forth in such a judgement it seeth it is the hand of the great glorious mighty terâ—ible God and therefore the soul that knows who he is and what he is cannot but have an awe of his judgement resting upon him David was no Infidel yet a man of fear Psal 119.120 My flesh trembleth for fear of thee and I am afraid of all thy judgements David had this and it was no unbecoming fear he had a holy awe of God a dread of the judgements of God upon the soul is so far from being inconsistent with faith that it is a necessary concomitant of it Again 3. Faith cuts not the throat of the use of means but whilst thou believest for preservation thou art waiting on God in the use of that means that he directs thee to faith it puts upon the use of means but doth not call off from it You believe God for salvation What then you wait upon God in the use of Ordinances Now by these things ask your hearts whether you have faith or no. Two or three things more and I have done Is preservation such a mercy I would first say to you Labor then to be Saints in earnest for if you should be preserved and not be Saints you loose the mercy of your preservation Isa 15.4 His life shall be grievous unto him c. The case of evil men is such sometimes that the very living is a burthen to them and such may be the case of a sinner though he may not be cut off their life may be worse to them then cutting off Jer. 8.3 And death shall be chosen rather then life c. the life of a sinner is not worth the living 2. Above all things have as little to do with sin as you can that is one of the best preservatives Job 11.14 If iniquity be in thy tabernacle put it far away from thee 3. And lastly while you are in the world and distress is in the world especially remember and be sollicitous for the Sion of God Oh stand up and plead for the poor people of Sion Jer. 51.50 Let Jerusalem come into your minds Oh my friends while the distresses of this day lasts Let Jerusalem come into your mind If God preserve you I say while he pâ—eserves you think of Jerusalem plead with God for his poor people that that intereâ—t may be secured that the Lord would be to his people the shadow of a great rock in a weary land And thus I have dispatched the third Doctrine namely that it is a great honor and an especial mercy and that that Saints should put out hard for to be delivered in times of common calamity I shall now go on with the fourth Observation from the words That watchfulness and prayer are rare preservatives and excellent means for safety in the time of common calamities I dare not say they are never-failing means but they are the best means and that as seldom fail as any they are the best preservatives you can have and will do you most service of any thing if there be any safety to be had it is in the use of these means That is the note I would spend a little time upon the God of all our mercies knows how to make it of use to us I would treat a little distinctly on each of them and shew how far each of them serve to this design what part prayer hath in it and what part watchfulness I shall begin with the first viz. Prayer and in what I have to say to that I shall propound three things to be treated on 1. Consider a little what prayer is because if we mistake the thing it self we are out in the whole as if a skilful Physician prescribe one potion and it be mistaken and another taken for it instead of doing good it may do much harm therefore it is good to know what prayer is 2. Consider what prayer is wont to do When Physicians prescribe a remedy they will tell you what great cures such medicines have effected and therefore I shall shew you what prayer hath done and then how it comes to be particularly useful in this case of a common calamity For the first then what is Prayer we oft speak of going to prayer but what is praying Why prayer it may be thus described It is the breathing of a gracious soul in the help of the Spirit of Grace whereby it is inabled to go to God in a promise in the Name of Christ to begg suitable mercy as the case may require I will take this description in parts and confirm each part unto you that you may see it is a description consonant and agreeable unto the word of truth First of all I say prayer is the breathing of the soul heartless prayer is no prayer it is the work of the soul the work of the heart and that in which the heart is not is not prayer at all hence you have that expression in Jam. 5.16 The effectual fervent prayer of the righteous availeth much it may be better rendred The Inwrought prayer of the righteous prayer it is an Inwrought thing it is first wrought in the heart before it is brought forth into petitions and if it be not first wrought in the heart before it is brought forth into desires and petitions it is not prayer The heart must go whatsoever is wâ—nting whether you pray with the voice or not you must pray with the heart such a thing you read of in the known case of Hannah 1 Sam. 1.13 Hannah she speaks in her heart onely her lips moved her voice was not heard she spake in her heart her heart was in the prayer and it was a sign it was by the good issue it had David Psal 119. 145. hath an expression that looks that way I cryed with my whole heart Oh Lord I will keep thy statutes If you cry it must be with the heart that must not be wanting for if that be wanting truely the best ingredient of prayer is wanting hence you have that expression in Psal 25.1 I lift up my soul unto thee the meaning is I pray unto thee I call unto thee but he doth express it by lifting up the soul because the soul was ingaged in the work I lift up my soul unto thee the like expression you have Psal 86.4 Now that is the first thing in the description it is the breathing of the soul 2. It is the breathing of a gracious soul it is not every heart but a gracious heart that knoweth how to pray the breathings of a gracious soul and therefore whatever name the desires of a wicked man may have yet alas it doth not amount to prayer Prov. 15.8 The sacrifice of the wicked it is an abomination unto the Lord but the prayer of the upright is his delight A wicked man may bring his sacrifice may think to put up his petition but what is it It is an abomination unto the Lord but the prayer of
the 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
little but in the day of Christ he will appear in all his Royalty and Glory Wicked men will not see what of the Glory and Majesty of God may be seen in a judgement Isai 26.11 Lord when thy hand is lifted up they will not see that is in a judgement they will not see Why what will they not see they will not behold the Majesty of the Lord as it is in the 10. vers What of God may be seen and what of his Majesty doth shine forth in a day of common calamity they will not see that they will not consider and Saints see but very little of God in a judgâ—ment neither Micah 6.9 The Lords voice cryeth to the City the man of wisdom shall see thy Name A Saint doth see something of the Name and Glory something of the greatness and Majesty of God that doth shine forth in a calamity but of that that they do see as was spoken in another Case Job 4.12 Now a thing was secretly brought unto me and mine ear received a little thereof So must I say as to the Majesty of God in a judgement we Receive a little thereof it is a small part of the Majesty of God that we are able to conceive of and to take in as it is said in Job 26. speaking about the Works of God Lo these are parts of his ways but how little a portion is heard of him In the last verse So I may say of the judgments of God Lo these are parts of his ways but how little a portion is seen of him When we consider Gods creating Works his work of Providence anâ— his works of Judgement How little a Portion can we take in of God but Christ when we shall come to stand before the Judgement-seat he will then appear in all his Royalty and Glory his Majesty and Beauty shall then discover it self eminently Therefore in Revelations 20.12 it is said I saw the dead both small and great standing before God Christ shall then appear in his Royalty as he is God and equal with the Father he shall appear not onely clâ—d with his humanity but with his God-head in that day It is true we are said to appear before the Son of man He shall sit as the Son of man but yet he shall also sit as God which how shall it startle every Christless soul that shall stand before the glory of that day Matt. 25.31 32. When the Son of man shall come â—n his Glory c. Jesus Christ he is King in the world and he governs the Providences in the world and sends about the judgements that are abroad but who sees the Majesty and Glory of Christ that is now hid but in the day of Christ that shall appear then his Glory shall shine forth eminently Matt. 24.30 Then shall appear the sign of the Son of man c. They shall see the Son of man coming in Power and great Glory Now that is another difference in a calamity the Majesty of Christ is veiled but in the day of Christ Christ will then appear in his Glory 4. In the forest calamity that ever was or shall be in the world the Lord doth not deal in strictness of justice not doth he come forth with all his wrath but in the day of Christ he will then sit upon the Throne judgeing with exactness of Justice and rendring to every one according to the utmost extent of all that they have done There is much of the wrath of God is kept in in the most wrathful providencâ— that cometh upon the world whaâ— Ezra speaks in the 9th chap. and 13. v. thou Hast punished us less then our iniquities deserved c. So it may be said with respect unto any judgement that ever was is or may be upon earth the Lord punisheth less then iniquity dedeserves the most dreadful calamity hath not that terrour in it that inquity calls for and deserves at the hand of God And therefore the people of God in the Lament 3.22 do acknowledge It is the Lords mercies they are not consumed Any thing on this side being consumed and cut off from the presence of God is Mercy Ah my Friends however severe the Lord may seem in any of his providences he is not so severe as he might be if he did stir up all his wrath and deal in strictness and exactness of severity but when Christ comes to judgement every man shall have according to his work Poor sinners shall then receive the utmost peny 2 Cor. 5.10 We must all appear before the judgement-seat of Christ that every one may receive the things done in his body according to what he hath done whether good or bad Upon earth men do not receive according to what is done according to the sinfulness of sin but God in wrath remembers mercy but at that day all men shall receive according to what they have done there shall be a retribution according to the strictness of Justice Rom. 2.5 6. But after thy hardness treasurest up wrath against the day of wrath c. and so Matt. 16.27 For the Son of man shall come in the Glory of his Father with his Angels and then he shall reward every man according to his works That is another thing in which the greatest day of common calamity and the day of Christ differ exceedingly 5. There is this Difference Calamities in this world they mainly light upon the outward man but when Jesus Christ shall sit in judgement he will judge both inward and outward man together he will reach the soul as well as the body and have to do with that Present calamity lights upon the outward man it is the body at the utmost is the seat of that There be many sore calamities that do not reach the body as the first distresses that fell on Job which were sore distresses yet at first they did not so much as reach his body Job 1.14 16. There came a messenger that told him his Cattle were taken c. these were sore distresses sharp calamities but yet all this while the body of Job was not so much as touched And also sometimes calamities do reach the body the hand of God was upon Job himself in the conclusion and sometimes it reaches the life the poor carcase is carryed to earth Thus it was with the first-born of Egypt in the days of David when many souls fell by that judgement by the Plague and if it do so yet the dread of this is not like that that shall attend the coming of Christ He shall sit in judgement upon inward and outward man at once He shall reach the body as well as the soul at once And therefore is that prayer of Paul 1 Thess 5.23 And I pray God sanctifie you wholly and the Lord keep you in soul body and spirit c. as if he would have said The Lord look after the inward and outward man and keep them to the day of Châ—ist for Christ
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
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
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
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
I have built c. vers 30. Well but what course doth God take to humble him Why in vers 31. while the word was in his mouth he was took from men and turned to graze among the beasts this was Gods way to stain the pride of Nebuchadnezzar to bring him down in a way of judgement the like we never read or heard of and you find when his seven years were accomplished then he comes and adores God in a calm spirit and gives glory to him the man was cooled and humbled and it was this dreadful stroke upon him that did it Take one Scripture more and that you have in Isa 2. you may peruse the whole Chapter and you shall there see how the judgements of God are designed to humble men but particularly at vers 17. And the loftiness of man shall be bowed down c. Now how shall this be brought to pass look back to vers 12. and there he tells you The day of the Lord of hosts shall be upon every one that is proud and lofty c. the day of the Lord of hosts shall be upon him that is the day of Gods indignation of his judgements the day of his breaking forth in great displeasure that shall bring them down We poor creatures a little thing lifteth us up but it must be a great thing must bring us down it must be the day of the Lord of hosts he that commands the Armies of heaven and earth he that commands the Armies of Angels and sends them out to do execution he that commands judgements they are his hosts the creatures are his hosts and the Angels are his hosts he sets the sword to work and the pestilence to work and by fighting against them with these hosts he humbles them and brings them down and layeth the heart of the haughty and lofty low and so in the 19 20 21. verses They shall go into the holes of the rocks c. What is it makes them do it It is for fear of the Lord and for the glory of his majesty when he ariseth to shake terribly the earth then all men they throw away their Idols Oh that we might all throw away our idols have we mâ—de the world riches honors pleasures our idols Oh it is time to throw them to the Owls and to the Bats it is fit for them onely to live upon such things as these are when God comes forth thus in judgement then they shall throw their idols to the Owls and to the Bats and why so it is because they shall then be convinced of the vanity and emptiness of these things That is my second reason why such providences must be it is to stain the pride of all glory God hath reserved himself no other way to do it for ought we know and the heart of man will not be brought down at any cheaper rate Alas the great men of the world they think they may do as they please but when God comes thundering with his judgements he makes them to tremble and confess that they are but as other men But then one reason more why such such things must come to pass in their time and season why it must be 3. To vindicate Gods holiness that there may not be a reproach left upon the God of heaven as if he were pleased with the sin and wickedness of an evil generation With reverence be it spoken the God of heaven hath no other way to vindicate his holiness but by the execution of these judgements of his I say that is the Lords way do but mark how the wicked of the world do sometimes challenge God to shew himself in his judgements if he be a holy God and therefore God is constrained to do it In Mal. 2.17 You have wearyed God with your words and wherein even when you say every one that doth evil is good in the sight of the Lord or where is the God of judgement Wicked men they say that God loves men that walk wickedly and though we sin he loves us never the worse why if he do not love the workers of iniquity where is the God of judgement If our evil doings displease him why doth he not execute judgement why doth be not let us see his displeasure God may say in his word what he will wicked men will not understand that They better understand the language of his judgements and therefore if he be not the God of evil and do hate all iniquity why doth he not shew it by his judgements Now I say God is put upon this he is constrained to vindicate his own holiness by his judgement Because sentence against an evil-work is not executed speedily therefore the hearts of the sons of men are fully set in them to do evil Eccl. 8.11 The meaning of the Text is plainly this because wicked men are not punished in ways of sin say they we may live as wickedly as we will for ought we see we shall fare as well as those that are more precise This is the desperate wickedness of the heart but God will make known himself by his judgements and thereby he will take off this reproach and therefore that is a notable place Psalm 9.16 I think you have not this word Higgaion Selah above once more in the Scripture this Higgaion doth import Consider Meditate upon this why what is it we should take such notice of why it is this The Lord is known by the judgements that he executes that is God is known by his judgements in his holiness in his purity and it is that that sets him forth in the glory of his attributes when God brings judgement on the wicked then they must confess that God is a holy God and therefore take that Scripture more where you have this confirmed Psal 58.9 10. Before your pots can feel the thornes it is a metaphorical expression and I suppose the meaning is this before the thornes or any other combustible matter put under the pot can heat it that is in a very little time God shall take away the wicked what shall be the effect of this The righteous shall rejoyce when he seeth the vengeance and a man shall say Verily there is a reward for the righteous verily there is a God that judgeth in the earth See what effect Gods judgements have that a meer man that hath not any thing of grace in his soul shall be forced to say that there is a reward for the righteous They that say Where is the God of judgement when God comes forth in ways of judgement he will make them change their note and say There is a God that doth righteously Now here you have my reasons why God will bring great judgements upon the world having spoken it as also to stain the pride of all flesh and lastly to vindicate his own holiness Now we will try a little how this may be improved what use we may make of it truely I think it may inform