at the same time 1 Kings 8. 27. But will God indeed dwell on the Earth behold the Heaven and Heaven of Heavens God is higher than the Heaven deeper than Hell broader than the Earth and more diffuse than the Sâ—a Bern. cannot contain thee how much less this House that I have builded By the Heaven of Heavens is meant that which is by the learned called the Empyreal Heaven where the Angels and the Saints departed do enjoy the glorious and beatifical vision of God and it is called the Heaven of Heavens both because it is the highest and doth contain the other Heavens within its orb and also by way of excellency as the most holy place in the Temple Isa 66. 1. Prov. 5. 21. Heb. 4. 13. Job 26. 6. is called the Holy of Holies because it far surpasseth all the rest in splendour and glory Jer. 23. 24 Can any hide himself in secret places that I should not see him saith the Lord. Do not I fill Heaven and Earth saith the Lord. Prov. 15. 3. The eyes of the Lord are in every place beholding the evil and the good God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All-eye The poor Heathen couly say Deus intimior nobis intimo nostro God is nearer to us than we are to our selves Repletively he is every where though inclusively no where Job 34. 21. For his eyes are upon the wayes of man and be seeth all his goings V. 22. There is no darkness nor shadow of death where the workers of iniquity may hide themselves Sinners shall never be able to shroud themselves nor their actions from Gods all-seeing eye The Rabbins put Makom which signifies Place among the names of God Bithâ—er brings them in expounding that Text in Esther 4. 14. Deliverance shall arise from another Place that is from God they called him Place because he is in every place though in the Assemblies of his Saints more eminently and gloriously God is Math. 5. 45. Acts 17. â—7 â—8 Psalm 33 13 14. present with all his Creatures 1. Via productionis by raising them up 2. Via sustentationis by staying of them upâ—â— they are his Family and he foods and clothes them 3. Via inclinationiâ—â— by giving unto them power of motion man could neither live nor move unless the Lord were with him 4. Via observationis by taking notice of them he observeth and marks both their persons and their actions he sees who they are and how they are employed 5. Via ordinationis by governing and ruling of Acts 4. 25. to 29. them and all their actions to the service of his glory and the good of his poor People But this is not that presence that we are to discourse of Secondly there is a miraculous presence of Christ Mat. 7. 22. Mark 3. 15. and this some of the Prophets of old had and the Apostles and others had in Christ's time and by vertue of this miraculous presence of Christ with them they cast out Devils healed diseases and did many wonderful things But this is not the presence that falls within the compass of that main point we purpose to speak to Thirdly there is a relative presence of Christ and See Psalm 46. 4. 5. Cant. 7. 5. Joel 3. 21. Zach. 2. 10. 11. cap. 8. 3. Ps 135. 21. that is his presence in his Ordinances and with his Churches Of this presence the Scripture speaks very largly Exod. 20. 24. In all places where I record my Name I will come unto thee and I will bless thee Exod. 25. 8. And let them make me a Sanctuary that I may dwell amongst them Exod. 29. 45. And I will dwell among the Children of Israel and will be their God Levit. 26. 11. And I will set my Tabernacle amongst you and my soul shall not abhor you V. 12. And I will walk among you and will be your God and ye shall be my People Psalm 76. 1. In Judah is God known his Name is great in Israel V. 2. In Salem also is his Tabernacle and his dwelling place in Sion Isa 8. 18. From the Lord of Hosts which dwelleth in mount Sion Psalm 9. 11. Sing praises to the Lord which dwelleth in Sion The Churches are said to 1. Cor. 3. 16 17. 2 Cor. 6. 16. Heb. 3. 6. 1 Pet. 2. 5. Rev. 2. 1. be the Temples in which the Lord doth dwell and the House of the living God and the golden Candlesticks amongst which he doth walk O how much do's it concern all the Churches to prize their Church-state and to keep close together and to walk sutable to that gracious presence of God that shines in the midst of them But this is not that presence that falls under our present consideration But Fourthly there is a Majestical and glorious presence of Christ and thus he is said to be in Heaven Psalm 2. 4. Job 16. 19. 2. Thes 1. 9. Psalm 16. 11. 1 Tim. 6. 14 15 16. Rev. 3. 21. He that sitteth in the Heavens will laugh the Lord shall have them in derision Heb. 1. 13. But to which of the Angels said he at any time sit thou on my right hand until I make thine enemies thy footstool Cap. 9. 24. For Christ is not entred into the boly Plâ—oes made with hands which are the figure of the true but into Heaven it self now to appear in the presence of God for us Not that Heaven is circulus concludens a place wherein Christ is shut up but Palatium resplendens the Court as it were where his Majesty in acts of wisdom and power and mercy and conjunction of grace and glory doth most of all appear As the soul of man though it be in every part of man yet it doth principally appear and manifest it self in the heart and brain so here c. Manica Austin's Mother standing one day and seeing the Sun shine raised this meditation Oh if the Sun be so bright what is the light of Christ's presence in glory But this is not the presence we design now to discourse of Fifthly there is a Judicial or wrathful presence of the See Exod. 9. 14. Isa 6. 9 10. cap 64. 1 2 3 4. Psal 81. 12. 2 Thes 2. 11 12. Psalm 68. 2. Jer. 4. 26. Eze. 38. 20. Hab. 1. 12. Lord and thus he is present with wicked men sometimes blinding of them sometimes hardning of them sometimes leaving of them to their own hearts lusts sometimes giving them up to their own hearts lusts sometimes filling their faces with shame and their Consciences with terrours He is Judicially present with wicked men by a particular observation of their persons and wayes Psalm 33. 13 14. Job 34. 21 22. He sees who they are and how they are employed against his honor his interest his Saints his wayes and by a special detestation of their persons and wayes c. But this is not that presence that at this time falls under our consideration and therefore Sixthly and lastly there
afflict or annoy the People of God for God himself is very sensible of it and accordingly he will certainly requite it Acts. 9. 4. Saul Saul why persecutest thou me They that persecute the Servants of Christ they persecute Christ himself who liveth in them and is mystically united to them Look as there is by virtue of the natural union a mutual sympathy betwixt the head and the members the Husband and the Wife so 't is here betwixt Christ and his Saints for he is a most Heb. 4. 15. c. 5. 2. Col. 1. 24. Heb. 13 13. Isa 53. 4. sympathizing compassionate tender-hearted Saviour Those that shoot at the Saints hit Christ their sufferings are held his and their reproaches are counted his He that bore the Saints griefs when he was on Earth really and properly he â—ears them still now he is in Heaven in a way of sympathy Christ in his glorified state hath a very tender sense of all the evil that is done to his Children his members his Spouse and looks upon it as done to himself A great Lord said to another great Lord of the Council in King Henry the Eighths dayes concerning Cranmer Let him alone for the King will See the first part of my Golden Key p. 277 278. 279. more of this not suffer his finger to ake So say I to the persecutors of the day Let the People of God alone for if you do but make their finger ake God will make your heads and hearts ake for it before he has done with you But Tenthly the Lord doth manifest his favourable signal and eminent presence with his People in their greatest troubles deepest distresses and most deadly dangers by pouring out upon them a greater spirit of prayer and supplication in their greatest troubles deepest distresses and most deadly dangers than formerly they have had Isa 26. 16. Lord in trouble have they visited Before they would say a Prayer but now they poured out a Prayer thee they poured out a prayer when thy chastening was upon them They poured out their still prayer The Hebrew word Lachus signifieth properly a soft or low kind of muttering which can hardly be heard The Prophet hereby would intimate to us that in their great troubles and deepest distresses they sighed or groned unto God and prayed in a still and silent manner Saints never visit God more with her prayers than when he visits them most with his rod. Saints never pray with that seriousness that spiritualness that heavenlyness that humbleness that brokenness that servency that frequency as they do when they are under the mighty hand of God and all this is from that signal presence of God that is with them in their greatest troubles deepest distresses c. When it was a day of great trouble of great distress of great danger to the People of God in Germany God poured out a very great spirit of prayer upon Luther at length he comes out of his closet triumphingly saying to his Fellow-labourers and Friends Vicimus vicimus We have overcome we have overcome At which time it is obâ—â—rved that there came out a proclamation from Charles the Fift that none should be further molested for the profession of the Gospel In dayes of â—roubles and distress Luther was so warm zealous and powerful in prayer that made one of his best Friends say Iste vir potuit quod voluit That man could have of God what he pleased Being once very warm in prayer he let fall this transcendent rapture of a daring faith Fiat mea voluntas Let my will be done and then falls off sweetly Mea voluntas Domine quia tua My will Lord because thy will It is reported in the life of Luther that when he prayed it was tanta reverentia ut si Deo tanta fiducia ut si amico It was with so much reverence as if he were praying to God and with so much boldness as if he had been speaking to his Friend I have read of a fountain that at noon day is cold and at midnight it growes warm so many Christians are cold in praying in hearing c. in the day of prosperity but yet are warm and lively in praying and wrestling with God in the day of adversity Manasseh got more by 2 Chr. 33. 11 12 13. Jonah 2. Dan. 6. Ps 84 Luke 23. 42. 2 Ch. 20. 1. to the 13. Isa 37. 14. to the 12. Gen. â—2 6. to the 13. and from v. 24. to 3â— now he oyles the Keâ— of prayers with tears Hos 12. 4. prayer in his iron-chains than ever he got by his golden Crown Afflictions are like the prick at the Nightingals brest that awakes her and that puts her upon her sweet and delightful singing A sincere Christian never prayes so sweetly as when under the rod. One reports of Joachim the Father of the Virgin Mary that he would often say Cibus potus mihi erit oratio Prayer is my meat and drink When a Christian is in trouble then prayer is his meat and drink O what a spirit of prayer was upon Jonah when he was in the Whales belly and upon Daniel when he was among the Lyons and upon David in his wilderness-state and upon the Thief when he was on the Câ—oss and upon Jehoshaphat when Moab and Ammon and others came against him to battel and upon Hezekiah when Sennacherib had invaded Judah and upon Jacob when his brother Esau came to meet him with four hundred bloody cut-throates at his heels As there be two kind of antidotes against poyson viz. hot and cold so there are two kind of antidotes against all the troubles of this life viz. fervent Prayer and holy Patience the one hot the otehr cold the one quenching the other quickning When a Christian under great troubles deep distresses and most deadly dangers prayes more for the sanctification of affliction than the removal of affliction when he prayes more to get off his sins than to get off his chains when he prayes more to get good by the rod than to get free from the rod when he prayes more that his afflictions may be a refining fire than a consuming fire and that his heart may be low and his graces high and that all his troubles may wean him more from this World and ripen him the more for the glory of that upper World It is a great demonstration of the signal presence of God with him in all his troubles and deep distresses But Eleventhly the Lord doth manifest his favourable signal and eminent presence with his People in their greatest troubles deepest distresses and most deadly dangers by drawing the hearts of his People nearer and closer to himself by all the afflictions troubles distresses and dangers that do attend them in this World Psalm 119. 67. Before I was afflicted I weut astray but now have I kept thy Word God brought David nearer to Chrysostom himself by weeping cross Affliction is fire to purge
A WORD IN SEASON To this Present GENERATION OR A SOBER AND SERIOUS DISCOURSE About the favorable Signal and eminent Presence of the LORD with his PEOPLE in their greatest Troubles deepest Distresses and most deadly Dangers WITH THE Resolution of several Questions concerning the DIVINE PRESENCE as also the Reasons and improvements of this great and glorious Truth All tending to encourage Christians in the way of their Duty in the face of all Afflictions Oppositions and Sufferings that they may meet with for Righteousness sake from the Serpents seed or from Wolves in Sheeps-cloathing By THOMAS BROOKS the Author of the Golden Key to open hidden Treasures But will God indeed dwell on the Earth Behold the Heaven and the Heaven of Heavens cannot contain thee how much less this House that I have builded 1 Kings 8. 27. Deus unus est ubique totus diffusus Cyprian Maximilian the Emperour was so delighted with that Sentence of PAUL Si Deus nobiscum If God be with us who shall be against us that he caused it to be written upon the Walls in most rooms of his Palace LONDON Printed for Dorman Newman at the Sign of the Kings Arms in the Poultrie THE SIGNAL PRESENCE OF GOD With His PEOPLE In their greatest Troubles deepest Distresses and most deadly Dangers 2. Tim. 4. 17. Notwithstanding the Lord stood with me and strengthened me that by me the preaching might be fully known and that all the Gentiles might hear and I was delivered out of the mouth of the Lion IN my Text you have three things that are most remarkable Preached in March and April 1675. First you have Paul's commemoration of that singular experience that he had of the favourable presence Acts 23. 11. of Christ with him and of his strengthening of him Notwithstanding the Lord stood with me or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 4. 16. 2 Tim. 1. 15. by me and assisted me though I was deserted by men yet I was ayded and assisted by Christ though all men left me to shift for my self yet the Lord stood by me and strengthned me with wisdom prudence courage and constancy in the want of all outward encouragements and in the face of all outward discouragements Secondly here is the end for which the Lord stood by him assisted strengthned and delivered him viz. Rom. 11. 13. Phil. 4. 22. That he might preach the Gospel to the Nations That he might have more time and further opportunity to spread abroad the everlasting Gospel among the Gentiles whose Apostle he was Rome at this time was the Queen of the World and in its most flourishing condition people from all parts of the World flockt to Rome Now when they should hear and see Paul's prudence courage constancy and boldness in professing of Christ and in preaching and professing the Gospel even before that grand Tyrant that monster of mankind Nero they could not but be wrought upon and the fame of the glorious Gospel could not but by this means be spread all the World over Thirdly here is the greatness of the danger from which he was delivered viz. From the mouth of the Calv. In. Estiâ—â— c. Lyon Some Authors do conceive these words and I was delivered from the mouth of the Lyon to be a Proverbial speech noting some eminent present devouring danger I was delivered from the extremest hazard of death even as a man rescued out of a Lyons Beza A Lapide Vide Euseb hist l. 2. c. 22. mouth and pull'd from between his teeth Others more genuinly and properly by the mouth of the Lyon do understand Nero's rage and cruelty who for his potency in preying on the flock of Christ is here fitly compared to a Lyon which devoured and destroyed the flock of Christ This cruel Lyon Nero put a world of Christians to death and made a bloody Decree That whosoever confessed himself a Christian he should without any more a do be put to death as a convicted enemy Dedicator damnationis Christianoruâ— Tertul. of mankind Tertullian calleth him The Dedicatour of the condemnation of Christians This bloody Monster Nero raised the first bloody Persecution To pick a quarrel with the Christians he set the City of Rome on fire and then charged it upon the Christians under which pretence he exposed them to the fury of the People who cruelly tormented them as if they had been common burners and destroyers of Cities and the deadly enemies of mankind yea Nero himself caused them to be apprehended and clad in wild beasts skins and torn in pieces with Dogs others were crucified some he made bonefires off to light him in his night-sports To be short such horrid cruelty he used towards them as caused many of their enemys to pity them But God found out this bloody Persecutor at last for being adjudged by the Senat an enemy to mankind he was condemned to be wipt to death for the prevention whereof he cut his own throat The words being thus briefly opened the main point I shall insist upon is this viz. That when the People of God are in their greatest troubles deepest distresses and most deadly dangers then the Lord will be most favourably most signally and most eminently present with them The Schoolmen say that God is five wayes present 1. In the Humanity of Christ by hypostatical union 2. In the Saints by knowledge and love 3. In the Church by his essence and direction 4. In Heaven by his Majesty and Glory 5. In Hell by his vindictive Justice Hemingius saith There is a fourfold presence of God 1. There is a presence of Power in all men even in the Reprobates 2. A presence of Grace only in the Elect. 3. A presence of Glory in the Angels and Saints departed 4. An hypostatical presence of the Father with the Son But if you please you may take notice that there is a sixfold presence of the Lord First there is a general presence of God and thus he Psal 139. 7. Nâ— quam est Deus c. ubiquâ— est Câ—rysost in Col. 2. H. 〈◊〉 5. is present with all Creatures Whither shall I flee from thy presence Empedocles the Philosopher said well That God is a Circle whose center iâ— every where and whose circumference is no where God is included in no place and excluded from no place saith another Non est ubi ubi non est Deus They could tell us that God is the soul of the World and that as the soul is Tota in totâ— tota in qualibet parte so is he his eye is in every corner c. To which purpose they so pourtrayed their Goddess Minerva that which way soever one cast his eye shee alwayes beheld him Though Heaven be Gods Palace yet it is not his prison Diana's Temple was burnt down when shee was busie at Alexander's birth and could not be at two places together but God is present both in Paradise and in the Wilderness
a prosperous condition God speaks to us Jeâ— 2. 21. and we mind him not I spoke to thee in thy prosperity but thou wouldest not hear and this hath been thy manner from thy youth upwards Pope Martin reported of himself that whilst he was a Monk and lived in the Cloister he had some evidences for Heaven when he was a Cardinal he began to fear and doubt but after he came to be Pope he utterly despaired The Lord never shews more of his favourable signal and eminent presence than by teaching of his People many gracious and Gospel lessons by their great troubles deep distresses and most deadly dangers But Thirdly the Lord doth manifest his favourable his signal his eminent presence with his People in their greatest troubles deepest distresses and most deadly dangers by raising strenthening and acting their suffering graces viz. their faith hope love patience prudence courage boldness zeal constancy Thus in the Text The Lord stood by me and strengthened me He put new life and strength and vigour into all my graces although there are habits of grace alwayes resident in the Isay 64. 7. hearts of the Saints yet those habits are not alwayes in exercise The habits of grace cannot act of themselves there must be renewed strength imparted to set them on Psalm 119. 35. Christ is the divers winds both cold hot moist and dry binding and opening North South and therefore what wind so ever blowes it shall blow good to his People work Make me to go in the path of thy Commandments for therein do I delight Though David had a spirit of new life within him yet he could not actually walk in the path of Gods precepts till by an additional force he was set a going Cant. 4. 16. Awake O North wind and come thou South wind blow upon my garden that the spices thereof may flow out By the garden we may safely understand a sanctified soul and by the spices in this garden we may understand the several graces planted in the soul now these spices can never flow out and send forth their fragrant smell till the North and South wind blowes upon them Habitual grace cannot operate and dilate and put forth it self into exercise till by the concurrent presence and assistance of Christ it is educed into act no Saint can act that grace he hath received by his own strength without the presence and assistance of Christ 1 Cor. 15. 16. But by the grace of God I am what I am and his grace which was bestowed upon me was not in vain but I labour more abundantly than they all yet not I but the grace of God which was with me He does not say the grace of God which was in me that habitual grace which I had but The grace of God which was with me So then it is not the strength of habitual grace that will carry a man through doing or suffering work but the auxiliary the assisting the conquering grace of Jesus Christ it is his grace with us more than his grace in us So John 15. 5. Without me ye can do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separate from me or apart from me Erasm sine me Beza seâ—rsim a me Members divided from the â—ead cannot live so here nothing Ye that are my Disciples ye that have the spirit of Jesus Christ Without me ye can do nothing the habits of grace the actings of grace and the perfecting of grace are all from Jesus Christ It is more emphatical in the original for there you have two negatives cannot do nothing He do's not say without me ye cannot do many things but Without me ye can do nothing nor he do's not say Without me ye can do no great thing but Without me ye can do nothing nor he do's not say Without me ye can do no difficult thing but Without me ye can do nothing nor he do's not say Without me ye can do no spiritual thing but Without me ye can do nothing What ever a Saint may do by the power of gifts or habits of grace received yet he can do nothing in a lively spiritual acceptable way without the presence of Christ without a constant dependence upon Christ without a sweet and special communion and fellowship with Christ if we cannot put forth a natural action without him for in him we live move and have our being how much less can Acts 17. â—8 we perform a spiritual action in a spiritual manner without his presence and assistance Let the King sit Cant. 1. 12. but at his table and then our spicknard will send forth a sweet smell that is let Jesus Christ be but present with us and then our graces which are compared to spicknard will send forth a sweet smell sitting at the table with King Jesus intimakes the sweetest friendship 1 Kings 10. 8. and fellowship with him It was held a great honour and happiness to stand before Solomon what is it then to sit with Christ at his table My spicknard sendeth forth the smell thereof that is My faith is actuated and all my other graces are exercised and increased Christs presence puts life into all our graces Fear thou not for I am with thee be not dismayed for I am thy God I will Isa 41. 10. Luke 21 14 15. strengthen thee yea I will uphold thee with the right hand of my righteousness 2 Cor. 12. 10. When I am weak then am I strong When I am weak in my self then am I strong in Christ If the Sun shine upon the Mary-gold Mal. 4. â— how soon do's the Mary-gold open so when the Sun of righteousness do's but shine upon a Christians graces how do they open and act To shew how the presence of Christ has acted the faith love courage boldness and patience c. of the Saints in the Old and New Testament the primitive Christians and the Martyrs in the latter ages of the world when they have been in their greatest troubles deepest distresses and most deadly dangers would take up more than a little time besides in my other writings I have opened these things more fully to you and to them I must refer you And therefore Fourthly the Lord doth manifest his favourable signal and eminent presence with his People in their greatest troubles deepest distresses and most deadly dangers by laying a Law of restraint upon every wicked man and by bridling and checking their fury and insolency that they shall not add afflictions to the afflicted as otherwise they would as he did upon Laban Gen. 31. 24. And God came to Laban the Syrian in a dream by night and said unto him take heed that thou speak not to Jacob either good or bad Verse 29. It is in the power of my hand to do you hurt but the God of your Fathers spake unto me yester night saying take thou heed that thou speak not to Jacob either good or bad See what a law of restraint
him in the sight of all Israel be strong and of a good courage c. And why all this not because Joshua had discovered any faint-heartedness or cowardise but because the work he was to undertake was so weighty and perillous in regard of those many and mighty Nations whom he was to destroy and plant the Israelites in their room the work that Joshua was to undertake was attended with many great difficulties and dangers in respect of the Enemies he was to encounter as being men of vast and Giant-like statures and strength and dwelling in Cities with high walls and strongly fortified Now the main Argument to raise his courage and mettle is drawn from Gods special presence and assistance Joshua 1. 9. For the Lord thy God is with thee whithersoever thou goest We are not to understand it of Gods general presence in all places but of his special favourable signal and eminent presence which God would manifest in his preservation and protection notwithstanding all the difficulties enterprises dangers and Enemies that he was to encounter with So 2 Chron. 32. 7. Be strong and courageous be not afraid nor dismayed for the King of Assyria nor for all the multitude that is with him for there be more with us than with him Verse 8. With him is an arm of flesh but with us is the Lord our God to help us and to fight our battels c. At this time the King of Assyria was the greatest Monarch in the world and the most formidable Enemy Israel had he had a mighty Army for there was a hundred fourscore and five thousand of them slain in one night Verse 21. Now the great thing they were to mind and attend was to look narrowly to it that the favourable signal and eminent presence of God with them did raise all their hearts above all discouragements fears and dismayedness what is the chaff to the whirl-wind what are thorns and briars to a consuming fire what is an arm of flesh to the arm strength and power of a God what is weakness to strength and the nothing Creature to the Lord of Hosts Now if the special signal presence of God with his People in their greatest troubles and most deadly dangers won't put singular courage life and mettle into them what will Acts 23. verse 10. And when there arose a great dissention the chief Captain fearing lâ—â—â— Paul should have been pulled in pieces of them commanded the Souldiers to go down and take him by force from among them and to bring him into the Castle Verse 11. And the night following the Lord stood by him namely in a vision or in a dream or in an extasie and said be of good cheer Paul for as thou hast testified of me in Jerusalem so must thou bear witness also at Rome The favourable signal presence of the Lord with him turned â—is Prison into a Palace Mr. Philpot being a Act. and Mon. 1663. prisoner for the testimony of Jesus writes thus to his Friends Though I tell you that I am in hell in the judgement of this world yet assuredly I feel in the same the consolation of heaven I praise God and this loathsome and horrible prison is as pleasant to me as the walks in the garden of the Kings-Bench When Paul was in See Actâ— 27. â—3 24. great danger the Lord stood by him to cheer comfort and encourage him Now God claps him on the back and puts new life and mettle into him When Dionysius was given up by the Executioner to be beheaded he remained constant and couragious saying come life come death I will worship none but the God of Heaven and Earth When Chrysostom had told Eudoxia the empress that for her covetousness she would be called a second Jezebel she thereupon sent him a threatning message to which he gave this stout and resolute answer Go tell her Nil nisi peccatum timeo I fear nothing but sin When the Executioner had kindled the fire behind Jerom of Prague he bad him kindle it before his face for said he if I had been afraid of it I had not come to this place having had so many opportunities offered me to escape it At the giving up of the ghost he said Hanc animam in flammis offero Christe tibi This soul of mine in flames of fire O Christ I offer thee The Emperour coming into Germanie sent for Luther to Worms but many of his friends from the danger they apprehended hanging over his head disswaded him from going to whom he gave this prudent couragious and resolute answer That these discouragements were cast in his way by Satan who knew that by his profession of the Truth in so illustrious a place his Kingdom would be shaken and that therefore if he knew that there were as many Devils in Worms as there were tiles on the houses yet he woulâ— go The German Knight in his Apologetical Letter for Luther against the Pontifical Clergy saith I will go through with what I have undertaken against you and will stir up men to seek their freedom I neither care nor fear what may befal me being prepared for either event either to ruine you to the great benefit of my Country of my self to fall with a good conscienee c. William Flower the Martyr said That the Heavens should assoon fall as I will forsake my profession or budge in the least degree from it Apollonius being asked If he did not tremble at the sight of the Tyrant made this answer God which gave him a terrible countenance hath given also unto me an undaunted heart When Gardiner asked Rowland Taylor If he did not know him c. To whom he answered Yea I know you and all you greatness yet you are but a mortal man and if I should be afraid of your Lordly looks why fear ye not God the Lord of us all Basil affirms of the primitive Christians that they had so much courage and magnanimity of spirit in their sufferings that many Heathens seeing their heroick zeal resoluteness and undauntedness turned Christians When one of the ancient Martyrs was terrifyed with the threatnings of his persecutors he replyed There is nothing of things visible nor nothing of things invisible that I fear I will stand to my profession of the Name of Christ and contend earnestly for the faith once delivered to the Saints come on 't what will By these instances which may be of great use in this trying day you may clearly see how the Lord has manifested his favourable signal and eminent presence to his People in their greatest troubles deepest distresses and most deadly dangers by raising up in them a spirit of courage magnanimity and holy gallantry But Seventhly the Lord doth manifest his favourable signal and eminent presence to his People in their greatest troubles deepest distresses and most deadly dangers by preserving them from troubles in the midst of troubles from dangers in the midst of dangâ—rs Dan. 3.
of Persia the spices of Aegypt the gold of Ophir and the treasures of both Indies to the glory of another world Augustin tells us that one day when he was about to write some thing upon the eighth Verse of the thirty sixth Psalm Thou shalt make them drink of the Rivers of thy pleasures and being almost swallowed up with the contemplation of heavenly joyes one call'd unto him very loud by his name and enquiring who it was he answered I am Hierom with whom in my life time thou hadst so much conference concerning doubts in Scripture and am now best experienced to resolve thee of any doubts concerning the joyes of Heaven but only let me first ask thee this question Art thou able to put the whole-whole-Earth and all the waters of the Sea into a little pot Canst thou measure the waters in thy fist and mete out Heaven with thy span or weigh the mountains in scales and the hills in a ballance If not no more is it possible that thy understanding should comprehend the least of the joyes of Heaven and certainly the least of the joyes of Heaven are unconceivable and inexpressible But Thirdly there is no power nor policy on Earth or in Psalm 21. 3. Hell that can deprive a Believer of an incorruptible Crown 1 Cor. 9. 25. And every man that striveth for the mastery is temperate in all things now they do it to obtain a corruptible Crown but we an incorruptible He alludes to the Olympick exercises now running and wrestling were two of the Olympick games now in these Olympick games the reward was only a corruptible crown a crown made up of Laurels or Olive-branches or Oaken-leaves or of Flowers and Herbs or at the highest of Silver and Gold which soon faded but we run for an incorruptible Crown of glory A man saith Chrysostom would dwell in this contemplation of Heaven and be loth to come out of it Nay saith Augustin a man might age himself in it and sooner grow old than weary 1 Pet. 1. 4. To an inheritance incorruptible and undefiled that fadeth not away reserved in Heaven for you Here are super-excellent properties of the Heavenly inheritance First it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an incorruptible inheritance All earthly inheritances are liable to corruption 1 An incorruptible inheritance Gen. 3. 18. Isa 23. 9. they are true gardens of Adoms where we can gather nothing but trivial flowers surrounded with many bryars thornes and thistles O the hands the hearts the thoughts the lives that have been corrupted by earthly inheritances O the impure love the carnal confidence the vain boastings the senfual joyes that have been the products of earthly inheritances If a mans estate lyes in James 5. 2 3 4 5. Mat 6. 19 20. Job 1. 14 15 17. See my Londons Lamentation money that may rust or the thieves may break through and steal it If in cattle they may dye or fall into the hands of the Sabeans and Chaldeans If in houses they may be burnt witness the late dreadful fire that turn'd London into a ruinous heap If in Lands a forreign enemy may invade them and conquer them All earthly inheritances are no better than the Cities which Solomon 1 King 9. 13. gave to Hiram which he called Cabul that is to say Displeasing or Dirty Earthly inheritances they do but durt laub and dust the children of men it is only the Heavenly inheritance that is incorruptible Secondly it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inheritance 2 An inheritance undefiled undefiled There are few earthly inheritances but some defilement or other sticks close to them many times they are got by fraud oppression violence injustice c. and as they are often wickedly got so they are as often wickedly kept They that will but go to Westminster-hall may every term understand enough of these things The Heavenly inheritance is the only undefiled inheritance there is no sin no sinner no Devil to defile or pollute the heavenly inheritance the incorruptible crown The Greek word Amiantos signifies a precious stone which though it be never so much soiled yet it cannot be blemished nor defiled yea the oftner you cast it into the fire and take it out the more clear bright and shining it is The Apostle may probably allude to this stone and it is as if he should say The incorruptible Crown that you shall receive shall be studded with the stone Amiantos which cannot be defiled no unclean thing shall Revel 21. 27. enter into Heaven to defile this Crown this inheritance The Serpent got into the Earthly Paradise and defiled Adam's crown yea he robbed him of his crown but the subtil Serpent can never enter into the heavenly Paradise But Thirdly it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inheritance 3 An inheritance that fadeth not away that fadeth not away A Metaphor taken from flowers the beauty of flowers and the sweetness of flowers withers in a moment and is quickly gone and then they are good for nothing but to be cast upon the dunghil So it is with all Earthly inheritances they soon lose their glory and fragrancy Where is the glory of the Chaldean Dan. 7. 3. to the 8. Persian Graecian and Roman Kingdoms Sic transit gloria Mundi hath been long since written upon them all Isa 40. 6. 1 Pet. 1. 24. yea all the glory of the world is like the flower of the field that soon fadeth away How many great Men and great Kingdoms have for a time shined in great glory even like so many Suns in the Firmament but are now vanished away like so many blazing Comets How hath the Moon of great Mens honours been eclipsed at the full and the Sun of their pomp gone down at noon How soon is the Courtiers glory eclipsed if his Prince do but frown upon him and how soon does the Prince become a peasant if God does but frown upon him The Greek word Amarantos say some is the proper name of a flower which is still fresh and green after it hath hung up in the house a long time It is as if the Apostle had said Your incorruptible Crown shall be garnished or adorned with the precious flower Amarantos which is alwayes fresh and green and flourishing And indeed this is the excellency of the Heavenly inheritance that it fadeth not away that it is a flower that never withereth all the glory of that upper-world is like God himself lasting yea everlasting This never fading Crown is like the flower we call Semper vivens it keeps alwayes fresh and splendent the glory of Believers shall never fade nor wither it shall never grow old nor rusty Thrice happy are those souls that have a share in this incorruptible Crown When Alexander heard the Philosophers discourse of another World in which he had no part he 1 Thes 4. 13. wept to speak with the Apostle as one without hope None on earth have such cause to weep
as those that have no interest in that inheritance that fadeth not away But Fourthly and lastly there is no power nor policy on Earth or in Hell that can deprive a sincere Christian of a Crown of glory 1 Pet. 5. 4. And when the chief Shepherd shall appear ye shall receive a Crown of glory which fadeth not away as the garlands did where with the conquerours at games races combates were crown'd which were made of herbs leaves and flowers A Crown imports perpetuity plenty dignity It is the height of humane ambition The Greek word Amarantinon cometh from Amarantus which is a flower that fadeth not of which garlands were made in former times and wherewith they crowned the Images of the Heathen Gods A Believers Crown his inheritance his glory his happiness his blessedness shall be as fresh and flourishing after he hath been many millions of years in Heaven as it was at his first entrance into it Earthly Crowns are like tennis-balls which are bandied up and down from one to another and in time wear out When time shall be no more when earthly Crowns and Kingdoms shall be no more yea when the world shall be no more a Christians Crown of glory shall be fresh flourishing and continuing all the Devils in hell shall never wrangle a Believer out of his heavenly inheritance nor deprive him of his crown of glory The least thing in Heaven is better than the greatest things in this World all things on Earth are fading but the crown of glory never fadeth away Thus you see why Heaven the glory above is expressed by a crown sometimes it is called a crown of righteousness to note the grounds and rise of it sometimes it is called a crown of life because it is only to be enjoyed in everlasting life sometimes it is called an incorruptible crown to note the duration continuance of it and sometimes it is called a crown of glory to note the honour splendour and eternity of it Now let Devils let oppressors let persecutors do their worst they shall never be able to deprive the Saints of their blessed and glorious crowns But Sixteenthly If God be with us who can be Psal 89. 30. 35. Jer. â—1 31. cap. 32. 38 39 40 41. Isa 54. 10. Heb. 8. 8. 10. against us I answer none so as to make void our Covenant-relation or our covenant-interest as you may see by comparing the Scriptures in the margin together The Covenant of grace is bottomed upon Gods free love upon Gods everlasting love upon Gods special and peculiar love upon Gods unchangeable love so that God can as soon cease to be as he can cease to love those whom he has taken into covenant with himself or cease to keep covenant with them Those whom free-grace hath brought into covenant shall continue in covenant for ever and ever once in covenant and for ever in covenant The Covenant of grace is bottomed upon Gods immutable counsel and purpose The foundation Heb. 6. 17. 2 Tim. 2. 19. of God standeth sure that is the decree and purpose of Gods election stands firm and sure Now the purpose of Gods election is compared to a foundation because it is that upon which all our happiness and blessedness is built and bottomed and because as a foundation it abides firm and sure The Covenant of grace is John 10. 28. 29 30 31 32. 1 Pet. 1. 5. Jude 1. bottomed upon Gods glorious power upon Gods infinite power upon Gods supreme power upon Gods invinâ—ible power upon Gods independent power upon Gods incomparable power and till you can find a power that can overmatch this Divine power the Saints covenant-relation holds good The Covenant of grace is bottomed upon the oath of God To perform the mercy promised to our Fathers and to remember his holy Covenant Luke 1. 72. 73. the oath which he sware to our Fathers Now to think that God will break his oath or be perjured is an intolerable blasphemy The Covenant of grace is bottomed upon the precious blood of Christ the blood of Christ Mat. 26. 28. Heb 9 15. â—bid 13. 20. is called The blood of the everlasting Covenant Now the God of peace that brought again from the dead our Lord Jesus that great Shepherd of the sheep through the blood of the everlasting Covenant Now by these hints it is most evident that the Saints covenant-relation their covenant-interest holds good at all times in all cases and in all conditions It is not the indwelling power of sin nor spiritual desertions nor violent temptations nor heavy afflictions nor Divine delays that can dissolve our covenant-relation Though sin may work and Satan may tempt and fears may be high and God may hide his Isa 8. 17. Lam. 3. 44. face from his People and stop his ears at the prayers of his People yet God will still maintain his interest in his People and his Peoples relation to himself God hath not cast away his People whom he foreknew Rom. 11. 2. I am the Lord I change not Mal. 3. 6. I will betroth thee unto me forever Hos 2. 19. I will never leave thee nor forsake thee Heb. 13. 5. It is not all the powers of Hell nor all the powers on Earth that can make null or void our covenant-relation our covenant-interest But Seventeenthly and lastly If God be with us who can be against us I answer none so as to hinder our growth in grace or the thriving and flourishing estate of our precious and immortal souls The troubles afflictions persecutions and sufferings that the Saints meet with in a way of holyness shall but further the increase and growth of their graces grace never rises to so great a height as it does in times of persecution Suffering times are a Christians harvest times Let me instance in that grace of Psalm 69. 7 8 9 12. of zeal I remember Moulin speaking of the French Protestants saith When Papists hurt us and persecute us for reading the Scripture we burn with zeal to be reading of them but now persecution is over our Bibles are like old Almanacks Michal's scoffing at David 2 Sam. 6. 20 21 22 did but inflame and raise his zeal If this be to be vile I will be more vile Look as fire in the Winter burns the hotter by an Antiperistasis because of the coldness of the air so in the winter of persecution that Divine fire the zeal of a Christian burns so much the hotter and flames forth so much the more vehemently and strongly When one desired to know what kind of man Basil was there was presented to him in a dream saith the Historian a pillar of fire with this Motto Talis est Basilius Basil is such a one he is all on a light fire for God Warm persecutions will but set Christians all on a light fire for God as you may see among the Apostles primitive Christians the Martyrs of a later date Grace
afflictions distresses and dangers Some scores of Psalms do evidence the truth of this proposition the same measure and degree of the presence of the Lord but in one affliction they have more in another less of the Divine presence in one affliction a Christian may have more of the enlightning presence of God than in another and in another affliction a Christian may have more of the comforting presence of God than in another in this trouble a Christian may have more of the awakning presence of God than in another and in that trouble a Christian may have more of the sanctifying presence of God than in another and in this distress a Christian may have more of the supporting presence of God than in that No one Saint doth at all times nor in all troubles need a like measure of the Divine presence The primitive Christians and the Martyrs had sometimes more and sometimes less of the Divine presence with them as their condition did require God who is infinitly wise does alwayes suit the measures and degrees of his gracious favourable signal presence to the necessities of his Saints This is so clear and great a truth that there are many thousands that can seal to it from their own experience and therefore I need not enlarge upon it But The sixth and the last proposition is this that many 6 Proposition precious Christians in their great troubles deep distresses and most deadly dangers may have this favourable signal and eminent presence of God with them and yet fear and doubt yea peremptorily conclude that they have Joâ—ah 2. 4. Cant. 5. 6 7 8 9 10. Psalm 88. not this presence of God with them Psal 77. 7 8 9 10. These sad interrogatories argues much fear diffidence but let me evidence the truth of this proposition by an induction of particulars Thus first If Christ be not signally with you why are you in your troubles so fearful of offending of him and so careful and studious in pleasing of him Gen. 39. 9 10. Psalm 17. 3 4 5. Dan. 3. 16 17. Dan. 6. 10 11 12 13. Secondly If Christ be not signally with you how comes it to pass that under all your troubles deep distresses and most deadly dangers you are still a justifying of God a clearing of God a speaking well of God a giving a good report of God Psalm 119. 75. Ezra 9. 13. Neâ— 9. 32. 33. Dan. 9. 12 14. Thirdly if God be not signally with you how come you to bear up so believingly sweetly stoutly cheerfully and patiently under your troubles deep distresses and greatest dangers Gen. 49. 23 24. 1 Sam. 30. 6. Hab. 3 17 18. Acts 5. 40 41 42. Cap. 16. 25 26. Acts 27. 22. 26. Heb. 10. 34. Fourthly if Christ be not signally present with you how comes it to pass that your thoughts desires hearts thirstings and longings of soul are so earnestly so seriously so frequently and so constantly carried out after more and more of Christ and after more and more of the presence of Christ and after more and more communion with Christ Psalm 139. 17 18. Psalm 63. 1 8. Psalm 27. 4. Psalm 42. 1 2 3. Exod. 33. 13 14 15 16. Cant. 1. 2. Fifthly if Christ be not signally present with you why are you so affected and afflicted with the dishonours and indignities wrongs and injuries that are done to the Lord by others Psalm 69. 9. Psalm 119. 53 136 158. Jerem 9. 1 2. Ezek. 9. 4 6. 2 Pet. 2. 7 8. None but such that have the presence of the Lord signally with them can seriously and sincerely lament over the high dishonours that are done to the Lord by others Sixthly if the Lord be not signally present with you under all you troubles and deep distresses Job 15. 4. Heb. 10. 25. why do you not cast off prayer and neglect hearing and forsake the assembling of your selves together and turn your backs upon the Table of the Lord and take your leaves of closset-duties But seventhly if the Lord be not signally present with you under your great troubles and deep distresses why don't you say with Pharaoh Who is the Lord that I should obey his voice Exod. 5. 2. 2 Kings 6. 3◠〈◊〉 7. 2. 1 Sam. 28. 15 16 1 Kings 21. 20. 2 Chr. 28. 22. Isa 51. 20. cap. 59 10 11. And with the King of Israel Behold this evil is of the Lord and why should I wait for the Lord any longer Or with that Noble Pagan If the Lord would make windows in Heaven might this thing be Or with Saul why don't you run to a Witch Or with Ahab why don't you sell your selves to work evil in the sight of the Lord Or with Ahaz trespass most when you are distressed most Why don't you fret and faint and lye in the streets as a wild Bull full of the fury of the Lord Why don't you grope for the wall and stumble at noon-day and rore all like Bears But eigthly if the Lord be not signally present with you in your greatest troubles and deepest distresses why do you with Moses prefer suffering before Heb. 11. 25 26. sinning and Christs reproaches before Egypt's treasures Why do you scruple the sinning of your selves out of your Psalm 38. 4. Gen. 39. 9 10. sorrows Why do you look upon sin as your greatest burden Why are you so tender in the point of transgression and so stout in resistance of the most pleasing temptation But ninthly if the Lord be not signally Psalm 16. 3 4. Prov. 12. 26. Heb. 11. 38. with you in your great troubles and deep distresses why do you set so high a price upon those that have much of the presence of God with them in their troubles and tryals Why do you look upon them as more excellent than their Neighbours yea as such worthies of whom this world is no ways worthy But tenthly and lastly Psalm 119. 67 71 Hosea 5. 14 15. cap. 6. 1 2. Hof 2. 6 7. if the Lord be not signally present with you in your greatest troubles and deepest distresses how comes it to pass that you are some what bettered some what amended some what reformed by the rod by the afflictions that have been and still are upon you when the heart is more awakened humbled and softned by the rod when the will is more complyant with the will of God in doing or suffering when the mind is more raised and spiritualized when the conscience is more quick and tender Eph. 5. 15. and when the life is more strict and circumspect then we may safely and roundly conclude that such persons do undoubtedly enjoy the signal and singular presence of God with them in their greatest troubles deepest distresses and most deadly dangers And thus I have laid down these six propositions which if well weighed and improved may many ways be of singular use to sincere Christians We shall now come to the application or useful
shy of them nor strange to them whom Christ lyes daily in his bosom O be not unkind to them with whom one day you must live for ever But Sixthly Will the Lord be signally present with his 6. Inference People in their greatest troubles deepest distresses and most deadly dangers then never give way to base slavish Psal 51. 12 13. Pfalm 46. 1 2 3. Matt. 10 2â— â—â— fears there are as many fear nots in Scripture as there are fears take a tast of some of them Hebr. 13. 5. He hath said I will never leave thee nor forsake thee Verse 6. So that we may boldly say The Lord is my helper and I will not fear what man shall do unto me This Text is taken out of Psalm 118. 6. The Lord is on my side I will not fear what man can do unto me Some read it by The Earl of Mâ—rray speaking of Mr. John Knox said Here lies the body of him who iâ— hiâ— life time never feared the face of any man way of Interrogation What can man do unto me There is some difference in the Apostle's quoting the Text betwixt the Hebrew and the Greek The Hebrew thus reads it The Lord is with me or for me or as our English hath translated it The Lord is on my side The Greek thus The Lord is my helper but the sence being the same with the Hebrew the Apostle would not alter that translation The alteration which is in the Greek serves for an Exposition of the mind and meaning of the Psalmist for God being with us or for us or on our side presuppofeth that he is our helper So as there is no contradiction betwixt the Psalmist and the Apostle but a clear interpretation of the Psalmists mind and a choice instruction thence ariseth viz. That Gods signal prefence with us for us or on our side may abundantly satisfie us and assure us that he will afford all needful help and succour to us the consideration of which should abundantly arm us against all base slavish fears God is not present with his Saints in their troubles and distresses as a stranger but as a Father and therefore he cannot but take such special care of them as to help them as to succour them and as to secure them from dangers in the midst of dangers and therefore Isa 43. 2. why should they be afraid The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is translated helper in that Hebr. 13. 6. according to the notation of it signifieth one that is ready to run at the cry of another Now this notation implieth a willing readiness and a ready willingness in God to afford all succour and relief to his People in their greatest troubles and deepest distresses herein God shews himself like a tender Father Mother or Nurse who presently runs when any of them hear the Child cry or see danger near Isai 8. 10. God is with us Verse 12. Fear ye not their fear nor be afraid The Divine presence should arm us against all base slavish fears of mens power policy wrath or rage Kings and Princes compared with God or with the signal presence of God are Isa 40. 2â— but as so many Grashoppers skipping and leaping up and down the field and does it become Christians that enjoy this Divine presence to be afraid of Grashoppers Isa 41. 10. Fear thou not for I am with thee be not dismayed for I am thy God I will strengthen thee yea I will help thee yea I will uphold thee with thâ—â—â—ht hand of my righteousness God expects that his signal presence with us should arm us against all base fear and dismayedness â—salm 23. 4. Yea though I walk through the valley of the shadow of death I will fear no evil for thou art with me The Divine presence raised David above all his fears Psalm 27. 1. The Lord is my light and my salvation whom shall I fear the Lord is the strength of my life of whom shall I be afraid Who is the Enemy that I should be afraid of where is the Enemy that I should be afraid of by what name or title is the Enemy dignified or distinguished that I should be afraid of I look before me and behind me I look round about me and I look at a distance from me and I cannot see the man the Devil the Informer that I should fear or be afraid of for God is with me Where God is said King Herod in Josephuâ— lib. 15 a speech to his Army there neither wants multitude nor fortitude we may safely readily and cheerfully set the Divine presence against all our Enemies in the world When Antigonus his Admiral told him that the Enemies number far exceeded his But how many do ye set me against said the King Look about you and see who is with you Ah Christians Christians look about you look about you and see who is signally present with you and then be afraid if you can But Seventhly Will the Lord be signally present with his 7. Inference People in their greatest troubles deepest distresses and most deadly dangers then certainly there is no such great evil in troubles distresses sufferings c. as many conceive fear dream think judge many men look upon troubles afflictions sufferings in a multiplying glass and then they cry out there is a Lion in the way Prov. 22. 13. Cap. 26. 13. a Lion in the streets But Sirs the Lion is not alwayes so fierce as he is painted nor afflictions are not alwayes so grievous as men apprehend there are many who have been very fearful of Prisons and have looked upon a Prison as a Hell on this side Hell who when they have been there for righteousness sake and the Gospels sake have found â—â—â—ns to be Palaces and the imaginary Hell to be a little Heaven unto them Many fear afflictions and flee from afflictions as from Toads and Serpents as from Enemies and Devils and yet certainly there is no such great evil in affliction as they apprehend for the Lord is signally present with his People in their greatest troubles and deepest distresses Now what evil can there be in that condition wherein a man enjoyes the Divine presence that makes every bitter sweet and every burden light and that turns Winter nights into Summer dayes c. yea many times the Saints enjoy more of the singular presence of God in their afflictions in their day of adversity than ever they did in the day of prosperity or in the day of their worldly glory What Bride is afraid to meet her Bridegroom in a dark entry or in a dirty lane or in a narrow passage or in a solitary wood and why then should a Christian be afraid of this or that afflicted condition who is sure to meet his blessed Bridegroom the Lord Jesus Christ in every estate in every condition who is sure to enjoy the presence of Christ with him in every turn or change
hence Nothing would satisfie Moses below the presence of God because he knew that they were as good never move a foot further as to go on without Gods favourable presence God engages himself that he will drive out the Canaanite the Amorite and the Hittite and the Perizite Verse 2. and the Hivite and the Jebusite out of the Land O but if thy presence go not with me carry us up not hence I will bring the necks of all thy proud stout strong and subtle Enemies under thy feet O but if thy presence go not with me carry us not up hence I but I will bring Deut. 32. 13 14 15 16. thee to a land flowing with milk and honey I will make thee to ride on the high places of the earth and I will make thee to suck honey out of the rock and oyl out of the flinty rock and thou shalt drink the pure blood of the grape O but if thy presence go not with me carry us not up hence I will bring thee to the Paradice of the world to a place of pleasure and delight to Canaan a Type of Heaven O but if thy presence go not with me carry us not up hence O Lord if I might have my wish my desire my choice I had infinitely rather to live in a barren howling wilderness with thy presence then in Canaan wihtout it It is a mercy to have an Angel to Guard us it is a mercy to have our Enemies sprawling under our feet it is a mercy to be brought into a pleasant Land O but if thy presence go not with me carry us not up hence Lord nothing will please us nothing will profit us nothing will secure us nothing-will satisfie us without thy presence and therefore if thy presence go not with us carry us not up hence I have read of the Tyrians that they bound their Gods with chains that they might not in their greatest need pass over to the Enemy and among the rest they chained and nailed thier God Apollo to a post that they might be sure to keep their Idol because they thought their safety was in it I am sure our safety our comfort our all lyes in the signal presence of God with us and therefore let us by Faith and Prayer chain God to us if we let him go a thousand worlds cannot make up his absence I suppose you have heard of the Palladium of the Heathens in Troy they imagined that so long as that Idol was kept safe they were inconquerable all the strength and power of Greece were never able to prevail against them whrefore the Grecians sought by all the means they could to get it from them O my Friends so long as you keep the presence of God with you I am sure you are unconquerable but if God withdraw his presence the weakest Enemy will be too hard for you yea wounded men will prevail over you Jer. 37. 10. For though ye had smitten the whole army of the Chaldeans that fight against you and there remained but wounded men among them yet should they rise up and burn this City with fire The Bush which was a Type of the Church consumed not while it burned with fire because God was in the midst of it O do but keep God in the midst of you and nothing shall hurt you nothing shall burn you but if God depart nothing can secure â—ou nor nothing can make up his withdrawing from you But Thirdly To move you so to order demean and 3. Motiâ—e carry yourselves as that you may enjoy the gracious presence of God with you in the greatest troubles and deepest distresses consider that if you do not labour to demean order and carry your selves so as that you may enjoy the favourable signal and eminent presence of God with you in your greatest troubles deepest distresses and most deadly dangers you have high reason to question whether ever you have really enjoyed this favourable this signal presence of God with you or no for there are alwayes four things to be found in him that has really tasted and in good earnest experienced the sweet the life the power the vertue that is in the favourable signal presence of God 1. Such a person sets the highest price and value imaginable upon it he prizes it above all the honours riches dignities delights comforts and contents of this world Psalm 4. 6 7. Yea he prizes it above life it self Psalm 63. 3. Thy loving kindness is better than life the Hebrew is plural Chajim lives The loving kindness of God the presence of God in a wilderness is better than lives than many lives than all lives with the appurtenances There is a greater excellency in the favour of God in the presence of God than in all lives put together There have been many Persons that have been weary of their lives but there 1 Kings 19. 4. Job 7. 15. Jona 4. 8. Prov. 28. 14. never was any man that has been weary of the favour of God of the presence of God 2. Such a Person keeps up in his soul an humble fear of losing of it The Divine presence is a Jewel more worth than all the world and he that has experienced the sweetness of it had rather lose all he has in this world than lose it I have read of a Religious woman that having born nine Children professed that she had rather endure all the pains of those nine Travels at once than endure the misery of the loss of Gods presence 3. Such a person keeps up in his soul a diligent care to maintain this presence his head his heart is still a contriving how he may keep his God with him Jerem. 14. 4. Why shouldest thou be as a man astonied as a mighty man that cannot save yet thou O Lord are in the midst of us and we are called by thy Name leave us not This Person had rather that his dearest Friends should leave him that his nearest Relations should leave him yea that all the world should leave him than that his God should leave him The daily yea the hourly language of his soul is Lord leave me not though all the world should leave me yet don't thou leave me 4. Such a Person will do all he can that all under his John 1. 40. to the end Cap. 4. 28. to 43. Acts 10. 24. to 36. Judges 14. 8 9. care and charge may partake of this signal presence of God he will do his utmost that Children Yoak-fellow Kindred Servants may tast the sweetness of the Divine presence When Sampson had found honey in the Carcass of the Lion he did not only eat himself but he gave of the honey to his Father and Mother and they did eat also of all sweets the presence of God is the greatest sweet and when ever a poor soul comes to tast of this heavenly honey he will do his best that all others especially those that are near and dear to him
may tast of the same honey But Fourthly To move you so to order demean and carry 4. Motive your selves as that you may enjoy the gracious presence of God with you in your greatest troubles and deepest distresses consider the excellent properties or qualities of this favourable this signal presence of God with his People this I can but hint at because I must hasten all I can to a close 1. It is the best presence Ps 63. 3. 't is better than the presence of Friends of Relations of Saints of Angels c. 2. 'T is the greatest presence 't is the presence of the 1 Kings 8. 27. Revel 17. 14. Cap. 19. 16. Numb 24. 4. 16. Ruth 1. 20. 24. great King 't is the presence of the King of Kings Lord of Lords 't is the presence not only of a mighty but of an Almighty God 3. It is the happiest presence 't is a presence that makes a man really happy presently happy totally Psalm 144. 15. 1 Kings 10. 8. Deut. 33. 29. Prov. 3. 18. happy eminently happy and eternally happy he can never be truly happy that wants this presence he can never be truly miserable that enjoyes this presence true happiness is too great a thing to be found in any thing below this favourable this signal presence of God he that enjoyes this presence enjoyes all he that wants this presence enjoyes nothing at all he that wants this presence may write nothing or nought upon his honours riches Amos 6. 13. pleasures dignities offices Relations Friends c. All a man has are but ciphers without a figure if he be not blest with this Divine presence This Divine presence was Jacob's enough yea Jacob's all Li-col Genes 33. 11. I have all Esau had much Li-zab I have much my brother Verse 9. But Jacob had all Habet omnia qui habet habentem omnia He hath all who hath him that is Augnstine Coloss 3. 11. all in all Omne bonum in summo bono All good is in the chiefest good Secure this Divine presence and you secure all 4. It is the most desirable presence consult these Psalm 42. 1 2. Psalm 63. 1 2 8. Psalm 27. 4. Genes 28. 20. Psalm 84. Scriptures in the margin Job 23. 3. O that I knew where I might find him that I might come even to his seat Exod. 33. 15. If thy presence go not with me carry us not up hence Verse 16. For wherein shall it be known here that I and my people have found grace in thy sight is it not in that thou goest with us Cant. 3. 1. By night on my bed I sought him whom my soul loveth I sought him but I found him not The presence of bad men is never desirable the presence Jer. 9. 1 2. Job 16. 1 2 3 4. Cap. 19. 3 4 5. of good men is not alwayes desirable for there are cases wherein their presence may be a burden to us as Job and others have experienced Job 16. 2. Miserable Comforters are ye all Cap. 19. 2. How long will you vex my soul and break me in pieces with words But the presence of the Lord is very desirable most desirable and alwayes desirable and the more any man has of this Divine presence the more his heart will be inflamed after more and more of it A sound sincere Christian can never have enough power against sin nor never enough strength against temptation nor never enough weannedness from this World nor never enough ripeness for Heaven nor never enough of the presence of the Lord enough of the Divine presence he may have to quiet him and cheer him and encourage him but whil'st he is out of Heaven he can never have enough of the Divine presence to satisfy him so as not to cry out Lord more of thy presence O a little more of thy presence Prov. 30. 15 16. 5. 'T is the most joyful refreshing and delightful presence Psalm 16. ult Acts 5. 40 41. Cap. 16. 25. This Isa 60. 1 2. Psalm 46. 7. Vincentius and many thousand Martyrs and suffering Christians have experienced in all the Ages of the world but of this before 6. 'T is a peculiar and distinguishing Exod. 33 16. presence this favourable signal presence of God is a choice Jewel that he hangs in no breasts a Bracelet that he puts upon no arms a Crown that he sets upon no heads but such whom he loves with a peculiar love with an everlasting love The general presence of God extends Jer 31. 3. Joh. 13. 1. Psalm 139. 7 8 9 10. and reaches to all Sinners and Saints Angels and Devils to all both in that upper and this lower world But this favourable signal presencè of God is peculiar to those that are the purchase of Christs blood and the travail of his soul 7. 'T is an inflamming presence Oh how does it 1. Inflame the heart to duty Psalm 63. 1 2 3. 1 Pet. 1. 18 19. Isa 53. 11. Ruth 1◠4. to 18. 2. How does it inflame the heart against sin Job 31. 4 5 6 7. Genes 39. 9 10. Rom. 8. 10. 3. To long for the Majestical and glorious presence of God in Heaven Cant. 8. ult Luke 2. 28 29 30. 2 Cor. 5. 8. Phil. 1. 23. Rev. 22 20. 4. How does it inflame their love to the Lord his wayes his worship his interest his glory Cant. 1. 3 4. Cant. 2. 3 4 5 6. Cap. 8. 1 2 3 5 6 7. 5. It inflames against temptations 10. 11. It was this Divine presence that did steel and strengthen Basil Luther and a world of others against the worst of temptations 6. It Heb. 11. inflames the hearts of the Saints into great freeness readiness and willingness to suffer many things to suffer great things to suffer any thing for Christ his Gospel his interest c. O how did this Divine presence make many Martyrs hasten to the flames c. 8. 'T is a soul quieting a soul silencing and a soul stilling presence Psalm 3. 5. Psalm 4. 8. Cant. 2. 3. Cap. 3. 4 5. When Friends can't quiet us when Relations can't quiet us when Ministers can't quiet us when Duties can't quiet us when Ordinances can't quiet us when outward comforts can't quiet us yet then this Divine presence will quiet us when Babies and Rattles can't quiet the Child yet then the breasts can so here 9. This Divine presence is a sweetning presence 1. It sweetens all duties and services publick and private ordinary and extraordinary 2. It sweetens all personal afflictions and tryals 3. It sweetens all our sufferings for righteousness sake 4. It sweetens all Gospel Ordinances Exod. 20. 24. 5. It sweetens all a mans outward mercies and blessings it sweetens health strength riches trade c 6. It sweetens all interchangeable providences here providence smiles and there it frownes here it lifts up and there it casts down this providence is sweet and that is bitter
removes not at once but by degrees now a step and then a step as Lot did when he lingred in Sodom Gen. 19. 16. Lot was not more loth to depart out of Sodom than God is loth to leave his People he goes first to the threshold Ezek. 9. 3. And the glory of the God of Israel was gone up from the Cherub whereupon he was to the threshold of the house Then over the threshold Cap. 10. 4. Then the glory of the Lord went up from the Cherub and stood over the threshold of the house Here is a second step this is the second time of resting before God departs The Lord had his ordinary dwelling-place in the Holy of Holyes Now Gods first remove was from the most Holy place his second remove was from the Holy place 1 Sam. 4. 4. Psalm 8. 10. Isa 37. 16. his third remove was higher towards Heaven Verse 19. And the Cherubims lift up their wings and mounted up from the Earth in my sight then to the door of the East gate or foremost gate of the Lords house To note Gods total remove from his house Then to the midst of the City Ezek. 11. 23. And the glory of the Lord went up from the midst of the City and then he stood upon the mountain which is on the East-side of the City This is Gods last stop in his departure by which is signified that he was willing to make one tryâ—l more to see if the People would in this present danger call him back by invitation and lively repentance God is greatly troubled when it comes to parting Hâ—s 118. 8. How shall I give thee up Ephraim how shall I deliver thee Israel how shall I make thee as Admah how shall I set thee as Rebâ—im Mine heart is turned within me my repentings are kindled together This is spoken per anthropâ—patheian and not properly because diverse thoughts and repentance are not incident to God Jam. 1. 17. who is without all variableness or shadow of change The Lord seemeth here to be at a stand or at strise with himself about the destruction of this People Howbeit God in the bowels of his mercy yearning and taking pity of his Elect amongst them spareth to lay upon them the extremity of his wrath and is ready to save them for his mercies sake Observe how fatherlike he melts and mournes over them and how mercy interposeth her four several How 's Here are four such pathetical interrogations as the like are not to found in the whole Book of God and not to be answered by any but God himself as indeed he doth to each particular in the following words My heart is turned within me that is the first answer The second is My repentings are kindled together The third is I will not execute the fierceness of my wrath The fourth is I will not destroy Ephraim And why First I am God and not man Secondly the Holy One in the midst of thee God is mighty unwilling to break up house and to leave his People desolate Now is God so unwilling to withdraw his presence and shall not we do all what we can to retain him in the midst of us When dear Friends are unwilling to leave us we are the more earnest in pressing them to stay and abide with us God is marvellously unwilling to go and therefore let us with the Church cry out Leave us not Jerem. 14. 9. But Eightly To move you so to order demean and carry â— Motive your selves as that you may enjoy the gracious presence of God with you in your greatest troubles and deepest distresses consider that troubles will be no troubles distresses will be no distresses dangers will be no dangers if you can but secure the presence of God with you Mountains will be mole-hills stabs at the heart will be but as scratches upon the hand if the Divine presence be with you Gods signal presence will turn storms into calms winter-nights into summer-days prisons into pallaces banishments into enlargments The favourable presence of God will turn sickness into health weakness into strength poverty into plenty and death into life It can never be night so long as the Sun shines no afflictions no tryals can make it night with a Christian so long as he enjoyes the presence of God with his spirit 2 Tiâ— 4. 22. That Courtier needs not complain that this man slights him and that the other neglects him who enjoyes the delightful presence of his Prince When Sampson had the presence of God with him he made nothing of carrying the gates of the City with the posts and bars to the Judge 16. 3. top of an hill So whil'st a Christian enjoyes the singular presence of God with him he will make nothing of this affliction and that of this trouble and that of this loss and that This presence makes heavy afflictions light 2 Cor. 4. 16 17. and long afflictions short and bitter afflictions sweet It Heb. 11. 33. to 19. was this presence that made the Martyrs set light by all the great and grievous things that they suffered for Christs sake and the Gospels sake Gods gracious presence makes every condition to be a little Heaven to the believing soul A man in misery without this gracious presence of God is in a very hell on this side hell there is nothing there can be nothing but Heaven where God is signally present But Ninthly To move you so to order demean and carry 9 Motiâ—e your selves as that you may enjoy the gracious presence of God with you in your greatest troubles and deepâ—st distresses consider that the worst of men cannot fasten a curse upon you whil'st you keep the prefence of God with you Num. 23. 21. The Lord his God is with him Num. 23. 23. and the shout of a King is among them There could be no enchantment against them for the Lord their God was with them the shout of a King was among them that is God reigneth as a King among them Hereby also is meant the faith joy boldness courage and confidence of Gods People in their King as when a King comes amongst the Armies of his People he is received with joyful shoutings and acclamations and when he goes forth to battel with them he goes accompanied with the sound of trumpets and shouts of the People signes of their joy and courage So it fared with the Israelites because of that signal presence of God that was amongst them which was evident by his protecting and defending of them 1 Sam. 4. 5. And when the Ark of the Covenant of the Lord came into the Camp all Israel shouted with a great shout so that the earth rang again Here is a valorous shout of a puissant People encouraging each other to the battel and a victorious shout as having obtained the victory in the battel So 2 Chron. 13. 12 And behold God himself is with us for our Captain and his
men of the greatest measures and degrees of holiness have alwayes enjoyed the greatest measures of the Divine presence witness Enoch Genes 5. 24. Noah Genes 6. 8 9 17 18. So Abraham Jacob Joseph Job David Daniel John Paul c. they were all famous for holiness and accordingly they had a famous presence of God with them as hath been shewed in part and might more fully have been discovered but that the press calls upon me to hasten to a conclusion and therefore I shall now but hint at things consider First That the more holy any person is the more excellent that person is all corruptions are diminutions of excellency the more mixt any thing is the more abased it is the more you mix your wine with water the more you abase your wine and the more you mix your gold with tin the more you abase your gold But the purer your wine is the richer and better your wine is and the purer your gold is the more glorious and excellent it is so the purer and holier any person is the more excellent and glorious that person is Now the more Divinely excellent and glorious any person is the Dan. 9. 23. more he is beloved of God and the more he is the delight of God and the more he shall have of the presence of God Consider Secondly The more holy any person is the more that person pleases the Lord Fruitfulness in holiness fills Heaven with joy the Husbandman is not so much pleased with the fruitfulness of his fields nor the Wife with the fruitfulness of her womb as God is pleased with the fruitfulness of his People in grace and holiness Now certainly the more God is pleased with any person the more he will be present with that person they commonly have most of our presence that most please us Heb. 11. 5. Genes 5. 24. The Hebrew word ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Hithpael and notes a continual walking with God without ceasing Enoch had this testimony before his translation that he pleased God or gave God content as the original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports Enoch eyed God at all times in all places and in all companies and this pleased God Where ever Enoch was his eye was still upon God Enoch walked constantly with God his whole life was but one continued day of walking with God and this pleased God Enoch kept himself from the corruptions and pollutions of the times which were very great he was not carried away with the stream of the times he kept a constant counter-motion to the corrupt courses of the times and this pleased God Enoch maintained and kept up a clear choice and standing communion with God and this pleased God Enoch made it his business his work his Heaven to approve his heart to God and his wayes to God and this pleased God Enoch was very serious and studious to avoid every thing that might be a dishonour to God or displeasing to God and this pleased God Enoch had great and high and honourable thoughts of God and this pleased God God was so pleased and taken with Enoch that he translates God took him up in a whirl wind say the Hebrew Doctors as Elias was he changed his place but not his company for he still walked with God as on Earth so in Heaven him from Earth to Heaven from a gracious to a glorious presence It was a singular mercy for God to be with Enoch on Earth but it was a far more glorious mercy for Enoch to be with God in Heaven The gracious presence of God is very desirable but the glorious presence of God is most comfortable Enoch pleases God and God translates Enoch We can never have those Friends near enough to us who take a pleasure and delight to please us So here Enoch was a bright morning Star a rising Sun for vertue and holiness and therefore God could not satisfie himself to speak after the manner of men that he should live at so great a distance from him and therefore translates him from Earth to Heaven Well my Friends the greater measures of holiness you reach too the more you will please God and the more you please God the more you shall be sure to enjoy of the presence of God Consider Thirdly The more holy any person is the more like to God he is and the more like to God he is doubtless 1 Pet. â— 15 16. Leâ—ir 11. 44. Can. 19. 2. and 20. 7. the more he is beloved of God it is likeness both in nature and grace that alwayes draws the strongest love Though every Child is the Father multiplied the father of a second Edition yet the Father loves him best and delights in him most who is most like him and who in feature spirit and action does most resemble him to the life and so does the Father of Spirits also he alwayes loves them best who in holiness resemble him Heb. 12. 9. most There are four remarkable things in the beloved Disciple above all the rest 1. That he lay nearâ—st to John 13. 23. Cap. 18. 16. Cap. 19 26 27. Mark 14. 50. Christ's bosom at the Table 2. That he followed Christ closest to the high Priests Palace 3. That he stood close to Christ when he was on the Cross though others had basely deserted him and turned their backs upon him 4. That Christ commended the care of his Virgin Mother to him Now why did Christs desire love and delight run out with a stronger and a fuller tide towards John than to the rest of the Disciples doubtless it was because John did more resemble Christ than the rest it was because John was a more exact picture and lively representation than the others were Now the more any man in holiness is like to Christ the more any man in holiness resembles Christ the more that man shall enjoy of the presence of Christ the more that man shall lay in the bosom of Christ The Father loves to be most with that Child that is like him most So here As ever you would enjoy the presence of God in your greatest troubles deepest distresses and most deadly dangers be sure that you keep up holiness in your hearts and lives be sure that you grow in holiness and flourish in holiness and then you shall be sure of the presence of God with you in all your troubles and deep distresses A holy God will never leave the holy Christian and thus much for this use of Exhortation The last use of all is a use of comfort and consolation to all the Pâ—â—ple of God in their greatest troubles and deepest distresses Now here consider First of all That God himself hands out this as a rare comfort of his People in all their troubles distresses and dangers viz. That he will be graciously present with them in the midst of all their sorrows and sufferings Isa 43. 2. Psalm 91.