the upright that is his delight When God comes to speak of the prayer of the wicked see hâ—w he is pleased to phrase it Hos 7.14 Says he They have not cryed uâ—to me with their hearts when they have houled upon their beds The prayer they put up is no better then the howling of a dogg if it be not the voice of a gracious heart it is but the voice of a dog and you know it is so called in the Scripture and hence in Zach. 12.10 it is said he will pour out upon the house of David the Spirit of Grace and of supplication fiâ—st the Spirit of Grace and then the Spirit of Supplication if there be not first a spirit of grace truely there can be no spirit of supplication and it was hence that Saul when he was effectually wrought upon and the work of grace was begun in his heart the spirit of God takes notice of it Behold he prayeth doubtless he had made many a long prayer and done something that he called prayer before that time being a Pharisee and one of the strictest Sect but yet he never prayed untill now now there is grace in his heart and he prayeth to purpose that is the second thing it is the breathing of a gracious soul 3. It is done in the help of the Spirit of Grace for if a gracious soul come and speak his own words that is not praying it must be speaking the words of the Spirit of God the breathing out the petitions that are put into the heart by the Spirit of God Zach. 12.10 a place I quoted even now you read that it is a Spirit of Supplication Gods good Spirit it helps and furthers and forwards the soul in this great work Rom. 8.26 We know not what to pray for as we ought but the Spirit it self helps our infirmities and truely souls this is very considerable when praying is as it should be it is done in the help of the Spirit of grace 4. In prayer the soul goeth to God as the Father and fountain of mercy he goes to him directs a prayer unto him therefore David says in Psal 25.1 To thee O Lord I lift up my soul and we are taught when Christ teacheth us how to pray in Mat. 6.9 to go unto God Say saies Christ Our Father we are bid to go to him and to go to him as to a Father And further 5. Prayer is going to God and a going to him in a promise you must have a promise to incourage you to pray mark this as a certain rule you have no warrant to ask that of God of which you have not a promise or something that is in the nature of a promise and if you ask me what I mean by something in the nature of a promise why it is the experience of the Saints of God what he hath done for them and wrought for them this is in the nature of a promise and you may plead it with God that what he hath wrought his servants of old that he would do again now by promise I mean the Word of God to plead for something that God hath given hâ—s word to give Jacob in Gen. 32. 11. he was in a streight and he goes to God and what hath he to plead with God Why he had a promise And thou saidst I will surely do thee good c. vers 12. He urgeth God with his promise Lord thou hast said thou wilt do me good and make my seed as the sand of the Sea If Esau come and kill my children How shall this promise be fulfilled Therefore deliver me I pray thee c. And in Rev 22.20 He which testifieth these things saith Surely I come quickly Even so come Lord Jesus Mark here is the promise and the pleading of it also both in this verse the promise Christ saies Surely I come the pleading of the promise Amen even so come Lord Jesus so if we come to God in prayer we must plead a promise or something in the nature of a promise or else it is not praying 6. We must go to God in the name of Christ now that is not you will easily grant the bare saying we ask this in the name of Christ and beg it for Christs sake but the putting forth an act of fâ—iâ—h upon Christ as he to whom all promises are made and who hath puâ—chased for us an interest in the promises that is what I mean when I say we are to come in the name of Christs Joh. 16.23 Whatever you shall ask the Father in my name that you shall have come to God and tell him Lord thou hast made a great many promises to poor souls through Christ Jesus Christ hath purchased these promises at thy hand therefore we come to beseech thee for the merit and righteousness of Jesus Christ that thou wouldest make good those promises that thou hast made 2 Cor. 1.20 In him are all the promises Yea and Amen in him that is in Christ and in him they are Yea and Amen that is they are made good to the soul through Christ first the soul believes in Chriâ—t and hath interest in him and then hath interest in the promises 7. They go for suitable mercy according as their needs and necessities are The necessities of the Saints are not always the same sometimes they are of one kind and sometimes of another and the spirit of grace helps the soul to begg mercies suitable to its wants sometimes not to be led into temptation as Christ teacheth us to pray and sometimes to be delivered from trouble as David Psal 59.1 Deliver me from mine enemies O God defend me from those that rise up against me And thus I have given you an account what prayer is and shewed you that 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 ask suitable mercy as the case requireth That is the first thing propounded what pâ—ayer is But 2. What can prayer do what hath it done To that I answer Very great things 1. Prayer hath prevailed to pull down very dreadful judgements upon a people Thus they that mocked the Prophet and scoft at him a little prayer of the Prophet brought very dreadful things upon those people 2 King 2. And he went up from thence c. at vers 23. it is spoken concerning Elisha and it is said that He turned back and cursed them in the name of the Lord that is he prayed that God would meet with them for this and whâ—t came of it you read There came two she-bears out of the wood and tare fourty and two children of them that mocked the Prophet David with a very short prayer he bâ—iâ—gs down judgement and evil upon Achitophel 2 Sam. 15. it was a very short prayer he puts up at vers 31. O Lord I pray thee turn thee counsel of Achitophel into
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
great deal of efficacy that is in it it is a thing that hath a great deal of efficacy and power going along with it Mat. 7.7 Mat. 21.22 Jam. 5.16 But 2. It comes to be effectual in that it sues out and pleads the Promise the prayer of Faith it challengeth God with his word it pleads out the Promise in the presence of God it goes to that and takes hold of it and many pâ—omises I have heretofore quoted you that God hath given for preservation in common calamity Now it is the work of the people of God to go to God and sue them out to remember him of his promise 2 Chron. 20. Jehosaphat when he is at prayer there he remembers God of his promise vers 8 9 10. he goeth to prayer and there he pleads the promise Lord saith he at the dedication of this Temple didst thou not engage that if we stood by this house called by thy Name in a time of calamity didst thou not promise that thou wouldst be with us This is that that he remembers God of and the people of God they are called Gods remembrancers in the Prophesie of Isaiah Chap. 62. v. 6. You that make mention of the Lord it is in the margent You that are the Lords remembrancers Prov. 18.10 it is said The Name of the Lord is a strong Tower the righteous run thither and are saved this running is a running in prayer in a prayer of faith when the soul in prayer doth put the Lord in mind that he hath said he is a strong Tower and will be a Refuge and therefore beg of him to be according to his word that is a second thing it prevails for preservation in that it pleadeth the promise 3. It prevails in that it is Gods own Ordinance and appointment the means that he hath given us to prevail in any case and he is pleased to put that honour upon the head of prayer that it shall be a door to let in mercy to us When he had promised to do a great deal for Israel yet sayes he for all this I will be sought of them it is prayer fetcheth in the mercy Job 11.13 If thou prepare thine heart and stretch out thine hand towards him c. And in vers 15. Thou shalt be stedfast and shalt not fear Mark particular preservation is promised to â—e given forth in a way of prayer 4. As it is useful to remove that that may pull on a calamity and may make the Lord strike us with such a stroke you know sin is that that brings all judgment now the prayer of Faith is very instrumental and serviceable in order to the taking away of guilt and removing of sin and by faith in prayer we go to Christ and take hold of him and leave our guilt upon him leave him to grapple with the Fathers displeasure This we do by Prayer David you know when he would be preserved himself from the Plague he goeth and offereth a Sacrifice I think I have hinted to you what that was 5. Thus it comes to do us service if it be right and as it should be we put up no petition but what God first puts into our hearts Now if prayer be right it is God's work and he is obliged to stand to his own act if God put me upon pleading for preservation it is a tye upon God to answer it for it is his own work and therefore he must not disown his own work Upon this account it is that prayer comes to be useful to our preservation I shal now proceed to shew you a litle the great use of watchfulnes in order to preservation 1. In that it helps to prayer prayer is a great means to our preservation and watchfulness is a hand-maid to prayer there is no praying well without it It is a furtherance and help to us 1. In that it finds out the most apt and fit season for prayâ—r there are certainly fit and apt and proper seasons in which the soul may do much more in prayer then it can do at other times and it is the part of watchfulness to spie and finde out those opportunities and therefore you have a notable expression in 1 Pet. 4.7 The end of all things is at hand be ye sober therefore and watch unto prayer that is let your watch serve you to find out the best fittest and aptest seasons and the greatest advantages to further you in prayer doubtless there are seasons in which the heart is best framed for the duty and seasons in which God seems to give some secret inclinations to the soul that he will please to be besought Now when the soul hath any great suit to go forward with and any great request to present at the Throne of grace the soul then watches to find out such a season and this doth further the duty of prayer exceedingly 2. It furthers prayer in that it keeps up the heart when it is engaged in that work and therefore you find them coupled together in Mat. 26.41 Watch and pray saith he Souls let me tell you if you pray and do not watch you will hardly get the heart to pray but if you do get the heart there you will hardly keep it there unless you stand upon your watch It is a truth much experienced that a soul is no longer kept to duty then a watchful eye is born over it consider it it may help you many times if it be remembred that watchfulness considers how the heart is how the Tempter deals with the soul what pains he takes to distract and get the soul out of a duty in which it is engaged sometimes you are dead it is watchfulness findes it out and therefore David being upon his watch as well as in the way of his duty he prays often in Psal 119. Quicken thou me sometimes the heart is distracted wandring and getting aside from the work that is before it it is watchfulness that makes this discovery it observes how Satan moves how the soul moves in a duty whether to God or no I may allude to that you have Gen. 15.9 when God comes to confirm the Covenant unto Abraham and bid him sacrifice and divide the Hâ—ifer and the Turtle-doves and young Pigeons in vers 11. When the fowls came down upon the carcases Abraham drove them away I may allude to it thus When you come to sacrifice fowls come down upon the sacrifice oft-times temptations divisions distractions attend you they are fowls upon the sacrifice that do spoyl it and it is watchfulness that must help you to keep off the fowls from the sacrifice and it is that that must observe how the case stands with you Now this is that which watchfulness doth in prayer it keeps the heart unto God 3. It helps to take in and improve answers of prayer the soul when it hath prayed hath not done all its work but it is to look after answers of prayers and that is the
further it The Rule is 1 John 2.1 My little Children these things I write that you sin not And if any man sin we have an Advocate c. We have an Advocate we have a Christ to the end that it should keep us in from sin and not that it should be an occasion to sin and in Rom. 6.1 saies Paul What shall we say then shall we sin that grace may abound God forbid God forbid that the kindness of God in the Gospel should be a means to further us in any provocation that were a dreadful evil And yet this is the guise of some poor Creatures because God hath found out a way for Pardon and Reconciliation therefore some poor souls venture upon sin the more boldly And what will be the issue of this Oh such shall smart and suffer dearly for it they shall be punished after the Example of Sodom in the seventh verse of Judes Epistle 5. Such as neglect and slight the Gospel of Christ and the Grace of Christ in the Gospel They do not much minde it God he offers us fairly he offers us a great deal of kindness and mercy in the Gospel but we do not minde it and what will the result of it be Rom. 2.4 5. Or despisest thou the riches of his goodness c. It hath been the Lot of the Gospel to meet with very course and rough usage Mat. 22.4 5. And Again he sent forth other servants c. They slighted the offer as a thing not worth the considering not worth the giving heed to let thy preparation and dinner go as it will they made light of it But what will the issue of this be what will this come to This is not the way to stand before Christ look to the Heb. 2.3 How shall we escape if we neglect so great salvation 6. Secret Hypocrites and Apostates will never be able to stand in the day of Christ Secret Hypocrites that profess to be for Christ but are inwardly against him their hearts are not with him such souls will come off with shame in the day of Christ Therefore you finde what is said Job 36.13 The hypocrite in heart heaps up wrath c. and Mat. 24.51 intimates to us that the portion of hypocrites shall be of all the most sad and dismal portion And also for Apostates that have begun in the spirit but do end in the flesh that have professed a love to Christ but really have their hearts at a distance from Christ such as Paul wishes the Galathians might never prove Gal. 3.3 Are ye so foolish having begun in the spirit are ye now made perfect by the flesh Such souls as shall do thus they will finde their case sad at last such as Paul speaks of 1 Tim. 1.19 that make Shipwrack of faith and a good conscience That have professed the Faith and have had some light and tenderness of Conscience but have thrown off all how will it be with such Heb. 10.23 Hold fast the profession of your Faith without wavering c. and 25. vers Forsake not the assembling your selves together as the manner of some is For if you sin after the receiving the knowledge of the Truth it will be sad For saies he it is a dreadful thing to fall into the hands of the living God 7. Carnal and Formal professors that set out and keep up in a Profession but are without spirit and life that have nothing but a form and outside of godliness without the power Such souls there are in the world But alas such souls will sit down short of a comfortable enjoyment of Christ How many are there in days in which profession is crowned that attend diligently upon opportunity But how little is that considered in John 1.24 God is a Spirit and will be worshipped in spirit and in truth How many poor creatures are there that onely minde a little lifeless heartless worshpiping of God Though the number of the Children of Israel be as the sand of the Sea a Remnant shall be saved Though Professors be as the sand of the Sea a great many yet but a remnant shall be saved And why but a remnant it is because though they were Israel yet they were but formal they are spiritually Sapless professors And therefore because they are but so but a remnant shall escape 8. I might also add those moral men that carry things right between man and man yet that is not enough to bear up the soul in the presence of Christ 9. Faint seekers that have some faint desires and a hâ—lf-broken kind of willingness what will that come to Luke 13.24 Strive to enter c. He intimates that there should be some should put forth some few cold desires and endeavours but should not set to the work in earnest they should seek to enter but the Issue of such a seeking should be this They should not be able So Mat. 11.12 The Kingdom of Heaven suffereth violence c. The preaching of John had put another spirit into the people that they were even pressing into the Kingdom of Heaven The Kingdom of heaven suffereth violence Many were pressing into the Kingdom of God and the violent they would take no denial they would take the Kingdom of Heaven by force These hot-metled souls they were hot upon the Kingdom of Heaven and there was no satisfying them without it but the Faint seekers will be denyed 10. It may be they that have some raised confidence though upon bad grounds and think to challenge Heaven with as much boldness as any among them there may be such that shall fall short Mat. 7.22 23. They shall come unto him and say Lord Lord c. They shall come and challenge an entrance with a great deal of boldness and confidence as if they doubted not of their reception and entertainment but yet he shall say unto them Verily I know you not Depart from me ye workers of iniquity Job 8.13.14 The hypocrites hope shall perish And thus I say these several sorts of persons are like to fall short of standing before the Son of man with comfort But then if these shall not stand who are they and what must they be that shall stand before him with joy That is the fourth thing There are souls that shall stand Christ hath not dyed in vain he shall sâ—e of the travel of his soul there are them that shall lift up their heads when the Son of man shall appear and that shall be the time of their redemption the time of their refreshing and who are they I shall give you this description of him that shall stand before the Son of man He is such a one who having denied and renounced his own righteousness hath put on Christs Righteousness is renewed in the Inner man and bound in spirit for God desirous to be found in the whole VVill of God both in doing and in suffering Of such an one I shall say as the Psalmist speaks in the Psal
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
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
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
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
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
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
the Description I told you the soul is renewed Old things must pass away Christ must be sanctification as well as Righteousness John 3.3 Except a man be born again he cannot enter into the Kingdom of God There must be a new Birth a new work of God must pass upon the soul that renewing work it is in all the powers and faculties of the soul The old Nature it is in some measure weakened in all the faculties of the soul though not wholly driven out of any of them There is something of God spread over the whole soul but yet not so but that there is room for the soul to complain as Paul did Rom. 7.3 Who shall deliver me from this body of death The soul it is brought to thoughts of God that once it had not and thoughts of sin that once it had not it is a real though but an imperfect work it is a work really begun upon the soul really wrought upon the heart though not presently perfected It is an earnest and pledge of that that shall be wrought out and compleated in the season thereof Now here is the question you are to put to your hearts What beginnings of this Work have you upon your souls Hâ—ve you thoughts of God you had not and thoughts of sin you had not and thoughts of holiness that you were once utter strangers unto 4. This is in the description the soul is made to be for Christ Titus 2.13 14. Who gave himself for us that he might purifie to himself a peculiar people c. Christ did purchase a people to himself Time was thou wert all for sin and Sathan but now thou art for Christ thy Vote is on his side though sometimes sin and Sathan may carry it against thee 5. The bent of the heart is for God the ship that is bound for the Indies a long voyage it meets with many cross winds and is often driven back but yet being bound for the same place it still sets out with the first fair wind and makes forward as much as it can It is thus with the soul that shall stand with Christ it is bound for God for heaven it meets with many cross winds the winds makes the waves of the sea boisterous and the soul is brought back again to as bad or it may be to its own apprehension a worse condition then at first when it set out for God yet bound for God it is and therefore it improves all its opportunities for God that is the bent and frame of such a soul Isa 26.8 The desires of our soul are toward thee c. 6. It is desirous to be found in the whole will of God not that it is always found in the will of God but yet the desires are after it that is the inclination of the heart to be found in the whole will of God in one part as well as another Caleb was a type of them that shall stand before Christ Num. 14.24 But my servant Caleb because he had another spirit and had followed the Lord fully c. He was to go to Canaan and he was a type of all that shall inhabit the heavenly Canaan that shall sit down in the land of rest they are persons of such spirits that they are willing to follow the Lord fully to be found in the whole will of God in the duties of the first Table in the worship of God with his people in their family Psal 4.3 Therefore called the godly man They are for the second Table-duties to do the duty of their places and relations towards God and all men therefore Tit. 2.11 The grace of God teacheth to deny all ungodliness and worldly lusts c. Now see how is it with thee thou hast corruptions remaining sin dwelling in thee and thou art found but little in the way and work of God but which way is the bent of thy heart which way do the strongest desires of thy heart run 7. It is willing not onely to do but to suffer for God to be true to his name his honor and glory whatever it may cost him to submit his life liberty estate honor or whatever he hath to the will of Christ if the Lord wills me to suffer I will undergo it if I may but any way further and promote his glory that is the requirement of Christ in Mark 8.38 Whoever shall be ashamed of me c. he that will not own Christ and his way and work in the face of the utmost hazard that he can run he shall not be owned of Christ when he shall come so Rev. 2. Fear none of those things be faithful to death c. So consider and commune with your spirits in this matter are you willing to do his will and suffer his will is it the design of your spirits to stand perfect in the whole will of God It is good if so and such as I have here described shall be sure to stand before Christ whoever be rejected in that day And this brings me to the fifth thing to shew you what is the best frame that the soul should be most ambitious of and that will best fit it to stand before the Son of mâ—n What is the best frame â—o stand before Christ in the day of Christ There are these five things necessary if you would be able to meet Christ without any consternation of spiâ—it if you would be able to meet him with setled confidence boldness besides what I have already laid down Five things are needful 1. To have the love of God in Christ witnessed and sealed up to the soul It is a great mercy to have an interest in Christ to have taken hold on his righteousness but it is a further and greater mercy to have the love of God in Christ witnessed and manifested and sealed up to the soul by the Spirit of Christ souls this is that mercy which the Saints have been breathing after Psal 4.6 Lift up the light of thy countenance upon us this is that mercy which the Saints have prized above the dearest and best of all the mercies of this life Psal 163.3 Because thy loving kindness is better then life c. life is better then any other thing in this world but the love of God manifested to the soul that is better then life this is that that the Saints of God have travelled for and for which they are travelling for which they are waiting upon the Lord from time to time and from duty to duty this is that that their souls are set upon Psal 77.4 One thing have I desired of the Lord and that will I seek after that I may dwell in the house of the Lord to behold his face c. Psal 63.1 O God thou art my God early will I seek thee c. This is that the soul of the Psalmist was seeking after this is that that carries the soul couragiously and comfortably through the most rugged and unpleasing paths
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