prohibited 2. An effectual remedy prescribed 3. A singular encouragement to apply that remedy 1. An evil practice prohibited Fear not their fear neither be afraid This is that sinful principle which was but too apt to incline them to do as others did scil to say a confederacy Sinful fears are apt to drive the best men into sinful compliances and indirect shifts to help themselves Their fear may be understood two ways 1. Subjectively 2. Effectively 1. Subjectively for the self same fear wherewith the carnal and unbelieving Iews feared a fear that enslaved them in bondage of Spirit a fear that is the fruit of sin a sin in its own nature the cause of much sin to them and a just punishment of God upon them for their other sins 2. Effectively Let not your fear produce in you such mischievous effects as their fear doth to make you forget God magnifie the creature prefer your own wits and policies to the Almighty power and unspotted faithfulness of God if you say but how shall we help it 2. Why in the next place you have An Effectual remedy prescribed But sanctifie the Lord of hosts himself and let him be your fear and your dread The fear of God will swallow up the fear of Man a reverential awe and dread of God will extinguish the slavish fear of the creature as the Sun-shine puts out fire or as one fire fetches out another so will this fear fetch out that By sanctifying the Lord of Hosts himself is meant a due ascription of the glory of his Sovereign power wisdom and faithfulness not only in verbal and professed acknowledgments thereof but especially in those internal acts of affiance resignation and intire dependence on him which as they are the choicest respects of the creature towards its God and give him the greatest glory so they are certainly the most beneficial and comfortable acts we can perform for our own peace and safety in times of danger If a man do really look to God in a day of trouble and fear as to the Lord of Hosts i. e. one that governs all the creatures and all their actions at whose beck and command all the Armies of Heaven and Earth are and then can rely upon the care and love of this God as a child in danger of trouble reposes on and commits himself with greatest confidence to the care and protection of his Father O what peace what rest must necessarily follow upon this Who would be afraid to pass through the midst of Armed Troops and Regiments whilst he knows that the General of that Army is his own Father The more power this filial fear of God obtains in your hearts the less will you dread the power of the Creature When the Dictator ruled at Rome then all other Officers ceased and so in a great measure will all other fears where the fear of God is Dictator in the heart This is the Remedy 3. And to enable us to apply this remedy in the worst and most difficult times we have a singular encouragement proposed If we will thus sanctifie the Lord of Hosts himself by such an acknowledgment of and child-like dependence on him in times of danger then he will be to us for a Sanctuary i. e. he will surely protect defend and provide for us in the worst times and cases then will the Lord Create upon every dwelling-place of mount Zion and upon her Assemblies a cloud and smoke by day and the shining of a flaming fire by night for upon all the glory shall be a defence and there shall be a Tabernacle for a shadow in the day-time from the heat and for a place of refuge and for a covert from the storm and from rain Let the winds roar the rain beat the lightnings flash you are in safety and have a good roof over your heads Hence these two points of Doctrine offer themselves 1. Doctrine That the best men are too apt to be overcome with slavish fears in times of eminent distress and danger 2. Doctrine That the fear of God is the most effectual means to extinguish the sinful fear of man and to secure us from danger These two points take in the substance and scope of the Text but because I design to treat in the following Chapters of the Kinds Nature Uses Causes Effects and Remedies of Fear I shall not distinctly prosecute them but proceed in this order in the following Chapters CHAP. II. Wherein the kinds and nature of Fear are opened and particularly the distracting slavish Fear of Creatures SECT I. THere is a threefold Fear found in men viz. Fear 1. Natural 2. Sinful 3. Religious 1. Natural Fear of which all are partakers that partake of the common nature not one excepted Natural Fear is the trouble or perturbation of mind from the apprehension of approaching evil or impending danger The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from a Verb that signifies Flight this is not always sinful but it is always the fruit and consequent of sin Since sin entred into our nature there is no shaking off Fear no sooner had Adam transgressed but he feared and fled hiding himself among the Trees of the Garden Gen. 3. 8. when he had transgressed the Covenant he presently feared the execution of the Curse First he eats then he hides And this afflictive passion is from him transmitted and derived to all his children To this natural Fear it pleased our Lord Iesus Christ to subject himself in the days of his flesh he was afraid yea he was sore amazed Mark 14. 33. For though his humane nature was absolutely free from â—in yet he came in the likeness of sinful flesh Rom. 8. 3. This fear creates great trouble and perturbation in the mind 1 Iohn 4. 18. Fear hath torment in proportion to the danger is the fear and in proportion to the fear the trouble and distraction of the mind if the fear be exceeding great reason is displaced and can conduct us no farther as the Psalmist speaks of Mariners in a Storm they are at their wits end Psal. 107. 27. or as it is varied in the Margin all wisdom is swallowed up and this is the meaning of Deut. 28. 25. that they should go out against their enemies one way and flee before them seven ways i. e. so great shall be the fright and distraction that they shall attempt now one way then another striving every way but liking none for fear so far betrays the succours of reason that their counsels are always in uncertainty and at a loss and the usual voice of a man in this condition is I know not what to do I know not which way to turn Evil is the object of fear and the greater the evil is the stronger the fear must needs be and therefore the terrours of an awakened and terrified conscience must be allowed to be the greatest of terrours because in that case a man hath to do
Iud. 5. So in Ezekiel's vision a part even of those hairs which were spared were afterwards cast into the fire Ezek 5. 4. Preservation from the dominion of sin and the wrath to come is peculiar to Gods own people but as for temporal deliverances we cannot infer that conclusion 2. Nor yet can we say that all Gods people shall be preserved that promise Zeph. 2. 3. leaves it upon a may be many a precious Christian hath fallen in the common calamity they have been preserved in but not from trouble But it is usual with God to preserve some in the sorest judgments And the grounds of it are 1. Because some must be left as a seed to propagate and preserve the Church which is perpetual and can never fail he never so overthrows nations as Sodom was overthrown Isa. 1. 9. this was the ground of that promise Ier. 30. 11. For I am with thee saith the Lord to save thee though I make a full end of all nations whither I have scattered thee yet will I not make a full end of thee And of that plea Amos 7. 2. O Lord God forgive I beseech thee by whom shall Iacob arise for he is small Except the Lord had left a small remnant we had been as Sodom Remarkable to this purpose is that Scripture Isa. 6. 13. But yet in it shall be a tenth and it shall return and shall be eaten As a Teyl-tree and as an Oak whose substance is in them when they cast their leaves So the holy seed shall be the substance thereof This preserved remnant is the holy seed by which the Church is propagated and continued Psal. 102. 28. 2. Because God will even in this world own and reward the fears and sorrows of his people for the sins of the times and sufferings of the Church with the joy and comfort of better times and a participation of Sions consolation so Isa. 66. 10. Rejoyce ye with Jerusalem ye that have mourned for her They that have sown in tears do sometimes live to reap in joy Psal. 125. 6. they shall say as Isa. 25. 9. Lo this is our God we have waited for him and he is come to save us And those that live not to reap down in this world the harvest of their own Prayers and tears shall be no losers a full and better reward shall be given them in heaven Isa. 57. 22 3. Because the preserved remnant of Saints are they that must actually give unto God the glory of all his providential administrations in the world both of judgments and mercies upon others and towards themselves They that go down to the pit do not celebrate his praise the living the living they praise him Isa. 38. 18 19. Thus when God turned back Sion's captivity the Remnant of Saints that were preserved were they that recorded his praise Psal. 126. 1 2. Then was our mouth filled with laughter And fully to this sense is that Scripture Psal. 102. 19 20 21. He delivers those that are appointed to death i. e. That men had doomed to death That they may declare the name of the Lord in Sion and his praise in Jerusalem 4. The hiding of the Saints in evil days is the greatest discovery of the hand of God in the world when he hides them he shews himself and that both to the Saints and to their enemies It is one of the most glorious mysteries of providence that ever the world beheld viz. the strange and wonderful protection of poor helpless Christians from the rage and fury of their mighty and malicious enemies though they walk visibly among them yet they are as it were hid from their hands but not from their eyes So Ier. 1. 18. You find God made that Prophet among the envious Princes and against an enraged and mighty King As a defenced City and as an iron pillar and as a brazen wall And indeed it was easier to them to conquer and take in the strongest Fort or Garison than that single Person who yet walked day by day naked and open among them So Luther a poor Monk was made invincible all the Papal power could not touch him for God hid him All the world against one Athanasius and yet not able to destroy him for God hid him This is the display of the glorious power of God in the world and he hath much honour by it Well then if there be a God that takes care of his own in evil days do not you be distractingly careful what shall become of you in such times you cannot see how it is possible for you to escape buâ— 2 Pet. 2. 4 5 6. the Lord knows how to deliver when you do not Little did Lot know the way and manner of his preservation till God opened it to him nor Noah till God contrived it for him There was no way to be contrived by them for escape He that knew how to deliver them can deliver you also Leave your selves to Gods dispose it shall certainly be to your advantage the Church is his peculiar care Isa. 27. 3. I the Lord do keep it I will water it every moment lest any hurt it I will keep it night and day The more you commit your selves to his care the more you engage it Isa. 26. 3. Thou wilt keep him in prefect peace whose mind is stayed on thee because he trusteth in thee He will certainly find a place of safety for his people under or in Heaven Neither be too much dejected when the number of visible professors seems but small think not the Church will perish when it is brought so low This was Elijah's case he thought he had been left alone that Religion had been preserved in his single person as the Phoenix of the world but see 1 Kings 19. 18. God hath enough left if we were in our graves to continue Religion in the world it concerns him more than you to look to that CHAP. V. Evincing the fourth Proposition viz. That God usually premonisheth the World especially his own of his judgments before they befal them SECT I. GOd first warns and then smites he delights not to surprise men when indignation was coming he tells his people of it in the Text and admonisheth them to hide themselves Surely the Lord will do nothing but he revealeth his secrets to his servants the Prophets Amos 3. 7. Thus when the flood was to come upon the old world he gave them one hundred and twenty years warning of it Gen. 6. 3. compared with 1. Pet. 3. 19. So when Sodom was to be destroyed God would not hide it from Abraham Gen. 18. 17. Shall I hide from Abraham the thing that I do The like discovery was made unto Lot Gâ—â— 19. 12 13 14. So when the Captivity was at hand Ezekiel was commanded to give the Iews solemn warning of it from God Ezek. 3. 17. Hear the word at my mouth and give them warning from me And when their City and Temple was to be destroyed by
expectations of Gods righteous judgments It is indeed below faith to expect evil days with despondency and distraction but surely it is a noble exercise of Faith so to expect them as to make due preparation for them SECT II. ANd if we enquire for what End God gives such warnings to the world and premonishes them from Heaven of the judgments that are coming on the earth know that he doth it upon a threefold account 1. To prevent their Execution 2. To leave the Careless inexcusable 3. To make them more tolerable and easie to his own people 1. Warning is given with design to prevent the execution of judgments this is plain from Amos 4. 12. Therefore will I do this unto thee there is warning given and because I will do this prepare to meet thy God O Israel There is the gracious design of preventing it by bringing them seasonably upon their knees at the foot of an angry God You see the Lord expects it from all his Children that they fall at his feet in deep humiliation and fervent intercession whenever he goes forth in the way of judgment What else was the design of God in sending Ionah to Nineveh with that dreadful message but to excite them to repentance and prevent their ruine This Ionah guessed at and therefore declined the message to secure his credit well knowing that if they took warning and repented the gracious nature of God would soon melt into compassion over them Free grace would make him appear as a liar among the people for to that sense his own words sound Ionah 4. 2. Was not this my saying when I was yet in my Countrey Therefore I fled before unto Tarshish for I knew that thou art a gracious God q. d. I thought before hand it would come to this I knew how willing thou art to be prevented by repentance therefore to secure my credit I fled to Tarshish 2. He forewarns of judgments to leave the Incorrigible wholly inexcusable that those who have neither sense of Sin nor fear of Judgment before might have no cloak for their folly nor plea for themselves afterward What wilt thou say when he shall punish thee Ier. 13. 21 22. q. d. What Plea or Apology is left thee after so many fair warnings You cannot say you were surprized before you were admonished or ruined before you were warned 3. God warns of Judgments before they come to make them the more easie to his people when they come indeed thus in Iohn 16. 4. Christ foretold his Disciples of their approaching sufferings that when they came they should not be found amazed at them or unprovided for them for unexpected miseries are astonishing to the best men and destructive to wicked men Luke 17. 26 27 28. Well then if it be so let all that are wise in heart consider the Signs of the times and seasonably hearken to Gods warnings The Lords voice crieth to the Citâ— and the man of wisdom shall see thy name hear ye the rod and who hath appointed it Mica 6. 9. 'T is our wisdom to way-lay our troubles and provide for the worst estate whilst we enjoy the best happy is he that is at once believing and praying for good days and preparing for the worst Noah's example is our advantage Heb. 11. 7. Who by faith being warned of God of things not seen as yet moved with fear prepared an Ark. Preventing mercies are the most ravishing mercies Psal. 59. 10. And preventing calamities are the sorest calamities Amos 9. 10. And let us heartily bewail the supiness and carelesness of the world in which we live who take no notice of Gods warnings but put the evil day far from them Amos 6. 3. who will admit no fear till they are past all hope they see God housing his Saints apace yet will not see the evil to come from which God takes them Isa. 57. 1 2. The righteous perisheth and no man layeth it to heart and merciful men are taken away none considering that the righteous is taken away from the evil to come he shall enter into peace they shall rest in their beds each one walking in his uprightness They hear the cry of sin which is gone up to heaven but cry not for the abominations that are committed nor tremble at the judgments that they will procure O careless Sinners drowned in Stupidity and sleeping like Ionah under the Hatches when others are upon their knees and at their wits end do Saints tremble and are you secure Have not you more reason to be afraid than they If judgments come the greatest harm it can do them is but to hasten them to Heaven but as for you it may hurry you away to Hell They only fear tribulation in the way but you will not fear damnation in the end Believe it Reader in days of common calamity both Heaven and Hell will fill apace CHAP. VI. Demonstrating the fifth Proposition viz. That Gods Attributes Promises and Providences are prepared for the security of his people in the greatest distresses that befal them in the World SECT I. HAving more briefly dispatched the foregoing preliminary Propositions it remains that we now more fully open this fifth Proposition which contains the main subject matter of this Discourse here therefore our meditations must fix and abide and truly such is the deliciousness of the subject to Spiritual hearts that I judge it wholly needless to offer any other motive besides it self to engage your affections Let us therefore view our Chambers and see how well God hath provided for his Children in all their distresses that befal them in this world it is our fathers voice that calls to us Come my people enter thou into thy chambers And the 1. Chamber Which comes to be opened as a Refuge to distressed Believers in a stormy day is that most secure and safe Attribute of Divine Power into this let us first enter by serious and believing meditation and see how safe they are whom God hides under the protection thereof in the worst and most dangerous days In opening this Attribute we shall consider it 1. In its own Nature and Property 2. With respect to the Promises 3. As it is actuated by Providence on the behalf of distressed Saints And then give you a comfortable prospect of their safe and happy condition who take up their lodgings by Faith in this Attribute of God 1. Let us consider the Power of God in it self and we shall find it represented to us in the Scriptures in these three lovely Properties viz. Power 1. Omnipotent 2. Supreme 3. Everlasting 1. As an Omnipotent and All-sufficient Power which hath no bounds or limits but the pleasure and will of God Dan. 4. 34 35. He doth according to his will in the armies of Heaven and among the Inhabitants of the earth and none can stay his hand or say unto him What dost thou So Psalm 135. 6. Whatsoever the Lord pleased that did he in Heaven and in Earth
Now do your worst we are out of your reach and above all your terrors and affrights Be advised then to sit close to this work clear but this point once and the worst is past O lye at the feet of God night and day give him no rest take no denial from him fill thy mouth with pleas and arguments tell him Lord it is neither for Corn nor Wine that I seek thee but only for thy love bestow thy other gifts upon whom thou wilt only seal up thy love to my soul. And Lastly I advise thee Reader to be exceeding careful when God admits thee into the sense of his love to shut the door behind thee lest thy soul be soon expelled thence by the subtlety of Satan who envies nothing more than such an happiness as this that envious Spirit totally despairs of the least drop of such a mercy and therefore swells with envy at thine enjoyment of it but if ever thou fasten thy hand of faith upon this mercy loose not thy hold by every objection with which he will rap thy fingers 1. If he object the many sharp afflictions and manifold rods of God upon thee call not the Love of God in question for that but remember what â—he saith Heb. 12. 6. Whom the Lord loveth he chasteneth and scourgeth every son whom he receiveth Fatherly Corrections are so far from being inconsistent with the love of God that his love is rather questionable without them than for them they are love tokens not marks of hatred 2. Yield not up thy claim and title to the love of God because he sometimes hides away his face from thee thou knowest the sun is up and going on in its regular course in the darkest and closest day My God my God saith Christ himself Why hast thou forsaken me believe he is still thy God and his love immutable when the sense and manifestations thereof do fail 3. Call not the Love of God into question because of thy great vileness and unworthiness say not when thou most loathest thy self God must needs loath thee too he can love where thou loathest Return return O Shulamite return return that we may look upon thee what will ye see in the Shulamite as it were the company of two armies The Spouse was exceeding beautiful in the eyes of others when most base and vile in her own What would you see in the Shulamite alas there is nothing in me at the best but Conflicts and Wars betwixt Grace and Corruption as it were betwixt two Armies Cant. 6. 13. 4. Quit not thy claim to the Love of God because he seems to shut out thy Prayers and delays to answer the long continued desires and importunities of thy soul in some cases David would neither censure his God no nor call in question his interest in him because of such a delay and silence Psal. 22. 1 2. My God my God The claim is doubled ver 1. and yet in the next breath he saith I cry in the day time but thou hearest not and in the night season and am not silent Thus I have offered you some advice and assistance how to secure your selves in these Divine Attributes viz. The Power Wisdom Faithfulness Unchangeableness Care and Love of God as in so many Sanctuaries and comfortable Refuges in the days of Common Calamity It is noted even of the Egyptians when the storm of Hail was coming upon the Land Exod. 9. 20. He that feared the Word of the Lord among the servants of Pharaoh made his servants and his cattle flee into the houses Let not an Egyptian take more care of his Beasts than Christians of their Souls Stormy days are coming God hath provided you a Refuge and given you seasonable Praemonitions and Calls from Heaven to hasten into them before Desolations come The Lord help us to hear his Calls and comply with them which will be as much our Priviledge as it is our Duty And so much of the Fifth Proposition viz. That God's Attributes Promises and Providences are prepared for the security of his people in the greatest distresses that befal them in the world PROPOSITION VI. That none but God's own People are taken into these Chambers of Security or can expect his special Protection in Evil Times SECT I. THis Proposition describes and clears the qualified subject of this Priviledge God's own People and none but such can warrantably claim special protection in evil times and this is consonant to the current account of Scripture Isa. 3. 10 11. Say ye unto the righteous it shall be well with him Wo to the wicked it shall be ill with him He speaks concerning the day of Ierusalem's ruin and Iudah's fall as appears ver 8. So great a difference will God make even in this world betwixt the righteous and the wicked In Nah. 1. you have also a terrible day described wherein Bashan Carmel and Lebanon the most pleasant and fruitful places of the land shall languish ver 4. The mountains shall quake the hills melt the earth and those that dwell therein burnt up ver 5. The indignation and fury of God poured out like fire v. 6. The priviledged people in this terrible day are God's own people they only are taken into security ver 7. The Lord is good a strong hold in the day of trouble and he knoweth them that trust in him i. e. he so knoweth them as to care and provide for them in that evil day and so throughout the whole Scripture you shall find the Promises of protection still made to the people of God When the Chaldean Army like a devouring fire was ready to seize upon the Land the sinners in Sion were afraid fearfulness surprised the hypocrites for who among us say they shall dwell with devouring fire and everlasting burning Yes saith God some there are that shall abide that day viz. He that walketh righteously and speaketh uprightly he shall dwell on high his place of defence shall be the munition of rocks i. e. God will be a sanctuary to them when others shall be as stubble before the flames Isa. 33. 14 15 16. But for the right stating of this Proposition three things must be heedfully adverted 1. That all good men are not always exempted from the stroke of outward Calamities in that sense the righteous may perish and merciful men be taken away yea they may perish in love and be taken away in mercy from the evil to come Isa. 57. 1. 2. Mica 7. 1 2. 2. That all wicked men are not all always exposed to external miseries but a just man may perish in his righteousness and a wicked man prolong his life in his wickedness Eccles. 7. 15. 3. But in this sense we are to understand the Proposition That none but the people of God have right by promise to his special protections in evil days and that all such shall either be preserved from the stroke of calamities or from the deadly sting namely Eternal Ruin by them
them their strong hold shall not secure them they shall find no shelter in the scorching heat of the day of trouble Moab Ashdod and Ekron have no more benefit by the Promises made to Sion than the Inhabitants of Rome can claim by the Charter of London If a wicked or hypocritical person cry to God in his distress he will not hear him Prov. 1. 25 26. Iob 27. 9. but will bid him go to his earthly refuges which he hath chosen if he go to the promises knock at those doors of hope they cannot relieve him being all made in Christ to believers if to the Name and Attributes of God all the dores are shut against them Psal. 34. 16. There are Seven dreadful Aggravations of a wicked man's troubles 1 When troubles come upon him the Curse of God follows him into his carnal refuges Ier. 17. 5. Cursed be the man that trusteth in man and maketh flesh his arm and whose heart departeth from the Lord. Trouble is the Arrow and this curse the venom of the Arrow which makes the Wound incurable 2. When troubles fall upon him from without a guilty conscience will terrifie him from within So that the mind can give no relief to the body but both sink under their own weights it is not so with the people of God they have inward relief under outward pressures 2 Cor. 4. 16. 3. The gusts and storms of wicked mens troubles may blow them into Hell and hurry them into eternal destruction if Death march towards them upon the pale Horse hell always follows him Rev. 6. 8. 4. If troubles and distresses overwhelm their hearts they can give them no vent or ease by prayer faith and resignation to God as his People use to do 1 Sam. 1. 18. 5. When their troubles and distresses come then comes the hour and power of their temptation and to shun sorrow they will fall into sin having no promise to be kept in the hour of temptation as the Saints have Rev. 3. 10. 6. When their troubles come they will be left alone in the midst of them these are their burthens and they alone must bear them Gods gracious comfortable supporting presence is only with his own people 7. If trouble or death come upon them as a storm they have no Anchor of Hope to drop in the Storm The wicked is driven away in his wickedness but the righteous hath hope in his death Prov. 14. 32. by all which it appears that a Christless person is a most helpless and shiftless creature in the day of trouble 2. Consect Secondly Hence it follows That Christians ought not to droop like other men in the day of trouble A Wicked mans boldness and a Christians cowardliness in times of affliction are alike ungrounded and uncomly Why should thy heart Christian despond and sink at this rate upon the prospect of approaching troubles Are there not safe and comfortable Chambers taken up and provided for thee against that day Is not the name of the Lord a strong Tower into which thou mayest run and be safe The heart of a good man saith Chrysostome should at all times be like the higher Heavens serene tranquil and clear whatever Thunders and Lightnings Storms and Tempests trouble and terrifie the lower World If a man have a good Roof over his head where he can sit dry and warm what need he trouble himself to hear the Winds roar the Lightnings flash and the Rains pour down without doors Why this is thy priviledge Christian A man to wit the man Christ Jesus shall be as an hiding place from the wind and a covert from the tempest as rivers of water in a dry place as the shadow of a great rock in a weary land Isa. 32. 2. Art thou in Christ and in the Covenant give me then one good reason for thy dejections in a day of trouble or if thou hast none to give hearken to these Reasons against it 1. If thou be in Christ thy Sins are forgiven thee and why should not a pardoned Soul he a chearful Soul in adversity Afflictions may buz and hum about thee like Bees that have lost their Sting but they can never hurt thee 2. If thou be in Christ thy God is with thee in all thy troubles and how can thy heart sink or faint in such a presence Let them that are alone in troubles fail under them but don't thou do so that art surrounded with Almighty Power Grace and Love Isa. 43. 1 2. 3. If thou be in Christ thy greatest afflictions shall prove thy best Friends and Benefactors Rom. 8. 28. Sure then thou art more afraid than hurt thou mistakest thy best Friends for thy worst Enemies thou and thy Afflictions shall part more comfortably than you met 4. If thou be in Christ thy Treasure is safe thy eternal happiness is out of the reach of all thine Enemies Luk. 12. 4. Luk. 10. 42. And if that be safe thou hast no cause to be sad to droop and tremble at the hazard of earthly comforts whilest heavenly and eternal things are safe is as if a man that had gotten his Pardon from the King and had it safe in his Bosom should be found weeping upon the way home because he hath lost his Staff or Glove These reasons are strong against the dejections of Gods people under outward troubles but yet I am sensible that all the reasoning in the world will not prevent their dejections except they will take pains to clear up their Interest in God against such a day Psal. 18. 2. and will act their faith by way of adherence and dependance upon God in the want of former light and evidence Isa. 50. 10. And lastly that they keep their consciences pure and inviolate which will be a spring of comfort in the midst of troubles 2 Cor. 1. 12. 3. Consect Thirdly It hence appears to be the greatest folly and vanity in the world to make any thing but God our refuge in the day of trouble This practice as you heard but now is under Gods curse and that which is cursed of God can never be comfortable to us It is an honour peculiar to God the right of Heaven and therefore cursed Sacriledge to bestow it on the Creature We read of some that make lies their refuge and hide themselves under Falshood thinking when the overflowing Scourge comes it shall not come nigh unto them Isa. 28. 15. They will trust to their wits and policies they will fawn and flatter lye and dissemble cast themselves into a thousand shapes and forms to save themselves but all in vain the Flood shall sweep away their refuge of lyes Others make Riches their trust and confidence Prov. 10. 15. The rich mans wealth is his strong city If Enemies come their money shall be their ransom but oh what a poor refuge will this be It may betray but cannot secure them Behold saith God I will stir up the Medes against them which shall not regard silver and
Direction and Advice THe providence of God in these days giving us such loud warnings of approaching judgment How are all that are wise in heart and of understanding of the times now more especially concerned to clear their interest in these blessed Attributes of God which have here been opened as their only refuge in the evil day Let me therefore persuade and press you to betake your selves to God your refuge and strong hold in trouble and that more especially in these two great duties viz. 1. Of Fervent Supplication 2. Of Universal Resignation 1. Betake your selves to God by fervent Prayer and Supplication Let me say of these times as Holy Mr. Perkins did of his Non sunt ista litigandi sed orandi tempora These are no times for Christians to contend and strive one with another but with their united cryes to strive with God and among other requests strongly to enforce and follow home that of David Psal. 71. 2 3. Deliver me in thy righteousness and cause me to escape incline thine ear unto me and save me be thou my strong habitation whereunto I may continually resort That 's a true and weighty Observation of Austine Non facilè inveniuntur praesidia in adversitate quae non fuerint in pace quaesita A refuge is not to be found in trouble except it be provided before-hand in peace For this saith the Psalmist shall every one that is godly pray unto thee in a time when thou maist be found surely in the floods of great waters they shall not come nigh unto him Psal. 32. 6. Had not Noah prepared and secured himself in the Ark before the floods of great water came he had not sate as he did Medis tranquillus in undis Sleeping quietly when others were perishing in the waters Gather your selves therefore together before the Decree bring forth seek the Lord all ye meek of the earth be more frequent and more â—ervent in Prayer now than ever you have all the encouragements in the world to incite you to this duty the nature of your God is exceeding pitiful tender and compassionate Iam. 5. 11. The endeared relations betwixt God and you gives singular encouragement of success Shall not God hear his own Elect which cry unto him day and night Luk. 18. 7. The sweet returns and answers of former Prayers are so many motives and encouragements to follow close that thriving trade Psal. 52. 1 2 3. And above all your prevalent Advocate in the heavens should encourage you to come frequently and boldly to the throne of Grace that you may obtain mercy and find grace to help in the time of need Heb. 4. 16. In two things I shall briefly offer a little Direction here viz. of Prayer 1. As to the matter 2. As to the manner 1. As to the matter of Prayer I mean such as the state and condition of the times now more especially suggests 1. Unite your Prayers and cry mightily to the Lord that if it be his good pleasure this cup of wrath which seems to be mingled and prepared may pass from his people Now cry to God as they are directed to do Ioel 2. 17. Spare thy people O Lord and give not thine heritage to reproach that the heathen should rule over them wherefore should they say among the people Where is their God O pray That England may not be delivered into the hands of blood-thirsty Papists that the golden Candlestick may not be removed that Idolatry may not return into those places where God hath been so sweetly Worshipped that a Land so peculiarly blessed with Gospel-Light wherein so many thousand sons and daughters have been born to God may not at last become an Aceldama a great Shambles to quarter out the Limbs of his dear Saints that the pleasant Plant of Reformation planted with his own right hand and watered with so many tears yea with so much blood may not at last be rooted up by the wild Boar out of the Forrest 2. Pray indesinently That you may be kept from the sins and temptations of the times O watch and pray that you enter not into temptation if you cannot prevail with God to turn away his anger yet be importunate with him that you may be kept from sin that if you lose your outward peace you may be able to keep inward peace that you may never sacrifice your consciences to save your flesh that you may never fall under the displeasure of God to avoid the rage of men Ah friends we little think what a fearful havock an hour of temptation will make in such a professing Nation as this is then shall many be offended Matth. 24. 10. O pray that you may never give offence to others by scandal or take offence your selves at the ways of God whatever sufferings and sharp tryals shall come 3. Pray earnestly for the sanctification of all your troubles to your eternal good an unsanctified comfort never did any man good and a sanctified trouble never did any man hurt be more earnest therefore with God rather to have your troubles sanctified than prevented to get the blessing than to avoid the smart of them if they cannot be turned away from you pray they may be turned to your salvation 2. Betake your selves to God your refuge by Faith resigning and committing all into his hands Now the just shall live by faith Heb. 10. 38. The more you can trust God the more you secure your selves from danger he that can live by Faith shall never die by Fear and be sure to inform your selves well in two things viz. 1. What it is to trust God over all 2. What grounds you have so to do 1. Be well instructed in the Nature of this duty there are six things imported in such acts of Resignation 1. An awakened sense of our dangers and hazards At what time I am afraid I will trust in thee Psal. 56. 3. Suffering times are resigning times 1 Pet. 4. 19. Let them that suffer according to the will of God commit the keeping of their souls to him in well doing as unto a faithful creator And the greater and nearer our dangers are the more frequent and vigorous should the actings of our faith this way be Be not far from me for trouble is near 2. Resignation to God necessarily implies our renunciation and disclaiming of all other refuges Ashur shall not save us we will not ride upon horses neither will we say any more to the work of our hands ye are our Gods for in thee the fatherless findeth mercy Hos. 14. 3. He that relies upon God must cease from Man resignation to God excludes not the use of lawful means but it doth exclude dependence upon them 3. Resignation to God is always grounded upon an interest in God we have no warrant nor encouragement to expect protection from him in trouble except we can come to him as Children to a Father It is the filial relation that gives encouragement to this fiducial