had may be Eclipsed Restore to me the joy of thy salvation Psalm 51.12 saith David his glory and comfort was eclipsed yea possibly a gracious soul may live a long time without comfort How long wilt thou forget yea forget me O Lord what for ever Psalm 13.1 I say a man may live a long time without any considerable comfort There is a time when God will try his people and see whether they will take comfort from his hand or from another hand it may be it may be so with you sometimes God may try whether you will wait upon him and believe in him and rest upon him for comfort 3. As a man may live long without comfort so it is not in the power of any thing on this side God and Christ to give comfort to a poor drooping soul this is the Lords prerogative I am the Lord that comforteth This is his name Father of mercies and God of all comfort and consolation and 2 Cor. 7.6 Nevertheless God that Comforteth those that are cast down comforted us c. It is Gods prerogative only to do it comforting work is creation work it is not in the power of the creature but of the Creator Isa 57.19 I create the fruit of the lips peace peace to him that is afar off and to him that is near saith the Lord and I will heal him It is Gods work to comfort and not in the power of any other Man may be instrumental to comfort but it is none but God alone that can do the work But some may object and say can none but God alone comfort No none but God alone can rate off Satan If a great dog or mastiff be worrying a child or a sheep a stranger comes and strikes him and calls him off but the dog takes no notice of him but when the Master comes he rates him off presently none but the Master can do it So here it is none but God that can rate off Satan from worrying the poor drooping soul when it is under temptation none but God the Master It is not in the power of any creature but in the power of God alone it is in the power of none but the third person in the Trinity the spirit of God what needed the third person in the Trinity to have come into the world as he is now if any other could comfort As none can redeem but Christ the second person of the Trinity because the second person came from Heaven on purpose to redeem So none can comfort but God and his spirit because the third person came from Heaven to do it there is none but God alone that can comfort a poor soul That is the third particular 4. When God doth bestow comfort he bestows it and gives it in a way of free grace in a way of free love and grace See but how they go together in the Text Who hath given us everlasting consolation through grace I will give you one Scripture more to prove it and consider it well Job 33. you have there the draught of a mans Conversion First he goes on in his sin and all on a sudden God gives in a word to him at 14 15 verses For God speaketh once yea twice but man perceiveth it not In a dream in a vision of the night when deep sleep falleth upon men in slumberings upon the bed Then He openeth the ears of men and sealeth their instruction and then the soul is filled with horror of conscience as in verse 19. He is chastned also with pain upon his bed and the multitude of his bones with strong pain And when God hath done thus then he justifies him and gives him faith and shews him true righteousness as in verse 23. If there be a messenger with him an interpreter one among a thousand to shew unto man his uprightness This is justification and when this is done then the Lord comforts him as in verse 25. His flesh shall be fresher than a childs he shall return to the days of his youth You see God comforts him in a way of free love and in the 26. verse He shall pray unto God and he will be favourable unto him and he shall see his face with joy for he will render unto man his righteousness God comforts in a way of free love he comforts how he pleaseth and as far as he pleaseth but whensoever he comforts it is still I say in a way of free love You may see it in Isaiah 65.14 It is said Behold my servants shall sing for joy of heart but you shall cry for sorrow of heart and shall howl for vexation of spirit and thus also saith the Lord in the former verse Behold my servants shall eat but ye shall be hungry behold my servants shall drink but ye shall be thirsty behold my servants shall rejoyce but ye shall be ashamed God comforts whom he pleases and as far as he pleaseth and it is all free out of free love John 14.20 At that day you shall know that I am in my Father and you in me and I in you and at verse 16. And I will pray the Father and he will give you another comforter that he may abide with you for ever This work of comforting is properly the work of the Holy Ghost and the Holy Ghost breathes as the wind where it listeth and therefore I say comforts whom and how he pleaseth and all in a way of free love and free grace That is the fourth particular 5. Wherein is the love the free love of God manifested to us in the matter of our comforts I answer in many things I will pitch but upon three only 1. The greater he is that giveth and the greater the thing is that is given and the lesser or meaner the person is that the thing is given unto the more free is the love of him that gives and bestows the thing Now this comfort and consolation is a great thing it is a very great matter it is a birth of the Holy Ghost Is that a small thing It is part of the Kingdom of God Is that a small matter It is both duty and reward Is that small It is that which exceeds all the Joy of the world Lift up the light of thy countenance upon me Thou hast put more gladness into my heart more than in the time that their oyle and their wine Increased Psalm 4.7 Ask a poor drooping soul and he will tell you that it is a great thing for it comes from a great God Isaiah 57.15 For thus saith the high and lofty One that inhabiteth eternity whose name is holy I will dwell in the high and holy place with him also that is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite Ones Unto that soul that trembles unto that soul will God bring comfort and will be nigh unto him Now if a Prince should rise from his Throne to
Children than any Father can be to his Children and therefore his being at a stand doth speak out and declare his bowels to his people His bowels are at work whilst their sins provoke him One while he looks upon their sins and another while he looks upon Christs satisfaction one while he hears the Law call Justice Justice another while he hears Christ cry Mercy Mercy There is Justice and mercy both in God that he may have the honour of both and therefore God seems to be at a stand sometimes saies God These are my people and if I punish them the enemies will reproach me and I shall be dishonoured and they are my people still for all their sinning against me and thus God seems to be at a stand But you will say when may God seem to be at a stand and not to be resolved what to do speaking after the manner of men I answer first when the Saints and Ministers of God know not what is best to be done in regard of the times then is God at a stand For saith the Lord shall I do any thing and not reveal it to my servants the Prophets Therefore I say when the Saints and Servants and Ministers of God are at a stand and know not what to do then God seems to be at a stand Secondly When the Dispensations of God go forward and backward then the Lord seems to be at a stand when a man goes out of his house about his business and goes forward and backward in the street you will say that man is not well resolved what to do nor which way to go And thus it seems to be sometimes with God his dipensations in the world go forward and backward and this is the time that God is as it were at a stand whether he shall shew mercy or no And so I have done with the first general The second is this That though God seem to be at a stand sometimes yet if men do not come unto him and meet him He will resolve to go forth against them Therefore thus will I do unto thee I have been a long time striving with you and yet have ye not returned unto me and now I am resolved and this is Gods Message Now for the cleering of this First I shall open the truth of it unto you Secondly I shall prove it and Thirdly I shall shew you when God may be said to go forth against a people or Nation First For opening of it you must not think as I said before that God is at any time unresolved in himself or that he knows not what to do No For known to God are all his works from the beginning of the world unto the end saies the Apostle Acts 15.18 There is nothing future or to come to God God is not measured neither doth he measure by time There is nothing before nor after with God in Eternity All is present and altogether before him at once and therefore I say God is not at any time unresolved in himself what he shall do with this or that people Now further God is said to will a thing in a twofold respect either in regard Of his Decree or Of his Dispensations In regard of his decree his love is from Eternity and yet the same man may seem to be a child of wrath in regard of the dispensation every Elect person is a child of God from Eternity in regard of Gods decree and yet he is a child of wrath until he be converted in regard of Gods dispensations So when I say that God seems to be at a stand and unresolved and that if men do not come unto him he will then go forth against them This is not to be understood in regard of his decree but in regard of his dispensations But Secondly For the proof of it it is said God will not alwayes strive with the Children of men neither will he alwayes wait and expect fruit from a fruitles and barren people Read the parable of the figtree Luke 13.7 A certain man had a figtree c. and he said unto the dresser of his Vineyard behold these three years I come seeking fruit on this figtree and find none cut it down why cumbreth it the ground Now though this parable doth concern the Jews and it concerns us also wherein we may see there are three times which go over the heads of all those that sit under the Gospel A time of soul mercy A time of Gods forbearance and A time of Judgement or cutting down There is time of forbearance and striving a time when God seems to be at a stand but then if men will not come unto him he will resolve to go forth against them Rom. 2.4 5. verses Despisest thou the riches of his goodness and forbearance and long suffering not knowing that the goodness of God leadeth thee to repentance But after thy hardness and impenitent heart treasurest up unto thy self wrath against the day of wrath and revelation of the righteous Judgement of God who will render to every man according to his deeds So I say that though God seem to be at a stand as to his dispensations yet if men do not come in unto him he will then resolve to go forth against them in his wrath But you will say further when may God be said to go forth against a Nation or people in his anger First For answer you may know it by Gods dispensations if his dispensations do bespeak so much and do plainly declare that God is going forth against a Nation or people then you may be sure that he is resolved to go forth in his anger and therefore First Observe when a Judgement comes that is extraordinary then the Lord is gone out against that people The Lord is known by the Judgements which he executeth the wicked is snared in the work of his own hands Psal 9.16 Secondly Look when God restrains prayer from a people when he knocks off and draws off the hearts of his children from praying for such a people then is God certainly come out against them in his wrath Thirdly When all things work together for the worst then the Lord is against that people when all things instead of working together for the best do the contrary and work together for the worst then is God surely against that people But then 2. As you may know when God is resolved to go out against a people by his dispensations so you may also know it by our Practices As when God afflicts a people for crying Sins and yet incorrigableness follows then doth the Lord resolve to go against that people in wrath As you may see in this Chapter wherein our Text is There you find the people were guilty of great sins of great oppression and great superstition and Idolatry and God did not only afflict them for these sins but for others too and therefore you find in the 7. verse I have with held the rain from
through him So I say if there was as I may speak with reverence somewhat of the good pleasure of God in the old worlds condemnation why then should there not be free-grace in the souls Salvation Rom. 5.15 But not as the offence so also is the free-gift for if through the offence of one many be dead much more the grace of God and the gift of grace which is by one man Jesus Christ hath abounded unto many Thirdly God would have Heaven and Salvation to be of one peice he would have the work of heaven to be all the same Now there were many Angels that fell and many thousands that stood why how came they to stand that did stand more than the others that fell it was only by free grace they were Elect Angels Now men and Angels in heaven are of the same Quire and sing the same song and therefore those men that are fated O who are they why they are the Elect and they have great cause to glorifie the grace the free grace of God Fourthly God saves men in a way of free love and grace because none shall miss of Salvation As God will punish and condemn all the proud all the wicked that none shall escape So he will also save all that he hath a mind to save by free grace because they shall not miss of Salvation Fifthly God will save men in such a way as whereby he may be glorified to all Eternity and therefore he saves them in a way of free grace and love For what have we to praise God for in heaven but only for free grace free grace to glorify his name for that therefore I say God will save men in this way of free love and grace that he may be thereby glorified hereafter to all Eternity and thus I have done with the Doctrine Now go along with me a little by way of application First If we be saved by free grace if free grace and love be the foundation of our Salvation why should we not then stand cleer from all our own works as to the meritorious ends of them for grace and works are opposed and therefore faith as a work can neither Justify nor save I confess the Apostle saith work out your own Salvation with fear and trembling but what follows for it is God that worketh in you both to will and to do of his good pleasure Phil. 2.12 13. Secondly If we be saved by grace why should we not be tender of the grace of God of the name of God of the free grace of God and of the great name of God Are you saved by grace and will you turn grace into wantonness Oh my friends I say if you be saved by grace and by grace alone how tender should you be of the name of God and of the free grace of God Thirdly If we be saved by grace then we may here see the reason why many do take so much pains as they think for heaven and yet fall short of it and go to Hell why it is because Salvation lies under the conduct of free grace Some men abstain from sin that they may not be damned others perform holy duties read and hear c. That they may go to Heaven yea many strive and shall not enter because salvation is of free grace Fourthly If by grace ye are saved and that there is much of the free grace of God in our salvation why then should you doubt of it I confess it is a hard thing to have Assurance of your salvation and if you have it it is free grace to you more than to another and free grace is the founder of it if you have it But yet O soul if by grace we are saved let us not then doubt of it for it is most sure if you are saved by grace I say why doubt ye then O ye of little faith O Christians comfort your selves with these words It is your Fathers good pleasure to give you the Kingdom Luke 12.32 It is his good will and pleasure it is in a way of free grace and love But you may say though it be in a way of free grace and love yet it may not be for me it may none of it be mine saith the soul Nay say not so but mark what an Inference the Psalmist makes and draws up from this General Psalm 130.4 5. But there is forgiveness with thee that thou mayst be feared I wait for the Lord my soul doth wait and in his word do I hope and so in Psal 103. Speaking at large of the grace mercy and goodness of God in the 8. verse he saith The Lord is merciful and gracious slow to anger and plenteous in mercy but what is the conclusion Bless the Lord all ye his hosts bless the Lord all his works Bless the Lord O my soul The very last words are bless the Lord O my Soul from the consideration of the freeness of the grace of God in general he draws up this Conclusion bless the Lord O my Soul But you may say Though God will save by grace yet surely all shall not be saved by grace shall all men be saved is God so free No all men shall not be saved for saith the Apostle Gal. 5.15 We through the spirit wait for the hope of righteousness by faith for in Jesus Christ neither circumcision availeth any thing nor uncircumcision but the new creature but shall not all be saved No saith the same Apostle Eph. 5.6 Let no man deceive you for no whoremonger nor unclean person c. hath any inheritance in the Kingdom of Christ and of God There is no place for unclean things in Heaven you know what the Apostle saith to the Galathians The inheritance is not to the bondwoman nor to her children So that I say that God doth not save all but those he doth save are saved by free grace But you would know who those are that are saved or that shall be saved for ever why thus briefly only to name things First Look who those are that are justified they shall be certainly saved Secondly Those that are willing to part with all for Christ and for the service of Christ they shall certainly be saved Mat. 19.29 And every one that hath forsaken houses or brethren or sisters or father or mother or wife or children or lands for my name sake shall receive an hundred fold and shall inherit everlasting life Thirdly They that stand at Christs right hand here they shall be sure to stand at Christs right hand at the day of judgement and so be saved 2 Cor. 5.5 Now he that hath wrought us for the self same thing is God who also hath given unto us the earnest of his spirit he that hath wrought us for the self same thing it is the very same word which is used for work out your own salvation c. So that there is a working up of the soul unto eternal glory and if Christ hath wrought
appointed to be their Governour in the Land of Judah from the twentieth year even unto the two and thirtieth year of Artaxerxes the King I and my brethren have not eaten the bread of the Governour For the former Governours that had been before me were chargeable unto the people and had taken of them bread and wine beside forty shekels of silver yea even their servants bare rule over the people But so did not I because I feared God because of the fear of God From hence then observe this Truth or Doctrine Doct. That those that truly fear God will not do as others do The true fear of God will keep men from doing those things that other men will do yea though an action be to a mans advantage yet they that fear God will not do it if it be evil and so it was with Nehemiah But so did not I because of the fear of God For the opening of this we shall First Inquire what it is to fear God and we shall Secondly Shew you that a man that truly fears God will do as Nehemiah did neither can he do as others do Thirdly We shall shew you what there is in this fear of God that doth lay such a ballance upon mens hearts that they cannot do as others do Fourthly We shall answer this Question whether a man that fears God may not sometimes do as others do Fifthly I shall shew you the Issue and Consequence of this Truth And then I shall make some Application First If you ask what this fear of God is I answer in the general That it is a passion of the soul whereby a man doth flee from eminent evil But now further if you ask me what the fear of God is I say that it is twofold A servile fear And A silial fear A servile fear whereby a man fears God upon the account of Hell or Judgement or because of the wrath of God But now a fear of God not only because of his Judgements but because of displeasing of him because of his love because we would not offend This is a silial fear to fear him because we would not do contrary to his commands and thus did Abraham when he would have offered up his son Isaac For saith God Gen. 22.12 By this I know thou fearest God because he obeyed his command and was afraid to do contrary Secondly This fear of God this filial fear is not only because of his love but of his love in conjunction with his greatness also The greater a man is the more we fear him and the nearer he is in relation to us the more we reverence him Yet further as the love of God in conjunction with his greatness calls for our fear So also Thirdly The word and works of God call for our fear For the word of the Lord is mighty and his works are wonderful For it is said of God That he is fearful in praises working wonders Thus if you ask me what this filial fear is I say it is a fear whereby we fear him because of his love because of his greatness and because of his word and works That is the first Secondly A man that truly fears God cannot do as others can do for in the Text we find that Nehemiah had an opportunity in his hand to make himself to raise himself to make himself rich as to outward things But you see what he saith But so did not I as others did because I feared God where the true fear of God is planted in a mans heart he cannot he will not do as other men can and will do I shall cleer this to you by instancing in some particulars First He that fears God cannot do as others do in the matter of his choice you know how it was with the Damsel the daughter of Herodias Mat. 14.7 8. when she had danced before Herod He was so delighted with her that he gave her this priviledge to choose what she would to the half of his Kingdom and she asked the Head of John the Baptist She was bad and her choice was bad not having the fear of God in her heart But when Fsther had her choice she chose the contrary for she chose the freedom of John the Baptist in the freedom of the Jews she acted not as the other did because of the fear of God They that fear the Lord cannot do as others do I may instance in Moses also he would not do as others for saith he I will choose rather to suffer Afflictions with the people of God than to enjoy the pleasures of sin for a season Heb. 11.25 And why did he thus but only because of the fear of God Secondly As they that fear God will not do as others do in the matter of their choice so neither will they do as others do in the matter of worship for what saith Joshua As for me and my houshold we will serve the Lord Josh 24.15 Do you what you please Therefore fear the Lord and serve him in sincerity and truth and put away the Gods which your Father served or the gods of Amorites in whose land ye dwell but as for me and my household we will serve the Lord. As for me I will worship God worship you whom you will thus you see what they will do that fear the Lord. Thirdly Will you instance in the matter of your callings for a man really is what he is in his calling in his trade or will you instance in the divine calling you know what the Apostle Paul saith Some saith he Preach Christ out of envy and some out of good will some to get a livelihood by it to make a trade of it to get riches and honours and estates but so did not I because of the fear of God no great advantages will make a man that fears God to do as others do he saith alwaies others do so and so but so will not I because I fear the Lord. Fourthly A man that fears God cannot do as others can do in the matter wherein he is intrusted You know how it was with the Spyes Caleb brought a good report of the Land of Canaan because he feared God but so did not the others Fifthly They that fear the Lord cannot do as others do in the matter of Afflictions A man that fears the Lord can love God in adversitie and fear him in prosperity It is said of King Ahaz that he sinned more and more because of his afflictions but Jehosophat did not so when he was under great afflictions and troubles for he sought to the Lord and laboured after faith and strength from him that so he might be established but so doth not the wicked man because he feareth not God Sixthly As there is a great difference between a good man and a wicked man or between one that fears the Lord and one that doth not in the matter of afflictions So there is a difference also in the matter of their refreshment in
their eating and drinking and recreation Job 1.5 And it was so when the dayes of their feasting were gone about that Job sent and sanctified them Job sanctified them and so cannot a wicked man do but a man that fears the Lord can do this And Lastly A man that truly fears the Lord cannot do as others do in the matter of right and propriety they that fear not God will take advantage upon others in the matter of their right and propriety You may see what Abraham did Lot would not let Abraham have his right though it was his right yet Abraham because he feared God and for peace sake gives up his right but those that fear not the Lord cannot do so Thus you see that those that truly fear God cannot will not do as others do in the matter of his choice of his worship of his calling of his afflictions of his refreshments or of his right and propriety And that is the second general But. Thirdly What is there in this fear of God that should ballance the soul and cause it not to do as others do Why First By the fear of God a man is inabled to depart from evil as the Psalmist saith There are two seeds in the world the seed of the woman and the seed of the serpent now these two seeds rule in the whole world in some the seed of the woman rules and in some the seed of the serpent now they that are of the seed of the woman can fear the Lord but they that are of the seed of the serpent cannot fear the Lord and therefore no wonder that they that fear the Lord cannot will not do as others do why it is because they are of another seed they are of the seed of the woman Secondly As they that fear the Lord are of another seed so they are also of another Principle and therefore they cannot do as others do Principles are the springs of all actions and every man acts according to his principle according to the principle that is in him Now he that fears the Lord differs from another man in his principles and so he doth also in his actions and in his ends Thirdly Look into his ends and you shall see how they differ from other mens ends are the seeds of actions and if so a man that fears the Lord his ends differ from other mens and then no wonder that he cannot will not do as others do Again Fourthly As he differs in his ends so also in his conscience every man is according as his conscience is Take a man that fears the Lord and he is tender of his conscience but others that have their consciences burnt and seared are not so and if so then no wonder that he that fears the Lord cannot will not do as others do Fifthly As he that fears the Lord differs in the the matter of his conscience so he differs also in the matter of his restraints A wicked man abstains it may be from one evil to commit another but he that fears the Lord abstains from all evil because of the fear of God which the other doth not A wicked man is bad in good company and a good man is good in bad company yea he is the same in all company therefore he that fears the Lord cannot will not do as others do But Fourthly Is it possible for a man that fears the Lord to do sometimes as others do Yes he may For the Apostle speaks plainly concerning the same Rom. 12.1 Mark what he saith I beseech you brethren by the mercies of God That ye be not conformable to this present world c. But now observe this That it is one thing what a man doth in a sudden passion and another thing what he doth in his serious consideration For take a man that fears the Lord and in his sudden passion he shall deny Christ as well as another but in the way of serious consideration he shall never do it And further take notice that it is one thing what a man doth in a particular action and another thing what he doth in his common practice for you may find in Scripture that Gods people have sometimes run away from God as to a particular Action but yet in their constant course they feared the Lord and therefore those that fear the Lord do not do as others do because if they turn aside they repent of their so doing and turn to God again So I say there is still a difference between them that fear the Lord those that do not But Fifthly Suppose a man do truly fear the Lord what is the Issue and consequence thereof why the Issue will be this If you fear the Lord God will deal well with you he will deal well with you in a special manner he will make a difference between you another in his dispensations Psal 1. Blessed is the man that walketh not in the counsel of the ungodly nor standeth in the way of Sinners nor setteth in the heat of the scornful But his delight is in the law of the Lord and in his law doth he meditate day and night he shall be like a tree planted by the rivers of water that bringeth forth its fruit in his season his lease also shall not wither but whatsoever he doth shall prosper the ungodly are not so but are like unto the chaff which the wind driveth away Therefore the ungodly shall not stand in Judgement nor Sinners in the Congregation of the Righteous But the way of the ungodly shall perish Thus you see how Gods dispensations shall be to them that fear him it shall go well with them but not so to the wicked It is said that those that feared the Lord spake often one to another And it is said in Isa 8.11 12. For the Lord spake thus to me with a strong hand and Instructed me not to walk in the way of this people c. Psal 112.6 7 8. You may find there that there will be a great difference one day between them that fear the Lord and they that do not Surely he shall not be moved for ever the Righteous shall be in everlasting remembrance He shall not be afraid of evil Tydings his heart is fixed trusting in the Lord his heart is established he shall not be afraid untill he see his desire upon his enemies he hath dispersed he hath given to the poor his Righteousness indureth for ever his horn shall be exalted with honour The wicked shall see it and be grieved he shall gnash his teeth and melt away the desire of the wicked shall perish yea God will do great things for them that fear him he will put his law into their Hearts that thereby they may keep his Commandments He will do greatly for them for his eye shall be upon them The eye of the Lord is upon the righteous and his ear is open to their cry He is ready to answer those that fear him upon all
accounts Read what the Psalmist saith Psal 31.19 O how great is thy goodness which thou hast laid up for them that fear thee that thou hast wrought for them that trust in thee before the Sons of Men. Yea further if you truly fear the Lord The eye of God shall be upon you for good unto him will I look that trembleth unto him will I look that feareth saith the Lord. Again if you truly fear the Lord the Lord will delight in you Yea God will be a God unto you God will be a strong Tower to you and he will sanctify all unto you and to say no more They that fear the Lord shall want no good thing O what a blessed thing is it then to fear the Lord for from him God will with-hold no good thing and thus you see the Issue of this fearing of God Consider it consider I say the consequence and Issue of it and let it be so many motives to stir you up more and more to fear the Lord. So much shall serve for the Doctrinal part Now then by way of Application Here we may see what a sad excuse that will be which many make That say they do but as others do but Alas this is an excuse fit for the lips of those only who fear not God at all But Secondly If this Doctrine be true then here you may see who those are that fear God in truth there are many pretenders to it but we find here that those that truly fear the Lord cannot will not do as others do They will not do as others do in the matter of their choice in the matter of their worship nor of their calling nor in what they are intrusted with nor in their refreshments nor in their Afflictions nor in their right and propriety and if it be so how few are there that fear the Lord in Truth They that truly fear God say always as Nehemiah But so did not I because of the fear of God There are many that lie quiet under sins of Omission and under sins of Commission too but so will not I because of the fear of God Do others sin and do others act contrary to the will of God yet let us not do so but let us say with Nehemiah But so will not I because of the fear of God O therefore let me desire all to fear the Lord And for you that do fear the Lord be you comforted for comfort belongs to you Everlasting mercy belongs to you who fear the Lord Jer. 31.3 I have loved you with an Everlasting love But it may be some will say I am afraid I do not fear the Lord and so this comfort doth not belong to me why consider First Do you make conscience of what you do doth your conscience accuse you or not for what you do do you find conscience accuse or excuse Secondly Have you not sinned in the dark when none could accuse but God only and do you Act and walk and live and labour as if you were in the presence and sight of God if you do thus then you do fear the Lord And then it shall be well with you Eccles 8.12 Again Thirdly Do you run and speak one to another if so then this is to fear the Lord for it is said that they that feared the Lord spake often one to another Mal. 3.16 And Fourthly Do you truly desire to fear the Lord then look into Nehemiah and observe his spirit well and do accordingly And to say no more Have you had advantages to make you rich in this world and would you not take them because of the fear of God then certainly you have received free grace and you have the Spirit of God for this is a true sign that you have true grace in your hearts and that you are one of them that truly fear the Lord and therefore be you comforted for comfort belongs unto you everlasting mercy belongs unto you But it may be some will say Suppose I do not fear the Lord what shall I do that I may fear the Lord fear him as I should do fear him more and more For answer If you would fear the Lord in truth Then First Be humbled for want of this fear That man is not far from grace who is humbled for the want of grace a man will never be humbled for unbelief unless he be humbled for the want of it Secondly Go to God and beg of him to fulfil his promise God hath said I will put my fear into their hearts Now go to God I say and beg and desire him that he would make good this promise to you Thirdly If you would fear God in truth then observe what that is that is neerest and dearest to you and give that up to God You know Abraham offered up Isaac his only Son and saith God By this I know thou fearest me And further Fourthly If you would fear the Lord in Truth then worship God according to his own appointment take heed of mingling of Gods worship with any of mans Inventions for he that doth so feareth not God nor worshippeth him according to his own appointment And then Fifthly If you would fear the Lord in Truth then take heed of sinning when you have an opportunity Again Sixthly If you would fear God more than love the Lord more labour to strengthen your love to God Again Seventhly If you would have your fear strengthned more and more then study much the free grace of God in giving out his mercy to one more than to another Two in a field the one taken and the other left Two walking together the one taken and the other left If you would strengthen your fear study much the free grace of God Eightly If you would fear the Lord in Truth Live much in and study much upon dependance wholly upon God it is our great duty to depend upon God If a man be upon a high Tower and another holds him from falling by the hand only he will certainly be very fearful of offending him that holds him so why we are thus in the hand of God and our dependance is upon him for every thing how fearful ought we then to be of offending this God O study your dependance upon God more and more and Again Use the world as using it not deal with men as in the presence of God and when you are dealing with men be sure to deal with God before all the men of the world Again Let your eye be very much upon the Severity and Justice of God upon his severity and Justice consider Gods severeness to Adam in eating the forbidden fruit and his severeness to Moses for a word that for one word God would not let him enter into the promised land and consider his severity to David for numbring the people Yea Again consider That God cannot only destroy the body but soul and body too Therefore O man fear him that can destroy both body and soul when
to go forth against this Nation you may observe how he stands hovering as it were over the Nation but if God should resolve to go out against us would you know how to prepare to meet with God Then you must observe what those evils are that do provoke God and labour and strive against them till they be removed and in order hereunto First If you would meet with God in the way of his Justice and Anger then you must get Christ into your Arms as I may say and so go forth and meet God It is written of one that when he would gain favour of his King he use to get the Kings son in his Arms and so he got the favour he desired so if you would find favour with God get Jesus Christ into your arms and so go forth to meet him Secondly If you would meet with God in the way of his anger and Justice then you must humble your self before him and submit unto him There are two parts in Humiliation Sorrow for sin and submission to God now it may be you are wanting in one of these therefore labour to abound in both and so go forth to meet God Thirdly If you would meet with God in the way of his anger and Justice then do you live justly and deal justly and righteously He hath shewed thee O man what is good and what doth the Lord require of thee but to do justly and to love mercy and to walk humbly with thy God Micah 6.8 O my friends labour to do what God commands and what God expects Now when he comes out against a people in the way of his Justice he expects that they should be found doing Justice read the 9. verse The Lords voice cryeth unto the City Hear ye the rod and who hath appointed it Gods voice is to scare us and to cause us to leave sin and to turn unto him and therefore he sayes Hear ye the rod and who hath appointed it Fourthly If you would meet with God in the way of his anger then present unto God your free-will offerings and pray unto him and seek his face when Jacob went forth to meet his brother Esau he sent presents to him and his brothers face was changed O what will become of those that never prayed one prayer more in private for all this anger and wrath of God that seems to be coming out against us Fifthly If you would meet with God in his anger then get suffering grace How can you be able to meet with God in the way of his anger in suffering Times if you have not suffering grace Sixthly If you would meet with God in his anger be sure to be doing the work of your present day shew mercy to those that want mercy They that are merciful shall obtain mercy with God what will your money avail you in the day of Gods wrath The only way to meet with God in his wrath is to shew mercy Seventhly If you would be able to meet with God in the way of his anger then wait upon God in the way of his Judgements and in due time you shall be able to say This is our God Loe this our God we have waited for him and if God be going lay hold of him take hold upon him for so we are commanded Haiah 27.4 5. Fury is not in me c. Or let him take hold of my strength that he may make peace with me and he shall make peace with me Eighthly If you would meet with God in the way of his anger then lay aside your particular Interests and think it your duty and desire to do it Lastly If you would prepare to meet with God in the way of his anger then now whilst you have a little time Goe and set your self and your house in order that whatsoever may come you may have nothing else to do but to dye And then if God do come in Judgement and Anger you may be able to say I have heard the Rod and have trembled and have prepared to meet with God And if God should not come in wrath but some other way yet you will have great comfort in your preparing to meet with God For either God will come out against the Nation in anger or he will not if he do not you will not lose by your preparing to meet him but if he do and you are prepared to meet with him then will God meet with you in Love because you have prepared to meet with him in Anger Therefore as you desire to be found doing the work that God would have you to do in this Case Think of and remember what hath been spoken All you that hear this word of God prepare to meet with God you know not how soon the Lord may come out against you in wrath his dispensations in the world seem to run backward and forward Therefore be alwayes ready and prepared to meet with God which way soever he may come according to this of our Text Thus will I do unto thee O Israel and because I will do thus unto thee prepare to meet thy God O Israel â—INIS Bridgs seven Sermons