with the world Therefore by the way make this your care Touch not with the abominations of the Day in which you live for which you may conclude God contends rather suffer any thing in the world then put your self under the stroke of God by doing any thing against him and say not it is a little sin because Moses sinning but once with the people he fell with them in the wilderness 3. It is sometimes for want of making use of the means that the Lord hath appointed for preservation It is not good to sin against the use of means God doth great things but he doth use to tye us to the use of means Naaman he came to the Prophet and the Prophet bids him go to Jordan and wash seven times and he should be whole Now he was vexed at this and why would not other waters do as well but his servants incouraged him to use the means the Prophet had prescribed and if he had not he might have gone a Leâ—par to his grave So Christ he takes clay and spittle and annoints the eyes of the blind man therewith and bids him go wash in the waters of Siloam and he should receive his sight Now the neglect of the means the Lord is pleased to provide for us is enough to make us fall by the publike and common stroke The children of Israel as you read Acts 7.25 When Moses was full fourty years old he supposed that they would have understood he was to have been their Saviour and that they would have taken hold of him for their deliverance at that time but they did not see the means proposed and did not make use of it and what followed you shall find it was fourty years after before he returned unto them again as you may see at vers 30. This is plain that Moses did offer himself to them at that time as a deliverer appointed by God but they not see it and make use of it and therefore they continued in their bondage fourty years more I quote this to tell you that you ought to look up unto the Lord for what means he doth allow for the communication of that mercy that we wait for and by his providence he seems to point out to us That the neglect hereof may be the occasion of our falling 4. God doth sometimes suffer Saints to fall by common strokes to prevent some greater evils as you have it Isa 57. The righteous perisheth and no man layeth it to heart and merciful men are taken away none considering that they are taken away from the evil to come Truely God sometimes takes away his people in the beginning of a calamity and that because there are more dreadful things behind and that because he would preserve them from that evil he is pleased to suffer them to fall And these may serve as an account why notwithstanding Gods peculiar and singular care of his people he suffers sometimes some of them to fall in and by publike calamities And thus I have dispatched the Doctrinal part of this truth and I shall conclude what I have more to say to it in a little Application Is this true that God doth in a peculiar way in times of publick calamity look after his people 1. Surely then it should stir up all that have any mercy of this kind to give the Lord the glory of his goodness and speak good of his name that he is pleased thus to bear a hand upon his own people 2. The Lord taking this care for his people you ought to serve him in the making use of any thing that he prescribes you in order to self-preservation to wait upon the Lord in watchfulness and prayer and whatever means he doth direct you unto in order to preservation As the life of a Saint is precious in his eyes so should it be in yours and whatever God looks upon as a mercy worth the bestowing you should look upon as worth the receiving Ah souls let me tell you the judgements of God they are no slight things but things that carry a great deal of dread along with them and it is eminent kindness as I hope to shew you hereafter to be safe guarded at such times and under such providences 3. If it be thus that God in calamity takes a singular care of his people you also should take singular care to glorifie God and answer his providence and designe in and under common calamities Ever mark this in whatever thing God shews kindness unto his people they also stand much ingaged to shew kindness unto God as I may with reverence phrase it that is that they be careful to honor him But you will say How are we to carry it in such a day Why for answer First of all study the judgement well when the hand of God is abroad do not slight it do not make light of it but see that it is Gods hand and his hand in a more then ordinary way labor to see and be affected with that majesty that shines forth in it David saith My flesh trembles for fear of thee and I am afraid of all thy judgements Psal 119.120 He did not look upon the judgements of God with a slight spirit but did see much of the glory of God shining therein 2. You are much to study your own hearts such dealings of God without you do call upon you to be looking within you to be considering the frame of your souls it calls upon you loudly to be finding out the plague of your own heart 1 King 8.38 Every man is to study his own heart to labor to know that and see the sinfulness vileness and wretchedness of that I tell you souls the judgements of God that are abroad are not things of an empty sound but they do speak powerfully and plainly and are loud calls of God unto you that you should make it your business and the design of your souls to be more acquainted with your selves then ever 3. He calls to you to mourn over your own and others abominations Ezek. 9.4 The spirit of God speaks of them that mourn sigh and weep for the abominations of the wicked that is it that the God of heaven calls for at your hands And then lastly if this be a truth that the Lord bears a special eye of favour to his people in the day of their calamity then let every soul of you pass into the number of Saints There are three sorts of persons in the world and but one of the three that can promise themselves safety in a day of evil 1. Openly prophane 2. Secret hypocrites And 3. real Saints and of the three it is but the latter sort that can promise themselves any security 1. Of the openly prophane what shall come of them Isa 3.11 Wo to the wicked it shall go ill with them for the reward of their hands shall be given them 2. As for the secret hypocrites what shall become of them things shall go ill
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
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
that you may escape these things As if he should have said My brethren my poor disciples with whom my heart is and for whose weal and welfare I am greatly ingaged it is true sad things must be in the world but I would take a little care of you and stand by you and be a help to you by what means I may that you may ride safe in and through that storm and when the world shall be in a flame and every corner of it full of trouble I would that things might then go well with you and your weal might go forward notwithstanding that is the second 3. But note this that the escaping of common calamity it is a great honor and great mercy and that that gracious hearts ought to put out earnestly for I gather this note thus that it is a great honor a great mercy from that expression That ye may be accounted worthy to escape I tell you souls those that God thus in a way of mercy shelters and preserves and carries through days of evil and times of common calamity it is a mark of honor that God puts on them and it is a mercy also that gracious souls should make after and put themselves forward for the attaining of that I gather thus Watch ye and pray always make out after this mercy put out earnestly for it look not upon it as an indifferent thing whether you escape or not but look upon it as a mercy worth the seeking after that is a third thing that lyeth plainly in the words Again 4. Note that watchfulness and prayer are the necessary mediums the proper means at least a part and great part of the proper means to which we are directed for preservation in times of common calamity 5. And then one thing more I would also recommend to you from these words and that is this that it is not the escaping common calamities only that we are to be solicitous about but also and above all and more especially how we may after all stand before the Son of man c. Alas my brethren what if God should satisfie and assure you or me and tell you from heaven you shall survive and out-live the distresses of your day but yet when this is done and you are past this storm you must stand before the judgement-seat of Christ every soul must appear at that great Tribunal from which there is no exemption by any means whatever and the presence and glory the dread and majesty of that day is more and another kind of thing then any dispensation upon earth can be supposed to be therefore how to hold up the head and stand with comfort at such a time is the great thing that we are especially to be solicitous about and that which our souls should be making out the hardest after Now I confess the two latter of these notes will be most spiâ—itual and that that the soul and its concernments lye most in and therefore I shall be much the shorter in the three former though it is requisite to spend sometime on them considering the dispensations of God at this day I shall begin with with the first and shall be brief in the speaking unto it viz. That some dreadful providence muâ—â— break in upon the world there are times and seasons when dreadful things must come upon the earth such as shall sink the souls of many of the inhabitants of the earth and there is a threefold reason of it 1. Because God hath spoken it and he must not be a lyer he is true therefore what he hath said must come to pass I tell you though it were the razing up the foundations of the earth or the most dreadful evil that the heart of man can imagine if God have said it his word must stand that must be effected rather then any reflection should be upon the truth and faithfulness of God therefore saith our Lord Jesus in Luk. 21.33 Heaven and earth shall pass away but my word shall not pass away God stands so much upon his word that he will not give any on earth occasion to reflect upon him as unfaithful and wanting in his truth not the least Iota or tittle of the Lords word shall fail but shall be fulfilled to every letter of it and therefore Mat. 25.18 it is thus written I say to you Vntil heaven and earth pass away one jot or title shall in no wise pass from the law untill all be fulfilled The Law is taken here in a comprehensive sence for the whole book of Scripture and heaven and earth shall pass away but not one title of the mind and will of God that he hath revealed shall be made void but shall stand and be accomplished and it is sufficiently bound and confirmed in that the mouth of the Lord hath spoken it You shall find in Scripture that God stands greatly upon his word what he speaketh touching a particular people or person he will be sure to accomplish it whether it be good or evil and therefore in Gen. 18. it is said of Abraham that he will command his children to keep the way of the Lord c. that he may bring upon Abraham that which he hath spoken of him in verse 19. as if he should have said God hath spoken a great deal of good concerning Abraham now having spoken it he must bring it to pass Truely God hath been wont to do so he is accustomed to it he is used to confirm his word unto his servants and to do to them according to what word is gone out of his mouth and therefore when discreet Abigail comes to plead with David that he should not take revenge upon Nabal 1 Sam. 25.30 she tells him that when the Lord should have done according to all the good that he hath spoken concerning him it should then be a grief to him that he had shed blood causelesly she concludes that God would do David good as he had spoken And it is as if she should have said I know the word of God having gone forth he will do good unto David according as he hath said And therefore you shall find David doth wonderfully rejoyce in a word from God if God do but speak it David is comforted Psal 60. David is in the beginning of the Psalm under some kind of diffidence and distrust and a little discouraged but in vers 6. God hath spoken saith he in his holiness and I will rejoyce Why saith he it is true my condition is sad it was a time when David was in distress and trouble but now God hath spoken and given me a word that it shall go wel with me and in that I am satisfied in that I can bear up my heart I will rejoyce I will divide Sechem and mete out the valley of Succoth Judah is mine c. so when God hath spoken a word to a people he will make it good hence is that of Balaam Numb 23.19 You know he was sent
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
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
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
part of watchfulness watchfulness looks after the petitions put up and observes how they speed and what comes of them sayes Habakkuk I will stand upon my watch-tower and will watch to see what he will say unto me you must watch unto prayer watch in prayer and watch when you have prayed watch to see what comes of the petitions you have put up and what answer you have received and how God comes into your souls in a way of return to the requests you have lodged with him Mich. 7.7 Therefore I will look c. I will look unto God by Faith and Prayer and when I have done I will watch to see what the God of my salvation saith to me Psal 40.1 I waited patiently for the Lord and he heard me I cryed and when I had done I waited to see what would come of it Psal 5.3 I will direct my prayer unto thee and I will look after it I will see how it will succeed Well you will say what if watchfulness do help to look after answers of prayer how doth this farther preservation Why these two wayes it's helping you to see what answer God makes to prayer furthers your preservation two ways 1. If you have no answer it puts you upon praying again untill God doth give you a word to hope in for youâ— safety in days of evil Or secondly If when you have prayed and are upon your watch so that you have found an answer it helpes you to improve it for your preservation it helpes you to plead the answer that God hath given you if you find he hâ—th answered you in the desire of your hearts it helps you to hang upon God and plead it with God as did David Psalm 119.49 Remember thy word unto thy servaâ—t upon which thou hast caused him to hope God may giâ—e answer and if thou art not upon thy watch thou mayest not see it 3. It is serviceable to preservation as it helps to keep you from the sin and provocations that might if lived in provoke God to cut you off among the number that fall I tell you souls there are many provocations when a soul is found under them they do wonderfully stir up the Spirit of God against him and provoke God to cut them off in the time of his anger and it is the part of watchfulness to keep you from them Rev. 16. Blessed is he that watches and keepeth his garments you cannot keep your garments if you do not watch such are the corruptions of your hearts and the subtilty of the tempter that he will quickly make you defile your garments 1 Thes 5.6 Let not us sleep as do others but let us watch and be sober All kind of sin it is an intemperance if you are not upon your watch you will be wanting in your sobâ—iety you will quickly run into ways of sin if you are not found upon the duty of Watchfulness Watchfulness doth especiâ—lly keep you from the sins which if you are not kept from will lay you open to the judgements of God consider Luk. 21.34 35. compared with my text Mark Christ my brethren a day of dâ—eadful judgements is coming it will come upon the world when they little think of it when they are not well aware of it and there are many sins that provoke God to pull down these judgements on you surfeting and drunkenness and the cares of this life but say they how may we be preserved Oh saith he watch that will keep you from the sin from surfeiting and from drunkenness and whatever other sins may be a provocation to the Divine Majesty There are four or five sins that it is very bad to be found under against all which watchfulness is an excellent preservative 1. The sins of the times the very sins for which God doth primarily contend and at which he directs his judgements Come out of her my people and be not partakers of her sins lest you partake of her plagues It will be bad being found in Babylons sins they do provoke God mightily Therefore partake not of her sins Murmuring was the sin of Israel of old a special sin that God contends for you find that Moses stept but once into that sin in Numb 27. and for it he must dye in the wilderness in vers 14. Whatsoever sin it is that God especially contends for in any day of common calamity Oh souls as you love tender and regard your own preservation come not nigh it But of this before 2. Leaning unto your own wisdom that is a very bad thing we are to trust the wisdom of God and lean upon him for all our preservation The people of Israel some of them when there was a great part carryed captive by the King of Babylon in Jer. 42.15 16. Hear the word of the Lord ye remnant of Judah c. I quote it to this purpose to shew you that when a man sets up his wisdom in direct opposition to Gods wisdom he thereby forfeits his preservation but wâ—en a soul comes and says Lord I will be what thou wouldest have me and do what thou requirest of me this is a good frame but I say to lean unto our own understanding and not to ask counsel of God not to walk as he directs it is the direct way to forfeit our preservation 3. Not considering the judgements of God is another sin that watchfulness will keep the heart from you know how ill God takes it at the hand of a people to be insensible under his judgements Isa 5.11 12. Wo unto them c. they are a sottish people a people that are not affected with Gods judgements and therefore what then at vers 14. The Lord will destroy them Therefore saies he hell hath inlarged her borders c. Now I tell you souls a watchful spirit will not easily run into this evil no no it looks out it spies the hand of God watchfulness keeps the eye of faith open it keeps the soul from slâ—mbering and keeping and inables the soul to see that mercy that shines forth in the dispensations of God 4. Unthankfulness for daily preservation this is a great evil and that that watchfulness will excellently preserve you from God usually walks by this rule he that prizeth and improveth a little to him he gives more so he that prizes and improves and thankfully owns the daily preservation and protection of God such a one is in the way to receive more at the hand of God but when the daily goodness of God is slighted and past over without consideration and being carefully heeded and regarded by any soul such a soul is like to be left to fall under the stroke of Gods indignation it was the care of the Church in the Lamentations to give God his glory Chap. 3.22 23. It is of the Lords mercies that we are not consumed c. his mercy every morning should be prized and improved by us And lastly A proud unhumbled frame of soul is
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
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
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
mercy thou shalt haâ—e no mercy in such a day here is the sin grievous corrupting the worship of God and Gods determination concerning such he will destroy them utterly Oh stand at a distance from such a people it will be sad to have any thing to do with them in such a day Isa 13.19 And Babylon the glory of Kingdoms c. And at vers 15. Every one that is found shall be thrust through and every one that is joyned to her shal be thrust through c. 2. Corruption in worship which God hath witnessed against when God comes to judge for such things there is seldom any escaping ser 11.10 11 12. They are turned back to the iniquity of their forefathers c. Mark saies God they live in the sins of their fore-fathers sins that I misliked reproved and punished in them and Therefore thus saith the Lord I will bring evil upon them that they shall not escape nay though they cry to me I will not hear them though they would then come to me and fâ—wn upon me and be glad of protection and preservation I will not hear them and wo to them upon whom this lot lights I may allude to that that you have in Ezra 9.14 Should we again break thy commandments and joyn our selves in affinity with the people in these abominations c. Mark we were a vile people and lived in a great many sins what then should we return unto them again if we should do so the vengeance of God would rest upon us so that we should be sure there should scarce be any escaping for us 3. Sinning under Gods warnings 〈◊〉 duely minding of them whether in his woâ—d or by his works such a people shâ—ll escape very haâ—dly if at all Jer. 13.10 This evâ—l people which refuse to hear my words c. An in v r 13 14. Then shalt thou say unto them I will dâ—sh them one against another c. It is a dreadful thing to sin against fair warning I will ruine them uâ—terly Yea if the warning be by the works of God What then Why if there be not warning taken what will come of it Isa 5.11.12 Wo to them â—hat rise up early â— But reâ—ard not the works of the Lord nor consider the operation of his hands I beseech you mind it by the works of God I understand his works of p ovidence by whicâ— he speaketh terâ—i le tâ—ings Well what â—o they do in such a dâ—y Why they drown all these voices in their cups Now what shâ—ll come of these that you have in ver 13.14 Therefore my people are gone into captivity c. It is a full text to my purpose a people that God warns by his word and by his works and yet would not take warning Hell hath opened her mouth c. they shall go by thousands to hell and to the grave for the original word signifieth both 4. Covenant-breaking is a sin that where-eveâ— God finds it in the day of his judgements they upon whose skirts thiâ— sin is found do hardly escape In Jer. 34 8. If you read on several verses you shall find that Zedekiah made a coâ—enant and he after breaks the Covenant and see what comes of breach of covenant in vers 17 18. Therefore thus saith the Lord c. This shall be your judgement says he the judgement of the God of heaven shall be sure to light upon you that have broken the Covenâ—nt look Ezek. 17.15 16 But he rebelled against him c. Shall he break the covenant and be delivered surely no such matter 5. Hard dealings with the people of God which is such a sin that when God comes to deal for it those that are found in that sin hardly escape There is much in the Scripture to this purpose you have one pâ—ssage very suitable in â—er 25.12 13 14. And it shall come to pass when seventy years are accomplished c. It is a strange Scripture if you consider it well The people of Israel by Gods ordination were to be seventy years captive in Babylon and yet saith he when this captivity shall have an end I will be sure to punish them that is Babylon they shall be suâ—e not to escape the sad p ovidences that God will bring them under Now thoâ—gh persecutors in persecution do nothing buâ— by Gods permission yet he will â—unish them for it and the reason is in Ezek. 25.15 I will destroy them utterly I will cut off the remnant c. Why so Bâ—cause thougâ— I put my people into their hands they did not deal with you because I put them upon it but they acted from a principle of rage and malice And truely souls whoever are found under any such sins as these the Lord give them repentance or it is like to go very ill with them that is the first thing in the Use how desperate is the folly of such who contend with God wiâ—h whom there is no contenâ—ing and do daringly venture upon those sins that God will be sure to punish 2. Is escaping such a mercy well then souls let us look homeward what honourable marks have we upon us that may give us ground to hope we shall escape My friends I must deal faithfully with you and let us consider if we should be weighed in the balance what little reason may most of us have to hold up our heads on high and to be found with confidence of an escape in such a day as this is Dare we say we have some of these honorable marks upon us which God hath been pleased to honor with preservation in times past It is not good to build a confidence too hastily but it is good to see upon what good ground we do conclude our preservation Let me speak a little home to your consciences and ask your souls these questions 1. What sence have you upon your souls of the sins of the generation among whom you live It was an honorable character found upon Lot that he was grieved with the filthy conversation of the wicked and upon them in Ezekiel That they did sigh and mourn for the abominations and the evil of that day Now is this mark upon you that the great burthen of your souls is the sin wickedness of the days in which your lot is cast It is worth the considering and inquiring into your hearts about it But if you should ask me how should I know whether my heart be affected wiâ—h the abominations of the day in which you live 1. Do you mourn in secret because of those abominations saies the Prophet Jeremâ—ah in Chap. 13.17 If you will not hear my soul shall weep in secret c. Can you say when you come into the presence of God in secret not onely your own but oâ—hers sins affâ—ct your heart You know God is as eminently dishonored in this Nation as he hath been in most Nations of the world as notoâ—ious desperâ—te sinning against light and against