Eighteen Choice and Useful Sermons, Sermon 13
The Thirteenth SERMON.
PSALM. 32.6.
Therefore ſhall every one that is godly pray unto thee in a time when thou mayeſt be found.
THe Prophet David having committed two hainous ſins,Coherence. one upon the neck of another, adultery, and murder, and having continued a long time ſecure and impenitent, at the laſt, as we read 2 Sam. 12 Chapter, God ſent Nathan the Prophet to him, to denounce the judgements of God againſt him, by reaſon of his ſins, which when David heard, he preſently acknowledged his ſins unto God, and ſo by his confeſſion obtain'd pardon, whereupon he wrote this Pſalm, and gave it this Title, A Pſalm of David to give inſtruction, ſhewing thereby both the Maker of this Pſalme. and that is David, and the end why he made it; to give inſtruction. The inſtruction which he gives, is of no ordinary matter, but of one of the greateſt matters that ever fell into controverſie, and that is mans felicity: teaching us in the firſt and ſecond verſes wherein we are to repoſe our felicity and happineſſe, not in thoſe things which the Philoſophers taught, but in that which they never once thought upon, the forgiveneſſe of ſins. For the Philoſophers being guided only by the eye of reaſon which is more then purblinde in matters of religion; hence it came to paſſe, that while they aimed at felicity, every one ſhot his bolt ſo wide at the mark, one placing felicity in honour, a ſecond in pleaſure, a third in riches; in a word, ſo many Philoſophers, ſo many felicities. But David here a divine Philoſoph… in regard of whom all the reſt were but naturals, confutes them all by his own example: for David here, that lived in more true pleaſure then the beſt of them, that had more riches then any of them, more honour then all of them, he leaves all theſe, and aſcribes felicity in the firſt and ſecond verſes of this Pſalm to the pardon of ſin, Bleſſed (ſaith he) is he Whoſe wickedneſſe is forgiven, and whoſe finis covered. Bleſſed is the man to whom the Lord imputeth no ſin.
Now as a cunning and skilfull builder, if he have, any goodly building in hand, he will be ſure to lay a very ſound foundation: So David here having ſo weighty a Doctrine to inſtruct us in, as the felicity of man, he grounds the ſame upon a very excellent reaſon, a reaſon drawn from his ovvn experience, becauſe he found himſelfe to be moſt miſerable and wretched till his ſins were pardoned. For (ſaith he in the third and fourth verſes) while I held my tongue, my bones conſumed ſo that I roared all the day long, for thy hand was heavy upon me day and night, and my moiſture was turned into the drought of ſummer. Whereby he ſhews, That while he plai'd the hypocrite, and cloaked his ſin, while he held his tongue agagg'd as it were his own conſcience that he might not confeſſe his ſin, what a coile God had with him, how he was fain to lay him as it were upon the rack, and to ſtretch him aſunder almoſt every joynt from other, before he could bring him to acknowledge his ſin, and to ask for pardon. And this was the miſery which David was in while he continued in ſin. Then in the fift verſe he ſhews how he was freed and delivered from this miſery, and that is by the confeſſion and acknowledgement of his ſin, I ſaid (ſaith he) I will confeſſe my ſin, and thou forgaveſt me the puniſhment thereof. Dixi confitebor, I did but ſay, or I had no ſooner ſaid, I will confeſſe my ſin, but thou O Lord that mighteſt have taken me at the vantage, and condemned me out of mine owne mouth, thou forgaveſt me the puniſhment of my ſin. Whereupon being ſtruck with admiration of Gods mercy, he infers in this ſixt verſe a notable conſequence out of the former Doctrine, That ſeeing he had ſped ſo well by the confeſſion of his ſin, that therefore others ſhould be moved by his example, to do as he did, and to obtain pardon. Therefore (ſaith he) ſhall every one that is godly pray unto thee, therefore, wherefore? why becauſe thou haſt been ſo gracious unto me that was ſo grievous a ſinner, becauſe thou haſt met me as it were in thy mid-way with thy mercy, ſo that I could no ſooner think to confeſſe my ſin, but thou likewiſe thoughteſt to forgive me my ſin: therefore ſhall every godly man though he have committed never ſo many ſins againſt thee, be incouraged by my example, to pray unto thee. And thus we ſee the coherence of theſe words with the former.
In the words for order we may obſerve theſe four things.Diviſion.
Firſt, The reaſon why men ſhall come unto God, implyed in this firſt word therefore.
Secondly, The perſons that ſhall come unto him, every one that is godly.
Thirdly, The manner how they ſhall come, namely, by praye….
And laſtly the time when they ſhall come unto him, in a time When he may be found. Therefore ſhall every one that is godly, pray unto thee in a time when thou mayeſt be found.
And firſt, for the reaſon why men ſhall come unto God, the reaſon is drawn from Davids own example, as if David had ſaid thus, As I did to obtain mercy when I had ſinned againſt God, ſo ſhall every godly man do, but I did pray unto God in a time when he might be foūd. Therfore ſhall every one that is godly pray unto thecin a time when thou mayeſt be found. Thus David alledges his own example, to encourage us to come with conſidence to God for the pardon of our ſins, though we have been never ſo hainous ſinners. And from hence we may learn, That it is our duty to uſe well the examples of others, and to apply Gods dealing with them to our ſelves. For therefore have the holy men of God ſet their examples before our eyes, that we might be bettered by their experience. For as they which firſt ſailed over the ſeas, gave proper names unto dangerous places, where they themſelves hardly eſcaped with their lives, as the Sagebed, the Lavander-bed, with other like names beſt known unto Saylers: And as wain-men uſe to ſet up ſome buſh, or other like marke where their waggons ſtuck faſt, for a caveat to them that ſhould come after them. So have the holy men of God furthered us in the Scripture by their experience, and taught us to eſchew many incumbrances, which they could not ſo eaſily ſee and avoid, becauſe they broke the ice firſt themſelves.
The whole Scripture is written for our inſtruction, and there is not ſo much as one example in the whole book of God, but a man may make excellent uſe of it, if he will apply it unto himſelf. For to what end are there ſet down in the Scripture ſo many examples, of the judgements of God upon unrepentant ſinners; but that their examples might be a bridle to us, to reſtraine us from falling into the like ſinnes for feare we undergo the ſelf ſame puniſhment.
When we read? of the rich-man that is tormented in hell, becauſe he did not relieve poor Lazarus; Luke. 16.are we not to apply this example to our ſelves, that if God have given us wealth and riches, and yet we will not relieve thoſe that are in want & neceſſity; the like judgement will befall us which befell him.
When we reade of that unmercifull Servant,Mat. 18. who when his maſter had forgiven him ten thouſand talents, he afterwards meeting with a fellow-ſervant of his that ought him but an hundred pence, demanded it of him, and becauſe he was not of ability to pay the debt, he tooke him by the throate and haled him to priſon, and that the Maſter when he heard thereof was ſo incenſt againſt him, that he demanded againe the ten thouſand talents (which before he had forgiven him) even to the utmoſt farthing; when we read this I ſay, we are to apply the ſame to our ſelves, that if we will not forgive thoſe that have offended us, no more will God forgive us if we offend him. And this uſe St. Paul teacheth us, to make of theſe examples of Gods judgements upon ſinners. 1 Cor. 10. where having ſpoken of the Iſraelites that periſhed in the wilderneſſe, They ſaith he, are examples to us, to the intent that we ſhould not Iuſt after evill things as they did, 1 Cor. 10.and periſh in the wilderneſſe three and twenty thouſand.
On the other ſide, when we read in the Scripture of Gods wonderfull mercies toward repentant ſinners, as here we have a notable example of Gods mercy upon David, who having committed two heinious ſins, adultery and murther; yet as ſoon as God ſaw him ready to confeſſe himſelf guilty, and to acknowledge his ſinne, God did preſently forgive him, are we not to make this uſe hereof, that if we with David will acknowledge our ſinne, God will be as ready to forgive us as he forgave him?
When we read of the poor Publican Luke 18. who being truely humbled with the ſight of his ſinnes, went into the Temple and prayed unto God, O God be mercifmll to me a finner, and that he went away juſtified, are we not to make this uſe thereof, that if we will humble our ſelves, and acknowledge our ſinne, God will likewiſe forgive us as he forgave this Publican.
In a word, when we read of the young unthrift in the Goſpell,Luke 15. who though he had left his Father and his Country, though he had ſpent his patrimony and that very lewdly; yet after that he repented and returu'd to his Father, his Father went out to meet him, fell on his neck and kiſſed him, and was ſo joyfull for his ſonnes return, that he never expoſtulated why he had left him, he never demanded how he had ſpent his portion; but forgetting all his former lewd behaviour he received him as gladly as if he had never offended him, are we not to make this uſe thereof, that though we hvae rurme riot with the Prodigal, and lived never ſo lewdly; yet if we will repent & returne unto God he will receive us into favour, as he did this Prodigall? For theſe things are written for our inſtruction, that we might apply the ſame to ourſelves and find comfort in them. That as they among the Heathen, who had been cured of any grievous ſicknes, ſet down in the Temple of Aeſculapius their names & diſeaſes, & the means of their recovery, that if others fel in to the like ſicknes, they might uſe the ſame means which others had done, & recover their health: So have Gods Secretaries the pen-men of the Scriptures inſtructed us therein by their own examples. They have not been tender of their own credits, but have Chronicled and Regiſtred their own ſins and infirmities to remain as it were upon the file unto all poſterities, to the intent that we obſerving both how they fell and were afterwards reſtored, might learne when we are fallen into any ſinne, to do as they did, and obtaine pardon. For what ſinne is it that thou canſt poſſibly fall into, but ſome of Gods children have already fallen into the ſame before thee? If thou ſai'ſt thou haſt lived riotouſly and luxuriouſly, the Prodigall will preſently ſtep forth and tell thee, that he alſo once laboured of the ſame diſeaſe, he lived as riotouſly as ever did any; yet after that he repented and returned to his Father, he was received into favour. If thou ſaieſt, that thou haſt been a perſecutor of the godly, Paul will comfort thee by his example. If thou ſaieſt thou haſt denyed Chriſt, though it were with perjury, Peter will lay his example before thee. If thou ſaieſt that thou art fallen into a relaps ſince thou wert a Profeſſor of Religion, and ſince thou haſt beene enlightned by the Word of Truth, why and I ſaith David, was in the very ſame caſe, all the World knows that I committed both adultery and murder, long after I had been a principall profeſſour.
Now what a glorious viſitation of a ſick ſoul is this, when all the Patriarchs, Prophets and Apoſtles, who have all of them been ſubject to the like infirmities, ſhall come to viſite thee, and ſtanding round about thy bed to cōfort thee, ſhall every one of them tell thee, that his life for thine, though thy ſoul be ſick to the death by reaſon of thy ſin, though the arrow-head of deſpair begin to rancle in thy bowels, and thou be ready to deſpair of thy ſalvation; yet that it is impoſſible but that their examples, which are as it were ſo many preſervatives of the Holy Ghoſts own compounding, muſt needs do thee good, if thou wilt apply them, and if thou wilt uſe the ſelf-ſame means for thy recovery which they have done. For therefore hath David propounded his example unto thee, and ſaith, That therefore every one that is godly ſhall pray unto God, becauſe he had prayed unto God, and had obtained mercy. And thus much for the reaſon, why men ſhould come unto God for pardon? implyed, as we have heard, in this word therefore.
The ſecond thing which is here mentioned, are who they be that ſhall come unto God? every one that is godly. Where we ſee who they be, that make good uſe of theſe examples, not the wicked, but the godly. For, as for the wicked, as they pervert the uſe of all things, ſo they abuſe the examples of Gods mercies, and turn the grace of God into wantonneſſe. When they hear that David and others have fallen ſometimes into grievous ſins, and that God did pardon them, they will challenge to themſelves the more liberty to ſin by their examples: as if David's being once overtaken with women, vvere an excuſe for adulterers, and Noah's being once overcharged with vvine, were a warrant for drunkenneſſe. For they will argue thus with themſelves, David committed adultery, and yet David was ſaved, Peter for-ſwore himſelfe, and yet Peter was ſaved, Moſes was guilty of murder, Paul vvas a perſecutor, the prodigall childe lived in riot and pleaſure, and yet all theſe vvere ſaved; and therefore why may not I live riotouſly? why may not I ſwear and for-ſwear myſelfe? vvhy may not I commit adultery, or murder? why may not I venture upon any ſin vvhatſoever, and yet be ſaved as well as they? Thus they incourage themſelves to ſin their examples. So vve read of Theodoſius the Emperour, that having committed a bloudy fact, he excuſed himſelfe by the example of David, but Saint Ambroſe reproved the Emperour for it, Secutus es errantem ſequere paenitentom, Thou haſt followed him in ſinning, follow him repenting: for their falls are regiſtied to keep us from falling. And therefore the godly will make excellent uſes of theſe mens falls.
As firſt, To corſider our great weakneſſe in that the beſt and moſt ſanctified children of God have fallen ſometimes into grievous ſins. For even David that was ſo holy a man,Maximi peccatores optimi paenitentes. that vvas furniſh'd with ſuch extraordinary gifts and graces, yet he himſelfe fell into adultery and murder. So Lot though his righteous ſoule was vexed with the uncleanneſſe of the Sodomites, yet he ſell into inceſt with his own daughters. So Noah though he were a juſt man, and perfect in his generations, was over-taken with drunkenneſſe, and was drowned himſelfe with wine, after he had ſeen the drowning of the world with water. I might inſtance in others, and therefore when vve hear how they fell, their very falls as Saint Ambroſe ſaith may ſerve to inſtruct us, Inſtruct unt Patriarchae non ſolum docentes, ſed etiam errantes.
For firſt, we may learn by their falls (as I ſaid before) to conſider our weakneſſes, how prone we are to fall into any ſin whatſoever, if God by his grace do not continually uphold us. For even as a young infant, long as the Nurſe ſets it down upon the ground, and holds it up with her hand, it will ſtand upright, but if ſhe take aw… …er hand never ſo little from it, it will preſently fall of it's own accord: So it is with us, and the beſt of Gods children, all the while that God doth ſtrengthen and uphold us, we are inabled to ſtand, but if God do but withdraw his aſſiſtance from us, if he leave us to our ſelves never ſo little, we are prone to fall into ſome grievous ſins, as David, Peter, and others have done. And therefore that we are to work out our ſalvation with fear and trembling, as knowing that though we now ſtand, yet ſuch is the frailty and weakneſſe of our nature, that we may fall hereafter. And this uſe the Apoſtle teacheth us to make, 1 Cor. 10.… Cor. 10. where having ſhewed the Corinthians, That the Iſraelites though they were partakers of Gods ſpirituall bleſſings, as well as themſelves, though they did eat of the ſame ſpirituall meat, and drark of the ſame ſpirituall drink; for they drank of the ſame ſpirituall rock, which rock was Chriſt, and yet afterward they murmured againſt God, and fell into ſin. Wherefore (ſaith the Apoſtle, in the 12th. verſe) let him that thinks that he ſtands, take heed leſt he fall. Let him take heed leſt he fall. Why? Why, becauſe that which was their condition, the ſame may be thine, and therefore when thou heareſt how they fell, take heed by their example, left thou fall hereafter, and be more watchfull and vigilant overthy ſelfe, conſidering the weakneſſe and frailty of thy nature.
Secondly when the godly hear, how the beſt have fallen into grievousſins, it will teach them to beware of judging raſhly of thoſe who fall into the like ſins, that they are therefore reprobates, and not of the number of Gods elect. For thus we ought not to judge of any whatſoever they be, whether they be yet converted or not. Many live vvickedly before their converſion, and follow the luſts of their hearts with all greedineſſe, who nevertheleſſe through Gods mercy are afterwards converted and called to grace as Paul, Mary Magdalene, and the theefe on the Croſſe. Others again, God ſuffers even after their converſion, and when they have been effectually called to grace, to fall as it were into a relapſe, and to pollute themſelves with ſome horrible ſins, as David, Peter, and others have done, and yet hath reclaimed them and renewed them by repentance. And therefore vve are not to judge of any by reaſon of their ſins, that they are not pertaining to Gods election, becauſe whatſoever their ſins be, or vvhenſoever they ſin, yet God may either convert or renue them, as David here was renued …epentance after his hainous ſins.
…tly. When we ſee that ſo holy a man as David was fell into ſuch ſins, it may teach us, That there is no man ſo juſt and upright, as that he may ſtand upon his own righteouſneſs. The beſt and moſt ſanctified ſervants of God have their imperfections, ſo that none of them can ſay his heart is clean. Prev. 20.9.Some have more ſins, and ſome fewer, but all ſome, and he that ſins the leaſt of all, hath ſins enough to condemne him.James 3.2. In many things (ſaith Saint James) we offend all: though he be an Apoſtle, yet he exempts not himſelfe, we (ſaith he) offend, he exempts not any other, we offend all, and that not in ſome, but in many things; in many things we offend all.Pſal. 19.12. Therefore David, who can tell how oft he offends? Thus the beſt do ſin, do ſin in many things, do ſin often, and therefore if the beſt do ſin thus, and ſome of them fall into grievous ſins, as David did, then who can ſtand upon his own righteouſneſſe? Theſe uſes the godly will make of his fall, and many other, and therefore he propounds this example to them, Therefore (faith he) ſhall every godly man. And ſo leaving the perſons, who through his example ſhall come unto God. I come to the manner how they ſhall come unto him, and that is by prayer, Every one that is godly ſhall pray unto thee.
Where we ſee both the neceſſity of this duty, Every one that is godly ſhall pray, and ſo it is not left unto us as indifferent and arbitrary whether we will pray or no; and the object of prayer, and that is God, ſhall pray unto thee.
The neceſſity of prayer may appear by this, in that it is ſo abſolutely commended in the Scripture without any ſimitation either of the perſons, time, or place.Neceſſity of prayer. That there is no time exempted from praying, the Apoſtle ſhews Epheſ. 6. where having forewarned us what mighty enemies do ſtand againſt us,Epheſ. 6. that we do not wreſtle againſt fleſh and bloud, but againſt Principalities and Powers, and the Prince of darkneſſe; he therefore wills us, verſe 18. to pray continually with all manner of ſupplications and prayers. So that there is no time when we are not to pray. That there is no perſon exempted from praying, the Prophet David ſhews us both by making this a note of the wicked, Pſal. 13. That they call not upon God; and ſaying here generally, Every one that is godly ſhall pray unto thee. And that there is no place exempted from praying, the Apoſtle ſhews us, 1 Tim. 2. where he wills us to pray in every place; 1 Tim. 2.8.ſo that praying muſt needs be a very neceſſary duty, becauſe it is ſo generally and ſo abſolutely injoyn'd us. Faſting is a duty which is much commended in the Word of God, yet faſting hath his limitation of time; for there is a time when we are not bound to faſt, & therfore our Saviour excuſed his Diſciples for not faſting, by an argument drawn from the time. Can the children of the Bride-chamber faſt while the Bridegroom is with them, Mat. 9.15.as long as they have the Bridegroom with them they cannot faſt. Giving of almes is another duty, which is much commended in the Scripture unto us, yet giving of almes hath a limitation of perſons; for all are not injoyn'd to give almes, but onelyonly ſuch as are of ability, and they that are of ability are not injoyned to give almes unto all, but onelyonly to ſuch as are in want and neceſſity; but as every one is injoyn'd to pray, ſo to pray for all men, I exhort (ſaith the Apoſtle, 1 Tim. 2.1.) that ſupplications, prayers, interceſſions, and giving of thanks be made for all men. So that if we put all theſe together, That every one is injoyn'd to pray, to pray for all perſons, to pray at all times, to pray in all places, and to pray with all manner of ſupplications and prayers; This muſt needs be a very neceſſary duty, becauſe it is ſo generally and abſolutely injoyn'd us.
And indeed, there is great reaſon why prayer ſhould have no limitation, becauſe every man may eaſily performe the ſame. If God had commanded us to offer goats and bullocks unto him, the poore and the needy might have excuſed themſelves for want of ubility; if God had commanded us to go a pilgrimage into fa…re Countries, and there do him ſervice, the blinde and the lame might have excuſed themſelves, by reaſon of their impotencie. But no man can pretend any juſt excuſe why he ſhould not pray, becauſe every man may eaſily performe this duty. And thus much briefly: for the neceſſity of prayer.
The Object of prayer,Object of prayer. ye ſee, is God, Every one that is godly ſhall pray unto thee. He doth not ſay, ſhall pray to Saints, or Angels, or the Virgine, but unto thee. For this is the Title which David gives unto God, That he is the hearer of prayer, Pſal. 65.25. O thou that heareſt prayer, unto thee ſhall all fleſh come. For prayer is a part of Gods ſervice and worſhip, and ſo to be given to no other but God. Therefore God commands us to pray unto him, Call upon me, faith God in the fifty Pſalm. Chriſt teacheth us to pray unto God. Our Father, which art in heaven &c. The Spirit teacheth us to pray unto God. For God (ſaith the Apoſtle, Gal. 4.6.) hath ſent forth the Spirit of his Son into our hearts, crying Abba Father. So that if we would be inſtructed to whom we muſt pray, can we have better inſtructers then theſe, the Father, the Sonne, and the Holy Gheſt, who teach us to pray unto God onelyonly? Therefore if we ſearch all over the Scripture, from the beginning of Geneſis, to the end of the Revelation, among all the prayers which are regiſtred therein, among all the Pſalmes, one hundred and fifty, whereof two parts at the leaſt are prayers, yet we finde not one prayer among them all, which was ever made to Cherubin, or Seraphim, to Raphael, Gabriel, or any of the Angebs; to Abraham, or Iſaac, or any of the Patriarchs; to Moſes, or Samuel, or any of the Prophets; to Peter, or Paul, or any of the Apoſtles; to the bleſſed Virgine, or any of the Saints, but onelyonly to God.
Thus if we would have preſidents of prayer, can we have better preſidents then theſe which the Scripture records, and which have been made by the faithfull in all Ages? And the reaſon is plain, becauſe they had no warrant out of Gods word to pray to any other but God; and they knew beſides, that God and no other hears our prayers and ſees our wants.
Indeed, the Papiſts who pray to Saints and Angels, hold that they cannot but ſee our wants and hear our prayers. For How ſay they, ſhould not they ſee all things who ſea the face of him that ſeeth all things: as if by ſeeing God they muſt ſee all things that God ſees; which if it were true, their knowledg ye know muſt needs be infinite as God is.
And beſides, this is plainly confuted by Chriſt, for Chriſt who tells us, Math. 18.Mat. 18.10. Mar. 13.32. That the Angells do alwayes behold the face of his Father in Heaven; He likewiſe tells us, Marke 13. That the Angells are ignorant of the day of Judgement. And for the Saints departed, the Scripture tells us, That they know no more what is done upon the earth, and have no underſtanding of the affaires of the living. So Solomon tells us, Eccleſ. 9. That the dead know not any thing, neither have they any more a portion for ever, Eceleſ. 9.6.in any thing that is done under the Sunne. If any of the dead ſhould have any knowledge of the ſtate of the living; then queſtionleſſe Princes of the ſtate of their Subjects, and Fathers of their children; But that Princes after they are departed have not any knowledge of their Subjects, we ſee by Joſias, where God gratiouſly promiſes to take him away, 2 King. 22.20.that he might not ſee the evill which he would bring upon the Jewes. And that Fathers have no knowledge after their departure of the ſtate of their children; Job plainly tells us in his 14. Chapter, the 20. verſe, ſpeaking of a Father that is dead, and leaves children behind him, His Sonnes ſaith he, come to honour and he knows it not, and they are brought low and he perceives it not. Nay, Abraham the Father of the faithfull, to whom God promiſed, that he would multiply his ſeed as the Starres of Heaven; yet he had no knowledge after his departure what became of them. And therefore the Iſraelites Eſay 63.16. ver. acknowledge, that Abraham and Jacob that were dead had no knowledge of their miſeries, Doubtleſſe ſay they, thou art our Father, though Abraham be ignorant of us, and Jacob know us not, yet thou O Lord art our Father and Redeemer, thy name is for ever. Si tanti Patriarche &c. If (ſaith St. Auguſtine) ſo great Patriarchs were ignorant, what became of the people that came from their loines? How ſhall the dead have ought to do in the knowledge or aide of the affaires and actions of their deareſt ſurvivers. But ſuppoſe they did know our affaires and actions, yet our hearts they cannot know; for this is proper to God onelyonly who is the ſearcher of the heart.
Now our hearts ye know are the ſeate of our prayers, the lips do but vent them to the eares of men. And therefore Solomon in the 1 of the Kings the 8. Chapter, uſeth this as an argument why we are to pray to no other but God; becauſe God and no other can hear our prayers; becauſe he onelyonly knows our hearts. Hear thou ſaith he,1 King. 8.39. in Heaven thy dwelling place, and do, and give to every man according to his wayes, whoſe heart thou knoweſt; for thou even thou onelyonly knoweſt the hearts of all the children of men. So that he only is to be prayed unto that can hear our praiers, & he onelyonly can hear them that knows our hearts, and underſtands with what affection we pray unto him.
But ſuppoſe again, that Saints and Angels could hear our prayers, and did know our hearts; and ſuppoſe that God had put it to our choiſe, whether we would pray to him or to them, have we not more reaſon to pray to him who is the fountaine of grace, then unto them who are but veſſels of grace? Would they be ſo propitious as he is unto us? Would they be ſo ready to hear our prayers? As he commands us to pray unto him: ſo he promiſeth to gives us whatſoever we aske,John 16.23. Whatſoever ſaith our Saviour, John 16. ye ſhall aske the Father in my Name, he will give it unto you. And becauſe of our ſelves we know not how to pray, nor what to aske, he gives us his Spirit to help our infirmitie, and to teach us to pray; He prepars our hearts as David ſaith,Pſal. 10.17. and his eare hearkens thereunto. And becauſe we are not ſo ready to ask as he would have us he therfore many times prevents our asking, & is more ready to grant our requeſts then we are to make them. So he promiſes, Eſay 65.24. Antequam clament ego exaudiam. Before they call I will anſwer, and while they are yet ſpeaking I will hear. So he dealt with David in this (32) Pſalme, who had no ſooner ſaid, he would confeſſe his ſinne; but God forgave him. Nay, as he prevents our asking: ſo many times he exceeds our deſires, and gives us more then we aske of him,1 King. 3.13. So he dealt with Solomon, when he begged of God, that he would give him a wiſe and underſtanding heart, God gave him both that which he did deſire and told him beſides, I have alſo given th…e that which thou haſt not asked, both Riches and Honour. And can we have greater incouragements then theſe to pray unto God, who is ſo ready to grant our prayers? And ſo there is great reaſon why we ſhould pray onelyonly to him. And thus much likewiſe for the Object of prayer, I now procced unto the laſt point, The time when the godly ſhall come unto God by prayer, nuncly, … time when he may be found.
But ſome man may ſay, why is there time when God may not be found? will God at any time abſent himſelfe, and keep himſelfe out of the way when men ſeek after him? Indeed B…als Prieſts, 1 King. 18. They ſought and all to beſought their God ſ… morning to noon, but could not finde him. Cry (ſaith Eluck) … aloud unto your god, for it may be he is talking with ſome body, an… doth not mark you, or it may be he is rid on: of town, and is in his journey, or it may be he is taking a nap, and …uſt be Wakened before he can hear you. Thus the Prophet derided their counterſet good, but it is not ſo with the God of Jacob, Pſal. 12….4.the Keeper of Iſrael, neither ſlumbers, nor ſleeps. If David ſeek him David ſhall finde him, nay David, and every godly man ſhall find him whenſoever they ſeek him, Paul and Silas cannot pray at mid-night, but the will hear them.Acts 16.25. Mat. 18.20. Two or three cannot be gathered together in his name, but he will be in the midſt of them. Nay, he is ſo far from not being found, that if thou offer thy ſelfe unto him with the Prodigall, he will go forth to meet thee;Luke 15.20. Luke 15.4.5. nay though thou be ſtrayed away with the loſt ſheep, he will go after to ſeek thee, and never lin ſeeking untill he have found thee. Why, then, ſaith David here, In a time when thou mayeſt be found? why is there a time when God may not be found? The anſwer is, That there is a time (as the very words imply) when God may not be found, and therefore if we will find God, we muſt come in a time while he may be found. The time when God may not be found, is two-fold. Tempus impoſſibilitatis, and tempus improbabilitatis. the time when it is impoſſible to finde him, and the time when it is unlikely to finde him. The time when it is impoſſible to finde him, is when this life is ended. For after this life there is no time for grace, no time for repentence, no time for good works. Therefore it is that Chriſt ſaith, John 9.4. I muſt work the Works of him that ſent me while it is day, the night comes, and then no man can work: by day underſtanding the time of this life, and by night, death. Hie amittitur vita aut reciperatur, ſaith …prian. In this life, the life to come is either loſt or gotten. He that defers the ſeeking thereof till this life be paſt, he knocks with the fooliſh Virgins when the gates are ſhut, and then it is to late, he that ſeeks not for mercy till after this life, he ſhall find none, no not ſo much as a drop of cold water to coole his tongue. For as the tree falls ſo it lies, and as the day of our death doth leave us: ſo ſhall the day of judgement find us.
The time when it is unlikely to find God, is when he offers us grace, and we reject the ſame; when he calls us by his Word, and we harden our hearts; and when upon preſumption of the mercy of God whenſoever we repent, we deferr our repentance to the end of our lives, and ſo indeed do never truly repent. And therefore the Counſell is very good, Eccleſiaſticus 5.7. Make no tarrying to turn unto the Lord, and put it not off from day to day; for ſuddenly ſhall the wrath of God break forth, and in thy ſecurity thou ſhalt be deſtroyed.
And as there is a time when God may not be found: ſo there is a time when he may be found; & this time is likewiſe twofold, either more common and generall, or more proper and ſpeciall. The common and generall time when God may be found, is this whole life time, from the beginning of our life till the end thereof. And therefore if we muſt come unto God while he may be found, and he may be found this whole life time, then we cannot begin to ſoone to come unto him. Therefore Solomon counſells us, to remember our Creator in the dayes of our youth, that ſo we may be ſeaſoned with godlineſſe, and Religion in the beginning of our life.
The more ſpeciall time when God may be found, is when he cals us unto him by the preaching of the word; for then he offers his grace unto us, and knocks by his Spirit at the doore of our hearts, that he may have entrance. If we open unto him, he will ſay to our ſouls, here will I dwell for I have a delight herein; but if we refuſe to give him entrance, if we harden our hearts when we hear his voice, we know not when, whether ever or never he will come againe.
And therefore to conclude with the words of the Apoſtle, Behold, now is the accepted time, now is the day of Salvation; And therefore if thou wilt come unto him in the time accepted, deferre not the time; but come unto him while ſalvation is offered. The time that is paſt is altogether irrevocable, the time that is to come is altogether uncertaine, onelyonly the time preſent, is the time accepted; and therefore come now while he may be found.
FINIS.