in the Seas and all deep places You see Divine pleasure is the only rule according to which Divine Power exerts it self in the world we are not therefore to limit and restrain it in our narrow and shallow thoughts and to think in this or in that the Power of God may help or secure us but to believe that he is able to do exceeding abundantly above all that we can ask or think Thus those Worthies Dan. 3. 17. by Faith exalted the power of God above the order and common rule of second causes Our God whom we serve is able to deliver us from the burning fiery furnace and he will deliver us out of thine hand O King Their faith resting it self upon the Omnipotent power of God expected deliverance from it in an extraordinary way 't is true this is no standing rule for our faith ordinarily to work by nor have we ground to expect such miraculous Salvations but yet when extraordinary difficulties press us and the common ways and means of deliverance are shut up we ought by faith to exalt the Omnipotency of God by ascribing the glory thereof to him and leave our selves to his good pleasure without straitning or narrowing his Almighty power according to the mold of our poor low thoughts and apprehensions of it For so the Lord himself directeth our faith in difficult cases Isa. 55. 8 9. For my thoughts are not your thoughts neither are your ways my ways saith the Lord for as the Heavens are higher than the earth So are my ways higher than your ways and my thoughts than your thoughts He speaks there of his pardoning mercy which he will not have his people to contract and limit according to the model and platform of their own desponding misgiving and unbelieving thoughts but to exalt and glorifie it according to its unbounded fulness as it is in the thoughts of God the fountain of that mercy so it ought to be with respect to his power about which his thoughts and ours do vastly differ the power of God as we cast it in the mould of our thoughts is as vastly different and disproportionate from what it is in the thoughts of God the fountain thereof as the earth is to the heavens which is but a small inconsiderable point compared with them 2. The power of God is a Supreme and Sovereign power from which all creature power is derived and by which it is over-ruled restrained and limited at his pleasure Nebuchadnezzar was a great Monarch he ruled over other Kings yet he held his Kingdom from God it was God that placed not only the Crown upon his head but his head upon his shoulders Dan. 2. 37. Thou O King art a King of Kings for the God of Heaven â—ath given thee a Kingdom power and strength and glory Hence it follows that no creature can move tongue or hand against any of Gods people but by vertue of a Commission or permission from their God albeit they think not so Knowest thou not saith Pilate unto Christ that I have power to crucifie thee and power to release thee Proud worm what an ignorant and insolent boast was this of his own power and how doth Christ spoil and shame it in his answer Iohn 19. 10. Thou couldest have no power at all against me except it were given thee from above Wicked men like wild horses would run over and trample under foot all the people of God in the world were it not that the bridle of Divine providence had a strong curb to restrain them Ezek. 22. 6. The Princes of Israel every one were in thee to their power to shed bloud And it was well for Gods Israel that their power was not as large as their wills were this world is a raging and boisterous Sea which sorely toffes the passengers for heaven that sail upon it but this is their comfort and security The Lord stilleth the noise of the sea the noise of the waves and the tumult of the people Ps. 65. 7. Moral as well as natural waves are checked and bounded by Divine power Surely the wrath of man shall praise thee and the remainder of wrath thou shalt restrain Psal. 76. 10. As a man turns so much water into the channel as will drive the mill and turns away the rest in another sluce Yea not only the power of man but the power of Devils also is under the restraint and limitation of this power Rev. 3. 10. Satan shall cast some of you into prison and ye shall have tribulation ten days He would have cast them into their graves yea into hell if he could but it must be only into a Prison He would have kept them in prison till they had died and rotted there but it must be only for ten days Oh glorious Sovereign power which thus keeps the reins of Government in its own hand 3. The power of God is an everlasting power time doth not weaken or diminish it as it doth all creature powers Isa. 40. 28. The Lord the Creator of the ends of the earth fainteth not neither is weary Isa. 59. 1. The Lords hand is not shortened i. e. He hath as much power now as ever he had and can do for his people as much as ever he did time will decay the power of the strongest creature and make him faiâ—â— and feeble but the Creator of the ends of the eartâ— fainteth not Thou saith the Psalmist abidest for ever thy years flee not Psal. 102. 27. In Gods working there is no expence of his strength he is able to do as much as ever he did to act over again all the glorious deliverances that ever he wrought for his people from the beginning of the World to do as much for his Church now as he did at the Red sea and upon this ground the Church builds its Plea Isa. 51. 9 10. Awake awake put on strength O arm of the Lord awake as in the ancient days in the generations of old art thou not it that hast cut Rahab and wounded the Dragon q. d. Lord why should not thy people at this day expect as glorious productions of thy power as any of them found in former ages SECT II. LEt us view the power of God in the vast extent of its operation and then you will find it working beyond the line 1. Of Creature power 2. Of Creature expectation 3. Of Humane probability 1. Beyond the line of all created power even upon the hearts thoughts and minds of men where no creature hath any jurisdiction So Gen. 31. 29. God bound up the Spirit of Laban and becalmed it towards Iacob So Psal. 106. 46. He made them also to be pitied of all them that carried them captives Thus the Lord promised Ieremy Ier. 15. 11. I will cause the enemies to entreat thee well in the time of evil This power of God softens the hearts of the most fierce and cruel enemies and sweetens the spirits of the most bitter and enraged foes of
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
his people 2. Beyond the line of all Creature expectations Eph. 3. 20. God is able to do exceeding abundantly above all that we can ask or think He doth so in Spirituals as appears by those two famous Parables Luke 15. 19. 22. And am no more worthy to be called thy son make me as one of thy hired servants But the Father said to his servants bring forth the best robe and put it on him and put a ring on his hand and shoes on his feet The Prodigal desired to be but as an hired servant and lo the fatted Calf is 〈◊〉 for him and musick to his meat and the gold ring upon his finger And in Matth. 18. 26 27. The Debtor did but desire patience and the Creditor forgave the Debt O thinks a poor humbled Sinner if I might have but the least glimpse of hope how sweet would it be But God brings him to more than he expects even the clear shining of assurance It is so in Temporals the Church confesses the Lord did things they looked not for Isa. 64. 3. And in both Spirituals and Temporals this power moves in an higher Orb than our thoughts Isa. 55. 8 9. My thoughts are not your thoughts nor my ways your ways but as far as the heavens are above the earth so are my thoughts above your thoughts The earth is but a punctum to the Heavens all its tallest Cedars Mountains and Pyramids cannot reach it He speaks as was said before of Gods pitying pardoning and merciful thoughts and shews that no Creatâ—re can think of God as he doth of the creature under sin or under misery Our thoughts are not his eitâ—er First by way of simple cogitation we cannot thiâ—k such thoughts towards others in misery by way of pity or under sin against us by way of pardon as God doth Nor Secondly are our thoughts as Gods in respect of reflexive comprehension i. e. We cannot conceive or comprehend what those thoughts of God towards us are when we fall into sin or misery jâ—st as he thinks them they are altered debased and straitened as soon as ever they come into our thoughts See an excellent instance in Gen. 48. 11. I had not thought to see thy face and lo God hath shewed me all thy seed A surprizing providence and thus the Divine power works in a Sphere above all the thoughts prayers and expectations of men 3. It works beyond all probabilities and rational conjectures of men this Almighty power hath â—â—ted deliverances for the people of God when things have been brought to the lowest ebb and all the means of salvation have been hid from their eyes We have diverse famous instances of this in Scripture wherein we may observe a remarkable gradation in the working of this Almighty power It is said in the 2 Kings 14. 26 27. The Lord saw the affliction of Israel that it was very bitter for there was not any shut up nor any left nor any helper for Israel A deplorable state how inevitable was their ruine to the eye of sense Well might it be called a bitter affliction Yet from this immediate power arose for them a sweet and unexpected Salvation and if we look into 2 Cor. 1. 9 10. we shall find the Apostles and choicest Christians of those times giving up themselves as lost men all ways of escape being quite out of sight for so much those words signifie We had the sentence of death in our selves i. e. We yielded our selves for dead men But though they were sentenced to death yea though they sentenced themselves this power which wrought above all their thoughts and rational conjectures reprieved them And yet one step farther in Ezek. 37. 4 5 6 7. The people of God are there represented as actually dead yea as in their graves yea as rotted in their graves and their very bones dry like those that are dead of old so utterly improbable was their recovery Yet by the working of this Almighty power which subdueth all things to it self their graves in Babylon were opened the breath of life came into them bone came to bone and there stood up a very great Army it was the working of this power above the thoughts of mans heart which gave the ground of that famous Proverb Gen. 22. 14. In the Mount of the Lord it shall â—eseen And the ground of that famous Promise Zech. 14. 7. At evening time it shall be light i. e. Light shall unexpectedly spring up when all men according to the course and order of Nature expect nothing but increasing darkness How extensive is the power of God in its glorious operations SECT III. LEt us view the power of God in its relation to the promises for so it becomes our Sanctuary in the day of trouble if the Power of God be the Chamber 't is the Promise of God which is that Golden ' Key that opens it And if we well consult the Scriptures in this matter we shall find the Almighty power of God made over to his people by promise for many excellent ends and uses in the day of their trouble As 1. To uphold and support them when their own strength fails 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 the right hand of my righteousness And which of the Saints have not sensibly felt these everlasting arms underneath their spirits when afflictions have pressed them above their own strength So runs the promise to Paul in 2 Cor. 12. 9. My grace is sufficient for thee for my strength is made perfect in weakness i. e. It is made known in thy weakness Our weakness adds nothing to Gods power it doth not make his power perfect but it hath the better advantage of its discovery and puts forth it self more signally and conspicuously in our weakness as the stars which never shine so gloriously as in the darkest night 2. To preserve them in all their dangers to which they lie exposed in Soul and Body 1 Pet. 1. 5. You are kept saith the Apostle by the mighty power of God Kept as in a Garison this is their arm every morning as it is Isa. 33. 2. O Lord be gracious unto us we have waited for thee be thou their arm every morning our salvation also in the time of trouble The Arm is that member which is fitted for the defence of the body and for that end so placed by the God of Nature that it may guard every part above and below it but as good they were bound behind our backs for any help they can give us in some cases It is Gods Arm that defends us and not our own This invisible power of God makes the Saints the worlds wonder Psal. 71. 7. I am as a wonder to many but thou art my strong refuge To see poor defenceless Creatures preserved in the midst of furious enemies that is just
of Justification Origen Contra Marchionet Charles The Eighth A Play Lesley Historia Scotorum Man of Sin Lightfoot on Lucan Dr. Charleton's Anatomical Lectures Flavel's Husbandry Boys's Sermons Prynn's Power of Parliaments Burnets Thesaurus Behin's Remains Manley of Usury Brown against Quakers Seamans Calendar Mariners Calendar Seamans Practise Norwood's Trigonometria Large Octavo Pool's Nullity Wilson's Scriptures Durham of Scandal Dr. Trapham's Treatise of Iamaica Cloud of Witnesses Rutherford's Examen Sclater of Grace Bayfield De Capitis Danvers of Baptism Flavell's Two Treatises His Preparation for Sufferings Small Octavo Wars of Hungary History of Jewels Moral Gallantry Flavell's Saint Indeed Token for Mourners Roma Restituta Curious Destillatory History of Iapan and Siam Looking Glass for Children Hugh's Disputations Religio Stoici Petton on the Covenant Queens Wells Moreland of Interest Miltoni Logica Grey of Faith Sydenham's Works Rushworth's Solomons Remembrance Gales Idea Binning's Miscellanies Kirkwood's Grammatica A PRACTICAL TREATISE OF Fear c. Isaiah 8. v. 12 13 and part of the 14. Say ye not a confederacy to all them to whom this people shall say a confederacy neither fear ye their fear nor be afraid v. 13. Sanctifie the Lord of hosts himself and let him be your fear and let him be your dread v. 14. And he shall be for a sanctuary CHAP. I Wherein the Text and Context are opened the Doctrines propounded and the general method stated THere is not more diversity found in the outward features than in the inward tempers and dispositions of men some are as timorous as Hares and start at every sound or yelp of a dog others are bold as Lions and can face dangers without trembling Some fear more than they ought and some before they ought and others when they ought not at all The carnal person fears man not God the strong Christian fears God not man the weak Christian fears man too much and God too little There is a Fear which is the effect of sin springing from guilt and hurrying the soul into more guilt and there is a fear which is the effect of grace springing from our love to God and his interest and driving the soul to God in the way of duty The less fear any man hath the more happiness except it be of that fear which is our happiness and our excellency It cannot be said of any man as it is said of Leviathan Iob 41. 33. that he is made without fear those that have most fortitude are not without some fears And when the Church is in the storms of persecution and almost covered with the waves the stoutest passengers in it may suffer as much from this boisterous passion within as from the Storm without and all for want of throughly believing or not seasonably remembring That the Lord High Admiral of all the Ocean and Commander of all the winds is on board the Ship to steer and to preserve it in the storm A pregnant instance hereof is furnished to our hands in this Context where you find the best men trembling in expectation of the worst events both on the Church in general and themselves in particular Their hearts were moved like the trees of the wood shaken with the wind Chap. 7. v. 2. And indeed if their dangers were to be measured by sense only their fears were not above the value of the cause yea their dangers seemed to exceed their fears for it was the invasion of a forein and cruel enemy even the Assyrian who were to break in upon them like a breach of the Sea and overflow the land of Immanuel v. 7. The Lord bringeth up upon them the waters of the river strong and many even the King of Assyria and all his glory and he shall come up over all his channels and go over all his banks And as the 7. verse resembles the enemy to waters which quickly drown the countrey into which they break so the 8 verse tells you how far they should prevail and how near it should come to a general and total ruine He shall pass through Iudah he shall overflow and go over he shall reach even to the neck and the stretching ouâ— of his wings shall fill the breadth of thy land O Immanuel All the body should be under water except the capital City which remained above water Having thus described the power and success of the invading enemy in the 9 and 10 verses he derides their plots and combinations assuring them that although God for just and holy ends would permit them for a time to afflict his people yet in the issue all their councels and cruelties should recoyl upon themselves and end in their own ruine and confusion And thereupon Isaiah is commanded to encourage the feeble and trembling hearts of such as feared God in those distracted and frightful times v. 11 12 13. The Lord spake unto me with a strong hand and instructed me that I should not walk in the way of this people saying say ye not a confederacy c. God speaking to the Prophet by a strong hand imports the strong and mighty impression that was made upon his heart by the Spirit of Prophecy Wherein the Lord did as it were lay his hand upon him as a man doth upon one to whom he is about to impart some special secret in a familiar way q. d. Come hither Isaiah drawing him to him at the same instant with a friendly hand take deep notice of what I am now to give thee in charge both with respect to thy self and my elect people that follow thee say not you a confederacy to all them to whom this people shall say a confederacy i. e. let not these frightful tidings work upon you as they do upon Ahaz and the common multitude with him who are so terrified and scared with the approching dangers that all their councels thoughts and studies are taken up in preventing it by making a confederacy or league with the Assyrian or if that cannot be then with some Forein power that may secure them against the Assyrian but their eyes are not all to me for protection and deliverance they expect more from Egypt than from Heaven from a broken reed than from the rock of ages Fear not you their fear Their fear drives them from God to the creature it first Distracts them and then Ensnares them But on the contrary see that thou and all the faithful in the land with thee do sanctifie me in your hearts and make me your fear and your dread i. e. rely upon me by faith in this day of trouble and see that you give me the glory of my wisdom power and faithfulness by relying intirely upon those my attributes engaged for you in so many tried promises And do not betake your selves to such sinful and vain shifts as those do that have no interest in me nor experience of me This is the general scope and design of the Text wherein more particularly you have 1. An evil practice
is not throughly perswaded the ground he stands on is firm and good 't is not to be wondred that men should tremble who seem to feel the ground shake and reel under them 2. Unbelief shuts up the refuges of the Soul in the Divine promises and by leaving it without those refuges must needs leave it in the hands of fears and terrors That which fortifies and emboldens a Christian in evil times is his dependence upon God for protection Psal. 143. 9. I flie unto thee to hide me The cutting off of this retreat which nothing but unbelief can do deprives the soul of all those succours and supports which the promises afford and consequently fills the heart with anxiety and fear 3. Unbelief makes men negligent and careless in providing for troubles before they come and so brings them by way of surprize upon them and the more surprizing any evil is the more frightful it is always found to be we cannot think that Noah was so affrighted at the Flood when it began to swell above all the hills and mountains as all the rest of the world was nor was there any reason that he should having foreseen it by Faith and made provision for it Heb. 11. 7. By faith Noah being warned of God prepared an Ark. Augustine relates a very pertinent and memorable story of Paulinus Bishop of Nola who was a very rich man both in goods and grace he had much of the world in his hands but little of it in his heart and it was well there was not for the Goths a barbarous people breaking into that City like so many Devils fell upon the prey those that trusted to the treasures which they had were deceived and ruined by them for the rich were put to tortures to confess where they had hid their moneys This good Bishop fell into their hands and lost all he had but was scarce moved at the loss as appears by his prayer which my Author relates thus Lord let me not be troubled for my gold and silver thou knowest it is not my treasure that I have laid up in heaven according to thy command I was warned of this judgment before it came and provided for it and where all my interest lies Lord thou knowest Thus Mr. Bradford when the Keepers wife came running into his Chamber suddenly with words able to have put the most men in the world into a trembling posture O Mr. Bradford I bring you heavy tidings to morrow you must be burned and your chain is now buying he put off his hat and said Lord I thank thee I have looked for this a great while it is not terrible to me God make me worthy of such a mercy see the benefit of a prospect of and preparation for sufferings 4. Unbelief leaves our dearest interests and concerns in our own hands it commits nothing to God and consequently must needs fill the heart with distracting fears when eminent dangers threaten us Reader if this be thy case thou wilt be a Magor missabib surrounded with terrours whensoever thou shalt be surrounded with dangers and troubles Believers in this as well as in many other things have the advantage of thee that they have committed all that is precious and valuable to them into the hands of God by Faith to him they have committed the keeping of their souls 1 Pet. 4. 19. and all their eternal concernments 2 Tim. 1. 12. And these being put into safe hands they are not distracted with fears about other matters of less value but can trust them where they have intrusted the greater and enjoy the quietness and peace of a resigned Soul to God Prov. 16. 3. but as for thee thy life thy liberty yea which is infinitely more than all these things thy Soul will lie upon thy hands in the day of trouble and thou wilt not know what to do with them nor which way to dispose of them O these be the dreadful streights and frights that unbelief leaves men in 't is a fountain of Fears and distractions And indeed it cannot but distract and confound carnal men in whom it reigns and is in its full strength when sad experience shews us what fears and tremblings the very remains and relicts of this sin begets in the best men who are not fully freed from it If the unpurged relicts of unbelief in them can thus darken and cloud their evidences thus greaten and multiply their dangers if it can draw such sad and frightful conclusions in their hearts notwithstanding all the contrary experiences of their lives as we see in that sad instance 1 Sam. 27. 1. What panick fears and unrelieved terrors must it put those men under where it is in its full strength and dominion 4. Cause Moreover we shall find many of our Fears raised and provoked in us by the Promiscuous administrations of providence in this world when we read in Scripture That There is oneâ—â—vent to the righteous and to the wicked and all things come alike to all Eccles. 9. 2. That when the sword is drawn God suffers it to cut off the righteous and the wicked Ezek. 21. 3. The Sword makes no difference where God hath made so great a difference by grace it neither distinguishes faces nor breasts but is assoon sheathed in the bowels of the best as of the worst of men when we read how the same fire of Gods indignation devours the green tree and the dry tree Ezek. 20. 47. How the basket of good figs the Embleme of the best men of those times were carried into Babylon as well as the bad Ier. 24. 5. How the flesh of Gods Saints hath been given for meat to the fowls of heaven and to the beasts of the field Psal. 97. 12. and how the wicked have devoured the man that is more righteous than himself as it is Habak 1. 13. I say when we observe such things in Scripture and find our observations confirmed by the accounts and histories of former and later ages when we reflect upon the unspeakable miseries and butcheries of those plain hearted and precious servants of Christ the Albingenses and Waldenses how they fell as a prey to their cruel adversaries notwithstanding the convincing simplicity and holiness of their lives and all their fervent cries and appeals to God how the very flower of the reformed Protestant interest in France was cut off with more than barbarous inhumanity so that the Streets were washed and the Canals of Paris ran with their precious bloud What horrid and unparallelled tortures the servants of God felt in that cruel Massacre in Ireland a history too tragical for a tender hearted Reader to stay long upon And how in our own Land the most eminent Ministers and Christians were sent to heaven in a fiery chariot in those doleful Marian day I say when we read and consider such things as these it rouzes our fears and puts us into frights when we see our selves threatned with the same enemies and
Prisoner and there put to this miserable choice either to forego his life or that which was more precious his liberty of Conscience neither could his liberty be procured by his great friends at any lower rate than to recant his Religion this he was very unwilling to accept of till his hard imprisonment joyned with threats of much worse in case of his refusal at last wrought so upon him whilst he consulted with flesh and bloud as drew from him an Abrenunciation of that truth which he had so long professed and still believed Upon this he was restored to his liberty but never to his comfort for the sense of his own Apostasie and the daily sight of the cruel butcheries exercised upon others for their constant adherence to the truth made such deep impressions upon his broken spirit as brought him to a speedy end of his life yet not without some comfortable hopes at last Our own Histories abound with multitudes of such doleful examples Some have been in such horror of Conscience that they have chosen strangling rather than life they have felt that anguish of Conscience that hath put them upon desperate resolutions and attempts against their own lives to rid themselves of it This was the case of Peter Moon who being driven by his own fears to deny the truth presently fell into such horrour of Conscience that seeing a sword hanging in his Parlor would have sheathed it in his own bowels So Francis Spira before mentioned when he was near his end saw a knife on the Table and running to it would have mischieved himself had not his friends prevented him thereupon he said O that I were above God for I know that he will have no mercy on me He lay about eight weeks saith the Historian in a continual burning neither desiring nor receiving any thing but by force and that without digestion till he became as an Anatomy vehemently raging for drink yet fearful to live long dreadful of hell yet coveting death in a continual torment yet his own Tormentor and thus consuming himself with grief and horror impatience and despair like a living man in hell he represented an extraor dinary example of Gods justice and power and so ended his miserable life Surely it were good to fright our selves by such dreadful examples out of our sinful fears is any misery we can fear from the hands of man like this O Reader believe it it is a fearful thing to fall into the hands of God Hadst thou ever felt the rage and efficacy of a wounded and distressed Conscience as these poor wretches felt it no fears or threats of men should drive thee into such an Hell upon earth as this is 2. And yet though this be a doleful case it is not the worst case your own sinful fears will cast you into except the Lord overcome and extinguish them in you by the fear of his name they will not only bring you into a kind of hell upon earth but into hell it self for evermore For so the righteous God hath said in his word of truth Rev. 21. 8. But the fearful and unbelieving c. shall have their part in the lake which burneth with fire and brimstone which is the second death Behold here the Marshal Law of Heaven executed upon Cowards and Renegadoes whose fears make them revolt from Christ in the time of danger Think upon this you timorous fainthearted professors you cannot bear the thoughts of lying in a nasty Dungeon how will you lie then in the lake of fire and brimstone You are afraid of the face and frowns of a man that shall die but how will you live among Devils Is the wrath of man like the fury of God poured out Is not the little finger of God heavier than the loyns of all the Tyrants in the World Remember what Christ hath said Matth. 10. 33. But whosoever shall deny me before men him will I also deny before my father which is in heaven Reader The time is coming when he that spake these words shall break out of Heaven with a shout accompanied with myriads of Angels and ten thousands of his Saints the Heavens and the Earth shall be in dreadful conflagrations round about him The last Trump shall sound the Graves shall open the Earth and Sea shall give up the dead that are in them Thine eyes shall see him ascend the awful throne of judgment his faithful ones that feared not to own and appear for him in the face of all enemies and dangers sitting on the bench as Assessors with him and then to be disclaimed and renounced for ever by Jesus Christ in the face of that great assembly and proclaimed a delinquent a Traitor to him that deniedst his name and truths because of the frowns of a fellow Creature long since withered as the grass O how wilt thou be able to endure this now put both these together in thy serious consideration think on the terrors of Conscience here and the desperate horror of it in Hell thiâ— as a perboiling that as a roasting in the flames of Gods insufferable wrath These as some scalding drops sprinkled before hand upon thy Conscience that tender and sensible part of man that as the lake burning for ever with fire and brimstone O who would suffer himself to be driven into all thiâ— misery by the fears of those sufferings which can but touch the flesh and for their duration they are but for a moment Think and think again upon those words of Christ Mark 8. 35. He that will save his life shall lose it It may be a prolonging of a miserable life a life worse than death even in thine own account a life without the comfort or joy of life a life ending in the second death and all this for fear of a trifle compareâ— with what thou shalt afterwards feel in thine own Conscience and less than a trifle nothing compareâ— with what thou must suffer from God for ever 3. Rule He that will overcome his fears of sufferings muâ—â— foresee and provide before hand for them The fear of Caution is a good cure to the fear of Distraction the more of that the less of this this fear will cure that as one fire draws forth another Heb. 11. 7 Noah being moved with fear prepared 〈◊〉 Ark. In which he provided as much for the rest anâ— quiet of his mind as he did for the safety of his person and family That which makes evils so frightful as they are is their coming by way of surprize upon us Those troubles that find us secure do leave us distracted and desperate Presumption of continued tranquillity proves one of the greatest aggravations of misery Trouble will lie heavy enough when it comes by way of expectation but it is intolerable when it comes quite contrary to expectation It will be the Lot of Babylon to suffer the unexpected Vials of Gods wrath and I wish none but she and her children may be so surprized
death in this extremity it is now in The Mother answered I refer that to the will of God But said her friend if God would â—â—fer it to you what would you chuse then Why truly said she if God would refer it to me I would even refer it to God again This is the true committing of our selves and our troublesome concerns to the Lord. 4. The committing act of Faith implies our renouncing and disclaiming all confidence and trust in the arm of flesh and an expectation of relief from God only If we commit our selves to God we must cease from man Isai. 2. 22. To trust God in part and the Creature in part is to set one foot upon a Rock and the other in a Quick-sand Those acts of Faith that give the intire glory to God give real relief and comfort to us 2. Let us see what grounds and encouragements the people of God have to commit themselves and all the matters of their fear to God and so to enjoy the peace and comfort of a resigned will and there are two sorts of encouragements before you let the case be as difficult and frightful as it will you may find sufficient encouragements in God and somewhat from your selves viz. your relation to him and experiences of him 1. In God there is all that your hearts can desire to encourage you to trust him over all and commit all into his hands For 1. He is able to help and relieve you let the case be never so bad yet let Israel hope in the Lord for with the Lord is plenteous redemption Psal. 130. 7 8. Plenteous redemption i. e. all the stores of power choice of methods plenty of means abundance of ways to save his people when they can see no way out of their troubles Therefore hope Israel in Iehovah 2. As his Power is Almighty so his Wisdom is Infinite and unsearchable He is a God of judgment blessed are all they that wait for him Isa. 30. 18. When the Apostle Peter had related the wonderful preservations of Noah in the Deluge and of Lot in Sodom one in a general destruction of the world by Water and the other in the overthrow of those Cities by Fire He concludes and so should we The Lord knoweth how to deliver the godly out of temptation 2 Pet. 2. 9. Some men have much Power but little wisdom to manage it others are wise and prudent but want ability in God there is an infinite fulness of both 3. His love to and tenderness over his people is transcendent and unparallelled and this sets his wisdom and power both a work for their good hence it is that his eyes of providence run continually throughout the whole earth to shew himself strong in the behalf of them whose hearts are perfect i. e. upright towards him 2 Chron. 16. 9. Thus you see how he is every way fitted as a proper object of your trust 2. Consider your selves and you shall find encouragements to commit all to God For 1. You are his children and to whom should children commit themselves in dangers and fears but to their own father Doubtless thou art our father saith the distressed Church Isai. 63. 15 16. Yea Christian Thy maker is thy husband Isai. 54. 5. Is not that a sufficient ground to cast thy self upon him What! a Child not trust its own Father A wife not commit her self to her own husband 2. You have trusted him with a far greater concern already than your estates liberties or lives you have committed your souls to him and your eâ—rnal interests 2 Tim. 1. 12. Shall we commit the â—ewel and dispute the Cabinet Trust him for heaven and doubt him for earth 3. You have ever found him faithful in all that you trusted him with all your experiences are so many good grounds of confidence Psal. 9. 10. Well then resolve to trust God over all and quietly leave the dispose of every thing to him he hath been with you in all former streights wants and fears hitherto he hath helped you and cannot he do so again except you tell him how O trust in his wisdom power and love and lean not to your own understandings The fruit of resignation will be peace 5. Rule If ever you well get rid of your fears and distractions get your affections mortified to the world and to the inordinate and immoderate love of every injoyment in the world The more you are mortified the less you will be terrified 't is not the dead but the living world that puts our hearts into such fears and tremblings If our hearts were once crucified they would soon be quieted 'T is the strength of our affections that puts so much strength into our afflictions It was not therefore without great reason that the Apostle compares the life of a Christian to the life of a Souldier who if he mean to follow the Camp and acquit himself bravely in fight must not intangle himself with the affairs of this life 2 Tim. 2. 4. Sure there is no following Christ's Camp but with a disintangled heart from the world for proportionable to the heat of our love will be the strength and height of our fears about these things more particularly if ever you will rid your selves of your uncomfortable and uncomely fears use all Gods means to mortifie your affections to the exorbitant esteem and love of 1. Your Estates 2. Your Liberty 3. Your Lives 1. Get mortified and cooled hearts to your Possessions and Estates in the world The poorest age afforded the richest Christians and noblest Martyrs Ships deepest laden are not best for encounters The believing Hebrews took joyfully the spoiling of their goods knowing in themselves that they had in heaven a better and induring substance Heb. 10. 34. They carried it rather like unconcerned Spectators than the true Proprietors They rejoyced when rude Souldiers carried out their goods as if so many friends had been bringing them in And whence was this But from an heart fixed upon Heaven and mortified to things on Earth Doubtless they esteemed and valued their Estates as the good providences of God for their more comfortable accommodation in this world but it seems they did and O that we could look upon them as mercies of the lowest and meanest rank and nature The substance laid up in Heaven was a better substance and as long as that was safe the loss of this did not afflict them They could bless God for these things which for a little time did minister refreshment to them but they knew them to be transitory enjoyments things that would make to themselves wings and flee away if their enemies had not toucht them but the substance laid up for them in Heaven that was an enduring substance So far as those earthly things might further them towards Heavenly things so far they prized and valued them but if Satan would turn them into snares and temptations to deprive them of their better substance in Heaven they could
one working upon their fear the other upon their hope 1. That which works upon their fear is a supposition of a storm coming the indignation of God will fall like a tempest this is supposed in the Text and plainly expressed in the words following For the Lord cometh out of his place to punish the inhabitants of the earth ver 21. 2. The other is fitted to work upon their hope though his indignation fall like a Storm yet it will not continue long it shall be but for amoment better days and more comfortable dispensations will follow From all which the general observation is this Doctrine That the Attributes Promises and Providences of God are the Chambers of rest and security in which his people are to hide themselves when they foresee the â—orms of his indignation coming upon the world The name of the Lord saith Solomon is a strong Tower the righteous run into it and are safe Prov. 18. 10. And his Attributes are his name Exod. 34. 5. For by them he is known as a man is known by his name and this his name is a strong Tower for his peoples security now what is the use and end of a Tower in a City but to receive and secure the Inhabitants when the outworks are beaten to the ground the walls scaled and the houses left desolate And as it is here resembled to a Tower so in Isa. 33. 16. It s shadowed out unto us by a munition of rocks His place of defence shall be a munition of rocks How secure is that person that is environed with rocks on every side Yea you will say but yet a rock is but a cold and barren refuge though other enemies cannot yet hunger and thirst can invade and kill him there No in this rock is a store-house of provision as well as a magazine for defence so it follows Bread shall be given him and his water shall be sure And sometimes it is resembled to us by the wings of a fowl spread with much tenderness over her young for their defence Psal. 57. 1. Yea in the shadow of thy wings will I make my refuge until these calamities be overpast So Psal. 17. 8. Keep me as the apple of thine eye hide me under the shadow of thy wings No part of the body hath more guards upon it than the apple of the eye God is as careful to preserve his people as men are to preserve their eyes and he that toucheth them toucheth the apple of his eyes But we need not go from one Metaphor to another to shew you where the Saints refuge is in time of danger you have a whole bundle of them lying together in that one Scripture Psal. 18. 2. The Lord is my rock and my fortress and my deliverer my God my strength in whom I will trust my buckler and the horn of my salvation and my high tower Where you find all kinds of defence whether natural or artificial under a pleasant variety of apt Metaphors ascribed to God for the security of his people Now for the casting of this great point into as easie and profitable a Method as I can I shall resolve this general truth into these following Propositions which are implied or expressed in the Text and Doctrine thence deduced and the first is this 1. Proposition That there are times and seasons appointed by God for the pouring out of his indignation upon the world 2. Proposition That Gods own people are concerned in and ought to be affected with those Iudgments 3. Proposition That God hath a special and particular care of his people in the days of his indignation 4. Proposition That God usually premonishes the world especially his own people of his Iudgments before they befal them 5. Proposition That Gods Attributes Promises and Providences are prepared for the security of his people in the greatest distresses that befal them in the world 6. Proposition That none but Gods people are taken into these chambers of security or can expect his special protection in evil times And then I shall apply the whole in the proper uses of it CHAP. II. Demonstrating the first Proposition That there are times and seasons appointed by God for the pouring out of his indignation upon the world SECT I. THis is plainly implyed in the Text that there are times of indignation appointed to befal the world yea and more than this not only that such times shall come but the duration and continuance is also under an appointment Hide thy self for a little moment until the indignation be overpast The Prophet tells us in Zeph. 2. 2. that these Stormy times are under a decree and that decree is there compared to a pregnant Woman which is to go out her appointed months and then to travel and bring forth Even so it is in the judgments God brings upon the world We see them not in the days of provocation sed adhuc faetus in utero latet but all this while it is in the womb of the decree and at the appointed season they shall become visible to the world As there are in Nature fair Halcyon days and cloudy overcast and stormy So 't is in providences Ecâ—les 7. 14. God hath set one over against the other Yea one is the occasion of the other for look as the Sun in a hot day exhales abundance of vapours from the Earth and Sea these occasion showers thunder and tempests and those again clear the Air and dispose it to fair weather again So it is here Prosperity is the occasion of abundance of sin this brings on adversity from the justice of God to correct it adversity being sanctified humbles reforms and purges the people of God and this again by mercy procures their prosperity So you find the account 〈◊〉 in Psal. 107. 17. Fools because of their iniquities are afflicted then they cry to the Lord in their troubles and he saveth them out of their distresses And this appointment of times of distress is both profitable and necessary for the world especially Gods own people in it In general hereby the Being and righteousness of God is cleared and vindicated against the Atheism and Infidelity of the world Psal. 9. 16. The Lord is known by the Iudgments that he executeth Impunity is the occasion of many Atheistical thoughts in the world Ier. 48. 11. Moab hath been at ease from his youth and he hath setled on his lees and hath not been emptied from vessel to vessel neither hath he gone into captivity therefore his taste remained in him and his scent is not changed So Psal. 55. 19. Because they have no changes therefore they fear noâ— God Kingdoms Families and particular persons like standing waters and ponds are apt to corrupt by long continued peace and prosperity the Lord therefore sees it necessary to purge the world by his judgments When thy judgments are in the earth the inhabitants of the world will learn righteousness Those Sermons that God preaches from heaven by
the terrible voice of his judgments startle and rouze the secure world more than all the warnings and exhortations of his Ministers could ever do Those that slept securely under our Ministry will fear and tremble under his rods those that are without faith are not without sense and feeling their own eyes will affect their hearts though our words could make no impression on them SECT II. BUt of what use soever these National Judgments are to others to be sure they shall be beneficial to Gods own people when others die by fear they shall live by faith If they be baneful poison to the wicked they shall be healthful physick to the Godly For 1. By these calamities God will mortifie and purge their corruptions this Winter weather shall be useful to destroy and rot those rank weeds which the Summer of prosperity bred Isa. 27. 9. By this therefore shall the iniquity of Jacob be purged Physick in its own nature is griping and unpleasant but very useful and necessary to purge the body from noxious and malignant humours which retained may put life it self in hazard and it is with the body Politick as with the body Natural 2. National Judgments drive the people of God nearer to him and one to another they drive the people of God to their knees and make them pray more frequently more fervently and more feelingly than they were wont to do in this posture you find them in ver 8 9. of this Chapter Yea in the way of thy judgments O Lord have we waited for thee the desire of our soul is to thy name and to the remembrance of thee With my soul have I desired thee in the night yea with my spirit within me will I seek thee early 3. In a word by these distractions and distresses of Nations the people of God are more weaned from the world and made to long more vehemently after heaven being now convinced by experience that this is not their rest When all things are tranquil and prosperous Gods own people are but too apt to fall asleep and dream of pleasure and rest on earth to say as Iob in his prosperity I shall die in my nest I shall multiply my days as the sand And then are their heads and hearts filled with many projects and designs to promote their comforts and make provision for their accommodations on earth The multiplicity of earthly cares and comforts take up their time and thoughts too much and make them that they mind death and eternity too little But saith God this must not be so things must not go on at this rate the prosperous world must not thus enchant my people I must imbitter the earth that I may thereby sweeten heaven the more to them when they find no rest below they will surely seek it above These and such like are the gracious designs and ends of God in shaking the world by his terrible judgments but yet though National troubles must necessarily come the wisest of men cannot positively determine the precise time of those judgments we may indeed by the signs of the times discern their near approach yet our judgment can be but probable and conjectural seeing there are tacite conditions in the dreadfullest threatnings Ier. 18. 7 8. Ionah 3. 9 10. And such is the merciful nature of God that he oft times turns away his anger from his people when it seems ready to pour down upon them Psal. 78. 38. The consideration whereof no way indulges security but encourages to repentance and greater fervency in Prayer CHAP. III. Opening and confirming the second Proposition viz. That Gods own people are much concerned in and ought to be suitably affected with those Iudgments that befal the Nation wherein they live SECT I. IF Gods people have no concernment in these things why are they called upon in this Text to run into their chambers hide themselves and shut their doors till the indignation be overpast Certainly though God hath better provided for them than others yet they are two ways concerned in these cases as much as others Viz. Account 1. Upon a Political 2. Upon a Religious 1. Upon a Political account as they are members of the community and so are equally concerned in the good or evil that befal the Nation in which they live their Cabbins must follow the fate of the Ship in which they Sail their Lives Liberties Estates and Interest sink and swim with the publick The good figs were carried away with the bad Ier. 24. 5. In these outward respects it often times bears as hard upon the righteous as upon the wicked Ezek 21. 3. I will draw forth my sword out of his Sheath and will cut off from thee the righteous and the wicked In these outward respects as it is with the good so with the sinner Eccles. 9. 2. The same fire that burns the dry tree oftentimes burns the green tree too Ezek. 20. 47. Grâ—ce is above all hazards but creature enjoyments and comforts are not The sins of the Sodomites involve not only their own houses and estates but Lots also in the ruine and overthrow wicked men often fare the better for the company of the godly and the godly often fare the worse for the company of the wicked And it is not to be wondered at if we consider that even the Saints themselves have an hand in the provocation of these judgments as well as others Deut. 32. 19. And when the Lord saw it he abhorred them because of the provoking of his sons and of his daughters We have contrihuted to the common heap guilt and therefore must justifie God if we partake with others in the common calamity 2. They are greatly concerned in such judgments upon a Religious and Christian account for it is usual for the floud of Gods judgments not only to sweep away our civil and natural but our spiritual and best enjoyments and comforts Thus the Ordinances of God ceased in Babylon and there the faithful bewailed their misery upon that account Ps. 137. per totum we wept when we remembred thee O Zion Not only Israel flies but the Ark is taken prisoner by the enemy 1 Sam. 4. 11. And you find the people of God more deeply concerned upon this account than for all their outward losses and other sufferings Zeph. 3. 18. I will gather them of thee that are sorrowful for the Solemn assemblies to whom the reproach of it was aburthen For by how much our souls are more excellent than our bodies and the concerns of Eternity over ballance those of time by so much more are we concerned in the loss of our spiritual more than of our temporal mercies and enjoyments Grace indeed cannot be lost but the means and instruments by which it is begotten may the golden candlestick is one of the moveables in Gods house Rev. 2. 5. Thus you see a twofold concernment that the people God have in the effects of National Judgments SECT II. THis being So how
Faith from thence is sweet and sure If I shall never be forsaken of my God let Hell and Earth do their worst I can never be miserable 2. The Unchangeable God hath promised to maintain their graces and thereby his interest in them for ever Ier. 32. 40. And I will make an everlasting Covenant with them that I will not turn away from them to do them good but I will put my fear in their hearts that they shall not depart from me Where the Lord undertakes for both parts in the Covenant his own and theirs I will not turn away from them O unexpressible mercy Yea but Lord may the poor Believer say that is not so much my fear as that my treacherous heart will turn away from thee No saith God I will take care for that also I will put my fear into thy heart and thou shalt never depart from me 3. The Unchangeable God hath promised to establish the Covenant with them for ever so that those who are 〈◊〉 taken into that gracious Covenant shall never be turned out of it again Isa. 54. 10. The mountains shall depart and the Hills be removed but my kindness shall not depart from thee neither shall the covenant of my peace be removed saith the Lord that hath mercy on thee 4. The Unchangeable God hath secured his loving kindness to his people by Promise under all the trials and smarting rods of affliction with which he chastens them in this world he hath reserved to himself the liberty of afflicting them but bound himself by promise never to remove his favour from them Psal. 89. 33 34. I will visit their transgression with the rod and their iniquity with siripes nevertheless my loving kindness will I not take from them nor suffer my faithfulness to fail 5. The Promises of a joyful resurrection from the dead are grounded upon the Immutability of God Matth. 22. 32. I am the God of Abraham the God of Isaac and the God of Jacob God is not the God of the dead but the God of the living Death hath made a great change upon them but none upon their God though they be not he is still the same therefore they are not lost in death but shall assuredly be found again in the resurrection 6. To conclude the promises of the Saints eternal happiness with God in Heaven are founded in his Immutability 1 Cor. 1. 8 9. Tit. 1. 2. By all which you see what a pleasant lodging is prepared for the Saints in the unchangeable promises of God amidst all the changes and alterations here below 2. Once more let us view the unchangeableness of God in his Providences towards his people whatever changes it makes upon us or whatever changes we seem to discern in it nothing is more certain than this that it holds one and the samâ— tenor pursues one and the same design in all that it doth upon us or about us Providences indeed are very variable but the designs and ends of God in them all are invariable and the same for ever It is noted in Ezek. 1. 12. that The wheels went straight forward whither the spirit was to go they went and they turned not when they went As it is in Nature so in Providence you have one day fair halcyon and bright another dark and full of storm one season hâ—t another cold but all these serve to one and the same end and design to make the earth fruitful and the aim of all Providences is to make you holy and happy That is a sweet Promise Rom. 8. 28. All things shall work together for good to them that love God This is the compass by which all Proviâ—ences steer their course as a Ship at Sea doth by the Card but more particularly let us note the unchangeableness of God in his Providences of all kinds effective and permissive and see in them all his unchangeable righteousness and goodness 1. It must needs be so considering the unchangeableness of his decree 2 Tim. 2. 19. The foundation of God standeth sure Providences serve but never frustrate execute but cannot make void the decree so that you may say of the most afflicting Providences as David doth of the stormy winds Psal. 148. 8. they all fulfil his word 2. The Wisdom of God proves it he will not suffer his works or permissions to clash with his designs and purposes Divine Wisdom shews it self in the steddy direction of all things to the ultimate end To open this in some particulars consider 1. Doth the Lord permit wicked men to rage and insult persecute and vex his people Yet all this while Providence is in its right way it walks in as direct a line to your good as when it is in a more pleasant path of Peace Ier. 24. 5. Thus saith the Lord the God of Israel like these good figs so will I acknowledge them that are carried away captive of Judah whom I have sent out of this place into the land of the Chaldâ—ans for their good Israel was sent to Babylon for their good This improves your faith and patience Rev. 13. 10. Here is the patience and fâ—ith of the Saints So Râ—m 5. 2 3. By whom also we have access by faith into this grace wherein we stand and rejoyce in hope of the glory of God and not only so but we glory in tribulations also knowing that tribulatiâ—n worketh patience By this you are weaned from and mortified to this world 2. Doth the Lord in his Providence order many and frequent close and smarting afflictions for you Why lo here is the same design managing as effectually as if all the peace and prosperity in the World were ordered for you The face of Providence indeed is not the same but the love of God is still the the same he loves you as much when he smites as when he smiles on you for what are his ends in afflicting you and what the sanctified fruits of your afflictions Is it not 1. To purge your iniquities Isa. 27. 9. By this therefore shall the iniquity of Jacob be purged and this is all the fruit to take away his sin 2. To reduce your hearts to God Psal. 119. 67. Before I was afflicted I went astray but now have I kept thy word 3. To quicken you to your duties let the best man be without afflictions and he will quickly grow dull in the way of his duty 3. Doth God let loose the chain of Satan to tempt and buffet you Yet is he still the same God to you as before for do but observe his ends in that permission and you will find that by these things the Lord is leading you towards that desired assurance of his love which your Souls long after Few Christians attain to any considerable settlement of Soul but by such shakings and combates the end of these permissions is to put you to your knees and blow up a greater flame and fervour of Spirit in Prayer 2 Cor. 12. 8. So that eventually
chearful light of Gods countenance Isa. 57. 16. 10. That they are at last brought safe to Heaven through the innumerable hazards and dangers all along their way thither Heb. 11. 16. In all these things the care of their God eminently discovers it self for their Souls 3. Once more let us consider the Care of God for his people in the lovely properties thereof As 1. It is a Fatherly care than which none is more great or tender Matth. 6. 8. Your father knoweth that you have need of all these things And indeed the greatest and tenderest care of an earthly Father is but a fâ—int shadow of that tender care which is in the heart of God over his Children for to that end we find them compared Matth. 7. 11. If ye then being evil know how to give good gifts unto your children how much more shall your father which is in heaven give good things to them which ask him The care of Patents is carelesness it â—elf compared with that care which God takes of his 2. The care of God is a universal care watching over all his people in all ages places and dangers 2 Chron. 16. 9. The eyes of the Lord run to and fro through the whole earth to shew himself strong in behalf of them whose heart is perfect towards him This was applyed by way of reproof to Asa who out of a sinful distrust of the care of God relyed upon the help of Syria as if there had not been a God in Heaven to take care of him and the people 3. Gods care over his is assiduous and continual his mercies are new every morning great is his faithfulness Lam. 3. 22 23. He keeps his people night and day Isa. 27. 3. Could Satan or his instruments find such an hour wherein the seven eyes of Providence should be all asleep that would be the fatal hour to our Souls and Bodies but he that keepeth Israel slumbereth not 4. Gods care over his is exceeding tender far beyond the tenderness that the most affectionate mother ever felt in her heart towards the child that hanged on her breast Isa. 49. 15. Can a mother forget her sucking child c. they may yet will not I forget thee The birds of the air are not so tender of their young in the nest as God is of his people in the world Isa. 31. 5. Mercy fills the heart of God yea tender mercy yea multitudes of tender mercies Psal. 51. 1. 5. The care of God is a seasonable care which is always sure to nick the opportunity and proper season of relieving his people in the mount of the Lord it shall be seen The beauty of Providence is much seen in this thing wherever you feel a want this care finds a supply and thus much briefly of the care of God absolutely considered in it self SECT III. IT remains that we also consider the care of God in its twofold respect viz. 1. To his Promises 2. To his Providences 1. There are multitudes of Promises found in the Scriptures exactly fitted as so many keys to open the door of this comfortable Chamber to receive and secure all that fear God whatever their wants fears or distresses are These are reducible into two Classes or ranks viz. 1. More general and comprehensive 2. More particular Promises The general and more comprehensive Promises are found in the general expressures of the Covenant as that to Abraham Gen. 17. 1. I am God Almighty walk thou before me and be perfect q. d. Let it be thy care to walk exactly in the paths of obedience before me and I will take care to supply all thy wants from the never failing fountain of my al-sufficiency and of the same tenour is that 2 Cor. 6. 18. I will be to them a Father and they shall be my sons and daughters i. e. Expect your provisions and protections from my care as children do from their father More particularly there are six sorts of Promises wherein the care of God is particularly made over to his people in the greatest hazards and difficulties in this life viz. 1. It is assigned and made over to them to supply all their needs so far as the Glory of God and advancement of their Spiritual and eternal good shall require it Ps. 34. 9. They that fear the Lord shall not want any good thing All your livelihood is in that Promise thence comes your daily bread your own and your families meat is in that cupboard 2. It is made over to the Church and people of God for their defence against all dangers Isa. 54. 17. No weapon that is formed against thee shall prosper This promise wards off all the deadly blows and puts by all the mortal thrusts that are made at you here the care of God forms it self into a shield for your defence 3. The care of God is engaged by promise for the moderation and mitigation of your afflictions that they may not exceed your abilities to bear them Isa. 27. 8 9. in measure when it shooteth forth thou wilt debate with it he stayeth the rough wind in the day of the east-wind If the wind blow from a cold corner this Promise moderates it that it blow not a storm all the sparing mercies and sweetning circumstances which gracious Souls thankfully note in the sharpest trials come from this promise wherein the care of God is ingaged for that purpose 4. Divine care is put under the bond of a promise for the direction and guidance of all their troubles and trials to an happy issue Rom. 8. 28. All things shall work together for good From what quarter soever the wind bloweth God will take care that it shall be useful to drive you to your Port the very Providences that cast you down by vertue of this promise prove as serviceable and beneficial as those that lift you up 5. The care of God stands engaged in the promise for the help and aid of his people in all the extremities and exigencies of their lives Psal. 46. 1. God is our refuge and strength a very present help in trouble Never is the care of God more visible and conspicuous than in such times of need 6. Lastly the care of God is ingaged to carry his people safe through all the dangers of the way and bring them all home to glory at last Ioh. 10. 28. I give unto them eternal life and they shall never perish neither shall any man pluck them out of my hand This care of God thus engaged for you is your convoy to acompany and secure you till it see you safe into your harbour of eternal rest 2. You have heard how the â—are of God is engaged for you by promise now see how it actuates and exerts it self for the people of God in the various methods of Providence and here oh here is the sweetest pleasure of the Christians life a dâ—lâ—ght far transcending all the delights of this life Sit down Christian in this Chamber also and