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
this is much our wisdom and will much advantage in the day of Christ the preserving also a very holy conversation Phil. 3.20 saies the Apostle Our conversation is in heaven from whence we look for a Saviour And if thou art looking for a Saviour in earnest keep thy conversation in heaven Now our conversations being in heaven it implies both the maintaining communion and friendship and concord between God and us and also a holy and upright conversation He that lives in heaven keeps his peace with God and he that lives in heaven walks closely with God such a frame as that becomes one that looks for Christ and waits for his appearance that is most certain Titus 2.14 The Apostle there is telling what is the Expectation of the Saints 13. vers Looking for saies he that blessed hope c. How did they carry it in this time of their hope and expectation Why they were taught to Deny ungodliness and worldly lusts and in such a posture they did Look for that blessed hope and the glorious appearing of the great God 1 Pet. 13.14 Gird up the loyns of your mindes be sober and hope unto the end c. He wishes them to look for the appearance and coming of Christ but what posture must they be in while they are thus looking Why as obedient Children c. 5. And longing of soul for his appearance and coming is also necessary that is it that is in Scripture called A waiting for it is a waiting with desire and longing last of Canticles and the last vers Make hast my Beloved and be as a Roe or a young Hart upon the Mountains of Spices The soul thinks the coming of Christ long Revel 22.21 He that saith these things testifieth Behold I come quickly even so come Lord Jesus That is the frame the soul should be in to be still crying Come Lord Jesus And thus I have given you what I intended in answer to the fifth thing What is the best frame the soul can be in in order to its meeting with Christ with the greatest comfort and boldness As firstâ— to have the love of Christ witnessed and sealed up unto the soul by the Spirit of God 2. To be disingaged from this world and all the intanglements and incumbrances thereof 3. To have Grace in its exercise 4. Communion with God and a holy conversation maintained and kept up 5. Raised desires and longing of soul for his appearance The Application of the Point onely remains And I shall be brief in what I add more 1. If it be a truth as I have indeavoured to make it good that standing before Christ is so serious and weighty a thing The Use of the Point will be in three or four things some of which will concern us all The first Use would be to put us a little upon inquiry Where are you what posture are you in what preparation have we made for that solemn day what have we done that may fit us to stand before the Son of man It will be a day of great solemnâ—ty great will be the Majesty of that Day and how fares it with us Can we say that Christ is become our Friend that we have made peace with God through him that all controversies between God and our souls are taken up and â—ompounded The counsel that is giâ—en Mat. 25.25 Agree with thy adversary quickly while he is in the way â—ith him is very good There is enmiâ—y between God and man by nature â—he counsel given is to compound and â—ake up the breach and that is to be â—one while we are in the way with him â—f we let it alone until the coming of Christ we shall be delivered unto the Officer and by him be hurried to prison from whence we shall not be delivered for ever And therefore it is a very serious question which you had all need to put to your souls whether you have â—eceived Christ and made sure of him that so all differences between God and you be compounded and made up that you may be able to hold up your â—eads in the great and notable day of tâ—e Lord for such it will be and so it is called in the Word of Truth I have already shewed you what kind of persons they must be that shall stand before Christ that it must be one that hath renounced his own righteousness and put on Christs Righteousness and is renewed in the inner man and bound in spirit for God desirous to be found in his Will both by doing and suffering you may reflect upon what hath been said and consult your spirits thereby But here you will say Whether have I received Christ or no that is that that sticks with me and I cannot answer that to my own satisfaction Why consider Oh soul thou mayst know it by the precious thoughts and high esteem thou hast of Christ 1 Pet. 2.7 To you therefore which believe he is precious and you may turn it thus You to whom Christ is precious you believe in him You say He is precious and worth a world but whether he be yours that is the question Why souls I tell you if your hearts be in love with him it is because he first loved you and thou canst not have a true love unto Christ without the work of his Spirit 2. You may know it by those holy breathings you have after more oâ— likeness and conformity to him this is certain the soul of this Saint is noâ— what it should be but is longing to be what it is not pressing after more of Christ and the Image of God There was a time when Paul thought that he had enough and was in an excellent â—ood condâ—â—â—â—â—â— but Goâ—â—â—ught him to â—e it wa◠〈◊〉 â—uch matter Râ—m 7.9 I â—as â—â—ieâ— Pâ—â—â— â—â—ve once without the law but â—â—eâ— the commandment came ◠〈…〉 the Law â—â—me in its understanâ—â—â—g â—nd in 〈◊〉 Applicâ—â—ion when he waâ— able to underâ—â—â—nd â—he Law in its exteâ—â— and spiriâ—â—â—lity and apply it to himself then â—e found he had a great deal of sin and little of God in him then he comeâ— to â—ee his wretchedness to groâ—n under his burthen and this cannot be but wheâ—e the soul hath received life from Christ How is it with thee dost thou see thy filthiness and groan under thy burthen It is a great sign â—f so â—nd a token for good that there is a principle of new Life of new and spiritual life communicated to thee and that thou hast received life fâ—om Christ who is the Fountain of Life and of it thou mayst assure thy self 3. From that holy awe and dread thaâ— is upon thy heart lest thou shouldest bâ— left to sin against and dishonour Goâ— Where there is a closing with Christ iâ— earnest there is an awe of God arisinâ— from a sense of duty and from a sence 〈◊〉 goodness Hosea 3.5 where it is spoken concerning the Jewish people aâ— the time of their Conversion
is thâ—t truely I think walking with God is the having friendship and acquaintance with God Can two walk together unless they be agreed saith Amos 3.3 Noah he had friendship and acquaintance with God and therefore he could walk with him he could keep company with him in walking together we have the company of one another this had Noah he was in Gods way he kept in his way Also the having and maintaining peace and communion with God is intended in this walking with God We are apt to account it a great happiness to have friendship with great men surely it is much more and a great deal better to have communion with the God of heaven to have it and keep it is the great glory of a Christian This Noah had and it was greatly his honor Saith 1 John 1.3 Our fellowship is with the Father and with his Son Jesus Christ as if he should have said Brethren we are a people interested in choice and excellent mercies and we would invite you to a part in them but pray what is this choice mercy Why it is this We have fellowship with the Father through his Son Jesus Christ A great honor to the souls that have it and these were the honorable marks upon this Noah Now he was the man that God pickt out to deliver and keep in this common calamity when all the world was drowned he and those that went upon his score for his family was taken in upon this account they must be preserved and that is my first instance My second is the instance of Lot a man preserved in a common calamity and a few others for his sake Well was there any honorable Character found upon him Yes there was look 2 Pet. 2.6 7. He delivered just Lot vexed with the filthy conversation of the wicked Here is the honorable Character found upon Lot He was just Lot and just Lot vexed with the filthy conversation of the wicked I shall onely a little insist upon that clause Vexed with the filthy conversation of the wicked The sin of the world was a burthen to his soul and that that he could hardly bear up under You shall find that is an excellent frame and that that God is pleased much to honor saith David Psal 139.21 Do I not hate them that hate thee and am I not grieved with them that rise up against thee Oh saith he Lord thou knowest my heart and thou knowest that there is something in me that thou prizest that is his meaning now what is it Why saith he they that grieve God they grieve me too they that carry it so as that they are a burthen to the Spirit of Grace they are also a burthen to my spirit I cannot bear it And hence he cryeth out in Psal 120. 5. Wo is me that I so journ in Mesech that I dwell in the tents of Kedar that is that I dwell among a wicked ungodly people a people whereby God is greatly dishonored wo is me that my lot is cast among such a people This was the honorable character found upon Lot he was grieved with the filthy conversation of the wicked therefore God markes him out and would not suffer him to fall by that judgement My next instance is that of Caleb and Joshua upon them were also some marks of honor upon Caleb especially Numb 14.24 But my servant Caleb because he had another spirit and hath followed me fully c. Here was Calebs mercy his going into Canaan and the honor put upon him was his not falling in the wilderness among the many thousands that fell but he must go into the good land His honorable characters were these two First he was a man of another spirit Secondly He had followed God fully 1. He was a man of another spirit of a more excellent spirit then the rest of Israel I let me tell you a man of a more excellent spirit then some of the worthies of Israel To have some excellency of spirit is one of the most excellent things in the world a man is truely excellent according to the excellence of his spirit and that was found upon Caleb Moses was a man of a very good spirit yet it seems Caleb was of a more excellent spirit then he I say Moses was a man of a very good spirit Num. 12.3 Now the man Moses was very meek above all the men on the face of the earth he had great meekness of spirit which is one of the most excellent spirits in the world See what testimony God gives of such in that 1 Pet. 3.4 The ornament of a meek and quiet spirit which is in the sight of God of great price Now I say Moses he had â—his excellence of a meek spirit and yet it seems Caleb had some greater excellency of spiâ—it then he for Moses dyeth in the wilderness and Caleb is carryed unto Canaan that was one of the marks upon him he was a man of a more excellent spirit And the other was he followed God fully What is the meaning of that It is this he he was for all sorts of work easie and hard and all together never made a difficulty where God made none whatever God called him to that he was for You shall find wherein he did discover his following of God fully Num. 13.31 When the bad spies came and brought an ill report on the good land and cryed there are great difficulties we shall never be able to encounter with them Now Caleb he discovers his excellency and shews that he was a man of another spirit saith he in Numb 14.6 7. It is an excellent good land and in Chap. 13.30 says he We are well able to overcome it in this he followed God fully resolving according to the call of God though the difficulty were ever so great a heart to follow God and following of him through all difficulties was the excellency of this Caleb Here is a man that followed God to purpose this excellence was upon him and he is the man must go to Canaan to possess the good land though Moses and Aaron must dye by the way In Ezek. 9.14 you have there an Angel commissioned to go forth and set a mark upon the foreheads of those that sigh and cry for the abominations that were committed in that day Here are some men must be spared Who are they pray They are a people sighing for the abominations of their day such a spirit as Lot had vexed for the abominations of their time therefore these must be preserved and this is what I shall say to the first head that it is an honor to be preserved it is so from this consideration that usually God preserves none in such a season but those upon whom there is something of excellence to be found or if others it is for the sake of those upon whom those honourable Characters are found 2. It is a great honor to be preserved from common calamity if you consider that those
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
24.5 He shall receive the blessing from the Lord and righteousness from the God of his salvation I shall take this description in parts and clear up every part of it and shall beg of you to put the question unto your own hearts How far you can experience such a VVork of God upon your own spirits 1. He that shall be accounted worthy to stand before the Son of man is one that hath denyed and renounced his own righteousness he is one that is brought to see he hath no righteousness of his own and therefore desires to give up all the thoughs of hanging upon any righteousness of his own whatever He is one I say that seeth he hath no righteousness of his own and that sight ariseth from the sight of his Original pollution and of his actual departure from the Lord he sees his Original pollution and that makes him cry out as Job Job 14.4 Who can bring a clean thing out of an unclean not one It makes him cry out as David Psal 51.5 Behold I was shapen in iniquity and in sin did my mother conceive me And the soul also seeth its own actual departure from the Lord and that makes it cry out as they in Isai 64.6 We are all as an unclean thing and also all our righteousnesses are as filthy rags This you shall finde is the spirit that the people of God have been found in they have put off their own righteousness turned their backs upon it Paul once thought he had as much as others and as we use to say Thought his peny was as good silver as anothers He thought he was in as good a condition as the best but you have him crying out in Phil. 3.7 What things I counted gain those I count lâ—ss for Christ Outward priviledges gifts dâ—ties whatever he thought would stand him in stead in times past he laies it down and calls it but dung and dross And souls this frame we must be in or we are not like else to stand before Christ with comfort If any man will come after me he must deny himself That is it that Christ calls for that is Christs Rule He must deny himself Mat. 16.24 If any man will come after Christ and end where he did that is in Glory The first thing is He must deny himself and nothing can be more properly called our selves then our own righteousness and this you must abjure this you most resolve not to own And that Text is commonly quoted to this purpose Mat. 25.22 c. Now my Friends consider what have been the dealings of God with your spirits what have you experienced of such workings upon your soul Have you been brought to see your own natural pollution the defilement of your souls with guilt and filth by nature and have you been brought to see your turnings from God in your whole course and hath it wrought this upon you to see that you have nothing of your own to commend you to God that all in you and all without you is but what may be a provocation to the Divine Majesty and that you do renounce it all as dung and dross 2. You must put on Christs Râ—ghteousness for the putting off your own will not do it you must have a righteousness the putting off your own must be followed with the putting on of Christs and with that you may be able to stand before the Lord in the great day This you finde is our Duty and that to which we are called Mat. 11.28 Come unto me Coming unto Christ it is believing taking hold of his Righteousness It is not enough that you know there is a Righteousness held forth a Righteousness offered but it must be taken you must put on Christ as the phrase of Scripture is Paul you finde did thus in that Phil. 3.7 I count all dung for Christ and in the 8. vers Yea doubtless I count all loss c. All loss for Christ and in the 9. vers you have the reason that I may be found in him not having my own righteousness c. Mark he made it his business not only to put off his own but to put on Christs Righteousness that was his care And this I say will do the work the soul standing clad with the Robes of Christs Righteousness will stand with comfort in the day of Christ I will recommend to your consideration that Revel 7 9. you read of A great multitude which no man could number that stood before the Throne and stood before the Lamb clothed with white and palms in their hands And who are they that are thus before the Throne In the 13 14. verses he tells you They were they that had washed their Robes and made them white in the blood of the Lamb and in the next vers he adds Therefore are they before the Throne they had washed their Robes and made them white in the blood of the Lamb That is they had the Robes of Righteousness that were purchased by the Blood of Christ and the Righteousness of Christ was found upon them and upon this account they stood before the Lamb and hence in Mat. 22.11 12. When the feast was made and the King comes to view his guests he saith unto one of them How comest thou in hither not having on a Wedding-garment He wanted the Righteousness of Christ that was the Wedding-garment that not being found upon him he must be cast out to be a companion of them that knew not God Now this is the question Have you put off your own Righteousness and put on Christs without which there is no standing with which you may and will stand before the Son of man What is the answer of your hearts in this case You will say It is a hard matter to determine whether I have put on Christs Righteousness or no. I answer Whether it be hard or easie to determine whether you have done it or no yet this is concluded on that it must be done if we would stand before Christ but a little to help you before I leave it consider these two things 1. Consider that the putting on the Righteousness of Christ it is but one act The soul seeth a Beauty and Excellency in Christ and likes him 2. It is a consenting act a Marriage-act when the soul as it likes Christ so is willing to receive him according to the terms of the Gospel at that time it doth put on Christ and his Righteousness Now this is the question you are to ask your selves Have you found such a consenting unto Christ such a giving up your selves unto Christ upon the terms of the Gospel You like him and approve him and liking of him you willingly take him upon the terms he hath offered himself unto you If you can say You have found such an act pass between Christ and your souls it is well and it may assure you that you will stand among them that shall stand before Christ But then thirdly in
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
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
Living Truths IN DYING TIMES SOME MEDITATIONS Upon Luk. 21.30 Occasioned by the present Judgement of the PLAGUE By THOMAS BLAKE Isa 26.21 For behold the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity c. Exod. 9.13 Let my people go that they may serve me Isa 27.7 Hath he smitten him as he smote those that smote him c. London Printed Anno Dom. 1665 To all that love our Lord Jesus in sincerity peace be multiplyed IT is a law of Customes making to usher in whatsoever is made publike by an Epistle That which invites me to this general Dedication is that of the Apostle in 1 Cor. 3.21 22. All things are yours whether Paul or Apollos or Cephas The abilities of the Saints are intended for the benefit of the Saints and those of a lower as well as of a higher Orbe he that hath but one Talent it is given him for the edification of the body as well as he that hath ten and therefore I am willing to cast my Mite into your Treasury Such who are taught of God are also taught to bear with whatever weakness may discover it self in the following Treatise If you will be at the pains to look it over you will find I hope truth useful though in a plain and homely dress Milk rather then meat for strong men and though but Milk yet my hope is It will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sincere Milk as Peters expression is 1 Pet. 2.2 I have not at all endeavored to make things acceptable by flourishes of Wit and Learning being perswaded that that fire in which the Lords people have bin held now some years hath purged you from the dross of nice and curious appetites My design through the whole is to help you a little through the distresses of the present day and after that to present you without blame in the day of Christ I think I may say before the searcher of hearts my designs in this undertaking have been upright and as far as I am able to judge I have been drawn to â—â—is Publication by the over-ruling hand of the Lord in as much as such a thing was never in my thoughts untill eight parts of â—en of this little Treatise were finished The day in which we live is a scattering day and as the sad providences of the day drew me to consider the Text which I have enlarged upon so the scatterings of poor souls and the remembrance of absent friends whose faces I have not long seen into whose hands what I have written will I hope fall hath much engaged me to send it abroad Into what hand soever it shall come whether Saint or sinner the Lord who supplyeth seed to the Sower and Bread to the Eater bless this seed and make it useful to its intended ends as is the prayer of Tho. Blake LIVING TRUTHS IN DYING TIMES Some Meditations upon this Text Luk. 21.36 Watch therefore and pray always that ye may be accounted worthy to escape all these things that shall come to pass and to stand before the Son of man OUR Lord Jesus in this Chapter is laying down some certain fore-runners of the destruction of Jerusalem and of his own coming He is answering that question which you will find the Disciples put to him what the signs should be and what should be the fore-runners of the destruction of Jerusalem and also what should precede his own appearance and coming and he tells them that there should be providences very amazing and dreadful that should be the Antecedents of both So it is expressed in the 25 26. verses And there shall be signs in the Sun and in the Moon and in the Stars and upon the earth distress and distress not limited and consined to a little corner only but distress of Nations and the distress of Nations should have this effect Mens hearts should fail them for fear and for looking at the things that were coming on Now considering those things that were to come to pass our Lord subjoyns a serious and weighty piece of counsel for the directing of his own poor disciples what they were to do and how they were to carry it that ye have in the words I have read Watch ye c. In which words you have these three things observable among others 1. Dreadful things supposed and that you have in that expression These things that shall come to pass that is these wonderful amazing and tremendous providences that I have hinted to you 2. You have a double duty imposed and given in charge to the poor Disciples of Christ and that is Watchfulness and Prayer well saith he watch ye and pray I saith he and pray always not always in every time that is not the meaning but pray always in every season as the originall word is properly to be understood pray in every season be as much at it as you can get to it in every opportunity you can meet with and follow the work closely And then 3. You have a double end proposed to which these duties are a means and that is first The escaping the shock and weight of these dreadful providences And secondly after that the being enabled to stand before the Son of man For truely that is that we are to have a look unto and not onely to fix the eye upon and be anxious about present Dispensations and the weathering through such a storm but how to stand before the Son of man which will be more weighty and a greater and other kind of thing then any present providence can be it will have more of terror in it then any present providences can possibly have There are abundance of excellent truths would flow from this Scripture I shall content my self to collect four or five which I conceive to be the especial design of our Lord Jesus in these words and that through Grace may be especially useful to your souls 1. Then from hence I would commend to you this truth that there are certain times and seasons in which dreadful things sad providences must inavoidably break in upon the world this I gather thus All these things that shall come to pass as if he should have said There are sad things there are providences very grievous such as shall make the heart to ake and trembling to possess the spirits of most men upon the face of the earth yet saith he they are such as must come to pass if all the Angels in heaven stood up to prevent the breaking in of these providences there is an unavoidable necessity of it come they must 2. I would note that in and under these dreadful providences the God of heaven is especially thoughtful for and careful about his own people when he thrusts these providences into the world I say the Lord is especially thoughtful of and careful about his own people this I suppose also to be fairly gathered from this Scripture Watch ye and pray saith he
to curse Israel but instead thereof he blesseth them and speaketh good to them and wherefore did he do it Why saith he God hath spoken good of Israel and that he will do so that what God speaketh he stands upon his word to have it accomplished Secondly when he speaks evil against a people that must be accomplished God hath spoken evil against Babylon Jer. 51.62 verse to the end And what must it be accomplished Yea it must and as a sign that what he had spoken should be confirmed It shall be saith the Lord there that when thou hast made an end of reading this book thou shalt binde a stone to it and cast it into the midst of Euphrates she shall not rise from the evil that I will bring upon her I have not spoken evil onely but I will bring evil upon her and as a sign for confirmation of this the book was to be cast into the River Euphrates and so should God cast her down that she should never rise more So take for confirmation of this Jer. 32. 24. God had threatned evil against Jerusalem that the Caldeans should come and fight against it and take it and what then behold the mounts they are come unto the City to take it and that that God hath spoken is come to pass and thou seest it thy eyes behold the thing the Lord hath spoken and threatned it is come to pass that is the first reason what God hath spoken must come to pass and God hath spoken dreadful things that sad judgements shall break in upon the world the vials of the wrath of God shall be poured forth and in this Chapter he hath said distress of Nations shall be and having determined it it shall be accomplished 2. It must be to stain the pride of all glory and so I suppose where that expression is that I shall turn you to by and by the Spirit of God intends the staining the pride of all glory is the letting us see the vanity and emptyness of all the glory in the world and whatever we are apt to be taken with now for the letting us see the emptiness of it the Lord must introduce sad providences upon the world nothing else will do it Alas where the Gospel of Christ is God hath been preaching it a great while we have been told of the excellency of God and of Communion with him the excellency of spiritual things but who is sufficiently affected with their excellencies and the emptiness of the things of this world and if this way will not do it God will go another way to work and will cause judgement to break in and that will cause him that hath honor to see how little that is worth and they that have the riches of this world to see how little they are worth the judgements of God knock off our fingers from these things they open our eyes and possess us throughly with a sence of the vanity of all these things That is a full Scripture that you have to this purpose Isa 23.9 The Lord of hosts hath purposed it to stain the pride of all glory c. Now for opening this Scripture and letting you see how it is to my present purpose give me leave to take up a little time and I desire you to consider two things in this Text that I may let you see how it is to my present purpose First Consider who are the honorable that God will bring into contempt And secondly By what means God will bring contempt upon them and when I have done this you will find that the judgements of God are Gods great ways and means to stain the pride of all glory 1. Consider who this was spoken unto it was to the City Tyre the burthen of Tyre well and what was the glory of this City There are divers things that were its glory First of all it was a City that was part of its glory and so it is called once and again in this Chapter as at vers 7. Is this your joyous City Secondly It was a City in an Island therefore of more then ordinary strength and some peculiar excellency it had upon that accompt and that it was upon an Island is plain from v. 2. Be still ye inhabitants of the Isles he speaks still to Tyrus and so at vers 6. Howl ye inhabitants of the Isle he speaks still to this City Tyrus Thirdly It was an ancient City so you see at vers 7. Is this your joyous City whose antiquity is of ancient days that was a part of its glory and honor the antiquity of it could plead its Charter for a long time Fouâ—thly A great trading City that you have at vers 3. The harvest of the River is her revenue and she is a mart of Nations with which the Nations of the world come and trade whither they come from all parts of the world well that is a fourth part of her glory Fifthly It was a very rich City which is excellently expressed at vers 8. Who hath taken this counsel against the crowning City mark the expression by which it is called The crowning City the meaning of the expression is this Tyre it is such a City that it crowns her Merchants makes them Princes rich and mighty ones in the world her Merchants are Princes and her traffickers the honorable ones of the earth as is after expressed she fills them with treasure and makes them admired in the world now this was the glory that the Spirit of God here speaks that he would stain to be a City a City in an Island an ancient City a great trading City and a rich crowning City this was Tyres great glory and yet this the Lord purposed to stain But now 2. How will God do it You will find it must be by judgement Howl ye ships of Tarshish for it is laid waste vers 1. That is the way to shew men the emptiness of the things of this world and to bring them out of conceit with them and therefore in vers 8. Who hath taken this counsel against Tyre that is of laying it waste who hath such purpose Oh saith he in vers 9. The Lord hath purposed it this little word It hath a strong reference to the 8. and 1. vers Who hath taken this counsel c. that is the Lord hath done it and who hath laid it waste it is the Lord hath done it he hath purposed to bring judgement and to lay waste and so to stain the pride of their glory Thus you see that this Text is full to my purpose that the judgements of God are needful in order to the staining the pride of the world Thus also in the case of Nebuchadnezzar in Dan. 4. What was it that humbled the heart of that man it was the judgments of God did it he comes in a proud spirit more like a God then man and in the pride of his heart he swells exceeding Is not this great Babylon that
us of some such things as these 1. If it be thus that dismall providences must come into the world that God hath spoken of it and given warning of it then what a stupid sottish thing is a carnal heart that will not believe it untill he feels it I say such is the stupidity of a carnal heart that it will not believe it untill he feels it this we find oft in Scripture Psal 50. 21. These things thou hast done speaking about a great many miscarriages of wicked men and I kept silence saith God and what then thou thoughtest that I liked all thy wickedness very well but saith God I will reprove thee and set them in order before thee I and consider it you that forget God! You do not think what I am untill I come to tear you in pieces consider it you that forget God consider h s holiness his purity his truth his faithfulness in his threatning for saith God I am coming to tear you in pieces I am coming with providences that will awaken you So 2 Pet. 3.3 4. This is the hardness the sottishness of wicked men they are saying Where is the promise of his coming and who is the God of judgement they would believe that all things continue as they were they will not consider it until the judgement of God breaks forth among them That is the first inference what a stupid sottish thing is a carnal heart Again 2. It may inform us farther of the desperate estate of sinners that are not awakened with the judgements of God that are begun such there are in the world that though God be come forth in a way of judgement and have begun to do what he hath spoken yet they do little consider it Indeed many sinners before judgements are begun do hope they will never begin they feed themselves much with such fancies much such a people you read of in Ezek. 11.2 It is not near let us build houses c. there were a people there that the Prophet had threatned grievous things against Well what say they why if these things shall come they are a great way off and though they come it is not like that it will be in our days and so hardened themselves against the judgements of the Lord that were to come upon them So that Amos. 6.3 Ye put far away the evil day and perswade your selves that things are like to go well enough and that judgements were a great way off if they should ever come and therefore the Lord directs the Pâ—ophet in his message Ezek. 12.22 Son of man what is that proverb c. Usually God did in Scripture give some time between threatning and execution and what effect had this Why the days are prolonged say they and every vision faileth Judgements did not come presently therefore they minded them not and therefore saith God I will cause this proverb to cease the days are at hand and the effect of every vision judgement shall come and yet such is the security of mens hearts they would first secure themselves that judgements should not begin and when they are begun they are not much minded doubtless this is great carnal security therefore Amos 3.8 The lion hath roared who would not fear I will at least allude to it when the Lion doth roar when God is come out in the way of his judgements who would not fear it is a great evil to be of a stupid spirit under the judgements of God I shall here a little before I leave this head shew first when souls are not affected with the judgements of God And secondly whence it is that they are not affected 1. When souls are not affected with the judgements of God it is when they do not hear and consider what providences they lie under Isa 26.11 When thy hand is lifted up they will not see they go on in their own course and do not so much as consider that there is a fire kindled and a fire that may burn very far and do dreadful things 2. Again secondly The heart is not affected when it doth not inquire into the ground of the controversie we are not onely to speak of the judgement it self but we are to inquire into the ground of the controversie when Israel fled before the men of Ai Joshua he fell on his face to inquire what the matter was what the ground of this controversie was How many are there in this great City that do not say What have I done wherefore doth God do this 3. When men do not endeavour to set things right when they do not labor to find out what is the controversie and having found it out compose the breach that is between the Lord and his people Jer. 8.6 I hearkened and heard but they spake not aright no man repented of his evil way saying What have I done they spake not aright why pray when do a people speak aright in time of judgement saith he No man repented of his wickedness c. observe it What is a right spirit in a day of judgement It is to be saying What have I done to say What hath the Nation done is a duty and What have others done but especially to say What have I done and wherein have I contributed to the evil of the day Nay and this inquiring spirit is not all but there must be a reforming spirit he must turn from his course and leave the trade of sin that he was wont to drive thus is it when we are not affected with the judgements of God And whence is it it is from ten causes 1. From secret hope it may go well with them and I tell you for the most part wicked men are apt to think themselves most secure Amos 9.10 You read there of a strange spirit they were sinners a wicked people and yet saith he They say the evil shall not overtake nor prevent us but saith God The sinners of my people shaâ—l dye by the sword I shall meet with them that is the purpose and determination of God 2. They do not consider the dread that there is in the judgement of God I found a poor soul speaking of this judgement lately saying What should we fear we must all dye and of what should we be afraid but I fear such souls that can look upon things of such moment so slightly hardly know what dying means Psal 2. Kiss the Son left he be angry and ye perish from the way when his wrath is kindled but a little blessed are all they that put their trust in him a little of the wrath of God is dreadful God is very terrible in his judgements though wicked men do not minde it Psal 66.3 Say unto the Lord How terrible art thou in all thy works In thy works of judgement how terrible art thou the judgements of God would make men bow but they do not consider the dread of them untill they are under them the servants of God they
do melt under them and have a sence of them not a dread and fear that discomposeth the soul and puts it by its duty but such as is an awful sence Psal 52.5 6. Observe what a mixture there is in the spirit of a Saint under Gods judgements Gods judgements as they are revelations of his righteousness making good his threatnings working out his glory so the righteous laughs but yet he fears too There is a holy dread and awe upon his soul when he seeth how much of majesty shines forth in them Yea hypocrites are brought to fear because of Gods judgements sometimes but now they that do not see what dread there is in them they are not affected Isa 26. When the judgements of God are abroad in the earth the inhabitants thereof shall learn righteousness that is the good inhabitants of the earth shall do so mercy doth not any good to the wicked nor will judgement because they mind not the majesty of the Lord therefore they are not affected that is a second inference 3. If it be thus that sad judgements must break in upon the world then how miserable will the wicked of the world be Truly they fall under a double misery miserable first in that they shall have the greatest part of present judgement Secondly In that they shall have an eternity of misery hereafter Miserable in that they shall have the greater part of present judgement Mind that Isa 33.13 14. Hear ye that are afar off what I have done and you that are neer acknowledge my might The sinners in Sion are afraid c. mark as if he should say Men at length begin to consider Oh present judgements are sad You that are near acknowledge my might you see much of terror is in present judgements but if such be terrible what will an after-judgement be what will devouring fire be therefore take heed where your lot is cast and among what sort of men you are 4. What should sinners do will such judgements break in upon the world what should sinners do they should come and submit to Christ Be any of you sinners I tell you dreadful things will be upon the world whether they be now begun or no I cannot tell you but such there shall be and what will you do your work is to come and close with Christ the second Psalm is worth your reading an hundred times over he tells you what he will do with the wicked he will break them in pieces he will scatter them Well what then Oh Kiss the Son lest he be angry come bow before him for that kiss is a kiss of subjection it is a dreadful thing to meet with an angry Christ He is a Lamb and he is a Lion he is a Lamb slain and come but and kiss him and he will be a Lamb slain to you if not he will be the Lion of the tribe of Judah to tear you in pieces Now knowing saith the Apostle the terror of the Lord we perswade men we perswade them to what why we beseech you to come and submit to Jesus Christ that is that that we pray of you and that we are earnest with you for and one text more I would give you to this purpose Isa 28.14 15 16. Take the sence of this text and you shall see it much to my purpose God was coming forth in dreadful judgements but the wicked of the world they think to secure themselves How When the over-flowing scourge shall pass over it shall not come nigh to us Why not why We have compounded with death and with hell are we at agreement I but saith the Spirit of God take a little of my advice do not give trust and confidence to your own ways But saith he I have laid in Sion a chief corner-stone and trust to that this is the meaning of it do not talk of your agreeing with Death and compounding with hell but to go to Christ to the foundation that I have set and laid for you to build upon for your safety security Will you ask your heart how it is with you Have you built on this foundation-stone if you have that is the way not to be ashamed be that believeth shall not be confounded 5. Must such judgements break in upon the worlâ— it should teach us and direct us in praying with respect to present judgements and that thus we cannot absolutely or peremptorily beg that present judgements might be stayed but with this reserve that pâ—ovided it be not the time when God is coming forth with his great work in the world if it be not that time that God would stay his hand and also if God do purpose to do dreadful things in the land that he would make them serve the designs of his glory and for the furtherance of those things which he hath to do in the world but I say absolutely we may not I think begg of God that he would remove such a judgement begg that he would preserve his people and do them good by it and if it be not the beginning of what he hath said himself shall come to pass then that he would divert it and stay his hand 6. If God be coming forth in judgements and such terrible ones too how good is it to be a Saint and to be found in a right spirit in the day when God contends and comes out with his indignation against the world I tell thee if thou art a Saint and that in a right spirit it will be well with thee in the day that God contends And thus I have dispatched the first Doctrine namely that dreadful providences must come upon the world and having done with this I pass on to the second note from the words 2. Namely that when God doth come forth with these dreadful dispensations he is especially thoughtful for and careful about the weal and welfare of his own people He doth not hurl his judgements into the world at all adventures carelesly and inconsiderately not caring where they light but his eye is much upon and his care much after his own people He hath a great respect to them in all that he doth in the world 1. In prosecution of this truth I shall first confirm it to you that in publike calamities God is very mindful of his people and his heart is much to them And 2. Give you the Reasons of it and then make a little Application But first of all for confirmation of the truth it is evident from two or three things that the Lord doth take a speciall care of his people in days and times of common calamity It is evident from what he hath done in such seasons in times past you shall scarce find a common calamity recorded in the book of God but you shall find some care taken of his people therefore though there is a true sence in that word that all things come alike to all I say a sence that hath a truth in it yet this
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
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
part of watchfulness watchfulness looks after the petitions put up and observes how they speed and what comes of them sayes Habakkuk I will stand upon my watch-tower and will watch to see what he will say unto me you must watch unto prayer watch in prayer and watch when you have prayed watch to see what comes of the petitions you have put up and what answer you have received and how God comes into your souls in a way of return to the requests you have lodged with him Mich. 7.7 Therefore I will look c. I will look unto God by Faith and Prayer and when I have done I will watch to see what the God of my salvation saith to me Psal 40.1 I waited patiently for the Lord and he heard me I cryed and when I had done I waited to see what would come of it Psal 5.3 I will direct my prayer unto thee and I will look after it I will see how it will succeed Well you will say what if watchfulness do help to look after answers of prayer how doth this farther preservation Why these two wayes it's helping you to see what answer God makes to prayer furthers your preservation two ways 1. If you have no answer it puts you upon praying again untill God doth give you a word to hope in for youâ— safety in days of evil Or secondly If when you have prayed and are upon your watch so that you have found an answer it helpes you to improve it for your preservation it helpes you to plead the answer that God hath given you if you find he hâ—th answered you in the desire of your hearts it helps you to hang upon God and plead it with God as did David Psalm 119.49 Remember thy word unto thy servaâ—t upon which thou hast caused him to hope God may giâ—e answer and if thou art not upon thy watch thou mayest not see it 3. It is serviceable to preservation as it helps to keep you from the sin and provocations that might if lived in provoke God to cut you off among the number that fall I tell you souls there are many provocations when a soul is found under them they do wonderfully stir up the Spirit of God against him and provoke God to cut them off in the time of his anger and it is the part of watchfulness to keep you from them Rev. 16. Blessed is he that watches and keepeth his garments you cannot keep your garments if you do not watch such are the corruptions of your hearts and the subtilty of the tempter that he will quickly make you defile your garments 1 Thes 5.6 Let not us sleep as do others but let us watch and be sober All kind of sin it is an intemperance if you are not upon your watch you will be wanting in your sobâ—iety you will quickly run into ways of sin if you are not found upon the duty of Watchfulness Watchfulness doth especiâ—lly keep you from the sins which if you are not kept from will lay you open to the judgements of God consider Luk. 21.34 35. compared with my text Mark Christ my brethren a day of dâ—eadful judgements is coming it will come upon the world when they little think of it when they are not well aware of it and there are many sins that provoke God to pull down these judgements on you surfeting and drunkenness and the cares of this life but say they how may we be preserved Oh saith he watch that will keep you from the sin from surfeiting and from drunkenness and whatever other sins may be a provocation to the Divine Majesty There are four or five sins that it is very bad to be found under against all which watchfulness is an excellent preservative 1. The sins of the times the very sins for which God doth primarily contend and at which he directs his judgements Come out of her my people and be not partakers of her sins lest you partake of her plagues It will be bad being found in Babylons sins they do provoke God mightily Therefore partake not of her sins Murmuring was the sin of Israel of old a special sin that God contends for you find that Moses stept but once into that sin in Numb 27. and for it he must dye in the wilderness in vers 14. Whatsoever sin it is that God especially contends for in any day of common calamity Oh souls as you love tender and regard your own preservation come not nigh it But of this before 2. Leaning unto your own wisdom that is a very bad thing we are to trust the wisdom of God and lean upon him for all our preservation The people of Israel some of them when there was a great part carryed captive by the King of Babylon in Jer. 42.15 16. Hear the word of the Lord ye remnant of Judah c. I quote it to this purpose to shew you that when a man sets up his wisdom in direct opposition to Gods wisdom he thereby forfeits his preservation but wâ—en a soul comes and says Lord I will be what thou wouldest have me and do what thou requirest of me this is a good frame but I say to lean unto our own understanding and not to ask counsel of God not to walk as he directs it is the direct way to forfeit our preservation 3. Not considering the judgements of God is another sin that watchfulness will keep the heart from you know how ill God takes it at the hand of a people to be insensible under his judgements Isa 5.11 12. Wo unto them c. they are a sottish people a people that are not affected with Gods judgements and therefore what then at vers 14. The Lord will destroy them Therefore saies he hell hath inlarged her borders c. Now I tell you souls a watchful spirit will not easily run into this evil no no it looks out it spies the hand of God watchfulness keeps the eye of faith open it keeps the soul from slâ—mbering and keeping and inables the soul to see that mercy that shines forth in the dispensations of God 4. Unthankfulness for daily preservation this is a great evil and that that watchfulness will excellently preserve you from God usually walks by this rule he that prizeth and improveth a little to him he gives more so he that prizes and improves and thankfully owns the daily preservation and protection of God such a one is in the way to receive more at the hand of God but when the daily goodness of God is slighted and past over without consideration and being carefully heeded and regarded by any soul such a soul is like to be left to fall under the stroke of Gods indignation it was the care of the Church in the Lamentations to give God his glory Chap. 3.22 23. It is of the Lords mercies that we are not consumed c. his mercy every morning should be prized and improved by us And lastly A proud unhumbled frame of soul is
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
weighty thing as I purpose to shew anon This is that the Lord saies in this Scripture Do what you may watch and pray and use the best means you can to escape in a day of calamity but remember when that is done all is not done nor is the great thing done remember after all whether you stand or fall in a calamity you must stand before the Son of man If you fall in a calamity that will not end all It is appointed to all men once to dye and after that the judgement if you do escape a calamity there will be a time when you must stand before the Son of man so that whether you stand or fall that is not the main thing nor especially considerable business but the great and main thing about which you are to be especially careful is how you may do to look Christ in the face at last how you may do to hold up your head before the Son of man Standing before the Son of man is taken three ways in Scripture 1. Meerly for appearing before him for appearing at his Tribunal so it is taken sometimes in the Scriptures for instance that in the Rom. 14.10 We shall all appear before his â—udgement-seat So 2 Corinth 5.10 For we must all appear before the Judgement-seat of Christ c. Revel 20.12 vers And I saw the dead both small and great stand before God c. That is the first sence it is taken in in Scripture meerly for appearing before the Son of man 2. To stand before him it is taken for an estate of honour and promotion as to stand before a Pâ—ince we reckon such a person is preferred and highly honoured as it was said of Solomon's servants Happy are thy servants which stand continually before thee and hear thy Wisdom as you have it 2 Chron. 9.7 And thirdly it is taken for standing with joy and comfort and boldness and it is upon that accompt that you have that expression Psal 1.5 The ungodly shall not stand in the judgement nor sinners in the Congregation of the Righteous They shall stand in one sence though not in another they shall all stand in it so as to come to it but they shall not stand with comfort so as to hold up their heads standing here is opposed to adjection of spirit of falling before the dreadful Majesty of God and our Saviour They shall not stand that is such dread shall seize upon their souls that they shall not be able to lift up their heads they shall be so filled with confusion and shame that they shall not be able to hold up their heads in that day So standing before the Son of man is taken in this sence in my Text especially that you may be able to stand before the Son of man is that you may be able to stand before him with comfort that you may lift up your head with joy when the Lord Jesus Christ shall appear In the prosecution of this great truth I shall propound the consideration of several things to you and I would do it so as I may best keep to the design of the text as the Lord shall inable me 1. I would indeavor to shew you that the standing before Christ is a much more serious and weighty thing then any calamity in this world can be whatever dread there is upon the heart at the thoughts of a calamity we may have much more fear and many more thoughts of heart upon the account of standing before the Son of man at his appearance and Kingdom 2. I shall indeavour to shew you that they that will not tremble at a judgement that they that are like to laugh a calamity in the face will yet tremble when the Son of man shall appear that will put such out of countenance as are not abashed by any calamity they meet with in the world 3. I shall shew you who they are that shall never be able to stand before the S n of man 4. Who they are and what they must be that shall stand before him And fifthly What is the best frame a soul can be in in oâ—der to a meeting with Châ—ist with the greatest confidence and boldness And sixthly and lastly conclude all in a little Application But first of the fiâ—st namely to shew you that the standing before Christ is a much more serious and weighty thing and ought to be more seriously thought of and more solemnly provided for then any common calamity whatsoever Many gracious hearts do tremble at the thoughts of a common calamity and truely there is reason why they should do so David himself did thus Psal 119.120 My flesh trembleth for fear of thee and I am afraid of thy judgements but you shall find that sometimes sinners themselves do tremble more and are much more affected with the thoughts of induring the presence of Christ then the bearing up under any common calamity that can befall them Isa 33.13 saies the Spirit of God there Hear ye that are afar off what I have done and ye that are neer acknowledge my might that is in my judgements which I execute saies he consider them see what weight and force there is in them But mark how is it with sinners in vers 14. The sinners in Sion are afraid Afraid of what Fearfulness hath surprised the hypocrite What is he afraid of Who shall stand before the devouring fire who shall dwell with everlasting burnings as if they should have said There is a might and there is a power and majesty of God appearing and shining forth in all his judgements but if you would have us speak our hearts and tell what we dread most it is standing before him in that great day when he shall appear as a devouring fire it is the being able to hold up the head at that season that doth distress us most and fill us with dread and fear I say the standing in the day of Christ is a much more difficult thing then the standing in a common calamity and I shall shew you in several particulars how that day will out-do every thing that can be in a common calamity I shall shew it you in eleven or twelve particulars 1. The day of Christ is more dreadful then a calamity in this respect that every calamity in this world is a call to repentance but the day of Christs appearance is onely a call unto judgement I say calamities in this world they are calls to repentance to a sinful people to return the voice of the word is the first call and sinners are deaf and will not hear that call and therefore God sounds an alarm by his judgements and by them he calls unto poor sinners to repent and turn unto him but now I say in the day of Christ there is no call unto repentance nor place for repentâ—nce he onely then calls to judgement you shall find calamities are calls to repentance and that is the fruit that God expects from them
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