them a proof of our Repentance we have removed the scandal so far as we gave it; but if the scandal be open and notorious, and many are grieved by it, the Confession ought to hold in proportion; 1 Tim. 5. 20. Them that Sin rebuke before all, i. e. If they sin publicly: for this doth not cross our Saviour's Rule about private offences: and the reason for such a Confession is, because the Glory of God is concerned in it, and as we have dishonoured him by such Sins, so we have no other way to give him Glory, but by such Confession, Josh. 7. 19  
4. If God by his Providence brings our secret sins to light, we are to make a free Confession of them. There are many ways in which God doth this. Men think their sins shall never be known, being contrived so privately, and acted so secretly, but God revealeth them, and then it is vain for us to hid them: thus God dealt by David, 2 Sam. 12. and he hath left his sorrowful Confession on record, Psal. 51.  
5. Hence sometimes it is requisite to make a public Confession, when the Sin cannot be legally proved against us: Viz. When Gods Providence giveth so much light, as our profession is scandalised among men, though there be not a full proof. When there are such circumstances of discovery, as give a moral certainty to men, and there are several things known, that render us justly suspected: as when there is a common fame, and such things as make the most charitable suspicious of us, and force an enquiry to be made: Now we are either innocent or guilty, and the honour of God requires that we either assert our innocency, or acknowledge our Gild; the Apostle reproved the Corinthians on a common report, 1 Cor. 5. 1. And he commends their earnestness in clearing themselves, 2 Cor. 7. 10.  
6. There may be such a distress on Conscience for some sins, as will necessitate a Confession to men. God sometimes lays the burden heavy on the man, and though he confess to God, he findeth no ease; it is now proper to make use of some or other, to unburden our minds unto: which may be peculiarly intended in, Jam. 5. 16. Confess your faults one to another. God hath appointed his Children to be helpful each to other; only great caution is to be used here; we should choose such to discover ourselves to, as will be faithful, and secret, and are capable of giving us counsel and relief; the proper design of it being for the easing of our Consciences. But our great business is to make our Confessions to God, and this we must never forget, and there is great reason for this; for,  
1. God knows all our sins, and therefore it is vain to go about to hid them from him. They all stand in the light of his Countenance; we may hope to escape from men by hiding; but to think to get any thing by not confessing to God, is a great folly. He doth not need our confession, to give him any information, he knows them, and can set them in order before us, when he pleaseth; if then he looketh for our acknowledgement, and we do not make it, this will turn to our damage, there is a threatening in that, Prov. 28. 13. He that covereth his sins, shall not prosper.  
2. All Sin is against God. Men may be injured by it, but whether they be or no, God's honour is stricken at by every Sin; it is a transgression of his Law, 1 Joh. 3. 4. It is a coming ●ort of his glory, Rom. 3. 23. And that is an affronted offered to him; and indeed, considered as ●in, it is only against him, Psal. 51. 4. And whom should we make our Confession to, but him whom we have provoked by it? he is the party firstly concerned, and must not be neglected.  
3. He only can forgive us our sins. Our great encouragement to confess, is our hope to obtain mercy and pardon, and therefore the Gospel, which made discovery of forgiveness through Christ, is the great motive to poor Sinners to fall down before God, and acknowledge their Sins to him. Well, this is his Prerogative, and he will not give it another, Dan. 9 9 To the Lord belong mercies and forgivenesses. Men indeed may remit to us the injury done to them, so far as they are concerned; and too often that is all that we trouble ourselves about; but the Sin may yet ●y upon us: they may do their work, but they cannot do God's work; and if he be not atoned, that Sin will undo us; but if he forgive us, all is well, and we are happy.  
4. If we hope to obtain forgiveness of him, we must seek it in his way. As there is forgiveness with him, Psal. 130. 4. So there is a course to be taken by such as would obtain it of him: and among other things which he requireth, this is ●ne, viz. that we confess it to him humbly, hearty, fully: hence the promise is connected with 〈◊〉 Prov. 28. 13. Leu. 26. 40. 1 Joh. 1. 9 God will not balk this, and for us to neglect it, is t● out ourselves off from the Gospel hope. No● this Confessing to God intends, not only a co●ming before him in Prayer, and laying open th● case, but a particular reflection and animadversion on the sin, under this consideration, that it is against him: to see, and bewail before him, the wron● we have done to his name, the dishonour w● have brought to his declarative glory, the re●proach to his Gospel, and the profession w● have made of it; these are the aggravations w● are to put to it, and by them to lay the greatest weight upon it: this was doubtless David● aim, Psal. 51. 4. Against thee, thee only, etc. N● that he had forgot the wrong he had done to o●thers, but the concern of God's Glory went nearest to him, and swallowed up the rest; so saithe the poor Prodigal, Luk. 15. 18. I have sinned against heaven and before thee.  
2. It follows to show how necessary and pro●per such a Confession is, for the relief of a distressed Conscience: Which will be evidenced b● the following Conclusions.  
1. That the great burden lying on the Conscience th● distresseth it for Sin, is the Gild. A gracious So● indeed is humbled and put into mourning by re●son of the pollution that cleaveth to his Sin; a●● it is the principal ingredient of a kindly god● Sorrow for sin: but, though that abaseth th● man, and makes him vile in his own sight, yet doth not fill him with those perplexities we a● now considering of: The terrors of Conscient arise from the apprehension of God's Wrath, and the impression which the Curses of the Law make on the Soul: he seethe God coming against him as an enemy armed with revenge, and is in fearful expectation of falling into his hand; it is this anger that overwhelmeth him, Psal. 38. 2. 88 7. And it is the apprehension of Gild that produceth it. God appears to him terrible in his Holiness and Justice, and he doth not apprehend the comfort of a Sealed Pardon, hence arise all his Soul agonies.  
2. That hence as long as this Gild lieth upon the Conscience, the distress must abide. A man indeed may be under Gild, and yet have much seeming quiet: and how many have a stupendous load of Gild lying on them, and do not groan under it, because they feel it not, because Conscience is asleep, and senseless: and many get ease again, though their Gild abideth, because they have baffled their Consciences, and charmed them into a false persuasion; but this is certain, while the Conscience hath the remorse of the Gild upon it, and apprehends it, the man can have no rest: all the diversions he can turn to, all the carnal delights he seeks to content himself withal, give him no relief, the Arrow of God's wrath abides on his Conscience, and festers there, his pain is not in the least abated; and how is it possible, that whiles a man is dogged up and down with an accusing, condemning Conscience, charging on him the Gild of Death, and threatening him with Eternal Damnation, he should have any rest? he cannot think it a light matte● to Devil with Everlasting Burn, when they ar● realized to him, though he scoffed at them whe● he believed them not.  
3. This Gild is not removed from the Conscience but by forgiveness. Nothing but a pardon can tak● it away. I know Sinners have other courses t● benumb their hearts, and stupify the sense o● their pain: and sometimes by God's awful Judgement they obtain to bring themselves into dedolency, it may be carnal confidence, and vain presumption; some men's Consciences are stupefied others secure under a refuge of lies: but this is ● false peace; the wound is but skinned over, an● the core will fester within, and break out againe more fearfully. That man who seeks to quiet h●● mind from the trouble which Sin hath brought him into, any other way, but by seeking forgive●ness, doth but cheat his own Soul, and lay a foun●dation for his greater sorrow, Isa. 50. 11. Till forgiveness cometh, the Wrath of God abideth hi● Justice stands engaged to pursue him to death, an● the irresistible hand of Omnipotency is ready t● do the Execution, nor can any thing remedy th● but a free pardon: the man cannot expiate it, a● his repentances and reformations will not satisf●● for it; till the Blood of Christ be applied to it, will certainly remain.  
4. That this must be witnessed in the Conscience t● give it ease. There is peace with God upon the ap●plying of a pardon, Rom. 5. 1. The very act o● forgiveness passed in the Court of Heaven, is a fru●● of Gods being reconciled, and rendereth the man's late peaceable: but this peace doth not influence ●he Conscience to make peace there, till it be acquainted with, and ascertained of this forgiveness; ●he still his Gild, and that is his trouble, and ●ill he can get some good security of his pardon, ●he is not satisfied: The report indeed that there ●s forgiveness with God, and the offer of it made ●o him, is some relief, and affords him a supporting hope against utter despair, but it must be a signed and sealed pardon, read to him, that will restore him to real comfort; there is many a Malefactor is Executed for all the mercy of the Prince: God may be a God of forgiveness, and many may taste of it, but he may perish: Time was when he pleased himself with a general noti●on of mercy, but now he considers what God hath ●aid, Isa. 27. 4. Fury is not in me; who will set bri●rs, etc. And so he cannot rest, till Christ saith ●o him, Be of good cheer, thy sins are forgiven; the ●an must have a good ground to believe his ●ardon, as he hath been assured of his Condemnation.  
5. There is no Testimony that can satisfy the Conscience in this case, but that of the Spirit of God. He must speak peace to, and in the man, or it cannot be believed: Conscience saith, it is God that is provoked, he is Judge, the Sentence of Condemnation hath proceeded from his mouth; and if he do not take it off again, none can. I must therefore hear what he saith to me; Psal. 85. 8. There ●● indeed the terms of the Covenant, to which the promise of forgiveness is connected, which bein● wrought in the man, have the evidence in them● and do make the witness of our own spirit; bu● this alone will not satisfy; a troubled Soul wi●● object against the reality of them, and suspe●● them of fallacy, till the Spirit come in and set h●● seal to the truth of them, and confirm them by● his secret application. Godly and skilful Christians may inquire into the man's case, and give kin● great encouragement, judging his condition safe; ● but all will signify nothing to him; they are cha●ritable, and do not know him as he knows himself; he knoweth his own state better than they do; he therefore can have no quiet till ther● be a Divine Obsignation upon him, till it comes to● that, Rom. 8. 16. Faith only can receive the consolation, and apply it, and that cannot build on awny thing short of a Divine Testimony.  
6. There must be this forgiveness really passed in or●der to the Spirits bearing witness to it. The ma● must be forgiven, at least in order of nature, before he can be ascertained of it: for this Testimony is to a thing that really is; and though God sometimes doth together with pardoning th● Sinner, let in this light, whereby he discerns it● yet he doth not always do so, he acts his Sovereignty in this matter, but he giveth no assurance of a pardon to him before hand; he indeed of●fereth it, tells him where it is, and how to be obtained, encourageth him to wait for it, offereth him his assistance: but all this while the matter● is in suspense as to the man; and if he complyn ●th not with these offers, he remaineth in a state of condemnation. God is not wont to reveal his purpose to the man on this account, till he hath ●ven being to it in his Providence, and this assurance follows upon that faith by which he ●mbraced the offer of Grace which had been ●ade to him.  
7. That this Forgiveness is applied upon the plight●g of the New Covenant. As to the opinion of Justification from Eternity, or upon Christ's Re●irrection, the mistake of it hath been before observed: the promise of it made unto Christ, and ●he accquittance given to Christ for his Redeemed, ●as to be applied to them in the Gospel way and ●rder. The actual Forgiving their Sins, belongeth to the work of Application; and God hath in ●he Gospel opened a New Covenant, in which ●he carrieth on the Reconciliation, so that after Christ had Reconciled God to us, we are sent to, ●nd entreated to be Reconciled to God. 2 Cor. 5. 19, 20. And there are the terms of the Covenant, according to the tenor whereof it is brought about; ●nd therefore called a Covenant of Peace, Mal. 2. 5. because upon the making it with the Soul, the Peace of God is brought into it, to which belongs ●his Forgiveness. And so, upon every renewal of Covenant, upon any difference that Sin hath made: this Peace is restored, upon a new application of Forgiveness  
8. Hence this Forgiveness is always connected with Faith and Repentance. There is great dust raised about the word Condition, and whether Faith and Repentance be Conditional in the New Covenants I know no danger in calling them so, if rightly understood; however, it is enough to say, that there is a close Connexion between these, and the benefits contained in the New Covenant. I● grant, we may call them Benefits too, being fruits● of God's Everlasting Love, and operations of his Spirit in and with the means, and things promised to Christ in the Covenant of Redemption, in● behalf of those whom he was to Die for. But in the New Covenant, they are acts of preventing Grace, and are not promised on any Condition's to us: all the offers of Spiritual Good are there made to Repenting and Believing: so that both the Invitations of the Gospel, and the Evangelical commands Published in it, require this of us, though not of ourselves, but we must wait for them as a Gift from God: yet this is a great Truth, that there are no other Saving benefi● conferred on us without them, and there is a reciprocation in them, which is as much as is to be understood in calling them Conditions; viz. that without Faith and Repentance, there is no Forgiveness: if God giveth not this Grace, neither doth he the other, Acts 5. 31. and that whenever God bestow● these upon any, he together with it brings them into a State of Pardon: true Faith hath all Salivation secured to it, Heb 10. 39  
9 This Confession of Sin is a necessary concomitant of the Repentance of Faith. And there are two things wherein this necessity will be discovered.  
1. The promise of Forgiveness includes this Hypothes● lie it. That the Promises of the Covenant do run Hypothetically, is not only manifest from the nature of a Covenant, but also evident from the tenor of Scripture expressions about it, & though there be something else besides confession, put in, yet this is mentioned, in Prov. 28. 13. 1 Joh 1. 9 Where is intended a penitent confession, such as accompanieth true Repentance; else Pharaoh may confess, etc. And see how God insists upon it, Jer. 3. 12, 13. And not one word of encouragement is given in the whole Book of God, for any to hope for pardon, who will not confess; nay chiding and covering is threatened.  
2. There can be no kindly Repentance expressed without it. No other way to testify it: For,  
1. Sin must be seen in its colours if ever it be re●ented of. There must such a Conviction pass upon the man as shall make him to know the sinfulness of his sin, so as to discover it vile and hateful, else he will not repent of it. Every natural man is in love with Sin; natural corruption calls ●t good, approves of it; he hath chosen it, and ●ll he hath another discovery made of it to him, ●e will hold it fast, & not let it go. In true Repen●nce there is a turuing from sin, and it is the act of a ●asonable Creature, and therefore he must see ●eason for it, else he will not, because his heart knit to it; and there are two things necessary to ●e seen in it, viz. The miseries it hath exposed him ●●, and the vileness of its nature: for though a ●al Repentance may be wrought by the former, ●t that which is Evangelical will not be without the latter, hence both are put together, Jer. 2. 1●. The end of Conviction is to drive the man so Repentance, and hence will naturally draw some such a Confession of it.  
2. The Sin thus seen must be hearty bewail There is a Sorrow for Sin that accompanieth tru● Repentance, and helps to make it unrepentable, and is to be a witness that it is sincere. It is not enough that the man leave off the former practice of the Sin, but Repentance requires that he express real grief of heart that ever he was guilty 〈◊〉 sinning, so Ephraim, Jer. 31. 18. And God promiseth to put such a spirit into his people, when he cometh to turn them graciously, Zech. 12. 10. 〈◊〉 In which bewailing of Sin, there is, besides him grief for it, a lamentable crying out against it, that which hath brought all our misery upon 〈◊〉 so Paul, in Rom. 7. And this also carrieth in an implicit confession, especially when we consider that he must bewail it as his own, Ezek. 17. 16.  
3. The man must judge himself for it. In t● Repentance there is a formal process in the m●● against himself. Conscience doth, in the na● of God, call a Court in the man; he Summon himself to the Tribunal; he indicts himself 〈◊〉 sinning against God, in transgressing his H● Law, chargeth it on himself as done voluntan● by the naughtiness of his own heart, finds himself Guilty, and ratifieth the threatening of God Word against himself; all this is contained in t●● one Hypothesis, 1 Joh. 3. 20. If our heart cond●● us. The word is used for the ●pronouncing Sentence on a Guilty Malefactor. Now what cadence doth the man use in this process but his ●n Conscience, which is done by a free and ●ll confession, acknowledging that he hath done ●●e thing, and done sinfully in it, Psal. 106. 6.  
4. He must turn away from it by an utter rejecting Repentance is a turning, and that supposeth ●o terms, now the term from which, is his 〈◊〉 and what manner of turning this is, the word of God acquainteth us. There is a turning ●●m it by abstinence, or leaving off, and that sup●●seth a being persuaded of the unprofitableness, ●●d vileness of it, which carrieth in it an acknowledgement, Job. 33. 27. But there is also in this ●●ning, an abjuration of it; the man is divorced ●n his sin, he casteth it off, resolving never to ●●ve to do with it any more, Hos. 14. 8. Job. 34. ●. And this is attended with a self loathing, and ●●red of his sin, and putting it to open shame, ●●ich must needs carry such a confession in it.  
5. He must turn unto God. This is the term to ●hich all true Repentance leads, so God points ●●em, Jer. 4. 1. If you will return, return to me; a man leaveth off one sin, and diverteth to either, this is only a traversing of his way. and ●●veth that he hath left no sin hearty. Now ●our turning from Sin to God, there are two ●●ngs aimed at, without both which there is acceptable turning, and both of them call confession; we turn to him for his favour, ●●d that we may obtain reconciliation, and we 〈◊〉 of him pardon, which that we may gain, he expecteth our hearty confession; and we d● it with a full purpose to devote ourselves to 〈◊〉 Service thence forward, and that presumes a confession that we have before been uneven in it, a●● seek of him grace to carry it more upright afterwards, Psal. 80. 18.  
10. The Glory of God is much concerned in the Confession. It is suitably accommodated to the way in which God will exalt his name in the Salvation of Sinners; for,  
1. Forgiveness of Sins is an act of Gods free fav●● to the Sinner. He was fallen under the Condemnation of the Law, and into the hand of Revenging Justice, the Sentence was passed upon h●● that he must die, and it was righteous: he himself was utterly unable to satisfy for his o●● Gild, nor was there a ransom price to be fou● in heaven or earth, among created beings, t●● would answer the demands of Justice, or buy 〈◊〉 his penalty from him: If ever then he be 〈◊〉 livered from the Wrath to come God must provide his own Satisfaction, and confer it up●● the Sinner, gratis, and he must have it with money and price: Gods pardon is bestowed 〈◊〉 his own name sake, Psal. 25. 11.  
2. God's design in this, is the Exaltation of 〈◊〉 Glory of his Grace, in pardoning the Sinner. 〈◊〉 must have some design in all his Works, be● a wise and intelligent Agent: this design m● ultimately refer to his own Glory, for, be● the chief Good, he must be the last end of things: hence, though he aimeth at the Sin● Salvation in it, yet that must be in order and subordination to his own Glory; which can be no other than his Declarative Glory: for, as to that which is essential to him, it is perfect, nor can it be greater or lesser. Now, though his Justice doth receive a wonderful illustration, and sits in State, ●n the way which he hath contrived to bring this about, yet the great Attribute which is celebrated ●n and by this effect, is his Grace: nor can we conceive how this Attribute could be more eminently illustrated, than in this way. What greater Grace can we think of, than that the great God, ●he hath no need of the Creature, was highly provoked by it, and could have gotten himself a ●ame for ever in its eternal ruin, should without ●o much as being sought to by the Sinner, of his ●wn mere good will, provide so richly for its deliverance from Wrath, as not to spare his own Son, ●●t give him for a ransom. Well might the Apostle ascribe it hither, Eph. 1. 5, 6.  
3. Hence this rich grace of his is to be celebrated by ●s in it. As we are the monuments of it, so he expects of us suitably to be acknowledged for 〈◊〉 We must not only be the instances, but the proclaimers of this Grace, we are not only to be ●assive, but active in Glorifying God; and he hereby layeth on us the most potent obligation hereto. We can never recompense him for his ●●ndness, and if we give him not the praise of it, 〈◊〉 do nothing at all; all the acclamations in the 〈◊〉 Temple are to be Grace, Grace; Heavens Hal●●●jah's are to be celebrated with the acknowledgements of this free Grace: and how much have pardoned men counted themselves obliged to give him the glory of it here? Psal. 10. begin. Isa. 12. 1.  
4. To the due acknowledgement of this grace it is requisite.  
1. That we be sensible how vile we have made ourselves by Sin. Sin is, by God's holy and wise Ordination, become the foil of Grace: It did not come into the world but by Divine permission and had not God had some wise and holy end in it, he had not permitted it, now this end, i● regard of his Chosen, was to take occasion by i● to exalt his Grace in their Salvation: hence the viler they have made themselves by sin, the m●● exalted is this Grace in their Salvation, Rom. 5. 20. According to the resentments that men have of s●● such will be the esteem they put upon the Grace by which it is forgiven, Luk. 7. 47. God w●● therefore make men to know, that their Sin ha● been great and horrible, that it hath run them i● arrears Ten thousand Talents to Justice, made them men of Death, and bound them over to everlasting misery, that so they may know what kindness is shown them in bestowing a pardon on them.  
2. That we address God humbly for forgiveness. He indeed giveth it freely, yet he will have the Sinner humbly petition him for it, Ezek. 36. 3●. I will be sought to by the house of Israel to do this fo● them. God must give us the Grace rightly to let him; his preventing mercy is first in this work but yet he cometh in this way. He first make● the Sinner sensible of his misery, and with it revealeth the remedy, and stirreth him up to petition his favour; and in this way he applieth the pardon to him: and how else should he be acknowledged the forgiver of it?  
3. That hence we Celebrate his Justice in Condemning us. The way for us to obtain God's pardon, is not only to come to him for it, but to come with ropes on our heads, making it to appear that we not only know ourselves under a Sentence of Death, but that he would be righteous if he should execute it upon us, Dan. 9 8. Psal. 51. 4. Nor can there be a right apprehension of God's Grace, till first there be a confession of our merit: till we believe it was right for us to die, we cannot think it a mere favour for us to live.  
4. That we seek this pardon in Christ's name, acknowledging our unworthiness of it. It is through Christ that we obtain forgiveness, and therefore it is to be sought in him, or for his sake: for it is through his Mediation that all this grace cometh to be communicated to us: and we shall never go on his account, till we find that we have no other account to go upon; as long as we have a righteousness or worthiness of our own, Christ is disregarded, Rom. 10. 2, 3. That therefore must be rejected, that this may be sought after, Phil. 3. 9 Now all this involveth in it such a confession as we have been considering of, & cannot be without it.  
II. This therefore is one great end of Gods bringing us into distress. Terrors of Conscience, and trouble of mind, are part of the Curse fallen upon man for sin; and in the ungodly are often but the beginning of sorrows: but in God's Elect, whether in order to Conversion, or after they were Converted, they are on a gracious design: and what is that but to make way for bringing them to a more settled and stable peace? we are very hard to be brought to confess & so give Glory to God; he is therefore put upon it to bring us into trouble, to terrify our Consciences, to make our Sins extremely bitter to us, that we may be excited to seek our peace of him; and now he bringeth us upon our knees, makes us to open our hearts and mouths, in the deepest resentments, and most self abasing acknowledgements of out vileness by reason of sin, Hos. 5. 15. Now God will attain his own design in and by it, 〈◊〉 than he bringeth us into trouble, that we may be made to take the shame to ourselves, and confess unto him; the next and proper way to get out of the trouble again, is by a ready and free Confession of the sin which hath procured this sore distress for us.  
USE I. We may hence learn one principal reason why many lie so long under the burden of a distressed Conscience. It is a thing observable, that there are many who, though they have made a good profession, are much exercised in their minds, and greatly perplexed in spirit, by reason of their sins, and find no relief against it: they can get no satisfactory evidence that they are forgiven, but are apt to think that all their sins lie out against them to their Condemnation; and there must be some reason why it is so with them, which it concerns them carefully to inquire after. Here observe;  
1. That God may have forgiven their sin, and not ●r the present witness it in their Consciences. As a ●an may be in a pardoned state and yet question whether he be so or no, by reason of darkness in his mind, and the Spirits withholding his testimony; so it may be in respect of the actual forgiveness of this or that sin that he hath fallen into: ●e may have repent, confessed, sought forgiveness, and God hath pardoned him, and yet doth not instantly proclaim it in his Conscience; and ●e acteth much of his Holy Sovereignty herein, ●or reasons known to himself, so that we have a ●reat deal of reason charitably to think this of ●ome that are under the hurries of such perplexi●es: And let not such be overborne with the mis●ivings of their hearts, but say to themselves as he, Psal. 43. 5. Why art thou cast down, etc. God will have his time to let them know it, though now they are in the dark about it.  
2. But usually the reason of the distress lieth in the ●ant of a right confession. It is good therefore in such 〈◊〉 searching time to inquire whether we have not ●alled on this account, and this may be discovered in several respects; for either,  
1. Instead of confessing our Sins, we have sought to abide them. And this is a fault that not only Un●generate men are guilty of, but the Godly too often are overtaken withal Either we seek to hid it from God by a vain presumption that he will not ●ake notice of it; if not directly, yet indirectly and by consequence; as the Psalmist Context, v● Or we seek to hid it from our own Consciences, by flattering ourselves into a fond persuasion, that we have done nothing amiss, seeking 〈◊〉 justice ourselves, and nourishing an opinion th●● we are innocent: or by some sinful courses take to hid it from men, whereby we increase ou● Gild; as David did in the case of Bathshel● Now this is the right course to pull troubles o● our own minds; we can do nothing more directly to bring this distress upon us. Or,  
2. Instead of Confessing, we hope to make up all 〈◊〉 a reformation of our own. There is such pride natural to us, that we had rather do any thing th●● abase ourselves to a right confessing of our sins and so, upon conviction that we have done amis●, we are apt to think that a little endeavour to amend this, by abstaining from the sin, and practising the contrary duty, will make up all again and count it more credit to repair ourselves i● this way, than by an humble going to God for pardon, in a self abasing acknowledgement of ou● vileness; this made them make such an enquiry Mic. 6. 6. Here is something of self to be seen whereas in the other way self is utterly denied that God alone may be Glorified; and though we have left off such things, and do them no more, yet Gospel Repentance of them hath not bee● exercised by us, and so the root of the trouble abideth. Or,  
3. If we do make some confession, it is not right It is not such as God expecteth. Either,  
1. We do not confess all. Our acknowledgement is with reserves: there is some sin that we hid under our tongues; there is something that we come and tell God of, and make a fair show of Religious doing duty in it, but we keep back a part; how frequent a thing is it for us to go about to put God off with half confessions? how apt to think a little piece of a confession is a great matter, and count that we have gone through our duty in this regard, when we have not gone half way in it? and this argueth a false heart, that confesseth some, to hid the rest: but God will not be so mocked. Or,  
2. We do not make our Confession penitently. It is an humble Confession that God looks for; and there is a proud sort of Confession that we are prone to: and it appears in such things;  
1. We do not take the whole blame to ourselves. We confess the fact, and it may be our folly too, but withal we seek in part to put it off somewhere else, possibly the bigger part, and reserve the least for ourselves: we make fearful cries against the Devil; the Devil tempted me, and was too subtle for me; etc. The Devil indeed is called the Tempter, but remember, it is not his, but our fault if we are tempted, Jam. 1. 14. Acts 5. 3. Satan's Instruments also shall be brought in for our excuse: I had not done it but for such or such an one, etc. As if they could have forced our consent against our will: yea, God himself shall be reflected on to extenuate our fault; this is not the Confession that is truly penitent.  
2. We are not duly ashamed of ourselves for our Sin. And this follows upon the former for all excuses are but fig-leaves to cover o● own nakedness with; they are but pretence on which we may hold up our heads with the more confidence, whiles our mouths are no● stopped, but we have something to plead for ourselves, we do not express the due abasement that God looks for of us, till we can come to say as he, Ezra. 9 6. I am ashamed, and blush to lift up my face, etc. A proud confession will never find acceptance with him, who seethe th● proud afar off: the lower we lie in the du●● the nearer we are to find him.  
3. We do not duly Justify God in our acknowledgements. When we think ourselves not 〈◊〉 much to blame as others, when we lay the fa●● on Satan or his Instruments, when we complain of God's withdrawings, or Providential exposing us to Temptation, when we charge him for not affording us his assistances, and thereupon think it over severe for him to proceed with us according to the rigour of the Law; in all which we reflect on, and do not Justify him: how then should be receive such a Confession.  
4. We do not forsake the sins we confess. Right Confession is always accompanied with a setting ourselves against the Sin we confess, and an utter renouncing of it: it is to make it bitter to us, and fortify us against it: if therefore we confess, and to turn to our folly, and then confess again, and so g● in a round, this nothing but trifling, and will find no acceptance. Or,  
5. Though we do confess, yet we do not submit ourselves to Sovereign Grace, and resolve our hopes into the mere mercy of God. Confession is the way to find mercy, but if we think to earn forgiveness by it, hoping thus to expiate the Gild of our sin, we are acted by a legal spirit, and put ourselves farther away from forgiveness. In a right Confession there is always a resignation, Luk 15. 18, 19 And he that hath had a true sight of his sin, and acknowledged it accordingly, must needs see that Sovereign Mercy only can help him, and accordingly cast himself down there, and yield it to be just with God to condemn him, and that it is free grace if he will pardon him; and hence all his hope is in Gospel Grace, by Jesus Christ; till than we come hither, no wonder if all our Confessions afford us no relief. Are we then under distress on our Consciences by reason of our sins? let us bring ourselves on these trials, that we may know, whence it proceeds: And to move us, Consider,  
1. There is a reason why we find no relief. God is wise in the management of all his Providences towards the Children of men; and this affair is certainly governed by this Providence; there are the causes of all, and he doth nothing but what he hath reason for, and an holy design in, and it is good for us humbly to make enquiry after it, the, Job. 10. 2. Show me why thou contendest with 〈◊〉.  
2. God is faithful to his promises. He is frequently better, but never worse than his word. The Scripture is abundant in asserting God's faithfulness, for our encouragement to trust in him: and there are many attestations given to it, by such as have made the trial. Now there are gracious Promises made to such as ingeniously confess their Sins to God; as he requireth it in the New-Covenant, so he encourageth it; and it is certain that he cannot deny himself.  
3. Hence there is certainly some blame in you that must be removed, in order to your receiving the promised benefit. There is such a defect in your Confession, as rendereth it another thing from that which the Gospel requires of you: and if you would have him to come to you, and witness his pardoning mercy in you, that must be rectified. It is then necessary that you make a through trial on this account, how else shall you know what is your present duty? If you sit down discouraged, you thereby charge God; but if you make a through search, you may so be set in the right way.  
USE. II. For Exhortation to all to the practice of this Duty. And there is argument enough in the Doctrine to move us hereto. If this be the proper & necessary course to relieve us in distress, let us then, whensoever we find any such trouble coming upon us, apply ourselves unto this way, as we hope to find any relief against it. And there is none whose condition this may not be, and it is good to be laying in for it. Let this be particularly applied,  
1. To the Unconverted: Such as are yet strangers to forgiveness. And there are two sorts, to whom distinctly.  
1. To the secure Sinner; who feeleth no trouble on his Conscience, but all is quiet, and so he looks upon himself unconcerned in this affair.  
Consider,  
1. You are Sinners. That is the condition of all men by nature, Rom. 5. 12. Yea your whole course in this world hath been a trade of Sin, Gen. 8. 21. You have done nothing else since you were born but sin against God; this is the very Character given of a natural man, Psal. 58. The wicked is estranged from the womb, they go astray as soon as they are born.  
2. You are on this account Guilty before God. This is the state in which all men are by reason of sin, Rom. 3. 19 There is always a Gild cleaving to sin, till by a pardon it be removed: where therefore Sin may be charged, and is not forgiven, it insurreth Gild; and every unpardoned one is under the efficacy of the Sentence.  
3. Hence you have the matter of this distress on you. And what is it that is so bitter and burden-some to the Conscience, but a Conviction of Sin, and apprehension of the Gild that attendeth it? It is a fear of the wrath of God, arising from an expectation of having it fall upon us: whiles then you are under Gild, there needs nothing but the awakening of Conscience, and making it to feel the impressions thereof upon it, to bring the man under the most hellish amazements that can be thought of. It is only because Conscience is asleep, that you are quiet, and God knoweth how to rouse it when he pleaseth, and he will certain●● do it sooner or later: There is no peace to the wicked Isa. 57 20.  
4. Your nourishing your security, doth but lay in s● make your distress the more terrible. You may enjoy a little present ease by it, but will be forced to pay interest for it afterwards. The calm will be over and a storm will arise, there is no preventing it and not only so, but the tempest will be the mo●● impetuous. Your Fair Days are but Wether breeders, and all the Sins with which you nourish this security will help to aggravate your Gild, and make the remorces of Conscience more severe. Here then,  
1. Be willing to be convinced of you Sin. Have a care of stifling the Convictions which God affordeth you in his Word and Providence: take he●● of hardening your hearts against Counsels, or shutting your eyes upon the light that is offered you, to discover your Sin to you. Whatsoever content you find in thus doing for the present, it will be bitter in the end. God cometh now to show you your Sin in the way of a Treaty of Peace and saith, as Jer. 2. 19 Know that it is an evil and bitter thing. etc. And if you do not hearken, he will show it you another way.  
2. See the danger you are in by reason of it. If Si● lieth at the door, you are in a perilous Condition there is no safety, the wrath of God is out against you, and Vengeance hangs over your heads Holiness, Justice, Truth, stand engaged to do Execution upon you, and all the fearful Curses written in the Book of God are your portion, and how can you Escape?  
3. Be persuaded how vain it is for you to go about to cover it. Who ever did so and prospered? What a madness is it to think to hid the most secret enormities from the eyes of God, who is Omniscient, and knows you a great deal more intimately and throughly than you do yourselves, and can, when he will make your sin to find you out?  
4. Take encouragement to hope for mercy by the Gospel discovery of Christ. The great temptation to keep silence is a Spirit of fear, that urgeth us to despair of mercy; that driveth us to hid ourselves as Adam did. Now God hath in the Gospel made a Proclamation of peace to Sinners, and shown them the way to pardon: think then of this, and let it melt your heart, and drive you to fall down at his feet, and make the most enlarged acknowledgement of your sins, ask his pity. This is the most kindly and genuine working of the Evangelical offers of Grace, when they work us to the deepest sense, and draw forth our most hearty Confessions unto God.  
2. To the awakened and terrified Sinner, whose Conscience is roused, and who hath his sins set in order before him, and is thereupon under fearful agonies in his mind: If you ever hope to find solid comfort, ●our next business is to come to this Confession: and for your quickening and encouragement,  
Consider;  
1. You are in the hand of an Holy God. A God who stands on his honour, and will have his Glory from or by all his Creatures: you must therefore voluntarily give it to him, or else he will strain for it, and so recover it upon you. Now all Sin is a falling short of his Glory, Rom. 3. 23. It is a dishonouring of him: and no little of his Holiness is displayed in his showing his hatred of it; Hab. 1. 13. And you have no other way to glorify this Holiness, but by a free and full Confession.  
2. He is yet a merciful God. Though you have greatly dishonoured, and grievously provoked him by sin, yet there is mercy with him; he hath published and proclaimed this mercy of his l●● the Gospel, and inviteth weary and burdened Sinners to come to him for it, Mat. 11. 28. All the Messages of peace that are sent to Sinners by the Gospel, and the fair tenders therein made to them, and the patiented waiting of God, with the strive of his Spirit, are a witness to thi●● that there is mercy to be had from him, if 〈◊〉 be rightly sought.  
3. But he expecteth that you come for this men with ropes on your heads. He looketh that you should give him all the signal testimony of a de● conviction that you deserve no mercy from hi● but that he do Execution upon you according 〈◊〉 the demerit of your sin; and that you lie at 〈◊〉 foot as those that have no injustice to impute him, if he should fall upon and destroy you; a●● acknowledge his mere mercy in your pardon.  
4. In this way there is hope for you, and in other. Thus only can his spotless Holiness be vindicated, and his Justice shine forth, when you declare that not for your sakes, but for his own name sake he doth it: when you so apply to the Righteousness of Christ alone for his favour; and to such as thus do, he hath opened a door of hope: he hath said, that he that confesseth and forsaketh shall find mercy, Prov. 28. 13. He hath proclaimed an invitation to such, Jer. 3. 12, 13. Thus the Publican came and was Justified: thus the Prodigal came and was received into favour: and if you seek redress in any other way, your wound may be skinned over, but never healed.  
2. To the Converted. You that are in a pardoned state, this Exhortation belongs to you also, and there is never an one of you but may have occasion for making use of it. Remember there is ●one of us but is daily liable to sin, whiles a deceitful heart within, and a tempting Devil, and a ●●ning world without, are giving us provocation: and if we are drawn into sin, we are thereby exposed to trouble, it makes a wound, and we may ●ook for pain. The Spirit of God will put us to ●ouble in order to a kindly repentance; and Sa●●n will molest us, seeking to drive us to despair; and when it is so, the only way in which we ●an look for stable relief is in a right acknowledging of our sins to God. And here,  
1. Keep up the exercise of thus confessing for the repenting of this distress. There are daily failings ●nd follies in us; and these will scratch us, and ●stly fester, if not heeded. There are that have had much quiet and peace, and have not fallen into any scandalous sin, and yet have lost the apprehension of their peace, and are full of trouble; and it hath been occasioned by a neglect of themselves in regard of sins of daily infirmity. Be then advised,  
1. To be calling yourselves to a daily account. Inquire and see what Sins have passed you, and with what allowance they have so done: it may be vain thoughts entertained, and taken too much content in: it may be some foolish or frothy communication sported in; some sinful passion given too much way to; some duty neglected; some dishonour done to God by others which you have not duly witnessed against; and if you inquire not, you will be at a loss.  
2. Upon discovery, to bring every such sin, and ley it open before God ingeniously. Make an humble hearty, and distinct confession over it, and be● of God his forgiveness. Out of doubt this i● employed in that petition, which Christ hath made one essential part of our daily prayer to God; Forgive us our Sins. If thus we would improve our Consciences as our Monitors, encourage their fidelity in it, take their rebukes we●● and so use them, it would prevent their being forced to be our accusers; and thus addressing of God, would also be the way to keep 〈◊〉 Communion with him, and prevent the withdrawings of his familiar manifestation of himself to us.  
3. Let us be seriously earnest with God that will search us. It is this hiding of sin that usually creates all the trouble to a Child of God; if we could fly to Christ presently to have his Balm poured in, it would not likely be so; and because we cannot of ourselves know all our Errors, we should go to him to discover them; thus is he advised to do, Job. 34. 32. Thus did the Psalmist, Psal. 26. begin. 139. 23. And I believe there is not a better note of truth and sincerity of heart, than an earnest desire to have our sins discovered to us in order to our through repentance of them, and a ready entertaining of any Convictions offered to us on the account; it saith that we are jealous of ourselves with an holy jealousy, and that we hate sin as our worst enemy.  
2. Are you under distress of Conscience? Take this course for your recovery again. Encouragements to this will follow in the next Doctrine.  
For Direction,  
1. Be convinced that your sinful silence hath occasined this trouble. If you had not gone about ●o hid and dissemble, it would never have ●ome to this. I believe that upon due enquiry, you will seldom miss of finding this to impute to yourselves.  
2. Be sure now to lay yourselves open to God, without any reserves. Keep silence no longer; ●ince the matter no more; deal plainly and openly with that God who searcheth hearts and ●●eth them throughly: lay yourselves as low, and make yourselves as vile as may be before him. Thus have Gods Children been wont to do.  
3. And now confess and bewail your former silence too. So doth the Psalmist, verse 3. Acknowledge this to have procured your trouble, and justify God in it. Charge folly on yourselves, and say that God hath been righteous, and merciful too in thus afflicting you.  
4. If yet upon such confession you find no relief, but the distress abideth; then,  
1. Examine your Confessions. See if they have been right in all the respects of them, or whether there be not some notorious defect. It is good ever to suspect ourselves, our own deceitful hearts. Have you been through without reserves? have you laid load sufficient on your sins? have you hearty renounced and forsaken them? do you maintain a more strict watch over yourselves, etc.  
2. Now wait on God patiently for the Testimony of his Spirit, and resolve to tarry his time.  
1. Think how just it is with God to keep silence. You did so sinfully, but he doth it righteously and it is fit for you to wait his leisure, who i● free in his Grace, and owes you nothing b●● confusion.  
2. Improve his silence to make you more humble and vile in your own eyes. He would have you to know that he hath now spit in your face, and if he shut you out of the camp seven days, it is to abide you: labour after a gracious silence; say as h● Psal. 39 9 I was dumb, I opened not my mouth, because thou didst it.  
3. Remember there is none else can speak peace 〈◊〉 you but he. He only can bind up your wounds, an● set your broken bones: if he will not, none else can: and if he will let you feel the pain of it first, there is no wrong doing with him: he knoweth his own designs.  
4. Be sure to hope in his Grace. Hope must nourish Patience; believe that he is a Gracious God, and hath made gracious promises, and cannot lie; and though he tarry for the present, he will come in due time; and blessed are they that wait for him.  
2. It now followeth that we consider of the success that the Psalmist found, upon his free and full confession of his Sin; thou forgavest the iniquity of my sin. Doubtless David here recommends his experience for the encouragement of others on like occasions, and the words are very emphatical: he tells us that he acknowledged, and then addeth, that he did say that he would do so, and that upon this purpose God forgave him. This seemeth to refer to, 2 Sam. 12. 13. He there made a short acknowledgement, upon which the Prophet declareth his pardon: but he with this resolved on a more ample and enlarged business of it, notwithstanding the intervening forgiveness: this he accomplished and hath left upon record, in Psal. 51. And it tells us, That sense of a pardon, should not prevent, but increase our humble acknowledgement of our sin unto God. And indeed, there is nothing that more tendeth to melt an ingenious soul, into self abhorrence for his sin, than the wonderful kindness of God in being so ready to forgive it. The word [Forgavest] is the same that is used, verse 1. Where we took notice of the import of it. In sum Sin is then forgiven when the Gild of it is removed, and God is reconciled to the person; and so he is delivered from the Curse threatened in the Law: And it is remarkable, that he doth not only say, thou forgavest my sin, but the iniquity of my sin. This is diversely understood by Interpreters, but all agreeable to the matter in hand. The word translated Iniquity properly signifieth, Crookedness, Pravity, Perverseness, Maliciousness; but is not so here to be understood; for the taking away of that properly belongeth to Sanctification, whereas Forgiveness belongeth to Justification. Some therefore read it, Gild, and so the word is often used, because Sin is, by reason of its relation to the Law, attended with Gild, and then it is that, which forgiveness hath the immediate respect unto. Others read it Punishment, in which sense also the Scripture useth it, by a like Metonymy; which is consequent upon Gild, that being nothing else but a binding the Creature over to suffer it, and is therefore removed together with it. Others suppose the Psalmist to use this expression to set forth the wondrousness of God's forgiving Grace, by the consideration of the greatness of his sin, which was thus forgiven, and read it, my most sinful sin, and Paul seemeth to borrow his expression from hence Rom. 7. 13. q. d. my Sin was extraordinary great and yet thou so readily forgavest it. In a word the Iniquity of sin is, in that it is a violation of the Command of God, and thereby a just provocation given him, to break forth in revenges upon ●●e Sinner for it: and this is that which is remov●● by forgiveness. Hence,    

God's readiness to forgive on Penitent Confession.  
DOCTRINE.  
GOD is exceeding ready to Forgive the truly Penitent, upon their humble Confession, how great ●ever their Sins have been. The Psalmist here commends God to us for one wonderfully prone 〈◊〉 pardon penitent Sinners, upon his own very ●●rge experience. What this Confession is hath ●een already observed under the former Doctrine. Here therefore we may further Inquire.  
1. What is implied in this forgiveness?  
2. Wherein the readiness of God to forgive is discovered?  
3. What influence such Confession hath to the obtaining this forgiveness?  
1. What is implied in this Forgiveness?  
A. Forgiveness properly signifieth a free remission of 〈◊〉 offence, without any satisfaction made by the person 〈◊〉 forgiven. For, when a man hath fully satisfied ●t the injury, he hath bought his peace, and it ●ould be injustice to pursue him for it afterwards: 〈◊〉 Forgiveness is an act of free favour. Now this may be considered either in respect of personal wrongs between man and man, or with regard i● the Transgression of a Law, wherein there is a penalty due in Justice, and the Judge is concerned in pursuing it: and this latter best resembleth the case of a Sinner; and in this respect, satisfaction may be given to the Law, by the procurement of the Judge, that so Justice be not perverted, and yet a free pardon may upon it be given to the Offender, who did nothing to the procuring of that satisfaction; and such is the case here. This Forgiveness than belongs to, and is one essential part of Justification; and therefore presumeth such a satisfaction made, and accepted by God, upon which, and in respect to which, he proceedeth to pass an act of forgiveness upon the person who before stood Guilty: and it properly consisteth in a free and full discharging of him from the whole Condemnation of the Law, and putting him out of the danger of it: and hath these things contained in it.  
1. He is supposed to be arraigned, tried at God's Bar, and there found Guilty, and Sentence of Death there past upon him for his sin. All this in course goeth before, and maketh way for a pardon; and this the Spirit of God doth in the Conscience when he Erecteth a Tribunal in God's Name, and formally proceedeth: We read of our own heart condemning us, 1 Joh. 3. 20. And this is the first work of Conviction, ascribed to the Spirit, Joh 1●. 8. without which the riches of God's grace cannot be suitably apprehended, and acknowledged by the pardoned one.  
2. Hereupon God, by an act of Sovereign Grace revokes the Sentence. The man is first condemned, and then pardoned; and though God hath always an eye to the Propitiatary Sacrifice in it, by virtue of which he can be both just and merciful; yet in the application of it to the person, as he manifesteth his Grace, so he acteth his Sovereignty, Rom. 9 18. And here he disannuls, and makes void the Sentence, in respect of the Sinners person, Job 33. 24.  
3. By virtue of this act, the Sinner is made as free from the Condemnation of the Law, as if he had never transgressed it. Rom. 6. 14. He is delivered from his Judge, there is no more Condemnation, Chap. 8. 1. 33, 34. His Sin is sunk into the depth of oblivion, and shall no more rise up against him.  
4. This act, being Forinsical, is entered on record to stand irrevocable. We read of Books to be Opened in the Great Day, out of which men are to be Judged, Rev. 20. 12. Now in these Books are Registered all acts that have formerly passed; not only the Sins of men, but all the Transactions between God and them; and so all the pardons that have past. So that in that Judgement, though it be found that all were Sinners, and Condemned, yet the pardons that have been given out, are filled, and will there be produced. Now there is a double record, or two Books wherein the act is written.  
1. There are the Records of Heaven, or the Rolls of Eternity. And this is the first original authentic Register of this forgiveness; and many times is passed some while before the other: and is indeed nothing else but God's gracious revoking the Sentence, and enrolling the man among the number of the pardoned; whereby, whether he know it or no, his state is secured, and he is put out of the danger, whatsoever fear and terrors may perplex his mind about it.  
2. There is the Record of Conscience; which is the duplicate or transcript of the Original, signed, sealed, and witnessed by the Spirit of God in the Conscience of the person. A Copy of his pardon thus ratified i● given to him, and he is made to read and believe it, as coming from God himself, and from whence resulteth the Testimony of Conscience, acquitting of us, 1 Joh. 3. 21. If our heart condemn us not; etc. i. e. acquits us on good grounds: Now this God giveth to the man when he sees best: and this is more peculiarly aimed at in our Text, though not in separation from the former: for without that, this is a delusion, nor is there any safety in an acquitting Conscience, so long as God condemneth us.  
3. Wherein this readiness in God to forgive is discovered?  
A. Besides that God hath proclaimed this in his Word, to belong to his great and glorious Name, as that wherein he delighteth to make himself known to the Children of men, Exod. 34. 6, 7. There is abundant demonstration that he hath given for the confirmation of the truth of it.  
1. In that any of the sinful race of men have ever been forgiven. Such is the vile nature of Sin, so high is the affront that is offered to God by it; there is so much of malignity in the least Sin, and so great an indignity done to the Declarative Glory of God by it, that if he had not an heart in him to pardon, there had no such thing ever been heard of. One Sinner pardoned, though the least that ever was in the world, is a Monument of God's wonderful Grace, and proclaimeth him to be a forgiving God. One such instance saith that there is forgiveness with him; for it must proceed from his own voluntary inclination, who found the Sinner to be his Enemy, and might justly have destroyed him for ever. To see a Sinner saved from hell, is a matter of just admiration, to all such as ever were acquainted with the nature of Sin, and what it hath made men to be.  
2. In the way which he hath contrived to bring about the forgiveness of Sinners. The right consideration of this, will show us how deeply God's heart was engaged for it in the days of Eternity, and how unchangeably it is fixed on it, in as much as he laid it out before time, and pursued it to effect in the fullness of time; and truly this is that which hath surprised the Holy Angels themselves with astonishing wonder, and they still gaze upon it with greatest admiration; the Psalmist observeth, Psal. 130. 4. With thee there is forgiveness; but how comes it to be with him? how came he to have a stock of pardoning mercy laid up by him? It is true, nothing is more free than forgiveness, it cannot be bought by, but must be given to the Subject: but there must a door be opened for the extending of this; though God is prone to pardon, Psal. 86. 5. Yet there was that which lay in the way of it, which must be removed, else there could have been no application of it; the Justice of God which was concerned in, and by which the First Covenant was ratified, had righteously doomed man to die for sin, and the truth of God had declared that he would stand by his own Law; yea, and his Holiness, by which he is bound for his own Glory, would not admit that that Covenant should be baulked, Mat. 5. 18. How then shall the Sentence be Executed, and yet the Sinner be pardoned? There was but one way in which this could be brought about, and that was by the interposition of the Eternal Son of God, undertaking to be substituted in the Sinners room, and to answer all the demands of the Law in his stead, that so Justice, being satisfied, might conspire with Mercy in the Sinners Salvation, Psal. 85. 10. In which affair the Son of God must become man, and be humbled to death, and bear all the weight of Divine Displeasure, even all the penalties of sin, Isa. 53. 4, 5, 6. Nor was Salvation possibly to be had in any other way, Acts 4. 12. And yet such was the kindness of God, that all this should not obstruct the matter, but he would rather make all wonders to meet in one, and not Spare his own Son, but give him for us, that so he might express his kindness to us in pardoning out sins. And what greater discovery of good will could there be?  
3. In the free offers that he maketh of it to men. He hath not only made way for it, by the Obedience of his Son, who paid the price of our Redemption, but published it in the Gospel, and tendered it to all that come within the sound of that Proclamation: And there are two things that set forth his readiness to apply this forgiveness to Sinners.  
1. That he maketh offer of, and invites Sinners to accept it. He hath ordered that man be told that he hath forgiveness, and that they be bidden to come for it. He doth not wait till miserable Sinners cry to him for it; which yet would be a rich favour, if so they might find it at his hands, but because they sought it not, nor ever would have done so, he sends them an Embassy about it, Isa. 65. 1. 2 Cor. 5. 20. And would he do so, did he not delight in pardoning?  
2. That he offereth it freely. And if he did not do so, the Sinner must for ever go without it, for he had nothing to purchase it with. The Gospel Invitations come as freely as can be supposed, Isa. 55. 1. Rev. 22. 17. If it be here objected; you teach that there are Gospel Conditions on which it is only to be had; how then can it be said to be free? it may readily be replied; there are no other Conditions required in the Gospel, but what among men are required in order to receiving and being invested with the freest gift that can be: there is nothing but acceptance of this gift, and acknowledgement of the kindness of the bestower; faith is the hand that receiveth it, whereas unbelief puts it away; and is it not meet that he who would have the benefit of a gift, do accept of it? or doth such acceptance derogate from the grace of the Giver? and what is our Obedience, but our thankfulness to God for so unspeakable a gift? and shall any say the gift was not free, be cause I was thankful for it? the Sinner was worthy of death, and deserved no pardon, and yet he may have it for receiving, and is not God willing?  
4. In the urgent entreaties he useth with men to accept of this forgiveness. He not only offers it, but pleads and is very urgent and importunate with them, as if it were a kindness done him to take it of him, as well as to them in their having it; he useth all sorts of arguments to persuade them by; he tells them what need they stand in of it, that their eternal welfare depend upon it, that they are condemned and going to Execution, and must need perish, if they be not pardoned, and therefore how much they will stand in their own light, and be guilty of their own blood if they refuse it, Ezek. 33. 11. He acquaints them how much it cost his own Son to purchase it, else they had been hopeless; and hence how great an affront it will be to all that kindness of his, to despise it: It will be to trample on the precious blood, and to make their escape desperate, Heb. 2. 3. He urgeth on them the consideration of the vanity of all other objects, and courses from saving them from the Wrath to come, and that these refuges of lies will leave them naked and exposed to God's Indignation: he telleth them how acceptable it will be to him, if they take hold of this offer, and make their peace with him, and how much his grace will be illustrated thereby: he puts them in mind how gracious and merciful he is, Jer. 3. 13 Obviates all the discouragements that Satan and a misgiving heart offer to throw in the way to make them despair of obtaining pardon: and he doth all this with greatest urgency, beseeching them to be reconciled, 2 Cor. 5. 20.  
5. In the vast extent of this offer, and the application of it. And here we may observe.  
1. The universality of the offer, with the great number of those that are made to partake in it. The Proclamation is to all of what sort soever, that come within the call, it is unlimited, Isa. 55. 1. Rev. 22. 17. None are excepted but such as will debar themselves, nor any exempted, but those that have Sinned against the Holy Ghost; and they are such as have not only willingly, but spitefully rejected a Saviour, after great illumination, and open profession; and they have not been a few, but a multitude that have been made to taste and experience the efficacy of it; that have been pardoned, and all their iniquities are forgiven them; even all that have cordially accepted the offer, none excepted; and that there are no more, is because they would not, Joh. 5. 40.  
2. The quality of such as have been invited and accepted: this Call hath been extended,  
1. To Chief Sinners. Paul is a witness for this, 1 Tim. 1. 15. And he tells us what he had been, verse 13. And let Manasseh stand forth on this account, what a monster of Sin he was, see 2 Chron. 33. begin. Yet he obtained mercy and pardon upon his seeking God, and humbling himself before him.  
2. To the greatest of Sins. This is consequent on the former, yet hath its peculiar remarks. Look no farther than the instance of David: how grievous were his Sins which he perpetrated in his Murder and Adultery? and this is supposed to be the very ●●se on which he makes this precious remark in our Text. And were not Manassehs Sins also of the biggest size, and yet were forgiven him.  
3. To those that have abused his best and greatest favours. Gild is highly aggravated by Sinning against strong obligations laid on men by God to Serve him; when he hath done for them, as Hos. 11. 3. When he hath taken them into Covenant with himself, and they have dealt falsely in it; and yet to such is the offer made, Jer. 3. begin. and it is introduced with a mark of wonderment. We see how God by the Prophet expostulateth with David, 2 Sam. 12. 7, 8. And yet how readily is he forgiven? vers. 13.  
4. To those that have lain long in Sin, and multiplied rebellion against him: That have been stiff, refractory, and refused to return; have stopped their ears at calls and counsels, and run on in their obstinacy, Manasseh also was such an one, 2 Chron. 33. 10. And let us well weig● that wonderful Text, Isa. 43. 22, &c Verse 25. Though they have tired him with their provocations.  
6. In the great patience with which he waits on men, though they neglect these offers. When they bid him departed, and turn their backs upon him, he doth not presently issue out the Oath against them, and say they shall never have another offer made them; no, but when they have been breaking of the treaty, he reneweth it again, he cometh afresh, and tarrieth to see if it will not repent them. How long did he wait on the Old World, in the days of Noah? He tells us that he waits to be gracious, Isa. 30. 18. And in this waiting he trieth all courses with them, he useth fair and foul means, Promises, Threaten, Mercies, Judgements, and all to see if their hard hearts may be wrought over to a compliance with his offers of grace, and when all means fail, he is at a stand, and deliberates what to do with them, Hos. 6. 4. And expresseth himself as one that can hardly find in his heart to execute the doubly deserved Sentence of Wrath upon them, Hos. 11. 8.  
7. In the grief which he expresseth, when men after all wilfully reject his tendered forgiveness. He speaks after the manner of men, when he tells us of his Spirit being grieved at such carriages, Psal 95. 10. And what is this but a grief of compassion, extended to such as are in misery! he might justly be enraged at men's despising of such favour offered them, and fall on them in his fury; and may in time be provoked to it by their obstinacy; but how often doth he express such compassion, as Christ did, in Mat. 23. 37. Luke 19 41, 42. And this shows how ill God takes it, when men refuse him the glory of his Grace in forgiving them, by disregarding it, when he comes and begs their entertainment of it.  
8. In the wondrous efficacy of his power, prevailing over the greatest obstinacy of Sinners. And every pardoned Sinner is an instance of this; but for this, God's forgiveness had never been exemplified. Such is the malignity and enmity of heart in all men naturally, that they would never give it entertainment, did not he work it in them by the efficacy of his Almighty Spirit; till then all means, the most urgent plead, the most convincing arguments, signify nothing. When therefore all have been without success, he himself hath come in and wrought this change, putting in them that new heart, that hath closed with his Calls; on this account, we have God himself, so expressing himself, Isa. 57 17, 18. Hos. 11. 9 When it hath come to a casting voice, either he must turn them or ruin them, he hath taken this side; and when they were ready to be turned off for their wilfulness, he hath come to the very place of Execution, applied his grace to them, and made them to accept of him and his forgiveness.  
9 In that none ever truly sought it of him, that went away without it. Possibly he hath not presently recorded it in their Consciences, so as to give them the comfort of it; but he never spurned any away from the Throne of Grace, who in sense of their misery and unworthiness did humbly supplicate him for it; they sought his mercy and found it; Christ hath declared this plumply, Joh. 6. 37 And there never was an instance of so much as one that was defeated; the greatest Prodigal, such as he, Luke 15. If he hath come to himself, gone back to his Father, confessed his sins and deservings, and cast himself upon his Sovereign Grace, hath found him so ready, that he hath met him a great way off, taken him into his arms, and given him all the Testimonies of his pardon.  
3. What influence this confession hath into that forgiveness for the obtaining of it?  
A. 1. Negatively; it is neither the meritorious, nor the moving cause of God's forgiving us.  
1. It is not the meritorious cause of it. We have already observed that it is a free favour. It is indeed first merited for us, before we can partake in it; for it belongs to Justification: we are first ransomed, and then pardoned; but our confession hath no hand in this. It is through Christ's Blood that we obtain remission, by his stripes we are healed, Isa. 53. 5. Confession carrieth no satisfaction in it, but is a legal and full proof of our Gild; in it, we condemn ourselves; it saith, as Dan. 9 8. To us belongs Confusion; the Law left no room for a pardon upon acknowledgement; this is purely Evangelical.  
2. Nor is it the moving cause of it. Among men indeed, a tender heart is moved by an ingenious confession, and humble submission; and it makes, us to relent, and show compassion to a delinquent; but though such affections are ascribed to God, yet it is after the manner of men, and warily to be understood: Affections are attributed to him in regard of the Effects which flow from his fixed and unalterable will Confession is an adjunct of true Repentance, and God is the Author of that, as well as of the pardon, Acts 5. 31. To be able truly to confess Sin is his gift.  
2. Positively; this Confession belongs to the way in which God is wont to apply forgiveness to Sinners. God designed from Eternity to forgive them, but he hath laid out this Medium through which he will bring them to it. How God treats with Infants, is beyond our decision, but in regard of such as are of years of understanding, and under the Gospel, there are two things observable.  
1. That God requires this Confession of these that hope to obtain forgiveness of him. The influence therefore of one upon the other, is only as it is the way of Divine Appointment to obtain it; the promise so runs, Prov. 28. 13. And that clause is inserted, Jer. 3. 13. Only acknowledge, etc. God will be sought to for pardon, and there can be no ask forgiveness without acknowledging Gild. Hence, though this be God's gift as well as the other, yet it is whiles the Guilty Sinner is prostrating himself at the foot stool of Mercy, taking shame to himself, that God comes and passeth the act of pardon upon him, Luk. 15. 17. In sum, where God giveth a Pardon, he gives Repentance, and where true Repentance is, there will be confession: So we may safely conclude, that he who is not brought truly to confess hath not truly repent of his sins: and if he be still an impenitent, he is certainly an unpardoned man.  
2. That this Confession is the way to obtain the evidence or witness of our pardon. God is sometimes said to forgive, when he witnesseth in us to his pardoning mercy; and the reason is, because the man was before, in his own, apprehension unpardoned, though his state were good. Now as it is usual for God to come in and refresh the heart, with telling it, its Sin is forgiven, whiles the bleeding Soul is bemoaning itself, with most humble confessions to him; so there is matter of evidence in the confession itself, and when we can truly say we have so confessed, as before, we have the character of one that hath received this grace of God, and so is in a state of forgiveness; whereas the want of this is just reason to make us call it in question; at least to think that sin is not forgiven which is not thus confessed.  
USE. I. For Caution; Take heed of abusing this truth unto presumption. It is a great policy of Satan, to hold men as long as he can in carnal security, unto which their own natural inclination leads them: and among other devices he hath to insinuate into them by, this is one main engine that he useth with those that live under the Gospel, and enjoy the privileges of it, to blow them up with false surmizes about God, and thence to draw ungrounded conclusions about their good estate, and arrogate to themselves the things that belong not to them; let us then be warned to take heed to ourselves, and there are many that need this warning, lest they rue it for ever, viz.  
1. All such as resolve their whole hope into the merciful nature of God, not seeking his favour in his own way. That God is merciful and gracious, is a great truth, and woe to us all if it were not so; had he not written his Name in such Letters, we had all been without hope. But this precious truth may be abused, and it is so by all those that have no other plea for Salvation, but because God is merciful; his natural goodness, and his common love to his Creature is the only foundation on which they build, thence arguing that they cannot perish, and hence inquire no farther, but rest here, never ask how this mercy may be obtained, so as to obtain a deliverance from the Curse fallen on them, or what are the terms of the New Covenant, on which God offers himself to be propitious to Sinners, and so never study a compliance with them, but count it enough that he is such a God; this is derided in that Sarcasm, Isa. 27. 4. And this Spirit was in them, Joh. 8. 32. And if we may judge of men's hearts by their practices, this is the guise of all the lose Professors, that live carelessly, and yet confidently.  
2. They that instead of confessing, do cover their sins, and yet hope to do well enough. And how many are there of these? Such as seek to hid their Sins under excuses, or to justify themselves by pleas and defences; or that little regard to practice Repentance upon their falling into sin, but think it sufficient, either to plead their infirmity, or slight it over with saying, we are all Sinners, and none without their faults, or a pretence that they allow it not in themselves, though the flesh be too hard for them, and hope that God will not charge it: thus they prevent their deep sorrow, and taking to themselves the due shame for their sins; and think they are as good Christians as any, and God will accept them as well as the best; surely this speaks them presumptuous.  
3. They that encourage themselves to sin boldly on account of God's mercy. Instead of being melted into Godly Sorrow, on consideration that God is so good and gracious, which is the kindly effect of it in the hearts of the Godly, they are emboldened to sin by it: Was there not such a spirit in them? Jer. 7. 9, 10. and them, Psal. 50. 21. And if we observe the great allowances that many under the Gospel, give themselves in their immoralities, and the great security and confidence which for all they nourish themselves in, we shall discover them to be built on this rotten foundation; and if their tongues do not, their lives do plainly utter that, Rom. 6. 1. Let us continue in sin that grace may abound; as if the kindness to man proclaimed in the Gospel, were nothing else but an indulgence granted to the Children of men, to live in all manner of licentiousness. Be we then warned to beware of thus abusing this precious truth, in which God expresseth his rich mercy to sinful men: And therefore. Consider,  
1. God is holy and just, as well as merciful. The Divine Perfections, as they are in God, are not separate one from another, though to us they are distincly discovered, because we cannot otherwise entertain the notion of them: there can therefore be no clashing among them. Now there are other Attributes besides Mercy and Grace, which God hath declared in his Word, and will display in his Works; there is his Justice as well as his Mercy; and he will have Monuments of them both, Rom. 9 22, 23. And when he doth display his mercy, it shall be agreeable with his Justice, Psal. 85. 10. And there is Holiness, which is celebrated in the display of every other Attribute, Psal. 99 ult. How vain is it then for any to lean the whole weight of their confidence for eternity, upon so weak a foundation as this? What though God is wonderfully rich in mercy? May he not appear so for ever in others, though you be never made sharers of it? shall he not be admired in them that believe, though Unbelievers perish for ever? may not you for all this be Vessels of Wrath, and so be made foils of his mercy in others? Or do you think that God will slain his Holiness, that he may magnify his Grace? Be not deceived.  
2. God will certainly forg●ve no Sinners but in his own way. Infinite Wisdom hath contrived a way for the exalting free grace in the Salvation of Sinners, so as with it to give lustre to his other Perfections: and herein he gives us to see his merciful nature, in that he hath found out, and brought about such a way to do it in, and hath not spared for cost in the effecting it: but for Sinners to expect it out of this way, is a great madness; it is enough, there is forgiveness with him, Psal. 130. 4. And if we may in any way obtain it, we shall owe him the praise of it for ever; but still God threatens such as neglect this way, that there shall be no mercy for them, Isa. 27. 11.  
3. Hence there are none more like to be peculiar monuments of his Wrath, than such as thus turn his Grace into wantonness. Though God hath a mind to show compassion to Sinners, yet he never designed to show any favour to Sin, but in this very way to let it be seen how odious it is to him. If he had indulged it in any, it had been in his own Son, when he took the imputation of it on him, being immaculate in himself; but he spared not him, Rom. 8. 32. And what do you other, than go about to make the Holy God a patron of sin? as if he had found out a way to Save Sinners in their sins, and encourage them to hold on a course of them: What can more derogate from his Glory? needs than must this expose you to his more exasperated Wrath; See then what he hath to say to such as you, Psal. 50. 22. Oh take heed!  
USE II. This Doctrine may farther be improved to quicken, encourage, and direct miserable Sinners. As we ought not to be presumptuous, so God would not have us to despair, or be negligent: Hope is the incentive of endeavour; and the consideration that we have such a God to do with, may we●● be improved by us all to these ends.  
And here,  
1. Let it quicken secure and confident Sinners ●● seek forgiveness at God's hand. Let this good news rouse you to ask a pardon, and not sit still. To move you, Consider;  
1. Your Sin hath destroyed you. This is true concerning all men in their natural state, they are under the Curse and Condemnation, and Stand guilty before God; all the world are so, Rom. 3. 19 Beware of thinking all well and safe; while the Law hath declared you men of death, and past the Sentence on you. Remember what a God you● have to do with, and how fearful a thing it is to fall into his hands.  
2. Know that except God pardon you, you mu●● needs perish. There is but this one way to escape, miss of that, and your case is hopeless; to think to make satisfaction to offended Justice by any Righteousness of your own, or find a price to buy off the Sentence any where else, is vain. It must be an act of Grace, that only can give you a discharge from the Execution of the doom passed upon you; without which Justice will make its demands, and pursue you, till it hath brought you under the whole weight of God's Wrath, which will issue in your perdition.  
3. There is a pardon to be had with God. This is the glad tidings that is published among a company of perishing Sinners, and ought be counted ●●ortby of all acceptation, 1 Tim. 1. 15. It is one Letter of his Name, a God forgiving iniquity, transgression and sin, Exod. 34. 7. And why hath he proclaimed this, but to persuade such as want it, to harken and make out after it? and who could have told man that it was possible that Justice should consist with forgiveness, if God himself had not revealed it?  
4. There is no obtaining it but in this way. of Confession. It is God's will, and there is all reason for it, that men must part with their sins, as they hope to have them forgiven: and if ever they part with them, they will confess them: or how shall we go to God for his forgiveness, but by carrying our sins with us to have them forgiven? And in what way can we spread them before him, but in an hearty confessing of them? how shall God be Glorified by us, unless we acknowledge our desert to have suffered his wrath ●or our sins? and what exception can Sinners make against this? if God should require some great thing of you, would you think it too much, in order to escaping his wrath? What preten●lons did they make, Mic. 6. 6, 7. How much more then, when this is all, if you confess and forsake, you shall find mercy.  
5. Be assured that he will not always sit in this Office. The Throne of Grace which is now Erected, will ere long be removed: the Golden Sceptre that is now Stretched out, will shortly be withdrawn; if now you slight the offers of a pardon, you will ere long seek one, and nor obtain it. God will hereby be incensed; read how he declareth it, Prov. 1. 24. etc. Take heed of delaying; the Proclamation is out against you, Justice hath you in chase, if you make not haste to the City of Refuge you will be overtaken. Now prevent it, lest you mourn too late.  
2: Let it be to encourage drooping and desponding Sinners. When Satan can no longer cherish presumption in men, but the Spirit awakens and puts them in fear, he now seeks to overwhelm them with fears, and put them out of hope; here than is a precious cordial for such. For Encouragement. Consider;  
1. You have a gracious God to do withal, who delighteth in pardon. He is indeed holy and just, but be not disheartened by that; he is for all that merciful, those Attributes cannot hinder his being so: all that he hath done to make way for this forgiveness, stands to let us understand, how much his heart is in it. Would he ever have given his own Son to be made an offering for sin, had he not taken pleasure in exalting his pardoning grace among a company of sinful Creatures?  
2. He hath laid in enough for your pardon, whatsoever you have been. It may be the greatness of your sins terrify you, or the multitude of them, or your long continuing in them, and the many aggravations circumstancing of them, which makes you think them to outbid a pardon; but know it, that because God delighted in forgiveness, he provided for the glorifying of it, by laying it upon one mighty to save: and hence, in the Satisfaction made by Christ, there is sufficient to answer all the demands of Justice, for the greatest Sins and Sinners. Such are therefore encouraged, Isa. 55. 7. There can be no wrong done to the Law of God; & abundance is added to the manifestation of his grace by this: there is therefore no room le●t for your doubting on this account: Nay you may make a plea of it, Psal. 25. 11.  
3. He urgently offereth this pardon to you. You may question, but will God entertain me if I come to him for it? Will he not reject me? but if it were so, surely he would not send so many messages to you, use so many entreaties with you, to accept, and come up to the terms of forgiveness: nor come himself by the secret addresses of his Spirit, moving on you in the means. God doth not dissemble with men. It was once used as an argument of consolation, Mark 10. 49. He calleth thee; and the same may be said to you. What mean all those plead in the Ministry? those repeated Calls and Invitations? What intends this long continued patience used with you, notwithstanding your unbelief and standing off? Why should you say, he meaneth not me? he himself hath invited, every one that thirsteth, and is weary; and if you are such, you are specified.  
4. He is grieved at your unbelief and despondency. He takes it ill that troubled Sinners should question the truth of his protestations: that they should rather credit Satan's discouragements, than his invitations; that when their adversary tells them, there is no hope, you have sinned beyond a pardon, he shall be believed, and that when he himself tells them, he hath a pardon provided, and it shall be theirs upon acceptance, that he is a merciful God, and is willing to be reconciled, they should suppose he meaneth not as he saith; this unbelief grieves his Holy Spirit, and you have grieved him ●●ough already.  
5. He asks nothing of you to purchase this forgiveness. You are apt to say, What shall I bring? I have nothing, I can do nothing to procure it, and this disheartens you, but without reason, for he knows your poverty, and so hath himself laid in for that: the work is already done; Justice is satisfied; the demands of the Law are answered, Jesus Christ hath gone through that Province, and nothing is left to be done by you: he therefore expects that you come empty handed, Isa. 55. 1 And if you think to bring any thing with you and lay in for it, it will be the ready way to be rejected: it is his Grace that he seeks to exalt in your forgiveness, and you must comp●● with it.  
6. Hence he only expects that you should Confess. This is the great thing he stands upon, you humble and cordial acknowledgement, Jer. 3. 11 I know proud nature had rather to do something else than come to this; but God will have ●● thus to testify our Humiliation, and acknowledgement of his grace to us: if then you 〈◊〉 hearty confess, he will readily forgive.  
7. He counts himself Glorified by this Confess●●● Josh. 7. 19 And indeed by it we acknowledge our own merit, and his Righteousness in the Sentence of Death passed upon us, as he, Psal. 51 4. By this we lay ourselves down athis fee●, and acknowledge that if ever he forgive us, it must be for his own name sake, and so we ascribe our pardon to him, and give him the praise of his grace.  
3. Let it be to direct Sinners in this affair: how Confession is rightly to be made, was opened under the former Doctrine: Only for our help in it, take these Rules.  
1. Be duly affected with your Gild. Till we rightly apprehend that, we shall never kindly confess our sin; the want of this is the reason why some confess not at all, and others do it so slightly: whereas, when once the Soul is under the burden of this, and finds himself justly condemned, this will draw forth a free and full Confession, Psal. 51. 3.  
2. Know your own impotency to remove this Gild. This is the undoing of many a convinced Sinner, who finds himself under Condemnation, and not being humbled, but acted by a legal spirit, hopeth to make up all by a Righteousness of his own, and so, instead of duly confessing, falls to his Reformations, sets upon abstinence from sin, and takes a task on him, to perform moral duties, hoping so to make up ill, and thus deceiveth himself. Know that you cannot do any thing to purchase God's favour, Isa. 64. 6.  
3. Renounce all other hopes of pardon, but what must derive to you through the free Grace of God. If you expect it may come in any other way, it will spoil your Confession: either it will prevent it, or make it a mere legal thing: it will lose its direct end, which is to carry us off from every other bottom, to cast ourselves upon the mere mercy of God in Christ: and if we have our hope on any other thing, our pride will keep us from this. Resolve then as, Hos 14. 3. Ashur shall shall not save us, &c Conclude positively, if Grace save us not, we perish for ever.  
4. Be not afraid to confess your Sins, with all the aggravations. It is a foolish fear in some, lest 〈◊〉 they do aggravate their sins, they should thereby damp their Hopes: but it ariseth from a gro●● mistake; there is an aggravation which Satan suggests, which will do it, to think that we have Sinned beyond the virtue of the atonement; bu● know it, there is virtue enough in Christ's Blood 1 Joh. 1. 7. And the greater you apprehend your sins to be, the more will you be helped to admire the mercy that brings and applies a pardon to them; the more vile you make yourselves, the more will Christ be exalted by you, when you come to taste of his rich forgiveness.    
VERSE VI. 6. For this shall every one that is Godly, pray unto thee, in a time when thou mayst be found: Surely 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, exemplified 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, etc.  
2. What is the privilege of such, surely, etc.  
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, etc.  
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 signify 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 itself; 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 secure us.  
5. The thing itself prayed for, for this, i. e. for this forgiveness. When they find themselves oppressed with the Gild 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 being 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 indeed seek him.  
Three Doctrines may here be observed.  

Examples of Pardoned Sinners, our Encouragement.  
DOCTRINE. I.  
THE instances of God's forgiving any upon their hearty confessing their sins to him, should encourage 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 bemoaning 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 woefully did David defile himself? 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 account 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 children's follies, when he hath cast their iniquities into the depth of the sea, but to set the examples of his Grace before others; for man's sin is the foil of God's 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 david's, 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 shows us what course they took to get their Sin pardoned. In what way they got relief, and found mercy at God's 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 David's 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 doing; 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 expressed to Ephraim bemoaning himself, Jer. 31. 20.  
3. That this manner of Dispensation continueth to be exemplified in God's 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 Conscience, are not merely for our speculation; not do we rightly use any Scripture History, unless we apply it to ourselves, 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 Providences 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 aggravations of them, we are ready to sink in encouragement, we should gather hope to ourselves, by contemplating these, and fetching arguments of hope, and they are such as these.  
1. That there have been those who were in 〈◊〉 case, and have done will. Unparallelled 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 far well; Paul therefore tells us that th●● was God's 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 delighted 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 Transgressor's thy ways, and Sinners shall be converted 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 miss of God's 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. God's deal with us, are not for ourselves 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 Show forth his Praises David therefore calls on them that fear God to hear him declaring Gods gracious deal with him, Psal. 66. 16, 17. Hereby we may set forth his precious Attributes, and show 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 buried withal; and how seasonably, and suitably, while we were waiting for him, God came into us, and sealed up his love, and what impressions 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 God's 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 ourselves in Sin by them. The use of them is to encourage us to Repentances this then is an abuse, when we look on the examples 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 ourselves 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 Repentance, 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 lie under Gild without remorse, this is to prevent the end of such instances, and the ready way to be left by the Spirit of God, to be hardened in sin, to our ruin.  
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 forty our Presumption, that there is no danger, we need not be afraid, but we never inquire 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 God's Glory, and advantage, we gratily Satan, and expose ourselves to the greater hazard. Take heed then lest we be deceived; though Penitent David got a pardon, yet impenitent Sinners, have no reason to conclude from thence that they shall far as he did.  
USE II. Let it then be to direct and help us in the right improvement of such Examples, for our benefit. 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 Gild of Sin oppress us? have we fallen by our iniquity, and are conscious of our danger, and the Divine anger we lie open to? and do our hearts condemn 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 terrors make us afraid: look upon these, and see what a God he hath been to such as we are, and let that persuade us that there is forgiveness with him; that he is not an inexorable 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 encourage 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 Manassehs? 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 multiplied 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 rendered us Guilty of horrid Ingratitude to God? Remember how God sets forth David's 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 reclaim us, which we have despised, & thereby sorely aggravated them? We have been often warned, and threatened, and yet persisted? and was not this also one circumstance in Manassehs Sin, 2 Chron. 33. 10. Have they been after we have received the Grace of God in converting us, and so peculiarly grieved his Holy Spirit? this must needs put a very black aspect on them: but still remember, this was David's very case, and Peter's 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 lie a long time remorceless under his great sin? yet when at last God roused him; and he repent, he was forgiven.  
2. Let us improve them to put us upon the right course to obtain this mercy at God's hand. If we join not this to the former, it will signify 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 hearty to God. They did not hid them under their Tongues; they did not excuse, or mince, or extenuate them, whiles they so did they got nothing by it: but they acknowledged them. Context, Vers. 5. 2 Sam. 12. 11.  
3. They submitted themselves too God. They took the shame of their Sins to themselves, and acknowledged 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 never found mercy. If they had gone on impenitently, they had not been made the instances of God's 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 far 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 dependence this forgiveness ●ath on our praying for it? We may take this brief account of it.  
1. That God's 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 satisfaction 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 mere mercy of God is celebrated. Whatever Christ hath done to merit it for us, we ourselves 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 Remission, 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 other. So that though he hath made promises to such conditions, yet he must give them, or we can never work them in ourselves.  
3. That Faith in Christ is the great medium by which we apprehend God's forgiveness. We cannot merit it, all that we have to do, is to receive it which is only by an hand of Faith. Hence Justification, 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 God's 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 conjecture. 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 merely the principle itself, 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 sense of need that drives men to Prayer. All formalities without this feeling, are but idle strains of compliment 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 ourselves with them. God would have us know our need, that we may put the better value 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 double exercise of faith: we believe that he can forgive, and we believe that if ever we be forgiven, it must come from him, Psal. 130. 4. Dan. 9 9 When we go not 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 ask a pardon, if sincere, implies that we acknowledge our Gild; otherwise we could not know what we want a pardon for. And when we seek to have Gild removed 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 God's free Grace is fully asserted in our Praying 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 lie 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, show that they prise it not. It is a poor thing that is not worth ask: 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 show that we account it a glorious thing: and when we obtain it, we shall be answerably affected with it; and God will so be glorified 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 inclines 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 tendency to the reaching of its end: and it is universal Obedience that we were made for, and for which we are Sanctified 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 withal; & we are under an apprehension of Gild, 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 forgiveness 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 itself, & 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 Gild is to him more intolerable. He knows it to be a Fearful thing to fall into the hands of the living God, Heb. 10. 31. And when he finds Gild upon his Conscience, he knows that he lieth exposed to God's anger; and he cannot 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 sensibly 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 terrors of the Lord, and the apprehension of their Gild 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 commendations given him in the Scriptures, that he is prone to pardon; that he is a God forgiving iniquity, transgression 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 Unbelief; 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 Consciences, 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 forgive; and though the evidence of their interest in him may now be clouded, yet there are usually some resentments of former experiences, which persuade them to hope he will remember a Father's 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 every 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 accept 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 Gild and want. If Sin were your burden and bitterness, it would bring you to lie prostrate before God; and what should he do with a pardon, who feels not his need? if you know not that you are miserable, you are not in a posture to receive forgiveness at God's hands.  
2. Horrible Pride. Prayerless Sinners are proud Sinners, and therein they discover it; it saith you count yourselves too big to stoop to God: and what little reason have such to expect savour? 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 seethe 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 certainly 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 solicitous after satisfaction in this case; and the Rule is, doth the apprehension of our Gild 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 promises 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 promiseth that they shall pray, he together engageth that he will hear, Jer 29. 12. There is no greater sign of forgiveness than 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 Gild, to betake ourselves 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 Gild 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 escaping 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 die, and hath his life offered him if he will supplicate for it, and he will not do that, he will provoke God to show 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 woeful 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 show it him. Let your sins be of what colour or magnitude 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 troubles on your minds. When God comes to show 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 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 Gild, and worthiness to die, 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 God's favour.  
4. Pray applying to, and believing in the Righteousness 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 fullness of them, and be encouraged to wait for his Salvation.  
5. Pray perseveringly. God, though he hears them, may yet defer the witnessing your forgiveness 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 forgiveness, 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 encouragement to seek after him. We may here inquire.  
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. God's 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 upon us, we conclude that we have found him. If when we are burdened with the Gild of Sin, we humbly address him for pardon, and he applies the promise, and helps us to take hold on it, and witnesseth 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 himself 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 indeed hath made an infinite distance between God and Sinners, and hath provoked him to hid 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 God's 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 advice is given to all where the Gospel cometh. He would not have men to seek their help else where, but inquire after him. He gives them this call, while they are wand'ring 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 Sinful 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 coming, viz. to make this way, by his Priestly Office; but yet in his Prophetical and Kingly he pursueth 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 man's happiness consists in his seeing and enjoying of God. There is no other object is adequate 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● Man's 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 preventing Grace, yet in order to his discovering himself graciously to us, he makes us to exert this Grace, in ask after him. Hence in the Gospel Proclamation 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 inquire 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 virtue 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 contentedly 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 fruition 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 perdition; 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 himself in the face of Christ? Surely all the Messages 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 taken 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 under the sense of sin and Gild. 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. Gild 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, etc.  
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 Gild be never so aggravated, yet in the complete Righteousness of Christ, there is abundant provision 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 respect to duration, viz Time and Eternity; the former 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 gins with the first moment of the Creation, and shall last till the consummation of all things, i. e. the Day of Judgement; 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 determine 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 gins 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 into 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 man's particular time is the spot that lieth between his birth and his death; it gins 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 limited. I do not say that it shall last so long with every 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 Apostasy went away from God, bade him departed, preferred other Objects before him, and renounced communion with him; how justly might God upon this have rejected him for ever, and resolved that he should never more obtain his favour? He hath no dependence on his Creature; if he had said they shall never see my face again for ever, he had offered them no injury at all. He therefore in this acts his Sovereignty: and it therein eminently appears, in that he thus manifesteth 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 show himself to them, than whom, they to whom he doth thus appear, are nothing better; so that his mere 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 itself 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 discretion 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 gracious 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 cannot 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 withhold this grace from men, they will never so seek him, notwithstanding all the calls and counsels, 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. Natural men that live without the Gospel, can never find him in that condition; the mere 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 wandered in an endless maze of error, 2 Cor. 4. 6. And it is in and with this Gospel that God is pleased to show 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 ourselves 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 expressly 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 over; or that the work of providing for eternity will then be at an end; and this is the force of the wise man's argument, when he urgeth the husbanding the present season of life, Eccles. 9 10. There is no work, nor wisdom, nor device, nor knowledge in the grave whither thou goest.  
2. That the means and offers of Grace are only afforded men during the time of this life. Whiles God is to be found, he affords men advantages of seeking 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? etc. by which interrogatories, a vehement negation is insinuated; and if God's 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 threaten denounced against such as neglect this time, and these offers. God is a God of truth in his threaten as well as his promises: and he hath warned Sinners of what will come of it, if they neglect the present time: he hath denounced that they shall for ever miss of the benefit offered, and for the obtaining of which they once had a price in their hands; if they will not comply with God's 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, etc.  
5. That the Eternal State into which men passeth from time, is unchangeable. Where time ends, Eternity gins; and it is the property of time that the Subjects are mutable, they may be changed from what they are: but it is equally the property of eternal things that they are immutable. When men die, they pass to their particular judgement, 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 immediately pass from life, through death, either to heaven or hell, and the gulf between these two is fixed; 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 particulars.  
1. Learn hence the folly and unprofitableness of praying for the Dead. If the day of grace, the opportunity of seeking and finding God be over with all men, when time is done with them, and death wastes 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 generation of their fathers never to see light: they are beyond recovery hopeless; there is no more mercy 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 importunity 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 departed from them; if not in words yet their carriages speak their minds. How many are there that despise all the counsels that are given them, who will not pray to God; nor read his word, nor inquire 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 terrors, 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, pleasures, and preferments of this world, things lawful in themselves, have stolen their hearts from them; and though Christ calls, and invites them, they harken not. One hath a Farm to look after, another 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 important 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 yourselves 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 yourselves in your discretions● but you will sooner or later find your miserable error: 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 Saviour's Rule; Mat. 16. 26. What is a man profited, etc.  
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 outcry will it be, to hear a despairing 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 ourselves speedily to seek God. And to move us hereto, Consider,  
1. We are all of us strangers to him in our natural state Eph. 2. 12. The Apostasy hath made an infinite 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. Man's misery took its date from his losing of God, and his happiness gins upon his finding of him; nor will he ever be perfectly blessed, till he cometh to that complete 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 forsakers 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 die 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 again, if you spend this away prodigally, thought you should repent never so bitterly of it, and promise never so sairly; he will bid you to remember 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 sum up, and put a conclusion to it. See how the Word of God comments upon life's 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 die, 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 ware.  
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 seize 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 excuses and delays; you are young, and there is ●●me enough; how know you but God hath appointed your time to die 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 opportunity 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 Sabbaths, you must never hear a Sermon more, never be entreated again to be reconciled to God; then the Spirits strive 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 already 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 squandered them away negligently; and yo● have squandered them away negligently; and yo● have now reason to think that your time is hastening to an end: it may be grey hairs predict your approaching dissolution; it may be you labour of wasting bodily infirmities, that are undermining 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 afterward, when they grow into years, or their youthful lusts are tired out, or worldly business a little over, and in better order, etc. Assure yourselves, 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 informed in this matter. The most that perish for 〈◊〉, have this plea to make for themselves, that they minded that which they accounted most necessary, yielding to the plead, and importunities of the flesh; but weigh things in an equal allance: inquire 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 unprofitable 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 any weight that should impede your race, Heb. 12. 1. 2. Reckon all time lost, which doth not advance your communion with God.  
3. Apply yourselves to the use of all means by which you may find God. Give diligence in attendance 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 attend 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 endeavour to bring others to seek God. Are there no● those to whom we are bound in duty to endeavour their Salvation, and for whom we are solicitous 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 earnestness and importunity in pursuance of it: Consider 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 advantages before you to pursue this business to effect, they enjoy the Gospel means; it is also the best opportunity to press them to this while 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 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 passed 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 stopped are then, and so our good thoughts perish: Isaac desired to bless his Son before he died, Gen. 27. begin.  
2. Their time may be over. If we should live, they may die, and then they are passed hearing of us; they are liable to many casualties which we can neither foresee nor prevent. A sudden death may surprise 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 endeayour be, yet if we have been faithful to our trust● in this way, it will afford us inward peace: but if we have grossly neglected it, it will procure a sad remorse, and leave a sting on our Consciences. When we come to lie on a death bed, it will disquiet our tranquillity: 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, & aught, we shall no more have any advantage for it●  
2. Be encouraged to pursue this work. Though you have been faithful according to your opportunity, 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 corpses, 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 solicitations 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 encouragement 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 privileges, 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 glorify 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, Judas 25.  
USE IV. Let this be to prevent despair in such who fear they have outlived their time. God righteously suffers some to be hurried by this Temptation; and Satan takes advantage by it: they are under awakening terrors; they have had a long ●ay of Grace, many calls, serious counsels, loud ●cries, potent strive 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 have 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 security, 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 terrors are not to dri● ●ou to despair, but to awaken you from your neglect. And indeed you stand in need of them. You despised many a gentle warning, and were grown dreadfully secure, fearfully asleep: it was therefore meet that you should be startled by some terrible 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 encouraged; 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 wherein he is not to be found. Here in general observe.  
1. That God hath more largely made this life a finding time; so that none in particular aught to conclude his time to be past, if he be alive. This is the difference between the dead and the living, Isan. 38. 18, 19 The treaty of grace ordinarily continu● with men under the Gospel, till they die; and a● long as it so doth, their state is not to us desperate; for any to say of himself, my time is over, my day is done, I am gotten past hope of Salvation, 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 threaten, Prov. 1. 28. Joh. 8. 21. Hence that warning, Heb. 3. 7. God's 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 greater advantage to seek & find God, than in other. The word, Time, in our Text, signifieth 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 peculiarly 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 particularly 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 loath he is that they should spend their first time in vanity.  
2. God hath testified 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 show 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 instrument of reformation did he make of Josiah, who began young? 2 Chron. 34. 3. And what a testimony 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 presently arrive at; but are more tractible, readier to receive 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 Spirit of God pleads with young ones to husband their youth well, Eccl 12. begin There will be many encumbrances of life afterward, which now burden them not: and when old age siezeth them it will greatly unfit them for it, who did not engage 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 dispensation 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 advanced 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 information 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 Judgement, 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 corrupt 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 poured out upon men. Not only is there a more powerful 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, sometimes to another: and when it is so, it is an happy opportunity; he is now very near, and ready 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 respects. He sometimes lets a faithful Ministry be an unprofitable one to such as sit under it; his Servants toil all night, and catch nothing: they complain as he, Isa. 49. 4. I have laboured in vain, etc. And then it becomes an hardening 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 men's 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 Judgements on a people: And here,  
1. These Judgements, whether public or personal, are Testimonies of God's displeasure at men for neglecting to seek him. He herein witnesseth his righteous anger at them; and the reason is because they have not sought him, but something else instead 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 Judgements, is to awaken them to seek him. A professing people may so far provoke him, as to fall upon them in his fury, and make his Judgements 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, etc.  
3. He is wont to stir up some at least of his Servan●● to take this occasion to be earnest with men: He affecteth 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 Israel and Judah, God sent such Prophets to them; who dealt faithfully with them.  
4. And he usually toucheth men's hearts at suc● times. Indeed it is a natural operation of Judgements 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 advantage 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 woe 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 awful truths, and the adversary is ready to set i● and persuade 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. God's purposes concerning individual persons on this account are reserved with himself; nor hath he given us any Rules in Scripture to determine it concerning ourselves 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 ourselves 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 God's Justice? But ●is is to reflect on the value of Christ's Sacrifice; ●● if the virtue of his blood had only an influence ●● do away the Gild of smaller sins, whereas we ●re told otherwise, 1 Joh. 1. 7. Heb. 7. 25. How ●argumentative then must David's 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 Arithmetic, they are innumerable; 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 monument of mercy, who is scarce to be paralleled, 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 rendered your Conversion and Salvation more difficult in respect of the Subject of it, yet it is not hard to God's Omnipotency, we have the case represented. Isa. 57 17. 18. Suppose you have made you heart as an adamant, 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 importunately 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 lamentable, 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 Ephrasm such an one, and yet see how it was, Jer. 31. 18, 19  
5. The former strive 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, got carnal quiet, and forgot all their purposes and promises; and now they can sit under the most awakening Ordinances, 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 righteous thing for the Spirit to withdraw his stilving, when such affronts are offered him, and your danger is hereby increased: 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 awaken such to look about them, he can magnify his mercy upon them. To see an old Sinner going 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 wretched 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 harken to God's 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 Sovereignty 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 persuaded: but their vain minds have recoiled, and instead of opening to him, have shut the door faster against him, whiles they have entertained 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 former wickedness, and resolve now to seek after him, which is wrought in them by a more effectual 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 signalise 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 unworthy 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 evidencing of his love to them.  
4. They have been greatly hardened by these carriages. Every resistance made to the Spirit of God hardens men more: there is a contracted hardness 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 do; 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 arriage to him, and justify him in this, and say, w● deserve not only this delay, but utter rejection● nor yet be discouraged, but acknowledge God's 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, acknowledging Gods wondrous benignity in renewing them to us after so many provocations given him to departed: And let me apply this in the former respects mentioned in the explication.  
1. Let it call them that are young now to seek God. Oh that Children would be persuaded to Remember their Creator in the days of their youth. You think there is no such haste, it looks like a work too rigid and severe for you to mind, you are loath 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 cheerfully should we leave the world; could we but see you in ●ood earnest enquiring after the Lord, and devoting yourselves 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 own 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 innumerable obligations to consecrate your young time to him; He kept you in your Mother's 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 declares 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 alive, but you know not how soon you shall go to the Grave. Do you not see that young ones die 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 die, have I made sure ●● a Jesus to receive my Soul? Now God's 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 encumbered 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 pleasure 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 die, ●● are undone for ever. You derive from the cursed stock of fallen Adam, of whom it is said, 1 Cor. 15. 22. ●n Adam all die; you are Children of wrath by nature, Eph. 2. 3. The Gild of the great Transgression lieth on you, for which you are condemned to everlasting 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 privileges will ●lot save you; it will not avail that God is your father's 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 delighted 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 eminent Service for him, and put some special honour 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 forsake all vain things for Christ, and seek him with your whole heart, you shall never repent of it, but rejoice in it. You never heard of a sincere convert that complained of making too much haste, 〈◊〉 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 pursuit of sin, he will bitterly bewail his former times, together with celebrating the Grace which appeared in bringing him home to God at last. How doth he cry our, how much time have I lost? what opportunities have I slipped? 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 persuaded to seek God now, 〈◊〉 may be you shall never find him. When God gins early, he often leaves off early, if resisted. How many that bad fair in youth, have out grown all, & fallen into debavoheries & vilest abominations, & been left to die in their impenitency? they would have their own courses in despite of calls and counsels, 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 Judgements, in which the flower 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 solicitations of your cursed companions, and make haste 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 rejoice, even mine. But if you reject this counsel, let me leave that memento with you, Eccl. 11. 9 Rejoice O young man in thy youth, etc. but know thou that for all these things God will 〈◊〉 thee into judgement.  
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 sound 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 Judgements been pleading his Controversy with us; yet he ha●● not brought a famine of hearing his Word, but 〈◊〉 eyes see our Teachers: and by this he testifieth that although he is angry, he yet waits to be gracious and it is still a finding time. Let us then so improve it; Consider therefore,  
1. How great a price there is in our hands, 〈◊〉 shall we not improve it? We shall show our se●●●● notorious fools if we do not, Prov. 17. 16. Here by we have all directions, encouragements, quickenings to this duty; by these God is calling and inviting us to seek after him, showing us the w●● in which we may find him, which the best improvement 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 ourselves 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 flourished gloriously, are now turned aside to lies? and though they bear the name of Christians, yet are said with husks instead of bread; where ignorance, error, formality, neglect of feeding the Flock, and woeful 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 perilous times, in which we are told that such things shall 〈◊〉, 1 Tim. 3. begin. The woeful ignorance of fundamental 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, attended with the little regard in many, whether they enjoy it or no, looking upon it as a burden; the little apparent success of the Gospel, and how fearful a threatening is out against such? 2 Thes. 2. 9, 10. Add to this the unsuccessfulness of Gods other Judgements, which hath a moral tendency hereto; for if God strives in Judgement, and men will not be persuaded, 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 Judgement threatened, Mat. 21. 43. Rev. 2. 5. And God is wont to execute it, when other means fail, and an Apostatising people will not be reclaimed. How many famo●● Churches have there been in the world, which are utterly ruined, and lie in rubbish, or swallowed up in Paganism or Mahometanism? 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 strive of Conviction; shake of contrition, sharp prickings of compunction, sec●●● persuasions 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 depends on his influencing them: if he apply them with power, we are savingly benefited by them, if he withhold that from them, there will he not such blessed effect flow from them; it is not Paul's Planting, etc. God often affords as emittent 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 withholding, the means have a con●●●y operation. Instead of softening, they will harden; 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 ruin, 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 hardening in 〈◊〉, and encouraging themselves in their wicked courses, and by presumpion to put from them the fear of God, and the awe of his Judgements, 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 disposition 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 choose to hearken to the solicitations of our vain minds, and suggestions of Satan.  
4. Nay, do not his strive begin to be more l●● guide? Do you not begin to grow Sermon proof, warning proof, and threatening proof? Time was when the word affected you, you trembled at the awful truths of it, you were afraid of Gods, Judgements, and could not soon get off the impression of an awakening Sermon: but now you find very faint and easy motions on your Spirits; though not altogether stupid & senseless. Be afraid; the happy ●●ason gins 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 yourselves. You had resisted him, ti● you were grown remorceless, but he hath sent hi● Spirit again, and put you into fear about your everlasting 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 lie. If Christ say, never more let fruit be found in this Fig tree, it withers up presently. No rains or dews of Ordinances will ever fetch you to life, but dry you up, and fit you for everlasting burn. Oh then improve this finding time with fear and trembling.  
4. Let the Judgements 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 certainly 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, etc. 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 milerable condition at all times, the man that is in it is never safe, having God for his enemy; but when God brings his wasting Judgements 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 judgements; but yet they that fear God have something to support them; God is their Father; and though he chastise, he will not cast them off. But as for them that are strangers to God at such a time, what can they expect, when they see the arrows of his anger flying about, but to be slain by them? You may tremblingly 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 another.  
2. You are more peculiarly concerned in these Judgements. If a reason be asked, why God brings his Judgements 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 title; 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 Judgements come for our sakes: and should not this put you an enquiring how to obtain peace, and the turning away of God's 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 oventures of peace, and happy they that comply with him: but if Sinners are so foolish and obstinate, as not to give him glory at such a time he will strain for it, and certainly recover it if you will not be reform 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 threatening, Isa. 27. 11.  
4. God's Judgements, added to his warnings, are wont to be his last essays 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, etc. Isa. 1. 5. Why should ye be smitten any more, etc. 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 astonishing ruin. True, there is a prerogative mercy that God reserves, when all means fail, to show his Sovereign Grace, Isa. 57 17, 18. But let not bold Sinners presume on this, lest they rue it, But if any are awakened by these Judgements; and tremble at the fearful prognostics 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 bespoke 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 intemperance, 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 profaned, every Sermon you regarded not, every check of conscience you stifled, every mock you made at the solemn warnings given. you, every neglected purpose, forgotten or violated 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 reckoning? Now seek God.  
2. Your season is certainly almost over. It may be so with the youngest Sinner, but it is undoubtedly so with you. Young ones may feed themselves up with fond hopes by reason of youth, health and vigour; but you have every thing putting 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 eternity; 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 merciful. Christ's Blood hath virtue 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 denials, he again accosts you; and know it, that if after this call you perish, it will be a witness against you, and aggravate your Gild 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 propitious, you must break off your sins by Repentance, forsake your evil ways, relinquish your cursed companions; turn to God, believe in Jesus Christ, mortify 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 God's h●lp, only it concerns you to make haste: for;  
5. A little more delay will be your utter undoing. It is not for you to say, go away and come to morrow: 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 harkened to Counsel, and received Instruction! Come then just now; forsake your lies, and betake yourselves 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 burn.  
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 former. That we all stand in need of daily forgiveness, 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 indifferency when we so address. him; but we must take the finding time to do it in. There are three Conclusions 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 show him mercy; but yet men may sin themselves into desertion and dereliction, 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 horrors 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 opportunity, 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 cannot 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 haste 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 hid: this provoketh 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 ourselves, 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 quickening, 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 privilege 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 privilege: intimating that there are great benefits belonging to such an one.  
2. The time when they shall enjoy this benefit, in the Floods of great waters. The word Blood, signifies a Torrent, or that which breaks in impetuously, bearing all before it: and the word great signifies, both great and many. Waters in Scripture language are used to signify 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 calamities, or inward temptations: and supposeth such a time may fall out.  
3. The privilege itself, they shall not come nigh ●im, the word signifieth,  
1. To approach.  
2. To touch.  
3. To smite.  
4. To hurt. In sum it intends that they shall have no real harm by any of them. Hence,   

The safety of pardoned one's 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 Billows 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 displease God, and cannot be at rest till they are forgiven; 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 befall such a man. This were to set the Word of God against itself, and contradict the experience of God's 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 God's promise, and Covenant faithfulness?  
1. How far such an one may be assailed by these Floods?  
A. This may be considered on a double account.  
1. There may be public caelamities great and sor●, that may befall God's people after this, in which they way have a great share. Possibly David may have a special respect to this, in our Text. When overflowing Evils come upon a Sinful Land, they shall not come nigh him; but this is not always literally so; thus men may be as deeply exercised with the common calamity as another: his concerns 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 afflictions befall 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 repent, and a pardon declared. It was after the Prophet had declared David's sin to be forgiven, 2 Sam. 12. 13. that the great tempest arose upon him; and how many mighty billows did break over him? his Child's death, Amnons' Incest, Absaloms' Murder, and unnatural rebellion; his Conculines shameful defilement, Absaloms' death, Sheba's Sedition; and all these declared to be the fruits of God's displeasure, notwithstanding he had forgiven him, verse 11. etc. Besides, God's dearest Servants may be afflicted, and sorely tempted all their days, in the Sovereign Dispensation of God's 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 supplications, and gracious answers obtained.  
2. Whence this is, and how it consists with God's Promise, and Covenant faithfulness?  
A. There hath been no small occasion of stumbling on this account: God hath made great promises 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 Promise? Let us then closely weigh this Case.  
1. In respect of Public 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 Public Judgements. A people may be guilty, and God will not withhold ●● 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 reform, 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 God's Covenant in treating with the body of a professing people collectively, is a great truth: on which account the whole are considered as one, and Gods Temporary Providences are accommodated to them as so: thus sometimes the s●n of one may bring God's Judgements on the ●hole Congregation, Josh. 22 20. especially when that one man's 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 repent of, and have obtained forgiveness for, may have given occasion for those public calamities. Such was david's numbering of the people, 2 Sam. 24. begin, Israel indeed had provoked God's anger; however this act of Davids was introductory to the fearful Plague that followed; and yet he repent before the plague ●●me, verse 10. Nay, the Sins of God's Children may defile a Land, and though they repent personally, yet public Gild remains, as in the forecited 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 Gild, but not the punishment: Gild is nothing else but an obligation to suffer punishment, and if the Gild be remitted, that obligation is taken off: there is nothing legal on this account. God doth not sit upon them as a Judge to condemn them, for he hath already past an act of Grace upon them in pardoning 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. etc. It is one Article in the Covenant, Heb. 12. 6. He scourgeth every son whom he receiveth. God will maintain a father's authority over them, and use a father's discretion in it.  
2. God usually prepares his Children for this Correction 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 ask forgiveness; 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 forgiven, 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 God's 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 scandalised by such sins; and when God thus deals with them, men's mouths are stopped, 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 forgiven them, for their trial. 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 repugnant to, but included in the Covenant.  
USE. I. Learn hence what impenitent sinners may expect to find at God's hand. When Christ himself suffered, 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 father's love may be entertained with such Providences, and that although they have humbled themselves, sought mercy, and obtained pardon, hard hearted and obstinate 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 indignation: 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 misjudging about this affair. Possibly you have fallen into some sin, & your hearts have smitten you, you have been humbled, confessed, sought earnestly to be forgiven for Christ sake, and had some inward 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 ourselves, but not to entertain sinful doubts: say not that your persons are not Justified, you will so condemn David, and other of God's precious Saints. Your state may be good, and yet God angry at you, and there may be sins not actually forgiven: Justified persons may be under God's 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 very Sin is not forgiven. You are ready to say, surely 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 lie 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 mere pity, wisdom, and tenderness toward his Children.  
USE III. Let us take heed of rash judging of God's 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 testimonies 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, etc. But let us take heed of this: Gods Judgements 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 evidence 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 endeavour to do your duty, by being humbled under his mighty hand, labouring hereby to embitter sin to yourselves, and especially such sins as have more peculiarly dishonoured him: and let it make you more watchful to yourselves, and put you upon the exercise of faith, patience, humility; so shall you in due time reap the peaceable fruits of righteousness 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 inquire, 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, besides many grievous personal afflictions befalling them: they have no illimited promise of security against these things; we are therefore to inquire, 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 Children 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 actually 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 God's anger, yet there is a vast difference in that anger. God may be displeased at his own Children, and in that displeasure 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 nature 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 difference, 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 metal, which, though mixed with dross must be melted and separated.  
2. The operation of those Afflictions is vastly divers, 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 influence 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 toss and changes he here passeth under, it is certain he shall never finally miscarry; if he loseth every thing else, even life itself, 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 God's 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 molestful, 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 threatening, 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 reserved for Glory, but there are those which we reap here, and they are very precious, Rom. 828. Jer. 24. 5. And if it be asked what they are, we are told, Isa. 27. 9 Heb. 12. 10. God by them embitters sin, quickens to duty, makes us more watchful, 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 God's Children, who are under the Gild of some sin not wholly forgiven, and those that have, in a way of true Repentance, and renewed Faith, recovered their peace?  
A. This will be seen by the following Observations.  
1. A Godly man, under the guilt and defilement of some bold transgression, is thereby exposed to God's 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 Hezekiah, 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 Covetousness I was wroth with him. Whereas, when his Children please him by circumspect walking, or serious renewing of Repentance on any folly committed by them; he taketh great content in them.  
2. Hence if God be angry, he hath reason to expect that the Calamity will reach him. Such an one may look to be distressed by the Judgements 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, etc. 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 terrors 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 terror to see the Judgements of God round about, and conscience smite the man, telling him; these are for thy sins, and putting him in expectation of feeling them personally. This also is often accompanied with God's awful withdrawing from them, and looking like an enemy, Job 13. 24. And see what a pitiful complaint he makes in this regard, Psal. 38. begin. Yea, sometimes to conclude that God hath cast him off, and will have mercy 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 distinction in the Providence of God, in public Calamities. God indeed reserves a Sovereignty here; he sometimes 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 signalised with the mercy of God at such a time, it is such as these. I believe the Ninety first Psalms was not penned for nothing; as God houseth some in heaven before Judgements 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 verily 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 blustering storms. Though the floods rise, the waves dash, and the winds ruffle them into breaking billows; yet the man hath a calm within, and these things cannot disturb it; they may beat on his outward 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 cannot 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 cheerful obedience, when troubles are on us; but he being serene, 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 quicken him to more diligence in it, but cannot drive him from it.  
4. He hath inward joy in and under all these changes. He feels, and cannot but resent outward troubles; he is not a stock or a stone, hath humane senses and affections: but he possesseth a spiritual joy within, which all this cannot extinguish. The apprehension of God's 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 remembers his faults, he can kiss the rod: if he suffer in the outward man, he can rejoice because the inward man is safe, 2 Cor. 4. 16. And if there be nothing else, he hath still a God to rejoice 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 restored 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 everlasting advantage. As God intends them to operate 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 dangers seen in the face of Providence, call God's people 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 threatened; 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 hid themselves in; no Rock to settle upon, no shelter to betake to, but lie open to the utter destruction threatened; and how will such carry it then? See, Rev. 6. 16, 17. All refuges of lies will then come tumbling down, Isa. 28. 17. How profitable 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 Gild 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 terrors of it. Think, what will you do when God shall fall upon you with his Judgements, and Conscience shall then reflect with horror 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 warn 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 therefore your consciences to an account, knowing that if there be any provocation which God is angry at, that hath not been particularly confessed and repent 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 poison 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 Enemy; 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 bitterly, 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 yourselves 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 God's Children, who carefully keep accounts clear between God and them. Who are very heedful 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 consolation.  
1. Your inward peace will give you a good settlement 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 presence. 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 stability may this afford to your spirits, in all the changes of times that go over you, who are thus safely immured in the Rock of Ages.    
VERSE 7. Thou art mine hiding place, thou shalt preserve me from trouble: thou shalt compass me with songs of deliverance. Selah. 
3. WE proceed to the profession that David makes of his Faith in God, respecting the forecited privileges. Interpreters bring in the words of this verse, as the form of prayer used by him, or the way in which he presented it; and there are three passages in it; all of them the breathe of prayer;  
1. He declares what God is to him.  
2. What he expects from God.  
3. What he designed in his petition, and what improvement he would make of it, when obtained.  
1. He declares what God is to him, Thou and my hiding place. He gives this for a reason wh●● he addressed God in prayer. In the words w● have.  
1. The Object; Thou, i. e. God, of whom he is speaking all along.  
2. That which his faith discovers in this Object, to encourage him; he is an hiding place. The root signifieth both to hid, and protect. A thing is hid, when it is put out of harms way, and God is an hiding place to his people when he secures them against evil.  
3. The relation of God to him as such, my hiding place, intimating that he was such by the Covenant with him; Hence,  

God is the pardoned man's hiding place.  
DOCTRINE.  
A Pardoned Believer hath this security against harm by floods of Affliction, that God is his hiding place. We have in the former observed, what security such an one enjoyeth; we are now led to the foundation of it; and here we may inquire,  
1. In what respect God is a hiding place?  
2. What safety against Floods this affords to them to whom he is so?  
3. What consolation they may draw from this at such a time?  
1. In what respect God is an hiding place?  
A. The expression is Metaphorical, and intends, that God is all that to his people that men expect from an hiding place; & that is, when he gives them safe protection from all that offereth to harm them; he is therefore called his people's defence, Psal. 89. 18. Hither belong those titles ascribed to him, Psal. 18. 2. And here observe, that what God is in himself, he becometh that to his people in and through Christ, who is for that reason called an hiding place, and a refuge, Isa. 32. 2. It supposeth some evil offering to assail them, for where no evil is expected, there is no occasion for an hiding place; they that are secure, may dwell without gates and bars; it is evil expected that stirs men up to seek a shelter, Prov. 27. 12. The prudent forseeth the evil, and hides himself. An hiding place therefore is whatsoever men expect safety from harm by that evil; and it implieth.  
1. That they have such an esteem of it, else they would not fly to it. Why do worldly men trust in their wealth, because it is a strong City in their esteem? Prov. 18. 11. Man rationally upon the foresight of danger, betakes himself there where he supposeth at least a probability of safety; hope is the spring of endeavour, and that is excited by its object.  
2. Hence they promise themselves safety in it, else they would not tarry there: and as long as a malnourisheth his hope with such a persuasion, he can abide in quiet, and confidence: but if once he gins to mistrust his safety, and think himself not secure, he meditates a flight from thence and to betake himself to some other place.  
3. If therefore it doth not this for him, it is no hiding place to him. For this end it is called a refuge of lies and hiding place of deceit, Isa. 28. 17. a refuge, because they fly to it: of lies, because cheated by it. Hence they made that complaint, Lam. 4. 17. God therefore is an hiding place to his people.  
1. Sometimes by outwardly preserving them from those evils: There are many encouragements for this as hath already been observed, Psa. 91. Isa. 26. 20. Psal. 27. 5. Jer. 26. 26. And a Child of God, walking in his integrity, and standing clear of the evil of the times, may have no small hope of this.  
2. By maintaining their faith in ●●fe and vigour under these trials. Though tossed with tempest, their faith doth not fail: though winds roar, and floods assault them, their house stands on its rock, Mat. 7. 24, 25. They cannot be put from their hope, nor driven from their duty, Psal. 44. 17. They are lost with tempest, but not shipwreck.  
3. By carrying them safe through those troubles, He giveth them an expected end, Jer. 29. 11. They ●ither outlive them, and see better days, or are brought safe home to the Kingdom, and rest for ever in the glories of it: their latter end is peace, Psal. 37. 37.  
4. By doing them saving good by them. They shall be real gainers by all, Rom. 8. 28. They may be ill intended by instruments; but instead of ●●ning, they help them; and they may say to them, as Joseph to his brethren, Gen. 50. 20. Ye thought evil against me, but God meant it to good; 〈◊〉 is God an hiding place to his people.  
2. What safety from the floods they have by it, to whom he is so?  
A. The safety of a hiding place is the security to affords to them who fly to it: and that is to be seen in the sufficiency of it: Now there is all in God that can be looked for on this account there is,  
1. His Omnipotency. In this is Israel's safety declared, Deut. 33. 27. Hence compared to an impregnable rocks, yea, a munition of rocks; a tower of safety, Prov. 18. 10. The security of those that are covered with his feathers is set forth, Psal. 91. begin. Hence the Apostle challengeth, Rom. 8. 31. If God be for us, etc. And whence is this safety but from his Almightiness? Psal. 89. 13. Thou hast a mighty arm.  
2. His tender love that he bears to these. They are precious, as the apple of his eye; all that offer them harm, offend him; they are his peculiar treasure; he loved them from eternity, spareà not his Son, but gave him for them; hath bestowed himself on them to be their portion, they are his own, and his honour is concerned in them.  
3. His Omniscient watchfulness over them. And this follows from his love: he knows what ev●● they lie open to, and cannot but look after them his eye of all knowledge seethe the darkest design that are forged against them, and his care of the● keeps his eye constantly upon them, Isa. 27. 2, ●. A Vineyard of red wine, I the Lord do keep it, 〈◊〉 any hurt it, I will keep it night and day; they some times think that he forgets them, but it is impossible, Isa. 49. 14, 15, 16.  
4. His Truth and Faithfulness. He hath brought them into a Covenant, in which he hath engaged to be all their Salvation, to defend and deliver them in all troubles; and it is impossible for him to lie; they may therefore safely adventure unto him, and shall find him to be a precious hiding place.  
3. What confidence such an one may have of his being so to him at such a time?  
A. Whatever fears a Child of God may be exercised with, whiles under sense of Gild, by reason of some provoking sin, yet upon his obtaining a sealed pardon, he hath all grounds of fear removed, and may be humbly bold; for,  
1. He was before this in a Justified state. He was put into that upon his first believing, nor shall any of his falls disannul it: he shall never fall out of the favour of God again: he may lose the sight of him, but the peace is not violated.  
2. The terrors of sin is now removed. All that darkness which was on his mind, when under the apprehension of Gild, is now taken off; and he 〈◊〉 again cheerfully see his Justified state, by which he knows his title to the love of God in Christ; that he is his Father, and will not cast him off.  
3. God usually giveth more than ordinary Testimonies of his endeared love at such a time. After ●roken bones and bitter sorrows for sin, God is ●ont to make great discoveries of his reconciled favour to them, so that they cannot but acknowledge and praise him, Isa. 12. 1. Jer. 31. 20.  
4. Hence he may with assured confidence apply all the promises of the New Covenant to himself. For, upon the sealing of a pardon, the whole Covenant is new sealed; and it is by settling on the promise, that we run into God as our hiding place: and this man can do it with great confidence, apprehending God, with opened arms ready to receive him.  
USE I. Learn hence how ill they are provided for safety in a time of trouble, who have no title to God as a hiding place. No man would willingly be abroad in a storm; and he that sees one rising, and knows not where to secure himself it in a miserable condition; and no less unsafe are they, though more confident, who have their repose in that which will become a refuge of lies to them. Let it then be a word of awakening to all? Do you see a Storm coming?  
1. Ask yourselves where you intent to hid from it: And here,  
1. Be assured that all other refuges will deceive you. When the flood comes, every house will fa●● but that which is founded on the rock, if you depend on the world, it will be, like Egypt, the staff of a broken reed; it will fall, the overflowing scourge will bear it down. If you trust in your own wisdom or righteousness, or any thing of your own, it will not be a safe guard t● you: the Wrath of an angry God will be● down all before it, and you will be so far miserable, as you promised yourselves defence from these things, which will thus woefully disappoint you.  
2. God, and he alone, can be a safe shelter to you, If he undertake for you, there is no fear: as his power is infinite, so his truth is unchangeable: if he promise, he will perform, if he say he will be your Salvation, he will give being to his word; if he be under a promise, all is settled.  
2. Be then persuaded to seek and secure an interest of him. Make him your hiding place; he tells you of your danger, and offers himself to be this to you. Forsake all other, and betake yourselves to him in and through Christ, and he will receive you; live not at rest till you are able to put this title upon him, with a claim of propriety, never think yourselves safe, till under his wings: let your danger drive you, and his invitation allure you, and all shall be well.  
USE II. For Exhortation to the Children of God: And there are two branches of it.  
1. Would you have God for an open hiding place at such a time? See that all stands even between him and you; though the title belongs to every believer, yet he is not equally accessible by all his Children in a time of trouble; for direction.  
1. If there be any sin standing out unrepented of, see to the making of the peace between him and you. Make diligent search about it, and count it not a light matter. Consider,  
1. As long as there is any. God will hid himself from you, and then how will you find your hiding place? he sometimes withdraws from his, when trouble is on them, and though they cannot do without him, yet they cannot tell where to find him; was it not so with the Spouse? Cant.  
5. And what a moan doth he make about this? Job 23. 8, 9 Such a thing will distress you?  
2. And your sins will stand between you and him to discourage you. Sin unrepented of, when God sets home on the Conscience, will be very terrible; and if he be also withdrawn, what fears will it excite in you? your hearts will misgive, and Satan will thrust in hard. You will certainly be at a woeful loss, till you have, by a soaking repentance, made up the breach.  
2. Is all right between God and you? Be very careful to keep yourselves from all sin, by which any breach may be made between you and him. Let the remembrance of former things, and the distress of them put you on the greater caution: See that if the floods must come, they find you walking in your integrity, and keeping clear from your iniquity, and then you will be happy.  
2. Be sure when floods come, to make him alone your hiding place. Say as, Psal. 62. 5, 6.  
Consider,  
1. There is safety no where else. If you leave your rock, you will find nothing else to be that to you, which that will certainly be, if you rely on it.  
2. With him you shall be in safety. If he be your fortress, all the floods and storms that can beat upon you, will not be able to harm you; you may bid defiance to all that earth and hell can do to you, Psal. 125. 1. They that trust in the Lord, shall be as Mount Zion, which cannot be removed. For this end;  
1. Renounce all affiance elsewhere. There is a subordination of causes; and God forbids us not, but enjoins us to be found in the use of means; but we must refuse to place our trust in them, when we use them as means, they help us to our refuge, but when we trust in them, they are our refuge, and God is rejected: Beware then of this.  
2. Resolve and practise against all preposterous causes. When tempests arise, fear solicits us to do some unworthy thing; but this will be to put God away, instead of hiding in him. Resolve, come what will, you will not put forth your hand to any sinful thing, so did they, Dan. 3. 16.  
3. Be found in the way of Duty. Say not, I trust in God, and therefore will do nothing. We then fly to God, and abide under his wing, when we keep in his way; and we must resolve not to be driven from our duty by all that would discourage us in it. When we dare to be good, and trust God with the event; he accounts himself peculiarly concerned to stand by us.  
4. When ever Floods appear, be sure, by a renewed act of faith, to cast yourselves upon him. Fly to Christ presently, as the doves do to their windows, when they see presages of a tempest; put over all into his hand. Resolve to wait on him, so shall you without fail see his Salvation.  
2. He declares what he expects from God; Thou shalt preserve me from trouble. Herein he shows what he expects from God, or of what advantage this title was to him. The word translated preserve, signifies, to keep a thing with strict watch or guard, as men do a Castle in time of War. The word trouble, comes of a root that signifies to bind or straiten, and signifies such distress as not only afflicts the body, but also distresseth the mind. Hence,   

God will keep them from trouble, whose hiding place he is.  
DOCTRINE.  
THey that have made God their hiding place, may and ought believingly to depend upon him to preserve them from trouble.  
We may here inquire,  
1. What is the preservation from trouble, which God as an hiding place affords to his people?  
A. We have already observed, how God preserve his people in floods of great waters, from v. 6. All of which is applicable hither, this therefore may be very briefly passed over. God then preserves his people from trouble, when he doth any way save them from harm by, and makes them to get the benefit of their troubles. There are many ways in which he doth thus, and he reserves to himself a liberty to display his wisdom, love and power herein. And here;  
1. He sometimes saves them from the trouble itself. It looks in the order of second causes, as if it would come; the Cloud riseth, and looks black and tempestuous, and is just ready to pour down a storm upon them, but God causeth a contrary wind to rise and blow it away, was it not thus, Isa. 37. 33. with 36. And God hath unknown & uncountable ways to defeat second causes in their erterprises; hence that challenge, Isa. 8. 9, 10. The Snare is laid, but God breaks it, and they escape, Psal. 124. 4. Thus God gets him a name, and gives his people rest.  
2. He sometimes saves them in their troubles. They come, but he is a present help, Psal. 46. 1. Sometimes he preserves them from the utmost extremity; the tempest is in measure, Isa. 27. 8. He is with them in water and fire, to limit them, Isa. 43. 2: So he acknowledgeth, Psal. 118. 18. And he preserves their grace in exercise, and competent vigour under all; whatsoever batteries are made on the outward man, the inward man is sustained; the floods cannot drown their grace; it groweth stronger and stronger, 2 Cor. 4. 16. Their bow abides in strength, and they can trust in God, though he stay them.  
3. He many times preserves them out of these troubles. They out live the flood, to enjoy a calmness and serenity again in this world; they pass through fire and water, but at length he brings them to a wealthy place, Psal. 66. 12. thus Job weathered all his calamities; thus also it was with the Psal. missed, Psal. 40. begin.  
4. He preserves them from the evil of these troubles, and turns them all for their good, in the winding up. He maketh a medicine of this viper, and purgeth away sin with it, Isa. 27. 9 he humbles, and proves, and doth them good for the latter end by it, Deut. 8. 16. Thus are they made meet for the Glorious Inheritance.  
2. How far they that have made him their hiding place, may safely depend on him for this, and why they should so do?  
A. This will be cleared in the following Conclusions.  
1. God is certainly all that to his people that he hath commended himself to them to be in any title of his. He could not be known to his people, did he not assume such things to him; & it is but a little portion of him that we know by them. God is all perfections in one undivided essence, but we cannot discover these perfections but severally; and that he may reveal himself to us as an Object of trust, he hath assumed such Attributes as are suited to our understandings, in which he reveals nothing to us, but what he really is, and what he will be to his people. As he is their God in Covenant, so here by he tells them what a God he will be to them in his Efficiency.  
2. That the end of Gods discovering himself to his people by such titles, is to give them advantage to take bold of him thereby. God in his back parts is the object of his people's faith, for none can see his face and live. We only have communion with him in his declarative Glory; and he hath made it his people's duty to take hold of him, Isa. 64. 7. And the way in which we may so do, is in his precious Attributes, which are as so many handles on which our faith may fasten. Hence we read of taking bold on his strength, Isa. 27. 5. It is therefore to encourage this that he hath proclaimed his name in those golden letters, Exod. 34. 6.  
3. Hence God will certainly make good every relative title for all those to whom he stands so related. When he makes himself over to them in the New-Covenant to be their portion, he giveth all that which he hath revealed of himself in his Word, to be theirs, Lam. 3. 24. And he would never so give himself to them, if he did unchangeably purpose to be all that to them, which he hath encituled them unto, Mal. 3. 6. For it was his own free unnecessitated act: having therefore so obliged himself, he will never go back, Isa. 45. 19 I said not to the house of Israel, seek me in vain.  
4. That the very end of an hiding place, is for preservation from trouble. When God assumes Metaphorical titles to himself, it is that, by considering what of excellency there is in those things, we may accordingly expect that from him which is shadowed out by them. Now a place to hid one self in, is needful for none but those that are exposed to trouble, and the use of it is to defend us from the injury threatened to us thereby. We are therefore from hence, to entertain such apprehensions of God, and believe him, to be such an one.  
5. That a thing then only proves its title due to it, when it answers it. And indeed, Metaphors, when they are used concerning God, do but carry a dark and faint resemblance of his perfections, for there is nothing in the creature that may be compared with him: we ought therefore to resolve that the thing shadowed by it, is in him after a glorious and unparallelled manner. When God calls himself an hiding place, we may think of the strongest munition of rocks, the best fortified strong holds, and the most secret retiring places, and then conclude them all unworthy of the name, in comparison of him; and if he were not thus, he would never so style himself.  
6. Hence God is such an Object to his people, as their faith may safely thus rely upon. They need not be afraid to adventure into him as an hiding place, in the greatest trouble. He is in himself all sufficient for it; as to power, none can be too hard for him, Prov. 18. 10. As to wisdom, all the policy of men and Devils cannot outwit him, Prov. 21. 30. He therefore looks on, and laughs at all their cunning contrivances, Psal. 2. 4. And his promise hath made this over to them, so that they may challenge a special interest in it; he hath not only said, I am God, but I am thy God, Isa. 41. 18. And his faithfulness hath secured the performance of all the promised good to them. If he can, he will do it for them, his promises are yea and amen, 2 Cor. 1. 20. They are but the revelation of his purposes, which he can never change.  
7. Their believing dependence on him, is the only way for them to glorify him in troubles. They ought so to do; and it is done only by a suitable exercise of Grace, according to the condition they are in: and no grace can at such a time have a right exercise, without this dependence, doubting, fearing, desponding, fretting, fainting, in a time of trouble, is a dishonour done to God by his people: Whereas hoping, trusting in him, daring to adventure all upon his word and power, giveth him his acknowledgement; and this will keep them to duty in blackest times, Dan. 3. 16, 17.  
8. All a believers comfort and settlement now ariseth from the exercise of this faith. Trouble is, of its own nature troublesome, and tends to unsettle or disquiet the man: all his consolations must now come from God, and often all other doors are shut; and how shall we derive this from God, but by the exercise of faith; and that must be by believing that he is such an one in himself, and will be so to us, Hab. 3. 17, 18.  
USE I. For Information in three particulars.  
1. Learn hence that a time of trouble will try our faith. There is a double experiment that it will make.  
1. It will try the truth of it. Many while in tranquillity, make a great flourish of their trust in God, and might they always have Halcyon days they would pass for eminent believers, but when tribulation comes, and floods threaten them, or assault them, their great confidence shrinks up to nothing; such are the stony ground hearers, Mat. 13. 20, 21.  
2. It will try the strength of it. Prov. 24. 10. If thou faint in the day of adversity, thy strength is small; a weak faith, although a true one, may bear up completely under ordinary afflictions, but when they are growing and great, it will discover its infirmity, Peter on the waters, ruffled with tempest, gins to sink, Mat. 14. 30 Paul under the sorest pressures is confident, 2 Tim. 1. 12.  
2. See here the happiness of those who in a time of peace have made God their hiding place. Herein it lieth, that they have secured their preservation is a day of trouble: they have an Ark in which they are sheltered, and may sleep quietly, though the Floods rise so as to cover the loftiest mountains, Psal. 91. 9, 10. When others have their hiding places of deceit come tumbling about their ears, these are Castled in their rock, Mat. 7. 24, 25.  
3. Learn hence whence the settlement of God's people in a time of trouble proceeds. They are not stocks and stones, but have sense and reason as other men. They can foresee an evil day, and apprehend the evil of it. How then can they look on it with a sedate spirit? that it doth not frighten them; but when other men's spirits fail, hearts faint, & joints tremble, they quietly follow their work? It is because they are sheltered in God, have hidden themselves under his feathers, taken him for their defence, their faith hath rolled them on him; they dare trust him, and believe all shall be well: and let men if they will, count this faith, frenzy; they know what they do.  
USE. II. For Trial, do we expect that God shall preserve us from trouble? Prove whether we have made him our hiding place; for Consider;  
1. Trouble is to be expected. It is a world of trouble we live in; nor are the best of God's Children secured from it: whiles the Devil maligneth us, the world hateth us, and so much sin cleaves to us; & a wise God manageth our affairs for our good, we may look for trouble on all hands.  
2. God is not engaged to preserve any but such as ●●ve made him their hiding place. There are great and precious promises in this regard, but none can challenge them but such as by faith are gotten into God, and have made him their shelter.  
3. If he do not preserve you, none else can. And if you do not believe this, you shall find it on trial to be true. You shall sooner or later come to that acknowledgement, Jer. 3. 23. Truly in vain is Salvation looked for from hills and mountains, etc. Let them promise never so fair, they will deceive your expectations: What saith the Psalmist? Psal. 20. 7, 8. Some trust in Chariots, etc. They are brought down and fallen, but we are risen, and stand upright.  
4. If you are deceived in your expectations, you will be in a miserable condition. If you have presumed God to be your hiding place, and were never indeed gotten into him, you will be without any refuge when trouble comes. And for your help in ●his trial, take these Rules.  
1. You have foreseen a flood. A prospect of evil, in the consideration of it, was ever made use of by the spirit of God to bring men to Christ; Heb. 11. 7. Noah being warned of God, was moved with fear, and prepared an Ark. There is nothing else will persuade sinful men to repair to God.  
2. You have seen the vanity of all other hiding places, and renounced them. Sinful man will trust in lying vanities, till he is effectually convinced that they are such: and as he will not go to God till then so God will not accept of him, except he abjure all reliance on them, Hos. 14. 3. vers. 8.  
3. You have been lifted up by a mighty arm into the rock that is higher than you. You did not go into this hiding place by your own strength, but were brought into it Almighty power; and have accordingly apprehended your own strengthlesness, and felt the efficacy of his grace in causing you to believe; if he had not drawn you, you had not run after him.  
4. You have taken Christ for your all. If you have made him your hiding place, you have also received him for your Lord and King: they that have truly trusted in him, to be saved by him, have cordially submitted to his Government; they that have not made him their all, have not made him any thing to them.  
USE III. For Exhortation to the people of God Have you made Christ your hiding place? Believe the● in him for preservation from trouble. Consider,  
1. This is included in the very title itself. Thi● is the very nature of an hiding place: if then you do not expect this benefit from him, you have but complemented him, and not in truth entertained him as such.  
2. He expects this of you. He counts himself despised and trifled with, if you call him by such a name, and do not make use of it according to the import of it. Even a bramble, if chosen King, expects to be trusted in, Judge 9 15.  
3. It is by faith that you are to fetch this benefit from him. Though there be all this in God, yet there is a way in which it is communicated to us, and that is by faith on our part: hence the more full and steadfast we are in the exercise of it, the more are we like to experience this benefit: for help,  
1. Be often renewing your Assurance; especially when trouble appears. Now revive your evidences, read them over, and see to the strength of them; for according to this, so will you be settled in your reliance on him.  
2. Resolve, against all discouragements, that he both can, and will do that for you, which shall fully answer this relation. Have an eye therefore on those other Attributes of his, that are to confirm you in the sufficiency and security in this: He is the great and mighty God, who keeps Covenant, etc.  
3. Now cheerfully commit the disposing of all to him, in the way of Obedience. Leave all with him, put it out of your own hands, and resolve that he shall have the free ordering of it; and that you would not call either his wisdom or faithfulness into question.  
4. Now wait patiently on him for a good issue. Let faith and hope quiet you whatsoever comes; and bid a challenge to all that would undermine you. Resolve, it is in a good hand, and though things are dark, yet they are sure, and he is faithful that hath promised, who will also perform.  
3. He expresseth what he designed in his petition, and what improvement he would make of the mercy when obtained. Thou shalt compass me about with songs of deliverance. By songs of deliverance, he intends those Songs that were composed and sung to the praise of God, by his people upon any e●minent deliverance afforded them. Many of which songs the Word of God furnisheth us withal. The word, deliverance, signifies to escape, or go forth: Now these Songs were dedicated as the testimony of a thankful heart, to be a memorial of such mercies, when he saith God shall compass him with those, he intends that he will bestow many such deliverances upon him; and that he shall have many occasions to make such songs.  
Hence,   

Faith engageth the heart in making returns to God for Deliverance.  
DOCTRINE.  
TRue Faith, not only depends on God for complete deliverance, but also engageth the heart to resolve to signalise the same, when enjoyed, with suitable returns of praise. Here are two Propositions.  
Prop. 1. That true faith depends on God for complete deliverance. The language of the Text is, thou shalt do that for me, which shall lay such an obligation on me; Here observe,  
1. That all trouble is afflictive to us, and we cannot but desire deliverance from it. No affliction is joyous, Heb. 12. 11. Therefore called things hard to bear, Psal. 60. 3. So that they put in o fear, and stir us up to endeavour the avoidence or escaping of them.  
2. The Rule of faith tells us there is no deliverance to be expected elsewhere. Not only our spiritual, but our temporal troubles too are beyond the power of any to relieve us against, if God do not afford us secure, David gives this reason why he will trust in God alone, Psal. 62. 6. He only is my rook and salvation.  
3. Hence it directs us to go to God in prayer for ●his deliverance. If we would have it, not only must we go not where else, but we must repair to him, he hath appointed prayer to be a medium of obtaining, Ezel. 37. 37. Hence that, Jam. 5. 13. Is any afflicted! let him pray. Thus are we to acknowledge our dependence on him.  
4. There must be faith exercised in every prayer, & in every petition that we offer to him. Without it there is no pleasing God, Heb. 11. 6. If we would ask and receive, we must ask in faith, Jam. 1. 5, 6. Without this ingredient, God reckons us. but to howl; and there are three things in which faith is to exert itself.  
1. We must believe that if ever we be delivered, it must be by God. Faith must keep us close to this object: and we must dwell on this conclusion, else we shall be read to run elsewhere: We must resolve that if we look elsewhere, we for sake the fountain for a broken Cistern, and shall be disappointed.  
2. We must believe that he can, and if it be b●●t for us, will give us temporary deliverance. We must not limit his wisdom, nor sovereignty, but, acknowledging his power, we are to wait on him as one that is able: and not only so, but because he hath promised, he therefore will perform what is best for us. Conclude that this salvation also belongs to him, and if it be according to his will, it shall be brought about for us, so did he, 1 Sam 15. 25, 26.  
3. We must also believe that he will give us perfect deliverance at last. whether he will do it in this life, we may not determine: it may be most convenient for us that it should be otherwise: but this a Child of God ought to build upon, that he shall be brought out of all trouble in the winding up, and his present troubles shall contribute to the preparing of him for it: so the Psalmist resolveth, Psal. 73. 24.  
Prop. 2. That true faith carrieth out the heart to resolve, to signalise these deliverances, when received, with suitable returns of praise. Faith influenceth him with this purpose in the very praying for them. Here take these conclusions.  
1. That which puts a man upon seeking deliverance, is a desire to obtain it. The end of Desire in man, is to instigate him to the pursuit of his Object; and it gives rise to all his rational actions. Now desire is raised by the consideration of the goodness of the Object, and his want of it, and this is the spring of all his endeavours to compass it; it will not let him lie still, but pricks him forward to the use of means, Prov. 18. 1.  
2. That which encourageth to use these particular means, is hope by them to obtain the thing desired. Desire puts men upon seeking means, but that which fixeth them upon these courses rather than others, is an apprehension of the suitableness of them to the purpose, and the probability at least of gaining the thing in the use of them: and this hope putteth life into endeavour: for if men did not expect success in the undertaking, they would either not begin, or presently tyre and give out: and therefore hope deferred makes the heart to faint, Prov 13. 12. And that which nourisheth h●pe is a rational connexion between the means and the end.  
3. Hence there must be an end aimed at, which gives motion to this desire and hope. Philosophers had in vain placed the end among the causes, if it did not influence to the producing of the effect. This causality must be referred to the end in intention, which is by the influence it hath on the Efficient to set him on work: and in all Rational agents this is evident, that these two affections are thus excited; the means are not desired or hoped in for themselves, but for that which is aimed at by them.  
4. That faith teacheth a believer to make God's glory his last end in all things. Fallen man is come short of this, Rom. 3. 23. And hence hath other ends in which he centres; but the Grace of God hath taught men to return to their great end again. They now renounce their sinful ends, and regulate their subordinate ends: this is an universal lesson that faith teacheth, to do all for the glory of God, 1 Cor. 10. 31.  
5. Hence every prayer of faith hath an eye to this in every petition. When we pray for any thing, we always propose to ourselves, what use to make of it when obtained; and according to this proposal, so are our prayers to be accounted spiritual or carnal; we read of some, Jam. 4. 3. and Psal. 78. 18. These were not prayers of faith, but dictates of the flesh. When we rightly go to God for any thing, we carry that in our aim, that we may be able to honour him with it. Not but that in its place, we may have respect to our deliverance, or comfort, but we rest not here; but would have all for our better serving God.  
6. Hence the right exercise of faith in prayer, lays a foundation for this praise. There is a reason of our hope which our faith improves; and this makes way for these songs. For,  
1. Faith hath an eye and respect to the power of God. This is the first reason why we believe in God; nor should we ever trust in him, if we did not acknowledge that he can do that for us, which we commit to him. God thus encouraged Abraham's saith, Gen. 17. 1. I am God Almighty; and when we believe that he and no other can, we give him the honour of his Omnipotency, and so are prepared to put a remark on this Attribute, and give him the glory of it, when he shall have performed for us, so they, Exod. 15. 6, 7.  
2. Faith applies itself to his free Grace, in sense of our own unworthiness. It teacheth us to come humbly, and to acknowledge that we deserve no help, but the contrary, and accordingly to hope in his mercy, thus Jacob. Gen. 32 10. And the Prophet, Dan. 9 8, 9 And as this helps against despondencies from sense of our own unworthiness, so it disposeth us to celebrate the riches of mercy, appearing in these salvations, and to study how to render according thereto, Psal. 116. 12.  
3. Hence faith concludes that if God will deliver us, we shall be laid under strong obligations to him by it. Certainly kindness done for us will bring us under bonds of gratitude, and so the more that is resented, the stronger hold it will have of us. This sense therefore will dispose us to pay our Testimonies of gratitude to our benefactor: and all ingratitude proceeds either from insensibleness or forgetfulness of this.  
7. This makes him to bring himself under obligations. A Child of God never puts up a petition to him, but either expresseth or supposeth a promise made to him, in case he answers him: for all transactions between God and his people, are in a Covenant way. Sometimes they bind themselves by a vow, as Jacob, Gen. 28. 20. or explicit promise, as Psal. 80. 18. And it is ever implied according to the method of the Covenant expressed, Psal. 50. 15.  
8. His hope excites in him a premeditation what to do. Hope looks out for God to come in this way, and makes him to think, if or when God answers my requests, how shall I best show myself grateful to him in it? hence a promise given, made them turn a fast into a thanksgiving, 2 Chron. 20. 18, 19  
9 And this puts him upon a preparation for the work before hand He counts it his concern, and therefore addresseth himself to make ready; that he may have nothing to do, but put it in execution, when the time comes, Psal. 65. 1. Praise waiteth for thee, O God, in Zaon.  
USE I. We have here a Rule for Trial, whether we offer right prayers to God in a time of trouble. Many pray, and complain they cannot be heard; and if they should inquire, might here see the reason of it: there are things that men reckon for prayers, which God receives not as such. And here,  
1. Do we bring all our troubles to him, seeking his help in them? There are that if some fearful distress overtake them, will cry, and call, and make a loud noise, Prov. 1. 26, etc. But for ordinary troubles, they hope to grapple with them alone: and whiles they can either bear them, or have a prospect of relief in any other way, they will not trouble him with their petitions: these have not made him their hiding place, and well may be dismiss them to seek help, where they have been wont to go for it, Jer. 2. 28.  
2. What are our designs when deliverance comes? It is an usual language, if ever I get out of this trouble, I will do thus or so; and would we take an account of our muse on this account, it would let us see much of our hearts. And here,  
1. Do they all centre in ourselves? God observes which way our hearts go on this account, and it is good we should do so too, knowing they are deceitful, and apt to impose on us. Do we seek deliverance only, to have the more scope to gratify the lusts that are in us? this provoketh God, and no wonder if he regard us not, Jam. 4. 3. When Israel had long wandered in the wilderness, and were now ready to possess the promised Land God observed what projects they were upon, Deut. 31. 21.  
2. Or are they carried out after the glory of God? Though you comfort yourselves with hope of deliverance, yet you look beyond that, and subordinate it to God's glory.  
1. Is this the sweetest consideration of the deliverance, that it will give you an opportunity of glorifying him? Life is sweet, and so is health, and peace, etc. but that which is our best end is sweetest of all; and if God's glory be that, it will have the best relish on our thoughts; this lay nearest to Hezekiah in his great sickness, Isa. 33. 18, 18. His enquiry therefore was about his going to the house of the Lord, 2 King. 20. 8.  
2. Do we contrive to glorify God by it? Do we say in ourselves, if God shall grant this request of ours, and save us out of this affliction, shall we ever be able to pay him due thankfulness? What manner of life shall we lead after it? Wherein shall we make it to appear that we are truly grateful?  
3. Are we making ready our Songs of deliverance? We are wont when we expect some great day, to be providing before hand, & there is a preparation for God's Salvation which becomes us; and according as our faith is active in our supplications, so will it be influential into our preparation; and if it be that we may meet with God, and give him his glory, it is right.  
USE II. Let it exhort and direct us in the right exercise of our faith on this account: And we must take pains in it, else we shall dishonour God, and wrong ourselves; we are more forward to make our moan, and cry hard when we are in the floods of trouble, than we are in composing and elevating our songs of Deliverance. We had need then to be roused up to this, and the way to be r●g●t in it when called for, is to be laying in before hand: For help,  
1. Are we entitled to God's forgiveness? We may with confidence believe that we shall be heard and delivered from all our troubles; this privilege belongs to every one of his favourites; they may expect it, and shall not be ashamed of their expectation. God will act his liberty as to the time when, and way wherein, but the thing is secured.  
2. Let this faith then excite you to indite your Songs of deliverance. For which end;  
1. Consult how to show due thankfulness to God. To which end meditate before hand of the greatness of the mercy, of your former unsuitable entertainment of deliverances, and your unworthiness of them, and by such thoughts lay in matter of acknowledgement.  
2. Hence resolve to devote yourselves more than ●ver to his Service Purpose by his help, to be more watchful, diligent, cheerful in his business; that his honour shall be more dear to you, and bind yourselves to this.  
3. Let this put you upon it to glorify him in the present condition, according to the exigence of it. Right carriages with silence, and humble submission under trouble, will put us into the best posture to Sing to the Lord, when we come out of it; and the same faith that looks for salvation, will influence our patience: this will sweeten our present troubles; it will profitably divert our ●inking ponderings, and be a cordial against fainting; he took this recipe, Psal. 56. 3. What time I am afraid, I will trust in thee. It will also make us ready for deliverance, if God afford it us in this life, it will graciously fit us for it, and if he defers deliverance till we come to Glory, it will help us to a cheerful passage, & enable us to leave a Testimony behind us which shall be to his praise and others encouragement.    
VERSE 8. I will instruct thee, and teach thee in the way, which thou shalt go: I will guide thee with mine eye. 

The Text Opened.  
WE proceed to the fourth part of the Psalm, directing the People of God what manner of lives they ought to lead, if they would maintain the sense of their pardon & blessedness: or to show the necessary connexion between faith and obedience, between Justification and Sanctification. Here,  
1. The Psalmist offers himself to teach us in our Duty, verse 8.  
2. He gives us caution to beware how we receive this teaching, verse 9  
3. He shows the misery of the wicked, and the happiness of the Godly in this regard, ver. 10.  
1. He offers to teach and instruct us in our Dut● If it be enquired, what person David bears in this place? it may be replied; we may either consider him as an Experienced Saint, who had been a special instance of God's great mercy, who had heard him in his distress, and sealed up his love to him, which in token of gratitude, he was desirous to impart to others for their benefit. Or we may look upon him as a Penitent, who had by his great fall dishonoured God, and scandalized men, and now after his recovery, endeavours to do as much to win men to God, as he had done to prejudice them at Religion; and this he resolved to do, Psal. 51. 13. Or we may reckon him as a Prophet in Israel, and so he accounted himself particularly engaged to promove the Salvation of others: and in nothing was he better fitted for this, than by being able to preach experiences to them. It may also be observed, whom the Psalmist directs himself to: and some say, that is directly to impenitent sinners; but I rather suppose that he speaks both to Sinners and Saints: The particular case laid down in the Psalm, was of one that was truly Godly, but had fallen under Gild, and suffered desertion, and was now recovered; and this affords profitable instruction both to the Godly and Wicked. In the offer itself we may observe,  
1. That he applies it particularly: Thee; though all be concerned; yet he addresseth every one, as it were one by one.  
2. The earnestness of the offer, in the variation of the expressions urging the same thing.  
3. The subject matter about which he offer his help. The way which thou shall go.  
4. The nature of the help offered, in three things.  
1. I will instruct thee; the word implies an application to the understanding, to make it receive intelligence, which must in end only his essaying it instrumentally.  
2. And teach thee; the word signifies to point to, or sh●w a thing, and a word from it, signifies the Law, because i● shows us our way.  
3. I will guide thee with mine eye; Heb● ● will counsel thee, mine eye being upon thee. The word, guide, signifies, to give counsel: it is, q d. I will be eyes to thee, overlook thee, as a Master doth his Scholar. Hence,   

Experienced Christians fittest to teach others.  
DOCTRINE I.  
THE most experienced Christians are fittest ●● teach others. To prevent mistake in the matter, Observe,  
1 That none can teach us effectually, and savingl●● but God. He is said to teach men knowledge, Psa 94. 10. There is beside a natural understanding which belongs to man, as he is a man, by which he can apprehend the notion of things rationally, a spiritual illumination enabling him to discern them spiritually; this every natural man hath not, 1 Cor. 2 14. And the so opening his eyes is a Divine work, Eph. 1. 17, 18. Till this be done, Doctrinal teaching doth no saving good, whatsoever literal knowledge men gain by it.  
2. That God hath no dependence on Instruments in producing this knowledge. The highest service of men is only instrumental, and that no more than morally; and God hath no need of instruments, nor doth he use them of necessity, but for his pleasure; much less doth he need that they be thus or so furnished, he can do it as well with the most unlikely, and gain glory in so doing, 2 Cor. 4. 7.  
3. But yet, in order to their being used as instruments, God is wont to furnish them with a suitable capacity for it. There are those gifts that he bestows upon them, making them meet for this service; these gifts therefore are given to men to profit withal, 1 Cor. 12. 7. And accordingly there is a diversity both in kind and degree, which God arbitrarily distributes to these and those.  
4. There are two ways in which we are to teach others viz. by Precept and Example. In this latter Christians are equally concerned; he that hath received Grace, aught to walk worthy of it, and we are told what its teachings are, Tit. 2. 11, 12. As to the former, there is a different obligation ●ying upon the people of God: every one ought according to his call to teach others; but every one is not a like concerned.  
5. Hence Christians are bound to teach others, either by the obligation of their General Calling, or by a Special Calling. The general calling of a Christian, obligeth him to glorify God with all that he hath, still reserving the station that God hath set him in; thus Christians are bidden to teach one another, Col. 3. 16. But there is a special calling that God hath given to some, who, besides that, have gifts and abilities for it; are called by God to the Ministry of the Gospel, these are of his giving, Jer. 3. 15. And notwithstanding gifts, men must wait for this till called to it according to the Gospel Rule, Rom. 10. 14. How shall be preach, except ●e be sent? Now in both these respects the Doctrine is a great truth: for though there be more than experience requisite to fit a man for official teachings, yet this added to those qualifications is abundantly helpful; for,  
1. Experience mightily prompts, or puts men forward to be teaching of others: It puts life into men, and quickens them to their work; and that in two respects.  
1. It fills the heart with an ardent desire to glorify God. All the literal Light that men get by study, hath no heat in it; it doth not engage the heart at all in love to God; but when once the Soul hath tasted that God is gracious, hath felt the bitterness of sin, and been distressed by reason of the wrath of God, and known the Grace of God in giving him Repentance and pardon; he is now filled with love to God, and thinks he can never do enough for him, never lay himself low enough, nor sufficiently set forth his praises and he would have all the world to love, admire, and praise this God with him; Psal. 34. 3, 4.  
2. It kindleth a longing desire after the Salvation of Souls. By this men come to know the great worth of Souls, and their woeful danger, and accordingly to have travailing pains for them, ul Christ be form in them, Gal 4. 19 He that hath felt in himself what an evil and bitter thing sin is, and hath known the riches of grace in pardoning, and healing him, cannot but compassionate such as live in sin, and lie under the curse; and this will put them upon all endeavours, and make them to give warning and counsel on all occasions, knowing the worth and hazard of a Soul, if it be possible to save it.  
2. Experience is a mighty help to men in teaching of others. Luther was wont to say, Prayer and Temptation make a Minister fit for his work. And why temptation? but because it helps to this experience; the Apostle, applies this to Christ himself, Heb. 2. 18. And this will be evident in divers respects.  
1. It gives them a more clear understanding of the truths which they teach. Theoretical and practical knowledge vastly differ; a mere discorsive knowledge of any Art, makes a man but a bungler, compared with one that hath been practised in it Experience exemplifieth the Rules of Religion to ●● man; he had heard of these things before, and had some rational notions about them, but now he sees▪ and tastes, Psal. 34. 8. And this is a● great help to teaching.  
2. It greatly establisheth their faith and confidence i● these truths; and hereby they are enabled to commend them with the more authority: A man may by study, be able to speak largely and distinctly upon Scripture truths; but they can say nothing of their own knowledge, and possibly themselves fluctuate about their credit of them: they take them only upon Tradition; whereas he that hath the record of these truths on his heart, and had them exemplified on him, can with greatest boldness assert them ●● Joh. 1. 1. 2 Pet. 1. 16.  
4 It hath great influence on the Affections in teaching. Indeed the main thing is information; all that doth us saving good, must come in by the Understanding; they that seek only to raise the affections confusedly, do no good: but still, we have to do with the affections; and the best way to raise them, is to express our own: it is vain to think to make another concerned, with that which we show no concernedness in; whereas experience stirs these affections: that which one feels, he will speak feelingly; he feels the misery of the Unregenerate, & speaks compassionately to them; feels the distress of deserted souls, and applies tenderly; feels the wounds and broken bones of such as have fallen, and handleth them with great caution, etc.  
4. It furnisheth him with skill of applying to particular cases. Many can discourse very distinctly upon a subject in Divinity; but when they meet with the doubts and objections of tempted Christians, they are mere bunglers, for want of experience; Peter is winnowed, to be fitted to strengthen others, Luk. 22. 32. To be sure, in cases of Desertion, nothing more proper to apply than experience; besides that it helps to do every thing with compassion, Heb. 5. 2.  
5. It much helps our patience, and perseverance in teaching. Mere speculative knowledge puffs up, and makes men impatient, and presently they despair of good, if they see not the desired effect: if Sinners will not presently hear them, they conclude them past hope: if troubled ones be not persuaded presently to hear them, they think them desperate; all this is for want of experience: he that hath known his own heart, and the mighty resistance that it makes to the offers of grace, will learn by it, to bear, wait, and use endeavours, and not be weary, 2 Tim. 2. 10.  
USE I. For INFORMATION, in two particulars.  
1. Learn hence a reason why God usually exerciseth such as he will use for the good of others, with many temptations. When God hath designed to make men eminently serviceable, he hath trained them up to it by more than ordinary trials; thus it was with Moses, Joseph, David, yea, Christ himself. It is not because he hath less respect for them than others, but to prepare them for the better discharging such services. When therefore you see any of God's Servants thus dealt withal, let it not prejudice you at them, nor say, surely they have given God some special provocation, but think, God is trying them as gold; and expect something observable to be produced by it. Jobs friends were thus mistaken in him, nor let any of God's Children be overwhelmed, when they find sore temptations upon them, say not that God regards you not; but wait in hope: it may be he hath some special service for you to do, for the good of others, that by your experience, they may be profited.  
2. This tells us that it is a great mercy to have dequaintance with experienced Christians. As God hath made man a sociable creature, and we cannot live like men without communion one with another, so of all men these are the most desirable and profitable for communion, who are the most acquainted with the various deal of the Spirit of God with them: from vain men we can expect nothing by their fellowship, but to learn of their ways, which will harm us; but from good men we may expect to be helped in the ways of God; and none more fit to help and advise us, than they who have much acquaintance with God, and known his methods and deal with his Children; by such acquaintance we may, if it be not our own fault, get abundance of good, and have cause to bless God for them for ever.  
USE II. For EXHORTATION; and that in three respects.  
1. Let Experienced Christians be communicative of their experiences. Hath God given you to know much of his dealing with you, in the great affairs of his Kingdom? be willing to impart, these things to others, as there is occasion. God hath not done this for you, only for yourselves, but for others too, Paul thought so, 1 Tim. 1. 16. God hath herein given you a Talon, which you ought not to hid in a Napkin; what said Christ to him? Mark 5. 19 We should indeed have a care that we do not show our pride on this account, by needlessly boasting of these things; much less to think we may now usurp an Office of public teaching: but on the other hand, we should be ready to afford all the help we can to others in our place; let us visit those that are tempted as we have been, tell them how it was with us, and how we found God coming in to us; and when they call for our help, readily lend it, remembering that when we use our experience for God's glory, and our neighbour's profit, we shall therein have much peace and comfort, and others will have the occasion to bless God for us.  
2. Let tempted Christians be directed to make use of such in their distress. It is too frequent for them that are hurried by Temptations to keep silence to go solitarily, and shut up their grief in their own bosoms; wherein they gratify Satan, and nourish their distemper. God hath made man for mutual help: we are not only to carry such cases to God, but to take the advice and prayers of his people too; and we are too apt, if we do reveal our griefs, to do it to such as are least fit to counsel us; here we see who are fittest, and let our prudence direct us to such; if we have a bodily evil, we go to such as are reputed Skilful, let us do so on a spiritual account too. None but God can deliver us, but he hath made it our duty to use the means; and the most likely are eligible: here you are like to have your case best laid open, and prescribed to; here you are like to find the greatest pity, tenderness and faithfulness.  
3. Labour we all to get and maintain a due value for experimental preaching. We are to covet the best gifts, and seek skilful Teachers, that can divide the Word aright, and give every one their portion; but there is a vast difference between two of these equally thus gifted, one of them doth it by common art and skill, and the other can set the seal of his experience to it; that which comes from the heart, is most likely to reach the heart. God must make it do so, or else an Isaiah may labour in vain; however there is a blessing of God upon such persons, and a greater likelihood of his blessing on their endeavours: and an ear that is not itching, but sanctified, will find much difference between this man and the other; such are most probable to search us to the quick, will be most concerned for us, most diligent with us, and we shall have abundant reason to say that God is with them. Let us p●ay for such Teachers; and if we live under the Ministry of such, let us prise them for their work sake: and as we have in them a great advantage for our souls, so if we despise and neglect to improve them aright, our account another day will be the more terrible.   

Particular Application, the best way of teaching.  
DOCTRINE II.  
THE best teaching is, when particular application is made of the truths that are taught. The Psalmist is not content to lay down the general Doctrine of Blessedness, and confirm it with his own experience, but proceeds to instruct men how they may come by it, and offer them help to direct them, and that particularly and personally. Here are two Propositions.  
Prop. 1. That for the profitable teaching of Gospel truths, there must be application made of them: And here we may consider the nature, and the necessity of this application.  
1. Touching the nature of it, it is properly a making use of these truths for helping a Christians practice. But more particularly, there are two general parts of teaching: viz Doctrinal and Applicatory which are not to be confounded, but put into due subordination. The first is Doctrinal, consisting in laying open the Truth, so as the understanding may apprehend it, and be made to give its assent to it; we must have a conception and a conviction of it, and this must go before application, being to prepare for it: and therefore to fall to application before the truth be explained, and proved, is to make confusion. The second is Applicatory, which takes the Truth so laid open and improves it for our benefit in the Service of God; and this hath to do.  
1. With the practical understanding. For, besides that the understanding is to be used for discerning the Truth commended to us, it is also to be improved in judging of the goodness of the Truth so exhibited, and accordingly commend it to the will for practice: this is made by Information, or drawing practical inferences from the general truth, which are for our Instruction; and this improvement may be made of every Gospel Truth.  
2. With the Will and Affections; for goodness is the proper object of the will, which exerts itself by the affections. And here Application serves to Reprove us for our neglects, by convincing us of them, and showing the sin and danger in them, and rousing us to reform what is amiss. Hence there are uses of Conviction and Reprehension. It serves also to guide us to the right doing of Duty, and keeps us from turning aside. To Direct, quicken, and encourage us; and finally to corroborate and animate us in our Serving of God, and hence Consolation is hither to be referred: and we shall find all these in the Word of God.  
2. That such Application is necessary to be used by such as teach others; this will appear in these Conclusions.  
1. That all the truths of the Christian Religion are Practical. The design of it is to teach men to live to God; and so every Rule of it is a Rule of life; this being the end of the Gospel, every part of it must lead hereunto. We have the design of it set forth, 'tis 2. 11, 12. Man's great end is to glorify God; he must have a Rule to direct him how to do it; and this is the Christian Religion; and that consists in practice; all the Theory of Divinity leads to practice.  
2. Hence Christians are no further profited by these Truths, than as they apply them to practice. That they may so do, they must know them: and its vain for men to pretend that though they know less than others, yet they live as well; for without knowledge the mind cannot be good; but on the other hand, if men only study to know that they may talk, and be admired by their neighbours for men of understanding, but lead a lose and ungirt life, they deceive themselves, and their knowledge will aggravate their Gild, and procure them the more wrath, Luk. 12. 47. Hence that, Joh. 13. 17.  
3. Hence it is certainly the duty of every one that bears the Gospel, to apply the truths of it to himself. It is not enough for us to receive them into our heads, but we must let them sink into our hearts; there are many sorts of hearers, but there is but one of them that get good by hearing, compared to good ground, and these bear fruit, Mat. 13. 23. And we have a profitable hearer described, Jam. 1. 25.  
4. The end of teaching is to farther the end of the Gospel, and that is practice. God appoints some to teach others, because he would have them Serve to farther the Gospel design, if then that be appointed to lead and bring men to practice, they are to design, and seek how they may promove it; hence they are said to Minister the Gospel, Rom. 15. 16.  
5. That men need the help of Application as much as of Doctrine. For, not only is our understanding dark, and for that end needeth Illumination; erroneous; and therefore needs to be better informed; but our hearts also are corrupt, our wills dead, and our affections disordered; yea, and our practical understanding is indisposed to draw particular inferences from general truths; so that these need to be roused, quickened and drawn to their work; there is an indisposition in all the parts, and they need to be excited: the Apostle thought it necessary to inculcate known truths, for this end, 2 Pet. 1. 12, 17.  
6. Hence the Word of God is suited for this end. God hath not only delivered the Rule of Religion in general precepts, as men use to do in the Systems of other Arts, but hath accommodated the Scriptures to the ends of practical Holiness, and we are told the usefulness of them, 2 Tim. 3. 16, 17. The perfection there intended, consists in an universal respect to the will of God, and conforming of the life according thereto, this was it that David gained by the Word of God, Psal. 19 11.  
7. Hence this was the course taken by God's Servants in Scripture record. We shall find in all Paul's Epistles, that though he begin with matters Doctrinal, yet he ever descends to things practical; we find that after the reading the Law in the Synagogues, mere was a word of Exhortation, Acts 13. 15. And Christ himself took this course, Luk. 4. 20, 21. And such direction Paul gave to Timothy, 2 Tim. 4. begin. Thus only are men like to be profitable Teachers.  
Prop. 2. That this Application must be particular: and that with respect to the matter that is to be applied, and the subject to whom the application is made. I will teach thee, etc. In the singular: For a right taking of this up, let us observe;  
1. As to the ground of particular Application respecting the matter, it follows from the former Proposition: For if all the Truths of Religion be for practice, than every truth ought to be so applied: for none of the counsel of God is to be shunned, Acts 20. 27. And consequently all the Duties belonging to every part of that counsel are to be urged; there is no duty, but Christians are in hazard of forgetting or neglecting; and we shall not be faithful to those with whom we are concerned; if we neglect to stir them up.  
2. As to application to particular persons: Though in private it is proper to apply things plainly and distinctly as Nathan did to David; and indeed the ground of private application is mainly for this end, that without reproaching men's persons openly, we may convince them of their particular sins; yet in public teaching care and prudence is to be observed, lest instead of doing them good, we harden them in sin; we should beware, lest we give them occasion to think, it is not their sins, but their persons we seek to reproach. Here then observe.  
1. If persons have been notoriously & scandalously sinful, their sins ought to be laid open, that they may be ashamed, & others warned. When their crimes are public, and they impenitent, they are to be openly rebuked, and others advised by their example, 1 Tim. 5. 20.  
2. It is our duty to speak to the whole, as if we spoke to every one personally. Our manner of application ought to be, as if we were talking with but one, and so we are to call upon all to apply to themselves: holy men therefore on Scripture record for the most part apply precepts and warnings in the singular number: thus all the Commands in the Decalogue are delivered; and innumerable instances of like nature might be produced.  
3. And we ought to apply Truths so as those that are specially concerned, may understand that God is now speaking to them. Though we ought not to vilify men, or lay them open to the Assembly, yet if we can wisely and closely touch their Consciences, and make them know that their sin is now testified against, it is very proper; hence in laying open duties and sins very distinctly, we may come so close to men, that they verily believe that some body hath been babbling something against them, and acquainting us with such sins of theirs, as we had not the least intimation of: now the ground of this will appear, if we consider,  
1. That we, in our Application, are but the Instruments of the Spirit of God. Ministerial Teaching is no farther profitable than he is pleased to set in with it, 1 Cor 3. 6. Our business therefore is to comply with him, and endeavour in our place to promove his design. Ministers are called, Under-rowers, 1 Cor. 4. 1. He is the Pilot, and they are to endeavour to act according to his directions.  
2. It is certain that all the Spirits applications are personal. When he comes to set home Gospel Truths, and make them effectual, he toucheth the hearts of men individually. Hence it is that some are persuaded and won by the same means, by which others are hardened; and it must be so, because every man must give an account of himself to God; and the great Judgement will be a reckoning with individuals.  
3. And it is equally certain, that moral application must needs determine here. Moral applications are made to Causes by Counsel, and are entertained by a rational consideration, and answerable improvement: and this no man can do for another. Though counsels are given among many, yet if they fix any where, it must be upon these and those individuals, Acts 13. 48. 16. 24.  
4. Hence it is the duty of every one that hears to apply to himself. This is the only way to get good by what we hear. If men put these things from themselves, they lose the benefit of them; hence that, Acts 13. 46.  
USE I. Learn hence that there is a great deal requisite to accomplish us to be profitable teachers of others. The right and suitable application of truths, as it is the life and spirit of teaching, so it requires much skill and prudence. Besides that it is necessary that we be acquainted with the principles of Religion, from whence we are to fetch all; without which we are more fit to be taught, than to be teachers; there is a great deal more requisite to accommodate us for this, viz.  
1. We we must be acquainted with all the Cases of Conscience that refer to these principles. If Religion be practical, it hath to do with men's Consciences; and hence there are those practical inquiries, which refer to every common place in Divinity, which must be distinctly resolved, for the illumination and direction of Conscience therein; and if we are not skilled in them, how shall we teach others?  
2. We must observe and acquaint ourselves with the present state of Religion, that is among a people. There is no Truth of God, but may at any time be suitably and profitably applied; but there are the special concerns of a people which vary God would have us to suit our Ministrations to the occasion: thus did the Prophets of old, and thus did Paul in his Epistles. All sins, but more especially the sins of the times are to be born witness against, etc.  
3. We must also study men personally. All that we have to do with are not of the same temper, not the same circumstances, and so not to be applied to after the same manner. Some are proud, and profane, and obstinate, these are to be more roughly treated; others are tender, troubled apt to be discouraged; another manner of application belongs to them, Judas 22, 23.  
4. Hence there is a great deal of prudence necessary ●● this affair. It is is not enough to know what is right, and what is wrong, but much discretion is to be used in the manner of applying it, the want whereof may make good designs to miscarry, We see how Nathan used this in his addressing himself to David, 2 Sam, 12. begin.  
5. It requires courage also. We have the corruption of men to deal with, and may expect, when we have done our best, to meet with hard entertainment; the lusts of men are not easily opposed, but are apt to rise up against counsels & reproofs; how did Asa, though a good man, entertain the Prophet? 2 Chron. 16 10. And see, Jer. 1. 17, 18. 〈◊〉 2. 6, 7. And they most need, that can least bear.  
6. It also calls for fidelity. We must be faithful in God, and to men too, whose everlasting concerns are interested in our applying to them, with whom we must deal plain and home, Isa. 58 1. ●●● which things show how much is required to the right discharge of this duty.  
USE II. To direct us how we may approve ourselves for the best hearers of the Word of God. Teaching and Hearing are correlates, and from the Duty on one part, we may argue to the Duty on the other. Would we then be profitable hearers?  
1. We ought carefully to hearken to, and get acquainted with the Doctrines of Religion. To be well informed in the great truths of the Word of God. And they that are negligent in this respect, will never make good proficiency in any thing else. Those that are not careful to furnish themselves with knowledge, are never like to be firm, fixed stable in the things of God. The Apostle joins these together, grow in grace and knowledge, etc. 2 Pet. 3. 18.  
2. But we must not rest here. They that think all Religion consists in head knowledge, usually deceive themselves; we must be making Addition to this, 2 Pet. 1. 5. etc. we must endeavour to make particular application of these Doctrines to ourselves personally; without which we shall lose the benefit of the other, and lay in a more fearful account; they that take up Religion only to talk, will find it a vain Religion, when their knowledge will be an Article against them, to aggravate the Gild of their neglect. For Direction.  
1. Let us be in love with practical preaching; and the more particular and pressing it is, let it please us the better. Many love to hear learned and accurate Discourses on principles of Religion; but when these Truths are brought home to men's Consciences, and they search and make discoveries of their lives and practices, now they care not for them: but we ought to account this the life of preaching, 2 Cor. 4. 2. 5. 11.  
2. Let us ourselves inquire what every truth saith to us. If we hear any Gospel Doctrine laid open, let us often be ask our hearts, what doth this say to us? What would God have me to learn by this? Doth it lay open no Sin of mine? Is not this a Duty that I have too much neglected? etc. This is better than to apply it to others, and say there is a word for such an one.  
3. Beware of prejudice against the close application of truths. Suppose they come home to us, and make deep incision, and lay open our very bosom sins, take heed of rising up against them: it was their great sin, Acts 7. 54. Take heed of the suggestions of the flesh, which are now ready to disturb you, and make you think they hate, and seek to disgrace you.  
4. Let us take every word home to ourselves. When we hear any sin reproved, let it put us upon self examination, to see whether we have no Gild on that account to repent of, and seek pardon for. Is any Duty urged? ask ourselves how do we attend it? Are we careful in it? And if so, let it encourage us; and if we have neglected it, let it quicken us, and put us on more diligence.  
5. Let us be thankful when our Consciences are roused at any time by the applications that are made. Instead of being angry that we are disturbed, let us acknowledge it a kindness, and say, God hath sent me a word for my good; I had need of it, it belonged to me, and God was faithful in it: so shall we be able to bid the message welcome, and receive a Messenger coming from God.  
6. Let us endeavour to mend something by every word of application that is made to us: Count every private or public advice lost upon us, that doth not put new life into us, and influence our Conversation, so as to make us reform what is sinful, and with new vigour to pursue the work of our generation: so shall we by all be helped forward to eternal life.   

Divine Teachings are to guide us in our way.  
DOCTRINE III.  
THe proper design of all Divine Teaching, is to guide men into and in the way they ought to go. There are two Propositions here to be observed.  
Prop. 1. That there is a way in which all they must go, that would obtain pardon, peace and blessedness. We may take notice of three things under this.  
1. That there is a way to blessedness, out of which it cannot be obtained. This is evident; for,  
1. The Scriptures often mention the way under this consideration. Called the way of the Righteous, Psa● 1. 6. Of Righteousness, Prov. 8 20. Of life, Prov. 10 17. And many other Epithets are given i●, which put a peculiarity upon it, and inform us that it is the one way that leads to blessedness.  
2. The Word of God acquaints us with another way that leads to misery, and that in contradistinction to this; both are mentioned and characterized, Mat. 7. 13, 14. Called the way of the ungodly, Psal. 1. 6. A false way, Psal 119 104. A way in which is destruction and misery, Rom. 3. 16. And many like titles; and by these we are acquainted that there is a right and a wrong.  
3. Hence also the Scriptures declare men happy or miserable according to the way they are in. Psal 1. begin. 119. begin. Prov. 7. ult. etc. And the reason is, because the way, if followed, will unavoidably issue in this at last. There must then be a way for a man to come at felicity by, if he would not miss of it at last; and this will appear, if we consider,  
1. That blessedness is an end, and so there must be a medium to it. All the desires and endeavours of the Reasonable Creature are carried forth after happiness; this they propose, and are insatiably craving of, Psal. 4. 6. Who will show us good? And whatsoever measures men take, as their conceptions are variously persuaded, this is it they would obtain. Now the light of nature teacheth us, that where an end is proposed, there must be means used for the compassing it, and if there be no such means to be found, the end is in vain desired.  
2. That all men do not reach to be blessed, and there must be some reason for it. If all aspire after it, and lay themselves out for it, and yet but some are crowned with it, and others finally miss of it, they did not prosecute it alike, and hence that there is a bounded way to it; for it any way would do, why should any be frustrated in the end? The Apostle tells us why the Jews, after so much labour, miss of obtaining, Rom. 9 31, 32.  
3. That blessedness is a reward promised in a Covenant. It was so to man in the First Covenant. Ro. 10 5. And it is so in the New Covenant, verse 9 And as God is the only Author of it, so he never offered it to any out of the way of a Covenant; and this infers a way to it; for,  
1. A Covenant promise is a promise with a condition. Herein it differs from an absolute promse, for that is inconditionate. A Covenant promise is as binding as that which is absolute, only the obligation of one is single, and that of the other is mutual, and so dependent: See, Jam. 1. 19 Rom. 8. 13.  
2. Hence the promise is to be claimed only upon the performance of the Condition. For, though the promise be firm, yet it is Relative: it stands or falls according to the tenor of it; if we fail of doing that to which the promise is connected, God is faithful to his word, and there is no falsehood in the promise, though we never receive the good of it; there is therefore expressly or implicitly contained a threatening with the promise, Isa. 1. 19, 20. Rom. 8. 13.  
3. Hence this performance is the very way to enjoy the performance of the promise. It comes in as a necessary medium, which is Metaphorically called a way, because we come to be happy, by our conformity to that which is required of us in order to it: and the want of this will make us to fail of that, Gal. 6. 16.  
2. That if ever man be happy, he must be brought into, & kept in this way. On supposition that there is a way to blessedness necessary to be gone in, and that there is but one right way, it is beyond dispute that we must get into it, and persevere in it, or we shall certainly come short of life and happiness. We are now speaking of fallen man, which is the condition of all Adam's progeny; here then a few remarks.  
1. That man by his fall is turned out of the way of felicity. God sat man right at first, Eccles. 7. 29. But it is of the very nature of sin to take a wrong course, 1 Joh. 3. 4. Which is therefore assigned to the state of fallen man, Psal. 14. 3. He is a lost thing, Luk. 19 10. Man hath not lost his natural desire to be happy, but he is gone from the method that was given him to obtain it.  
2. As long as he is out of the way, every step he takes leads to destruction. There are but two ways, one leads to life, the other is the path to ruin; till than he gets into the right way again, he is pursuing his own undoing. Every man is in some way, every thought, word and deed is a step in that way, all the man doth hath a tendency to some end, and what tends not to happiness, must to misery; The wages of sin is death, Rom. 6. 23. Every man in this world is laying up treasure for another; if not in heaven, it is in hell, which is the woeful end of the Sinners way.  
3. That he cannot put himself into the way again, but must be brought into it. He lost it by his own folly, but if ever he recover it again, God must put him into it, Hos. 13. 9 As he knows it not, so he hath no power to get into it: Such is his impotency and enmity; that he cannot take a step in it; till that be removed, Rom. 8. 7. And none but God can change it; how should a dead man go? Eph. 2. 1.  
4. The man cannot be happy unless be holds on in this way to the end, he must keep in it, and not forsake it, but follow it. The Crown is hung up at the Goal, and he must run to that, Rev. 2. 10. If a man be set in a right path, and after that he leaves it, he will be bewildered and lost, Gal. 5. 7. Luk. 9 ult.  
5. That he may thus hold on in his way, be must be kept in it. Perseverance is a gift of God, we have the reason of it, Psal 37. 24. The Lord upholdeth him with his hand. The many falls God's Children take in hours of Temptation, are an evidence who is their keeper. Hither it is to be ascribed that any get through their way, the difficulties whereof would be too hard for them: Sin, Satan and World, that withstand, would also overcome them, stop up their way, and make them to give out.  
3. What is the way in which men may come to have pardon and felicity?  
A. Man's blessedness consists in his enjoying of God's favour, and fellowship with him: Now there have been two ways in which men have been pointed to this, one displayed in the Covenant of Works, and the other in the Covenant of Grace.  
1. The old way of the Covenant of works was laid out to man in his primitive state: He than stood entirely in God's favour; he had no Gild upon him that needed a pardon; had the glorious Image of God imprinted upon him, which sitted him for Communion with his Maker. God then gave him a Law suited to his nature, and not exceeding his created abilities, in conformity to which he was to be happy for ever; had he not declined from this, there had needed no other; but he turned out of it by Apostasy, and so fell under Gild and a Curse, and now the Law could no longer give him life, Gal. 3. 21. That way is for ever shut up, the Tree of Life is guarded against him with Cherubin and a Flaming Sword: he is a man of death, and unless that Curse be taken off, he can never be happy, for which there was no provision in that way: though the Law could afford man happiness, it could not give him salvation.  
2. There is the new way of the Covenant of Grace, which God hath opened to fallen man; and therein revived his hope, which was lost by the fall. Called a new and living way, Heb. 10. 19, 20. This is revealed in the Gospel; called the way of salvation, Acts 16. 17. And this is the way under our consideration, for there hath been no other since the Apostasy: concerning which let us observe  
1. That it is by Christ alone that we come to obtain pardon and life. On this account he is the way, Joh. 14 6. God hath made him to be all that to us which is requisite to our obtaining eternal glory, 1 Cor. 1. 30. He hath made our peace for us, satisfied Justice, purchased a pardon and a Kingdom; he is the one Mediator between God and us; the way is through the veil of his flesh, Heb. 10. 20.  
2. That there is a New Covenant way, in which we come to enjoy all this in and by Christ. Though he is the way, yet there are Rules how we may have him so to us; for,  
1. There are the Covenant terms on which all his benefits are offered. These point the way how we may have a title to him, and enjoy blessedness; and if we comply not with them, notwithstanding the sufficiency of Christ, we shall not be profited by him. These are,  
1. Faith in him. Pardon and peace becomes ours through the Imputation of Christ's Righteousness to us; now this is applied to us on and with our believing: hence we are said to be Justified by Faith, and that not only declaratively, but instrumentally, as by it we receive this Righteousness, and put our whole confidence in it: till when we abide under condemnation, Joh. 3. 15.  
2. Holiness, which also we must derive from him. We are told, that without it there is no seeing God, Heb. 12. 14. For though this doth not influence our Justification, yet it hath the things in it that accompany salvation; and consists in a sincere conformity in heart and life to the Rules of Holiness, whence proceeds a well ordered Conversation, of which, Psal. 50. ult.  
2. That it is in compliance with these terms that we obtain pardon and salvation. There is no other encouragement to hope for it. It is from Christ that we must have the Grace to comply, but it is in this way that he saves us; he gives grace in order to glory, Psal. 84. 11. Hence all Unbelievers, and unholy persons are excluded from this.  
USE I. To discover and reprove the false hopes if many: Who almost, but nourisheth in himself an expectation of salvation? but it is to be feared the most do cheat their own souls, and will be miserably disappointed, viz.  
1. Those that hope to be pardoned and saved, but never inquire after the way of it. They have heard of Redemption and Salvation by Christ, and take up with that, and think themselves safe: they never ask the way, nor think how they may come by a title to Christ and his salvation: they never asked that question, Acts 16. 30. What shall I do to be saved? but presume that salvation will come in course, let them live as they list; but know it, Christ's Redemption profiteth none but those to whom it is applied, in which they are made to go in the way of it; with which if you comply not, you will perish.  
2. Those that take a great deal of pains to obtain Salvation, but in a wrong way. Some, who have convictions on their consciences, of their misery by sin, are put upon endeavours to get that misery removed, and obtain God's favour, but never felt their utter impotency to satisfy for sin, or please God by their own righteousness, engage ●n legal Repentances, reformations, and operose dutes, and take great pains in them, and so think all is well, Rom. 10. 3. What multitudes are built on this bottom? but be assured, this way hath been inaccessible since man's Apostasy, none of fallen men ever get to heaven by it: Paul took another course, Phil. 3. 8. 9  
3. Those that acknowledge the right way, but regard neither to get into, nor keep in it. Many have a good Creed, but a lose Conversation; confess Christ to be the only way, and that none can be saved but believer, and holy ones, but are not solicitous about this affair; they think their profession in words to be enough, though in works they deny; but let such consider, out of your own mouths you shall be judged and condemned. What saith Christ, Joh. 14. 17.  
USE II. This truth affords us a Rule of judgement for the Trial of ourselves and others.  
1. Let us try our solves by this Rule. If there be such a way as we have been told, it concerns us to ask ourselves, what way am I in? if once we know where we are, we may firmly conclude whither we are going; if we are going to life, we are in the way of life; if we are in the way of destruction, we are surely going thither; and this will be an help, either to encourage, or to stop us in the way we are in. This also is ● good Rule to examine our particular actions by If at any time a Child of God is perverted to take wrong steps, he had need to be called back● which would be done the sooner by thus enqu●ring: and the Word of God is our Rule for this in which both of these are described.  
2. And we may judge, at least negatively concerning many others by this Rule. We cannot know all men: there is a Charity that we own to others; the close Hypocrite may seem to be right, and a Godly man may take too many false steps that are apparently wrong; but our Charity may do hurt to others, if we regulate it not with discretion: and we here may conclude, that there are too many, whose whole visible Conversation testifies against them, that they are in a way that is not good: Psal. 36. 1, 4. And we may safely say, that he who holds in that way to the end, is undone; and we should tell him of it, and warn others to beware of taking such courses.  
USE III. Of Exhortation, in two branches.  
1. To all, be not at rest till gotten into this way. Consider,  
1. The matter is of infinite concernment. Every one of us is in some way or other: there are a great many particular ways that men take, but all centre in these two, either the way to life or death: every one is travelling either to heaven or hell: and where he arrives in the end of his way, there he will be lodged for eternity; and of all these ways there is but one, and a narrow one too, that leads to life, Mat. 7. 13.  
2. As long as you are in your natural state, you are ●● of the right way. It is only by Conversion that we are brought in at the straight gate, which sets us in the narrow way; if you follow the way of your own heart, you are lost; all your time ●ost, and you but making work for Repentance.  
And for Direction here; you must seek to Christ to bring you into the right way; you are fallen, & you cannot get up unless he lift you up; you are prejudiced at this way, he can remove that; if you think to get into it without him you deceive yourselves, but if you implore his help, he is ready to set you right and lead you safely.  
2. Let them that are in the way be careful to persevere in it. Are you got into it, keep in it, and depart not from it. Consider,  
1. If you forsake this way, you perish. I do not suppose the total Apostasy of true believers; but God puts an holy fear into his people, to maintain care and watchfulness in them; hence such frequent warning are given in his word, Rom: 8. 13. etc. And you have enough to draw you away, if God prevent not.  
2. But if you hold on to the end you shall certainly obtain eternal life. God's word is past, and it cannot fail, Math. 24. 13. Whatever difficulty there is in the way, this felicity it affords, that they that keep it can never miscarry: observe it as often a● you will, this is the result, Psal. 37. 37. For help,  
1. Renounce self confidence, and place your humble re●liance upon Christ. If you trust in your own Grac● it will fail, let you fall, and break your bones, but i● you keep fast your hold on him, he will sustain you; nor shall all the force of your adversary's ever do you harm.  
2. Animate yourselves against all discouragments frequent looking to the Salvation which is in the ●● If your way seems deep, and dark, and oppresse● and the flesh recoils, look forward to the crown, think of the happy issue, when your toil will be over, and you shall rest for ever in the unconceivable glories of the Kingdom, So did Paul, 2 Cor. 4. 16, 17. A look of faith upon this, is cordial enough to revive your fainting spirits, and give you fresh way.  
Prop. 2. That the proper design of Divine Teaching, is to guide men into and in this way. By Divine teaching I understand all that which hath God for its author, and Divinity for its subject. God is the author of other Sciences, Isa. 28. 29. But Divinity, which is a Rule pointing man to eternal felicity, is eminently ascribed to him, in that it not only comes from God, but leads to him: and the Religion of fallen man, as to the main Articles of it, on which his Salvation depends, is not to be found by the light of nature, nor read in the volumes of Creation and Providence, but comes by Revelation. Now there is a double Teaching, Outward and inward, and both may be said to be Divine. Outward which is applied by the word and ordinances, in which we are treated with by men; but these means are of Divine authority; these instruments must have a Divine call and influence, and the success depends on Divine efficacy. Inward, is the ●ffectual operation of the Spirit of God on the hearts of men, enlightening the mind, persuading the Soul, and causing the man to learn: and this must needs be Divine, for all such are taught of God, and none else can so teach. Now the Proportion is a truth with respect to both of these, only with this difference, that the inward teaching, which is always effectual, is designed infallibly to lead men into the way, and never fail; whereas the outward is never thus effectual, but when it hath the concomitancy of the other; but yet the main design of this also is for this end, & it always obtains in the Elect, and is in order of means accommodated thereto. That than which is before us is to show that the great aim of these teachings is thus to guide men. Which will appear in these Conclusions.  
1. That God hath graciously purposed the eternal Salvation of some of fallen men. Here gins the ground and reason of all that follows. It is true, the creating of man upright, the Covenant of works that was made with him, and the Apostasy by which he fell under the threatening of that Covenant, are comprehended within this purpose, and made way for the Grace of it: but we now look upon man as fallen, and so guilty of death; and here we find that God's Grace appears, in that he hath told us that he will not leave that whole unhappy race to perish in their sins, but will bring back a number of them to the enjoyment of blessedness. This is revealed in the word, and there was a promise of it from Eternity, Tit. 1. 2. This was the end of Gods sending his Son in our nature, Joh. 3. 16. And thi● was a purpose of Grace, Eph. 16 28.  
2. That if fallen man get into and keep this way, he must know it. The service of God is a reasonabl● service, Rom. 12. 1. Man is not guided in this way by instinct, but counsel, the way is but one, and cannot be found blindfold. There are many by ●aths leading to destruction, and if he will avoid, ●e must be able to distinguish them, which requires knowledge: the want of it is a destructive thing, Hos. 4. 6. Besides the way of life is a narrow way, and not easily found; the way to ruin is broad, and men are apt to take it, and the bias of natural corruption inclines them to it: it is as much as our life is worth to know this way, Joh. 17. 3.  
3. All mankind, in they natural state are ignorant of this way. Rom. 3. 17. As to the first way prescribed to man in his integrity, there are some relics of that ancient Law on the consciences of mere Heathen, which make them sometimes excuse, sometimes accuse them, Rom. 2. 14, 15. Yet that knowledge labours of a double infelicity, for the understanding of it is so broken & imperfect, that the most it doth is to leave men inexcusable, Rom. 1. 19, 20. But they are grossly mistaken, and misled in the greatest part of that Rule. But besides, that is no longer a way of life to fallen man, the Law is become weak, through man's sin, Rom. 8. 3. So that if the man knew the length and breadth of it, it would never lead him to the enjoyment of God, and blessedness; the way of peace and reconciliation is another thing, of which he hath no natural intelligence. Among all the excellent discourses of morality, which some Ethnics have made themselves famous for, there is not the least footstep of any mention of Christ, and his Righteousness; and Salvation through him. Indeed, they never come to a right discovery of man's misery, neither in the causes nor effects, much less of the only remedy: Hence the Preaching of Christ was to them egregious folly, 1 Cor. 1. 23.  
4. Fallen man can by no means come to know this way, but by Revelation. It is true, the moral Law, is so far a Rule of Obedience under the Gospel, that all the Duties required in it are to be attended by us, Tit. 2. 11, 12. And the natural light in men, is capable of being improved to discover and approve the truth & equity of these moral precepts: but it cannot discern the Evangelical use of them; or how they are serviceable to men's salvation according to the New-Covenant; they can have but a legal notion of them; but the grace to do them acceptably, must come from Christ, and that the acceptance hereof must be through him, this is above nature's reach; and then, the Gospel Articles, of the Incarnation of the Son of God of the Redemption wrought out by him, of his merit and satisfaction, Justification by the Imputation of his Righteousness, etc. The natural man hath no resentment of these, and if God had not revealed them, they had never been known; and the reason is because fallen man's salvation is not a thing necessarily argued from the being of God, but was merely arbitrary with him. Man's fall had put him into the hand of revenging Justice, and it was at God's liberty whether he would save him or no; till than he pleased to tell him of it, it was impossible he should ever know of it; for his will is the supreme cause. Besides, the way in which this salvation is brought about, is so admirable, that no Creature could ever have conjectured it, that the Eternal Son of God should become man, that he should be humbled to death, and by his stripes we should be healed. Doubtless Satan thought there was no possible way to recover us: and when God revealed this purpose of his the Angels of light were surprised at it; & those Cherubims are gazing with admiration on the Mercy Sea●.  
5. That all the faculties and powers in fallen man are opposite to this way. They are combinedly set against it, it might be instanced in all severally; but we may here more particularly take notice of it in the Understanding. As for the Will, that is full of Enmity, Rom. 8. 7. The Affections: are set on things below, Phillip 3. 19 All the powers of the body are servants of unrighteousness, Rom. 6. 19 Now all these are confirmed by the understanding, which is not only ignorant of the right way, and so cannot know the excellency of it, how then should it commend it to them? but is erroneous, Calls good evil, etc. Isa. 5. 20. It is preoccupied with a false way, which it approves of, commends, and cannot part withal, Jer. 8. 5. Hence, it entertains Gospel truths with a forestalled and prejudiced mind, which confirms the enmity of the will, and perverseness of the affections; it shuts out the light, and will give no credit to the reports of the Gospel: and this must needs render him very unteachable, because he must first be untaught these things. Were he only out of the way, he were easier reduced, but because he thinks his the only way, much is to be done to fit him for right instruction.  
6. The gracious design of Gods revealing this way, with respect to the Elect, is to bring them into and keep them in it. All do not experience this efficacy. These discoveries are made wherever the word of God comes, and the business of the Ordinances is to point out to man the way of life, to toll miserable man where Salvation is to be had, but how few embrace it and comply with it? how much cause of that complaint, Isa 53. 1. Who hath believed our report? Yea this is the very Article of Condemnation in places where Christ is Preached, Joh. 3. 19 But this was not the prime reason of Gods making known this way to man, though it prove so eventually to many: but it was because God had a number, whom he had chosen according to his purpose of Grace, to be made partakers of life, and so to be put in the way of it, for which he would treat them according to their nature. And because these live scattered among others, these proclamations are made for their sakes; and it always hath this event sooner or later on these, Act. 13. 48.  
7. Hence the primary end of all the Gospel Ordinances is to help men in this. And though eventually they prove a Savour of Life to some, and of Death to others, yet but for the former they had not been promulgated. Though Christ proves a corner stone to some, and a stumbling stone to others, yet the direct end of his coming into the world was the former, 1 Tim. 1. 15. There is a powerful providence in ordering the coming of the Gospel in regard both of times, and places, and we find not that God suffered it to come any where but where he had some to bring in to Christ; it was that they might so come to know God, and the way to life. Besides, the very nature of the Gospel Ordinances, and of the work allotted to the Gospel Ministry show what is the business thereof: God tells us what Pastors after his own heart are to do, Jer. 3. 15. Paul tells us what his Ministry was for, Act. 26. 18. This is it that Christ's faithful Servants travail for; and if they miss in it, they complain that they labour in vain.  
8. The Spirit of God sets in with these, and effectually teacheth all those that are appointed to Salvation. If it be asked why one that sits under the outward teachings remains untaught, whenas another hears, and understands, and receives instruction, and takes hold on the paths of peace; it is not because they labour more with these, or they are in themselves more tractable. The natural reluctancy in the faculties of men to the things of God, is alike in all; and was there no more done for teaching this man, than the other, he would equally die without instruction, it must then be ascribed to the Spirit of God. He indeed useth the means, because God hath appointed them for this purpose; but he comes in seeretly with them, opens their blind eyes, and causeth them to see the excellent way of life, approve it, consent to it, and make choice of it: and he undertakes to keep them in this way, Isa. 30. 21. Joh. 16. 13. So that on whomsoever the outward means have this efficacy, it is an evidence that the blessed Spirit of God hath been there.  
USE. I For Information in three particulars;  
1. Here see Gods great kindness to those whom he favours with the means of Grace. It must needs be a great privilege, because the proper design of them is to guide men into the way of life. Hereby God opens a door of hope to men; for by pointing them to the way, and inviting them into it, he testifieth his good will to them, and the more because all the world do not share in this benefit; and they that have it deserve it no more than they that are without it: nor doth the Spirit afford his inward teachings, but in and with the Gospel dispensations, 2 Cor. 4. 3. What thankfulness then doth this call for at our hands, whom God hath thus indulged! Take heed of undervaluing this precious privilege, lest we provoke God to take it from us David maketh a singular remark on this, Psal. 147. 19, 20.  
2. This informs us of the woeful misery of those that live without these teachings. All worldly advantages crowded together, will not compensate this want, or make them less than miserable who suffer it. We have a sad deseription of such a people, Eph 2. 12. The whole race of mankind, in their natural state, are out of the way of life, and running in the path of destruction; and without these teachings, can never find the way out of that path, but must wander in it till they fall into irrecoverable ruin. For a people than not to enjoy these privileges, is an argument that they are forsaken of God. What compassion then should we show to such? and how earnestly should we pray to God to show pity to the ignorant World that lies in wickedness, and send them his teachings?  
3. Learn hence the danger of despising these teachings. And all those do so, who do not seek to learn by them, nor hearken to the counsel and directions therein given them: who are weary of the Gospel; and though God affords them line upon line, do yet hold on their course in the way of death, and neither care to acquaint themselves with the Rules of life, nor to regulate themselves by them. And are there not many such who live under the clearest and most convincing Doctrinal teaching? herein is their danger great, because by so slighting Gods offered kindness, they aggravate their Gild, and will come under the Condemnation of those, Luk. 12. 47. What fearful woes doth Christ denounce against such? Matt. 11. 20. etc. Let these be advised to fear and tremble.  
USE. II. For Trial: by this we may understand whether we rightly improve these Teachings. We enjoy great plenty of Gospel teaching, and God expects an answerable improvement, which if we neglect, we shall have a bad account to make another day. Now we then only profitably improve them, when we use them to the design that God appointed them for, viz. When they help us into, and guide us in our way. If then sinners be not Converted under and by them, and if they do not help the Children of God forward in their Obedience, they certainly lose the proper end of them. It will be but a vain brag, that we have a respect for the Ordinances, delight in waiting on them, are constant in coming to the house of God, and have made a good proficiency in literal knowledge; if this be all, we shall be inexcusable. Let us then ask our own Souls solemnly; say, I go frequently to the house of God, I attend on the means in season and out of season, I gain knowledge, and can discourse much on the points of Religion; but how far hath all this advanced me in the way I ought to go in? What sins are mortified by the word? What acquaintance do I get with God? how much nearer doth every Ordinance set me to eternal life? Such reflections, well resolved, will be instructive to us, and help us to make a right judgement of ourselves.  
USE. III. For Exhortation: Let us close in with this design, and endeavour the promoving of it. To move us; Consider,  
1. This is the only way to give God his due acknowledgement for his kindness in affording us these Teachings. All other talks of our being obliged, signify nothing: we are never rightly thankful for a benefit, but when we use it carefully for the end of its being bestowed on us. Our teachableness under the means, is the evidence that we prise them: this is life thankfulness, and that only pleaseth God.  
2. Thus alone will these means be profitable for us: A thing is no further beneficial than as the end of it is advanced; now it is eternal life we are all concerned for, and there is but one way to it, and these means are for our help in this way; and only when they so help us, do they profit us.  
3. If therefore we neglect this, we shall one day repent that ever we were under them. How proud soever men may be of the mountain of the Lord, yet when reckoning day comes, and they shall then be charged, that they sat all their lives under Gospel teaching, but took never a step in this way, it will be a sad item, and none more terrible.  
For Direction,  
1. Frequent the means constantly. They that never come at the Ordinances, cannot expect to be taught by them, we must wait, etc. Prov 8. 35. We must answer for the Ordinances we ought to have attended, as well as those we did.  
2. Attend diligently. Many place their Religion in a constant going to the means; but they that would profit by, must give a listening ear to them, else they will no more than those that tarry away; we must hearken diligently, Isa. 55. 3.  
3. Look to God for his Spirit to guide you by them; if you confide in your own ability, and rely on your own endeavours, you will make no true proficiency, nor take one step in the way. The Spirits teachings are the only profitable Teachings, 1 Cor. 3. 6.  
4. Improve them, by his help, to be more acquainted with every step of your way. They are to advance our knowledge in order to practice; use them then for this, there is a growth in knowledge necessary for our growing in Grace, 2 Pet. 3. 18.  
5. Receive the quickenings which he offords you in them to help you forward in your way. This also belongs to teaching. All the arguments used in the means, must first influence our understandings, in order to the exciting us. Let us receive, and improve them to make us more vigorous in running the way of God's Commandments, so shall we advance the end of them, and our happiness therein.    

VERSE 9 Be ye not as the horse and mule, which have no understanding, whose mouth must be held in with bit and bridle, lest they come near unto thee.  
IN these words the Psalmist cautions us to beware how we receive the teachings offered us: or we may look upon them to be the teaching itself, so that having offered it, he now applies it by way of caution; the thing he adviseth to, is the ready way to experimental teaching, the advice given is a dehortation, including the contrary affirmative in it. The sin he cautions against is Contumacy, or Unteachableness under the means; and the duty insinuated is Mansuetude, or a pliableness of spirit, rendering us ready to receive instruction, and correction, with humble submission. He illustrates it by a similitude taken from the Horse and Mule: as the words give a description of the contumacious frame, so they include the most pungent arguments against it.  
1. He insinuates that it renders us more like Beasts than men; we act more like Horses and Mules, then rational Creatures.  
2. He gives a reason of this unteachableness and indocility, it is want of understanding; because they are bruits, and have not the use of reason: The word, Understanding, signifies, consideration in the mind, and a right judgement made upon it.  
3. He intimates what severe Courses this puts God upon using with us, he treats us as men do unruly beasts, with a bit and bridle, we must be kerbed in.  
4. He gives a reason of using this severity, lest they come near unto thee; So our Translation: and there being an Ellipsis in the words, the sense is more difficult: the sense of our Translation is, lest they run upon you, and mischief you, but that is not the proper use of a bit and bridle, which are to govern them, and make them do Service, and without them they will keep far enough from you. The true English of the Hebrew is, they will by no means come near thee. Bal, signifies, Nequaquam, so the Seventy render it, and the vulgar Latin: He will not come near, i. e. to do any Service, unless compelled with a bit and a bridle so our N. E. Meeter renders it. Hence,  

Contumacy to be avoided if we would have true peace.  
DOCTRINE I.  
THey that would enjoy the peace and comfort of Blessedness, must beware of Contumacy under the means that God is using with them, and be very tractable under them. The Psalmist is here advising how we may come by that blessedness that flows from a sense of pardon, and experience of the comfort of it, in an hour of Temptation; two things may here come under consideration.  
1. What is that Contumacy under the means used by God, which we are carefully to avoid?  
A. We may here first observe something about the means themselves, from whence we may the better judge of it. Now the means are the courses that God takes to convince men of sin, and bring them to Repentance, in order to their being pardoned, and having the comfort of it; and there are two sorts of men to whom God thus applieth himself, viz. Unregenerate Sinners, in order to their Conversion, and the Regenerate, when fallen into such sins as make a breach between God and them; and the courses that God takes are either in his Ordinances or Providences. In his Ordinances he sends Messages to them, to show them their sins, to convince them thereof, to reprove them, to discover their danger, and to call them to Repentance. In his P●●●●dences, especially when the other do fail of the ●●●red Efficacy, by some sore afflictions that he brings on them, as a proper chastisement of their folly. Now men do show their Contumacy, when their corruptions do so withstand the means, as they remain impenitent under them: and this may be the case, as of Sinners, so of fallen Saints for a season; and is fitly expressed by the carriage of the Horse and Mul● to them that would break them: and is discovered by these things.  
1. When they cannot bear the means that are used with them, but are enraged at them. If God sends his Servants, and they rebuke them, and give them serious warning, they fly out upon them, as if they had offered them the greatest affront; thus they dealt by Jeremiah, Jer. 26. 11. Thus did Asa by the Prophet, 2 Chron. 16. 10. One that is tractable will take a reproof for a kindness, Psal. 141. 5. And submits to it, 2 Sam. 12. 10. 11. Again, if God lays them under affliction, they murmur at his Providence, and fly in his face; thus Israel did in the Wilderness; they behave themselves as a bullock unaccustomed to the yoke, Jer. 31. 18. Whereas the other stoops and lies down quietly, Lam. 3. 28. 29, 30.  
2. When they resolutely reject counsel. They will not receive instruction, as God complains of them, Zaph. 3. 7. Their pride makes them think themselves too good to be advised, and they scornfully cast it off, sometimes in express terms, as they, Jer. 44. 16, 17. And oftener by contemptuous carriages they stopped their ears, and wilfully resuse to return, Jer. 8. 5. Psal. 58. ●●. Mat. 23. 37. Whereas a tractable spirit readily receives advice, and is thankful for it, 1 Sam. 25. 32, 33.  
3. When they mock at the rebukes and counsels given them. Instead of being afraid of God's Judgements, as he was, Psal. 119. 120. They laugh at the Message sent them, and the Messenger that brings it; this is one Article against them, 2 Chron. 36. 16. Yea, thus Christ himself was treated by the Pharisees, Luk. 16. 14. And we are warned that there shall be many such in the latter days, 2 Pet. 3. 3.  
4. When they justly themselves against all the convictions offered them. They will not see, ●or acknowledge that they have done amiss: they plead their innocence, and righteousness. Thus when the Prophet bore witness against their Idolatry, they vindicate themselves, Jer. 44. 17, 18. They think that their ways are equal, & God's ways unequal, Ezek. 18. 25. Whereas a subdued heart readily confesseth its Gild, and gives God his due acknowledgement, Psal. 51. 3, 4. 2 Chron. 12. 5, 6.  
5. When they remain insensible under all the means. A stupid frame abides: it is called a spiritual slumber, Rom. 11. 3. They can sit under the most awakening means, hear their sins declaimed against, and their danger laid open, and are no more concerned with it than the seats they sit on, Isa. 44. 20. Yea, though God bring fearful calamities upon them, they do not so much as think what is the voice thereof to them, Isa. 42. ult. This is from the hardness of their hearts: a tender heart is like that of Josiah's, 1 Kings 21. 11.  
6. When they grow 〈◊〉 under all the means. A tractable spirit is mended by all, Ps. 119. 67. But th● means used with these becomes to them a sav●● of death: Such was the judicial efficacy of then on those, Isa. 28. 13. and 2 Chron. 28. 22. An● the reason is because the heart is unsubdued an● rebellious.  
7. When they keep on their course. It may be is very silently: they are reproved, and are not enraged, nor mock, but hear all quietly, but still do as they did before, nothing is reform: and so they do not obey the voice of God, which saith that they are contumacious, Jer. 8. 6. Whereas the tractable will set upon reforming, as Josiah, 1 Kings 22.  
2. How this Contumacy tends to obstruct the peace and comfort of this blessedness?  
A. This will appear in the following Conclusions.  
1. That all sinful courses are provoking to God. Sin is the abominable thing that he hates; and though he pitieth it in his. Children, yet when they give place to temptation, and defile themselves, he is angry at it. When David though a man after Gods own heart, had thus contaminated himself, God was displeased, 2 Sam. 11. ult. Hezekiah's pride procured wrath, 2 Chron. 32. 25. How is it then with those that lie under the dominion of sin? Psal. 7. 11.  
2. Hence God cannot hold Communion with men, while under this defilement. As to Ungodly men, it is fully expressed, Psal. 5. 4, 5. And as to the Children of God, who are received into Communion with him, such falls interrupt their fellowship and provoke God to withdraw, & get out of their sight; and that because of his Holiness, 2 Cor. 6. 14.  
3. There is no other way for Sinners to enjoy, or Saints to recover this Communion. but by Repentance. Whiles the cause abides, the effect is not like to cease; it was sin which broke the peace between God and man, and while that reigns, there is ●● repairing it; it is sin that makes God stand of from his Children; and whiles they hold that fast they must expect that he will do so still, Josh. 7 12. Now the only way to break off from sin, is by Repentance: this therefore Gods calls for, and is the design of all the means, Lam. 3. 40.  
4. Hence if ever God bring them to enjoy this favour, he will give them Repentance. Herein Go● discovers his eternal purpose concerning men; means are no further profitable to any, than a● they help forward the end for which they are used: if God have thoughts of mercy for men, and resolves to make them partake in pardon, peace and salvation, he will give them Repentance; & when he so doth, his purpose now breaks out and discovers itself: Christ was Exalted for this very end, Acts 5. 31. If then he leave men under impenitency, after all means, it speaks awfully.  
5. This Repentance will never be, so long as th●●● contumacy abides. There belong these things to Repentance which are inconsistent with it. There ●● a sight and sense of sin, a confessing and bewailing of it, a self abhorrence for it, a returning to Go● with the whole heart: to all of which is require a willing mind, an heart laid at the foot of God. A stiff neck, and a rebellious heart go together God, in bringing men to Repentance, takes away t●● heart of stone, makes the stout spirit stoop; and ti●● this be done, the distance abides, and no hope o● recovering either pardon, or comfort.  
6. But when once they are made tractable, the controversy is at an end. The great controversy between God, and sinful man, under the means, is who shall stoop he or they: he will not, his ho●our is concerned in it, and so they must, if ever they obtain his favour. Now therefore they give him his glory, and he will lift up the light of his countenance upon them: God himself declares this good issue, Levit. 26. 40, 41, 42. Here then lies the great obstacle: it is not their sins, but their obstinacy under them, that keeps up the wall of separa●●●●, and if that be removed the way is open, and he will show them his Salvations.  
USE. I. For Information in two particulars.  
1. See here where the blame lies that men live with●● this peace and comfort. As God did not break with men, but they with him, Isa. 59 2. So not he, but they are in the fault that the breach is not made up. He declares his readiness to be reconciled, by all the means he useth with them; he tells them of their sins, of the unreasonableness of them, invites them to repent, waits for it, promiseth that ●f they do, he will pardon them, give them his ●●●rit, bestow on them his love, and compass them ●ith songs of deliverance. The culpable cause than must be, they are wilful, obstinate, stupid, refractory, receive not instruction, will not be reform. ●od therefore so expostulates, Jer. 13. 27. Isa. 48 18. ●●d is there any unrighteousness in God that he 〈◊〉 not be at peace with such? is it not just that ●hey do smart for their obstinacy? And if they live ●●d die under God's wrath, must they not for ever charge it on their own perverseness? Let sinners now think of this; and if Godly men lie long under darkness and sorrow, let them inquire whether this be not the reason of it, and see their own folly.  
2. We have a Rule to judge of them that live in contumacy, and yet cry peace to themselves. He that shall observe the frame and carriage of many that live under the Gospel, will have reason to reflect. Some cannot endure to be told of their sins, and fret under God's afflicting hand: and more, who are from time to time told of their evil ways, and do hold on in their course: besides the scoffs that are sometimes thrown at such as rebuke them. And how little reformation have all God's Judgements wrought among us? and yet how secure are such? They can sin, and wipe their mouths: these impose on their own Souls; they have not deceived God but themselves: beware of this delusion.  
USE. II. For Exhortation, to all that live under the means of Repentance to beware to themselves. Take heed that you be not like the horse and mule do not carry it contumaciously toward God; an● let me urge this Exhortation; and that,  
1. To Unregenerate Sinners; do you Consider  
1. It is rich mercy that God will use any means wi●● you, though never so severe, to bring you to Repentance Without this there is no escaping his wrath; it ●● the one way for your deliverance; and whatever it cost you, it will be your happiness so to escape If God lay you under ●orest terrors, and make h●● sharpest arrows stick in you, yet if he give you Repentance, and Remission, you are happy for ever, and he offers you by these means; and this is unspeakable kindness.  
2. It is joy and happiness which this Repentance leads to. There is bitterness in it, shame, sorrow, mourning, severity, cutting off right hands, etc. But all this is to bring you into the favour of God, settle your peace with him, and promove your blessedness: and who would not undergo this for such an advantage? Psal. 126. 5.  
3. If you remain obstinate, you will certainly perish. You are upon probation for eternal state, and as you carry yourselves, so it will be determined: if you yield not to God, and come over, there is nothing but destruction abides you, Isa. 1. 19, 20.  
2. To the Children of God, who are under any falls, and God is using means to recover you, take this advice; Consider,  
1. God is specially dishonoured by your falls. The Sins of his Children give greatest occasion of the blaspheming of his Name: if you fall, and wound your profession, you open the mouths of the ungodly: and you sin against more of God's goodness and singular kindness than others.  
2. You can in no other way glorify God in this case● ●f you do not stoop, and take shame to yourselves, ●ou cannot recover the dishonour you have done ●im by your fall: there is no other way to rise, ●nd therefore till it come to this, you do but walow in your filth.  
3. It is Gods singular love to you, that he useth these means with you, for your recovery. It is the fruit of his everlasting love, and in it he pursues that promise, Psal. 89. 30. etc.  
4. And he will bring you to this at last. You shall stoop before he hath done with you; and for unregenerate Sinners, if they be contumacious, he may leave them; but as to his Children, he will restore them, and he will do it in this way; and if these means will not do, he will find those that shall. For direction in general,  
1. Be sensible of your natural hardness and obstinacy. See and feel that there is this cursed nature in you, which resolutely withstands all good, & opposeth all the means of Grace. Rom. 7. 15. etc.  
2. Take heed of harkening to carnal reasonings. These will stir up our pride, tell us it will be a reproach to us, or very irksome and troublesome, obstruct our present delights, and a thousand pleas it will make.  
3. Interpret all the means that God useth, to be his kindness. Though they seem never so harsh, yet take no prejudice at them, but believe that it is good for you, that he so deals with you: that if he had let you alone, and suffered you to go on, you had perished: see his good will in reproofs, warnings, strokes of Providence: if we could but be reconciled to God's deal, it would meeken● our spirits into a gentle and pliable frame.  
4 Beg of God to subdue your contumacy. See th● it is beyond your power to get the conquest o●● it; and carry it to him who is able to cure yo● it, to mortify it, to surprise and demolish strong holds of sin, and bring down your towering imaginations, and make you to lie at his foot, as he did Saul, when in the madness of his fury against Christ and his cause, Act. 9 begin.  
5. Now accept of all his rebukes and chastizements. Lay yourselves down under them; say, here am I, lit him do his pleasure; murmur not, but be dumb, and keep your mouths shut, as he, Psal. 39 9 Thus wait upon him, and without doubt you shall experience the happy fruit of it, when he shall Seal up his love to you, in pardoning your sins, and restoring to you the joys of his Salvation.   

Untractableness under means a note of drutishness.  
DOCTRINE. II.  
UNtractableness under the means, is a note of great brutishness, and want of understanding. Such are here compared with the horse and mule, which in order to their breaking must be treated after a sensible manner: and the reason of it is rendered, because they have no understanding. q. d. if they had, they would not need to be thus treated. What this untractableness is, hath been handled under the former Doctrine; the brutishness and unreasonableness of it now comes under consideration. That the reason why men refuse Gods instructions, is because they are unreasonable, and act like bruits, is asserted in the word of God; on this account it is that wicked men are there branded with the title of Fools; for sin is the worst folly: they then that will not part with it, are egregious fools. God chargeth his people, because resractory, for being sottish and void of understanding, Jer. 4. 22. Compares them to a mad horse in a fight, Chap. 8. 6 The wise man puts the Horse, and A●s, and Fool together, Prov 26. 3. Yea they are represented as worse than mere sensitive Creatures, Isa. 1. 3. Jer. 8. 7. That which lieth before us, is to inquire after the ground or evidence of this. Ungodly men think themselves most rational, to be more prudent for themselves, than the Children of God. Here then these things may be offered for Demonstration.  
1. That man's obedience to, and service of God, is a reasonable service, Rom. 12. 1. Not only is there nothing in it unreasonable, but that which hath the highest reason in it; for,  
1. It is according to right reason that God hath authority to command, and that man owes him subjection. On the supposition of God and a Creature, this conclusion will necessarily follow. If we suppose a God, we must confess him to be the Creatures maker; that it owes, its being, and preservation to him, whatsoever it is or hath derives from him: And then he must have authority over it. If he be the first cause, he must be the last end. And from this authority of God, necessarily follows the subjection of the Creature: if he may command, that aught to obey. Man therefore being one of God● Creatures, cannot exempt himself from thi● homage, Psal. 100 2. Rev. 4 11. The light of nature taught mere Heathen this principle, and they made it the first Rule of Morality.  
2. The Duties required in the moral Law are all of them rational. The Moral Duties required are either Natural, or Positive. The former are called Natural, because the light of nature teacheth them, and reason will convince Conscience that they are right, so as either to commend or accuse them, according as they entertain them, Rom. 2. 14, 15. The Positive are such as do add a particular restriction to the law of nature, or are arbitrary commands built upon it: and these are accommodated to the benefit of man, and carry their reason in them; such as Gods limiting the Sabbath to a Seventh day, etc. Mere Ethnics have made excellent discourses on many moral Duties, from the reason they saw in them.  
3. And there is the highest reason for Duties purely Evangelical. God hath manifested his Sovereign Grace in the Gospel, in that he will treat fallen man in a New Covenant, but the great commands of Faith and Repentance therein required, are most rational. That God will accept of man in this way, is wonderful condescension: but that in order to peace and salvation, they turn from their sins to God; and place their whole trust and reliance on Christ, is so fair and convictive, that sinners who have refused it, shall have nothing to plead for themselves in the day of accounts, Matth. 22. 11. Joh. 15. 22.  
4. The promises and threaten are suited to move on a Reasonable Creature. Affections in men are the instruments of the will, by which it either embraceth or refuseth a thing; and they are subordinated to his Understanding. Now man's reason directs him to choose good, and refuse evil: it is a note of a person come to the use of his reason, Isa. 7. 16. Now the Promises engage that which is really good, as a reward of Obedience, yea the best good, everlasting felicity; and the Threaten denounce evil in case of disobedience, and that the most amazing, separation from God, which is the sum of all miseries: and both these from God, who is true, and can give being to his word: how convincing is this of the rationality of Duty, since man's congenerate principle is, to seek happiness, and avoid misery?  
2. Hence it follows that all sin is unreasonable. For the reasons of contraries are contrary: but sin is contrary to obedience, 1 Joh. 3. 4. And further to show how unreasonable sin is, observe,  
1. It is against God, Psal. 51. 4. It opposeth itself against all his revealed perfections: more particularly;  
1. It is against his Sovereignty. God, must needs be the Creatures Sovereign, for it is entirely his; he is whole owner of it; and then he may command it; he thinks it reason enough to ratify any of his precepts by saying, I am the Lord. Now the sinner, by every sin, practically rejecteth this Sovereignty: hence sin is called Rebellion, Isa. 1. 2. and 63. 10.  
2. It is against his Holiness. All Gods commands are the results of his Holiness, the Command i● ●oly, and just, and good, Rom. 7. 12. He shows himself an holy God, in that he hath established his Government on such Laws, Sin therefore is a setting one self against his holiness.  
3. It is against his Righteousness. The command was the Rule of Righteousness which God gave man, and on which he grounded his Relative Justice, in that special Government which he exerciseth over man, called therefore his righteous judgements, Psal. 119. 7. 62. 76. Sin therefore, in violating them, withstands his Justice.  
4. It is against his Goodness. All that the man hath, flows to him from this fountain; his being, his preservation, all the comforts of this life, all the protections and deliverances he hath, all the means of Salvation, and hopes of eternal life, are the fruits of Gods free benignity to him: & his service is but the acknowledgement which he requires of him, in respect of all this, which the Sinner denieth him, and so is a despiser of his goodness, Rom. 2. 4. Deut. 32 5.  
2. It is against himself: hence said to wrong his own soul, Prov. 8. 36. And how unreasonable is that?  
1. It defiles the man: it poisons him, it leaves him under that filthiness which is indeed his bane: it leaves a blot upon him, which exposeth him to reproach: Sin is therefore in Scripture compared to all those filthy things that can be thought of, and all too little to set forth its odiousness.  
2. It robs the man of his peace. There is great peace in Obedience, Psal. 119. 165. But sin lays a foundation for all disturbance, Isa. 57 20, 21. It makes deep wounds in the Conscience, which will put him to horrible pain, and if he doth not feel it, yet it is his portion, and to be looked for every moment, Job 15. 20. etc.  
3. It deprives him of his happiness: and that both naturally, and upon the Covenant terms. Sin, if it gets into a man, is itself a misery, and lays him open to the wrath of God, Rom. 6. 2●.  
4. Hence it subjects him to all misery. It brings all the curses written, on his head. The threatening runs in these terms, Ezek. 18. 4. And all that is unhappy is contained in that word. It separates from God, Isa. 57 2. And what but misery awaits thats separation?  
3. It is against Mankind. He hurts not himself only, but his neighbour too, and that unreasonably.  
For,  
1. It Scandalizeth men: it often becomes a temptation to others to sin, and this is the greatest mischief that we can do to another, to draw him into Sin: it is to give him a stab at the heart; to destroy him, Rom. 14. 15.  
2. It occasions others trouble and affliction. One sinner sometimes, and that by one sin, may trouble a whole nation, Josh. 7. A Parent may by his sin bring mischief on his family, and procure judgements to his dearest relations. 2 Sam. 12 10.  
3. Hence untractableness under the means must needs be unreasonable: this follows from the former; for▪  
1. The design of the means is to reclaim men from sin. The Gospel is a Gospel of Salvation, and it is an essential part of this Salvation, to save men from their sins, Joh. 1. 29. And this is done, not only by ●●doning them, but also by turning them from their ●●quities; hence put together, Act. 5. 31. And to this the means are accommodated, Act. 26. 18.  
2. men's untractableness wholly frustrates this design: it is the very nature of it to do so, Jer. 8. 5. God saith to Sinners, turn, why will you die? but they say, ●here is no hope, for we have loved strangers, and after them we will go: this is that stiff neck, that iron sin●w that will not bow, this is the reason why sinners are not gathered to Christ, Matth. 23. 37.  
3. Men hereby prevent their own good. Whiles this obstinacy remains, men keep out of the way of peace; how doth God expostulate with them on this account? Isa. 48. 18. O that they had harkened, etc. God backs his calls and counsels with gracious promises, to allure sinners after him, but they despise their own mercies.  
4. Hereby they expose themselves to the more miseries. Not only doth God's wrath abide on them, but they increase their sorrows by it; this is the reason of the utter ruin of sinners under the Gospel, Matt. 23. 38. It lays them open to more intolerable punishments, and makes their damnation unavoidable, and more astonishing, Deut. 28. 59  
4. The pretended reasons of men's untractableness are brutish, and argue them void of understanding. They think they are rational, but they act like mere beasts; for,  
1. They judge of evil and good by their senses. They know no other happiness but what consists in gratifying of their carnal appetite, which is become sensual. What pleaseth their carnal eye; ear, and palate, that they call good, and what is displeasing to them, they call evil: and herein they do no● advance one step beyond the horse and mule, fo● beasts do just so; and if they acted according to Rules of understanding they would ascend highet● They submit to the vilest servitude of sin, because by it they give content to their senses; thus it ● said of Issachar; Gen. 49. 14, 15.  
2. Hence they have only regard to the body or outward man, in their judgement of things. If that be provided for, and have ease and content, they think all is well: they consider not that they have an immortal Soul, on the welfare whereof their happiness doth depend. If then they can have wealth, health, peace, plenty, they are as happy as can be: and the readlest way to obtain that, is the greatest wisdom in their esteem, and what obstructs it they note it folly for them to engage in it. This was his opinion, Luk. 12. 19 And he is called a Fool for it, Verse 20. And this is to act just like a bruit, who hath only a bodily life to preserve.  
3. They look no farther than the present time. Never think of an after state: the life that now is, ● all the life they are concerned about; they consider not of the Eternity to which they are going ● all their projects are for now; that which doth them a present pleasure is the thing, and they wil● not be beat off from it, nor are they moved with the warnings of an after change, but mock at them of such, 1 Cor. 15. 32. These are beasts indeed; for as they have but a present life, so they can loo● no farther.  
4. They only consider the pleasure there is in sin, but ●ver think what it will cost them. They make themselves merry with sinful delights, and put away thoughts of a reckoning: Sin is sweet in the cup; it is a pleasant poison, and the delectableness of it allures them, and they think not of the bitterness of its operation; Prov. 7. 22, 23. 9 ult. which is to do as bruits do, who if they can break into a good pasture, think not of being pounded, and set a starving.  
5. Hence they set their carnal senses against all the warnings given them. With these they refute all arguments offered to convince them of their folly: with these they mock at counsels, and trample on instructions. They confute the word of God with their own experience, which finds the contrary: Jer. 44. 16, 17.  
USE. I. For Information in a few particulars.  
1. Learn hence the different verdict that God and the world pass upon men. 1 Cor. 3. 19 Men think themselves wise if they can baffle the counsels of God, and silence their own Consciences, and sin in despite of counsels and warnings, under a pretence of carnal reason: but God counts them no better than beasts, and writes this wisdom of theirs the most stupid folly: and let us take God's censure of it, rather than men's vain opinion about it, for his word shall stand.  
2. Hence see the miserable change which the fall hath brought upon man. When God made him at first, he was perfect in understanding, he knew how to put difference between good and bad, and choose that which would promove the Glory o● God & his own eternal felicity: and all his sense● were in a due subordination, and offered him no● delusion: but since his Apostasy he hath crazed● his understanding, and fallen in a spiritual account a species below himself. God therefore would have all men in their natural state to know that they ar● beasts, Eccl. 3. 18. And how should this thought help to abase us, and make us bewail our infelicity ●  
3. Learn hence the reason of the gross security of Sinners, under the awakning means of Grace. Thought the word be dispensed never so plainly and solemnly, yet how few are moved at it, or concerne● for themselves after all? And we might wonder that men who have reason in them should be so stupidly senseless, but that the truth in hand may satisfy us: men in their natural state are a company of fools, and bruits, and madmen, that are out of their wits, that do not know, and therefore do not consider; God puts them together, Isa. 1. 3. And he that knows no danger, fears none.  
4. This tells us what a great change is wrought ●● Conversion. Among other comparisons used in the word of God to set this forth, one is, the recover●ing of men to their understanding again. Th● mad Prodigal, when God was about to Conve● him, comes to himself, Luk. 15. 17. He had bee● distracted before, but now he returns to his righ● mind: In Conversion a new Creature is produced● all new, 2 Cor. 5. 17. And what a Metamorphosis i● this to see a bruit turned into a rational being ●nd it is not less to see an obstinate sinner made ●gracious Saint.  
5. We have here a reason why instruments can of themselves do nothing. It is God's pleasure to send ●hen to treat with men, as to such who have an Humane understanding in them; but to convince ●nd persuade sinners is a work too big for them: ●heir encouragement to use the means, and sinners ●ncouragement to attend them, is because it is God's way, but we must subordinate the whole success to him; so that if we persuade not obstinate sinners, wonder not, for who are we? and if we do persuade them, arrogate not; it was not ●e, but his Grace working with us.  
USE. II. For Exhortation, both to Sinners, and the Children of God.  
1. Here is matter of counsel for Sinners;  
1. Beware of confiding in your carnal reason: Vain man would be wise, etc. Job 10. 12. They who have the least wisdom, are most conceited of themselves and think they have the greatest reason for what they do. Well, you are wise then, but let me tell you, the world's wise men go wisely to hell. All their ●easonings for sin are brutish, and are counted wisdom only by the fleshly part. When therefore you find that you incline to hearken to these, ask, ●ut are not these the dispute of the flesh, and if ●o, they will be found folly in the end.  
2. Be then convinced of the folly that cleaves to you. God himself hath declared every unregenerate man ●o be a born fool, and gives this for the reason why they will not be persuaded, Psal. 58. 3, 4. If eve● you become truly wise, you must be convinced o● this, 1 Cor. 3. 17. The first lesson that sinful man ●● to learn in wisdom's School, is that he himself is ●● fool; which, if any thing, will put him on enquiring after wisdom. Many might have arrived a● true wisdom, but for a conceit they had that they were already wise. And if you will compare th● sentiments of carnal reason, with the dictates o● the word of God, you must either charge them with foolishness, or confess your wisdom to be so.  
3. Let this conviction drive you to God, to beg of him to restore you to your understanding again. The direction is, if any lack wisdom, let him ask it of God, Jam. 1. 5. And who is there that doth not lack it but the exhortation is nextly to such whom the Spirit of God hath made to feel their want, and this made him so earnest on this account, Prov. 30. 2. 3.  
4. Now refer yourselves wholly to the Divine Oracle. Look upon the Spirit of God to be the author, and the word of God to be the store-house, and the Ordinances to be the Medium of communication, by which you may obtain that Wisdom that is from above, which only will make you wise to Salvation. Remember what that hath told you Job 28. 28. Come then to this School, and humbly wait for his teaching, and so may you arrive at that wisdom which will make you happy; when the world's wise man, and his wisdom shall perish together.  
2. To the Children of God, in whom, God hat● planted the seeds of true wisdom.  
1. Be sensible that you have a great deal of this bruteness remaining in you. We should always look on ●s to humble us, and make us fearful of ourselves. ●o much as there is of the old man in us, so much ●olly: David confessed it of himself, 2 Sam. 24. 18. And this censure the Psalmist passeth on himself, and his carnal reasonings, Psal. 73. 22. So foolish 〈◊〉 I, and ignorant, etc. And if we do but observe all 〈◊〉 exorbitant actions, we shall find too much of this every day.  
2. Let this teach you to beware that you do not lean ●o your own understanding. It is the caution, Prov. 3. 5. And the reason is given, Chap. 28. 26. The law in our members will be very forward to give in its foolish arguings, and if we be not careful, we shall be ensnared by them: they will tell us a fair story, and so cheat us. Was not David so trapan'd, when he would needs number the people, against all advice to the contrary? Did not Asa, ●o so, when he harkened to his own heart, and persecuted the prophet?  
3. Let this move us to pity, and bear, and take ●●ns with Sinners. Let us not be enraged, though we find them stout, and obstinate, and to despise ou● counsels. He that would tame a beast, must expect that he will carry himself like one. It is for want of understanding; and such were you ●ill God enlightened you. Be not then beat out, but follow them with patience and perseverance, waiting on God for his blessing on your endeavours: and though they be now enraged, yet ●f ever God make them to come to themselves, they will be thankful, and count you their best friends so may you become instruments of their Salvation, and that will be to your everlasting com●fort. Dan. 12. 3.   

To go no further in God's Service than forced is an ill sign.  
DOCTRINE. III.  
IT is an ill sign, when men will go no farther in God's Service, than they are forced by severity. Here lies the force of the argument in the Text. The horse and mule, will not come at you, except you put a bridle on him; let him have his liberty, and he will be gone: and if we act thus, we shall show that we remain under the power of our brutishness which we contracted by the fall. Here take these Conclusions.  
1. That there is an outward Service which God requireth of his people, consisting in a well ordered Conversation. This is not all, nor will this alone answer his expection. However, this God doth expect of all that profess themselves to be his people. For, though men may make a specious show when their hearts are not right, yet if there be not a visible conformity to the Commands of God; it is an open Testimony against such, that they d● not serve him: And it is vain for men to say, they have a good heart, when they lead a disordere● 〈◊〉 Man consists of Soul and Body, and both are ●●ng to God's Service, 1 Cor. 6. 20. There is all 〈◊〉 Strength, as well as all the Heart, to be here laid 〈◊〉, Matth 22. 37. Now this is to be expressed in a well ordered, conversation, Psal. 50. ult. And when Christians universally conform to God's precepts, then is the● Conversation rightly ordered, Psal 119. ●●. And this is, when they observe to do whatsoe●● belongs to them in all the relations they bear, and in every station wherein God sets them: And this God calls for, both of a people in general, and of every person in particular: and according to this, Religion doth either flourish or decay among a people; and God is either honoured or dishonoured by them in the eyes of the world.  
2. That there is some inward principle or motive exning men to this Service, when they do attend it. All that pretend to Religion do not thus order their Conversation. Many that call themselves Christi●●● live like Heathen, or worse, and so bring reproach on their Profession. And there is a cor●●pt principle in the hearts of all men, which ali●●pates them from God's Service, and fills them with prejudices against it. Now, in all humane actions; there is something that instigates men to do them: ●ll external actions of men are Imperate actions, and ●●ppose the Elicit acts of the Will, which hath ●●de an Election of them, which denominates ●●em Voluntary; and that supposeth the foregoing ●●dgment of the Understanding, and the confequent ●●●itation of the Affections. There is some reason ●t prevails with the man in his deliberations, that engageth him; for herein men differ from bruit● Bruits are moved by their Affections, but these 〈◊〉 moved by mere sense and instinct; but, thou●● man be acted by his Affections, yet these are instigated by reason and election. How-often therefore are men called upon to Consider? Psal. 119 59 39 3. Isa. 1. 3.  
3. That which renders this Service pleasing to G●● is when it is done with cordial love to him, and always. Though God requireth an outward service, and the neglect of it discovers our disobedience to him; for, if our heart were right, it would prompt us to our duty; yet this alone will not satisfy him▪ as he knows the heart, so he requires it, Prov. ●●. 26. Outward services that proceed not from 〈◊〉 principle, are Hypocritical; hence that complaint Psal. 78. 37. Ezek. 33. 31. Now obedience is therefore called love, Gal. 5. 6. 2 Tim. 1. 13. Hence loving God, and keeping of his Commandments 〈◊〉 an infeparable connexion, Exod. 20. 6. And indeed love is the closing Affection which carrieth us 〈◊〉 our object, and uniteth us with it, it saith that 〈◊〉 conceive an infinite amiableness and desirable●●● in him and his service, and therefore we serve 〈◊〉 with delight.  
4. That men may be driven to this external ser●● by a principle of fear. There is a two fold 〈◊〉 mentioned in the word of God, one proceeds 〈◊〉 the Spirit of Adoption, the other from a spirit of ●●dage: the former of these is a filial fear, and ●●●perly belongs to the Children of God; and is essential to new obedience, that all Religion frequently called by it; and it is proper to that 〈◊〉 we own to God, in as much as he is infinitely love us, and the genuine love of an inferior to superior, involves a fear in it, viz. a reverential respect, which makes us keep our distance, and to be very cautious of doing aught that may displease, thus Jacob called God the fear of his father 〈◊〉 Gen. 31. 53. The other fear ariseth from a ●●●vile Spirit, under which all men, in their natural 〈◊〉 are in bondage: and though the Children of men do generally suppress it; yet God, when he uncaseth, toucheth the Conscience, and awakens it, and then terrors seize it, and the man is horribly 〈◊〉 of the wrath of God. And because, in this conviction, he is made to know that his sins have ●●●sed him to this wrath, and assured him that 〈◊〉 live in them, they will bring him to destructi●● it rouseth him up, and sets him on doing duty, and abstaining from sin: but he doth not do this, because he loveth obedience, and hateth sin, but ●●●●use his Conscience terrifieth him, & he dareth ●● no otherwise, and how many such instances are 〈◊〉 Scripture? Hence that remark, Psal. 78. 34.  
5. That Unregenerate and carnal Professors have 〈◊〉 of this love in them, and are therefore acted by 〈◊〉 fear. To love God, and to make a free choice 〈◊〉 his service, is a fruit of special saving Grace, 〈◊〉 found in none but the Regenerate. There is a 〈◊〉 love which men are sometimes, for a fit, sti●●●ated by, viz. When God hath remarkably devered them from some great trouble, they are for while affected with it, and very zealous: but it is soon over, and they grow cold: or they Idoli●● the mercy, and forget the author: but this fear ●● the root of the carnal man's Obedience, Isa. 33 ●● Most Hypocrites have an awakened Conscience and a legal spirit attending it, which drives the● to duty as a drudgery, and keeps them to it as ●● severe master. Conscience tells the man, there ●● hell and damnation, or there are terrible Judgements, etc. and thus, like a dog, he dares not 〈◊〉 upon the thing that he would ●ain be at, lest ●● should be beaten for it. And indeed, by this 〈◊〉 God holds the command of men's Consciences, and by it, he in a great measure governeth the world, and restrains the unruly lusts of men from bre●●ing forth into that height of exorbitancy, which otherwise they would soon rush into, i● left with●●● any bridle upon them, whose heart is set in them to ●● evil; and would carry them to the height that the greatest monsters of men ever arrived at.  
6. That there is a mixture of these in God's 〈◊〉 Children; and their love is not always so powerful, 〈◊〉 so they are sometimes exposed to this fear. What ●● remarked in, 1 Joh. 4 18. is not accomplished ●● this life; perfect love casteth out fear. The 〈◊〉 have sinful corruption remaining in them, & th●● sometimes so prevalent, that it suppresseth the ●●gorous exercise of Grace, and they are led captive ●● the law in their members: and, as God makes use ●● the Spirit of bondage in the Conversion of his ●●lect, so sometimes he awakens it in believers, wh●● they grow remiss in their obedience: for, though they do not receive it again, yet▪ it not being who●● taken away, it is sometimes roused in them. They ●●ve a rooted love of God, but the exercise is ●●●ped by sinful temptations, and God terrifies ●●em, and makes his judgements to amaze them, Psal. 119 120. Job 31 23. How often doth David ●●●●lain of terrors that affright him, of arro●● 〈◊〉 stick in him, and drink up his spirits? But there ●●●●●erence between that in the Children of God, 〈◊〉 in unregenerate men; in these they proceed ●● further, rise no higher; whereas in those, they 〈◊〉 to awaken their love again, and revive their 〈◊〉: these fears help forward their Repentance. 〈◊〉 This fear hath a force in it, and will carry men ●● further than it drives them. There is a vast dis●●nce between the motives that arise from this 〈◊〉 and those that proceed from love. There is ●●eet attractive in love, because it naturally cra●●● union with its object, which carrieth it forth 〈◊〉 great spontaneity. Love would always be 〈◊〉 and please it's beloved. Whereas there is more of compulsion in fear; though it also works 〈◊〉 the man, and puts him on a choice, yet it is not ●●●olute, but hypothetical. In a word, love seethe an ●●●●ableness, a desirableness in the Service of God, 〈◊〉 it is in itself good and pleasant, and prefera●●●●, Psal 19 10. Whereas fear alone, doth not take ●●ay that natural averseness that is in us to obe●●●nce: it altars not our false principles, but we still 〈◊〉 good evil; only it makes us apprehend the dan●●● arising from the threatening, which we count ●●reasonable, but because we cannot otherwise avoid the threatened misery, we choose rather to abstain from such sins, and practise such duties, tha● suffer what is denounced. Hence it is an un●●●ling willingness that is produced: our obedienc●●● like the service of a slave, who must do what he ●● bidden, but it is a burden to him, Mal. 1. 13.  
8. That severe providences are used by God to quic●●●●● this fear in men. As the promises are of use to ●●cite love, so the threaten to stir up fear; 〈◊〉 the hardness of men's hearts maketh them to ●●●pise threaten; God therefore executeth th●● 〈◊〉 so to make men afraid. Now to these belong 〈◊〉 awful judgements which men in this life are ex●●●●●ed to. Hence, when God's people have declined in their obedience, and would not receive coun●●● God hath brought some fearful calamity 〈◊〉 them, and this was to let them see that the threatening were not mere scare crows, but realities 〈◊〉 that so the terrors of the Lord might frighten 〈◊〉 into better manners, and put them upon reformation: and this God expected, and threatened 〈◊〉 pursue that course, till it came to this, Levit. 26. ●●.  
9 That when God recalls such providences, and ●●●eth them prosperity again, they soon fall from their ●●●dience. Prosperity hath ever been dangerous to ●●sound professors, See Deut. 32. 15. Hence, 〈◊〉 Apostasy under God's favours, hath procured 〈◊〉 their trouble, and now in their distress they 〈◊〉 think themselves of a reformation. Judg. 10. ●●. Now God pities them, and sends them deliverance. But here is their unhappiness, it was only fear 〈◊〉 drove them to reform, and now this fear wears way, and they forget their promises, and turn against 〈◊〉 their former vain courses, in which they delight●●, and their fear did not break them off cordially ●●om: hence that remark, Judg. 2. 18, 19 〈◊〉 10. And by this God is put upon it to afflict them afresh, and lay a yoke of trouble upon them. How often 〈◊〉 such changes in providence befall the Children 〈◊〉 Israel, because when God enlarged them; they ●●●●rned to their vomit and mire, and then God ●●ovided new troubles to exercise them withal. ●sal. 78. 40. etc. 106. 43. Now when it is thus 〈◊〉 a professing people, we may gather two in●●rences from it.  
1. It saith at least that there is a great power of in●●●●lling sin in them. This is the best interpretation 〈◊〉 can be put on it. God's own Children, are ●●●ldren here, and very foolish, and too ready to 〈◊〉 drawn into sin, and neglect, and for that reason 〈◊〉 often stand in need of being treated as Child. 〈◊〉 and want a rod to awe them. We are there●●●● told that there is need of it, 1 Pet. 1. 6. But it ●●●●eth them this conviction to humble them, viz. 〈◊〉 their worse part greatly prevails in them; 〈◊〉 whenever we are afflicted by God, it should 〈◊〉 us in mind of this.  
2. There are too often in this dangerous symptoms of 〈◊〉 being Unregenerate. There is great reason for ●●●m to call their state into question; Especially, 〈◊〉 1. If it be so always; that they never keep to ●●●ir work, but when they are under the rod: if ●●ey be not always held in with bit and bridle, they will revolt, and as soon as ever they feel the reigns 〈◊〉 their neck, they run away. There are the obligations of mercy, and kindness, which will leave impressions on gracious Souls, and be influential to animate them to Obedience, as, Psal. 116. 12. And if nothing will do but affliction, it is a sign of a slawish heart.  
2. If it be to a course of presumptuous sins. The best have their infirmities; but if they be scandalous breaches of the Command, that we had before lived in, and been by affliction for a while restrained from, but now return to with as much eagerness as ever, it bespeaks us altogether flesh. Suppose a man hath lived in the neglect of God's Worship, or been addicted to Drunkenness; but affliction hath convinced him, and he hath begun to reform these things; if upon deliverance he returns to these things again, and grows as bad as ever, it awfully bespeaks such an one to be in the gall of bitterness.  
USE I. For INFORMATION in two particulars.  
1. Learn hence a reason why a Professing People meet with so many Judicial Providences. We 〈◊〉 apt to wonder how it comes; but let us observe;  
1. Very often the bigger part of such a people are ●●rnal. It is our Saviour's remark, Mat. 20. 16. Many are called, but few chosen. And see Rom. 2. 28 9 5. The Visible Church are a mixed Company; and as there are always some, so often, more tares than wheat growing in that field; they take on them the name, but have not the heart o● God's people. Sin hath dominion in them, and 〈◊〉 them seem never so zealous▪ yet it will be ever inclining them to Apostasy.  
2. The best among them are too much carnal. Though not altogether flesh, yet they carry too much flesh about them; the Children of God have a rebellious party in them, Paul complains of it, Rom. 7. 23, 24. And this corruption in them is unruly, and too hard for them, which occasion●th their growing into spiritual indispositions, which are attended with neglect of duty, and sometimes woeful ●●●●arications.  
3 Hence they cannot be long without affliction. A long continued state of prosperity would do them 〈◊〉; the corruption in them will take advantage ●● draw them into carnal security, and sinful demeanours from God. Let ungodly men have their 〈◊〉 desire, and they will abuse it; and God's Children cannot bear too much dandling in the lap of Providence: if David's mountain stand strong, ●● grows careless, Psal. 30. 5. Such a people therefore would gather abundance of filth to themselves, as the Sea doth in a calm.  
4. Hence God is righteous when he afflicteth such a people. There is no injustice at all in it; see how ●he promise runs, Psal. 103. 17, 18. And no wonder if a fool often feels a rod upon his back; if men will return to their foolishness as soon as they come from under correction, it is their own fault, ●●d they may blame themselves for it, that they ●re brought to it again presently. God herein vindicates his Holiness, and makes it appear how ill he can endure sin. Let it not then be thought strange, if they who are so ready to turn aside● are laid under straitness again.  
5. And he is also kind in it to his Children. No● only is he just, but merciful too, a father is a● kind. in giving his Child seasonable correction, a● in giving him his daily food: It belongs to hi● Covenant, Heb. 12. 6. And his faithfulness is t● be celebrated in it, Psal. 119. 75. It is the way i● which he shows them their folly, and teacher's them wisdom: and Godly men have abund●nt● reason to say that it was in love to their So●●; that he would not suffer them to ruin themselves 1. Cor. 11. 32.  
2. Hence then to what a degree of brutishness●● they grown, who will not be reclaimed by sevirity? The horse & the mule, though bruits, may be bo●●● and brought to, with pains used upon them; ●● to be governed with a bit and a bridle; nee● then must they be under a character of greater brutishness, whom neither mercies will melt, ●● judgement's break, but they go on in their evi● ways after all; and are there not many, that are grown Judgement proof, and beyond the effica●● of continued smitings? as they, Isa. 1. 5. Hos● 4● 17. Jer. 2. 30. And herein carry in them the very character of fools? according to, Prov. 27. 22  
USE II. Let this than put us upon trying ●● selves. God hath been visiting this people wit● repeated Judgements; and many in particular hav● been afflicted again and again: Let us then exa●mine ourselves by the truth in hand; and her● observe.  
1. The best of God's Children may be under affliction, when they walk most in their integrity. What an account doth that Holy man. Heman give of himself? Psal. 88 It is not a certain argument of a man's being apostatised, merely because he is ●●cted: God 〈◊〉 Sovereign, and they must counsels him to be so, Joh 42. 2. He hath many ways wherein he will be glorified in his people, in the ●●yal of their graces; and if when they walk in their integrity, they are brought into many sorrows, ●or the exercise of their faith, patience, etc. and he affords them his Spirit to help them in it, he thereby honours them, and they have cause to re●●● in tribulation.  
2. But such times do call God's people to search and ●ry themselves. We should acquaint ourselves with the reason why God afflicts us, how else ●●all we obtain the end and benefit of it? Now usually this is the occasion, viz. We grow remiss, and wanton, and negligent of ourselves, and God in displeasure brings us into trouble: and it ● he this, it calls us to Repentance; and if we would be able rightly to judge of this, we must observe our frame, and carriage; and that;  
1. Under the afflictions that we suffer. It may be God afflicts us, and we are proud, and discon●ent, fret and pine; and do not so much as make search for the provocations given him; and yet ●e in pity gives us some respite; but then he soon brings another cloud over us; here is enough to tell us how it is. Our folly remains, our dross abides, and calls for another furnace.  
2. After the affliction, or under deliverances. It may be we confessed our sins, promised amendments and began to attempt it; prayed for pity, and God hath tried us; but now another troubl● is on us: Well did we not do as Pharaoh, when ●● saw there was respite? Exod. 8. 15. Let this then instruct us, and humble us, and make us to Justify God.  
USE III. Let it be to exhort us that we do no●● put God upon this course. Force him not to proceed against us in severity. Consider,  
1. There is a way which is more suited to ma● I mean, which man's frame points him to. Ma● is made a reasonable Creature, and aught to hearken to reason; why should he forsake that, an● carry himself like an Horse? God pleads, Isa. ●● 8. And God shows us the way in his Word an● Ordinances.  
2. This is the way to escape rods. God calls th● severe course, his strange work, Isa. 28. 21. N●● me●rly because he is a God of mercy, and de●lighteth not to grieve us; but because it is ●● strange thing that we should put him upon it: so that if we would comply with his counsels, we might prevent blows.  
3. It is the way also to be more clear in the knowledge of our good estate. The free Obedience o● God's people, saith that they are his indeed, Psal 110. 3. Whereas our being obedient no longe● than we are driven to it, must needs give us awful grounds to call ourselves in question. An● for help,  
1. Labour to get the love of God established in our ●●arts. The Apostle could say, The love of Christ ●instrains us, 2 Cor. 5. 14. And were this active, ● it would do more on us than all the beat that we feel: this would make us never well but when we are engaging in his work.  
2. Study the amiableness of his Service. It is always some prejudice entertained at the ways of God, that makes us inconstant in our Obedience, and this is the suggestion of the flesh: would we be able experimentally to say with him, Psal. 19 7, 8, 9, 10. It would knit our hearts to it. Did we believe that Wisdoms ways are ways of pleasancy, and all her paths peace, Prov. 3. 16. It would hind us to them of choice, and we should never be, well, but when exercised in them.  
3. Labour to taste the sweetness of Obedience, and the peace there is in it; Psal. 119. 165. Every sin leaves a sting behind it on the Conscience, but the fear of God gives inward peace, and a Child of God is never so comfortable of it, as when his heart bears witness to his integrity, 2 Cor. 1. 12. Get a freedom in our hearts to this: forced Service is always ungrateful, but that which is on free choice must needs be delectable.    

VERSE 10. Many Sorrows shall be to the Wicked, but he that ●rusteth in the Lord, mercy shall compass him about. 〈◊〉  

The Words Opened.  
IN these words the Psalmist backs his caution or direction with motives, and that is fetched from a double Topick, viz. The infelicity which waits on the disobedient, and the great felicity which waits on those that harken to God: Where observe,  
1. The Character he gives to each of them; the former he brands with the title of Wicked: The words signifies one that is unquiet in himself, and always disturbing of others, and is used for one that is under the Gild and Dominion of Sin; the latter he calls those that trust in the Lord, therein pointing us to the root of Obedience; the word, implies, such a confidence as makes one hold, and to pursue one's work with greatest resolution.  
2. The different state or condition of these answerable to their Character; viz.  
1. The misery that waits on Wicked men; Many Sorrows: Sorrows; the word is applied to griefs both of body and mind, and signifies the intenseness of them; many; the word is applied both to quantity and quality, and signifies both magnitude and multitude, and may be read, many and great.  
2. The felicity of the Believer; mercy; shall compass him about. Here observe,  
1. What it is that makes him happy; Mercy: it is here put Metonimically, for the fruits or effects of mercy. The word signifieth a sacred affection ●●●uty, pity, benignity, or good, will, without any ●●● spect to merit.  
2. The large extent of this mercy, it shall composs him round: sometimes it signifieth a successive compassing a thing: and so the mercy of God is always walking the rounds about a believer, to see ●●at he wants, & confer it upon him: sometimes the compassing a thing at once: and then it saith, that mercy is a guard to the believer, and he go●● through the world in the midst of it. Hence 〈◊〉   

Untractableness under means, a character of a wicked man.  
DOCTRINE. I.  
UNtractableness under the means, belongs to the Character of wicked men. Those whom before he compared to the horse and mule, here he calls the wicked. This Doctrine is not so to be understood, as if every act of contumacy, did declare a man to be really wicked; i. e. Unregenerate. There have been such unhappy instances in the particular carriage of those that have the root of the matter in them, through the prevalency of the 〈◊〉 Isa●● in their members. That then we may rightly take up this truth, observe these Conclusions.  
1. That all disobedience to God's Commands proceeds from the corruption in man's nature. This is the proper fountain to which it is to be referred: and this will be evident, from the consideration of these things.  
2. That man was made at first for the Service of 〈◊〉 I do not say that it was the end of God's inten●ion that all men should actually serve him, for than they should certainly have so done; for that end of his is never trustrated: but it was man's end unto which he was appointed by the reyealed will of God. God intended that it should be man's duty to serve him, and that this should be his way to happiness, and his coming short of it, his misery: and accordingly made him capable of this service, gave him a Rule for his direction in it, and ●aid him under the strongest obllgations of conformity to this Rule.  
2. That man's concreated Grace both enabled and inclined him to this Service. God not only made all for his glory, but he suited every thing to glorify him in the order wherein he placed it, and according to the way wherein he would have glory from it. It was an active, free, voluntary Service that he expected of man; and it was an holy Service, and so required a principle of holiness in him, accordingly he made him a Reasonable Creature, having an Understanding capable of discerning his Rule, and judging of it; and a Will fitted to make choice of it, and Affections suited to prosecute it and manage his outward man therein: but this is not all; for he Imprinted his Image on him, gave him Holiness and Righteousness, Eccles. 7. 29. And in Sanctifying, he both empowered, and disposed him to Serve him in a right manner.  
3. It was by sin that man revolted from that Service. It was a transgression of the Law of God in which man's Apostasy did consist: the very act of it was an act of Rebellion; this is the very nature of sin, 1 Joh. 3. 4. By that act of Disobediance that our First Parents committed, sin was Introduced into the world, Rom. 5. 12. If sin had not gotten into man's heart, he had never violated the Command.  
4. The Grace that is renewed in the Children of God, is a new Principle of Obedience in them. Sanctifying Grace is put into us by the renewing of the Spirit, Eph. 4. 23. Which supposeth that man once had it, and lost it: it is therefore the same Grace for kind that man had at first; it must then have the same influence upon him, and be given him for the same use, which is to enable and dispose him to Serve God: It is therefore called life, because by it we are are enabled to live to God; and being a principle of Holiness, it can have no other tendency than to put us upon living holily.  
5. Hence all disobedience must needs flow from that enmity that is in us, which is not, nor can be sub●ect to the law of God. It is the very disposition of the flesh or corrupt nature in us, Rom. 8 7. From it then must proceed all that Opposition that is made by us to the revealed will of God. If man had not sin in him, he would not disobey, if then he do so at any time, it is Sin that leads him to it. All sins are charged to be the fruits of the flesh, Gal. 5 19 etc. Hence every act of obstinacy is a manifest discovery of Original Sin in men.  
2. Hence all the disobedience that the Children of God at any time are guilty of, proceeds from, and discovers the corruption in their nature. That they have perpetrated such acts, yea, and continued in them, there are divers instances of it in the Word of God; and there must be some principle in them from which it derives: it cannot be their grace, and so it must flow from their sinful nature; for,  
1. The grace in them prompts them to the Service of God. A Child of God, so far as he is gracious, is cordially bound for God and his glory; and engaged in universal Obedience: the new nature puts into him a respect to all God's Commands, Psal. 119. 6. It fills him with a love to God, and delight in his Precepts, Rom. 7. 22. 1 delight in the law of God, according to the inward man. i. e The new nature which is born from above. Grace in the Child of God is the Image of God on him and it puts him upon imitating of God, in all his imitable perfections: so that if he had nothing but grace in him, he would never do any thin● but what is pleasing to God.  
2. But they have in them another party, which Flesh. The Scripture frequently useth this wo● to express the sinfulness of man's nature, by reason of carnal lusts dwelling in it, in opposition to which, it calls Grace, Spirit, Gal. 5. 17. Now God's Children have of this Flesh in them: they were once all flesh, but in Conversion, when Christ sat up his Kingdom in their Souls, he put his Spirit upon them: but he doth not at once take away all the corruption of their natures, but there are the relics of it abiding in them, Paul complains of it, Rom. 7. 23, 24. And there is none that can pretend to be free from it, 1 Joh. 1. 8.  
3. This Flesh in them is ever drawing them from their Obedience. Though the Dominion of it be broken, the remains of it are strong, active and politic, and it always resists the motions of grace, Gal. 5. 17. And is many times too hard for it in us, and so Captivates us sorcibly, Rom. 7. 2●. We shall never be rid of it, so long as we live; and as long as that lives, it will give us trouble, it will have its cravings, arguings, & forcible motions; its importunities are urgent, and it hath a thousand cheats to put upon us; we are therefore warned to beware of being deceived by it.  
4. Hence, when they areat any time drawn aside, it is by this. Satan indeed waits for opportunity, and instigates the corruption in us, and so far he may be charged with it, but not so as to excuse our Concupiscence from the ●lame and guilt. See Acts 5. 3. Why hath Satan impted thee; If a Believer is precipitated into any sin, and breaks his bones, his lust must be charged with it, Jam. 1. 14. If there be any grace stirring, that will resist, it therefore had no hand in it, Rom. 7. 20. It is no more I.  
3. Hence when a Child of God resists the means used with him, he woefully resembleth the Wicked. He is not indeed a wicked person, because God looks upon men, and denominates them according to the reigning principle in them: now Sin hath not the Dominion in a Child of God, but Grace, how far soever corruption may prevail at some times; nevertheless by such a behaviour he looks too much like such men; ;  
1. He doth like them. His carriage is such as theirs is, he imitates the Ungodly. Sin is their trade, and it flows naturally from them; and he is now gotten into their shop, and using of their tools. If we look upon a Child of God, when he is drawn into such actions, and know nothing else by him, we should be ready to judge him to be no other. What difference was there between Asa, when he persecuted the Prophet for reproving of him, 2 Chron. 16. 10. And Amaziab; when he did like him, in Chap. 25. 16. But that Asa was more furious than the other?  
2. He is acted by the same principle. Wicked men are stimulated and ruled by their lusts which have the whole command over them; and when Godly men are drawn into sin, and lie in it, and defend it, they are the same lusts in them, that do all this by their force: nor are such things less sins because done by them; for they aris● from the inward enmity against the Law, the rebellion of the flesh: Paul therefore chargeth it to sin, Rom. 7. 20. And David fully and freely takes the blame of it to him, aoknowledging of his transgression in it, Psal. 51.  
3. And so he contradicts the new nature that is in him. Every sin in a believer is contrary to his Grace, and shows that he is two men: but when he not only falls into sin, but is stupid; and justifieth himself, and cannot bear a reproof; this is a contradiction to Grace, he sets himself directly against it, he hereby wounds his new nature; and were not God more merciful to him, he would destroy it with his own hands: by the temptation he fell into sin, but by hardening his heart he wallows in the sin, and makes his wound the more dangerous. David thus brought himself to such a pass, that he needed a New Creation, as it were to pass upon him, Psal. 51. 10.  
4. Hence where this principle is predominant and reigning, it is a certain note of a wicked man. It may rage's and be violent in a Godly man, & drag him away after it as a Captive; it may be too hard for him, and bear him down, but it hath not the Throne in his heart; but where it hath, it is a certain evidence that such a man is wicked; i. e. that he is in his natural state, and altogether a stranger to the Grace of God, that than which is a sign of its reign, will also discover the man's state: and this will give light into the difference between a Godly man under the surprise of sin, and an Ungodly man under the Dominion of it: ●●ere only three things:  
1. When it is always so A Godly man is now and then brought into such a condition, but it is not the constant guise of his life; at one time sin is too hard for him, but at another he is too hard for that; at one time he is obstinate, and proveked when reproved, but at another he takes it kindly & well: and the reason is, because where there is no grace, nothing better is to be expected; but where there is, there is a new principle which will be lusting against the flesh; and it is abetted by the Spirit of God, who will preserve and perfect it, and so cannot fail of reviving it again.  
2. When it is followed with Impenitency. Though God's Children may fall far, and get grievous bruises, yea, and stupify themselves for the present, yet he will recover them again by Repentance, he will make it evil and bitter to them, they shall see, bewail, and turn from these sins with their whole heart; so did David, although it were some while before he so did, 2 Sam. 12. And this is from God's Covenant faithfulness, who hath said that ●● will not suffer them utterly to fall: whereas Ungodly men are left under the power of impenitency, to harden their hearts as an Adamant, and refuse to return, Jer. 8. 5. And the more they are warned, the more perverse they are.  
3. When there is not a withstanding of this corr●●tion by Grace. A wicked man may have reluctancies in him, against some motions of sin, and scu●fles too: Conscience may be touched, and set terrors before him, and reluct against the carriage● of Concupiscence, but this is not a gracious reluctance; one lust may withstand another, or Conscience & Concupiscence may bicker: whereas in a Child of God it is his grace that stirs; love to God, sense of the affront offered him hatred of sin: thus Joseph resisted, Gen. 39 9 Thus David confessed, Psal. 51. 4.  
USE I. For INFORMATION in a few particulars.  
1. Hence no wonder if Godly men are sometimes in the dark about their spiritual state. It is so with some, of whom we have reason in Charity, to think them pious, and though God acts much of his Sovereignty here, yet too often the ground of it is laid in this, and if they would make a thorough search, they should find that the leading cause of their trouble, was their falling into some sin, and neglecting to receive the warnings given them; and though they lived under the means, yet they continued under this sin: No doubt, if God's Children at any time begin to do like the wicked, God is displeased, and will some way let them know it; and one way is by withdrawing ●● Testimony, and leaving them to the accus●tions of their own Consciences; and when they cannot read their Evidences, and their sin stairs them in the face, and they look to themselves like the Ungodly, they must needs be at a fearful loss. David seems to have been thus, by divers passages in, Psal. 51. And God doth it to humble them, and make them more careful.  
2. Hence good men ought not to think it much, if sometimes they meet with hard censures from others. To suffer reproach from a wicked world for well-doing, is a matter of glorying; but to suffer reflections as evil doers, is a ground of shame. True; if it be slanderous, yet though troublesome, a good Conscience will bear us out, When things are laid to our charge that we know not: and yet then it is good to ask; if there be nothing that hath been provoking to God, for which he hath righteously jest us to such calumnies; but if we have by our sin and unmortified carriage under it, and refusing conviction, laid a stumbling block before others; we ought not only to Justify God in it, but to take it as a proper penalty, to be censured hard up ●● on this account: and though it may be a sin in them, yet it is righteous for us: if we will carry● so much of the Character of the wicked upon us, think it not strange if God suffer good men to lose their Charity, and be ready to put us among the Ungodly.  
3. We may hence learn a reason why God sometimes deals with his Children in this life, as if they were strangers and enemies. We have them ever and anon complaining of it, Job, David, the Church in the Lamentations. God brings sore outward troubles, and spiritual Desertions upon them, & when they seek him, they cannot find him, they call upon him, but he gives them no answers, but seems as if he had lest & forsaken them. God may do● this sometimes to try their faith and love, but most commonly it is to chastise their folly. This ●hen may be one reason why all things fall out a●●ke to good and bad, because the good too often ●et among the bad, I do not mean in Civil Commerce, but in Conversation. It is a fearful threatening, Ezek. 21. 3. I will out off the righteous and the zincked; and sure the reason was, because, though they were good men, yet they too awfully complied with the sins of the times, did as others did, not endeavouring to keep their garments unspotted and it is Gods rich mercy that he only puts them together in this life.  
● We have a Rule here by which we may make a showed judgement of men. We ought indeed to beware of being too rash in it, especially when it comes to judging of their state, since such as are in a state of Grace, may when left by God, do a●● like the deeds of the wicked: though of the actions themselves we may more safely judge unless they be such about which the liberty of Christians is concerned. However, if we see it to be constant course of men to drive a trade of any sin, that hath the spot of unrighteousness on it and to live in it obstinately, notwithstanding public reproofs and private endeavours, it is no breach of Charity to say, these are yet in their natural state; and it would be a wrong to the Souls of others, as well as theirs, and an encouragement of Sin, to pass a more charitable verdict.  
USE II. Let us try our state by this Rule. It is doubtless a matter of infinite concernment for eve●● one to know what state he is in, and the Rule before us will give us light: observe then,  
1. A Godly man may be too often drawn aside t● that which is evil. As long as there is flesh in us and a subtle and potent adversary without us, an● so many snares in the world to allure us, we ar● not out of this danger; we should not therefore too rashly judge of ourselves; though this should humble us, and put us upon self examination.  
2. And we may be won suddenly to show our prevailing corruption, in slighting of counsels and reproofs. So long as we are under the captivity of the law in 〈◊〉 members, it will draw out our lusts to act themselves, sometimes in stupidity, as it was with 〈◊〉 sometimes, by breaking forth into unruly passions at them that rebuke us, as it was with Asa; which is a sad sign of an ill frame that we are in, which may well stumble us, and if we now question ou● sincerity, it is no wonder; yet we may not henc● positively conclude.  
3. But if this be our constant guise, it speaks sadly against us. This is a bad symptom that we are ●● down in the seat of the scornful; it looks like a 〈◊〉 that is not of God's Children. Where there is Grace, there will be a warfare maintained between tha● and corruption in us; and though corruption would of itself, be always too strong for us, yet God wil● not desert his own work in his Children, so as to suffer it always to be worsted; but for the most part to resist and conquer; for he hath planted his Grace in us for this end.  
4 And if we are left in this frame without Repentance, it is yet more signal: for, as God deserts ●● people to try them, and to let them know them selves, so he fails not to give them Repentance in the time: he will bring them back again, and recover them to their Duty; so he did by David, and Peter: and though the Repentance of some ●ood men, be not recorded in the Scriptures, whose ●alls are there mentioned, yet doubtless God gave it them, because it belongs to his Covenant.  
USE III. Let it Exhort us, as we would approve ourselves not to be wicked, to have a care how we carry ourselves in this respect; for this end consider.  
1. You will else darken your evidence, and this will ●●ery uncomfortable. All our consolation ariseth 〈◊〉 our apprehension of God's love, and of our 〈◊〉 Godly: there is then nothing more necessary ●● them that would live a comfortable life, than ●● take heed of doing any thing that may obscure 〈◊〉 which such a neglect of ourselves will certain●●, both because it will grieve, the Spirit, and ●●●oke him to withdraw, and will put a black 〈◊〉 upon us.  
2. You are taken out of the world, and therefore 〈◊〉 be as unlike them as may be. Rom. 12. 2. It 〈◊〉 ill becomes you to have the guise of the ●●icked upon you, as you always have, when you ●●ow yourselves to sin as they do, and justify your ●elves in it, as they do.  
3. If you thus allow yourselves, you must not think it ●●h, if here you suffer with the wicked. If when ●●d brings his Judgements on the land, and there ●● any signal monuments of his displeasure, you be hung up in chains with the worst of men. Remember Moses and Aaron died in the wilderness, because they dishonoured God at Merihah. For help;  
1. Be sure to maintain a spiritual Watch. Loo● carefully to yourselves; you have the same lust's i● you that wicked men have, and if not watched against, they will be too hard for you, and draw you into presumptuous sins, David was ware of this, when he said, I will look to my ways, that I sin not with my tongue, Psal. 39 1. And if he had done so always, it had been better for him.  
2. Maintain a tender heart. Have a care o● growing secure and senseless: such an heart was in Josiah, which was affected with but reading of the law: this will readily receive impressions, and afford you great safety.  
3. Be always strengthening your love of Holiness and hatred of Sin. These are the spring of obedience in us, and the more active they are, the les● danger we shall be in. This guarded Joseph whe● tempted, and it will guard us; and if we improve the means to this end, it will both prevent our falling into sin, and our being senseless of it, when overtaken with it.   

Wicked men's Sorrows, great and innumerable.  
DOCTRINE. II.  
GReat and innumerable Sorrows are the portion o● wicked men. With this argument the Psalmist ●●tions all men against refusing Divine Teachings, and hardening their hearts against the counsels of ●od, by showing the miserable condition of the ungodly. The word Sorrows, is here used Metonymically, for the occasion of Sorrow: Now Sorrow is a derivative Affection, flowing from Hatred, and is nothing else but the manner of its expressing itself, under the pressure of any evil that is felt. For as love embraceth a present good with Joy, so hatred entertains a present evil with Sorrow: and for that reason, all the miseries that befall men are called Sorrows, because they will put them to grief who undergo them. Here we may inquire;  
1. Wherein sorrows appear to be the portion of the wicked?  
A. The truth of this assertion is little believed in the world; and because men are apt to judge according to sense, and not to look beyond the present time, no small prejudices have been taken on this account: and there are three observations that men's corruptions have taken occasion from for this.  
1. The promiscuous events of Providence to good & bad. The wise man hath such an observation, Eccl. 9 1, 2. And men have been ready to conclude from hence that God regards not the affairs of the world, and that neither doth Sin displease him, nor Godliness please him; and so to argue that there is no advantage at all in an holy life, nor any good to be gotten by the strict Service of God, as they are brought in, Job 21. 14, 15. Thus do men nourish themselves in Atheism, & think it is with reason.  
2. The little affliction, and great prosperity that ma●● wicked men meet with here. They see such as give themselves up to all manner of lewdness and abominations, to succeed, and enjoy health, peace's grandeur, and all that is desirable, and more than heart can wish; and no notorious Judgements o● God do befall them, but they spend their days in wealth, and have no hands in their death; this make good men sometimes envious at them, Psal. 73. 3. And wicked men to think that God approves of their wickedness, Psal. 50. 21. And hereby they are confirmed in their evil ways, Eccl 8. 11.  
3. The great afflictions that many Godly ones are exercised withal. Though they fear God, and keep themselves clear from their sin, and walk uprightly, in their lives, yet they are plagued every day, and chastened every morning, how far that good man was prejudiced by this, we may see in the conclusion he was ready to draw from it, Psal. 73. 13. I hav● cleansed my heart in vain. And how apt is the wicked world to insult over the people of God in this regard, and bitterly to upbraid them? See, Psal. 42. 10. And the Prophet takes notice of their insolence on this account, Jer. 30. 17. And hence men are apt to conclude, that either these Sorrows are the peculiar inheritance of God's people, or at least that they are the common lot of all men. It is therefore needful to clear this matter and show in what regard they are the proper portion of the wicked. The word, wicked is used in the Scriptures on a double account.  
1 To set forth persons who are notoriously vile, that have sold themselves to sin, and live in● Sins against the light of nature, rendering them scandalous to all that are civil and sober.  
2. To denote all unregenerate men, that have not been Converted, how sober soever their Conversation among men may be. Hence Godly and Wicked are frequently put distributively, as dividing the whole world between them. Now, though men, by their egregious vileness, purchase a double portion of sorrows to themselves; yet the Doctrine hath a next respect to the latter, and reckons every Unregenerate man entitled to this undesirable portion: and that they, and only they are so, and how they come to be so, is now to be considered, and may be laid forth in the following Conclusions.  
1. That all the miseries which procure sorrows to men, are the fruits of the Curse of the First Covement Miseries are evils, on that account they are sorrowful to the sufferer; and being evil, the Creature hath a natural averseness to suffering them. When God made man, and placed him under a Covenant obligation to do him Service, he strengthened it with a threatening, that in case of his disobedience, evil should befall him: hence as he ●elt no evil before, so he was out of danger of e●er meeting any, in case he had continued in his Obedience to God. Hence all the sorrows that man is capable of were put in one word, viz. Death, Gen. 2. 17. And whatsoever hath befallen any man since the Creation, that hath been grievous to him; arose originally from hence. If the ●urse had not taken place, there had no such thing ●een heard of but in the threatening.  
2. Hence it was by sin that mankind fell under these miseries. All sorrows are summed up in Death, and Sin brought that into the world, Rom. 5. 12. It was shut up in the threatening before, but Sin made way for it, getting lose and spreading all over the world; the threatening is the occasion of man's undoing, but not the cause of it, that must be charged upon Sin. God stood engaged in Justice to see to the fulfilling of his own Law; but if Sin had no● violated it, there had been no room for the threatening to take place. Hence all God's Judgements are still laid at Sins door; for by sin only is man exposed, but for which the Law would have had nothing against him; had the threatening awed man from Sinning, it had obtained the most direct end of it, which was to put a cautious fear into us.  
3. And these miseries are the proper reward of sin. God, in the First Covenant, made a close connexion between Sin and Sorrow, and that upon a foundation of Righteousness; for the Covenant laid down a Rule of Relative Justice in the proceed of God with man. Man, being a mutable Creature, notwithstanding his being made upright, and filled with the Image of God, was yet capable o● falling from his Rule, and so Sinning against God; and God accordingly established this Rule of equity, on supposition that such a thing might be which afterwards did so fall out; which, though it were fore known by God, in his all wise De●ree, yet it was contingent in respect of man; & the threatening contained in it the just recompence of Sin, Rom. 6. 23. So that it is not only according to Covenant, but according to Merit too; and therefore said to be worthy of death, Rom. 1. 32. There is no wrong done the Sinner by it.  
4. Hence these miseries belong to all that are under the Curse. The Curse is contained in the threatening, and is nothing else but the evil comprehended in it: it is the Condemnation which passeth upon him, by virtue whereof he is adjudged to suffer the miseries that were before threatened. The threatening was Hypothetical, and as it stood in the Covenant, no man was actually cursed by it: but when the Sinner hath done the thing to which the threatening was annexed, it now becomes positive, and condemns him actually: and therefore Unbelievers are said to be Condemned already, Joh 3. 18. And now the man is accursed by God, and by his Holy Law, and henceforward he is under the Sentence which binds him to suffer all those miseries, Ezek. 18. 4. And whether for the present he suffers them or no, yet they belong to him: as the person condemned is said to be a man of Death, or a Dead man, because he is so in Law.  
5. That all wicked men till they are Converted, abide under the Curse. That all men fell under it we observed; now it must needs remain on them, till they are some way delivered: if there be no way of deliverance, there is no escape to be hoped for; but if there be, he must be brought into the way: and therefore till men are so, they remain where they were. There is but one way revealed, and that is by Jesus Christ, through whom ●e are rescued from the Curse, Gal. 3. 12. And those that obtain it by him, do so in the way of the Gospel, and as the terms of the New-Covenant declare; and there is a double deliverance, viz. from the Gild, in which the Curse lieth, and from the Dominion of Sin, which ever attends the former: and doth of these are applied in Conversion, till which men are under the First Covenant, and so under the Curse, Gal. 3. 10 And God's wrath abides on them, Joh. 3. 36. So that a man must cease to be a wicked man, before he is freed from this Sentence.  
6. That though Godly men do suffer some of these sorrows, yet they are not their portion. It cannot be denied but that God's choicest Servants do meet with the same afflictions that are put into the Curse; and may, as to what is visible, undergo them in as hard, or harder measures than many ungodly do; yet it is certain that they do not receive them as any part of their portion by the threatening of the Law; for,  
1. They are but some of these sorrows that they mut withal; and indeed the least of them too. These sorrows are some of them suffered in this life; others are reserved for hereafter, which are the consummation and top of all: but God's Children are put out of danger of them; and it is only i● this life, a little while that they meet with troubles: and though they may be troubled both i● body and mind, yet it is but fo● a season, 1 Pet. 6. And these under such moderations as infin● wisdom pleaseth; and let them be what they w● their latter end is peace, Psal. 37. 37. Whereas ●● belong to ungodly men positively.  
2. And the Curse is wholly taken out of those Sorrows which they do undergo. They are indeed Crosses to them, but not Curses; God hath removed that. An affliction is a Curse, when it is a fruit of God's mere Wrath, and derives through the threatening of the Old Covenant; but the believer is no longer under that Covenant, Rom. 6. 14. Christ hath born the Curse, though he is pleased that his Redeemed shall bear the Cross. God hath taken satisfaction for the sins of all his people, of Christ their Surety, and so Revenging Justice is not at all concerned in the afflictions that God's Children meet with in this world.  
3. Hence all these Sorrows of theirs are sanctified to them, into benefits. Though they have the nature of evils still in them, as they are grievous to us, yet as they are made profitable, so they have a goodness in them for us, Heb. 12. 11. They belong to another Covenant, in which God hath undertaken the disciplining of his Children, in order to their being made meet for the glory to be revealed in them, 1 Pet. 1. 6, 7. And they are under the influence of his Spirit, made beneficial to them, Rom. 8. 28. We are therefore told what they are for, and what they shall b● to them in the event, Isa. 27. 9 And so their present sorrows are used as means to prevent their suffering those hereafter, 1 Cor. 11. 32. Whereas what Wicked men suffer here, are but the beginning of ●●rrows, and in this respect these belong to the ●●ints inventory, 1 Cor. 3. 22.  
7. Though wicked men are sometimes reprieved for the present, and enjoy much ease, and outward prosperity, yet these sorrows are their portion, and properly belong to their birthright: for,  
1. As long as they remain wicked, the Curse lieth upon them. They were born under it by virtue of their being of the progeny of fallen Adam, Eph. 2. 3. And no wicked man, while so, is discharged from it. If ever God pardon a Sinner, he Sanctifies him too, and then he ceaseth to be wicked: but till then, he abides in the state into which the Apostasy had dejected him.  
2. Hence all the miseries contained in the Curse, must needs belong to them. A man may be an heir, who is not in full possession; and though Sinners do not for the present feel those miseries, they are nevertheless theirs, because they are adjudged to them, and the Psalmist gives a summary of their inventory, Psal. 11. 6.  
3. They are therefore reserved for these sorrows, and they for them. God hath laid them up in his treasures, to be kept till their time comes, & they are ripe for them: and they are mean while treasuring up wrath, Rom. 2. 4. and are reserved for it, Job 21. 30. And that for them, 2 Pet. 2. 17. Judas 13. And they are so kept as neither by power not policy can they escape: the Curse holds them ●ast as a prison and fetters, and they cannot get themselves lose.  
4. And therefore in due time they shall receive them. Delays are not discharges, they may escape for a while, but the Curse will work it sel● out: God is not forgetful of them, nor reconciled to them, and though patiented at present, they shall have all at the last in full weight, Deut. 32. 34, 35. God is not slack, though he be long suffering, 2 Pet. 3. 9 They are now prisoners of Justice, and the Assizes will sit on them ere long.  
5. And mean while these two things are certain.  
1. That they have no safety or security for one hour. The Law hath already past the Sentence upon them, they stand condemned, and it is in the Judge's breast when he will give out the Warrant for Execution: all their outward peace, and inward confidence is no sign that they are not upon the brink of that ruin which they are obnoxious to; and how often doth God come upon them when they least dream of or dread it, and are singing a requiem to their own Souls, 1 Thes. 5. 2, 3. So it was with him, Luk. 12. 19, 20. It is mere patience they live upon, and are every hour provoking to fury.  
2. And whiles they are reprieved they are but fitting for the more fearful sorrows to overtake them. Whiles Patience waits and defers, Justice is fetching the greater blow at them, to make their ruin the more amazing; they are but filling up their measure, crowding their Ephah; we have therefore that remark, Psal. 92 7. When the wicked spring as grass, etc. it is that they shall be destroyed for ever. God will sometimes let Sinners ripen, and have a fat soil to do it in, a fat pasture, that they may be fatted up as Oxen for the Slaughter.  
Only observe,  
1. That there is a way for the most wicked Sinners to escape. God hath laid in a sufficiency in Jesus Christ, so that where Sin hath abounded, Grace may more abound, Rom. 5. 21. And therefore Wicked men are invited and encouraged to it, Isa. 55. 7. God hath found out a ransom, a way for Sinners to escape, and reveals it in the Gospel; they may exchange their portion, and for the Curses out against them, obtain a title to the promises of the New Covenant.  
2. Hence God is in the day of his patience giving them fpace for this. So he saith of her, Rev. 2. 22. I gave her a space to repent. All that enjoy the Dispensation of the Gospel have this privilege. If ever the escape be made, it must be in this life, before Sinners go to the Grave, where when they once come, they are fixed for ever, and their condition is irreversible; but while they live they are within the reach of the grace of the New-Covenant, and the goodness and forbearance of God, are arguments to lead them to Repentance, Rom. 2. 3.  
3. Hence if they neglect thus to improve this space, their sorrows will thereby be made the more intense. If they do not use it to make their peace, and get into Christ, but abuse it to gratify their lusts, and strengthen themselves in wickedness, this will add to the provocation, and procure for them the more intolerable miseries: and for that reason the threaten of the Gospel are the most fearful of any, and the portion of Unbelievers the most amazing, Luk. 12. 46. And reason good, for if the only remedy be despised, how shall men escape? it is very fit they should smart for their so despising it.  
2. It now follows that we observe something of the multitude and greatness of those sorrows that belong to them: and this refers to the misery of that estate into which man is fallen, of which only some few glances.  
1. As to the multitude of these sorrows which are the portion of wicked men: Let us observe,  
1. That all the Curses written in the Book of God do belong unto these: And what a fearful number of them are there recorded? the Curses are nothing else but the Commentaries that are made upon that word, Death, which is put into the threatening of the First Covenant, and are written to explain to us the meaning of it. Now this Death was declared to be the punishment of sin, and so man by Sin is exposed to it, and to all that is contained in it: God therefore tells us who they be that lay themselves open to all these Curses, Deut. 28. 15. So that there is no misery that ever befell any of the Children of men, but every ungodly man is exposed to the same, as long as he continues in his natural state: and who can count them up, they are so many? but;  
2. Those sorrows may be referred to three heads: And how many are there ranged under each of these? viz. Temporal, Spiritual and Eternal. If these three brigades were drawn up in order, what a formidable army would they make? But I shall only touch at them.  
1. All Temporal Sorrows belong to them. And these are the least and most inconsiderable, though for the present the most sensible. By these I understand all those evils which the outward man i● exposed to in this life: and they are so many, that we can hardly tell where to begin, or where to leave of. There are the troubles to which the Body itself is exposed, which is by Sin become a sink of all diseases, sicknesses, languish, pains and torments; and the most skilful Physicians are at a loss to number up the many ails that man's body is exposed unto: they all wait upon the Sinner; pining sicknesses, burning fevers, faintness, strong pains, besides violent casualties. There are sorrows in men's Estates, which also bring misery upon men from without; sore disappointments in their labours, whence, poverty, straits, losses, pinching them with hunger, thirst, nakedness. Sorrows also from one another, in name, in estate, in body, by reproaches, depredations, imprisonments, stripes, all sorts of tortures, Wars, Rapes, Depopulations, Bereavements of dearest Comforts Sorrows in the Providences that pass over them, bringing Blast, Mildews, Epidemical plagues, wasting all before them; and all these the leaders to, and which do at length end in a bodily death, which, though it puts an end to all the rest, yet is itself a terrible thing, and called the King of Terrors, in that it is so much against the natural inclination in man to part with his life; and he chooseth rather to undergo a great deal of sorrow in it, than to have that put to an end, by the dissolution of na●re, and separation of Soul and Body. The contemplation of this very part of man's misery, ●ath made mere Heathen to lament the unhappy state that is befallen him, and determine that man ●nd miserable are become terms convertible; and ●et if this were all, it were but little compared with that which is yet behind. Hence,  
2. All Spiritual troubles do also pertain to their ●ortion. And here is another Folio in their Inventory, more formidable than the former: for so much as the Soul is more noble, and of more excellent substance than the Body, so much the more terri●ble and grievous are the sorrows that be●al it. Now spiritual plagues, which are the greatest plagues, belong to the Sinner; and there are many of these also: but those which are most observable, may be reduced to these, viz. there is the plague of an hard heart, which though men are not sensible of, because of the hardness of it, yet is a ground of the continuance of men under the Curse, and as it were binds them over to all the other sorrows which they meet withal; and this is followed with Gods giving men up to their sins, and delivering them over to their own counsels, Psal. 81. 12. Whereby they heap up plagues, and miseries uncountable to themselves. There is also an horrid reflection of Conscience charging sin upon them, and presenting before them the Wrath of God, accusing, arreigning, condemning of them, citing them to God's Tribunal, and setting before them eternal vengeance, whence ariseth amazing fear, which gives them no rest: they are afraid of every thing, and think it a messenger to arrest them, and carry them before God's Judgment-seat● and they live in a fearful expectation of fiery inding nation to fall upon them; and this hath also annexe● to it, horrid Despair, making them a terror to themselves, and all about them: they go up and dow● crying out that they are damned, and their s●● are greater than can be forgiven, as Cain, Gen. 4. 14. And this eats the sweet out of all their outward comforts, robs them of the benefit of all the mean● of Grace, and fills them with an hell upon earth● and sometimes drives them to work fearful Trage●dies upon themselves, as it did Judas, Mat. 27. 4.  
3. And there are Eternal Sorrows in their inventor● and these are the Consummation of miseries, and rea●● both to body and soul; and for these they are reserved, and making haste to them: and if they shoul● in a great measure escape the other, yet these wi●● without fail seize upon them, and swallow then up of endless destruction. There is an Everlasting Separation from God the fountain of life, to which they are adjudged, and there is a place prepared so them in the Lake which burns with fire and brimston● where the flames of their torments will ascend for eve● There is in that place a worm that will not die, whic● will then make a prey of them, and plague thei● world without end; which will make them ●● roar out by bitter reflections on the Grace the● despised, and the opportunities of making th● peace with God, which they regarded not. The● is the Company of Devils, who will be also their tormentors, with whom they are to be fellow share● 〈◊〉 those burn; and all the Damned Souls which ●ave been their Companions in sin, with whom ●hey shall have a sorrowful Communion, when they ●hall curse and ban each other, for having been instruments of bringing one another to that fearful place. And there will be the contemplation of the Joys of the blessed, between whom and them ●here is an impassable Gulf fixed, which will embitter their own Sorrows to them, especially when ●hey remember, that they once had the offers of ●he same blessedness, and been fairly and long ●reated with about it. These, and innumerable more, beyond our computation are the Sorrows ●hat all wicked men are entitled to, and are so en●a●led upon them, that they cannot get rid of them, ●f they persist in their ungodly courses, because a just and powerful God hath pronounced the sentence on them, and will see to the full execution of it in due time.  
2. For the greatness of these Sorrows, we may make some estimate of it if we look on them under these considerations.  
1. In respect of the author of them; and that is no ●●●er but God himself. He saith, Amos 3. 6. Is there ●●y evil in the City, and the Lord hath not done it? A● the offence which wicked men do give by their wickedness, is against him, so it is he who hath ●oth appointed, and also executes these penalties ●or it. The threatening of it is called the burden of 〈◊〉 Lord: and when Sinners undergo the punishment of Sin, they are said to fall into the hands of the living God, Heb. 10. 31. And needs must it be a searful thing, for if it be God that falls upon th● Sinner in his wrath, he will do it like himself, Is● 47. 3. He will be known to be God in these, as w● as in his other works, Psal. 9 16.  
2. In regard of the merit of sin, for which th●● sorrows are inflicted. They are the punishments o● it, and if that be great, there will be some proportion in this. The least Sin is capital: the la● speaks of nothing less than Death as the recompense of it, Rom. 6. 23. Ezek. 18 4. And there ●● reason for it, for all sin is rebellion against the grea● God; it is a coming short of his Glory, Rom. 3. 2●. It doth what in it lieth to dethrone him; it reject his Government, and saith he shall not reign ove● us. The Scripture every where renders sin vil● and provoking, to let Sinners know what they ar● to expect from God on the account of it.  
3. Respecting the Subject of these sorrows; and tha● is not the body only, but the soul too, it is the whol● man; this emphasis Christ puts upon it, Matth. 10. 20● There are outward bodily troubles that are ver● great, and almost intolerable, enough to make me●● tremble at the thoughts of them, and roar unde● the impression; and we may suppose that question proposed with regard to them, Ezek. 22. 14. C●● thine heart endure? etc. But alas, these are smal● compared with those spiritual Sorrows which siea● the Souls of men, when he fills them with horror and deadly despair; ask Cain, ask Judas else; na● David doth not compliment or Hyporbolize, Conte●● Verse 3, 4.  
4. From the multitude of these Sorrows. Suppos● ●●em light and easy in their single consideration, ●●t all together will make an insupportable weight: ●● must needs sink the sinner to lie under the countless plagues which the threaten contain in them. One grain of Sand is not heavy; but it will crush ●● man to death, to have all that are on the Seashore laid upon him; so he complains, Psal. 40. 12. ●nnumerable evils have compassed me etc. therefore my ●eart fails me.  
5. From the design of them. As they are not ●asual, but come by Divine appointment, so God ●ath a design in them: now as they are not grateful but afflictive to them that suffer them, so they were not man's lot by Creation, but were procured by his sin, Jer. 2. 17. And they are the punishments of it, and for that reason were put into the threatening, and made a Sanction of the Law; that then which God aims at in them, is to display his Holiness, and particularly to show his hatred of Sin, in the Triumphs of his Revenging Justice. Now because Sin is a very hateful thing to him, the sorrows which he inflicts upon Sinners to discover this, are very great, else they would not be a witness to this great truth. It is said, Psal. 7. 11. God is angry with the wicked every day. Now if he be angry but a little, it is enough to destroy men, Psal. 2. 12. What must it be then when he gives scope to his fury, to burn them up in a fire that can●●● be quenched! So he threatens, Jer. 4. 4.  
6 From the Duration of them. We are wont to ●ay, a light burden grows heavy by being long ●orn: Now there are not only temporary, and passing sorrows that belong to wicked men; boothose that are the worst for their kind, are also everlasting; & that must needs put a fearful weight to them; that expression of our Saviour, Mark 9 44. The worm dies not, and the fire is not quenched carries horror in it to those that find themselves appointed subjects of these; and when we have put all these things together, they must represent these sorrows very great.  
USE 1. For INFORMATION in a few particulars.  
1. Learn hence that wicked men have no cause to boast, nor Godly men to envy. There is too much of this in both respects, and the ground or occasion of it is this; there is a day of God's patience towards Sinners in this world, in which his mercy moderateth the Execution of the Sentence that is passed upon them, and his common Goodness and Bounty opens its hand to them, so that they are not for the present in trouble as other men, but flourish in great opulency, enjoying whatsoever they can desire, ●● they are described, Job 21. 7. etc. Psal 73 3. etc. And so to outward appearance, they look as if they were the darlings of Providence. and special favourites of heaven. This is also a day wherein God will try and exercise the Grace of his Children, in order to the perfecting and glorifying of them: that he may mortify sin in them, wean them from the world, and prepare them for the Kingdom: and for this he useth many afflictions and troubles in this life, which ●●●y often meet withal, and frequently in greater ●easures than others do, Psal. 73. 14. 42. 3 Which ●akes them seem to a carnal eye, as if God took ●o care of, but disregarded them. From hence ●icked men, who know no other happiness or misery than what is in this life, boast and brag of themselves, as if they were the only men; they ●less themselves, Psal. 10. 3, 6. And scorn the people of God as such who are most forlorn, Jer. 30. 17. And Godly men are prejudiced, and envy, Psal. 73. 3. And complain, verse 13. But both of ●hese discover a great deal of folly, and the truth in hand makes it manifest. Are these Sorrows for all this the portion of wicked men? do they await them, and shall they certainly befall them? needs must they have no more reason to boast, than a condemned man hath of his prison fare, because it is liberal, whiles he is every day in expectation of being fetched out and Executed. Nor have the Children of God any more reason to envy, because this is all the portion they are like to have of good things, and are mean while upon the precipice of ruin. See Psal. 73. 17, 18. verse 22.  
2. Learn hence how woefully Sin and Satan impose upon men. If they were not deluded, they would never manage themselves as they do. And it herein appears.  
1. In that they do upon choice prefer the ways of Sin ●●fore the ways of God; and that notwithstanding all the encouragements offered on the one hand, and all the solemn warnings given them on the other. They hold fast wickedness, and will not part with it; and this must needs because they are persuaded to believe that , viz. That there is more of comfort and satisfaction to be had in a way of wickedness, than in a way of piety; so they, Jer. 44. 17, 18. And so they count them their greatest enemies, who give them molestation, and would draw them from their lewd courses, and win them to God. Did men belive that there are such sorrows entailed on wickedness, they would not be so wheedled.  
2. In that they live in all wickedness secure, and without fear. Although God hath faithfully told them how it is, and given them warning what to expect at his hands, and bidden them to provide for it; they are not concerned at all about it, but rush on in sin as the horse into the battle; say as, Isa. 56. ult. And thus they pass on, till the Wrath of God falls upon, and cuts them off with a swift destruction, from which there is no deliverance. Did men believe there is a God, and that the Scriptures are his Word, it could not be so. Nay, though they see awful instances of his severity, in such as are cut off by unwonted deaths, and gone irrecoverably, who were once their companions in sin, they do still as formerly; were not men under the entire power of an evil heart, and a cursed Devil, it could not be so.  
3. How infinitely then doth it concern every one of us to try himself, to which of these companies he belongs. I shall here only improve the consideration of the woeful state of the Wicked, to awaken us all to make a work of it, and so be very inquisitive about it: Consider then,  
1. We are all of us in our natural state among the wicked. It is the unhappiness of fallen man's progeny, that this is their denomination from their birth, Psal. 58. 4. The state of nature is a state of alienation from God: every Child is a Child of wrath, full of the seeds of all wickedness; for that Original Sin, which is their birth sin, hath every lust in it; and so, though before the use of our understanding we cannot act sin, yet we are full of this corrupt bias, so that all our Humane actions are, from the beginning, acts of wickedness, of rebellion against God: and hereupon, whatsoever the word of God declares to be the portion of the wicked doth properly belong to us, and is our birthright; Man is born to trouble, Job 5. 7.  
2. Hence if there hath not a change been wrought in ●●, we still remain in the same state, and under the same dumb. There is a deliverance provided for some, said up in Christ, revealed in the Gospel, applied by the Spirit; and in the Justification of a Sinner, the Curse is removed upon their being put into Christ, Rom. 8. 1. But there is evermore a change in the person, as well as of his state; there is a Real change together with the Relative one, which is inseparable, 2 Cor. 5. 17. If any be in Christ, he is a new Creature. Till than we are changed from our sinful life, we remain under the efficacy of the doom passed on us, and these sorrows are our portion.  
3. Nor is it every change that will evidence our be●●● delivered. A great many are deceived on this account, there is an alteration on them, and Sata● doth all he can to impose on them, knowing, if he can persuade them all is right, he shall hold them fast enough. There is a conversion that is not saving, and great danger lieth in it, Matth. 20. 16. There are many that are awakened by the word, made afraid of wrath, and so pass under an outward change, they leave off their former debauched courses, and take up the performance of before neglected duties; the drunkard is sober, the forni●●tour abstemious, the profane person leaves ●● Swearing, and falls to praying, etc. but the heart ●● not changed; God is not so put off, we must have a better Righteousness, Matth. 5. 20.  
4. Satan, and our deceitful hearts will impose on ●● if they can. It is the Devil's device to make me confident in their unregenerate state, and one w●● is, to persuade them to think God like themselves but if that will not do, he will endeavour to ma●● them think they have the Grace of God, when the●● is no such thing. And the flesh in us is always ●●●dy to join in with this; and it follows from a goo● opinion which the natural man hath of himself, ●● his own do: and because there is so much ●●●ning in these adversaries of our Souls, it concer● us to be so much the more watchful to our selve● lest we be imposed on and undone by it, we 〈◊〉 therefore warned both concerning the Heart, J●● 17. 9 and Satan, 1 Pet 5. 8.  
5. If you are found among the wicked at last, ●● see your doom. The assertion is positive, and adm● o● no exceptions, but only that the man who o● ●as wicked, be so no more; for if he continues so, 〈◊〉 is his lot from the hands of God; and what a ●●ise●y will it be to please ourselves with a deceiv●d hope, that we are escaped the danger, and con●●ary to all our expectation to fall into all these sorrow's, and be swallowed up of them in eternal perdition? and let our hopes be never so strong, yet if they be Hyp●eritical in the foundation of them, we see what they will come to, Job 8 12. Let us ●hen see to it, and b●ing ourselves to the touch●one of the word, & prove ourselves with greatest exactness.  
USE II. Let it be for a word of solemn awakening ●● every wicked person, to whom it shall come. And mistake me not; I do not only speak ●o such as are ●uilty of, and live in flagitious c●imes, such as the ●●ght of nature, and common Morality testi●y against; but to all that are not yet gotten out of ●heir natural state by a true Conversion, but re●●in under the dominion of sin, and never felt the efficacy of the Grace of God, in bringing of them ●ut of themselves unto a Saviour, and turning them ●rom Sin to Himself; that are strangers to the Sav●●● change wrought by the Spirit in all those whom ●● makes the Children of God; and there are several practical lessons I have to offer to such, and ●●treat them to set about in good earnest.  
1. Let this help to wean your affections from sin. There is a natural delight which all ungodly men 〈◊〉 in their wicked courses: they are so eager af●●● them, that they lose their rest for them, Prov 4. 16. ●●d there is nothing so sweet to them, as that which God hath forbidden, Chap 9 16. But it is from their prodigious ignorance of the after claps of such courses, Ver. 17. It is indeed the disposition of corrupt nature to call evil good, and so pursue it with its closing Affections, but sure this is enough to take off the edge of these affections, to consider, and believe what a fearful reckoning men must come to after their pleasant morsels; what sorrows men lay in for themselves by their delightful Sins, and that in proportion to the content they take therein, Rev. 187. Is it not enough to make a man throw a cup of the most inviting drink on the ground, to consider that it is mixed with the most deadly poison? Such is the case here, hence such a caution, Prov. 23. 31, 32. Who but a mad man, will for a moment's pleasure expose himself unavoidably to eternal sorrows?  
2. Hence let it help to quench in you the temptations to sin. It Satan and your wicked hearts incite you to the Commission of sin, they use arguments to allure you to entertain this invitation, and endeavour to accommodate them to your carnal inclinations, which readily work on the lusts that are in you: and how shall we suppress these? Certainly it is best to do it with such arguments as may carry more force in them to deter us: and if the respect we have for God wi●● not do it, who calls it the abominable thing that he hates; which argument is of no force with a wicked man, who is fallen short of the Glory of God yet one would think, pity to ourselves shou●● have some efficacy upon us, who have a self lo● rooted in us, although horribly defiled by Original Sin; Well, you see what it will come to at length: Lay then all in the balance; say, there is a certain destruction attends, uncountable and incomparable sorrows will be the exit; and now ask seriously, is there that in any, in all of the allurements offered, which will countervail, and make amends for this: and if not, say, I will not cast myself into eternal torments for a moment's content in sin.  
3. Let it mar your mirth in the commission of sin. It is horrible to see what mirth and pleasancy Sinners take in their lewd courses, how jocund they are when they get together, singing and drinking, and taking God's Name in vain: but here is a thought that will spoil all, and it would be well if thus they might prevent that which is infinitely worse. Think with yourselves in the midst of your Cups, and Cards, and lascivious dalliances, and debauched Songs; what makes me thus merry, who are an heir of sorrow? It is the Wise man's observation, Prov. 14. 13. Even in laughter the heart is sorrowful; and the end of that laughter is heaviness, and so it is of all wicked men's carnal sports. Think then, thus am I damning my own Soul, filling up the Cup of bitter wrath, that must be given me to drink ere long, if I follow such courses as these are.  
4. Let it embitter sin to you after the commission of it. It is none of the least infelicities of ungoldly men, and that which tends to harden them in sin to destruction, that they not only sport themselves in sin, whiles they are committing of it, but take a great deal o● sinful pleasure in ruminating on it afterwards: wi●h what pleasancy do they think. how delightfully do they ●alk of their merry bouts but I can tell you a more profitable recollection or review of these things, though it be more troublesome for the present, yet let me advise you to it, and that is, set Conscience to work, and think, I have been dishonouring God, provoking him by my lewd carriages, and daring of him ●o fall upon me in his wrath; I have been carrying Wood to my Pile of vengeance, and laying up sorrows for myself: Let Conscience solemnly inquire, What have I done? And fe●ch in the Word of God, & that will tell you a fearful story: how might this tend to your deliverance?  
5. Let it make you rest less till you are delivered from the Gild and Dominion of sin. When God comes to Convert Sinners to himself, and win them to a compliance with t●e offered grace of the Gospel, he is wont to begin with awakenings and terrors, to show them their misery and danger, so to sire them out of their refuges of lies, and break the league between them and their lusts; for which he applies such things to their consideration, as shall convince them, and put them into a concernedness about themselves, and the Gospel Ordinances are appointed as means for this end. Now there is no consideration of more weight on this accowt than this before us; be then advised to right improving of it, and to that end:  
1. Think much and often of these sorrows. The threaten of the Word of God, the miserie● contained in the Curse, and included in the death which Sinners are doomed too, is a common place very profitable for them to be much in the contemplation of: it is the neglect of this that makes them secure and confident. God would have men to meditate on terrors. It is, I confess, a very sad and uncomfortable speculation, but profitable; and there is no hope that ever you should fly to the City of Refuge, till you are soakingly affected with these things; and to what end hath God recorded them in his Word, but that Sinners should meditate of them; that seeing their misery, they may be excited to look about them, and be driven from their vain security.  
2. Apply them all to yourselves. The misery of many is, that when they read or hear of these things, though possibly they found dreadfully yet they shelter themselves from the terrors of them, by reckoning themselves not concerned: and woeful are the delusions by which Sinners are wheedled into a fond security on this account; the Covenant, or their Morality, or their not being so bad as others are, etc. But read the description given in the Word of God, of them to whom they belong, & see if you do not find yourselves as really contained in it, as if your names had been mere written at length; and take it as your portion.  
3. Be persuaded to look upon these things as certain. Satan endeavours to persuade men to think, they are politic devices to keep men in awe, and not realities; that God is not so cruel to his Creatures, and they are only fools that credit them, that wise men understand better; and a vain heart is willing to believe him: But Consider;  
1. The doom is positively passed upon you. The Sentence is not a may be, but a must be; Eve was cheated when she thought it only an hazard, Gen. 3. 3. For God had declared it firmly, and with a strong asseveration, Chap. 2. 17. And all men in their natural state are under this Sentence, Eph. 2. 3. And the Sentence of Condemnation is not in suspense, but already gone forth against them, ●oh. 3. 18.  
2. And you have in this affair to do with a God who is,  
1 Just and Righteous This Attribute is abundantly celebrated in the Scriptures, & God stands upon the honour of it; and good reason, because he is the Judge of all the Earth. Now the Relative Justice of God is declared in his standing by his own Laws, and performing the Sanctions of them, according as men stand related to them: God therefore asserts that he will thus do, Ezek. 18. 4.  
2. One that hates sin. It is the odious thing to him; he cannot abide it, Hab. 1 13 Indeed there is nothing he hath an indignation for but that, & it cannot but be abominable to him, being directly contrary to his Holiness, by which he is bound for his own Glory, which sin is set against, Rom. 3. 23. He therefore cannot endure Sinners, Psal. 5. 3, 4.  
3. Is able to give being to his Word. He threatas wicked men with no more than he can do with ease, for he is a consuming fire, and there is ●one that can hid from him, withstand him, or any way secure themselves from the impression of his anger, Psal. 76. 7. And if he both will & can, what can be more to make it certain?  
4. Conclude what a fearful thing it will be to be made the Subject of all these sorrows. Think yourselves now to be under the impression of them; realize them thus to yourselves, & say, how shall I endure the fierce anger of God? How shall I stand up under the weight of all the sorrows which the fury of God shall heap on me, when it shall be kindled in a fire that shall not be quenched; thus are they brought in deliberating, Isa. 33. 14. Surely such reflections will put you in fear, and that fear will be serviceable to make your present state uncomfortable, and create long in you to get from under it.  
5. Now inquire and hearken after a way to escape. It is Gods rich mercy that he hath declared that there is such a way, and accordingly ordered the Law to be dispensed in the hand of a Mediator. Should Sinners only be treated with the Law, and 〈◊〉 thundering menaces of it, it would make them desperate in their sinful courses: but because God is pleased together with showing you your present misery, to tell you of, and offer to you a salvation, and point you the way to come by it: What then is there for you to do, but inquire? Are you pricked at the heart? Do as they did, Acts 2. 37. Are you terrified? Do as he, Chap. 16. 31. This is the only profitable improvement that can be made of the terrors of the Lord.  
6. And let this persuade you, without delay, to hearken to the counsel of God. God himself hath given you advice, Isa. 55. 7. Let the wicked forsake his way, etc. And be entreated to comply with it; and do not protract the time, and put off the calls that are given you, but make haste and live no longer in so fearful a condition, but give diligence to escape these Sorrows. Consider therefore,  
1. These sorrows are already upon you. Possibly you feel them not, by reason of many outward mercies you partake in, but if you are wicked, if unregenerate, The wrath of God abides on you, John 3. 36. The Curse hath fast hold of you, & there is a secret operation of it, whether you resent it or no, and you are at present, but ripening for the more full and fierce depredation of it upon you. God hath passed the Sentence, and he will surely execute it, if you do not in season, while the Sceptre of Grace is held out to you, secure yourselves.  
2. If you make not the more haste, it will quickly be too late. You are now warned, but if you despise this; it may be God will give you no warning in his Providence; but fall upon you in the height of your prosperity, and cut you off suddenly, 1 Thes. 5. 3. And know it, when it once cometh to this, and you are carried away by the flood of God's anger into the pit of sorrows, there will be no Redemption from thence. Take your time then while you may, else it will repent you when it will not profit you.   

Faith the foundation of true Obedience.  
DOCTRINE III.  
FAith in God is the foundation of all true Obedience unto him. Doubtless the Psalmist here opposeth the Wicked and the Godly: Now the Godly man is one that fears God and keeps his Commandments; but is in our Text called one that ●steth in the Lord; and thereby we are pointed to the root from whence his Godliness doth proceed, viz. That trust which the Scriptures call, faith. The word signifieth to hope, and to rely upon one with confidence. And the Object of this is Jehovah, which is an incommunicable name of God, and shows that he alone is thus to be confided in. Here two inquiries may be made.  
1. What is that faith, or trust in God, which is the foundation of all true Obedience?  
A. Let us here observe that there was a faith or trust in God required of man in his Integrity, by virtue of the first Command; which faith was to have been placed upon God according to all that he revealed of himself to man in the first Covenant; and was to be the spring of his obedience. He was to believe him to be such an one as he manifested himself to be in all his declared perfections to believe the truth of his commands, of his promises and threaten. And it was a wound in this faith at which the Apostasy began, which if our first Parents had preserved in its vigour, they had never yielded to the temptation, but man hath lost that. There is then a Faith in God which is required in the Covenant of Grace, of all those that entertain it, and hope to receive the benefits of it; and this faith is to be placed in God through Christ; and though God, or the Divine nature, be the Ultimate object of it, yet Christ is the next and immediate object, through whom we are to come to and believe in God; whence it is most frequently in the New Testament called believing in Christ. And, as there is no performing acceptable Service to God without it, Heb. 11. 6. So it is the root from which all sincere Obedience flows, Gal. 5. 6. And whatsoever pretences men may make, there is no truth in any thing that is not done by the influence of it. Concerning this faith let these things be observed:  
1. That the Faith itself is a trusting in God for life. Life and death in the Scriptures are used to express the happiness and misery of the Creature; and hence as all miseries are summed up in death, so all felicities are contained in life; there are the inchoations of it here in Grace, and the consummation of it is reserved for Glory. Now there is in all men a natural desire of well being; but man's Sin hath deprived his natural apprehension of true felicity, and perverted him in seeking after it: but where God bestows this faith upon men, he both discovers himself to them as the only object of it, & draws forth the affiance of their Souls on him for it: and therefore man's blessedness is declared to flow from this trust, Psal. 2. 12.  
2. That which directs us to make choice of this object alone, is,  
1. A discovery of that in him which is sufficient for this Life. Man acts his deliberation in making choice of his object; and that which comes under debate, is whether it will answer the end of it for which it is chosen; & so far as he apprehends this, so far is he guided to his Election. This makes wicked men to choose the world, because they are deceived by it: and when God draws men to believe in him, he makes himself known to them in his glorious perfections, Psal. 9 10. He therefore gives the reason of his trust, Psal. 62. 5, 6, 7.  
2. A conviction that it is not where else to be had. Fallen man is diverted to other objects, and hath fastened the hold of his choice on them, and must have his hands knocked off, before he will choose God for his portion: and this is done by letting him see how vain all other things are, that they cannot give him the satisfaction he craves after, and without which he must be empty & miserable: hence the vanity of the Creature is no little part of the design of the Spirit to display in the word of God.  
3. That which encourageth us to trust in this Object, is,  
1. The communicableness of this life to us. It is not enough to have an object in our eye, which enjoys a fullness of sufficiency in itself for itself; for unless he hath a fullness communicable for the Creature, he may be happy himself, but that will never make us happy. Herein therefore God hath manifested his Alsufficiency to us, in that he hath enough for himself, and more than enough to spare for us. He is compared in his word to such things which have a fullness whereof they are communicative; to a fountain of living waters, Jer. 2. 13. To the Sun, Psal. 84. 11. And he is commended to us in his works of Efficiency in which his Sufficiency is imparted to the Creature, for the encouragement of our faith, Psal. 89. 11, 12.  
2. The Invitation given us to come to him for it. He hath commended himself to us as such an one for this very end; he hath told us what he is in himself, and what he hath to bestow upon us, if we come to him for it; & useth arguments to persuade us so to do: he offers it, and invites men to accept of it, Isa. 55 1. Rev. 22. 17 Isa 45. 22. Complains of men's wilfulness in refusing to come, Matth 23. 37. Luk. 19 41. And expostulates with men, as if he would break their hearts with kindness, and take no denial of them, Ezek. 33. 11.  
4. The way in which we come to place this trust in God is by Christ. This is the only Evangelical way of believing, nor can fallen man in any other way rightly place his trust on God: for,  
1. We are made to see that God out of Christ is a consuming fire. Man in the first Covenant had to do with God immediately, but he can no more come at him according to the tenure of that Covenant; for man's Apostasy hath armed the Justice of God against him with Vengeance: and now God appears to the convinced sinner to be a devouring ●re, and everlasting burn, and he dares not approach him lest he be Consumed.  
2. We are also convinced that we cannot atone him to us by any Righteousness of our own. There is a fond opinion which vain men are ready to take up about themselves, as if they might satisfy God, and obtain his favour by their own works; so that when Conscience is awakened, they take up a course of legal duties, and lay out much cost and pains about them: but when God comes to bring us to the faith of the Gospel, he makes us to reject all this, and acknowledge the raggedness & filthiness of it, Isa. 64. 6. Phil. 3. 8, 9 The proud sinner would make money of this, but he now sees it is but dross.  
3. He lets us see the fullness of sufficiency in Christ, to make us partakers in this life. This fullness is originally in God, but Christ is the Mediator between God and man, and the dispensation of the fullness of God to men is put into his hand, so to be imparted to us, Col. 1. 19 Joh. 1. 16. So that by coming to have a title to Christ, we have a sure title to that life; 1. Joh. 5. 12.  
4. He acquaints us that all this is for those that come to God by him. God herein exhibits his Son as an Object of worship, to whom we are to pay Divine honour, Joh. 5. 22, 23. And for this reason he hath given us the assurance, that if we come to, and believe in him for it, we shall not miss of it, Joh. 7. 37, 38, When therefore God invites men to come, he backs it with a promise, Isa. 55. 3. Harken and your Souls-shall live.  
5. The hold which faith takes on God is by the promise. The Gospel is filled with great and precious promises, amde to all that believe in Christ; they bespangle it as so many orient diamonds: and these are exhibited with the invitation, Mat. 11. 28. Now these are handles which we are to fasten our faith upon; and all these are in Christ, 2 Cor. 1. 20. And they are sure and unfailing. When we thus entertain the promise, we receive him & with it; he comes by it into the Soul, and were it not for this, there would be no fastening upon him; it would be an over daring for a Sinner to trust in him.  
6. That which mainly distinguisheth faith from presumption in this matter, is that it receives the promis● according to the tenor of the New Covenant. There are many that pretend to believe, who indeed but presume; and the reason is, because they hear of gracious promises, and run away, and say they believe them; whereas all the Gospel promise● are Covenant promises, and so there is a Covenant to be considered to which they belong, and according to which they are made over to be a portion to the true believer; there is then something that must accompany that faith which embraceth the promise; and if we cannot show that, we canno● prove the legitimacy of our faith. We must for sake sin, self, world, renounce all, take Christ in al● his Offices, etc. Separate these from our trust, and it will deceive us; but such a trust as this will be our safety.  
2. What is the influence this faith hath into the Obedience to produce it?  
A. We may take an account of it in the following particulars.  
1. Faith itself is one piece of Gospel Obedience. It is indeed the great Gospel duty. The habit is wrought in us without our co-operation, we are merely passive in it; but the acts of it are exerted by us, though not without Divine Co operation: and they are required of us in the Gospel: there is a Command for it, 1 Joh. 3. 23.  
2. This faith also prompts us to our Obedience, it is a Grace that stirs us up to the faithful Service of God; and that it doth;  
1. By showing us that it is the only way to obtain the promise. Faith entertains the promise as laid down in the New Covenant; and so it tells us that if we hope to inherit the promises, we must comply with the terms of the Covenant; and it dares not otherwise to secure them to us, 1 King. 2. begin. 1 Chron. 28. 9 Faith improves the promises, not to nourish negligence, but to animate our diligence, 2 Cor. 7. 1.  
2. By displaying to us the obligations that are laid on 〈◊〉 to Obedience. It is by faith that we discover the infinite love of God to us, in choosing us from Eternity to be partakers in his mercy, and thereby putting a vast difference between us and others; the wonderful love of Christ in engaging in, and going through the work of Redemption, so satisfying the Justice of God for us, purchasing us out of the hands of the Law, and ransoming us from destruction, and ●aying in for us a glorious inheritance, and all that ●e might have a seed to serve him; hence that, 1 Cor. ●6. 20. Ye are bought with a price, therefore glorify God, etc. And the great kindness of the Holy Spirit in planting the Grace of God in us, so restoring us to a new principle of Spiritual life; which faith makes us to say, what shall I render, &c Psal. 116. 12.  
3. By assuring us of the great advantage there is in our Obedience Faith, by entertaining the promises, and settling us upon them, infers what a glorious recompense there is in Obedience, Psal. 19 11. It reads over the Inventory of blessings that are laid up in them, and saith, I shall be no loser, but a great gainer, which puts life into us, and makes us very willing and cheerful in our work, Gal. 6. 8. We conclude that our labour will not be lost, but superabundantly recompensed, which oils ou● wheels, and helps us to run.  
4. By setting before us the danger of disobedience. Faith hath an eye also on the threaten; why else doth God lay them before his people, but to enliven his fear in them, Rom. 8. 13. Heb. 12. 14. This as wakens us to our work, and makes us to rouse up when we grow dull; 2 Cor. 5. 11. He believes that God would accomplish his word of threatening as well as his promise; he looks upon him as a jealous God, & counts it a fearful thing to fall into his hands. Heb. 10. 31. Jobs fear excited him, Chap. 31. 23. And faith animated that fear.  
3. This faith also strengthens us to and in our Obedience. The Spirit by assisting our Faith, helps us in our whole Service of God: and this;  
1. By overcoming the Temptations that would hinder us in it. The people of God meet with a great deal from the world, and from Satan, that offers to stop them in, or divert them from their work, and when faith is down and out of exercise, it is too hard for them; but when the Spirit of God stirs that up, it bears all down before it. The world is ●nquished, 1 Joh 5 4 And Satan is withstood, 1 Pet. 5. 9 What great temptations did those worthies recorded, Heb. 11. encounter? but by faith they vanquished them all.  
2. By fetching in of strength from Christ to obey. God's Children are sensible of their own infirmity, and insufficiency so much as for a thought, which would discourage them, but that by faith they go to Christ, and acting faith on the promise, depend on him for succour, and this carries them through hardest duties, Phil. 4. 13. And as Christ hath bidden us to look to him for help, and said, that he will not fail nor for sake us; so faith entertains his word, and will not suffer us to set about any thing in our own, but in his strength, and so we are helped.  
3. By witnessing to our sincerity. It is God's pleasure that our Obedience shall not be perfect in this life; a Paul cannot do good as he would, Rom. 7. And this many times disheartens us, and we think we had better do nothing, than so spoil all: but faith puts new vigour into us, and makes us cheerful in our work, by evidencing to us that we are upright, cordial, true to God in what we do: thus we have Paul expressing of himself, 2 Cor. 1. 12. And makes him say as David; Psal. 130. 3, 4.  
4. By enabling us to resolve our hope for acceptance into Christ. A Child of God, upon reflection on his duties, and finding of so many short come in them, is ready to say, surely an holy God canno● take delight in such services as these; whereas faith now revives his hope, by looking on the Mediator that High Priest, through whose hands all go, and whose Incense perfumes all our duties, Rev. 8. 2. And remembers that his Service is not Meritorious but Eucharistical; he believes that Christ will cover the follies, and present the uprightness, and he shall be accepted in the beloved.  
5. By enabling us to wait for the reward, notwithstanding all the present discouragements that are in our way. Faith works in patience: faith entertains the promises and maketh realities of them, though it seethe them afar off, and can live upon them, Heb. 11. 13. It dares to trust in God, it saith the word is true, a God that cannot lie hath given it, who can give being to it, & will not forget. Thus it makes us willing to wait God's time, and mean while confidently to hold on in our Obedience, nothing doubting of the recompense; and thus it supplies our Obedience.  
USE I. For Information in a few particulars.  
1. Learn hence what to judge of those that profess faith, and yet live in all disobedience. Gospel times and places afford a great many of these, who talk big of their faith, and yet declare by their Conversation that they are under the dominion of their lusts; these boast of a false gift, and that may be applied to them, Jam. 2. 18. A dead faith is of the same import with no faith, for if there were any, it would be active, and if so it would have its operations: and we are certain that the genuine operation of faith is by love, Gal. 5. 6. i e. Obedience to God, which flows from a sincere love to him: and though it should sometimes be suppressed, yet it would recover again, and show itself forth. It is then vain for Drunkards, vain Company keepers, profane Swearers, and such like, to talk of their faith, whose lives say they have none.  
2. Hence also learn what to think of those who, on pretence of faith, encourage themselves without Repentance in their Disobedience. How many, who have made some profession, and do something in duties, do live in gross neglects, and are drawn into great transgressions? and though they are convinced of it, and cannot deny but that it is sin in them, yet make a light matter of it; their faith answers all, and they do not repent soakingly of it, but wipe off all with an easy compliment, and the Blood of Christ must answer for it; though it be a truth that it must so, if ever it be forgiven, yet there is a way that faith directs to, of which they are regardless. What is this but to make faith a Cloak for sin, which, how contrary is it to the nature and end of it? and must needs declare that they have it not, or do not exercise it aright.  
3. Hence then how injuriously do our adversaries charge us for pleading for faith to nourish in men a neglect of Obedience? This proceeds from the malignity of the proud hearts of men against the Gospel way of Salvation by Christ, Rom. 6. 1. When as it is evident that the Doctrine of Faith, is the ground of our establishing Evangelical Obedience; since without it none can obey God aright; and there is nothing that so obligeth, quickeneth, and helpeth us in our Serving of God, as this faith doth: if any than improve it to nourish neglect in them, and embolden them to live in sin, it is their ignorance of the nature of faith, and these being without the experience of the efficacy of it. None love God so much, or are so convinced of the necessity of Circumspect walking, or take such delight in the Law of God, as those that have large measures of faith.  
4. See here a reason why Gods Children so often come short in their Obedience: it is not because of a strong, but of a weak faith. If ever there be a defect in our vigorous Serving of God, there was first a languishing in our faith; if we are bold at any time to neglect our duty, or to commit sin, it is because our faith is not lively in the belief that God is Holy, Just Omniscient, that he hates sin etc. If ever we are disheartened in duty, and take discouragement from the difficulty of it, and do it unevenly, it is because faith is low in its actings; and this may be instanced in every other respect: if Peter sinks, he is of little faith, Mat 14. 31.  
5. Here also is a reason why God sometimes leaves his own to fail in their Obedience. Though they engage in duty with much confidence and resolution, yet they flag and sail, and fly off: the reason is because they did not set about it in faith, denying themselves, and their own grace, humbly depending on Christ, but relied on their own strength; eminent was this in Peter; we see his confidence, Mat. 26 33, 35. And how bravely he began, vers. ●1. compare, Joh. 18. 10. And yet see what all this came to, verse 69, etc.  
USE II. Let it be for Exhortation! and that,  
1. In general to all. As you would ever be able to Serve God aright, seek after this faith. This is the first thing; and without it all other attempts or endeavours will be vain. Consider,  
1. Without it you can do nothing Evangelically. Under the First Covenant, man had strength in himself, yet he needed Divine Influence for the exerting of it, for which there was requisite a faith in God: but under the Covenant opened to man who hath lost his strength, both the will and the deed must be fetched from Christ, in whom all our help is. Till you are believers, you have no strength at all; all you do without faith is legal, and unprofitable, for it will be condemned by the Law under which you are: the Gospel life is a life of faith, Gal. 2. 20. And till you believe you are dead, Eph 2. 1.  
2. Hence you cannot please God with any thing you do. Heb. 11. 6. If you please yourselves, and think you do it very well, and begin to commend yourselves for it, and are contented in it; and if you please men in it, who look on the outside and cannot know the heart, and they applaud you for it, yet this is all your reward. As for God, who is the Judge, and according to whose judgement actions are weighed, and will be determined; you have no acceptance with him, he loathes your actions, and will condemn them, because done without faith. Would you not then live in vain, and lose all your works? Seek to be found in the faith: Waith therefore on him who is the God of all grace, that he would bestow this grace upon you, whereby you may serve him acceptably, and receive the reward of grace at his hand, in the day of recompense.  
2. To the Children of God. Would you lead a life of exact and constant Obedience? See then to your faith. I know nothing of greater moment for God's people, since faith is to influence the whole of our life, and all will be according as that is. And for help here;  
1. Is your Obedience weak? Let it put you upon endeavour to strengthen your faith. If you find duty hard at any time, you shall find upon due enquiry, that it is occasioned by the languishing of your faith. What made the Israelites that they would not hear Moses, Exod. 6. 9 but this? What made Abraham so readily to go about offering of his Son, Heb. 11. 17. but his faith? the impossibility of duty which we at any time conceive, is because faith hath not its full activity; for faith rightly exercised will do wonders; this was the reason why the Disciples could not cast out that Devil, Mark. 9 23. If when we look on our own impotency we think it vain to attempt, we look off to the Grace of Christ, and the firmness of the promise engaged for our aid, this would make it easy, & we should engage cheerfully.  
2. Are you discouraged in your way by Temptations? 〈◊〉 ply faith. You would do duty, but you find Satan resisting you, you find a body of death withstanding, there are allurements and frights set before you, and you are ready to be mastered by them, now set faith on work; by that discover that there are more for you than against you; if the troubles of the way begin to sink you, look on to the recompense of reward, and believe it to be, and to be as glorious as the Word of God hath represented it: this helped Moses, Heb. 11. 26, 27. This kept Paul from fainting, 2 Cor. 4. 16, 17.  
3. Would you do any thing well; be sure to fetch in faith for your assistance. Trust not to your own grace, rely not on your own present dispositions, think not to go through in your own strength, when you find yourselves never so much raised in your thoughts: but remember you must be helped from on high; reject then all reliance upon any but Christ, and accordingly let faith stir up prayer in you, and drive you with importunity to the Throne of Grace, to fetch assistance from him; he hath told you, Joh. 15. 5. Without me ye can do nothing. Keep your eye then upon him in every step you take, and take it not off for one moment, so shall you be assisted without fail.  
4. Would you hold on to the end in your Obedience? Keep an eye of faith fixed upon the promise, and on God through Christ, whose the promises are, Heb. 12. 2. You are like to be encountered with many trials in this life, and whiles you are sincerely serving of God, the face of Providence may have such an aspect on it, as looks as if it were rather putting a bar in to prevent the fulfilment of the promises; and mean while the difficulties in the way will appear hard to bear; and now nothing can support you in your resolution and perseverance, but the expectation of the accomplishment of the good engaged, and the sufficiency in it to compensate all. When God had promised, Canaan to Abraham, he advised him, Gen. 13. 17. Arise, walk through the Land, in the length & breadth of it; so do you, and then remember that Christ is the Surety for the accomplishment, and that God himself, who hath made the promises, cannot fail of his good word, nor can his wisdom or power be defeated: and whiles your faith holds here, what is there that should shake your Obedience?   

The Rewards of Obedience, fruits of mere mercy.  
DOCTRINE IU.  
ALl the rewards of Obedience that are bestowed on believers, are the fruits of mere mercy. Let a man believe never so strongly, and exercise this faith in the Service of God never so fervently, yet if God accept and reward him, it must be acknowledged to no other fountain but his mercy. Here than we may inquire,  
1. What is the mercy of God here intended?  
A. There are two words most frequently used In the Scriptures, to set out the kindness of God which he expresseth to sinful man, viz. his Mercy and his Grace. Now the conceptions which we entertain of these two Attributes are divers. Mercy is conceived to be an inclination to afford succour to those that are miserable; and hence it hath a respect to the misery of the Subject. Grace is a disposition to bestow a favour freely, whether the Subject on whom it is bestowed be miserable or no. So that man in his state of integrity was capable of partaking in Grace from God: & doubtless there was Grace in the First Covenant wherein God transacted with man. Whereas man was not a subject for the application of merey, strictly taken, till by his fall he had made himself miserable, and so an object needing pity and compassion to be shown him. But the Spirit of God useth these two words often promiscuously, one for the other, or each comprehending both under it; and the reason is, because fallen man being become miserable, there must be mercy mixing in all the Grace that is extended to him, which reacheth to all the benefits he partaketh in: for, being a relief to him in his misery, they are, mercy; and being without his deserving, who hath by sin forfeited all, they must needs therefore be of Grace; and in this large comprehensive sense we are to understand Mercy in our Text. We observed that the word signifieth a sacred affection of piety & pity, without any regard to the merit of the Subject that partakes in it. Now there is a twofold mercy that is ascribed to God in his Word; a Common Mercy which he extends to good and bad, expresse● in all the favours which mankind in general are made to share in, whom sin had made miserable by exposing them to all the Curses written; who had forfeited their lives, and all the supports of them: and hitherto belongs all that goodness which men partake in, in their preservation, and the provision made for them, and the delight they find in these things; all which are fruits of Gods mere benignity and compassion: and of this wicked men, and his greatest enemies have as large 〈◊〉 share as any; and there is a special mercy of God which he extends only to his Elect, whom he hath chosen in Christ unto Salvation, and accordingly bestows on them such benefits as he vouchsaves to no other in the world but them; and we therefore call them special, both because they are restrained to these Subjects, and also because they are the fruits of his everlasting love, which he bore to them before the world was, and the displays of it to them in the Works of Efficiency; and this is the mercy we have under our present consideration: concerning which mercy we may observe both the benefits that belong to it, and the mercy discovered in them.  
1. Touching the benefits that belong to it, they are all those things which are, by the Spirit of God, made serviceable to the bringing them to, and possessing them of eternal Salvation. And here let us observe,  
1. There are those benefits whereby they are brought into the New Covenant, and entitled to Salvation. These are the first special fruits of Election, breaking 〈◊〉 in Effectual Vocation, Rom. 8. 29. And hitherto ●ong those great works of Faith and Repentance, which are wrought in them by the Spirit of God, by which they are made to turn from sin to God, ●nd from all other trust to rely upon Christ alone, according to the terms of the Gospel, and these are accompanied with Justification and Adoption, by which they are discharged from Condemnation, and entitled to life, and made heirs of God, and co●rs with Christ, and so have a right to all the good ●id up in the promise, and these are not not common favours, 2 Cor. 1. 26. Not many wise, etc.  
2. There are also those benefits which are bestowed on them after they are brought home to Christ, and engaged ●he new Covenant, which contain all the good that is 〈◊〉 up in the promise made to them that love God, and 〈◊〉 in his Son Jesus Christ: and those are specially the Sanctification of the Spirit, enabling them to serve and glorify God in their generation; the preserving them in a state of grace to perseverance, the perfecting of all their graces in them, and the ●inging them at length into, and possessing them for ever of the Kingdom of Glory, comprehended summarily in, Psal. 84. 11.  
3. And there are also the saving operations of common providence, by which they are made special mercies to them. Those things which they have in the ordinary course of providence, and are to wicked men but common mercies, and do in their operation tend to their hurt, are sanctified to the Children of God, so as to be serviceable to farther their Salvation. Those things that are a Snare to ungodly men, and abused by them to dishonour God, are helps to their Obedience, and they glorify God with them, 1 Cor 10. 31. They make them to study gratitude, Psal 116. 12. Yea and Afflictions too, which are to the wicked the beginnings of sorrows, are the happy means to do these great good, Psal. 119. 71. Isa. 27. 9 The means of Grace, which are to others a Savour of Death are to them a Savour of Life, etc.  
2. As to the mercy that is discovered in these benefits, we may observe it in these things.  
1. The Creature which is the subject of them is in itself miserable; for so had the fall of man made the whole race to be, in as much as they were involved in Gild and a Curse, which contained all miseries in it. Read the description given of a natural man Rom. 3 10 etc. and the doom that is fallen upon him, Chap. 5 12. And what a forlorn wretched Creature must we conclude him to be? and by this he is a subject capable of mercy.  
2. The miserable Creature receives inexpressible kindness by these benefits. His misery is relieved in it yea and remedied, and finally removed by it. Common favours give a present relief, but these make him of miserable to become happy: they take of the guilt, and so remove the Curse that was lying upon him, and confer on him that which fills him with satisfaction, and crowns him with endless felicity: hence blessedness is pronounced on all believers, Psal 2. 12.  
3. And all these flow from the fountain of his fre● benignity. There is no merit of the Creature in it the best of men is less than the least of all mercies, Ge● 〈◊〉. They deserve the quite contrary, Dan. 9 8, 9 They do nothing for them, have nothing to pro●re them withal; are no better than those that go without them: God bestows them on them for his 〈◊〉 name sake. And when these things meet together, what is done for them must needs be called mercy.  
2. Wherein it appears that all the rewards of Obedience are fruits of this mercy?  
A. We may come at it in the following considerations.  
1. There is a reward promised to the Obedience of 〈◊〉 Children. There are not only great and pre●ous promises made in the Gospel to the people of God, but there are the things mentioned to which they are connected; and these are proposed 〈◊〉 the Spirit of God for their encouragement in ●ing him. God would have them to know that they serve a good Master, and would have them to animate themselves by the contemplation and faith thereof. Thus did Moses by respecting the recompensa of reward, Heb 11. 26. Hence such encouragements, Gal. 6. 9 Isa. 3 19 Rom. 2. 7. 1 Cor. 15. ult.  
2 Hence their faithful Obedience is the way to receive ●he reward. God hath not only told his people what he will do for them, but how they are to expect to come by it: for the Gospel promises are Covenant promises; nay we shall find the connexion so strong, that there are awful threaten against such as neglect to seek to enjoy these benefits in the way prescribed; we read, Rom. 8. 13. If ye live after he flesh, ye shall die. This is not to be understood as 〈◊〉 the Children of God should be left to fall from the promise, but to let them know that God hath appointed the means in order to the end, and thereby to nourish in them awful fear, and quicken them to duty.  
3. This notwithstanding, the reward is every way of mercy. It is a great error, from the notion of a reward to infer a merit in the person that receives it. There is a reward of Grace, as well as of Debt, and is daily exemplified among men. A father bestows a favour on his Child, in testimony of his accepting his fidelity, in cheerfully doing that which was his duty: now that all the rewards which God bestows on his faithful people are fruits of mere mercy, is evident; for,  
1. The subjects of them are such as were miserable in their natural state, and so stood in need of mercy to relieve them. They were every whit as miserable in themselves as those that go without them: and this God would have his people to bear in mind, and often reflect on, to put the greater value upon his kindness. Paul would have them to reflect hither, Eph. 2. 2, 3. ver. 12. And he puts himself together with others in declaring how it was with them before, Tit. 3, 3, 4.  
2. It is by these rewards that they are made actually to partake in freedom from that misery, and enjoy true felicity. This is the very nature of them; for all the good that is laid up in the promises is herein contained, and that consists in a freeing them from those evils which the Curse of God laid upon them, and an enjoyment of that peace, grace, and happiness which is purchased by Christ: the whole of it is summed up in Salvation, in which there is something that we are saved from, and something that we are made to possess; & hence Salvation is so often mentioned in the Gospel as the portion of the faithful; & is the greatest mercy the undone creatures can partake of.  
3. It is free grace that they come to receive this reward. There can be no merit in it, and this will appear if we consider,  
1. It is mercy that gave them power to obey. They were as rebellious and impotent by nature as others; they had no power of their own, Rom. 5. 6. If God had not Created them to good works, Eph. 2. 10. They had not been capable of doing one: they were dead, and he quickened them, Eph. 2. 1. They were made new creatures before they could Serve him in newness of life, and they no more deserved this than others, nor had they a better inclination.  
2. It is mercy that proposed such a reward to Obedience. The Creature owes itself entirely to God, 〈◊〉 he owed it nothing but what he pleased freely to oblige himself in unto it; the Creature was liable to damnation for disobedience, but could not deserve Salvation for Obedience: hence the Obedience of God's Children is not the cause of, but only the way to the reward; this being that which Christ hath purchased for his people, on whose account it is bestowed on them.  
3. It is mercy that helps them in their Obedience. Not only doth it bestow a new principle on them, but supplies them with fresh strength for the performance of every new act, so as to do it acceptably, Joh 15. 5. 2 Cor. 3. 5. So that if at any time he withdraws his influence of assistance from us, we are a● a stand, and cannot go forward; he worketh our works in us and for us.  
4. It is of mercy that they are kept in Obedience. Not only is there a corrupt nature remaining in them, but it is able, when God suffers it, to Captivate them, Rom. 7. 23. The Grace in them, from whence their Obedience flows, is maintained by him, else it would die. It is indeed called an immortal seed, because it shall never die, because he keeps it alive, supports, defends, revives it, 1 Pet. 1. 5. The Obliquities which the Children of God sometimes turn aside to, say what they would soon be at, if God did not preserve them; and did he not pity them, there is provocation enough in every such fall, for him to leave them.  
5. The best Service they perform needs mercy to accept it. The best will not bear a Law trial, Psal. 130. 3. There is dung in all their Sacrifices, 〈◊〉 mixing with their most holy actions, which, i● God did not in pity over look, would procure them a rejection; their sincerity finds acceptance and that is attended with such short come, tha● were there not the Incense of Christ to perfume their duties, they would be unsavoury to him● the sensible Christian sees enough in it, to dislike himself for it; What then but mercy can receiv● it with a Testimony of approbation?  
6. They own to God far better Service than th● either do or can perform. Can they Serve him 〈◊〉 perfectly as man was able to do in his state of integrity, it was no more than his due, Luk. 17. 10. Surely then, the best that imperfect believers perform, who have that in them which hinders their doing the good they would, must come incomparably short of what is their duty: if then for all this it be rewarded by God, he therein shows his rich mercy to us.  
7. There is no proportion between the reward and the Obedience. The Service done is so little, and the reward given so great that in itself it bespeaks the rich Grace of God, 〈◊〉 that he bestows it freely: a Crown, a Kingdom, an Eternal weight of Glory; the Apostle speaking of Afflictions, in which we Serve God by patience, so compares them, 2 Cor. 4. 17. A cup of cold water is recompensed with Everlasting Life, what a disproportion! a few moments serving God crowned with endless joys; how superlative! surely it is wondrous bounty that confers this.  
USE I. For Caution; Let us beware of arguing from hence that there is no need of our Obedience Proud men cast off the Service of God unless they may merit by it. It is a great delusion for men to ●hink that if all be of mercy, it is all one whether we obey God, or neglect to do so. We are injuriously charged for discouraging men from good works, by asserting that their whole Salvation must be of mercy; and that we open a door to ●centiousness: but we are assured that Grace sa●ngly applied, teacheth a contrary lesson, Tit. 2. 11, 12. It is the wickedness of men's hearts that saith, let us sin that grace may abound. Let us the● consider, the same mercy that hath provided Salvation for Sinners, hath also laid out the way in which we are to come by it; so that though, 〈◊〉 God prevents the opportunity of our so expressing our love to him, in faithfully Serving him, as he doth in such as die in Infancy, and cannot proses● their faith, his mercy is not hereby impeded, yet where he affords the opportunity, and men neglect it, promising themselves to obtain the rewards of glory, though they liv● their sin, they will find themselves to their cost reckoned with the Workers of Iniquity, and despisers of mercy. Let no● God's mercy nourish in us a neglect of, but 〈◊〉 in us a greater zeal in his Service: Such are th● Redeemed of Christ, Tit. 2. 14.  
USE II. This truth may serve to stigmatize th● Doctrine of man's merit; Yea, let it serve to roo● out the very secret opinion of it. There is to● natural to us a pride on this account, though w● do not openly profess, but reject the Doctrine. How impossible is it that a person should receive a reward of mercy, and yet for his own merits? th● is a manifest contradiction. We do not here deny Christ's merits, for indeed all the benefits we receive from God, are bought and paid for by him● Salvation is called the purchased possession, Eph. 1. 1● But Christ merited all for us, that he might besto● it freely upon us, and we must come so for it, I● 55. 1. Rev. 22. 17. And how should it be possib● that they should merit any thing of God by their Obedience, whose very Obedience is a fruit of grace, and all the power and help to do it is a gift; and the Obedience itself a due debt, which God may challenge of us, whether he gives us strength or no. Let us then entertain a due abhorrence of that which is so directly repugnant to the design of Salvation that is laid in the New-Covenant.  
USE III. Let it advise us to beware what improvement we make of our Obedience in the exercise of faith in prayer. There is a great deal of danger of misapplication here, and Gods Children are too often guilty of it; for help then observe,  
1. We may fetch much of our evidence and encouragement from our Obedience, if it be right. Faith works by love. True Obedience is a fruit of saving ●th, and will be a witness of it, & so assure us that we are entitled to the Covenant, & the promises of it, which must needs fortify our faith, when we come to ask mercy of God. Besides, there are promises made to this uprightness, & careful Serving of God; so that by this we may know that we are in the way of receiving the reward, which may encourage us to ask believingly, Psal. 18. 20.  
2. And we may make mention of it to God, and plead it when we come to him in prayer, and seek any mercy at his hand. There is a proud mentioning of it which we are to avoid, but there is a humble telling him of it, which his Servants have been wont to; thus Hezekiah, Isa. 38. 3. And thus that good man once and again begs of God a remembrance of what he had done for his House, Neh. 13. 14, 22, 31.  
3 But we must for all this fly to the mercy of God as the fountain of all the good we hope for, and ask of him. We must not mention it as that which makes us any whit the more to deserve the good we seek of him; we must not carry it to him as the price or purchase of these favours: so that though we claim the promise made to it, yet we still acknowledge it to be a promise of Grace, and the reward none of our earnings, so he, Neh. 13. 22.  
4. Hence we must not think ourselves wronged if God withhold from us the favours we request. If we had no such works, we should say, if I ask and God grant, it is mere kindness, and if he deny he cannot wrong me: now if any thing that we have done abate from this frame, and make us more impe●ious in our demands, or impatient in his denials or delays, it saith that we put too high a value on our Obedience, and so dishonour the free mercy of God. Let us then beware of this; and for that end,  
1. Remember that you own God for all the Grace 〈◊〉 Strength by which you were helped to do these duties. You did them, but not of yourselves, you could do nothing but sin and dishonour God; if he had not put his Spirit in you, you had never Served him; if he had not come in with his strength, you had done nothing of this: if then he accepts of this, he accepts his own Grace; and this should keep you humble. One would think it a noble act of God's people so liberally to contribute to the building of the Temple; but see how David animadverts upon it, 1 Chron. 29. 13, 14.  
2. That these very acts of Obedience are maimed & ●ame things. Look on them again, compare them with the Rule, and that perfection which is the measure of our conformity prescribed in the word of God, and you shall find so much deficiency in them, that it will make your plumes fall, and in stead of being proud you will be ashamed of yourselves, confessing all to be Rags; and this will make you so far from being discontented that they are not, that you will wonder that they should ever be accepted; and help you to ascribe all the returns of your prayers, not to your Obedience, but to his rich Grace.  
USE IU. This may also serve to support the Godly, under the sense of the imperfection of their Obedience; and their fear lest it should not be accepted. Here then;  
1. Remember it is mercy you have to do with. David comforts himself with this, Psal 130. 3, 4. You are not under the rigour of the Covenant of works, where every defect incurs the Curse; but the Covenant of Grace, in which God is pleased to make known the riches of his Grace, and hence his Children are encouraged to hope in it, under the deepest sense of their own infirmities.  
2. Know it that this mercy accepts of sincerity, and covers imperfections in the Children of God. If there be truth in the inward parts, God hath a respect to it; Paul comforts himself in this, 2 Cor. 1. 12. And yet how doth he else where complain of his deficiency, Rom. 7. If your hearts are upright, you have the evidence of your being accepted; and he who accepts of you, will pity your infirmity, Matt. 26. 40. 41.  
3. It is mercy that helps you to be sincere. 1 Cor. 7. 25. Though God hath not bestowed on you a legal perfection, because he will have you entirely depend on his free Grace for your whole Salvation, yet he hath put a principle of integrity into you; you had nothing but falsehood and deceit in you by nature: and it being his own Grace thus bestowed on you, he will look on it with a propitious eye: and you own him all thanks for it, and should pray as he, Psal. 25. 21. Let uprightness and integrity preserve me.  
4. Hence if you rely on this mercy you need not to be afraid. The reason why the Children of God are terrified about this, is because they so much rely on the Obedience itself, whereas while we alone depend on the rich Grace of God, the testimony of our sincerity will be a good support under the most humbling sense of our infirmity, because hereby we know that God accepts us, and will magnify his mercy towards us, by taking occasion from our infirmities to commend his love to us in accepting of us through Jesus Christ.   

Every true believer is compassed with mercy.  
DOCTRINE. V  
EVery true believer is compassed about with the mercy of God. We now come to take notice of the greatness of that mercy which is entailed upon him. The Antithesis is observable: he had said the Sorrows of the wicked are great and many; yet for the present they enjoy much mixture of mercy: 〈◊〉 he doth not say great and many are the mercies of the Godly, but they compass him about: q. d. There is nothing but mercy that he shares in: several things may here be enquired into:  
1. What mercy it is that compasseth them?  
A. It was observed under the former Doctrine that Mercy is of two sorts, Common and Special: the former are called common because good and bad indifferently share in them, Matth. 5. 45. Godly men therefore have their share in these so far as infinite wisdom sees convenient. God will not bertch to his friends that which he can afford to 〈◊〉 enemies; he will not deny that to a Child, if he needs it, which he gives to a Stranger: they are also called common, because they are ordinary inferior things compared with the other; and so Godly men may well cxpect that he will not deny to favour them therewithal, as they have occasion for them; he who counts it not too much to bestow the greatest, cannot withhold the least, if they want them, Rom. 8. 32. He that spared not his Son, etc. Common also they are called from the principle whence they proceed: there is a Common Benevolence which we ascribe to God, who in the day of his forbearance, allows such things to the vilest of men, though still they are the hated of the Lord: but then there is a peculiar love which he bears to his chosen, which never had beginning, Jer. 31. 3. And shall never cease, Joh. 13. 1. And thus no mercy is common to a believer, but all that he enjoys proceeds from that fountain of love which hath designed his Salvation, and causeth all to work for good to him, Rom. 8. 28 Whereas all that wicked men enjoy works to their hurt, Psal. 92. 6. This then is the mercy that compasseth the true believer, viz That love of God whereby, pitying them in their miserable state which sin had brought them into, he doth freely, and for his own name sake, bestow grace and glory on them, and all that is good, Psal. 84 11. 103 17. So that all the providences that befall them in their way, as well as the glory they are brought to in the end of it, belong to this mercy, and a Child of God may read love in every passage he meets withal, whatsoever the outward face of it may be.  
2 In what respect it compasseth them?  
A. Mercy is here compared, either to a Watch that are continually walking the rounds, so taking all care for the security of the place they are charged with; or to a Guard allowed unto a Prince, who are to stand round him, to keep off all that would attempt against him. Mercy then compasseth them about in preventing all that would hinder them from, and supplying of them with all that is needful to bring them to Glory. Mercy lies about the believer, he is entrenched in mercy; & it gives him all security. But for a more particular account of this affair, let these things be observed.  
1. That there is an eternal life to which God hath appointed them. That God hath Ordained some of miserable men to everlasting glory, is of Revelation. Now, though who these are be a secret, till he makes it known, yet he always lays a foundation for the discovery of it in those whom he makes believers, inasmuch as this faith hath the assured promise of life made to it. Joh. 3. 36. All that believe are in a state of Salvation, and so far as they know themselves to be such, they may conclude this concerning themselves.  
2. There is a way in which they are to be brought to the Enjoyment of this life. This life is considered as an end, 1 Pet. 1. 9 There is then a medium by which we are to come to the obtaining of it. Though there be a certain connexion between E●ion and Glorification, yet there are several links between them, by which they are so connected. The Word of God is frequent in speaking of the way of life and salvation; and we have an account of it, Rom. 8. 29, 30. This life is first inchoated when we are Regenerated, and consummated when Grace is perfected, when our race is run, and our warfare accomplished. We are first entitled to it in Vocation, made meet for it in progressive Sanctification, and at length possessed of it.  
3. The bottom design of this mercy is to conduct them to it. The special Mercy of God applies itself to the Elect, either before faith, in making them believers; and hither belongs all that is done for them by God, till such time as they are Effectually called, but I pass this: Or after they are united to Christ by faith, to which are to be reckoned all those things that are done for the making them ready for, and bringing them into the Kingdom of Glory; that being the Inheritance of which they are made heirs by Adoption, Heb. 2. 10. Hence all the effects of Providence are to be judged of, by the respect they bear to this, and their operation to bring it about.  
4. There are many things which they meet with in their way, which would hinder their obtaining this life, against all of which this mercy secures them. Believers are to travel to heaven through an evil world, where they will encounter much opposition; many seek their hurt; there is corruption within, lusting against the spirit, Gal. 5. 17. Satan, a buisy Enemy, always contriving and attempting their harm, 1 Pet. 5. 8. Many snares, allurements, discouragements afrightments which hazard them. Now the mercy of God compasseth them about to defend them from all these, and powerfully to preserve them to Salvation; and thus it doth,  
1. By watching over them continually. That is the encomium of Israel's Keeper, that he slumbers not nor sleeps, Psal. 121. 4. What is the privilege in this regard of the Church in general, belongs to every true member of it, Isa. 27. 2, 3. They have not skill enough to discern all the dangers which they lie open to, but the all seeing God both ca● and doth: they can be in no danger but he knows of it, and concerns himself with it, Psal. 142. 〈◊〉.  
2. By preventing of the mischief designed against them. He doth not look on as an idle spectator, but therefore observes that he may safeguard them for he is their Keeper, and hath undertaken their protection: When therefore he seethe any thing plotted against them for their harm, he defeats it powerfully; he breaks the snares, & dasheth in pieces all the contrivances that are laid against them; hence that challenge, Isa. 8. 9, 10. Associate yourselves, etc. And the people of God have reason to sing as the Church, Psal. 129. begin. Had not the Lord been on our side, etc.  
3. By limiting of them. God, for holy ends, will sometimes suffer his people to be assaulted; they shall meet with temptations, & be vexed by them, and their hearts may be cast down and disquieted, & through unbelief be ready to think that God hath forgotten them; but it is a mistake: if he had not a praise to gain by them, he would not so suffer them; and he sets bounds to them that they shall do no more, Psal. 76. 10. The wrath of man shall praise thee, etc. And this is true of every other thing that may threaten to hurt them.  
4. By governing the event of them. He ever intends the permission of them for good, though the instruments purpose harm by them; though he suffers the thing, yet he order the issue of it, that instead of harming them, it shall do them a kindness: The Enemies of God's people designed nothing less than their ruin, but God saith, By this shall the Iniquity of Jacob be purged, etc. Isa. 27. 9 That which was intended to overturn, shall only try their faith, and make it the more illustrious, & advantageous to them, 1 Pet. 1. 6, 7.  
5. There are many things needful to help them to glory, which this mercy takes care to supply them with. The believer depends on it in every step, and it fails him not; for,  
1. It provides for them all that is needful both for Soul and Body. Both are concerned in glorifying God, and working out their own salvation, and mercy takes care of both; the promise grasps in both, 1 Tim. 4. 8. Hence that, Psal 34 9, 10. And by this our Saviour encourageth us to rely on God, Mat. 6. 25.  
2. It sanctifieth every thing to them for their saving advantage. It gives the operation of all Ordinances and Providences to contribute to their fartherance to eternal life; it makes all to turn to their account: if they be in prosperity or adversity, if they be full or in want, if they enjoy the light of God's countenance, or walk in the dark, all shall be managed so as to promove their salvation; it shall not hinder, but help them to their crown, Rom. 8. 28. Phil. 1. 19  
6. They stand in need of this defence and succour as long as they live, and this mercy never fails them in it. There is no time wherein it withdraws its influence: Sometimes indeed they are not so apprehensive of it, for want of skill in judging things, but it is always so: The Psalmist settled here after much shaking, Psal 73. 24. Thou shalt guide me by Counsel, etc. and follow every providence to the end, and they shall find peace there, Psal 37. 37. This mercy guards them through all changes of time, and ceaseth not till it hath freed them from all trouble, and settled them in Eternal rest.  
3. What security they have for it?  
A. The Apostle tells us of two immutable things on which this is grounded, Heb. 6 17, 18. And these are,  
1. The firm and unchangeable purpose of God. He hath from Eternity Ordained them to this mercy, and this Counsel of his must stand; yea he hath promised it for them before the world was, Tit. 1. 2. which was done in the Eternal compact. Now in this purpose of his, he contrived the way of bringing them to felicity, and this was so laid out as might illustrate the Riches of mercy in the subjects of it: And this purpose must stand, for he is not a God of change, But the thoughts of his heart ●fixt and immutable, Jam. 1. 17. he had nothing to oblige him to this purpose but his own mere pleasure. Nor can the sin of the Creature alter this purpose, for he designed to Glorify his Name by the Creatures unworthiness; and because God hath appointed them to be the monuments of his mercy in whom it is to shine forth Eternally, this mercy of his cannot lie still, or cease to be working for them, because without it they could never reach the Glory Ordained for them: mercy therefore must do all of this, and the security of this is sufficient against all Temptations that can offer to discourage the Child of God in his way, since the power and policy of Death and Hell cannot force an alteration of this purpose, or hinder the execution of it, Rom. 8. 38, 39  
2. The unrepentable promise that is made to them of it. All the Elect are under the safety of a promise made unto Christ, but as long as they are in their Natural estate they have none of the Consolation of this, since they have no notice of this purpose given to them, and may well be afraid of the wrath of God; and he useth this fear to drive them to Christ for shelter. But when once men are made Believers, they are so brought within the Compa● of the New Covenant, and it is ratified to them, this Mercy now appears, Tit. 3. 5. This evidenceth that they were comprehended in the purpose o● mercy, and God hath Sealed them to the day of Redemption; his Word is passed for it, and there is a complete security in it, Joh. 3. 16. He is faithful to his Promises, and so the performance is indubitable, 1 Thes. 5. 23. Mercy hath the management of this, so that all the sins and follies of his Children shall not cut off the entail, though mercy will humble them, etc. Psal. 89. 30. etc. He cannot be provoked to repeal this promise of his. This double security must needs be more firm, than the foundations of the world, Psal. 125. 1.  
4. What is their happiness by virtue of this privilege?  
A. This is contained in two things.  
1. The mercy that thus Composseth them hath all i● it that is needful to make them perfectly blessed. There is nothing wanting either for the way or for the end. What is sufficient to carry them through an evil world, to deliver them from all the evil of it● supply them with all the good in it, which shal● serve to their everlasting well-being, is enwraps in it; and all the glorious entertainment that i● prepared for them in another life belongs to it● It is an encompassing mercy, it answers all cases and concerns; they who are under the provision and protection of it are fully laid in; there is help in every duty, supply in every want, succour in the greatest dangers, Grace for their whole work, comfort in every condition; and all this always at hand.  
2. Hence it follows, that by virtue of it they are sure to obtain Eternal Life. The security of this mercy is the security of the fruit of it: What mercy undertakes to do, it will accomplish: So that the believer is as certain of coming to Glory, as if he were already in the full fruition of it, nor is he in more danger of missing it, than the Glorified are of losing it; they may be sometimes in the dark about it, and question either their title, or their safety from hazards, through darkness and unbelief, but the thing itself is certain, 2 Tim. 2. 13. For if mercy be able to accomplish it, it shall not fail, and what was ever too hard for that to do? This will give them Victory in their Warfare, make them bold in the fight, renew their strength when they faint, hold them up when ready to fall, bring them safe through an evil world, and present them before Christ, and lodge them in his everlasting arms: and what more can be desired to denominate the man blessed, than to be under such safe conduct?  
USE I. Let it be to invite Sinners to forsake their wickedness, and put their trust in the Lord. And one would think here is enough to rouse up all such; here therefore Consider,  
1. You see the difference between those, asserted by the Spirit of God; and it is not to be slighted. Let your own reason tell you whether is better, to be the Subjects of all sorrows and miseries, as to be compassed about with all the mercies that are enough to make you happy, now and for ever; and this is the very case: Surely then there is no room for any demur. Behold God sets life and death before you, and shall it be hard to determine the Choice? What should hinder you from avoiding that which will certainly procure your ruin, and pursuing that which will assure your happiness?  
2. Hence it is a woeful cheat put upon you, when you are persuaded that you shall change for the worse. It is hell's policy, and the cry of corrupt nature to prejudice men against the fair offers of the Gospel. They would fain insinuate, that you must lose all pleasure and delight, and expose yourselves to all troubles and sorrows, if you desert Satan's Camp, and come over to Christ; but see how unreasonable this is. Shall God or the Devil be believed in this case? Will you be put off with appearances, and put away realities? They are none but Enemies to the Salvation of your Souls who thus impose upon you.  
3. If you will have these mercies, you must forsake your wickedness, and take up under the wings of Christ● God will not compound with wickedness, nor ca● there be any peace to the wicked, Isa. 57 ult. These mercies are the peculiar privilege of Believers 〈◊〉 they may be yours, though you have been wicked, but you must then renounce it, Isa. 55. 7. L● the wicked forsake his way, etc. Nor is it consistent with God's Holiness that you should have it on any other terms; if you cannot comply with this, you renounce God's mercies, and do what in you lies to cut off their hope of ever enjoying them.  
4. If you make not haste, these mercies will be withdrawn, and those sorrows will make a prey of you. Sorrows are your birthright, and you have reason to expect them every moment, the only benefit is, you now enjoy a day of grace, and are under a treaty of peace, in which mercy is offered you, if whiles this lasts, you comply, all shall be well; but if you neglect it, you provoke him to put an end to it, and then your 〈◊〉 is gone, mercy will be no more to be had, Isa. 27. 11. And when the time of it is past, there is no recovery.  
5. And you will repent of it sooner or later. Whiles patience restrains the execution of these Sorrows on you, you may please yourselves in your unhappy choice, and think you have done best for yourselves; but when the Comedy is at an end, & it will be at an end, Isa. 50. 11. You will then bitterly bemoan yourselves, and say, How have we hated instruction? When you are shut out from mercy, then will you knock, and call, and cry, and say, Lord, open to us; but these will be fruitless cries and repentances, and but aggravate your endless sorrows. Be then advised, and for that end,  
1. Often affect your hearts with the consideration both of these sorrows and mercies. If you would think more of these things, they would promove your Repentance, Ezek. 18. 28. Only in your meditation realize these things to yourselves, and look not upon them as Romances; argue from them the misery of those that must lose the one and suffer the other, and the unspeakable felicity of those that are escaped the one, and entitled to the other.  
2. Think on what fair terms this privilege is offered you. If there were some great thing required of us in order hereto, we could not think it too much to comply withal, for the enjoyment of so rich a benefit; if it were to be purchased with a whole world, it were a rich bargain, but behold it is already bought and paid for, the great Mediator hath secured it for all his Redeemed, and he now offereth it without money or price; it is but believing in him, and it is all yours; and will you for all go without it?  
3. Look to Christ for his Spirit to put this trust into you. It is above the power of your natural abilities, but he that offers the benefit, and makes the condition, withal tendereth the help and the Grace whereby you may be enabled to comply with it. When therefore he invites you thus to come, turn it into supplication, and say, Draw me● when he bids you to believe, say, Help mine unbelief; and wait on him in diligent using the mean● in which he is wont to come and bless.  
USE II. Let it put us upon trying ourselves 〈◊〉 which of these companies we belong: Here are two sorts of men, and we shall be numbered to one o● them, and it concerns us to know which, for,  
1. The matter itself is of Infinite moment. If it were a point of indifferency, this enquiry would be superfluous; these two put the difference between the subjects of eternal misery, & everlasting blessedness; the difference is as much as is between light and darkness, heaven and hell; surely then it cannot be safe to be ignorant of this matter.  
2. Many are deceived. It is a common cheat under the Gospel, for men to please themselves with a good opinion of their safe estate; the deceitful heart is willing to take up with a : and Satan doth all he can to farther the delusion.  
3. This mistake may be rectified. If now we discover it, there is an opportunity to mend it, whiles God waits to be gracious; but if we miss this, it may be too late.  
4. All our solid comfort flows from this interest we have in these mercies. What can any thing else avail us, or what true consolation can it afford us, whiles we know not but these sorrows are our portion, and may fall on us the next moment?  
USE III. Let this serve to confirm believers in their trust in God. Are you compassed with mercies? strengthen your faith, keep this hold, and for your help herein.  
1. Remember mercy is your tenure. You hold on that, why then should unworthiness discourage you? If it be mercy it will show itself to be so, in doing freely, and shining forth through your unworthiness; this is faiths hold, and here is its strength.  
2. This mercy compasseth you. It is suited to all your cases: it accommodates itself to our outward and inward condition, and will be ready to help you in them; you can look to nothing that would hurt you, but you may see mercy guarding you against it.  
3. Think what mercies they are that thus compass you, and this will be enough to establish your faith and fix it unmovably: Consider whose mercies they are, viz. Gods, and then,  
1. They are sufficient to answer all your ends. God's mercies are like himself, Infinite, and so cannot be outbid by any misery that you can be assaulted by. You may safely set Infinite mercy against all temptations, adversities, difficulties that are in your way, and they will vanquish all, & keep you safe.  
2. They are sure mercies. If once yours, they will not fail you, Isa. 55. 3. They are ratified in the Covenant to the people of God by a promise that cannot be repealed, and a God who cannot lie; they will never desert you.  
3. They are everlasting mercies. They cannot wear out, or grow old; they are new every morning, they endure for ever, this is the burden of that song, Psal. 136. see Psal. 103. 17. They are not like those bestowed on the wicked which are but for a while.  
4. Hence they shall both preserve you here, & conduct you to everlasting felicity. It was in reliance on these, that he so presumed, Psal. 73. 24. Thou shalt guide me by counsel, & afterward receive me to glory. Trust then, and be not afraid: mercy that hath undertaken for you, will be your safe conduct to the haven of Eternal Rest.    
VERSE 11. Be glad in the Lord, and rejoice ye Righteous: & shout for joy all ye upright in heart. 

The words Opened.  
IN these words is the conclusion of the Psalm, or the use the Psalmist makes of the preceding discourse, by way of Exhortation. In the words observe two things.  
1. The Subjects of the Exhortation, expressed in two words.  
1. The Righteous: the word signifieth one that is just, whether habitually or actually; and is frequently used for one that is so in Law; he is a righteous man, whom the Law upon trial declares to be so; this title is in this regard given to every Justified person, whether he be so on account of his personal righteousness, or that of another imputed to him, for, let the man have been never so unjust in himself, yet if another's righteousness be accepted for, and imputed to him, he is just in a Law respect; and thus it is here to be taken, for it points to the same man who is described, in verse 1, 2.  
2. The upright in heart. This expression is not Synonimical of the former, but points at something else in the Subject; that had a respect to Justification, this to Sanctification, and points to the inseparableness of them. The word comes of a root that signifies, to go straight, or regularly, and is used in the Word of God to denote sincerity. By uprightness of heart we are to understand that there is a principle of integrity in him, and that his cordial aim is to go straight in his whole Conversation: though through infirmity, he may come short in act, yet his heart is right: so that uprightness is not opposed to infirmity, but to hypocrisy, else it would be a title that none in this life could challenge.  
2. The Exhortation itself, which is in sum, to rejoice, but it is emphatically set forth by a triplication of the advice in a variation of words; pointing us to,  
1. The great weight there is in this duty; repetition of things is a note of earnestness; God expects that all such rejoice, and will be displeased if they do not.  
2. The constancy of this duty, when he bids them to rejoice again and again, and a third time, it saith that they should always rejoice; and the variation of words points us to the manner and measure of our joy. Be glad; it signifies, to be cheerful or merry, pointing to the inward affection, and outward expression of it, but mainly the former: Rejoice, the word signifies the expression of inward gladness by outward gestures, and is rendered by the Septuagint, by a word that signifies to leap or dance for joy. Shout for joy: the word is used for the highest expression of joy that can be, it signifies to cry vehemently, and is used equivocally for joy and sorrow, but mostly the former. Sometimes translated, Sing for joy, Psal. 67. 4. Sometimes, Make a joyful noise, Psal. 81. 1. But why all this noise and triumph? Why, they are blessed men, their sins are pardoned, their persons are Justified, God is atoned to them; they are compassed about with mercy: if then any in the world have cause to rejoice, these are the men. Hence,   

DOCTRINE.  
It is the privilege and duty of all that are righteous and upright in heart, and them only, always and abundantly to rejoice in the Lord, and to give highest demonstration of this.  
There are divers Conclusions contained in this Doctrine, which may be severally handled.   

There are some Righteous in God's account.  
Conclu. 1. THat there are some in the World, who are, in God's account, righteous 〈◊〉. The Spirit of God would not have given direction and encouragement to, and laid down Rules for such to walk by, if there were no such. It is true, the Law doth prescribe duties that are required of all men, which they cannot perform, but then, they were once able, these being adapted to man's state of integrity, and the Law still stands out against them for their Condemnation, the Gild of that impotency being contracted by their own fault. But that God should open a New-Covenant, and in it give a Rule for a sort of men that never were, or shall be, is unreasonable to suppose, and to charge the All wise God with impertinency, which is blaspemy to do. We may then here inquire,  
1. Who these Righteous Ones are?  
A. In a word, they are all whose sins are pardoned, and whose persons are Justified. The word of God doth frequently put this title upon men, with a proper respect to their pardoned and Justified state. There are many men, who, in the Word of God, are called Righteous: this title can be truly ascribed to none on a Law account, with respect to a perfect inherent Righteousness of their own, excepting the man Christ, who is for that reason restreinedly called; the Righteous, 1 Joh. 2. 1● Because there is none else without sin. Now the Spirit of God would not call men so, if they were not so, it must be with respect to a righteousness which completely answers the Rule of righteousness: for we are sure that our defect or coming short of that, is enough to denominate a man unrighteous, Jam. 2. 10. It must then respect a Righteousness that hath no failure in it, which cannot be their own, but must be that of Christ: & that they may be reputed righteous by it, it must on 〈◊〉 Law account be theirs, and that can be only by imputation: and this is only done in their Justification; nor can there be any other sense put upon those words, Numb. 23. 21. God hath seen no iniquity in Jacob, etc. When once the Robe of Christ's Righteousness is cast over them, though God's Omniscience cannot but know all their spots and defects, yet as a Judge, he seethe the Law satisfied on their account, and they are forinsically righteous by virtue thereof; but this will be more clearly evident in the next. Hence,  
2. In what respect they may truly be said to be Righteous?  
A. We may come at this in the following Conclusions.  
1. That we are here to take Righteousness in a Law sense, as it is opposed to Gild. The word is sometimes taken in a moral sense, and is then restrained to a personal inherent Righteousness, which is, when a man's whole life, and all his actions do in every tittle square with the Rule to which he owes Obedience, and in this sense there is none Righteous 〈◊〉 not one, of Adam's natural posterity, born by Ordinary Generation. But in a Law sense, a man is then pronounced righteous, when he is found not Guilty. Gild is an obligation to suffer penalty for the breach of some Law; every one who, upon trial, is exempted from such an obligation, is clear, and the Law saith he is righteous, in this sense we may understand that, Rom. 6. 14. Sin hath no dominion over us, for we are not under the Law: for it, then hath dominion over the man, when it holds him under Gild and Condemnation.  
2 There is a double respect in which a man may be said to be righteous in reference to Gild, viz.  
1. When he never was Guilty, and so he is b● morally and legally righteous. He that never saided of doing what the Law requires, nor transgresed any of the precepts of it, he is no way obnoxious to any of the threaten of the Law, no● in danger of suffering the miseries denounced in i●  
2. When the Gild is taken off. A person th● hath been Guilty, may become legally righteous by having his Gild removed according to the tenor of the Law, and that is when the Law hath received full satisfaction on his account; when the penalty denounced is satisfied, the obligation 〈◊〉 punishment ceaseth, for the end of the Law 〈◊〉 thereby attained. So that if there be a way found for a Sinner to be discharged of his Gild, with the fulfilling of the Law on his account, he ma● so be declared a righteous person after he hath been Guilty; and this is the glorious priviledg● discovered in the Gospel, Rom. 4. 5.  
3. It is certain that Christ was personally perfectly righteous every way. We are not looking upon h● Righteousness considered as God, but as he was 〈◊〉 our nature, and therein subject to the law, Gal. 4. 〈◊〉 Which law was the Rule of man's, Righteousness, 〈◊〉 which Christ, as man, was to yield conformity and he did so: Now there were two respects 〈◊〉 which he was subject to the Law; why he w● so, will be presently considered.  
1. That he might fulfil the Righteousness of it, 〈◊〉 so merit eternal life. The Law saith, Do and liv● Rom. 10. 5. This Christ exactly attended; 〈◊〉 saith, it became him, Mat. 3. 15. He came to do 〈◊〉 Fathers will, Psal. 40. 7. And he did it. Hence that encomium, Heb. 7. 26.  
2. That he might suffer the penalties of it for sin, and so make satisfaction to the Justice of God. He is said to make his Soul an offering for sin, Isa. 53. 10. And herein he answered the laws demands; said to be made sin, 2 Cor. 5. 21. He took the Gild on him, and expiated it; both these are comprised in that, Mat. 5. 17. I come not to destroy the law, but fulfil it.  
4. That the Righteousness of Christ, as Mediator, is Relative. True, Christ being under the Law, did thereby become obliged to answer it; but he put himself under it voluntarily. The Son of God, who is the person, was above the law, but in our nature he would be subjected to it: yet this was not for himself, but to Redeem us, Gal. 4. 5. And he wrought out this Redemption by his entire Obedience to the Law, & it related to those whom he was to Redeem; and hence he is said to be cut off, not for himself, Dan. 9 26. And see, Hebr. 2. 14, 15.  
5. Hence Christ by his Righteousness, answered the Justice of God for us: i e. For all whom he bore this Relation to, Isa. 53. 11. And this he did;  
1. By exactly performing the Righteousness which the Law required of us, for us. The Law promised life to perfect Obedience; this was the tenure on which man was to enjoy happiness, and in no other way. Christ obeyed this Command, to procure the life for us, which we had forfeited; for though we are commanded personal Obedience, by the New Covenant, yet not as the Law condition of life; nor can we challenge it for our so doing, if we could so do; the possession is purchased, Eph. 1. 14.  
2. By expiating our Gild. Christ not only suffered, but he bore our penalty in it, Isa. 53. 4, 5, 6. He could not suffer for his own sins, because he had none, and if he suffered for us, it was by some relation to us; and that must be as our Surety and Representative. Now when Justice hath taken its satisfaction of the Surety, it cannot come upon the Principal; and that Christ did not only suffer for us, but satisfy Justice by it, is evident, Heb. 10. 14. Rom. 8. 34.  
6. This whole Righteousness of Christ is reckoned to us in the New Covenant, on our believing. Though it be laid in for us upon his performing it, yet there is an order in which it comes to be applied to us, and that is according to the tenor of the New-Covenant, which is declared to be in the way of believing: hence we are said to be Justified by faith, Rom. 5. 1. And this Righteousness is said to derive to us upon believing, Chap. 3. 21. And faith is suited hereto, the design of the New-Covenant being to manifest the Grace of God in our Pardon and Justification; in that it receives and adventures upon the Righteousness of Christ offered in the promise, and so acknowledgeth our Salvation to that Grace.  
7. Hereupon, there being an exchange of persons, our unrighteousness is removed to him, and his righteousness is transferred upon us. Christ is put in our room to answer the Justice of God for us; God takes that Sacrifice in lieu of the Sinner: and now having answered his Law in him, he looks upon us in him. We are therefore said to put on Christ; he first put us on when he offered himself to God, and now we put him on when we come to God through him; and so what demands the Law hath to make upon us, they are carried over and set to his score; and what he hath done to merit or satisfy in our stead, is put to our score: and now God looks upon us as arrayed with the Redeemers Righteousness; and so hath no Gild to charge on us, and nothing less than this can be the meaning of that famous Text, 2 Cor. 5. 21. He made him to be sin for us, etc.  
Now that there are some in the world whom God looks upon with such a respect, is not to be doubted; and the Gospel assures us that all true believers are such: and were it not so, the whole design of the great Redemption must fall to the ground, for this was the end of it, and if it should lose its end, it would be vain.   

Uprightness of heart inseparable from a Righteous one.  
Conclu. 2. THat uprightness of heart is an inseparable qualification of such a righteous one. All that are righteous in an Evangelical sense, are also upright in heart: Though the Psalmist doth not intent the same thing in these two expressions, yet he aims at the same person: he doth not speak of two sorts of men. When the word, Righteous, is used alone, it comprehends both frequently, but when both are put together, they must be taken distributively. Here then let us inquire.  
1. What is the Uprightness of heart here intended?  
A. We observed, that it points to Sincerity as opposed to Hypocrisy: and it refers to the new nature which is put into us in Regeneration, by which our whole Soul is wrought to a conformity to the will of God; called truth in the inward parts, Psal. 51. 6. It is indeed consistent with much frailty and folly remaining in the man, and too often discovering itself in his actions, and sometimes grossly too, as is exemplified in the best that have been honoured with the title of Righteous: but it hath these things mainly in it.  
1. A spiritual discerning of the excellency of the ways of God. The Image of God is renewed in knowledge, Col. 3. 10. The understanding hath not only a literal notion of Truths, but a gracious Illumination by which it seethe the beauty of these things: for this David prayed, Psal. 119. 18. And he had it, and by virtue of it was able to put such worthy encomiums on the law of God, Psal. 19 7 etc. For this the Apostle prays in their behalf, Eph. 3. 17. etc. And this discerning is the foundation of that which follows; for a perverted mind, and a corrupt heart are inseparable.  
2. A cordial love to those ways. The reason why men do not love Holiness, is because they do no● apprehend the excellency of it; but when the love of God is shed abroad in the heart, the light and heat of it warms the soul, and the man is now ravished with it: it draws the Affections to it, and he delights in it: his love to it is more than he can express, Psal. 119. 97. This makes a day in God's House better than a thousand, Psal. 84. 10.  
3. An absolute choice of those ways for their own sake. This is Uprightness in the will; he is not drawn to compliance by force, but by love: hence he chooseth them, Psal. 119. 30, 173. And that not for carnal interests, but because he esteems them better than every other thing; he chooseth them not for a present turn, nor on condition that he may with them enjoy prosperity in this world, but now and for ever, let what changes will come, and let it cost him never so much, Psal. 119. 111.  
4. A most earnest endeavour to conform our life to them. The ways of God are given us to walk in; we choose them not to talk of, but for our practice: hence an upright heart studieth more to know & practise them every day; they are the men of his counsel, Psal. 119. 24. For this end he lays them up in his heart, that they may preserve him from sin, 〈◊〉. 11. He walks in the light of them, and regulates his whole conversation thereby, verse 105. Nor doth he willingly divert from them.  
5. An hearty bewailing of our short coming. The best of us in many things offend; and in every thing are defective; there is nothing we do, but God might justly make exceptions against it, Psal. 143. 〈◊〉. But herein we testify our uprightness, in that it makes us go mourning every day, we cry out by reason of it, as he, Rom. 7. It makes us ashamed of ourselves, and we go to God with humble seeking pardon and acceptance in Jesus Christ. Our Godly Sorrow is a witness that it is no more we, but sin in us, Rom. 7. 21.  
6. An insatiable pursuit after the perfection that is before us. The sense of our imperfection puts us upon greater diligence in reaching forward. We do not sit down contented and say it is our infirmity, and we must bear it, but we have that perfection in our eye which consists in the compleatness of Holiness, and total abolition of all sin: we endeavour therefore to grow in grace, by all the means of growth, and rest not in attainments, but are still reaching till we come to that perfection which they enjoy who are now in glory, Psal. 3. 13, 14, 15.  
2. Wherein this appears to be an inseparable concomitant of the Righteousness of Justification?  
A. This truth will appear by the following Conclusions.  
1. The Righteousness by which we are denominated Righteous, is a benefit which we receive from Christ. It is not any thing inherent in us, but something that God graciously reckons to us: and it must have a foundation, which can be no other than his Righteousness, made ours by Gods accepting it of him on our account. So that if he had not been Righteous, we could not be so reckoned on his account; we are accepted in him, Eph. 1. 6. It is one of his benefits, and to be acknowledged to derive to us from him, but for which we had stood condemned as unrighteous; for so the Law will find the best of us, if tried on account of the best that we do.  
2 We receive Christ himself in order to our receiving of any of his benefits. There is an order in which God communicates his favours to us: it is the person of Christ that is proposed, whom we are to receive in the New Covenant; he espouseth us to himself, Hos. 2. 19 We must be in him, if we partake in any thing of his, Phil. 3. 9 If his person please as not, and we cannot comply with this Relation, in which we are to receive him in all his Offices, we can have nothing to do with, nor make any just claim to those privileges that go with him; if we be none of Christ's, nothing of his is ours.  
3 Christ and all his benefits go together. Christ is not divided; if he be any thing to us, he is all to us, 1 Cor. 1. 30. We receive whole Christ, and we receive him to all the ends for which he was appointed a Saviour. When God gives him, he gives all things with him, Rom. 8 32 Now Sanctification is one of the benefits which Christ hath procured for us, 1 Cor 1. 30. When therefore he gives us his Righteousness for Justification, he gives also his Spirit for Sanctification, and the effect of that is this Uprightness. All his Graces are parts of his benefits, which he applies to his Redeemed.  
4 That Faith by which we receive these benefits, is a Grace of the Spirit in us. As God gives Christ to us, so we are to receive him in order to his being ours: Now the hand by which this is done, is faith Now there must be faith, in order to its exerting this act of receiving: there must therefore be a preceding work of the Spirit in putting it into us, for it is the gift of God, Eph 2. 8, 9 And faith itself is one of the fruits or Graces of the Spirit, Gal. 5 22.  
5. Hence it supposeth the body of Graces infused into us, which is the principle of this Uprightness. An upright heart, is an heart made right, for none of us have it by nature; and for the making of it so, there are required all the Graces of Sanctification, which are not put into us successively, but at once; they are all together called the new man, Eph. 4. 24. And every grace is a several member of it, and the whole is called a new creature, 2 Cor. 5. 17. These graces have their degrees and progress, 2 Pet. 3. 18. But their being and integrity is at once, and is the proper effect of Regeneration.  
6. One main design of Redemption and Effectual Vocation is to engage us in God's Service. God indeed intends in it to bring us to Glory, to be admired in us, in our eternal salvation; but in order to this, he will be honoured by us in our newness of life, and our sanctification in soul, spirit and body. This Christ had an eye at in his work of Redemption, Tit. 2. 14. 1 Pet. 1. 18. This also is aimed at in our Vocation, Psal. 22. 30. 1 Thes. 4. 3, 7. 1 Pet. 1. 15.  
7. The salvation that is secured to us in our Justification cannot otherwise be enjoyed. There is a way in which we must come by it, and that can be no other but the way of uprightness: for,  
1. It would else be to the dishonour of God. He glorifyeth his Grace in the salvation of Sinners● but he would dishonour his Holiness by saving them in their sins, whereas he is of purer eyes, etc. Hab. 1. 13. Christ's errand therefore was to save his people from their sins Mat. 1. 21. In which God vindicates his Holiness.  
2 Nor can we in any other way be capable Subjects of this salvation. The glory to be revealed in us is such as would not content or satisfy us, if we remained under the dominion of a corrupt heart. This Uprightness is the beginning toward that perfection which we are to be brought to, and it reconcileth us to that Holiness which is in every part of our blessedness; and in order to our being possessed of it, and completely happifyed by it, it shall be perfected: it is therefore one Attribute of Righteous men in heaven, Heb. 12. 23. Just men made perfect: there can be no separation between these two.   

The privilege and duty of the Righteous & Upright to rejoice.  
Conclu. 3. IT is the privilege and duty of all these to rejoice. It is their privilege, because God hath given them all grounds of it; it is their duty because God requires it. Every righteous one enjoys this privilege, and is under this obligation: and to clear this up, these things may be enquired.  
1. What is to be accounted a just ground of rejoicing?  
A. Rejoicing is properly an expression or exercise of the Affection of joy. Now joy is placed among the closing Affections; deriving from love, and may be described, A delighting ourselves in the enjoyment of an object wherein we find satisfaction. If the object be loved, the same love that carrieth desire after it till it be enjoyed, will employ joy upon it, when it hath gotten it. Only we must observe, that there is a twofold enjoyment to be conceived; viz a man may in a sense be said to enjoy a thing in hope, & he doth so in actual fruition. Hence there is a double joy: the former, viz. The joy of Hope, ariseth on a confidence or security we have of the thing: Now the apprehension of the excellency of the object affords a redundant joy to the unfailing certainty that we have of being in due time possessed of it: and indeed this security is a present good, when the persuasion is built upon undeceiving grounds; and this joy serves to quicken the desire into a more vigorous prosecution of the means for obtaining the thing itself; and then there is the joy of fruition, when we take the comfort of the thing itself, being possessed of it, compared to the joy of harvest, Psal. 126. 5, 6. This joy consummates and crowns the desires, because now they are come to their rest, Psal 116. 7. The reason of both these joys flows from the benefit we apprehend in the object, the goodness, suitableness, sufficiency of it to answer our ends, & make us happy: hence there is a proportion in the joy, to our apprehension of the degree of the goodness and benefit in the thing: that which we count the most largely happifying, will draw forth the greatest rejoicing.  
2. Wherein all these appear to be privileged with that which affords them matter and ground for it?  
A. Let me here premise, that Godly men have not all alike present occasion for exercising their joy; nor the same persons at all times. Many reasons might be assigned for this; but I shall only in general observe, that there are dark times with the Children of God, as well as lightsome, times of Gods hiding, as well as of shedding his love abroad in their hearts; humbling as well as cheering Providences pass over them: sometimes their sins break their bones, and put them to pain; sometimes the bridegroom is taken from them: and there is to be a different carriage in such cases. But yet there are those things that belong to every upright one, which never fail, and have abundant matter of joy in them.  
1. There are these things which at present they have in hand; which surpasseth all that the world can mention or think of, 1 Cor. 2. 9 The earnests and fore●asts of the glory to be revealed in them, have so much sweetness as is sufficient to draw forth their joy: Now their sins are pardoned, and persons justified, Rom. 5. 1. Now they are the Adopted Children of God, 1 Joh. 3. 2. They have now a Father to care, and provide for, and defend them, a Comforter to lead and conduct them, an Advocate with the Father for them, substantial Promises to live on, a Convoy of Glorious Angels to attend on them; in a word, there is nothing good for them, that shall be withheld from them, Psal. 34 9, 10. 84. 11.  
2. And there are greater things which they have in hope, from which there results abundant occasion for their rejoicing. We are told of such a joy, Rom. 5. 2. And well may we rejoice in it, whether we consider the nature of the hope; it is sure, and cannot fail them; an hope that will not make them ashamed, ver. 5. Being built on sure promises made by a God that cannot lie, Tit. 1. 2. Heb. 6. 18, 19 Or the things themselves which they have in this hope, which are such as will make them perfectly and for ever blessed in the fruition of them. Their names are written in heaven, Luk 10. 20. They are registered in the Lamb's book of life, which admits of no blots; they have a great reward reserved for them, Mat. 5. 12. They are going to a glorious place and company, where they are certain to arrive, as surely as if there already, Heb. 12. 23 etc. Nor shall any prevent them, Rom. 8. 35. etc. And if this be not sufficient ground for rejoicing, what can be thought to be so?  
3. How important a duty this is?  
A. That it is not a thing indifferent will appear, if we consider how frequently & urgently the Spirit of God urgeth it in the Scriptures, both of the Old & New Testament. He foresaw what temptations his people would meet with to discourage them in this duty, and hath therefore laid in against them all, so that there can be no just excuse for the omission; it were endless to enumerate them; how often doth David in the Psalms, and Paul in his Epistles inculcate this; but besides let it be considered,  
1. That joy is put into the Creature for use. God, who is the author of Nature, did nothing in vain. Affections are natural to men, and are therefore deputed for Service; among these Joy is one: if then it loseth its use, or be not improved, it fails of its end: and this is properly the Creatures delight in the enjoyment of that which is good for it.  
2. Hence the Creature is naturally carried out after it. Joy is an Affection to which all the other do pay a subserviency, they are all at work in their place to make way for that to exert itself: the other are working Affections, but this is that in which they centre and take their rest; when they have done their business, thus sits down and reaps the comfort of all. So that the Creature is restless till it comes to this: every thing would rejoice, and is not satisfied till it hath some thing to rejoice in.  
3 If any in the world have cause to rejoice, the Children of God have so. Worldly men think they have good reason for it; but it is certain that the Children of God have infinitely more. Look over the world's inventory, and then the Saints, and you must needs confess this to be a great truth. Need then must it be a preposterous thing for a carnal worldling to be merry and jocund, and a Saint sinking in spirit, and overwhelmed with grief; they indeed have their weeping time, whiles the other laugh, Luk. 6 21, 25. But they have more to joy in, in their weeping time, than the other in their laughing time.  
4. There is nothing they meet with in this world, sufficient to obstruct their joy. There are Changes of Providence which they pass under, and they are sometimes called to heaviness, and mourning, but none of all this can take from them their causes of rejoicing, or be sufficient to excuse them from exercising it, Jam. 1. 2. But of this afterwards.  
5. The honour of God is concerned in their rejoicing. A Godly man cannot honour God aright, unless he rejoice in the Lord. For a Christian to go always sorrowful and heavy hearted, doth not only show unthankfulness to God for his undeserved mercy, but it prejudiceth others, and brings the profession they make into discredit among men, and maketh them to think that such serve an hard Master: whenas a Christian who is holily cheerful, gains credit to the ways of God. Hence the Psalmists care, Psal. 73 15.  
6. And their own comfort in this life depends upon it. A man no farther enjoys himself, than as he rejoiceth either in hope or fruition: ●f his joy be false, his life is a dream; but if that be true, his life is life indeed. The Philosopher defines life, an act with delight; intimating that so much as this is wanting, there is so much of death in life. And as our spiritual life consists in serving God, so we do nothing well for God but what we do cheerfully.   

None but the Righteous can claim this privilege.  
Conclu. 4. THat this privilege and duty belongs to none but these righteous and upright ones. As it is common to all of them, so it is proper to them. There are no other in the world but the righteous and the wicked, and certainly wicked men are here exempted; if not altogether from the duty, yet from the privileges, though in a sense from the duty too. Only that we may cautiously take this up, let a few things be observed.  
1. There is a threefold joy which may be considered, viz. sinful, natural and spiritual: These are all mentioned in the Word of God, and exemplified in men: and we may take a brief account of each of them, so far as is for our purpose.  
2. Sinful joy, to begin with that, may be so accounted either with respect to the matter or manner of it.  
1. Sinful joy may be so with regard to the matter of it, when the thing itself in which we rejoice is sinful. And there can neither privilege nor duty belong to this, for we ought not to rejoice in sin, ●here are that rejoice to do evil, Prov. 2. 14. But it ●s a sinful joy. For Sinners to make themselves merry in their Cups, and with their harlots, in gaming, etc. highly provokes God; and we read of those that rejoice in the troubles that befall the Children of God, Psal. 35. 26. But confusion belong to them.  
2. It may be so for the manner of it. The things themselves may be good in their kind, and afford occasion for delight; but when men do sinfully rejoice in them, they therein transgress, and greatly provoke God thereby. There is a mad mirth which men take in the good things of God, of which the Wise man tells us, Eccles. 2. 1. I said of laughter, it is mad; and hath that Sacrasmons concession, Chap. 11. 9 Rejoice O young man, etc. When men take delight in abusing the goodness of God, this is sinful.  
3. Natural joy is that which the instinct of nature teacheth. It is natural for the Creature, whether sensitive, by mere instinct, or rational, by the use of the understanding, to delight itself in that which it finds to do it good; and this answers the inclination of the Affection; and the Creature will of its own accord fall into it; and there must be force put upon nature if it be suppressed; & this is accommodated by the common goodness of God, in which he makes both good and bad to partake, Mat 5. 45. Acts 14. 17. It is certainly a benefit to the outward man to have health, and peace, and plenty, by which it is supported and refreshed; and this gives the affection of joy a motive by which it is excited, Psal. 4. 7. And here let us observe;  
1. That this natural joy is in itself a duty. Consider it abstractly, and surely ungodly men own to God thankfulness for every mercy they partake in, and the good they taste in it should excite them to thankfulness. Ingratitude is condemned in the Heathen, Rom. 1. 21. And that which we are thankful for, supposeth that we rejoice in it, else we cannot aright express our thankfulness.  
2. But a wicked man cannot thus rejoice lawfully. He must cease to be wicked, and become upright, before he is capable of thus rejoicing. Every Ungodly man sins in every thing he doth, and though the matter be lawful and a duty, yet there is an evil root of bitterness in him, that spoils all he doth: it can at best be but a carnal joy, which can be neither acceptable to God, nor profitable for him.  
4. Spiritual joy may also be considered as to matter or manner.  
1. It may be called spiritual as to the matter, when employed about spiritual things. The love of God, the Redemption of Christ, the Graces of the Spirit, and the like; and such was Paul's rejoicing, 2 Cor. 1. 12. And that which Christ adviseth to, Luk. 10. 20.  
2. It may also be called so in regard to the manner of it: and it will comprehend not only spiritual but outward mercies. And that is, when all help us to rejoice in God, & take our whole delight in him; when not only the affection of joy is exercised, but the grace by which the affection is sanctified; and this is an holy mirth, and altogether of another nature from that which is merely natural, much more the carnal; for the former may be subordinated to it, but the latter in no wise; and here observe,  
1. That none but the upright have any title to spiritual things. They are offered to others, but they have preferred lying vanities, and so cannot claim them, how then should they rejoice in them? they have common favours, but these spiritual ones belong to none but the Children of God.  
2. That none but these can spiritually rejoice. Tho' joy be natural to all, yet spiritual joy supposeth the sanctification of the Affection, which is wrought by the Spirit in the work of Conversion; till therefore this be produced in the man, he is utterly uncapable of doing any thing graciously.  
5. All ungodly men are the very heirs of Sorrow. Man in his fallen state is born to it, Job 5. 7. 14. 1. Sin hath put him under a curse of death, & every enjoyment of his is full of it; none but the upright are delivered from it; There is no peace to the wicked, Isa 57 ult. And if no peace, no true comfort can belong to them: certainly then their present business is not to rejoice but mourn, and that bitterly: and it is rich mercy that God hath discovered a way how by Godly Sorrow, they may come to true joy, Psal. 126. 5, 6.   

The Righteous should always Rejoice.  
Conclu. 5. THese should rejoice always. The duty is urged again and again, noting constancy in it, and see, 1 Thes. 5. 16. Rejoice evermore, Phil. 4. 4. Rejoice, and again I say Rejoice. This is an hard lesson to flesh and blood, and Gods Children are sometimes stumbled at it; how often doth God call them to mourning? and how shall they then rejoice? I shall endeavour to make this plain in the following Conclusions.  
1. God's Children have their mourning times here. Not only have they abundant occasion for it in the Providence of God, but it is their duty to mourn, when God calls them to it. As long as they carry a body of death about with them, and are let captive by it, they may well groan, & cry out as he, Rom. 7. 24. There is a Godly sorrow belongs to them, 2 Cor. 7. 10. And such occasions will never be wanting, till they come to just men made perfect.  
2. They may also be often impeded in their work of rejoicing. This grace is often obstructed in its actings, and they hang up their harps in the willows: and more especially.  
1. Through excessive sorrow under some afflictive Providences. They meet with trials that are too hard for them at present, which drink up their spirits, and are ready to overwhelm them, Psal 142. 3. they are broke in the place of dragons, they faint in the day of adversity: and now it is hard to sing a Zions' song, or tune their voice to a cheerful celebration of God's kindness to them, Psal. 137. begin.  
2. Through Divine Desertions. There are occasions of Christ's withdrawing from his Spouse, and then she is sick of love, and ready to faint and die away: he hides from them, and the thoughts of him were a perplexity to them, Psal 77. begin. The grounds of their joy are now hidden, & they cannot discern them, and this makes them sad, & how should it be otherwise?  
3. Through Unbelief; whereupon they put a wrong interpretation upon Gods dealing with them. When he comes to correct them as a father, they conclude that he sets himself for their enemy; when he is about to heal them, they think he intends to kill them; he is at work for them, and they say all is against them Now we live by faith, and all our comforts are received and improved by the exercise of it, so that when that is obstructed, and unbelief prevails, this turns all into sorrow.  
3. There are also special seasons wherein the joy of God's people abounds in them. As they have their sinking, so their raising times; God comes & gives them more than ordinary advantage to exercise their joy; and no wonder if then they are enlarged in it; and here observe three more especial seasons  
1. Upon their espousal to the Lord Jesus Christ. The time of his wooing them in order to this, is a sorrowful time, for in breaking them from their other lovers, and making them willing to accept of him, he shows them their miserable state by nature, the misery and destruction they are going to; there is conviction, compunction, contrition, apprehension of the wrath of God, sense of Sin and Judgement, which make them afraid: no● Christ is wont after this, when he hath gained their consent, and plighted the Everlasting Covenant, to make it a joyful day, and the beams of his love irradiate the Soul, that was but now in its own sense perishing, and this is unconceivably refreshing. We read of the joy of Marriage.  
2. Upon some special returns of Prayer. When a Child of God hath, in sore straits, gone in bitterness of soul to him, and poured out importunate requests and groans unutterable; God, after waiting, comes in wonderfully by his Spirit, and gives a manifest and experimental answer; & he comes away with his sheaves, which he had sought with tears: and what joy must he now have? Psal. 126. 6 Thus we read of the joy of harvest.  
3 Upon some new sealing of a pardon, after God's ●nger hath been felt. He had by some sin incensed his Father's displeasure, and wounded his Conscience, which filled him with amazing terrors; God had withdrawn, and left him in a lamentable condition; but he hath c●me and humbled himself, confessed his sin cordially, sought mercy; & God, in pity to him, hath not only forgiven him, but given him a clear testimony of being reconciled, and confirmed him in his love; and what a joy is this? This was the case in our Context, and theirs, Isa. 12.  
4. There is no season wherein a Child of God hath not the ground of rejoicing in him. Possibly it is not always clear before him, but it is always there: his state is good, his Justification is secured, he can no more come into Condemnation, he is a Son of God, and an heir of the Kingdom: and here is the foundation of all joy; and these things once enjoyed can never be lost, however the sight of them may be beclouded.  
5 The Graces of the Spirit may be jointly exercised by the believer. Tho' the manner of expressing them be various, yet there is no contradiction between them, nor will one hinder the other: Irregular Sorrow indeed will hinder spiritual joy, but that which is gracious will not, but rather farther it; there is nothing that will more nourish Rejoicing in the Lord, than a kindly mourning for sin: that sorrow then that obstructs this joy, is worldly sorrow. Tho' it be a paradox in nature, yet it is an experiment in the Grace of God's people, that the greatest mourners, are the greatest rejoicers: the tears of true Repentance, are crystal glasses, in which a Child of God seethe his own sincerity, and is thereby confirmed in his joy, 2 Cor. 7. 9  
6. God's Children have rejoiced in the most cloudy times that have passed over them. When to sense there hath been nothing but sorrow in their view, they have not only held up from sinking, but have broken forth into expressions of joy; & surely they herein testified that they had more within to solace them, than there was without to depress them. What made Paul and Silas to Sing after and under such cruel handling? Acts 16. 23. They were not distracted, nor was it irregular or unseasonable; but they found that within that filled them with joy, which they could not keep in, & what made him take up that resolution? Hab 3. 17, 18. Although the figtree blossom not, etc. Sure it was because he found enough in the God of his Salvation, to satisfy him.  
7. Hence the people of God should always maintain a practical apprehension of the love of God to them, which should keep them in a readiness always to rejoice. We may distinguish between the habit, the disposition, and the act: the habit of every grace is kept alive in every believer, else we must deny the perseverance of the Saints: the act of every grace is not at all times exerted, for we are finite creatures, and cannot do every thing at once, nor doth the Command necessitate us so to do: but there is between the habit and act, a disposition, viz. a keeping of the habit in a next readiness and promptness to exert itself on all occasions when called for; and this is aimed at in many precepts wherein constancy is required: and so it is here. Now this disposition is liable to decays and being off from us, and then we are unready for our work; but this is never without sin: we should carefully keep the instrument in tune, when God calls us to express our joy.   

The Righteous should Rejoice abundantly.  
Conclu. 6. THey should rejoice abundantly. The three words used in our Text, set forth the exuberance of joy; there should be both inward joy, and a carriage suitable to it: and this joy should outbid, though not in the clamour, yet in the intenseness of it, all the joys of the men of the world; which will appear, if we Consider,  
1. It is proper to the Affections to be moved by the object. They are powers put into the Creature, & being powers, there must be something to bring them into act; and this is by way of excitation; and that which so excites them, is the Object that is before them; so that when they have no object to move them, they have no motion. Though man hath a power of love in him, yet if there be nothing for him to love, it doth not exert itself: hence no affection is mentioned but with the object of it.  
2. Hence the motion of the Affections is according to the apprehension had of the Object. Now this apprehension is either by the exercise of the senses, as in bruits, or of reason, as in man: for though the senses in man are helpful in the discovery of things, yet they are sub●ervient to his reason, which hath in him the power of judging and determining of things: that therefore which moves the affections is either the good or evil in the Object; but not merely as it is in it, but as the man apprehends it so to be; and so they may be led by mistake, through a false opinion to call good evil, and evil good, & act accordingly, Isa 5. 20.  
3. Hence also they are graduated according to the conception of the degree of that which moves them in the object. That there are divers measures in their operation, is evident, we do not rejoice, we do not grieve so much on one occasion, as we do on another; and there must be some reason for this: It doth not only arise from the diversity of the Constitution, but also from the diversity of the motive; the same person on divers occasions is variously moved, as he esteems the occasion to be smaller or greater, which must needs be from the apprehension of the different reason of it in the object: he thinks one thing to be a greater good, and takes a proportionable delight in it; another thing to be a greater evil, and let's out his grief accordingly: and hence we read in the Word of God, of greater or lesser occasions of joy & sorrow.  
4. That the Object of the Righteous man's joy hath unconceivable good in it, and for that reason affords the matter of exuberant joy. The good in it is great beyond conception, he is not able to fathom the height and depth, the length and breadth of it, Eph. 3. 18, 18. It therefore is a ground of joy unspeakable, 1 Pet. 1. 8. There is no comparison between what Godly men have to rejoice in, and that which the men of the world solace themselves withal; their joy then may and aught to be more intense.  
5. The present good which Righteous men have from their object, is beyond expression great. There is not only a future good which they have in assured hope, by which they may antedate their joys by the exercise of faith, Heb. 11. 1. But there are the first fruits & earnests of it which now they receive, which are beyond their ability to describe, & outbid every thing in the world, Psal 47. Eye hath not seen, etc. 1 Cor. 2. 9 Good Expositors apply this to what Believers have in hand; and shall they fear rejoicing too much?   

They should give highest expressions of their joy.  
Conclu. 7. THey ought to give highest expressions of this joy. They should Shout for joy, intimating that they should not only inwardly be glad, but show it outwardly: we may here inquire,  
1. Why they ought thus to do?  
A. This will be seen in the following Conclusions.  
1. It is the declarative glory of God that we are to advance. We can add nothing to him, nor make him better, or essentially more glorious, by all we do; our concern is to show forth his praise, Isa 43. 21. i e. To endeavour what in us lies to make it appear that he is a glorious God, which is done by expressing of his perfections, and openly witnessing thereto; and the more convincingly we give this Testimony, the more do we answer & serve to our end.  
2. Our whole man ought to be engaged in the glorifying of God. Our faithful serving of him must begin at the heart, and if that be away, all the rest is Hypocrisy: but it is to break out in our lips and lives; the whole man is made for God, & all in us is in its place to serve to his glory. 1 Cor. 6. 20. David call upon all that is in him to this, Psal. 102. 1, 2 57 7, 8, 9  
3 Herein we make it to appear what esteem we have of the object, and of our interest in it. If we rejoice not in the enjoyment of it, we practically say that we do not apprehend or esteem it to be good; and so far as we suppress this joy, we withhold our Testimony, and so rob God of his due honour: we do as good as say, we have nothing to be glad of, and how injurious is this?  
4. We are hereby to seek to win others to the love of God and his ways. All that love God should endeavour to draw others to do so; but if they do not rejoice, but lead a sad and dejected life, or carry it disconsolately, they offer discouragement to others: will not lookers on say, these serve an hard master! whereas the more they show forth their joy, others will be the more likely to be won to think well of their Religion, and inquire after those ways of God which afford such delights, Psal 34. begin 66. 16, etc.  
2. How this Rejoicing is to be expressed?  
A. 1. Negatively; It is no foolish and frothy mirth that is here called for; we are to leave that to a vain world, whose mad frolicks are unbecoming the gravity of a Child of God, and carry in them the discovery of a crazed mind. We do not find the Spirit of God directing to any such thing, but something else to show our mirth in, Jam. 5. 13.  
2. Positively; there are these things principally in it.  
1. We should always so carry it as to make it appear that we are satisfied in our portion. The true nature of joy is a contentment or satisfaction in the Object: that then whereby we give a practical avidence of this, is a right Testimony of our joy, Psal. 36 8. 63. 5. Joy is the rest of the soul in the thing enjoyed. David therefore expresseth it by returning to its rest, Psal 116. 7. A Child of, God should always carry contentedly, as one whose cravings are replenished in the Object of them; and hence, to show no other cravings but such as are after the more complete fruition of it; and in that also to be satisfied in the expectation thereof.  
2. We should be always, as there is occasion, testifying to it, by duly commending of it. Herein joy regularly breaks out, when men applaud the thing they delight in; and this is called for of all God's people: thus did David, Psal. 16. 5, 6. We should talk of our portion, and prefer it to every thing else, and give it the greatest encomiums, Psal. 145. 7. to 11.  
3. It should make us bear up cheerfully under all Changes of Providence. This joy should make a Child of God to carry it with a cheerful countenance, and a lively trust in God in the darkest hours; not only when things go well, but when they go never so cross. Not that we are to be insensible of these Changes, or not alter our deportment, Eccles. 7. 14. But we must resolve not to lose our joy by any thing, Hab. 3 17, 18.  
4 And we should comfort ourselves with this under all our sorrows If we are at any time put into mourning, and Gods Children ought to expect such times, this joy is to moderate and regulate our sorrows: We should let it be seen that we have enough in it to make us resolved in our way of Serving God, and enable us to pursue the work of our Generation, as those that have learned to practise as he, 2 Cor. 4. 8, 9 6. 9, 10.   

Our Rejoicing should be in the Lord.  
Conclu. 8. THE Righteous man's Rejoicing should be in the Lord. This is the Object presente●, Text: and here let us consider,  
1. What is meant by rejoicing in the Lord?  
A. The word Jehovah, used in our Text, points to the Divine Essence, considered in all the Subsistences, Father, Son, and Holy Ghost; and it is through Christ that God comes to be the Object of fallen man's rejoicing; out of whom he is most terrible: & there are these three things comprehended in it.  
1 That God in Christ is the ultimate Object of the Godly man's rejoicing. In which the joy of the Righteous is opposed to that of the wicked. There are many things here which Godly men do and may rejoice in, as well as others; but here is the main difference, the one rejoiceth in the things themselves, and his joy terminates there, and looks no higher, because his happiness is placed in these things: but the other, though he finds benefit by the things, yet be sees them all coming from God, and therefore he rejoiceth in him, and hither he brings his gladness: his triumph is in him, Psal. 62. 5, 6.  
2. That his joy in other things should result from his enjoyment of God in them. The wicked man is content if he may have the things themselves; and he can make his boast of them, and whether they come with a Blessing or a Curse, he inquires not; if his Cup overflows, he hath his hearts desire; but the Righteious man cannot thus be satisfied; his great enquiry is whether God loves him; whether he be a Son, and all his blessings come through Christ, as fruits of his Redemption, Psal. 46. And hence unless he have some distinguishing favours, and such as accompany salvation, all his common benefits do not content him: and so he rejoiceth most in spiritual blessings, and is temporal ones so far as he can, see the love of a reconciled God and Father in them.  
3. That this interest in God is to him a sufficient ground of rejoicing in the want of outward blessings. May he but know that God is his God, the God of his Salvation, he can rejoice in the absence of every creature comfort, Hbb. 3. 17, 18. One God is to him instead of, and more than all; so that in the lowest condition he can say, The Lord is my portion, I will hope in him, Lam. 3. 24. God is hi● joy, Psal 43. 4. And let other things change, he changeth not, and so his joy still abideth.  
2. What cause the Righteous have of abundant joy in him?  
A. This will appear in the following things.  
1. That God is the chief good. It is goodness that commends the object to the Affections, in the fruition whereof joy finds room to exert itself, & so the greater the good is, there is more matter for it to work upon; but there is none good as God is. Yea, God is the fountain of goodness: the goodness of creatures is derivative, and they have no more in them than he imparts to them, which is little compared with what is in him; they are good, but he is goodness itself, they are Cisterns, and sin hath cracked them too, but he is the fountain of living waters, Jer. 2. 13. All the seas of increated & inexhaustible goodness are met in him.  
2. Hence to enjoy him is perfect happiness. He that hath God for his portion, can want for nothing, Psal. 23. 1. There can be no perfect felicity in the fruition of other things, for they have neither fullness nor sutableness in them to answer all the cravings of the soul; but goodness itself cannot be defective in any point he that hath God, hath all, for God is all in all, Psal. 84. 11. He that can say, God is mine, can say all that is to be said to declare him happy.  
3 He is the Upright man's God. He hath made himself over to every one that is Godly, Psal 4. 3. He hath given to the believer a property in himself, Isa 41 10. I am thy God; and he is theirs for ever, Psal 48 ult. And they may say, as Psal 67. 6. God, even our own God shall bless us. How full then must their joy be? and there are these things in particular that they may glad themselves in.  
1. He hath loved them from eternity. Jer 31. 3. For Effectual Calling is a certain fruit of that love. God thought of, and sat his heart upon them before the world was, and what joy is there in this? his love is better than life, Psal. 63. 3. If we are sure of this, we are certain to share in all the happy fruits of it, which are beyond computation; if he loved us before time, his love to us will outlast time; And shall we not triumph in Everlasting Love?  
2. He hath converted them. This is the first breaking forth of his love to them: and if there be joy in heaven at the conversion of a Sinner, Luk 15. 7, 10. Shall not he himself rejoice? This is a joyful change indeed, then was a Child born to God, then was a Sinner made a Sain●, a dead soul raised to life, etc. And can such an one but be glad?  
3. He hath pardoned them. This accompanies Effectual Calling, Rom. 8. 30. And this hath made them of miserable, happy, Context, vers. 1, 2. The condemned Caitiff was going to Execution, and had a pardon sent him; the Sinner who was under the weight of all the Curses, is delivered from them; the prisoners of death is set at liberty, the Sentence that was passed upon him is revoked, his peace is made, he shall not die but live; and shall he not triumph?  
4. He hath taken him into the number of his Children. There is a wonderful Adoption passed upon him, 1 Job. 3. 1. 2. He that was a Child of Satan, is now a Child of the Great God, & he hath put his own name upon him; he that was one of God's enemies, may now call him father, Jer. 3. 19 And this is an honour and happiness that cannot be expressed.  
5. He hath given them his Spirit. He is theirs to dwell in them, to undertake for them, to conduct and counsel, and comfort them, Rom. 8. 9 They are called the Temples of the Holy Ghost, in which he resides, he is in them a Spirit of Adoption, to help their faith in God as their father; or of Sanctification, to lead them into all truth, of Consolation to comfort them in every condition; and how great is their happiness?  
6. He hath taken them under his conduct, to carry them safe through an evil world. There are many troubles and temptations that they must expect in their passage, but they are under the eye and care, and in the hand of God, and have his promise passed for it that he will guide them by counsel, and bring them to glory, Psal 73. 24. And let things be what they will to appearance, yet underneath are everlasting arms, Deut. 33. 27. And here is joy indeed?  
7. He hath secured for them the glories of the Everlasting Kingdom. They are not yet arrived at it, and so cannot rejoice as they do, who are there swimming in the pleasures of it; but they have this in hand, and his Word and Oath for it, that they shall without fail be brought thither, and settled there in due time, Luk. 12. 32. And he reserves it for them, while he is conducting them to it, 1 Pet. 14. And mean time gives them the seals and earnests of it, Eph. 4. 30.  
8. He both can and will accomplish all this for them. He can do it in despite of all that withstand it, Ro. 8 35 etc. He is the Lord God Almighty. And he will do it, for his faithfulness is as large as his power, and both are infinite; if he hath said it▪ it is as good as done; and can those that are owners of such privileges rejoice too much?   

The Application.  
USE I. FOR Reprehension; and it may be applied to two sorts.  
1. This serves to reprove the mad mirth of Unregenerate men It is an amazing thing to see Ungodly men living in all jollity and delight, as if they only were owners of true happiness, Job 21. 12. And there are several respects in which they are to be rebuked in regard o● this mirth.  
1. Those that rejoice in iniquity. So is the merry young man represented, Eccl. 11. 9 And how many jocund persons are there, whose very delight is in sin; their stolen waters, Prov. 9 17. Lascivious and obscene talk, drunken bouts, carousing of healths; making a mock of sin, and a scoff and scorn of the Godly for their Godliness; and are never merry but when engaged in heaven daring abominations, doing things that it is a shame to speak, thereby provoking the holy God to vengeance.  
2. Those that terminate all their joy on the Creature. They seem more sober than the former, and to have a better pretence: the Creature is good in its place, and we taste comfort in it: but this is the blame they rest here, God is not in all their thoughts, Psal. 10. 4. They dwell in a fat pasture, their Cup ●verslows, etc. Psal. 73. 7. And here is their heart's ●●light, Psal. 62. 10. And so they pay all their acknowledgements hither, Hab. 2. 16.  
3. That rest content in a natural joy. We observed that this hath a sort of medium between the spiritual and sinful; being in its own nature lawful, and may be used in subserviency to the spiritual, and influenced by it; but Unregenerate men please themselves with this, and the lawfulness of it; but forget that corrupt nature, in fallen man, turns all his natural actions into sinful ones, 'tis 1. 15.  
4. That do all they can to put mourning away from them. And hence, lest they should be sorrowful, they are afraid to be serious; they think men born to sport themselves in the world, as the fishes in the Sea; hence they abandon every thing that offers to trouble them, and count them their enemies, that invite them thereto; and if the Spirit of God set any word home which disturbs them, they are displeased, and instead of retiring, and entertaining their thoughts with it, they fly from home, from all business and solitude, into vain company, & endeavour to drink, and talk, and sing down all their sorrows, and rest not till they get their spirits up again, and are as jocund as ever: & how many have so long driven this trade, till they have gotten their consciences seared, and their hearts too hard to receive more such impressions?  
Now to fasten this reproof, let me offer these things.  
1. You are not the owners of this privilege. Sorrow and not joy is your inheritance; if you have no peace, I am sure you have no true joy, and so it is, Isa. 57 ult. Joy belongs to the Righteous, and you usurp that which is none of yours.  
2. You are incapable of this duty. It is your Sin that you are so; but no ungodly man can perform any Gospel duty: You have the Affection of joy in you, but not the grace to sanctify it, so as to be able to use it aright: you are Strangers, & cannot intermeddle with the joy of the Saints.  
3 You have enough to think of, to swallow up all your present joy in sorrow. Whatever matter of gladness you meet in the common Providence of God; all this while it is certain that you are God's enemies, cursed Sinners, heirs of destruction, under a sentence of death, and may expect every moment when it shall be executed upon you, and post you down to the blackness of darkness for ever: did you know this, could you be so frolic? if God but touch Conscience, you shall have all dashed at once; terror will drink up your spirits, & make you a Mogul missabib.  
4. This joy of yours will, if you take not heed, prevent you of ever reaching the true joy. If your mirth holds, and be not interrupted, you will never come to the fullness of joy in God's presence. You must mourn, and that bitterly, if ever you come to the joy of the Lord. There must always be a seed time of tears in order to an harvest of joy, Psal. 126. 5. Observe that too, Luk. 6. 25. Carnal mirth is the greatest enemy to Conversion.  
5. And this joy of yours will itself turn into the greatest sorrow. None for whom so much gall & wormwood is provided, as those that have been deepest drenched in the world's mad mirth, Rev. 18. 7. This would contribute to your everlasting grief, to remember that you would not part with your foolish mirth, in order to the settling of those joys that are solid and durable, accept then the reproof: I am no enemy to your joy; but I would fain that it might have a foundation, and stand against all that would assail it: Do not then for a moment's merriment run the risk of everlasting wailing.  
2. It also reproves righteous and upright men for their not improving this privilege, and neglecting of this duty. And there is great occasion for this rebuke, if we observe the frame of such whom we have reason to look upon as under this benefit and obligation, viz.  
1. Those that abandon themselves to sorrow and dejectedness. That are turned mopes, and live like persons forsaken; have hanged up their harps in the willows, and go up and down, with down cast looks, wring their hands, and bitterly complaining as those that have no hope: Such was the Psalmists case, Psal. 77. But he confesseth it was his infirmity, verse. 10.  
2. That lead a discontented life. Though they do not despair, yet they are ever fretting, pining, murmuring, finding fault with every condition; & his robs them of their joy, and makes their life a burden to them; they see nothing to take comfort ●n, how then should they rejoice? David was ●otten into such a frame, Psal. 42 & 73.  
3. That are up and down according to the changes of outward Providence. If they find some comfort or conten meant in the smiles of Providence on their affairs here, they can be cheerful, and speak well of God; but if there come a change, & things go cross to them, they are down, and their spirits overwhelmed, and are not able to practise it as he, Hab. 3. 17, 18. Though figtree blossom not, etc.  
4. That take a sort of pride in feeding on gall and wormwood. I mean, they do all they can to nourish black and despairing thoughts in themselves; snatch at every thing to make a discouragement of, and apply it to themselves, and thrust away every thing that should encourage them: are grown great disputants against their own souls, and the more attempts are used to encourage them, the more averse they are to it; so the Psalmist saith ●● was with him, Psal 77. 2. And rather than not maintain their sinking thoughts, they will deny their own experience, & argue against themselves from the very evidences of their uprightness: L● such consider,  
1. Is not this to despise so great a priviledge● And how unreasonable a thing is this? Either you conclude that you have no reason to rejoice, an● that is to give the  to truth itself; or that th● joy is little to be regarded, and that nature it se● will condemn. If it be a privilege, why do yo● not assert it? Will men so part with their righ● in this world, as to plead themselves out of them ● Must they not be forced from them, if ever the● lose them? and can you so easily forgo this?  
2. You greatly sin in so doing. God hath made it your duty, and you directly transgress his Command: Nav, he hath made it your important duty, and presseth it on you with earnestness; and for Godly men not only to sin, but uphold and fortify themselves in it, deserves a sharp rebuke; thus do you.  
3. You reproach the love of God. Herein hath God wonderfully signalised his love to his people, by laying in consolation for them; and if you consider what was done to purchase it for you, it must appear to be astonishing love; this joy cost the Blood of the Son of God, he was acquainted with grief, that he might procure these comforts for you; and this carriage of yours casts reflections upon it, that the very consideration of such love should not fill you with overflowing delight.  
4. You obstruct the work of your Generation. This frame hinders your business: this sorrow contracts your spirits, bindeth them up, and unfits them for what God calls you to; not only can you not do your work, as you ought, for you should Serve the Lord with cheerfulness, but you cannot do the work at all: you are discouraged, your thoughts diverted, and you forget your business: and you will repent of this ere long.  
5. You scandalise the world. They often hear of the happy condition of God's Children, and the joys provided for them; but then they look upon you, and see your frame and carriage, they cry out, all is a fable; and say, if a man would lose all delight, and turn a mope, let him become a thorough Professor, and this strengthens them in their Atheistical ways, and they resolve not to make such an happy exchange: and this is enough to discourage and amuse beginners.  
6. And you grieve the Children of God. As the Spirit is grieved by it, so are his people; it grieves them for the sake of Religion itself, which is reflected on by your means; and it grieves them on your account, to see how you stand in your own light, and hinder yourselves of the comfort which God hath made your portion: they mourn for you, and be you ashamed and humbled. But possibly you think you have something to say for yourselves in excuse, as if it were not to be rebuked: give me leave then to obviate three comprehensive cavils.  
1. How can I rejoice who am. so burdened with sin● I would be glad if I could, but my sins are so many, so great; my corruption, so strong and active; I have so many vain and blasphemous thoughts, so much deadness in duty, am so unprofitable in every thing, that I can take comfort in nothing; and if any in the world are called to spend their time in mourning, then am I  
A. 1. Godly sorrow is not forbidden, but enjoyne● you. God's Children ought to mourn for sin, a long as they dwell with a body of death, Paul himself doth so, Rom. 7. And all the sense we have o● the burden of sin, may well make us to groa● and cry out: doubtless he that doth not mourn fo● sin, borders upon one that makes a mock of it  
2. But Godly sorrow for sin is no enemy to this jo● ●●t an help. The sorrow that obstructs this joy is a worldly sorrow, and that is to be avoided, as suc●ful to the Children of God. The end of Godly sorrow is to embitter sin to us, and mortify our a●●ections in regard of it, to make us hate it, forsake it; and fly to Christ for deliverence; all of which helps forward spritual joy, 2 Cor. 7: 9, 10.  
3. It affords matter of joy that you are so burdened. To sink under our burden is sinful, but to be weary and heavy laden under the evil and bitterness of sin, is a foundation of comfort. Godly sorrow is Grace of the Spirit, and so a fruit of his everlasting love, and an evidence of our good estate. Christ himself declareth such mourner's blessed men, Mat. 5. 4. This very sorrow is a ground of ●ejoyting, and blessing God for bestowing it on us.  
4. Hence the more you see of your own vileness, the more occasion to admire at God's wonderful love, and rejoice in it. The true sight of sin, sets off the Grace of God with the more radiant colours ● when you see how unworthy you are of such a mercy, it will enhance the kindness; did Paul rejoice less, or not more, because he had been a chief sinner, 1 Tim. 1. 13. &c:  
5. This sorrow is a witness that you do not allow the sinfulness that is in you, and so that is none of yours, and so must needs result in the triumph of joy. Tho' it be so with you as to give you trouble, yet you may disown it; so did Paul, Rom. 7. 16, 17. And what greater evidence that you allow it not, than that you carry it as a burden that you would fain be rid of?  
2. But God bears witness in his Providence against me, How then shall I rejoice? I could bear the affliction well enough, did not God testify against me by it; but I read his wrath in it, and that overwhelms me.  
A. 1. All adverse Providences are not in anger. There are some that are mere trials; and Godly men may be mistaken in this; Job was so when he thought God set him for his enemy; and David, Psa. 102. 9, 10. God oftentimes visits his choice Servants with great trials of affliction, not in anger, but in wisdom, so trying their grace, and proving their sincerity; and this obstructs not, but supplies matter for rejoicing, 1 Pet. 1. 6, 7. Jam. 1. 2.  
2. There is an anger of God which is a proper fruit of his love. A father's anger that puts him on correcting his Child that offends, and he may do it with a show of severity, and yet with tenderness, and evermore with an aim at his benefit Heb. 12. 6. And although it should grieve and humble us when it is so, yet there is matter of comfort in this, that we have a father who cares for us, and will. not suffer us to tuine ourselves, and therein verifies his faithfulness, Psal. 119. 75.  
3 And here also is matter of rejoicing, that he hath promised a good issue to these afflictions. Though he hath threatened to afflict us, in case, yet he hath engaged that it shall not hurt, but benefit us, Deut. 8. 16. Isa 27. 9 What then should hinder us from boasting in him notwithstainding this? one would think that one Text enough to establish us, Heb. 12. 7, 8.  
3. But God hideth the light of his countenance from me, and I have not ground sufficient to conclude myself to be one of these upright ones, and I should be presumptuous if I should arrogate this joy.  
A. This is one of the hardest cases of all, and seems to carry the fairest plea; and they that make it think they have stopped the mouth of all reproof: Indeed such deserted souls are to be pitied; but there is something to be said in this case; here then,  
1. Have you not provoked God to this, and can you rest till the breach be made up again? I deny not but that a serious soul, that can neither apprehend his own good estate by the things that accompany salvation, nor by the witness of the Spirit in him, must needs be stopped in the exercise of his spiritual joy: but is this a condition to be lived in? or should we take pains to maintain it? Surely no. It is a time to make diligent search, to find the cause, and get it removed; and pray hard as he, Psal. 51. 11. Restore to me the joy of thy salvation  
2. Do you not discourage yourselves with such things as have real encouragement in them? This good men often do, when they have the clear witness of the spirit in them: they misinterpret every thing as if it made against them, even that which is indeed for them: they cry out of the strive and molesting of natural corruption, as greater than ever, it hinders them more in duty, they seel more deadness, wand'ring, formality, etc. Whereas this more clear sense and feeling, is for you, and argueth that Grace is more lively; they find it harder to do duty than before, which argues a better acquaintance with the spiritual part of it: and many the like. This is Satan's policy, to turn that into terror, from which you might gather comfort.  
3. Have you no ancient experiences to make use of? If every thing be now dark, and you can make no comfortable work of your present self trials, yet there may have been a time when it was otherwise, and you then rejoiced in the hope of glory; and there is sweet to be sucked from thence. If you say, alas, my present condition persuades me to think that was a delusion, why should you not as well say, this is an hour of Temptation, and there was a more calm time, and I then had a grounded hope, and I believe that whom Christ loved once he loveth to the end, I will therefore remember the days of old, etc. Psal. 77. 10, 11.  
USE TWO For Examination; try. we our title to this rejoicing by the Rule before us: are we of these Righteous and Upright ones?  
For motive, Consider,  
1 It is natural for us to desire and seek after a joyful life. All men have a rooted principle in them, le●ding them insatiably after happiness, which consists in the real and full satisfaction of the soul, in an object wherein it may find and enjoy all the good it needs: and what is the result of this but joy? men take divers courses for this, but all centre in this as their end. No man would live sorrowfully if he could help i●; if any refuse comfort, it is because they are siezed with despair of obtaining their desire, in which they are far from taking content.  
2. There are too many that live jocund, who have but little reason for it. The most usurp to themselves that which belongs not to them, and will be challenged for it another day; there are those who sing care away, and spend their days in mirth, whom we should be glad to see in another frame, and whom it becometh to get alone and weep bitterly. Men think it enough if they can but keep up their spirit's, and walk in the way of their hearts, and sight of their eyes; who on a serious enquiry would find themselves, not the sons of Consolation, but the hei●s of Sorrow: the Psalmist tells us, these are the ungodly, Psal. 73. 12.  
3. False joy will prove pernicious if not discovered and rectified. They are but a blast, and soon over, when they have made never so great a blaze and noise, Eccles. 7 6 They are cracked things, and will end Tragically, Prov. 14. 13. Whatsoever pleasancy they find in their stolen waters, yet the dead are there; they do but play the mad men, as if a condemned Caitiff should go singing to his Execution. You ma●● thus hinder yourselves of eternal blessedness, but you will never farther it hereby, nor in the least prevent that misery which comes after all the jollity of ungodly men. You had need then try what is the foundation you are built on.  
4. It is a miserable thing for God's people to lose their present joy, for want of proving their title. This is the very case of many that are in the dark, and exercised with fears and doubts; they give way to these fears, and set not themselves to a solemn and thorough search, who have not only the root of the matter in them, but also good grounds of evidence to make it out to their own consciences, if they would take the pains; but they are hurried by fears into a neglect of it; and so their life hangs before them, and they are afraid to live or die, and every thing amazeth them; and is this a life to be desired? possibly you bear up with hope it will be otherwise when you come to another life; but why should it not be so now too? why should false fears distract a Child God, any more than false joys lift up ungodly men: try then; the joy of Assurance will pay all the cost.  
5. Satan useth utmost endeavours thus to disquiet the Children of God in their comforts. It is a stratagem of his to hold us in suspense as long as he can. He would indeed devour the People of God, but when he finds them guarded by the power of God, his next design is to make their way to heaven as uncomfortable as he can; partly by seeking to draw them into sin, and so hinder them in their way, and divert them from their business; partly by disturbing their peace; he is called the accuser of the Brethren, Rev 12 10. And not only doth he do it to God, and to men by false reports, but to themselves, by charging them with Hypocrisy, seeking to persuade them that they are not sound, and hurrying them with these thoughts so as to prevent their diligent search.  
6. They, and only they can truly rejoice in the Lord who are Righteous and Upright. Others can rejoice in other things, which is a poor matter; and if they pretend to rejoice in God, it is a self deceiving joy; for, whatsoever God be in himself, yet if they knew how they stand related to him, they would find these very things which render him delightful to his Children, to represent him as a terrible God to them: these glorious perfections of his, which are engaged to make the righteous man happy for ever, are set against the ungodly man to ruin him; and the more wonderful these Attributes of his are, the more dreadful may they expect their mine to be. Except than you know yourselves to be of that number, you have no good hold of this title: let these considerations make us careful in this matter: And for help,  
1. If you are Righteous, you have cordially embraced the Righteousness of Christ, by a living Faith. It is vain to seek that Righteousness in yourselves that may justify you before God; but there is such an one in Christ, and it is made over to every one that is in Gods account Righteous, and it is in regard of its being so made ever that God so accounts of him; and if it be thus with you,  
1. You have been convinced of your unrighteousness. God first shows to man his transgression, makes him know himself a guilty sinner, brought under Condemnation: and till this be, Christ and his Righteousness will not be valued by us: the first Conviction i● of Sin, Joh. 16. 8.  
2. You have rejected your own Righteousness. There is a Legal Righteousness that awakened sinners usually be take themselves unto, and seek shelter under it; they seek to reform their lives, leave off their sins, conform to the letter of the command, take up a strict course of living, and hope thus to obtain God's favour: and this is set up against the Righteousness of Christ; and if you have this, you have been driven out of that, and made to count it dirt and dung, Phil. 3 7, 8.  
3 You have accepted of Christ on Gospel terms. God hath, with the offer of him, required that you remove your trust from yourselves, from the world, from any other object, and trust in him alone for all Salvation, and to look no whither else for life; and have you thus complied? Can you say as Psal. 73. 25. Whom have I in heaven but thee, etc. You have received him to be your alone Righteousness in every point of it, without any respect to any thing at all that you can do.  
2. If you are Righteous, than you are upright in heart. They go together inseparably, and consequently the latte● must be evidential of the former, in as much as this uprightness is not imputed but imparted, and hath the operations in us that are discernible; which are such as these;  
1. You have seen the evil and bitterness of Sin. Sin remains here in the upright, but God will have them be in the mortification of it, in which a warfare is maintained, and for this he makes the man know the vileness of it, Jer. 2. 19 They to whom God hath not embittered sin, may well question their state, and conclude that he hath not planted his Grace in them.  
2. You have truly repent of it. The root of integrity is laid in Repentance. Gospel Repentance wrought in the heart is that which makes it upright; for by it the heart is changed, and all its faculties made new, habitually turned from sin to God; which is the reason of the sincerity of their actual turning, so that they who have not repent, are not up●ight.  
3. You have accepted of Christ for a Prince as well as a Saviour. Christ is not divided: it a gues a false heart, when we would have him to Save us from Hell, but like not his subduing our sins for us: the heart is divided, & that cannot be upright. Uprightness hath a desire after perfect Holiness, and finds as much need of the Spirit of Christ to lead him, as his merits to justify him.  
4. You hate every false way. You come short in all, but you hate your sins, and the sincerity of it is, it reacheth to all sin, Psal. 119. 104. You have not reserved one ●osome lust to dally withal: and when you find the cravings of the flesh most eager, you more earnestly set against that, because you find it is your sin.  
5. You delight in the law of God, as to the inward man. Thus Paul vindicates his sincerity, under the humbling sense of his impotency, Rom. 7. 22. And you may know it by this, when you are best pleased, and most thankful to God, when he affords you Grace to make you faithful, and can say as he, Psal. 119. 56.  
6. You are daily perfecting Holiness. You rest not where you are, but pursue after farther degrees of Grace; you can say as Paul, Phil. 3. 13. 14. You have therein the evidence of an upright heart, wherein you may take comfort: and when you make one degree but a step to another, and are still progressive. Let us approve ourselves by these things, and improve the remarks we make thereon for our fartherance in the present duty.  
USE. III. For Exhortation and Direction, and it may be applied,  
1. To all in general, to get a secure title to this privilege: is there such a benefit to be had, let every one seek to get a true interest in it, and rest not till you have gotten it; to move you to it; Consider;  
1. All men have it not. There is an affection of Joy planted in the Humane nature, and every one seeks an object for it, but the joy under consideration is not in common to all men, but they are the least number of men who can make a true challenge of it. Christ's Flock, who are the only sons and daughters of Consolation, is a little flock; and if it belongs not to all, it concerns every one to seek and use the means by which he may obtain it: especially if we consider,  
2. The cravings of your nature cannot be satisfied without rejoicing We observed, that Joy is an affection, which hath a proper respect to the end we aim at; now all men's aim or end is to be happy, Psal. 4. 6. Which happiness is Objectively, that which may give complete satisfaction; and the act of it is the acquiescence of the soul in the enjoyment; and this is nothing else but joy. Now experience tells us that no man is at rest, till he hath reached to this, at least in his opinion. The reason why any rejoice, is because either they think they have what they crave, Hab. 1. 15, 16. or because they suppose they have it in their eye, and shall without doubt obtain and be satisfied.  
3. To rejoice without this privilege, proceeds from the madness that is i● men's hearts. The natural man labours of a spiritual frenzy, Eccles. 9 3. And in nothing doth it more discover itself. We read of them that rejoice in a thing of nought, Amos 6. 13. And if men are strangers to the joys of the people of God, they are things of no value which they take content in: there is enough to undermine and eat out all; for what can any thing else profit that man, who lies open every moment to God's revenging Justice, from which these things cannot secure him.  
4. Hence the Worldlings joy is a pitiful thing compared with this. Say there is something in it, though indeed it is but the hypocrisy of mirth; yet it cannot deserve to be named in the same day with that of God's Children. The one is only from God's patience and common goodness, the other from his love in Christ; the one hath only worldy things for its object, the other God himself; the one is perishing, the other endures for ever, Psal. 16. ult.  
5. This title is to be obtained. Christ hath purchased it, and offers to make a conveyance of it to all that come within the call of the Gospel, and i● it hath pointed the way how it may be obtained and earnestly invites men to comply therewith striving with them by means, and his Spirit in them Matth. 11. 28.  
6 If you do not now secure it you must ere. long lie dow● in sorrow. It is proper to the worldlings mirth to expire in heaviness, Prov. 14 13 It may go ou● in this wo●ld, if God will, and it will certainly b● extinguished when you die; and what will you● immortal Souls than do, when you are swall we● up in the gulf of endless d●spair? Be then advised to m●ke haste: and if you say, what shall we do● to gain this title? let me offer this Di●ection ● Seek after the Righteousness and Uprightness commended to you in the Text and Doctrine; and to that end.  
1 See and bewail the miserable state you are in by reason of sin. This is it that hath marred all your mi●th, and while you are under the dominion o● it, all sorts of miseries are your portion You have lost your Righteousness by it, and your strength is gone, you are by it under Condemnation, and become vain and unprofitable; this condition must be seen and felt in order to a deliverance from it, and you must bemoan yourselves by reason of it, Jer. 31. 18. Till you are burdened with it, you will never seek a ransom from it.  
2 Renounce your own, and go to Christ for his● Righteousness. Some have gotten a legal personal Righteousness which they boast of, but it is indeed unrighteousness; yet they hope to be accepted for it, and this makes them to despise the offers of Christ to be their Righteousness; thus it is with every sinner, till God hath humbled him; but know it, your own and Christ's Righteousness cannot stand together in your Justification; you must take up with one of them; and if you do so with your own, God will never own you for Righteous ones; this undid those Jews, Rom. 9 30. If you will have Christ's, you must make that acknowledgement, Isa. 64. 6. And do as Paul did, Phil. 3 8, 9  
3. That you may have him for your Righteousness, receive him for your Sanctification too. God will make him either all, or nothing to you, 1 Cor. 1. 30. Sinners look on it as desirable, to have a Christ to save them from hell, but to have one to save them from sin too, creates prejudice: but if you like not to have Christ's Spirit, to be your Sanctisier, you shall not have the Merit of his Obedience applied to you; he must give you a new heart, and you must be holy if ever you be happy.  
4. That you may do this, abjure your own strength, and seek to him for his Grace. It is a great change that is wrought in Conversion, and if you think to make it by the power of your own free will, you will never go beyond a Pharisee, and that will leave you short of the Kingdom of Heaven, Mat. 5. 20. If ever you become new creatures, you must be his workmanship, Eph. 3. 10. Wait then humbly on him for the day of his power to pass upon you, thus may you obtain that Grace from him to be put among the number of those that have a just claim to these joys.  
2. To the Godly; Be you Exhorted to maintain and exercise this gladness and rejoicing in the Lord: Live in the constant practice of this most desirable duty; to move you hereto, Consider,  
1. This is your unquestionable Privilege. It is a benefit entailed on the New Covenant, on all that are brought into it by Grace. It is that which Christ hath purchased for you, at the price of his own blood, and hath made it over to you in the sealings of his Spirit: it is yours, and you can never be challenged for usurpation, for making use of it: if you neglect so to do, you undervalue the precious blood that purchased it; challenge then your right; your Righteousness and Uprightness are your evidence for it.  
2. It is your indispensable duty. God doth not only encourage, but command it, and no duty more urgently: and God's Commands are not to be slighted by his Children, how can you say you love Christ, if you keep not his Commands, John 14. 15. 10. 14. He loves to see his Children show their delight in him, that his Service is not grievous, that they are satisfied in their portion, that they have enough in him, and desire no more to make them happy.  
3. It is a very pleasant and desirable thing. Joy is the very life of a man's life, without that it doth but hang before him: it carries the man comfortably through his work; the want of it makes his life a burden to him: if natural joy be so beneficial, Prov. 17. 22. What then is spiritual joy, which reacheth the very foul, and hath an object transcendantly glorious to act upon? this will make heavy burdens light, hard work easy, and carry you comfortably through an evil world under all changes of Providence.  
4. You are never without abundant matter for this. It leaves not a Child of God at any time to say, What should I rejoice for! and yet how often do such words break out? hath not that man reason to rejoice for ever, who was dead, and is now alive; who was a prisoner of Justice, held fast by Gild to suffer everlasting wrath, and is now set at liberty; who was once an enemy, and is now a Son; of whom when he was perishing, God said, Save him from going to the pit, I have found a ransom; whose interest in heaven is secured, and is himself kept by God's power to salvation, 1 Pct. 1. 5. Whom Christ hath loved, and bought, and married to himself, with whom God dwells now, and who shall dwell with him world without end? Such an one art thou, and canst thou but rejoice in the Lord? shall a poor worldling think he hath reason to be merry, because his portion is made fat, and shall you be sad?  
5. This is the only rejoicing that will stand by you, in all the changes that pass over you. God is an everlasting and unchangeable Object, if once ours, he is so for ever: they then who make him their joy, need never cease, in all changes, Psal. 18. 46. Other Objects are but like grass and flowers, flourish a while, and then whither; the fashion of the world passeth, 1 Cor. 7. 30. The figtree doth not always blossom, Hab 3. 17. Riches have wings, Prov 21. 5. Our friends may die, or turn enemies, Psal. 55. 13. There are changes always going over the Children of God in this world, which make the times to alter their circumstances Eccl. 3. begin. But God is the same for ever, and changeth not, Mal. 3. 6. Rejoice then in him, and you may rejoice again, and again, and never cease; for help,  
1. See and be sure that your Joy is in the Lord: There are a great many that make themselves merry in the world, but there are few that have fixed their delight on this Object; yea, though they pretend to it, yet they are mistaken: and it is of Infinite concernment that you be right here, for if it be not this joy, it is not worth a button, it will do you no true good, but prove pernicious at last, and that you may make sure of this, look to these things.  
1. Carry before you the consideration of the vanity and emptiness of every other object of joy. That which cheats the world is, they think these things better than they are, which transports them in the enjoyment of them: the Spirit of God useth many arguments in the Scriptures, to make men see how little these things have in them to ravish men's hearts, and hath thereupon shrunk them up to vanity & nothing; and hence if you do not always keep some mortifying thoughts in your hearts, to deaden your Affections to the world, you will be drawn to give that to the Creature which is due to God alone; pray as he, Psal. 119. 37. Turn away mine eyes from beholding vanity.  
2. Keep up the evidence of your interest in this God as yours He that can say as the Apostle, 2 Tim. 1. 12 I know whom I have believed, etc. Will find nothing able to interrupt his rejoicing; to be able to say, this one thing I know, that God is my portion, will revive the heart under its greatest burdens, and put new songs into the mouth of a Child of God: Lose this hold, and you are gone; how shall he rejoice in the Lord, who hath made it a doubt whether he be his God or no?  
3. Be ever looking to the fullness that is in him, or what he is to those whose God he is. Be ever acquainting yourselves with your object; the more you know his name, the more will you trust in him, Psa. 9 10. And consequently the more will you rejoice, for it is the joy of faith. Often look over the Inventory of your portion, & you will therein find enough to employ your joy to the utmost latitude of it.  
2. Carefully avoid every thing that will tend to obstruct this joy. If God in Sovereignty hides himself, you must submissively bear it, but do you nothing that hath a moral tendency to hinder the exercise of this grace. Here more especially.  
1. Take heed of carnal joy. Nothing is more inimical to spiritual rejoicing; you may think you obey the command by it, but none breaks it more; and so far as God's Children give way to i●, they debauch their hearts, and make them unfit for this Duty; as well may a Wife fit herself to joy in her Husband's company, by revelling with an Adulterer, as a Child of God dispose himself for spiritual joy, by diverting himself with that which is carnal.  
2. Be sure rightly to subordinate your natural and civil joy. This becomes either good or evil to the person according as it is used; there is a delight in relations, friends, health, plenty, peace, etc. But there is a snare in it: Vain men think this Justifies any thing, every thing, and thereby they dishonour God, and wrong themselves. If you exercise this joy with a carnal mind, and after a vain manner, it becomes sin; here than is the danger, watch against it, and the only way to prevent it, to acknowledge God in these comforts, and get your hearts more delighted in his Service by them.  
3. Beware of darkening your evidence by any sin. Your actual joy is helped or hindered by the degrees of the clearness of your evidences, and for that there must be the witness of your own spirits, and of the Spirit of God, Rom. 8. 16. And sin, if allowed, will obstruct them, it will becloud the evidence of your own spirits, darkening the things themselves from which you are to argue; and it will provoke the Spirit of God to withhold his witness, and then you must needs be at a loss, Psal. 51.  
4. Maintain your faith in an entire relian 〈…〉 on the Righteousness of Christ. Keep close to 〈◊〉, if Satan can get you off from it, and bring you to look to any other Righteousness to render you accepted with God unto Justification; there are so many flaws in it, that he will rout and disturb your joy; but if you resolve to live on this, it will bear you out; & being made yours by faith, it will answer every objection, and set you down satisfied.  
5. Maintain your uprightness. I intent, not only be sure to walk uprightly, but stand up in the defence of it, whatsoever accusations are charged against it. Satan will object, how can integrity consist with so much imperfection; and men will charge you for hypocrites, as Jobs friends did him, but being assured of it, resolve not to part with it till you die.  
3. Fortify this joy against all worldly sorrows The prevalency of these often corrode our spirits, and impede our rejoicing in God; and there are many occasions for them in Providence, we ought therefore to be always laying in against it. And here,  
1. See how light all outward afflictions are, compared with that which you have to rejoice in. If we look upon them alone, they will stir aggravating thoughts of them, and the burden will grow heavy, and begin to sink us, but if we entertain thoughts of the bitterness of them, with the consideration of what is secured to us in Christ, it will outweigh them, and shrink them up, 2 Cor. 4. 16, 17.  
2. Believe that these also shall turn to your account. That although they be not joyous but grievous, yet they are profitable, and will bring forth precious fruits, Heb. 12. 11. They are bitter pills, but they will purge out the malignity that is in you, Isa. 27. 9 And they are managed in that hand that will govern the operation, and give them the assured good effect; so that in the issue you will have cause to acknowledge God's goodness and faithfulness in them, Psal. 119. 71, 75. Believe this for the present, and rejoice in the assured hope of it.  
3. Get your hearts more and more weaned from the world. Worldly sorrow is always occasioned by overmuch love of the world; it is therefore best prevented by mortifying these Affections to it: Col. 3. 2. It will certainly produce this effect: and the way to this is, love Christ better, and you will love the world less, 1. Joh. 2. 15. Get a clearer apprehension of the loveliness of Christ, and that will disgrace all that is in the world: and if you value these things little, you will grieve little about them.  
4. Be much in the contemplation of unseen things. i e. The things that are not obvious to a carnal, but only to a spiritual eye; these indeed are the things, and would we live more in the view of them, it would prevent our being overwhelmed with the troubles of this life, 2 Cor. 4. 18.  
4. Improve sorrow for sin to establish your joy in the Lord. Godly sorrow is an enemy to no joy but that which is carnal; it is a proper help to that which is spiritual: Here then,  
1. Be often improving of the promises that are made to such. There is a mourning that is made a qualification of those that are owners of blessedness, Mat. 5 4. Which extends not to every mourning, for there is that which is the beginning of sorrows; but it must be understood only of that which is Godly, hence the difference, 2 Cor 7. 10. And we are told what Christ is anointed of his Father to do for them, Isa. 61. begin.  
2. Hence fortify your Assurance by this. And indeed the more of this sorrow is in you, and the more you practise it, the more strongly may you argue from it; the foundation of our joy in God, is that he is our God in the New-Covenant, and whatsoever will give us a clearness in this conclusion, must needs afford us the greatest motive to rejoicing; and such is this Godly Sorrow. Sin is ever most bitter to them to whom Christ is most precious, and they are only true believers, 1 Pet. 2. 7.  
3. Now look over to the harvest. Remember these showers are to prepare for it, and bring forward and ripen all the fruits, that they may be ready to be bound up in sheaves for the Children of God to carry with them: and think how glorious this will be; how joyful a day you are making ready for; and let this so influence your thoughts and affections, as to entertain a good opinion of every wet day which your spring is visited withal: and how sweet will those tears be which will help to nourish Grace unto Glory?  
5. Do you at any time find your joy interruptted? Be restless till you have recovered it again. God's Children are often thus encountered; there are Clouds rising and interposing; but when it is so,  
1. Beware of abandoning yourselves to sorrow. This is a Temptation, and you must resist it, there is something else to do; there is no living thus, and therefore you must set yourselves to get out of this frame. Hence,  
2. Now inquire into the occasion or reason of the malady, and seek the removal of it. There is something in the way; ask of God to discover it, and do you make a diligent enquiry; and when you know it, seek after the means to help it, and set about them: And here,  
1. If it be any outward thing, be ashamed of it, & resist it. Is it some cross or disappointment in the world; see how beneath a Child of God this is, & how unreasonable; withstand it then to the uttermost, and beg Grace of God to help you to overcome it.  
2. Is it any spiritual desertion that you labour of? This is enough to put you into sadness, and make you Sick of love. However you must expostulate with yourselves, as he, Psal. 43. ult. Why art thou cast down, etc. And in this hope you must endeavour to regain the light of his countenance: and to that end.  
1. Search for the sin that hath occasioned it. You may well think that you have some way carried it unhandsomely to Christ; call yourselves to a strict account about is, and deal home with your hearts in it, Cant. 5. begin.  
2. Go to Christ confessing it. Do not think to hid away from him, to cover your transgression, and keep it hid and so quiet yourselves: While David did so, it did but torment him, Context, verse 3, 4 Confession is the way; Christ knows your frame, and can pity you, but he expects an ingenious acknowledgement, Jer. 3. 13.  
3. Renew your Repentance. Confessing and Forsaking must go together, else the former will not avail, Prov 28. 13 Turn from that sin with hatred and detestation of it put it from you, and resolve by the help of God, to have nothing more to do with it. True Repentance will lead the way to have your joy restored again; and the more deep and thorough it is, the better it will be for you.  
4. Renew your Covenant. It is true, every provocation given to Christ by his people, is not a violation of the Covenant between him and them, for that is Everlasting; but yet it is an entrenchment upon it, a dealing falsely in it; and therefore upon such falls as have made those breaches, it is a proper season to revive our engagement to him, and bring ourselves afresh under the obligations of it.  
5. Thus wait upon Christ for the Comforter, and accept of the Consolation that he brings you. It must come from him if you have it; but you must ask it of him, and lie in a humble penitent posture at his feet for it: and when you are brought to this, he will, in the best season, appear to you, wipe off your tears, turn your mourning into dancing, and make your broken bones to rejoice.    
FINIS.   

ERRATA.  
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THE Contents Of the principal matters, Contained in the foregoing TREATISE.  

1 A Pardoned Man, is a Blessed Man. p. 11  
2 Gods Forgiveness extends to all Sin. p. 27  
3 Pardon removes the Load of Sin from the Sinner. p. 46  
4 Forgiveness Covereth Sin; p. 65  
5 Pardon consists in the Non-imputation of Sin. p. 82  
6 A Pardoned man, is one without Guile. p. 99  
7 The distress of a Conscience burdened, with Sin. p. 131  
8 Gild apprehended, distressing to God's Children. p. 144  
9 The danger and mischief of sinful silence and evasions p. 160  
10 The distress of Conscience from God's heavy hand. p. 174  
11 Right Confession, its nature and usefulness. p. 189  
12 Gods readiness to forgive on penitent Confession. p. 249  
13 Examples of Pardoned sinners, our Encouragement. p. 277  
14 Forgiveness obtained in a way of Prayer. p. 289  
15 God to be sought in a finding time. p. 301  
16 The safety of Pardoned one's in worst times. p. 361  
17 God is the Pardoned man's hiding place. p. 383  
18 God will keep them from trouble, whose hiding place he is. p. 392  
19 Faith engageth the heart in making returns to God for deliverance. p. 403  
20 Experienced Christian's fittest to teach others. p. 414  
21 Particular application, the best way of teaching. p. 423  
22 Divine teachings are to guide us in our way. p. 434  
23 Contumacy to be avoided, if we would have true peace. p. 457  
24 Vntractableness under teachings, a note of brutishness. p. 467  
25 To go no farther in God's service than forced, an ill sign. p. 480  
26 Vntractableness under means, a character of a wicked man. p. 495  
27 Wicked men's sorrows great and innumerable. p 508  
28 Faith the foundation of true Obedience. p. 539  
29 The Rewards of Obedience, fruits of mere mercy. p. 554  
30 Every true believer is compassed with mercy. p. 568  
31 There are some Righteous in God's account. p. 585  
32 Uprightness of heart is inseparable from righteous one. p. 591  
33 The duty and privilege of the Righteous and Upright to rejoice. p 597  
34 None but the Righteous can claim this privilege. p 603  
35 The Righteous should always rejoice. p. 606  
36 The Righteous should rejoice abundantly. p. 611  
37 They should give highest expressions of their joy. p. 614  
38 Our rejoicing should be in the Lord. p. 617