to be owned and honored by Christ when they shall stand before him at his judgement-seat there are such in the world as the Prophet complains of Ezek. 13.22 Who strengthen the hands of the wicked many ways there are to do it but it is miserable work whoever is found in it we promote and incourage sin either when we provoke and intice unto it as Solomon warns his son Prov. 1.10 When sinners intice thee consent not to them there are such sinners that inâ—ice unto sin as the whorish woman Prov. 7.21 With many fair speeches she caused him to yeild that is a promoting of sin and much more do they promote it that by what means they can do constrain others to it Thus do the wicked great men of the earth that compell others unto their idolatry and to share in their abominations as Jeroboam did in 2 King 17.21 c. They also promote sin â—n others who do labour to extenuate and lessen sin and make people believe it is not what it is to the end they may less fear and dread it and go on in it with the more confidence such a kind of people as the Lord by the Prophet meets with in Mal. 2.17 Ye have wearied me c. when you tell people sin is not such a thing as some would have you believe and he will love you for all that this is an inticing unto evil I but what will become of them that will you see in Rom. 1.32 Who knowing the judgement c in which words you have both the sin and punisment that shall follow upon the sinner the sin is expressed that they sin and love to have others do so the punishment is implyed they that so sin are worthy of death and that they shall have they shall have their demerit not life from Christ nor shall they live with Christ but everlasting death is their demerit and that they shall have that shall be their portion and so that Mat. 5.19 Whosoever shall break any of these little commandments and teach men so to do c. whoever shall sin and incourage others in it what shall become of him he shall be least in the Kingdom of Heaven the words are a figurative speech where less is spoken then intended least that is he shal be so little that he shall not be at all in the Kingdom of heaven That is the second sort that shall not stand before the Son of man Onely I would put in a caution That it is possible good souls even the Lords own people may sometimes prove a means of incouraging sin in others and that either by some ill example as such a case is intimated 1 Cor. 8.10 If any man c. The example of a stronger Christian may incourage a weak one to do things against his conscience things he is not satisfied in and so it may be a sin unto that weak one he may sin being led to it by the example of another or we may further sin in others when we do not restrain it according as we may and ought Thus did Eli who was a very good man but yet he did further the sin of his sons in that he did not restrain them he did onely give them a gentle and mild reproof when he should have put a restraint upon them as you may read 1 Sam. 2.22 and forward Now Eli was very old c. in a mild way he reproves them when as he was a Magistrate he should have put a restraint upon them and see how God punishes this upon him in Chap. 3.13 It is not enough to reprove a sin but where we can we ought to restrain it as Masters Parents Magistrates and the like that is their duty and they that are not faithful in the discharge of it may be thereby an incourager of sin in others only this note that though sinners may encourage sin and Saints may incourage sin too yet it is greatly different Saints may incourage sin eventually and accidentally but not intenâ—ionally it is not their design sinners do it designedly and Saints accidentally and that is a wide difference To proceed thirdly They may not expect to stand in the day of Christ that rush on upon ways of sin contrary to light and convictions received Rom. 1.21 Because that when they knew God c. in a due proportion to the light we have received such should our walkings and acting be and he that sins against his light sins greatly Many make dreadful havock of their light and great inrodes upon their conscience You read in Prov. 20.27 The spirit of a man is the candle of the Lord the conscience of a man it is the candle of the Lord and we often sin against it untill we sin it out although this cannot be done at a cheap rate and yet how often do we do it Psal 125.5 As for such as turn aside the Lord shall lead them forth with the workers of iniquity in which is implyed not only that God will leave them to sin as the wicked do but to the same punishment that doth attend and betide the workers of iniquity and also to this purpose take that text again Rom. 1.32 Who knowing the just judgements of God there is a great emphasis in that they that know that he that sinneth so and so what he doth deserve they are like to fall under his just judgement Luk. 12.47 The servant that knows his Lords will c. What shall he be rewarded No But he shall be beaten with many stripes A fourth sort of persons that shall never stand before Christ are they that turn the grace of God and Christ into wantonness they that from the kindness of God in the Gospel take occasion to strengthen their hands in ways of rebellion against God and Christ I tell you such souls will have a sad account to make in the day of Christ and will stand with much paleness of face and dejection of spirit in vers 4. of Judes Epistle we are pointed to such a people who turned the grace of God into lasciviousness that is Make use of the grace of God in the Gospel as an occasion to lasciviousness Oh it is sad indeed to make the greatest mercy a prop and fartherer of the greatest iniquity Paul tells us in Rom. 7.11 That sin took occasion by the Commandment that is there is such an enmity and contrariety in the heart of man naturally against God and the minde of God that the very command to holiness is a spur and furtherance unto wickedness such is the enmity that is in the heart unto God Now it is a very great sin that the Law that is intended to keep from sin should be an occasion of sin it is a great aggravation but it is much more a great sin when the Mercy and Grace of God that should be the greatest hindrance and let in the way of sin if that should become an occasion of sin and a means to
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
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
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