I have built c. vers 30. Well but what course doth God take to humble him Why in vers 31. while the word was in his mouth he was took from men and turned to graze among the beasts this was Gods way to stain the pride of Nebuchadnezzar to bring him down in a way of judgement the like we never read or heard of and you find when his seven years were accomplished then he comes and adores God in a calm spirit and gives glory to him the man was cooled and humbled and it was this dreadful stroke upon him that did it Take one Scripture more and that you have in Isa 2. you may peruse the whole Chapter and you shall there see how the judgements of God are designed to humble men but particularly at vers 17. And the loftiness of man shall be bowed down c. Now how shall this be brought to pass look back to vers 12. and there he tells you The day of the Lord of hosts shall be upon every one that is proud and lofty c. the day of the Lord of hosts shall be upon him that is the day of Gods indignation of his judgements the day of his breaking forth in great displeasure that shall bring them down We poor creatures a little thing lifteth us up but it must be a great thing must bring us down it must be the day of the Lord of hosts he that commands the Armies of heaven and earth he that commands the Armies of Angels and sends them out to do execution he that commands judgements they are his hosts the creatures are his hosts and the Angels are his hosts he sets the sword to work and the pestilence to work and by fighting against them with these hosts he humbles them and brings them down and layeth the heart of the haughty and lofty low and so in the 19 20 21. verses They shall go into the holes of the rocks c. What is it makes them do it It is for fear of the Lord and for the glory of his majesty when he ariseth to shake terribly the earth then all men they throw away their Idols Oh that we might all throw away our idols have we mâ—de the world riches honors pleasures our idols Oh it is time to throw them to the Owls and to the Bats it is fit for them onely to live upon such things as these are when God comes forth thus in judgement then they shall throw their idols to the Owls and to the Bats and why so it is because they shall then be convinced of the vanity and emptiness of these things That is my second reason why such providences must be it is to stain the pride of all glory God hath reserved himself no other way to do it for ought we know and the heart of man will not be brought down at any cheaper rate Alas the great men of the world they think they may do as they please but when God comes thundering with his judgements he makes them to tremble and confess that they are but as other men But then one reason more why such such things must come to pass in their time and season why it must be 3. To vindicate Gods holiness that there may not be a reproach left upon the God of heaven as if he were pleased with the sin and wickedness of an evil generation With reverence be it spoken the God of heaven hath no other way to vindicate his holiness but by the execution of these judgements of his I say that is the Lords way do but mark how the wicked of the world do sometimes challenge God to shew himself in his judgements if he be a holy God and therefore God is constrained to do it In Mal. 2.17 You have wearyed God with your words and wherein even when you say every one that doth evil is good in the sight of the Lord or where is the God of judgement Wicked men they say that God loves men that walk wickedly and though we sin he loves us never the worse why if he do not love the workers of iniquity where is the God of judgement If our evil doings displease him why doth he not execute judgement why doth be not let us see his displeasure God may say in his word what he will wicked men will not understand that They better understand the language of his judgements and therefore if he be not the God of evil and do hate all iniquity why doth he not shew it by his judgements Now I say God is put upon this he is constrained to vindicate his own holiness by his judgement Because sentence against an evil-work is not executed speedily therefore the hearts of the sons of men are fully set in them to do evil Eccl. 8.11 The meaning of the Text is plainly this because wicked men are not punished in ways of sin say they we may live as wickedly as we will for ought we see we shall fare as well as those that are more precise This is the desperate wickedness of the heart but God will make known himself by his judgements and thereby he will take off this reproach and therefore that is a notable place Psalm 9.16 I think you have not this word Higgaion Selah above once more in the Scripture this Higgaion doth import Consider Meditate upon this why what is it we should take such notice of why it is this The Lord is known by the judgements that he executes that is God is known by his judgements in his holiness in his purity and it is that that sets him forth in the glory of his attributes when God brings judgement on the wicked then they must confess that God is a holy God and therefore take that Scripture more where you have this confirmed Psal 58.9 10. Before your pots can feel the thornes it is a metaphorical expression and I suppose the meaning is this before the thornes or any other combustible matter put under the pot can heat it that is in a very little time God shall take away the wicked what shall be the effect of this The righteous shall rejoyce when he seeth the vengeance and a man shall say Verily there is a reward for the righteous verily there is a God that judgeth in the earth See what effect Gods judgements have that a meer man that hath not any thing of grace in his soul shall be forced to say that there is a reward for the righteous They that say Where is the God of judgement when God comes forth in ways of judgement he will make them change their note and say There is a God that doth righteously Now here you have my reasons why God will bring great judgements upon the world having spoken it as also to stain the pride of all flesh and lastly to vindicate his own holiness Now we will try a little how this may be improved what use we may make of it truely I think it may inform
that he doth preserve are usually such as he doth mean to honor with himself for ever or if he do honor others with this mercy it is for the sake of those that he intends to honor with himself for ever There was a kind of typâ—fying â—ut of this in the slaying the first-born of Egypt At that time who must be preserved Why Israel Now all Israel were Types of Gods own people and in that God did Typically foretell what he would do in aftertime especially in the latter times that his saved ones should be his true Israel There is a Scripture I will recommend to you make what use of it the Lord shall help you Isa 4.3 And it shall come to pass that he that is left in Zion and he that remaineth in Jerusalem shall be called holy even every one that is written among the living in Jerusalem Now what time doth this relate unto It was a time of great destruction as you have it Chap. 3.26 Her gates shall lament and mourn and she being desolate shall sit upon the ground and in vers 25. Thy men shall fall by the sword and thy mighty men in war Now in this desolation some shall escape and who shall they be What sort of men shall they be Mark what he says and make of it as much as the Lord shall help you they that escape of Israel they that are left in Sion and they that remain in Jerusalem shall be called holy that is shall be holy for God calls things as they are or he will make them to be what he calls them And is that all No such as are written among the living or as the word may be rendred such as are written to life in Jerusalem written to life is the same with being written in the Lambs book of life such as he will make holy they shall be the escaped they shall be preserved I will give you another text Mat. 24.22 It speaks of the tribulations of the latter times most dreadful things And what then Except these days be shortned no flesh shall be saved They should be such as should cut off every soul from the earth but God hath an elect upon whom his heart is set and for their sakes it shall be shortned The meaning of the text I take to be this there shall be dreadful tribulations in the latter days such as if they were let run on their course would cut off every soul but they shall be so cut short that a people written unto life shall out-live them And if this be so surely it is a great honor to out-live common calamities especially in the latter days into which we are come or unto which we are drawing nigh apace But one thing more a third argument is this it is an honorable thing to have preservation in times of common calamity if you consider That such who are so preserved are preserved to very honourable ends God doth not preserve them for nothing but to very honorable ends the Prophet Isa 66. tells us of dreadful providences vers 15 16. For behold the Lord will come with fire c. Well shall any escape at that day Yes there shall if you look to vers 14. And when ye see this your heart shall rejoyce c. The hand of the Lord that shall be known to his friends for their preservation to his enemies for their destruction but to what end will he reserve them that he doth preserve That you have in vers 19. I will set a sign among them and I will send those that escape of them to the nations the escaped people what shall they be for They shall be to make known set up and advance the glory of God and to tell of his wondrous workings I confess that I conceive this text doth relate to the Jewish Nation but there shall be a remnant preserved and the reserved are reserved to honorable ends to make known much of God to reveal and speak of his glory To which add that Jer. 50. 28. you read of some that escaped theâ—e in that day of distress and what do they escape for It is to declare in Zion the vengeance of the Lord they are a remnant reserved to speak the praise of God to magnifie and admire him in the dispensations of his providence and therefore being reserved to honorable ends it is an honorable preservation That is the first thing in the Doctrine 2. As it is an honor so it is an especiall mercy to be preserved in times of publike judgements it is not like the honor of this world which is but an empty blast of breath but such as is a mercy as well as an honor and Oh how great is the mercy of surviving and out-living common calamities I shall briefly shew you it is great mercy and it will be evidenced in the consideration of six or seven particulars 1. It appears to be so from the thankfulness of those that have been preserved You shall find some souls have been much taken with the goodness of God and have admired his kindness in the delivering a people from common calamity David in his time under a common distress how doth he admire the grace of God that shined forth in his preservation What saith David they cut off and I alive What have I done these sheep what have they done Ezra 9.7 8. here was a reserved people a people bâ—ought back from Captivity and what doth Ezra say Oh saith he it is great grace there is abundance of mercy in it that we should be preserved that the Lord should keep us alive and hath not suffered us to fall in our bondage but hath given us a nail in his house Now the thankfulness of a people delivered from such calamiâ—y is a great ground to think it a great mercy Jer. 20.13 Sing unto the Lord praise ye the Lord for he hath delivered the soul of the poor from the hand of evil doers Now that I say that the people of God are so thankful for and do praise God for certainly it is a great mercy 2. It is a great mercy to be preserved in common calamities if you consider this well that though God may find some honoâ—able things upon his people that he is pleased to honor with preservation yet if he would look throughly he might find something in them that might provoke him to let them fall with others It is true God when he doth preserve doth find something honorable upon those that he doth preserve it is so for the most part as he found faith in Jeremiah a relying and recumbency upon him and therefore honored him with preservation In Psal 91. the Lord found three things honorable upon a people to which he annexeth a promise of preservation one you have vers 9 10. He finds faith there and that he honors with a promise of preservation and in the 11 12. He shall give his angels charge over thee to keep thee in all thy
in his day will have to do with both It will not be as it is in outward calamity in which the body falls onely but Christ will sit in judgement upon the inward man also And therefore it is said in Mat. 23. Fear not him that can kill the body onely but him that can cast both body and soul into hell Christ is able to reach souls as well as â—odies and he will make it known that he is able to do it in the day of Christ 6. Common calamity and the day of Christ differ upon this account if in outward calamities upon the body any sin be brought to remembrance it is not such a bringing sin to remembrance as shall be in the day of Christ I confess in days of outward calamity there is a bringing of sin to remembrance but not such as shall be in the day of Christ God did bring sin to Jobs remembrance in the time of his calamity Job 13.26 Thou writest bitter things against me and makest me to possess the iniquities of my youth This was the case of poor Job he was under outward afflictions and God also did set home some sin upon his soul and brought that to remembrance And this was also the case of David Look upon my pain saies he and forgive me my sin and therefore he prays in another verse Forgive me the sins of my youth In his affliction God made him remember the sins of his youth but in the day of Christ there will be another kind of bringing sin to our remembrance then there is in any calamity whatsoever All the sinners sins shall then be presented to him at once with all their aggravations with every circumstance attending it and what dread what confusion will it bring upon the heart when it shall be at this pass Psal 50.21 These things thou hast done and I kept silence and thou thoughtest I was altogether such a one as thy self but I will set them in order before thee Now the great day of setting them in order it will be the day of Christ that will be the special season when the Lord will set them in order before the soul 7. Farther there is this difference In outward calamities God deals secretly with men but in the day of Christ he will deal with them in the sight of the whole world In a calamity God deals secretly and cuts off a sinner now and then and there is no great noise about it but in the day of Christ he will deal with them in the sight of all now the publikeness or solemnity of an action makes it the more eminent and terrible It puts a great deal more of dread and terror into the malefactor to be tryed and executed in the face of the Country the solemnity increaseth the terror Oh my friends when you come to stand before the Son of man you shall stand also before men and Angels the work of that day shall not be done in a corner but whole heaven and earth shall be spectators and witnesses of what is done and what passes in that day and therefore it is said in that forementioned place Rev. 20.12 I saw the dead both small and great standing before the Lord they were all standing before God Mat. 25.31 32. The Son of man shall come in his glory and all his holy Angels with him the whole host of Angels shall be present And what more And before him shall be gathered all nations This shall be a great appearance and in the sight of God Angels and men all shall be done at that day and in that respect there is a great deal of difference 8 There is a great deal of difference upon this account as for common calamities it is possible they may be escaped you may live in the midst of Gods judgements and yet be preserved yea possibly a sinner for the sake of some that fear the Lord may be preserved in a common calamity as was Noahs case he and his wife and his sons and their wives all escaped the flood but it was Noah was the righteous person the rest were given in for his sake it may be a righteous soul beggs preservation for some poor sinners or other and for their sakes God gives them a preservation but none can be indulged in the day of Christ every one must then fall under the sentence that shall be pronounced by Christ whatever it be There is no way to prevail for indulgence for thy absence at that day Heb. 9.27 It is appointed for all men once to dye and after that the judgement good and bad all must pass through the gate of death and must all appear before the judgement-seat of Christ and as the wise man speaks of death so may I speak of succeeding judgement Eccl. 8.8 No man hath power in the day of death and there is no discharge in that war so may I say No man hath power in the day of Christ and there is no discharge from that war Thou must ride out that storm and see and bear the worst of it for thou must appear before the judgement-seat of Christ 9. There is yet this difference some that fall under a common calamity suppose this of the Plague God takes away their reason so that they do not feel the dread of it it is no more to them nor are they sensible of any more pain then those that are in health and strength but in the day of Christ we shall all stand before him in our sences we shall then know and understand and feel what the weight and dread and majesty of Christ is in that day and at that time Rev. 1.5 He comes in the clouds and every eye shall see him and they also that pierced him they that would be most willing not to see and behold Christ they must see their sences shall all be set at work to understand what the dread glory and majesty of that day is 10. There is this difference also in a common calamity it may be if it lights upon thee some friend some indulgent relation will stand by thee to help support thee and bear thee up but in the day of Christ thou must stand single My friends though these be plain things they may do our souls a great deal of good if God will bless them it is a great relief in a calamity when the hand of God is upon you when you are sick and weak and full of pain if some friend will stand by to help thee to bear thee up and indeavour to relieve the outward man but in the day of Christ all will stand at a distance the knots of all relations except those onely that are spiritual must be at an end when life ends and when thou comest to stand before Christ thou must stand singly nakedly and alone none to stand by thee thou wilt have none to befriend thee at that hour unless Christ be thy friend it is well for them that have a
us of some such things as these 1. If it be thus that dismall providences must come into the world that God hath spoken of it and given warning of it then what a stupid sottish thing is a carnal heart that will not believe it untill he feels it I say such is the stupidity of a carnal heart that it will not believe it untill he feels it this we find oft in Scripture Psal 50. 21. These things thou hast done speaking about a great many miscarriages of wicked men and I kept silence saith God and what then thou thoughtest that I liked all thy wickedness very well but saith God I will reprove thee and set them in order before thee I and consider it you that forget God! You do not think what I am untill I come to tear you in pieces consider it you that forget God consider h s holiness his purity his truth his faithfulness in his threatning for saith God I am coming to tear you in pieces I am coming with providences that will awaken you So 2 Pet. 3.3 4. This is the hardness the sottishness of wicked men they are saying Where is the promise of his coming and who is the God of judgement they would believe that all things continue as they were they will not consider it until the judgement of God breaks forth among them That is the first inference what a stupid sottish thing is a carnal heart Again 2. It may inform us farther of the desperate estate of sinners that are not awakened with the judgements of God that are begun such there are in the world that though God be come forth in a way of judgement and have begun to do what he hath spoken yet they do little consider it Indeed many sinners before judgements are begun do hope they will never begin they feed themselves much with such fancies much such a people you read of in Ezek. 11.2 It is not near let us build houses c. there were a people there that the Prophet had threatned grievous things against Well what say they why if these things shall come they are a great way off and though they come it is not like that it will be in our days and so hardened themselves against the judgements of the Lord that were to come upon them So that Amos. 6.3 Ye put far away the evil day and perswade your selves that things are like to go well enough and that judgements were a great way off if they should ever come and therefore the Lord directs the Pâ—ophet in his message Ezek. 12.22 Son of man what is that proverb c. Usually God did in Scripture give some time between threatning and execution and what effect had this Why the days are prolonged say they and every vision faileth Judgements did not come presently therefore they minded them not and therefore saith God I will cause this proverb to cease the days are at hand and the effect of every vision judgement shall come and yet such is the security of mens hearts they would first secure themselves that judgements should not begin and when they are begun they are not much minded doubtless this is great carnal security therefore Amos 3.8 The lion hath roared who would not fear I will at least allude to it when the Lion doth roar when God is come out in the way of his judgements who would not fear it is a great evil to be of a stupid spirit under the judgements of God I shall here a little before I leave this head shew first when souls are not affected with the judgements of God And secondly whence it is that they are not affected 1. When souls are not affected with the judgements of God it is when they do not hear and consider what providences they lie under Isa 26.11 When thy hand is lifted up they will not see they go on in their own course and do not so much as consider that there is a fire kindled and a fire that may burn very far and do dreadful things 2. Again secondly The heart is not affected when it doth not inquire into the ground of the controversie we are not onely to speak of the judgement it self but we are to inquire into the ground of the controversie when Israel fled before the men of Ai Joshua he fell on his face to inquire what the matter was what the ground of this controversie was How many are there in this great City that do not say What have I done wherefore doth God do this 3. When men do not endeavour to set things right when they do not labor to find out what is the controversie and having found it out compose the breach that is between the Lord and his people Jer. 8.6 I hearkened and heard but they spake not aright no man repented of his evil way saying What have I done they spake not aright why pray when do a people speak aright in time of judgement saith he No man repented of his wickedness c. observe it What is a right spirit in a day of judgement It is to be saying What have I done to say What hath the Nation done is a duty and What have others done but especially to say What have I done and wherein have I contributed to the evil of the day Nay and this inquiring spirit is not all but there must be a reforming spirit he must turn from his course and leave the trade of sin that he was wont to drive thus is it when we are not affected with the judgements of God And whence is it it is from ten causes 1. From secret hope it may go well with them and I tell you for the most part wicked men are apt to think themselves most secure Amos 9.10 You read there of a strange spirit they were sinners a wicked people and yet saith he They say the evil shall not overtake nor prevent us but saith God The sinners of my people shaâ—l dye by the sword I shall meet with them that is the purpose and determination of God 2. They do not consider the dread that there is in the judgement of God I found a poor soul speaking of this judgement lately saying What should we fear we must all dye and of what should we be afraid but I fear such souls that can look upon things of such moment so slightly hardly know what dying means Psal 2. Kiss the Son left he be angry and ye perish from the way when his wrath is kindled but a little blessed are all they that put their trust in him a little of the wrath of God is dreadful God is very terrible in his judgements though wicked men do not minde it Psal 66.3 Say unto the Lord How terrible art thou in all thy works In thy works of judgement how terrible art thou the judgements of God would make men bow but they do not consider the dread of them untill they are under them the servants of God they
the people of God sue for particular preservation That they may be the spared people the Prophet Jeremiah begs this mercy from God Jer. 17.16 17. As for me I have not hastened c. Oh saies he I have not done any thing toward the pulling down of these troubles I have not indeavoured to hasten them Lord let not me feel the dread and terror of them here I say the good man is begging for an immunity and freedom for a particular preservation in times and days of evil So David Psal 71.2 He is also lodging some requests in the bosom of the Lord Deliver me in thy righteousness cause me to escape let me be of the escaping side and in the number of those whom thou wilt preserve and so also in the prophecy of Joel such kind of counsel is given in Joel 2. There was a day of great distress and trouble in vers 1. Blow ye the trumpet in Sion c. Well but what musâ— we do at such a time why in vers 17. Let the Priests the Ministers of the Lord stand between the Temple and the Altar and cry Lord spare thy people c. Whatever thou doest and whatever sad providences be abroad Oh saith he Spare thy people That was the thing they should seek and begg at the hands of God and truely could we pray more and seek more who knoweth what might be done In Isa 37. you find there King Hezekiah sends to the Prophet and bids him lift up a prayer for the remaining remnant at vers 4. It may be the Lord thy God will hear c. Wherefore lift up thy prayer for the remnant that is left Here are some escaped out of the hand of the King of Assyria Oh saith he Pray unto the Lord and beg hard that this escaping remnant may be delivered from the rage of the King of Assyria and may not fall by the stroke of his hand Thus we should beg for preservation in times of common calamity how and in what manner and at what rate this prayer is to be managed will be shewed in the next Doctâ—ine And if you would know the reason why we should beg this mercy much might be said but onely this shall suffice 1. Because it is a mercy of great worth and therefore should be greatly sought and also I might say it is the pâ—oper means to fetch down this and every other mercy and therefore if we would have it we must set to the seeking of it But here an Objection may be made against what I have said If we should beg preservation in times of common calamity what shall we say of David 2 Sam. 24.17 And David spake unto the Lord c. I have been shewing you that Saints should beg preservation in common calamities and David here he begs destruction And did he do well in it I say he begs he may be destroyed or at least it seems as if he did he doth not say Lord preserve me and my fathers house but Let thine hand be against me I pray thee and against my fathers house and therefore now shâ—ll we reconcile these and bring them together I answer therefore in two or three things plainly thus 1. David he speaks this because he supposed that a strictness of juâ—tice required it should be so he it was th t was the onely offending person it was the numbering the people that caused God to send this judgement and that David did and no body else therefore he could not but confess that in strictness of justice he should have dyed and the people have lived and therefoâ—e he could not but say Lord let thy hand be upon me but as for these sheep what have they done 2. This is to be considered that it is a pâ—rticular case we have not the like of it that I know it was the punishment of a paâ—ticular sin and David had chosen the punishment he had submitted himself to it and before-hand given himself up to the stroke of God for the Prophet comes unto him and tells him he had sinned and now he must fall under one of the three judgements sword famine or pestilence and therefore saith he Let us have the Pestilence it was his own sin and he chose the judgement and therefore he supposed it was his due to suffer because he had sinned And 3. It argues his great love to the people he would willingly have dyed if their lives might have been saved and I know not but another might say in such a case Lord if the hand of God being upon me might save many others let it be so Not that he did simply desire to fall under the stroke but conditionally if his life might save the lives of others But this was a particular case Now the judgement of God as it comes among us we know not who it is particularly pointed at it is our duty in the mean time to seek unto God that we may be his hidden ones in the day of his anger Thus I have dispatcht the doctrinal part the Application now remains Is it true that it is a great honor and a mercy much to be sought for to out-live a distreâ—s and common calamity Then what shall we say to the desperate wickedness of those that run themselves upon the judgements of God I mean that do the things and go on desperately in the sins that seldom find an escape under such judgements Ah my friends we are a people wiâ—h whom God is contending his hand is lifted up Oh that theâ—e were none found among us pertinaciously going on in those desperate ways of sin and â—ebellion that are usually attended with destruction and desolation My friends let me tell you the men that adhere to and are found readily going on in the ways of sin that provoke to desolation their case is very desperate Oh that we could all with brokenness of heart mourn over such a generation That we could lay their case to heart It is a dreadful thing to stand before the stroke of Divine indignation a dreadfull thing to dare the God of heaven to his face to bid defiance to him as if he ware not a God of power as if there were no dread in his judgements as if standing before his rebuke were an easie matter But you will say Are there any so despâ—rate in common calamities to dare God to his face I wish there were none But I shall tell you of six or seven things that God hath resolved those that be found under such sins they shall not be of the escaping remnant 1. Such as grievously corrupt the worship of God when he cometh forth in ways of judgement he sometimes determines against them that they shall not escape Ezek. 5.10 11. Wherefore as I live saith the Lord God because thou hast defiled my Sanctuary with thy detestable things mine eyes shall not spare c. Oh miserable how sad is the case of such a people I will follow thee without
that they should work upon a rebellious people and turn them to himself look Amos 4. in divers verses of that Chapâ—er you have God setting down the calamities he exercised the people with and what he expected from them Amos 4.6 Here was a famine a dreadful calamity that is upon whomsoeveâ— it lights what doth he expect from thence Yet have you not returned unto me as if he should have said this calamity I have exercised you with but it hath not brought forth its desired fruit it hath not answered my design upon you I expected you should have been a broken people but yet have you not turned unto me he goes on in vers 7 8. Also I have withholden rain c. yet have you not returned unto me and still God intends the same thing to call in and bring over a rebellious people unto himself In vers 9. I have smitten you with blasting c. Here was another judgement God smites them in the fruits of the earth â—nd â—ook â—way the creatures of the earth from them and what was Gods expâ—ctâ—tion from them yet have you not returned unto me In vers 10. I have sent among you the pestilence and what doth the expect that should do your young men have I slain with the sword and what work did this do yet have ye not returned unto me I gather from all this that the design of God in publike calamities is to make a rebellious people turn unto him calamities are loud calls to repentance 2 Joel 11.12 13. It was a day of calamity a day of outward distress that is here spoken of and a dreadful day therefore saies the Lord in vers 12. Turn you unto me with all your hearts c. You see here there was a dreadful judgement of God upon the backs of this people and Gods call was return unto me Gods expectation from this people incompassed about with these judgements was that they should be a repenting relenting returning broken-hearted people that they should come in unto God and that their uncircumcised hearts might be turned Rev. 9. dreadful Plagues the Lord sent forth and for ought we know we may be at this season in this time and many holy men are of that perswasion God was sending forth ratling judgements under the second wo there are many things in the Revelations that point out the periods of time the knowing of which tells us what times we are in and what God is doing now this text relates to the second wo which the judicious do suppose relates to those that we are under and now what it is God expects you may judge by the complaint is made They repented not of the works of their hands vers 20 21. God expects that his people should be a repenting relenting people to which add that Rev. 19.9 10 11. Men were scorched with great heat c. in the pouring out of the vials that are the last judgements that God will execute they are the gteatest and mark now even from the greatest and last calamities that shall come upon the world what is it God expects it is a relenting repenting reforming he still calls to it the greatest calamities that he brings upon the world that is the effect that he looks they should have But the coming of Christ will be another thing when he comes it will not be a call to repentance but a call to judgement not a call to reform what thou hast done amiss but to receive a doom for thy miss-doing Therefore when mention is made of appearing before the Son of mâ—n it is called appearing before his judgement-seat not to get thee an interest in Christ but to be judged by Christ 2 Cor. 5.10 For we must all appear before the judgement-seat c. That is the first thing the day of Christ will be a much more serious thing then any judgement in the world because judgements are calls unto repentance but when we come to stand before Christ it is a call unto judgement 2. Standing before Christ is a thing of much more seriousness and weight then the standing under a common calamity upon a second accompt In outward calamities we deal with God remotely and at a distance but in the day of Christ we must deal with Christ immediately Oh that we could consider this thing seriously it is a weighty thing indeed to have to do with God immediately Beloved let me tell you you would not be able to bear the presence of Christ if he should but speak to you immediately you would not be able to bear his presence it would be so full of Glory and Majesty that you would not possibly stand up under it much less shall we be able to bear the immediate presence of Christ when he comes to judgement You cannot I say bear the immediate presence of Christ if he were only to speâ—k to you Exodus 20.19 Speak thou unto us and we will hear but let not God speak to us lest we dye Mark the request they make Let not God speak to us they were not able â—o hear a word immediately from God Speak thou to us but let not God speak to us lest we dye And therefore it is that God haâ—h graciously so ordered it that we should have the Gospel delivered to us by Creatures like our selves because we are not able to bear the immediate presence of God And therefore saith the Apostle We have this treasure in earthen vessels 2 Corinth 4.7 VVe are not able to bear the communication of it otherwise but onely by poor Creatures like our selves you are not able to bear the immediate presence of Angels who are infinitely less in glory then the God of Glory and his Son Jesus Christ 1 Chron. 21.20 And Ornan turned back and saw the Angel and his four sons that were with him hid themselves they were not able to endure the presence of the Angel they run away from him as a sight too glorious for them to bear But my Brethren in the day of Christ you must have to do immediately with Christ himself you must have to do with him immdiately nothing standing between Christ and you Alas in a common calamity it is not so God deals with you remotely and at a distance you do not see him in his Glory and Majesty but in that day you must have to do with him immediately and therefore it is said We must stand before His Judgement-seat God executes his judgements now in secret and hidden ways but then he will himself execute it immediately 3. The day of Christ will be much more dreadful then any calamity upon this account because in any calamity the Majesty of God is veiled and hid but in the day of Christ God and Christ will appear in all their Majesty Beauty and Glory in all their Excellence I say in a day of calamity the Majesty and Glory of Christ is veiled and hid it cannot be seen they that see most of it see but
little but in the day of Christ he will appear in all his Royalty and Glory Wicked men will not see what of the Glory and Majesty of God may be seen in a judgement Isai 26.11 Lord when thy hand is lifted up they will not see that is in a judgement they will not see Why what will they not see they will not behold the Majesty of the Lord as it is in the 10. vers What of God may be seen and what of his Majesty doth shine forth in a day of common calamity they will not see that they will not consider and Saints see but very little of God in a judgâ—ment neither Micah 6.9 The Lords voice cryeth to the City the man of wisdom shall see thy Name A Saint doth see something of the Name and Glory something of the greatness and Majesty of God that doth shine forth in a calamity but of that that they do see as was spoken in another Case Job 4.12 Now a thing was secretly brought unto me and mine ear received a little thereof So must I say as to the Majesty of God in a judgement we Receive a little thereof it is a small part of the Majesty of God that we are able to conceive of and to take in as it is said in Job 26. speaking about the Works of God Lo these are parts of his ways but how little a portion is heard of him In the last verse So I may say of the judgments of God Lo these are parts of his ways but how little a portion is seen of him When we consider Gods creating Works his work of Providence anâ— his works of Judgement How little a Portion can we take in of God but Christ when we shall come to stand before the Judgement-seat he will then appear in all his Royalty and Glory his Majesty and Beauty shall then discover it self eminently Therefore in Revelations 20.12 it is said I saw the dead both small and great standing before God Christ shall then appear in his Royalty as he is God and equal with the Father he shall appear not onely clâ—d with his humanity but with his God-head in that day It is true we are said to appear before the Son of man He shall sit as the Son of man but yet he shall also sit as God which how shall it startle every Christless soul that shall stand before the glory of that day Matt. 25.31 32. When the Son of man shall come â—n his Glory c. Jesus Christ he is King in the world and he governs the Providences in the world and sends about the judgements that are abroad but who sees the Majesty and Glory of Christ that is now hid but in the day of Christ that shall appear then his Glory shall shine forth eminently Matt. 24.30 Then shall appear the sign of the Son of man c. They shall see the Son of man coming in Power and great Glory Now that is another difference in a calamity the Majesty of Christ is veiled but in the day of Christ Christ will then appear in his Glory 4. In the forest calamity that ever was or shall be in the world the Lord doth not deal in strictness of justice not doth he come forth with all his wrath but in the day of Christ he will then sit upon the Throne judgeing with exactness of Justice and rendring to every one according to the utmost extent of all that they have done There is much of the wrath of God is kept in in the most wrathful providencâ— that cometh upon the world whaâ— Ezra speaks in the 9th chap. and 13. v. thou Hast punished us less then our iniquities deserved c. So it may be said with respect unto any judgement that ever was is or may be upon earth the Lord punisheth less then iniquity dedeserves the most dreadful calamity hath not that terrour in it that inquity calls for and deserves at the hand of God And therefore the people of God in the Lament 3.22 do acknowledge It is the Lords mercies they are not consumed Any thing on this side being consumed and cut off from the presence of God is Mercy Ah my Friends however severe the Lord may seem in any of his providences he is not so severe as he might be if he did stir up all his wrath and deal in strictness and exactness of severity but when Christ comes to judgement every man shall have according to his work Poor sinners shall then receive the utmost peny 2 Cor. 5.10 We must all appear before the judgement-seat of Christ that every one may receive the things done in his body according to what he hath done whether good or bad Upon earth men do not receive according to what is done according to the sinfulness of sin but God in wrath remembers mercy but at that day all men shall receive according to what they have done there shall be a retribution according to the strictness of Justice Rom. 2.5 6. But after thy hardness treasurest up wrath against the day of wrath c. and so Matt. 16.27 For the Son of man shall come in the Glory of his Father with his Angels and then he shall reward every man according to his works That is another thing in which the greatest day of common calamity and the day of Christ differ exceedingly 5. There is this Difference Calamities in this world they mainly light upon the outward man but when Jesus Christ shall sit in judgement he will judge both inward and outward man together he will reach the soul as well as the body and have to do with that Present calamity lights upon the outward man it is the body at the utmost is the seat of that There be many sore calamities that do not reach the body as the first distresses that fell on Job which were sore distresses yet at first they did not so much as reach his body Job 1.14 16. There came a messenger that told him his Cattle were taken c. these were sore distresses sharp calamities but yet all this while the body of Job was not so much as touched And also sometimes calamities do reach the body the hand of God was upon Job himself in the conclusion and sometimes it reaches the life the poor carcase is carryed to earth Thus it was with the first-born of Egypt in the days of David when many souls fell by that judgement by the Plague and if it do so yet the dread of this is not like that that shall attend the coming of Christ He shall sit in judgement upon inward and outward man at once He shall reach the body as well as the soul at once And therefore is that prayer of Paul 1 Thess 5.23 And I pray God sanctifie you wholly and the Lord keep you in soul body and spirit c. as if he would have said The Lord look after the inward and outward man and keep them to the day of Châ—ist for Christ
Christ to befriend them at that day I shall only make a little allusion to that Text that you have Matt. 22.30 When the question was put to Christ concerning the woman that had seven Husbands in the Resurrection whose wife should she be Answer is made In the Resurrection they neither marry nor give in marriage all Relation then ceaseth the friend that was unto thee as thy own soul and thou as dear unto him in the day of Christ unless there be any spiritual tye unless you and he have union with God in Christ he will have no pitty no tenderness for you but you must stand alone to receive a sentence from the Lord. 11. There is this farther difference any outward calamity though never so sharp may be of short continuance the hand of God may light upon thee in such a dispensation as is now abroad and in a few days it may send thee to another world or the extremity of it may be passed over in a little time but when thou comest to stand before the judgement-seat of Christ the issue of that dâ—y will last to all eternity Mat. 25.32 Before him shall be gathered all Nations and he shall separate them one from another as the shepherd divideth the sheep from the goats and what shall the issue of this separation be In vers 46. These shall go away into everlasting punishment but the righteous into life eternal eternity will be the result and product of thy standing before the judgement-seat of Christ calamity outward distress may soon come to a period but standing before Christ will reach thy everlasting condition And 12. This difference there is also between common calamity and standing before Christ in that the utmost dread and worst part of outward calamity is this that it lets thee in unto the dreadful tribunal of Christ wherefore do you fear or any that are in fear of a judgement but onely because possibly you consider that that may let the soul in to the judgement-seat of Christ but now the dread of the judgement-seat of Christ is this in that it determines thy estate for ever I say the dread of any calamity lyeth in this that possibly it may bring thee to death and so let thee in to judgement but this is the dread of standing before the judgement-seat of Christ it lets thee into an everlasting state to the passing of a sentence not to be revoked for ever God many times threatens in outward calamities and afterwards repeals it Hos 11.8 How shall I give thee up Oh Ephraim c. God was determining to make Ephraim as Admah and to set him as Zeboim that is to cut him off in a judgement and by destruction But how shall I do it saies God His bowells were turned in him he repented him of the evil and he was troubled for what he had done so in Jonah 9. the people repented and the Lord repented of the evil and was pleased to revoke the sentence he had passed upon that City of Niniveh So in Amos 4. you have mention made of the Lords repenting that is some judgement or other he was thinking to send upon a people and yet he revokes the sentence and resolves it should not come upon them but when you come to stand before the judgement-seat of Christ you shall receive a sentence there that shall stand for ever it shall stand without any recalling And thus I have briefly dispatched the first thing propounded to shew you that to stand before the Son of Man is a much more weighty and serious thing then standing under any temporal calamity I do not speak thus to make you slight any temporal or common stroke but onely to raise up your hearts to a much more serious thoughtfulness about the standing before the Son of man and to shew you that that is a thing much more weighty which leads me to the second thing propounded for the prosecution of this Point namely that secure sinners that are so confident that they can laugh the most dreadful calamity in the face they shall be made serious and brought to tremble in the day of Christ They shall finde it to be no laughing matter Indeed the Servants of God sometimes are said to laugh at calamity but it is in a good sense Job 5.20 21 22. In famine he shall redeem thee c. At destruction and famine thou shalt laugh but you must know the sense of that expression here is this they shall not make light of a calamity they shall consider the dread and Majesty of God that shines forth in it but when they consider their security through the goodness of God they shall look upon calamity as that that is not able to touch them Such may be the safety and security of the Saints and Servants of God through his kindness that they may laugh at a calamity as a thing that shall not be able to come nigh them Such is the wretchedness and the hardness of the hearts of sinners that the most startling judgements do not awaken them let God threaten they are not moved And therefore you shall finde what the Lord by the Prophet complains of as a great evil Wo unto them that draw iniquity with the cords of vanity and sin as it were with a cart-rope Isaiah 5.19 20. Mark what it is They say Let him make speed and hasten his work that we may see it It was a taunting and deriding speech wherewith this people mocked the Prophet he tells them that judgement would come Come say they let us see what he will do It was a daring and insulting speech And by the way let me tell you what the reason is of the desperate sinfulness of sinners in time of Gods judgement They draw saith he iniquity with the cords of vanity and sin as it were with a cart-rope that is they sin as fast as they can they do not minde the judgements of God if they did they would put a check upon them they fear not come what will they think it will be well enough with them That this is the guise of sinners you shall see 2 Chron. 36.16 But they mocked the Messengers of God c. Let the Lord threaten what he will they for their parts were not concerned with it they mocked the Messengers despised the Prophets and all the judgements of God were light in their accounts And it is no wonder that sinners fear not judgement for they fear not sin which is a thing that is much more dreadful then judgement if rightly considered Prov. 14.9 Fools make a mock at sin And the very appearance of Christ himself the most dreadful of all dispensations before it comes sinners will but mock and scoff at it as you have it 2 Pet. 3. saies he They will scoff at the coming of Christ at the great Day of the Lord they will but make a mock of it and say Where is the Christ you talk of we see no preparation
and passages it meets with in this world Rom. 5.3 We glory in tribulations and what is it that makes the soul glory in tribulation says he Because the Love of God is shed abroad in our hearts by the Spirit of God that is the instrument to do that work upon the soul that is it that makes the soul rejoyce in and go chearfully through whatever irksome providence it may possibly meet with in the world it hath the light of Gods countenance a sence of his love and favour it hath the good will of God sealed up to it by the Spirit of Christ and this is that that will give the soul the greatest boldness in the day of Christ 2 Pet. 1.10 11. Give all diligence that you may be found of him in peace c. by this means you shall be carryed with the greatest chearfulness and comfort unto the day and coming of our Lord Jesus 2. This is needful that the soul be weaned from this world and dis-ingaged to all the intanglements and incumbrances of it that it sit loose from the cares and comforts of this world this is requisite to be the frame of those that would meet with Christ with comfort and boldness You shall find the things of this world are of a very hurtful tendency to the souls of â—he Saints they do a wonderful deal of harm they are often a means to carry off the heart from God if it be not exceedingly careful therefore Christ gives this counsel Mat. 6.25 Therefore I say unto you Take no thought for your life c. be not much taken up with the things and concernments of this life Why what is the hazard why saies he in vers 4. No man can serve two masters c. Let not the heart run out too much after the world for fear the world take the heart away from God a man cannot have his heart too much let out to this world but it will draw the soul too much from Christ 2 Tim. 2.3 4. Thou therefore indure hardness No man that warreth entangleth himself with the affairs of this life If you are for Christ and ever mean to do Christ any service make this your care that the heart be not taken up with the concerns of this life if you let it out to things below Christ will have little of your love and little of your service by this means so that I say is an excellent frame in order to the meeting with Christ with the greatest comfort and boldness Luk. 21.34 Take heed to your selves lest at any time c. take heed your hearts are not swallowed up with things below and so that day come upon you unawares whosoever hath his heart too much ingaged in the things of this life the day of Christ will take him at a disadvantage he will not be able to meet Christ with so much boldness as otherwise he might Christ in Luk. 12. gives his disciples this counsel vers 35. Let your loyns be girded about c. What must we be if we would be found in the greatest posture of fitness for the Lord Why let your loyns be girded about The loyns here is that that is called elsewhere the loyns of the mind 1 Pet. 1.13 Now these are the affections and workings of the heart which must be girt up and not suffered to hang loose to the things of this world not suffered to wander after the concernments of this world that will not do well but you mu t have them setled upon and kept close to due and proper objects Affections set on things above is a spirit fit to meeâ— with Christ in 3. Thiâ— iâ— needful that grace be in its act and exercise I tell you the soul may have grace in the heart but yet if you would meet with Christ with that boldness and comfort that it is fit we should aim at it is necessary moreover that the habit be drawn forth into exercise Grace in the heart of a Saint it is not there to be useless but it is there seated that it may from thence shine forth Mat. 5.16 Let your light so shine before men c. The exercise of Grace is a very grateful and pleasing thing to our Lord Jesus he takes very much delight in it Cant. 2.14 Come saies he let me see thy countenance c. The exercise of Grace in a Saint is pleasing and delightful to our Lord Jesus Christ and then is it that Grace is in its excellency then the sweetness of it is manifested when it is exercised Cant. 1.12 saies the Spouse When the King sits at his table my spicknard sends forth the smell thereof That Spicknard and other precious Oyntments represent the Graces of the Spirit of God in the heart of a Saint and when she did attend upon God in ways of Duty saies she My Grace is at work and then it sends forth its smells The sweetness of Grace is not found but in its exercise and it is then when Grace is in exercise that a soul is fit to meet Christ It wâ—s not the commendation nor the mercy of the wise Virgins that They slumbred and slept Mat. 25.5 And they knew it was not therefore it is said tâ—ey arose and trimmed their Lamps they roâ—zed up themselves and stirred up the Gâ—ace of God that was in them This is that that Christ calls for Luke 12.35 Let your loins be girt about and your Lamps burning The burning of the Lamps is the exercise of Grace it may be thou hast thy Lamp but Oh! labour that it may be a buâ—ning â—nd shining Lamp to have thy Grace acting and displaying it self thâ—â— is your Duty and you will meet with Christ with much the more comfâ—rt If Goâ— should come how little of this would he finde in us our pride is working our covetousness our 〈◊〉 â—nd animosity and such like But who of us can say that Grace is in exercise Well that is the third thing requisite in order to the meetâ—ng Christ with comfort and boldness 4. Communion with God and a holy conversation maintained and kept up is very necessary if we would meet with Christ with comfort and boldness Communion with God which are those sweet interchanges of love between God and the soul the preserving and maintaining as well as getting whereof is much the duty and much the excellency and glory of a Christian to carry it so that you may not give Christ occasion to stand as a stranger unto the soul to preserve the Unity and Amity between Christ and the soul is much the Duty of a poor Creature it was the misery and unhappiness of the Spouse that she was wanting in that work Cant. 5.2 When Christ invites her unto opportunities of Communion with himself she saies I have put off my coat c. She trifles away that opportunity and out of a slothful spirit neglects it and this occasioned a strangeness between him and her for some time after The avoiding of
this is much our wisdom and will much advantage in the day of Christ the preserving also a very holy conversation Phil. 3.20 saies the Apostle Our conversation is in heaven from whence we look for a Saviour And if thou art looking for a Saviour in earnest keep thy conversation in heaven Now our conversations being in heaven it implies both the maintaining communion and friendship and concord between God and us and also a holy and upright conversation He that lives in heaven keeps his peace with God and he that lives in heaven walks closely with God such a frame as that becomes one that looks for Christ and waits for his appearance that is most certain Titus 2.14 The Apostle there is telling what is the Expectation of the Saints 13. vers Looking for saies he that blessed hope c. How did they carry it in this time of their hope and expectation Why they were taught to Deny ungodliness and worldly lusts and in such a posture they did Look for that blessed hope and the glorious appearing of the great God 1 Pet. 13.14 Gird up the loyns of your mindes be sober and hope unto the end c. He wishes them to look for the appearance and coming of Christ but what posture must they be in while they are thus looking Why as obedient Children c. 5. And longing of soul for his appearance and coming is also necessary that is it that is in Scripture called A waiting for it is a waiting with desire and longing last of Canticles and the last vers Make hast my Beloved and be as a Roe or a young Hart upon the Mountains of Spices The soul thinks the coming of Christ long Revel 22.21 He that saith these things testifieth Behold I come quickly even so come Lord Jesus That is the frame the soul should be in to be still crying Come Lord Jesus And thus I have given you what I intended in answer to the fifth thing What is the best frame the soul can be in in order to its meeting with Christ with the greatest comfort and boldness As firstâ— to have the love of Christ witnessed and sealed up unto the soul by the Spirit of God 2. To be disingaged from this world and all the intanglements and incumbrances thereof 3. To have Grace in its exercise 4. Communion with God and a holy conversation maintained and kept up 5. Raised desires and longing of soul for his appearance The Application of the Point onely remains And I shall be brief in what I add more 1. If it be a truth as I have indeavoured to make it good that standing before Christ is so serious and weighty a thing The Use of the Point will be in three or four things some of which will concern us all The first Use would be to put us a little upon inquiry Where are you what posture are you in what preparation have we made for that solemn day what have we done that may fit us to stand before the Son of man It will be a day of great solemnâ—ty great will be the Majesty of that Day and how fares it with us Can we say that Christ is become our Friend that we have made peace with God through him that all controversies between God and our souls are taken up and â—ompounded The counsel that is giâ—en Mat. 25.25 Agree with thy adversary quickly while he is in the way â—ith him is very good There is enmiâ—y between God and man by nature â—he counsel given is to compound and â—ake up the breach and that is to be â—one while we are in the way with him â—f we let it alone until the coming of Christ we shall be delivered unto the Officer and by him be hurried to prison from whence we shall not be delivered for ever And therefore it is a very serious question which you had all need to put to your souls whether you have â—eceived Christ and made sure of him that so all differences between God and you be compounded and made up that you may be able to hold up your â—eads in the great and notable day of tâ—e Lord for such it will be and so it is called in the Word of Truth I have already shewed you what kind of persons they must be that shall stand before Christ that it must be one that hath renounced his own righteousness and put on Christs Righteousness and is renewed in the inner man and bound in spirit for God desirous to be found in his Will both by doing and suffering you may reflect upon what hath been said and consult your spirits thereby But here you will say Whether have I received Christ or no that is that that sticks with me and I cannot answer that to my own satisfaction Why consider Oh soul thou mayst know it by the precious thoughts and high esteem thou hast of Christ 1 Pet. 2.7 To you therefore which believe he is precious and you may turn it thus You to whom Christ is precious you believe in him You say He is precious and worth a world but whether he be yours that is the question Why souls I tell you if your hearts be in love with him it is because he first loved you and thou canst not have a true love unto Christ without the work of his Spirit 2. You may know it by those holy breathings you have after more oâ— likeness and conformity to him this is certain the soul of this Saint is noâ— what it should be but is longing to be what it is not pressing after more of Christ and the Image of God There was a time when Paul thought that he had enough and was in an excellent â—ood condâ—â—â—â—â—â— but Goâ—â—â—ught him to â—e it wa◠〈◊〉 â—uch matter Râ—m 7.9 I â—as â—â—ieâ— Pâ—â—â— â—â—ve once without the law but â—â—eâ— the commandment came ◠〈…〉 the Law â—â—me in its understanâ—â—â—g â—nd in 〈◊〉 Applicâ—â—ion when he waâ— able to underâ—â—â—nd â—he Law in its exteâ—â— and spiriâ—â—â—lity and apply it to himself then â—e found he had a great deal of sin and little of God in him then he comeâ— to â—ee his wretchedness to groâ—n under his burthen and this cannot be but wheâ—e the soul hath received life from Christ How is it with thee dost thou see thy filthiness and groan under thy burthen It is a great sign â—f so â—nd a token for good that there is a principle of new Life of new and spiritual life communicated to thee and that thou hast received life fâ—om Christ who is the Fountain of Life and of it thou mayst assure thy self 3. From that holy awe and dread thaâ— is upon thy heart lest thou shouldest bâ— left to sin against and dishonour Goâ— Where there is a closing with Christ iâ— earnest there is an awe of God arisinâ— from a sense of duty and from a sence 〈◊〉 goodness Hosea 3.5 where it is spoken concerning the Jewish people aâ— the time of their Conversion
thâ— they Shall fear the Lord and his goodness in the latter day VVhen theâ— shall in the latter days be brought neâ— unto God there shall be a holy awâ— of God upon their hearts that shâ— keep them and preserve them and lâ— a restraint upon them that they shâ— not be left â—o do the things that aâ— grievouâ— in his sight Now it is goâ— to inquire whether you finde such 〈◊〉 awe upon your sâ—â—ls that you câ— look upon what â—e hath done aâ— thereby find a kâ—nd of restraâ—â—t lâ—id uâ—on you to keep close to â—im to aâ—â—eâ— his work and â—â—itâ—â—â—â—he things thâ— are pleâ—sing in his siâ—â—â— A â—econd 〈◊〉 is thiâ— Is sâ—andiâ— before Christ suâ—â— a serious thing may help a little for the support them that tremble at the thoughts of â—tanding before him There are some â—ouls that do conclude or at least are very apt to conclude they shall never stand before Christ with comfort that they shall never be able to bear his presence that that day will be a day of such dread and terrour to them that they shall fall before his great and glorious Majesty I would say Is there any that have such workings of heart Why what is the ground of it what is it that fills you with this fear Why saies the soul I am full of fear that his appearance and coming will have so much dread in it that I shall not be able to bear it Unto such I would say It is true the appearance of Christ will be dreadful but unto whom 2 Thes 2.8 It is the wicked that the Lord will consume with the brightness of his coming The dread of the day will not light upon his people but his enemies it will be upon them that know not God And therefore soul thou needest not tremble though it will be dreadful unto them that are his enemies thou mayst notwithstanding hold up thy head I but saies the soul this is my case I have a rebellious heart a hard heart that will not stoop and subject it self to Christ and therefore his coming will be terriblâ— unto me To thâ—â— I answer Paâ—â— â—â—â—er he was converted â—â—d â—ebeâ—â—â—â— in his â—eaâ—t lusts in hiâ— heâ—â—t riâ—â—â—g uâ—â—gainâ—t God as well as thou haâ—â— Rom. 7.19 I finde a law in my members warâ—â—ng against the law of my mind Christs coming into the soul doth not dispossess sin all at once it doth begin the work but it doth not turn sin wholly out of doors no that it doth not but it doth give an earnest of what shâ—ll be done that he will at length subdue thy corruptions throughly But consider this though thou hast a rebellious heart is it not that that thou mournest over is it not that that is thy burthen that that is grievous unto thy soul if it be fear not Christ will come and refine thee not destroy thee he will take away thy dross he will destroy thy corruption but not thee Malach. 3.2 3. But who may abide the day of his coming He will sit as a Refiner of silver c. So I may say unto such a soul as I am now speaking to he will sit as a refiners fire he will purifie but he will not destroy he will take away thy dross he will conquer thy corruption but thee he will save I but saies the soul I dread the thoughts of his coming and therefore sure it will not be to be born by me To that I answer Thy present apprehension is no ground from whence thou mayst make a certain conclusion for wicked men observe it they do not dread the coming of Christ they make a light matter of it and yet it shall be dreadful unto them So thou dost dread his coming and the thoughts of it are irksome to thee but it may be it may not be dreadful when it doth come we have other thoughts of God then we should have many times and therefore the Prophet in Jer. 17.17 he prayes Be not thou a terrour unto me He did mistake God God he intended to deliver him and not to be a terrour to him and so we are apt to think that Christ will be a terrour unto us when it is no such matter when he comes only to take us unto himself to set us with himself in glory And that is the second 3. Will the day of Christs appearing be so dreadful How should it quicken and stir up our hearts then to get into some readiness for that day Motives I might give you many but let this suffice the coming of the Lord draweth nigh not according to that expression A thousand years is as one day and so God may say it iâ— nigh but really and in truth the Judge stands at the door and surely there is but a little time between us and that notable day of the Lord. Oh the signs that we have of the Son of man Immediately before the tribulation of that day The Sun shall be darkned and the Moon shall not give her light c. Luke 21.25 Truely this hath been abundantly of late in a more then ordinary manner 2. Distress of Nations which is added God seems to sound an Alarum to the world by that distress that he brings upon Nations And if the report at least be true a spirit stirring among the Ancient Jewish people is as eminent a sign of Christs coming as any that wâ— have met with before This I am satisfied about that things do look as if the day of the Son of man did hasten greâ—tly as if it weâ—e even at the door and I am sure it doth call loudly unto us to pâ—ck up for Eternity and make ready for that solemn day There are preparations in heaven towards it all things are setting in order against that great Assize and let not us be behind-hand Oh saies the soul what shall I do I a rebel against Christ is there any hope for me that I may yet make peace my heart is full of fear what I shall do when Christ shall sit upon the Throne I will give thee answer soul in allusion to that case between Adonijah and Solomon Adonijah rises up in rebellion scrambles for the Crown but Solomon was crown'd before him and in the 1 King 1.15 52. It was told Solomon saying Adonijah saith Let King Solomon swear I shall not dye c. I allude to it and I think it doth point to what I am speaking of Thou hast been a rebel against Christ thou hearest the Father will set the Crown upon his head that he shall be inthroned And now thy heart trembles and â—hou cryest Oh that King Solomon would swear unto me that I shall not dye Oh that Christ would assure me that I should finde Grace and Favour with him It may be that is thy language take the answer of Christ the true Solomon If thou shew thy self a worthy man there shall not a hair of thine head fall to the earth that is if thou wilt lay down thy arms and come and submit unto Christ heartily and sincerely if thou wilt come and bow before him and acknowledge him for thine Head Lord and Law-giver the Lord Jesus gives his royal Word Not a hair of thy head shall fall to the ground But if thou wilt continue in thy rebellion and iniquity be found in you you shall dye Now soul what is the answer of thy heart art thou purposed in the strength of the Lord to come and submit to Jesus If so thou shewest thy self a worthy man and things shall then go well with thee and thou mayst meet him with comfort and stand before â—im with joy And one Use more If standing before Christ will be so serious a work then to you that are able to say Through Grace things are at that pass that you have ground â—o think you can and â—â—all stand before him with comfort What thankfulness doth this call you up unto What a day will that be to you a wonderful day a day filled with Wonder a day rich and glorious in a way of mercy to you the wonders of that day unto you will be many These two or three among others 1. A wonderful freedom from all your burthens both of sin and suffering 2. Wonderful meeting with all your friends the Saints of all ages shall be gathered together before the throne if the sight of one friend be so refreshing what will it be when all the Saints of all ages shall meet together 3. A wonderful injoyment of Christ and God and this to all eternity never more complaining of â—bsence and distance of hiding and withdrawing but you shall be caught up to the Lord to be for ever with â—im therefore do as is the exhortation of the Apostle 1 Thess 4.18 Comfort one another with these words you may have your burthens of sin and outward trouble for a while there mâ—y be breakings and scatterings of Saints from one another for a time and some hidings of Gods face but in the end these things will end and God and you and the Saints and you shall sit down together to rejoyce in one another to all eternity Soli Deo gloria FINIS
Living Truths IN DYING TIMES SOME MEDITATIONS Upon Luk. 21.30 Occasioned by the present Judgement of the PLAGUE By THOMAS BLAKE Isa 26.21 For behold the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity c. Exod. 9.13 Let my people go that they may serve me Isa 27.7 Hath he smitten him as he smote those that smote him c. London Printed Anno Dom. 1665 To all that love our Lord Jesus in sincerity peace be multiplyed IT is a law of Customes making to usher in whatsoever is made publike by an Epistle That which invites me to this general Dedication is that of the Apostle in 1 Cor. 3.21 22. All things are yours whether Paul or Apollos or Cephas The abilities of the Saints are intended for the benefit of the Saints and those of a lower as well as of a higher Orbe he that hath but one Talent it is given him for the edification of the body as well as he that hath ten and therefore I am willing to cast my Mite into your Treasury Such who are taught of God are also taught to bear with whatever weakness may discover it self in the following Treatise If you will be at the pains to look it over you will find I hope truth useful though in a plain and homely dress Milk rather then meat for strong men and though but Milk yet my hope is It will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sincere Milk as Peters expression is 1 Pet. 2.2 I have not at all endeavored to make things acceptable by flourishes of Wit and Learning being perswaded that that fire in which the Lords people have bin held now some years hath purged you from the dross of nice and curious appetites My design through the whole is to help you a little through the distresses of the present day and after that to present you without blame in the day of Christ I think I may say before the searcher of hearts my designs in this undertaking have been upright and as far as I am able to judge I have been drawn to â—â—is Publication by the over-ruling hand of the Lord in as much as such a thing was never in my thoughts untill eight parts of â—en of this little Treatise were finished The day in which we live is a scattering day and as the sad providences of the day drew me to consider the Text which I have enlarged upon so the scatterings of poor souls and the remembrance of absent friends whose faces I have not long seen into whose hands what I have written will I hope fall hath much engaged me to send it abroad Into what hand soever it shall come whether Saint or sinner the Lord who supplyeth seed to the Sower and Bread to the Eater bless this seed and make it useful to its intended ends as is the prayer of Tho. Blake LIVING TRUTHS IN DYING TIMES Some Meditations upon this Text Luk. 21.36 Watch therefore and pray always that ye may be accounted worthy to escape all these things that shall come to pass and to stand before the Son of man OUR Lord Jesus in this Chapter is laying down some certain fore-runners of the destruction of Jerusalem and of his own coming He is answering that question which you will find the Disciples put to him what the signs should be and what should be the fore-runners of the destruction of Jerusalem and also what should precede his own appearance and coming and he tells them that there should be providences very amazing and dreadful that should be the Antecedents of both So it is expressed in the 25 26. verses And there shall be signs in the Sun and in the Moon and in the Stars and upon the earth distress and distress not limited and consined to a little corner only but distress of Nations and the distress of Nations should have this effect Mens hearts should fail them for fear and for looking at the things that were coming on Now considering those things that were to come to pass our Lord subjoyns a serious and weighty piece of counsel for the directing of his own poor disciples what they were to do and how they were to carry it that ye have in the words I have read Watch ye c. In which words you have these three things observable among others 1. Dreadful things supposed and that you have in that expression These things that shall come to pass that is these wonderful amazing and tremendous providences that I have hinted to you 2. You have a double duty imposed and given in charge to the poor Disciples of Christ and that is Watchfulness and Prayer well saith he watch ye and pray I saith he and pray always not always in every time that is not the meaning but pray always in every season as the originall word is properly to be understood pray in every season be as much at it as you can get to it in every opportunity you can meet with and follow the work closely And then 3. You have a double end proposed to which these duties are a means and that is first The escaping the shock and weight of these dreadful providences And secondly after that the being enabled to stand before the Son of man For truely that is that we are to have a look unto and not onely to fix the eye upon and be anxious about present Dispensations and the weathering through such a storm but how to stand before the Son of man which will be more weighty and a greater and other kind of thing then any present providence can be it will have more of terror in it then any present providences can possibly have There are abundance of excellent truths would flow from this Scripture I shall content my self to collect four or five which I conceive to be the especial design of our Lord Jesus in these words and that through Grace may be especially useful to your souls 1. Then from hence I would commend to you this truth that there are certain times and seasons in which dreadful things sad providences must inavoidably break in upon the world this I gather thus All these things that shall come to pass as if he should have said There are sad things there are providences very grievous such as shall make the heart to ake and trembling to possess the spirits of most men upon the face of the earth yet saith he they are such as must come to pass if all the Angels in heaven stood up to prevent the breaking in of these providences there is an unavoidable necessity of it come they must 2. I would note that in and under these dreadful providences the God of heaven is especially thoughtful for and careful about his own people when he thrusts these providences into the world I say the Lord is especially thoughtful of and careful about his own people this I suppose also to be fairly gathered from this Scripture Watch ye and pray saith he
be careful of his people in days of great distress and trouble I answer he doth it for two or three reasons 1. For the love he bears them and the interest that he hath in them he hath an interest in his people they are neer unto him in a neer relation and he hath great love to them therefore it is he especially bears an eye to his people and looks after them that things may go well with them in the days of evil some Scriptures you have to this purpose That Jer. 30.10 11. Fear not O my servant Jacob c. though saith God I make a full end of other Nations and people I will save thee Truely one might have replyed to the Lord as Judas did not Iscariot And why us Lord and why not the world Because thou art Jacob my servant thou art Israel a people that I have interest in therefore I will look after thee and shew kindness unto thee I will do it for that reason and add to this that Jer. 43.4 Observe here I will give men for thee and people for thy life What is the meaning of that I will let my wrath and rage vent it self upon the world but I will spare my people Why so I have loved them therefore I will give men for them hundreds of men God will give for his people they are neer the heart of God therefore he is pleased to exercise this peculiar kindness to them 2. He doth it because of the preciousness and worth that is in them not that a Saint by nature is better then others but through grace he is become a choice and precious one and because of the worth choiceness and excellency of a gracious soul God loves him The Saint is an excellent piece The righteous is more excellent then his neighbor It may be the righteous man is in a poor low condition in the world his neighbor a great rich man abounding in the things of this world and yet for all that the righteous is more excellent then his neighbor God hath a great care of his people and that because they are precious Isa 43.4 Since thou wast precious in my sight thou hast been honorable and I have loved thee therefore others shall dye and thou shalt be saved Why namely because thou art precious in my sight I see a worth in thee and an excellency in thee and therefore others shall go for thee they shall perish but thou shalt be preserved In Psal 116.15 David hath an expression to this purpose Precious in the sight of the Lord is the Death of his Saints and the Psalmist gives this as a reason why the Lord did preserve him when time was saith he Precious in the sight of the Lord is the death of his Saints Psal 72.14 You have a Scripture something of like nature Precious shall their blood be in his sight 3. But one reason more Why the Lord in common calamities is especially careful of his people it is because they trust God with themselves they charge God with them and God will be faithful to his charge he will not betray his trust he is the hope of his people So Jer. 14.8 Oh thou the hope of Israel the Saviour thereof in the time of trouble So Jer. 17.16 17. As for me I have not hastened from being a Pastor to follow thee nor have I desired the woful day be not a terror unto me Thou art my hope in the day of evil Oh saith the Lord think upon me I desire to be faithful unto thee to mind thee in thy work and follow thee in thy way and I have not desired the evil day thou knowest that that came out of my lips was right before thee and thou are my hope Mind it this was the reason why God did give Jeremiah a special preservation it was because he made the Lord his trust Jer. 39.18 For I will surely deliver thee c. thou hast committed the keeping thy self unto me therefore I will be good to thee and I will preserve thee It is worth the thinking of that the Lord doth it because his people tâ—ust in him Thus much for confirmation of the point and the Reasons of it Object But you will say If this be a truth this may be objected If the Lord chuse to have a particular respect unto his people in times of common calamity how comes it to pass that any of his people should fall in such a dispensation as we sometimes see they do To that I answer There are these reasons why notwithstanding Gods special care of his people in common calamities somâ— of them do fall therein it is for one or more of these reasons usually 1. It is sometimes through unbelief God keeps them while they trust him but when their trust fails then the promise fails and God is not a security to them it is sometimes through unbelief so we find it in the case of Israels going to Canaan there were abundance fell in the wilderness and truely among those that fell we may think there were some upright ones that had grace in their hearts but yet they distrusted God they thought the journey was long and tedious and the way was difficult therefore they fell in the wilderness it was because of their unbelief By whom was he grieved fourty years in the wilderness Was it not by them whose carcases fell in the wilderness To whom he sware in his wrath that they should not enter into his rest Heb. 3.17 18 19. And why entered they not because of unbelief So it is in this case God makes special promises of preservation but when the faith of his people failes sometimes God suffers them to lose the fruit of the promise 2. When his people sin as the world doth then he causeth them to taste of judgement with the world when they keep not clear from the sin for which God contends he suffers them to fall in and by the judgements wherewith he contends So in that of the Revelations Partake not of her sins lest you partake of her plagues in which words you have a promise and a threatning promise if you do not partake of her sin then you shall not suffer with her but if you do you may expect to share with her in judgement and therefore you find Moses a choice servant and he suffered in the wilderness as well as the rest and it was because he sinned as they did that dyed in the wilderness Numb 27.12 Why might he not go into Canaan VVhy saith he For ye rebelled against my commandment in the desert of Zin c. You rebelled when the Congregation rebelled and therefore for that reason although it was the one time that Moses did miscarry in his way towards Canaan and yet for joyning with the people in that one sin of murmuring he was cut short of Canaan and so it is in cases of common calamity if we sin with the world we may be led to suffer
enough with them also as you have it in the prophecy of Isaiah The sinners in Sion are afraid and fear hath surprised the hypocrite and who can dwell in everlasting burnings But 3. The Saints they are the people that shall have the especial kindness of God over them they are the people that God will look after and therefore I recommend this to you to make it your business to see that there be something of God in you in truth and that you may be found in a spirit suiting the providences of this day and then the Lord may make you partakers of this special mercy of being preserved in the time of common calamity Which leads me to the third Doctrine namely That it is a great honor and an especial mercy and that that Saints should put out earnestly for to be preserved and kept in times of common calamity In treating of which I shall endeavour distinctly to confirm these three things 1. That it is a great honor 2. A great mercy 3. That the Saints should put out hard for preservation in a time of common calamity For the first therefore that it is a great honor to be preserved when God cometh forth with desolating judgement Methinks that Scripture carrieth much of weight in it that you have Gen. 6.8 But Noah found grace in the eyes of the Lord What is that Noah found favour in the eyes of God that is he was a man that became a favorite of God he was one honored in the Court of heaven It is the known signification of the term in our common language such a one finds grace in the sight of his Prince that is he is his favourite and he is honored by him So Noah he was one that God put an honor upon and what was the honor it was to make him a preserved one in the time of that common calamity It may appear if we consider three things that it is a great honor to be preserved in a desolating calamity 1. If you consider this That usually such as the Lord preserves they are such upon whom there are some marks of honor found or mind what I add more if any other be preserved it is for the sake of them upon whom something is found very honorable and worthy I shall clear up this from many instances that there is some excellent thing found in and upon those whom the Lord usually preserves in a desolating judgement and my first instance is that of Noah and you shall find something in him very honorable and commendable Noah found favor with God and what was the reason that he should be marked by God for this special favour If you look Gen. 5.9 you shall find that Noah was a just man and perfect in his generation and he walked with God You must bear with me if I take up a little time in insisting upon this that I may shew you the design I have herein There were three excellent things found upon Noah upon which account God marked him out for the man â—hat should be preserved from this deluge 1. He was a just man an upright sincere single-hearted man he was a man that did in the truth of his soul follow God which is an admirable thing Hypocrisie and guile is one of the most dishonorable things under heaven I tell you souls a hypocritical professor is worse then a downright sinner and so the Lord himself accounts him Psal 51.6 Thou desirest truth in the inward part and in the hidden part thou shalt make me to uâ—derstand wisdom thou art saith David for simplicity for sincerity and integrity that is a thing that takes much with the heart of God Hypocrisie is one of the worst things and hath one of the saddest issues and consequences in the world and therefore hypocrites they are said to heap up wrath in Job 36.13 Hypocrites in heart they heap up wrath This jugling and false-heartedness is a most displeasing thing to God and is of most wretched consequence for they shall not onely fall under wrath but under heaps of wrath that are found in this frame they shall have the indignation of God heaped upon them now I conclude on the other hand sincerity is a thing of great worth and this was found upon Noah 2. He was a perfect man in his generation that is thus he was perfect in the sight of men among whom he lived and conversed he was such and so walked that none about him could tell how to accuse him he was a man that gave them no just offence nor laid a stone of stumbling before those that lived about him the world as wicked as it was could not say that he gave them any ill example but he was upright in that wicked world now this is a very honorable thing I tell you many professors do profession more hurt then good and it were well they were out of it for they carry it so wickedly and basely that they harden the hearts of sinners and make them think ill of the ways of God but it is an excellent thing so to carry it that they may be good examples is not this Christs command Mat. 5.16 Let your light so shine as that others seeing your good works may glorifie your Father which is in heaven carry it so in the world as that you may incourage all and discourage none that is the meaning of it that you may not be a hinderance unto any in their closing with and giving up themselves unto God Paul that servant of the Lord injoyned the same thing 1 Cor. 10.32 Give none offence neither to Jew nor Gentile nor to the Church of God carry it so that you may not justly cast a stone of stumbling in their way this was found in Noah and was a thing very honorable in him and it is commended in others in that Luk. 1. and the beginning it was the commendation of Zachary and Elizabeth that they walked in all the commandments of the Lord blameless as you have it in ver 6. Observe what is commended in these two persons what marks of honor were upon them they were righteous before God a righteousness they had that was so in Gods account and in their walking before men they were blameless as to commandments and ordinances Mark this text there is a great fault in many in the world two sorts of people especially are to blame by vertue of this Text some walk in commandments but are not for ordinances and some in ordinances and not in commandments whereas it is the glory of a people to walk both in commandments and in ordinances my meaning is the carrying of it so in the worship of God and in your conversations also among men that they may not have just occasion of offence Now this was found upon Noah he was just in his generation And the other thing is this And Noah walked with God that is the third honorable character upon Noah He walked with God What
ways Here he finds a people walking wiâ—h him and therefore he promiseth them preservation Now if God do find any thing of excellence upon a people yet how often is it cold and dead and at a very low ebb if he finds faith How much of unbelief is there in the soul Also if he finds him walking with God how much turning aside And is it not great mercy that God is yet pleased to crown them with preservation because he finds but some small matter of excellency upon them You shall see how David speaks Psal 130.3 If thou shouldest mark iniquities Oh Lord who shall stand That is if thou comest to search us throughly and resolvest to do according to all that thou seest in us who then shall stand But it is the kindness of God that he doth not mark all iniquity and doth not look upon every miscarriage of his poor people he covers mâ—ny of them therefore in Lam. 3. how much are they there taken with Gods mercy It is of the Lords mercies that we are not consumed because his compassions fail not vers 22. 3. It is a great mercy if you consider Gods preservations are special kindnesses a great deal of love goes therewith Hezakiah when he was sick of the Plague God carryeth him through it he did not let him fall by it and what saith he Isa 38.17 Thou hast not let me fall but hast kept me and thou hast done it in love to my soul And to this add that 2 King 19.30 31. Mark it the Assyrian I think it was that did hardly bestead poor Israel who were greatly distressed by them well but saith God Out of Sion shall go a remnant and some shall escape but how Why the zeal of the Lord of hosts shall perform it That is his love and care shall be ingaged for a remnant so that it is great mercy to be preserved and that because God doth preserve in great kindness 4. It is a great mercy if you consider that God oft shews a great deal of mercy to the souls of them that do escape in Isa 4. you see what a mercy the Lord shews and what good he doth upon the souls of those that should remain in Sion in vers 4. The escaped remnant shall not carry their dross along with them but God will take away their dross and do away their filth this shall be the mercy of this escaping remnant and so Mal. 3.2 3. Who may abide the day of his coming and who shall stand when he appeareth Why what is it makes that day so terrible Oh this is it He shall sit as a refiners fire and as Fullers soap In vers 6. Oh saith he when I come in my dreadful calamities and judgements Jacob shall not be consumned Why not what shall then be done upon him He will take away their dross and their Tynn and purifie them as Gold and Silver that they may offer unto the Lord an offering in righteousness and truely this is more then to escape to escape is not so much as to escape it and your corruption too to be out of trouble and freed from sin too this is a mercy of mercies 5. Great mercy to preserved in and through a common calamity in as much as it gives farther opportunity to get the soul into a better order to mourn over past miscarriages for the soul of the best and the frame of the best had need be better and he â—hat out-lives a calamity lives to a farther opportunity of getting his heart better prepared saith David Oh spare me a little that I may recover my strength before I go hence and be no more seen Length of time is an advantage to getting more of strength and they that are wise whom God hath delivered they should improve it Ezek. 6.8 9. Yet will I leave a remnant c. This improvement shall the escaping remnant make of their escaping they shall mourn over theiâ— hearts and ways at a greater rate then ever So Ezek. 7.16 But they that escape of them shall escape and shall be on the mountains like doves of the valleys all of them mourning every one for his iniquity The best of Saints I am perswaded that God carries through common calamity they do there thence take opportunity of looking into their hearts more throughly and bemoaning them in the presence of God They shall mourn every one for his iniquity and is not this a mercy to have a reserve of time to mourn over their waies in the presence of God 6. It is a mercy if you consider the reserved people are a reconciled people usuâ—lly God is well pleased with them and pacified towards them as Hezekiah said in the text I quoted to you just now Isa 38.17 Behold for peace I had great bitterness but thou hast in love to my soul delivered it from the pit of corruption for thou hast cast all my sins behind thy back This is usually Gods method a people that he reserves through calamity to them he pardons all iniquity with them he is at peace and unto them he is pleased graciously to be reconciled So Jer. 50.20 I will pardon them whom I reserve I will not onely reserve them but I will pardon them that is a mercy and double mercy to be a reserved and a pardoned people 7. It is a great mercy to be preserved through publike calamities if you consider God often makes the issue of it the inabling the soul to be more for God and to walk more with him than ever at former times Isa 37.31 And the remnant that is escaped of the house of Judah shall again take root downwards and bear fruit upward It hath a spiritual as well as a litteral sence no doubt They shall be a rooted people and also a fruitful people it is a mercy when God makes the issue of these Dispensations the purging of us to make us bring forth more fruit the fire of affliction a means for their purging and consequently of their bearing more fruit to thâ— praise of God So Isa 10.20 21. And it shall come to pass in that day the remnant shall return even the remnant of Jacob to the mighty God We are apt to be running from God but there shall be an escaping remnant and what shall the issue of it be They that return unto the Lord God shall have more of their hearts then ever he had before This is a great mercy and doubtless the soul should admire it and seek it which leads me to the third thing in the Doctrine namely that it is that that gracious souls should put out hard after to be delivered and preserved in the times of publike calamities You shall find sometimes the people of Goâ— have been very earnest for the dive â—â—ng a judgement for the taking of it off if it might be that was the case of Abraham Oh how he pleads for poor Sodom And in times when that cannot be prevailed for how do
the goodness of God as almost any people have been guilty of greater breach of Covenant sinning against light despight done to the Spirit of Gâ—ace slighting of and neglecting of the Goâ—pel of Christ has scarce been found among a people for many years and by all this how iâ— God dishonored to have his Gospel slighted and turned out of doors and mens posts set up by Gods posts for him that departeth from evil thereby to make himself a prey Can you say for these things as the Prophet My eyes run down with tears and for these things youâ— soul mourneth in secret I would onely put it to your conscience and ask your souls the question you would I believe be glad to get on the other side of this storm that is now â—egun and have some assurance that you should out-live the present providence why if you would then labor to get some of the marks that are to be found upon those that God doth use to deliver from such calamities 2. What love have you for God Becaâ—se he hath set his love upon me saith God therefore will I deliver him Put the question home to your own souls and see what answer will be made Can you say you have set your love upon God and Christ I believe we may say most of us We see him lovely we have raised affections and desires after him but can we say we have set our love upon him that he is the center upon which our souls have fixed that we see no excellence in any thing that can satisfie our souls save onely in him Can you say you have lived up to that direction of the Apostle Set your affections on things above and not on things on the earth Faith and Love are the two great things that distinguish a Saint and an empty professor Now what say you Do you love him If your heart be not onely running out after him but set upon him then he is yours and then you may expect he will look after your preservation onely this I would say soâ—e souls there are that dare not say they love God they have a great many doubts and feaâ—s whether they do truely love God or no and therefore if you should ask me But how shall I know where my heâ—â—t is and whether I have thiâ— lâ—ve or no I would onely say for present What desires are theâ—e in thee after acquâ—intance with God And what desires have you to be found doing the will of God If thou canst say Above all things oh I would know him and injoy him above all things in the world I am jealous lest I should dishonor him then I would say to thee that thou hast ground to hope the Lord hath circumcised thy heart in truth to love him But 3. How do you walk with God You must be in Gods way if you will have his preservation He shall give his Angels charge over thee to keep thee in all thy ways that is in all his ways for we should have no way but Gods ways all our ways should be his ways There are some things inconsistent with the walking with God and it will be well if none of those things be to be found upon our souls 1. The harboâ—ing of bosom-sins if thou harbourest and allowest thy self in any secret sin thou art not one that walkest with God 2. If thou art not one pursuing the death of all sin if thou dost not lâ—bor to mortifie the deeds of the body I dare pronounce thee one that art walking after the flesh 3. This I add that if thou art not one that standest upon thy wâ—tch thou art none of those that walk with God a careless professor that minds not what he is nor what he doth will hardly ever be found in Gods way the path is too narrow for a soul to keep in without much diligence Ask your souls and examine what you have within you to witness to you that you are a people walking with God 4. Would you be of the escaping nuâ—ber pray what Faith have you how stands youâ— Faith examine that a little some there are that say I bless God I can trust him without any hesitation without any stumbling but I beseech you bear with me a little if I try your faith and help you so to do There be three things that expose men to the stroke of the judgement of God and cut them short of mercy many times viz. Unbelief Presumption and Secuâ—ity and any one of them doth it as well as the other 1. Unbelief I say that cuts short of a great deal of mercy particularly in such a day as this if you will be carryed through the wilderness watch against unbelief 2. Security a people not being affected with the judgements of God it lays them as much open to the weight of the judgement as any thing else Isa 5.11 And the harp and the viol c. a regardless sottish stupid people that are not affected with the judgements of God shall fall by them 3. Presumption also which they call Faith and that doth as certainly lay open the soul to misery as any other thing that hath been hinted Now consider a little how it is with you is your Faith true Faith or is it not Security Is it not Presumption Are you sure it is Faith if not it will do you no service You may think it is Faith when it may prove somewhat else it may prove security you think you have faith because you have not fear I tell you souls there may and should be an aw of God and yet be faith as I will tell you by and by You may think it faith because you are secure and not much affected but take heed lest it should disappoint thee if it be not faith it may lay you open to the judgement of God and cut you short of being one of the escaping remnant as well as any thing else whatever If you have true Faith you will know it by one or two things 1. You will be sensible of your great unworthiness to receive any thing at the hand of God or to be preserved by him that is the property of faith it is an humbling Grace a self-abasing Grace Lam. 3.22 It is of the Lords mercy we are not consumed Here was faith at work and what effect had it upon their souls Oh it made them very sensible of their unworthiness to receive any mercy at the Lords hand It is of the Lords mercy that we are not consumed Call thy confidence what thou wilt if it have not some effect upon thee of this kind it is not true faith 2 If thou hast faith it hath an allay and mixrure of a holy aw of the judgements of God faith is not a thing that makes a man stupid but sensible and tender faith as it looks to the promise for preservation so it seetâ— God in the judgements and it is affâ—cted with that Glory and Mâ—jesty of God that shines
forth in such a judgement it seeth it is the hand of the great glorious mighty terâ—ible God and therefore the soul that knows who he is and what he is cannot but have an awe of his judgement resting upon him David was no Infidel yet a man of fear Psal 119.120 My flesh trembleth for fear of thee and I am afraid of all thy judgements David had this and it was no unbecoming fear he had a holy awe of God a dread of the judgements of God upon the soul is so far from being inconsistent with faith that it is a necessary concomitant of it Again 3. Faith cuts not the throat of the use of means but whilst thou believest for preservation thou art waiting on God in the use of that means that he directs thee to faith it puts upon the use of means but doth not call off from it You believe God for salvation What then you wait upon God in the use of Ordinances Now by these things ask your hearts whether you have faith or no. Two or three things more and I have done Is preservation such a mercy I would first say to you Labor then to be Saints in earnest for if you should be preserved and not be Saints you loose the mercy of your preservation Isa 15.4 His life shall be grievous unto him c. The case of evil men is such sometimes that the very living is a burthen to them and such may be the case of a sinner though he may not be cut off their life may be worse to them then cutting off Jer. 8.3 And death shall be chosen rather then life c. the life of a sinner is not worth the living 2. Above all things have as little to do with sin as you can that is one of the best preservatives Job 11.14 If iniquity be in thy tabernacle put it far away from thee 3. And lastly while you are in the world and distress is in the world especially remember and be sollicitous for the Sion of God Oh stand up and plead for the poor people of Sion Jer. 51.50 Let Jerusalem come into your minds Oh my friends while the distresses of this day lasts Let Jerusalem come into your mind If God preserve you I say while he pâ—eserves you think of Jerusalem plead with God for his poor people that that intereâ—t may be secured that the Lord would be to his people the shadow of a great rock in a weary land And thus I have dispatched the third Doctrine namely that it is a great honor and an especial mercy and that that Saints should put out hard for to be delivered in times of common calamity I shall now go on with the fourth Observation from the words That watchfulness and prayer are rare preservatives and excellent means for safety in the time of common calamities I dare not say they are never-failing means but they are the best means and that as seldom fail as any they are the best preservatives you can have and will do you most service of any thing if there be any safety to be had it is in the use of these means That is the note I would spend a little time upon the God of all our mercies knows how to make it of use to us I would treat a little distinctly on each of them and shew how far each of them serve to this design what part prayer hath in it and what part watchfulness I shall begin with the first viz. Prayer and in what I have to say to that I shall propound three things to be treated on 1. Consider a little what prayer is because if we mistake the thing it self we are out in the whole as if a skilful Physician prescribe one potion and it be mistaken and another taken for it instead of doing good it may do much harm therefore it is good to know what prayer is 2. Consider what prayer is wont to do When Physicians prescribe a remedy they will tell you what great cures such medicines have effected and therefore I shall shew you what prayer hath done and then how it comes to be particularly useful in this case of a common calamity For the first then what is Prayer we oft speak of going to prayer but what is praying Why prayer it may be thus described It is the breathing of a gracious soul in the help of the Spirit of Grace whereby it is inabled to go to God in a promise in the Name of Christ to begg suitable mercy as the case may require I will take this description in parts and confirm each part unto you that you may see it is a description consonant and agreeable unto the word of truth First of all I say prayer is the breathing of the soul heartless prayer is no prayer it is the work of the soul the work of the heart and that in which the heart is not is not prayer at all hence you have that expression in Jam. 5.16 The effectual fervent prayer of the righteous availeth much it may be better rendred The Inwrought prayer of the righteous prayer it is an Inwrought thing it is first wrought in the heart before it is brought forth into petitions and if it be not first wrought in the heart before it is brought forth into desires and petitions it is not prayer The heart must go whatsoever is wâ—nting whether you pray with the voice or not you must pray with the heart such a thing you read of in the known case of Hannah 1 Sam. 1.13 Hannah she speaks in her heart onely her lips moved her voice was not heard she spake in her heart her heart was in the prayer and it was a sign it was by the good issue it had David Psal 119. 145. hath an expression that looks that way I cryed with my whole heart Oh Lord I will keep thy statutes If you cry it must be with the heart that must not be wanting for if that be wanting truely the best ingredient of prayer is wanting hence you have that expression in Psal 25.1 I lift up my soul unto thee the meaning is I pray unto thee I call unto thee but he doth express it by lifting up the soul because the soul was ingaged in the work I lift up my soul unto thee the like expression you have Psal 86.4 Now that is the first thing in the description it is the breathing of the soul 2. It is the breathing of a gracious soul it is not every heart but a gracious heart that knoweth how to pray the breathings of a gracious soul and therefore whatever name the desires of a wicked man may have yet alas it doth not amount to prayer Prov. 15.8 The sacrifice of the wicked it is an abomination unto the Lord but the prayer of the upright is his delight A wicked man may bring his sacrifice may think to put up his petition but what is it It is an abomination unto the Lord but the prayer of
foolishness It was you see a very short prayer and yet if you look to Chap. 17.23 you shall find how it was succeeded He went home and hanged himself because his counsel was not followed And thus you find in other cases prayer hath brought down judgement upon a people the single prayer of the Prophet Elijah brought down judgement upon all Israel 1 King 17.1 As the Lord God of Israel liveth before whom I stand there shall not be dew nor rain these years but according to my words that is according to my prayer and Elias you read in Jam. 5.17 he prayed down a judgement for three years and sâ—x months He prayed earnestly that it might not rain and it rained not for the space of three years and six moneths And let me tell you all the dreadful judgements that come upon the world they come down as an answer to the prayer of the people of God Look Psal 65.5 By terrible things in righteousness wilt thou answer us c. I quote this for this purpose to tell you that the terrible judgements that fall upon the world they do come in answer to the prayer of the Saints yea let me tell you this very judgement on foot at this day at which our hearts do tremble it comes in answer to the prayer of the people of God I mean thus the people of God have prayed that God would promote his interest that he would advance the scepter of his Son that he would pull down his enemies and they leave him to do it which way he pleaseth Now this is Gods way to advance his interest and you will find it so and I say moreover the dreadful things that shall be in the world and shall come upon the heads of the ungodly of the world they come all in answer to the prayer of the Saints The ninth Psalm is a Psalm concerning Antichrist the great destroyeâ— Well what saies it of him in vers 11 12. Sing praises to the Lord which dwelleth in Sion when he maketh inquisition for blood he remembreth them he forgetteth not the cry of the humble There is a time saith David when he will make inquisition for blood that is when he will contend with Antichrist the great destroyeâ— for all the slaughter that hath been made upon his people he will come and recompence them for this blood and which way shall it come to pass He forgetteth not the cry of the humble he heareth them and that stirreth him up to make inquisition for blood so that I say many great judgements that have been in the world they have many times come in answer to the prayer of the Saints Again 2. Prayer it sometimes prevents the evil we fear Jacob in the instance given but now had a great deal of fear upon him Gen. 32.6 7 11 12. he was greatly distressed and then he goeth to prayer and what cometh of it in Chap. 33.4 Esau ran to meet him and falls on his neck and kisses him here was the worst of their meeting he thought verily Esau would have come to kill him and therefore set himself to seek the Lord and â—hen God prevented his fear for Esau fell on his â—eck and kissed him Thus God sometimes prevents the thing that we fear and so in 2 Chron. 20. in the case of Jehosaphat when many Nations combine to fight against him vers 3. Jehosaphat feared and what then He set himself to seek the Lord and proclaimed a fast thorow out all Judah And what came of it truly God delivered him very wonderfully in vers 17. Yee shall not need to fight in this battle c. And God makes those men that came against him to destroy one another at vers 12. I quote all this to this end onely to tell you what great work and mighty service sometimes prayer doth it helps to keep off the things that we fear 3. It helps to remove the evils we feel as well as prevents what we fear you know when Israel was in bondage what was a means to help them out Exod. 2.23 They cryed and their cry came up they cryed and it was not in vain for God heard them their praying and seeking his face it did not prove fruitless in Judges 5. you have a notable expression of Deborah O my soul thou hast troden down strength the people of Israel were greatly oppressed and dealt hardly with and there were some stirred up to go out and oppose but what got the victory Oh saith she My soul thou hast trodden down strength It was her souls going to God in prayer it was that did the work and it was instrumental for the removing that great oppression that was upon them and therefore the Prophet in Isa 10. When he foretells their deliverance from the yoak of the Assyrian bondage saith he the yoak shall be destroyed because of the anointing vers 27. that evil shall be removed How by the anointing one part of the sense whereof is that a part of the spirit of grace and supplication should be powred forth on the people they should plead with God and because of that anointing they should be delivered Psal 40.1 2. I waited patiently for the Lord and cryed unto him and he inclined unto me and heard my cry he prayed and God heard him and this was the issue He brought me up also c. vers 2 3. that is a third thing it delivers from many evils felt as well as feared 4. It prevails for strength to stand up under and grapple with great difficulty when God thinks not fit to remove difficulty then the soul prays for strength to stand up under those difficulties Isa 40.31 They that wait on the Lord shall â—enew their strength c. they may have difficulty but if they wait on the Lord they shall have strength as well as difficulty Psal 138.3 In the day when I cryed thou answeredst me and strengthnedst me with strength in my soul David was under many difficulties and streights but yet in calling upon the Lord the Lord gave him strength to which add that Heb. 11.34 That some out of weakness were made strong that is the fourth thing that Prayer doth 5. It prevails also for preservation in common calamities that mercy Jeremiah had in a way of Prayer Chap. 17. he doth address himself unto God by prayer in vers 17. Be not a terror unto me thou art my hope in the day of evil And God gave him a promise of preservation and was with him according to his promise Thus you see what great things prayer doth 1. It hath pulled down dreadful judgments 2. Prevented evils feared 3. Removed evils fâ—lt 4. Prevailed for strength to bear up under difficulties And 5. Prevailed also for preservation in times of great distress To the third thing Then how comes prayer to bâ—â—seful for our preservation in common calamity It comes to be useful in that as in all other cases these four or five wayes 1. From a
weighty thing as I purpose to shew anon This is that the Lord saies in this Scripture Do what you may watch and pray and use the best means you can to escape in a day of calamity but remember when that is done all is not done nor is the great thing done remember after all whether you stand or fall in a calamity you must stand before the Son of man If you fall in a calamity that will not end all It is appointed to all men once to dye and after that the judgement if you do escape a calamity there will be a time when you must stand before the Son of man so that whether you stand or fall that is not the main thing nor especially considerable business but the great and main thing about which you are to be especially careful is how you may do to look Christ in the face at last how you may do to hold up your head before the Son of man Standing before the Son of man is taken three ways in Scripture 1. Meerly for appearing before him for appearing at his Tribunal so it is taken sometimes in the Scriptures for instance that in the Rom. 14.10 We shall all appear before his â—udgement-seat So 2 Corinth 5.10 For we must all appear before the Judgement-seat of Christ c. Revel 20.12 vers And I saw the dead both small and great stand before God c. That is the first sence it is taken in in Scripture meerly for appearing before the Son of man 2. To stand before him it is taken for an estate of honour and promotion as to stand before a Pâ—ince we reckon such a person is preferred and highly honoured as it was said of Solomon's servants Happy are thy servants which stand continually before thee and hear thy Wisdom as you have it 2 Chron. 9.7 And thirdly it is taken for standing with joy and comfort and boldness and it is upon that accompt that you have that expression Psal 1.5 The ungodly shall not stand in the judgement nor sinners in the Congregation of the Righteous They shall stand in one sence though not in another they shall all stand in it so as to come to it but they shall not stand with comfort so as to hold up their heads standing here is opposed to adjection of spirit of falling before the dreadful Majesty of God and our Saviour They shall not stand that is such dread shall seize upon their souls that they shall not be able to lift up their heads they shall be so filled with confusion and shame that they shall not be able to hold up their heads in that day So standing before the Son of man is taken in this sence in my Text especially that you may be able to stand before the Son of man is that you may be able to stand before him with comfort that you may lift up your head with joy when the Lord Jesus Christ shall appear In the prosecution of this great truth I shall propound the consideration of several things to you and I would do it so as I may best keep to the design of the text as the Lord shall inable me 1. I would indeavor to shew you that the standing before Christ is a much more serious and weighty thing then any calamity in this world can be whatever dread there is upon the heart at the thoughts of a calamity we may have much more fear and many more thoughts of heart upon the account of standing before the Son of man at his appearance and Kingdom 2. I shall indeavour to shew you that they that will not tremble at a judgement that they that are like to laugh a calamity in the face will yet tremble when the Son of man shall appear that will put such out of countenance as are not abashed by any calamity they meet with in the world 3. I shall shew you who they are that shall never be able to stand before the S n of man 4. Who they are and what they must be that shall stand before him And fifthly What is the best frame a soul can be in in oâ—der to a meeting with Châ—ist with the greatest confidence and boldness And sixthly and lastly conclude all in a little Application But first of the fiâ—st namely to shew you that the standing before Christ is a much more serious and weighty thing and ought to be more seriously thought of and more solemnly provided for then any common calamity whatsoever Many gracious hearts do tremble at the thoughts of a common calamity and truely there is reason why they should do so David himself did thus Psal 119.120 My flesh trembleth for fear of thee and I am afraid of thy judgements but you shall find that sometimes sinners themselves do tremble more and are much more affected with the thoughts of induring the presence of Christ then the bearing up under any common calamity that can befall them Isa 33.13 saies the Spirit of God there Hear ye that are afar off what I have done and ye that are neer acknowledge my might that is in my judgements which I execute saies he consider them see what weight and force there is in them But mark how is it with sinners in vers 14. The sinners in Sion are afraid Afraid of what Fearfulness hath surprised the hypocrite What is he afraid of Who shall stand before the devouring fire who shall dwell with everlasting burnings as if they should have said There is a might and there is a power and majesty of God appearing and shining forth in all his judgements but if you would have us speak our hearts and tell what we dread most it is standing before him in that great day when he shall appear as a devouring fire it is the being able to hold up the head at that season that doth distress us most and fill us with dread and fear I say the standing in the day of Christ is a much more difficult thing then the standing in a common calamity and I shall shew you in several particulars how that day will out-do every thing that can be in a common calamity I shall shew it you in eleven or twelve particulars 1. The day of Christ is more dreadful then a calamity in this respect that every calamity in this world is a call to repentance but the day of Christs appearance is onely a call unto judgement I say calamities in this world they are calls to repentance to a sinful people to return the voice of the word is the first call and sinners are deaf and will not hear that call and therefore God sounds an alarm by his judgements and by them he calls unto poor sinners to repent and turn unto him but now I say in the day of Christ there is no call unto repentance nor place for repentâ—nce he onely then calls to judgement you shall find calamities are calls to repentance and that is the fruit that God expects from them
of sin as appears by that Malach. 2.17 VVhy say they what great matter have we done to weary God VVhy saies God you have sinned and thereby you have wearied me and yet ye cry VVherein have we wearied thee we can tell no great hurt we have done thee This is the guise of sinners but the time will come when Christ shall appear and then sinners shall be convinced of sins in the 15 vers of Jude To execute judgement c. VVhat will Christ do when he comes he will come to convince them of their sins of all their ungodly deeds and to shew them what sinfulness there is in their sin And now I say when sinners shall see and be convinced of the sinfulness of sin that will make them tremble that will awaken them and that will be done when Christ comes 4. Because then they shall have all their misconceivings and false apprehensions of God removed It is true it may be sinners think there is a God but yet such a God as an Idol would make they have such misconceptions of him which will then be effectually removed if they think that he is a God yet a God that doth not see and observe all that they do Psal 94.6 7. They slay c. Yet they say He shall not see he is a God but such an one as an Idol might make a God but a God at a distance that doth not trouble himself with our concernment So Psal 10.10 11. He croucheth and humbleth himself that the poor may fall by his strong ones This is that that sinners say Suppose we grant he be God and doth see what we do yet he will not trouble himself to call us to an account for every thing that we do so you have it in the 13. vers He hath said in his heart Thou wilt not require it These are the misconceptions that sinners have of God either he will not see or if he do he will not regard he will not call to account but now how will sinners be startled when they shall fiâ—â—â— there is a God and all their misapprehensions of him are confuted Revel 6. the later end They shall call untâ—â—hâ— Rocks to fall on them and to the Mountaiâ—◠〈◊〉 cover them from the presence of the Lâ—mâ— â—â—â—o shall appear as a Lyon and 〈◊〉 that sits upon the Throne and Psal 58. last vers So that a man shall say Verily thâ—â—e is a reward for the righâ—eous verily 〈◊〉 is a God that judgeth in the earth Once it may be they said There is â—o God or if there be a God he seeth not and will not judge but now they shall say Verily there is a God that judgeth in the earth This is that that will make them tremble exceedingly 5. This shall fill them with trembling that they shall find they are not able to bear up against the glory and majesty of that day so Rev. 6. latter end Hide us from the wrath of the Lamb and him that sitteth upon the throne they shall see that infinite dread in the wrath of the Lamb that they shall not be able to stand up under so Isa 3.14 Who shall stand before a devouring fire who shall dwell with everlasting burning 6. And sixtâ—ly and lastly Sinners that did not dread judgement shall dread the appearance and coming of Christ for then they will be overcome and stricken down with desperate despairing thoughts they will find their condition then incurable for ever they make light of their estate for present but they will then find it past remedy for ever now I would say this If there be any sinners so stupid that present judgements do not affect them I would say let them alone untill Christ comes The third thing propounded to shew who they are that shall never be able to stand before the Son of man Doubtless my friends it is a very great honor to be accounted worthy to stand before Jesus Christ If the Queen of Sheba could say and that upon some ground to Solomon Happy are thy men and happy are these thy servants which stand continually before thee to hear thy wisdom How much more may we say Happy are thy men and happy are thy servants O Lord Jesus who shaâ—l stand before thee to hear thy wisdom to shâ—re with thee in thy glory and to behold thy face to all eternity surely that is a far greater honour therefore in Psal 15.1 David puts the question Who shall abide in thy tabernacle who shall dwell in thy holy hill the tabeâ—nacle of God and the holy hill of God is both thâ— place where his worship was of old and it is also put for heaven sometimes in Scripture and in both there is the presence of God and of his Christ he is met withall in his worship and most of all and most eminently in glory but now says the Psalmist Who shall stand in thy holy place who shall stand in thy presence Where shalâ—â—hâ—â—e be any found that shall be dignified with this honor What soâ—t of people must they be that thou wilt thus promote Doubtless there are very many that shall never be able to stand before Christ Luk. 13.23 the question was put Are there few that shall be saved Christ answers Strive to enter in at the streight gate for many I say unto you shall seek and shall not be able to enter and hence it is that it is said Mat. 7.22 23. Many will say unto me in that day Lord Lord c. Now in treating on the fourth who they are that shall not stand I shall shew you that there are ten sorts of persons that will never be able to stand before the Son of man The Lord grant we may not be of that number 1. Ungodly sinners openly prophane who spend their days without any awe of God upon them they are persons never like to be honored by Christ in his day and at his appearance and coming Psal 1.5 The ungodly shall not stand not stand in the judgement c. the ungodly such as live in a negâ—ect of Duty the sinners such as live â—n the acting of all impiety saith he these shall not stand in the judgement 1 Pet. 4.18 If the righteous scarcely be saved where shall the sinner and ungodly appear If they find some difficulty in ascending the mount of glory what then shall sinners do doubtless they will never be able to stand in the presence of Christ 2. Such as promote and incourage sin in others they are not like to be owned and honored and promoted by Christ in his day some there are that are such and so good factors for the Devil that they wonderfully promote his trade in the world and as a recompence of all their trouble they shall receive the salary of eternal misery whatever souls they are that are so in love with sin and the ways and works thereof that they help it on and further it by what means they can must never expect
that that watchfulness will help us against souls wherever that is found it is a grievous provocation God he delights to do good unto his poor broken humble souls He resists the proud but he gives grace unto the humble and therefore watchfâ—lness being an excellent means to keep us from these and other such like sins which lay a people exceedingly open to the stroke of Gods indignation it so becomes very useful and serviceable to our preservation And thus I have dispatched the doctrinal part Give me leave to conclude this Doctrine in a little Application and to inforce these duties of watchfulness and prayer Let me hence first take up a few things for information And if so be that watchfulness and prayer are means that have so great a tendency to preservation it may inform us of two things 1. How ill it is like to fare with poor sinners that can neither watch nor pray if the infinite over-flowing goodness of God prevent not they must perish they cannot make use of the means of preservation What can we expect but that they should perish Oh that we could put on bowels of pitty for such souls the sacrifice of the wicked what is it but an abomination unto the Lord sinners in the day of their prosperity they will not look after God nor his counsel neither will they mind his dealings if they do come in a day of distress and cry and howl and make much ado they may do so but yet God hath told them it shall be little to their comfort for Prov. 1.26 he hath told them that he wâ—â—l laugh at their calamities and mock â—hen their fear cometh 2. We may infer also that here is room for the fall of Saints whatever promise of preservation is made upright souls may fall and why so Why we mâ—y neglect the being found in our duty we may not watch and pray as we should and ought we may pray but it may be coldly and without any fervour of spirit we may not follow closely our duty with God and therefore missing in the means we may miss in the end also and that is my first Use a Use of Inference 2. It should stir us up to commune with our hearts a little what do we do we watch and pray are we in the Use of the Means whatever other means we use we should not let this be neglected it is not preservatives and removing from place to place that can do you that service that watchfulness and prayer can You will say you do pray let me ask you again do you watch unto prayer I hope you can say you do And if you should ask me how you may know watchful prayer I shall give you a few Characters of it 1. If it be watchful prayer there is an exciting stirring and calling up the heart unto the Duty Judges 5.12 Awake Deborah awake she calls up her self and stirs up her self to this Duty as you finde the Servants of God have done they stirred up all the faculties of their souls Psal 57.8 Awake up my glory saith David It is the Soul he calls his glory And Daniel in the ninth chapter he saith I set my face to the Lord God at the third verse the setting a mans self is the provoking and calling a mans self unto the Duty Now do you stir up and call up your hearts to the work of God If you be in a watchful frame you will do so Again if it be watchful prayer it is accompanied with much fervency if you watch at prayer it is not a cold lifeless Duty it is a Duty hath heat and vigor and life in it if you watch unto it the Rule is Not slothful in business but fervent in spirit serving the Lord as it is in the Rom. 12.11 And if there be a watchfulness in the Duty there will be fervency going along with it It is said of Elias James 5.17 that He prayed earnestly you read also of an effectual prayer and if it be watchful it must be a fervent prayer 3. If it be a watchful prayer it is attended with much importunity you press God and wrestle with him Jacob watched all night at it and it was an importunate prayer I will not let thee go unless thou bless me The poor woman of Canaan hers was an importunate prayer she followed and pursued her request although she had some repulses Mat. 15.22 23 26 27. Now consider how it is with you for hereupon much of your safety may depend for ought I know If you would be preserved in this day of calamity as you pray for it so you must watch in prayer and see that there be that watchful frame of soul that is suitable unto this Rule and Counsel of Jesus that is the second Use Thirdly and lastly should we watch and pray always in every season I would then first say Make seasons for prayer spare them out of some other things rather then want them 2. I would say Take seasons for prayer when you may best attend the Work and hope most to prevail with God If you ask me what are the seasons a word or two of that and I shall come to the fifth Proposition from the words 1. I say your leisure-seasons when you are not engaged in business 2. The seasons when your spirits are most serious and least distracted it is not good to set to duty in a croud if you can help it 3. When the Spirit of God provokes you to come into the presence of God you that are experienced Christians can say that you have found sometimes your souls longing to be in his Presence You have hungred after Communion with God in Duty Oh take that time that is a fit season 4. When God hath warmed and refreshed thy heart in a Duty under any Ordinance with any tokens of love it is I say a fit season for thee to improve with the Lord God doth sometimes give the soul a look of love to incourage it to wait upon him Now take that season it is a great part of Wisdom to know a season and if you shall finde a season offering it self to you apt and fit and proper for your going to God take it and bless God for it and improve it with all your soul and might it is much Mercy and a great deal of goodness may come in to you at that door And thus now I have dispatced the fourth Observation namely that watchfulness and prayer are the best means and have the greatest tendency to preservation in times of common calamity I come now to the fifth and last Note from the words namely this That the escaping common calamities is not the only thing nor the chief thing that we are to be careful about but especially and above other things how we shall stand before the Son of man Alas to stand in a day of calamity is one thing â—ut to stand before the Son of man is another and a far more