Living Truths in Dying Times, Tract (1 of 3)

Living Truths in Dying Times · Tract (1 of 3)

p. 1LIVING 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 p. 2be, 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 p. 3things 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 onelyonly 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 p. 4will 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.

p. 52. 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) that you may eſcape theſe things: As if he ſhould have ſaid, My brethren, my poor diſciples with whom my heart is, and for whoſe weal and welfare, I am greatly ingaged; it is true, ſad things muſt be in the world, but I would take a little care of you, and ſtand by you, and be a help to you by what means I may, that you may ride ſafe in and through that ſtorm; and when the world ſhall be in a flame, and every corner of it full of trouble, I would that things might then go well with you, and your weal might go forward notwithſtanding: that is the ſecond.

3. But note this, that the eſcaping of common calamity, it is a great honor and great mercy, and that that gracious hearts ought to put out earneſtly p. 6for. I gather this note thus, that it is a great honor, a great mercy, from that expreſſion, That ye may be accounted worthy to eſcape; I tell you ſouls, thoſe that God thus in a way of mercy ſhelters and preſerves, and carries through days of evil and times of common calamity, it is a mark of honor that God puts on them; and it is a mercy alſo that gracious ſouls ſhould make after, and put themſelves forward for the attaining of; that I gather thus, Watch ye and pray always, make out after this mercy, put out earneſtly for it: look not upon it as an indifferent thing, whether you eſcape or not, but look upon it as a mercy worth the ſeeking after; that is a third thing that lyeth plainly in the words.

Again 4. Note, that watchfulneſs and prayer are the neceſſary mediums, the proper means, at leaſt a part, and great part of the proper means, to which we are directed for preſervation in times of common calamity.

5. And then one thing more I would alſo recommend to you from theſe words, and that is this, that it is not the eſcaping common calamities only, p. 7that we are to be ſolicitous about, but alſo, and above all, and more eſpecially, how we may after all ſtand before the Son of man, &c. Alas my brethren, what if God ſhould ſatisfie and aſſure you or me, and tell you from heaven, you ſhall ſurvive, and out-live the diſtreſſes of your day; but yet when this is done, and you are paſt this ſtorm, you muſt ſtand before the judgement-ſeat of Chriſt, every ſoul muſt appear at that great Tribunal, from which there is no exemption by any means whatever: and the preſence and glory, the dread and majeſty of that day is more, and another kind of thing, then any diſpenſation upon earth can be ſuppoſed to be; therefore how to hold up the head and ſtand with comfort at ſuch a time, is the great thing that we are eſpecially to be ſolicitous about, and that which our ſouls ſhould be making out the hardeſt after.

Now I confeſs the two latter of theſe notes will be moſt ſpi…itual, and that that the ſoul and its concernments lye moſt in; and therefore I ſhall be much the ſhorter in the three former, though it is requiſite to ſpend ſometime p. 8on them, conſidering the diſpenſations of God at this day. I ſhall begin with with the firſt, and ſhall be brief in the ſpeaking unto it, viz. That ſome dreadful providence mu… break in upon the world; there are times and ſeaſons when dreadful things muſt come upon the earth, ſuch as ſhall ſink the ſouls of many of the inhabitants of the earth: and there is a threefold reaſon of it.

1. Becauſe God hath ſpoken it, and he muſt not be a lyer; he is true, therefore what he hath ſaid muſt come to paſs. I tell you, though it were the razing up the foundations of the earth, or the moſt dreadful evil that the heart of man can imagine, if God have ſaid it, his word muſt ſtand; that muſt be effected, rather then any reflection ſhould be upon the truth and faithfulneſs of God; therefore ſaith our Lord Jeſus in Luk. 21.33. Heaven and earth ſhall paſs away, but my word ſhall not paſs away: God ſtands ſo much upon his word, that he will not give any on earth occaſion to reflect upon him as unfaithful and wanting in his truth; not the leaſt Iota or tittle of the Lords p. 9word ſhall fail, but ſhall be fulfilled to every letter of it; and therefore Mat. 25.18. it is thus written, I ſay to you, Ʋntil heaven and earth paſs away, one jot or title ſhall in no wiſe paſs from the law, untill all be fulfilled. The Law is taken here in a comprehenſive ſence, for the whole book of Scripture; and heaven and earth ſhall paſs away, but not one title of the mind and will of God that he hath revealed, ſhall be made void, but ſhall ſtand and be accompliſhed: and it is ſufficiently bound and confirmed, in that the mouth of the Lord hath ſpoken it. You ſhall find in Scripture that God ſtands greatly upon his word: what he ſpeaketh touching a particular people or perſon, he will be ſure to accompliſh it, whether it be good or evil; and therefore in Gen. 18. it is ſaid of Abraham, that he will command his children to keep the way of the Lord, &c. that he may bring upon Abraham that which he hath ſpoken of him in verſe 19. as if he ſhould have ſaid, God hath ſpoken a great deal of good concerning Abraham; now having ſpoken it, he muſt bring it to paſs. Truely God hath p. 10been wont to do ſo, he is accuſtomed to it, he is uſed to confirm his word unto his ſervants, and to do to them according to what word is gone out of his mouth; and therefore when diſcreet Abigail comes to plead with David that he ſhould not take revenge upon Nabal, 1 Sam. 25.30. ſhe tells him, that when the Lord ſhould have done according to all the good that he hath ſpoken concerning him, it ſhould then be a grief to him that he had ſhed blood cauſeleſly; ſhe concludes that God would do David good as he had ſpoken: And it is as if ſhe ſhould have ſaid, I know the word of God having gone forth, he will do good unto David according as he hath ſaid: And therefore you ſhall find David doth wonderfully rejoyce in a word from God; if God do but ſpeak it, David is comforted. Pſal. 60. David is in the beginning of the Pſalm under ſome kind of diffidence and diſtruſt, and a little diſcouraged; but in verſ. 6. God hath ſpoken (ſaith he) in his holineſs, and I will rejoyce: Why, ſaith he, it is true, my condition is ſad; it was a time when David was in diſtreſs and p. 11trouble: but now God hath ſpoken, and given me a word that it ſhall go wel with me; and in that I am ſatisfied, in that I can bear up my heart, I will rejoyce. I will divide Sechem, and mete out the valley of Succoth: Judah is mine, &c. ſo when God hath ſpoken a word to a people, he will make it good: hence is that of Balaam, Numb. 23.19. You know he was ſent 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 p. 12onelyonly, 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 p. 13us 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 p. 14letting 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 p. 15ſtill 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.

Fou…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 p. 16after 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 p. 17God 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 p. 18the 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 p. 19the 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 m…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 onelyonly 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 p. 20their 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 p. 21he 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 p. 22that 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 p. 23God 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 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 p. 24to 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 p. 25build 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 P…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 p. 26ſhould 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 onelyonly to ſpeak of the judgement p. 27it 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 p. 28not 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 ſha…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▪ p. 29when 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 p. 30them, 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, p. 31what 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 p. 32Apoſtle, 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 p. 33way not to be aſhamed; be that believeth ſhall not be confounded.

5. Muſt ſuch judgements break in upon the worl…? 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 p…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 p. 34in 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.

p. 35And 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 alſo true, that God hath a care of his people in all the common calamities that ever come upon the world: Thus it it was when God came to ſweep away a whole world, was there none to be thought of? no body to be remembred? yes, there was a Noah that God could not forget, Gen. 6.13, 14. Noah might ſay, What, the end of all fleſh? what ſhall become of me then? what ſhall I do when all fleſh is deſtroyed? Why, ſaith God, Noah, make thee an A…k, ver. 14. I will not ſo deſtroy all fleſh, but I p. 36will remember thee Noah, and therefore make thee an Ark; and ſaith God to him in verſ. 18. With thee I will eſtabliſh my covenant, and thou ſhalt come into the ark, thou and thy ſons, and thy ſons wives with thee. Thus it was in the deſtruction of Sodom, God came with reſolution to deſtroy that place, Gen. 19.12, 13. Great provocations call for great deſolation; dreadful judgements are the neceſſary conſequents of great preceding iniquities: but Lot he muſt be taken care of, and a ſhelter and refuge muſt be provided for him. Thus in the land of Egypt, when the Lord ſent his Plagues amongſt them, ye this very judgement of the Plague I believe that was the judgement, and I will give you a Scripture to prove it; the threatning was, he would deſtroy all the firſt-born of Pharoah, Exod. 11.5, 6, 7. Now the queſtion is what judgement it was that he did deſtroy the firſt-born of Egypt by; I think it was the Plague, and that that confirms me in my thoughts of it, is that Amos 4.10. where he ſaith, I have ſent among you the Peſtilence after the manner of Egypt: Now I do not know any p. 37time when God did ſend the Peſtilence into Egypt, unleſs when he deſtroyed the firſt-born; and yet at that time when he did deſtroy the firſt-born of all the houſe of Egypt, the Lord took care of his people, Iſrael muſt be preſerved, not a dog muſt move the tongue againſt any of them. Gen. 42. when there was a famine in Canaan, yea a famine in all lands, and a great ſcarcity grew over the face of the Land of Egypt; yet Jacob and his children muſt be provided for, and God muſt look after them, and he bids them go down to Egypt; and you find how they were there fed; God had by a ſignal providence ſent Joſeph before hand, as he ſaith himſelf, to ſave Jacob and his family alive. Jeremiah in the time of captivity, and great deſtruction, what muſt become of him? muſt he periſh with the reſt? No, ſaith God, I will deliver thee in that day, Jer. 39.17, 18.

Now this is my firſt argument to confirm this general truth, that in times of common calamity, God takes an eſpecial care of his people, as is evident from what he hath done.

p. 382. From the promiſe of what he will do; he makes ſpecial promiſes to his people of what he will do in ſuch ſeaſon…, Pſal. 91.9, 10. Becauſe thou haſt made the moſt High thy refuge, there ſhall no evil befall thee, neither ſhall any Plague come nigh thy dwelling: Souls that are Saints, and Saints in a right ſpirit, here is a promiſe, a ſingular ſpecial promiſe made to them; and ſo you have it in Iſa. 3.8. Jeruſalem is ruined, and Judah is fallen, becauſe their tongue and their doings are againſt the Lord: By the way obſerve, God takes notice what we ſay, as well as what we do: well, what now? is …eruſalem fallen, and Judah ruined? what ſhall become of the Saints then? why ſaith God, Say unto the righteous, It ſhall be well with them, verſ. 10.11. Jeruſalem it is true is ruined, but why? why, ſay to the wicked it ſhall be ill with them, but unto the righteous it ſhall be well with them, Iſa. 26.21. Behold, the Lord comes out of his place to puniſh the inhabitants of the earth for their iniquity: Doth he ſo? what then? what will he do unto his people? why if you look verſ. 20. Come, ſaith he, my people, enter p. 39into your chambers, and ſhut the doors about you, hide your ſelf for a little moment, untill mine indignation be over-paſt. I am coming to puniſh the world for their iniquity; but my people I have a word for your comfort, I will find retiring Chambers for you; Hide your ſelf, ſaith he, for a little moment, untill mine indignation be over-paſſed: So Joel. 3.16. He ſhall roar out of Sion, &c. the Lord will work for his people, and do his people good; he will be the hope of his people, and the ſtrength of the children of Iſrael: Therefore this is my ſecond argument, God makes ſpecial promiſes to his people, therefore, he will take ſpecial care of them.

3. He gives ſpecial counſel and direction to them what to do in order to their preſervation in times of common calamity.

There are three parts of counſel that the Lord gives to his people in ſuch ſeaſons, and he directs them ſometimes to one of theſe things, and ſometimes to another, according as he thinks good in himſelf; ſometimes he calls his people out of the places that ſhall be the ſeats of his judgements: he did p. 40ſo in the caſe of Sodom: and it is worth your conſidering that you have Luk. 21.20, 21. When you ſhall ſee Jeruſalem compaſſed with Armies, know the deſolation thereof is nigh; that ſhall be a ſign to you, that I am coming againſt it with a deſolating judgement: Well, what then muſt be done? Let them that are in Judah flye to the mountain, and let them that are in the City depart out, and let not them that are in the Countries enter thereinto. This was his counſel at that time; and thus God doth ſometimes: he calleth ſome out of the places by the method of his providence, he tells them his will, and brings them out of the ſeat of his judgements.

2. He calls all in all times in, order to preſervation, from cloſing with and cleaving to the ſins of the places which are to be judged, and for which he judgeth and condemneth; that one known Text may ſerve in ſtead of many, Rev. 18.4. Come out of her my peole (that is, out of Babylon) and be ye ſeparate, partake not of her ſins, leſt ye alſo partake of her plagues; ſin as ſinners do, and you muſt expect to ſuffer as they do.

p. 413. He doth direct his people to ſome ſpecial duties that have an eſpecial tendency to preſervation, ſometimes to faith, to truſt in, and dependance upon the Lord; and ſometimes to prayer and watchfulneſs, as here in my Text: to ſome ſuch ſpecial duties, that have an eſpecial uſe in order to the preſervation of a people from deſtroying and ruining calamities. Thus, I ſay, put theſe things together, what God hath done, what he hath promiſed to do, what counſel he gives unto his people, in reſpect to common calamities, they are evident tokens of love to his people in times of diſtreſſe: But now what is the reaſon? wherefore is it that God ſhould eſpecially be careful of his people in days of great diſtreſs and trouble? I anſwer, he doth it for two or three reaſons.

1. For the love he bears them, and the intereſt that he hath in them; he hath an intereſt in his people, they are neer unto him in a neer relation, and he hath great love to them; therefore it is he eſpecially bears an eye to his people, and looks after them, that things may go well with them in the days of p. 42evil; ſome Scriptures you have to this purpoſe: That Jer. 30.10, 11. Fear not, O my ſervant Jacob, &c. though, ſaith God, I make a full end of other Nations and people, I will ſave thee. Truely one might have replyed to the Lord as Judas did (not Iſcariot) And why us Lord, and why not the world? Becauſe thou art Jacob my ſervant, thou art Iſrael a people that I have intereſt in, therefore I will look after thee, and ſhew kindneſs unto thee; I will do it for that reaſon: and add to this, that Jer. 43.4. Obſerve here, I will give men for thee, and people for thy life. What is the meaning of that? I will let my wrath and rage vent it ſelf upon the world, but I will ſpare my people: Why ſo? I have loved them, therefore I will give men for them; hundreds of men God will give for his people, they are neer the heart of God, therefore he is pleaſed to exerciſe this peculiar kindneſs to them.

2. He doth it becauſe of the preciouſneſs and worth that is in them; not that a Saint by nature is better then others, but through grace he is become a choice and precious one; and becauſe p. 43of the worth, choiceneſs, and excellency of a gracious ſoul, God loves him: The Saint is an excellent piece; The righteous is more excellent then his neighbor: It may be the righteous man is in a poor low condition in the world, & his neighbor a great rich man, abounding in the things of this world, and yet for all that the righteous is more excellent then his neighbor. God hath a great care of his people, and that becauſe they are precious, Iſa. 43.4. Since thou waſt precious in my ſight, thou haſt been honorable, and I have loved thee; therefore others ſhall dye, and thou ſhalt be ſaved: Why? namely, becauſe thou art precious in my ſight, I ſee a worth in thee, and an excellency in thee, and therefore others ſhall go for thee; they ſhall periſh, but thou ſhalt be preſerved. In Pſal. 116.15. David hath an expreſſion to this purpoſe, Precious in the ſight of the Lord is the Death of his Saints; and the Pſalmiſt gives this as a reaſon why the Lord did preſerve him when time was, ſaith he, Precious in the ſight of the Lord is the death of his Saints. Pſal. 72.14. You have a Scripture ſomething of like p. 44nature, Precious ſhall their blood be in his ſight.

3. But one reaſon more, Why the Lord in common calamities is eſpecially careful of his people, it is becauſe they truſt God with themſelves, they charge God with them, and God will be faithful to his charge; he will not betray his truſt, he is the hope of his people. So Jer. 14.8. Oh thou the hope of Iſrael, the Saviour thereof in the time of trouble: So Jer. 17.16, 17. As for me, I have not haſtened from being a Paſtor to follow thee, nor have I deſired the woful day; be not a terror unto me, Thou art my hope in the day of evil: Oh ſaith the Lord, think upon me, I deſire to be faithful unto thee, to mind thee in thy work, and follow thee in thy way; and I have not deſired the evil day, thou knoweſt, that that came out of my lips was right before thee, and thou are my hope: Mind it, this was the reaſon why God did give Jeremiah a ſpecial preſervation; it was becauſe he made the Lord his truſt, Jer. 39.18. For I will ſurely deliver thee, &c. thou haſt committed the keeping thy ſelf unto me, therefore I will be p. 45good to thee, and I will preſerve thee. It is worth the thinking of, that the Lord doth it becauſe his people t…uſt in him. Thus much for confirmation of the point, and the Reaſons of it.

Object. But you will ſay, If this be a truth, this may be objected, If the Lord chuſe to have a particular reſpect unto his people in times of common calamity, how comes it to paſs that any of his people ſhould fall in ſuch a diſpenſation, as we ſometimes ſee they do?

To that I anſwer, There are theſe reaſons why, notwithſtanding Gods ſpecial care of his people in common calamities, ſom… of them do fall therein: it is for one or more of theſe reaſons uſually.

1. It is ſometimes through unbelief; God keeps them while they truſt him, but when their truſt fails, then the promiſe fails, and God is not a ſecurity to them: it is ſometimes through unbelief; ſo we find it in the caſe of Iſraels going to Canaan; there were abundance fell in the wilderneſs, and truely among thoſe that fell we may think there were ſome upright ones that had grace in their hearts, but p. 46yet they diſtruſted God, they thought the journey was long and tedious, and the way was difficult, therefore they fell in the wilderneſs, it was becauſe of their unbelief: By whom was he grieved fourty years in the wilderneſs? Was it not by them whoſe carcaſes fell in the wilderneſs? To whom he ſware in his wrath that they ſhould not enter into his reſt, Heb. 3.17, 18, 19. And why entered they not? becauſe of unbelief: So it is in this caſe, God makes ſpecial promiſes of preſervation; but when the faith of his people failes, ſometimes God ſuffers them to loſe the fruit of the promiſe.

2. When his people ſin as the world doth, then he cauſeth them to taſte of judgement with the world; when they keep not clear from the ſin for which God contends, he ſuffers them to fall in and by the judgements wherewith he contends: So in that of the Revelations, Partake not of her ſins, leſt you partake of her plagues: in which words you have a promiſe and a threatning; promiſe, if you do not partake of her ſin, then you ſhall not ſuffer with her; but if you do, you may expect to ſhare p. 47with her in judgement: and therefore you find Moſes a choice ſervant, and he ſuffered in the wilderneſs as well as the reſt; and it was becauſe he ſinned as they did that dyed in the wilderneſs, Numb. 27.12. Why might he not go into Canaan? VVhy, ſaith he, For ye rebelled againſt my commandment in the deſert of Zin, &c. You rebelled when the Congregation rebelled, and therefore for that reaſon, although it was the one time that Moſes did miſcarry in his way towards Canaan, and yet for joyning with the people in that one ſin of murmuring, he was cut ſhort of Canaan: and ſo it is in caſes of common calamity, if we ſin with the world, we may be led to ſuffer 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.

p. 483. 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 Le…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 p. 49at 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 p. 50things 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 p. 51Saint 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 p. 52Gods 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.

p. 533. 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 enough with them alſo, as you have it in the prophecy of Iſaiah, The ſinners p. 54in Sion are afraid, and fear hath ſurpriſed the hypocrite, and who can dwell in everlaſting burnings?

But 3. The Saints they are the people that ſhall have the eſpecial kindneſs of God over them; they are the people that God will look after; and therefore I recommend this to you, to make it your buſineſs to ſee that there be ſomething of God in you in truth, and that you may be found in a ſpirit ſuiting the providences of this day, and then the Lord may make you partakers of this ſpecial mercy of being preſerved in the time of common calamity.

Which leads me to the third Doctrine, namely, That it is a great honor and an eſpecial mercy, and that that Saints ſhould put out earneſtly for, to be preſerved and kept in times of common calamity.

In treating of which, I ſhall endeavour diſtinctly to confirm theſe three things. 1. That it is a great honor. 2. A great mercy. 3. That the Saints ſhould put out hard for preſervation in a time of common calamity.

p. 55For the firſt therefore, that it is a great honor to be preſerved, when God cometh forth with deſolating judgement: Methinks that Scripture carrieth much of weight in it, that you have Gen. 6.8. But Noah found grace in the eyes of the Lord: What is that? Noah found favour in the eyes of God; that is, he was a man that became a favorite of God; he was one honored in the Court of heaven. It is the known ſignification of the term in our common language, ſuch a one finds grace in the ſight of his Prince, that is, he is his favourite, and he is honored by him: So Noah he was one that God put an honor upon; and what was the honor? it was to make him a preſerved one in the time of that common calamity. It may appear if we conſider three things, that it is a great honor to be preſerved in a deſolating calamity.

1. If you conſider this, That uſually ſuch as the Lord preſerves, they are ſuch upon whom there are ſome marks of honor found, or (mind what I add more) if any other be preſerved, it is for the ſake of them upon whom ſomething is found very honorable and p. 56worthy. I ſhall clear up this from many inſtances, that there is ſome excellent thing found in and upon thoſe whom the Lord uſually preſerves in a deſolating judgement; and my firſt inſtance is that of Noah, and you ſhall find ſomething in him very honorable and commendable: Noah found favor with God, and what was the reaſon that he ſhould be marked by God for this ſpecial favour? If you look Gen. 5.9. you ſhall find that Noah was a juſt man and perfect in his generation, and he walked with God: You muſt bear with me if I take up a little time in inſiſting upon this, that I may ſhew you the deſign I have herein.

There were three excellent things found upon Noah, upon which account God marked him out for the man …hat ſhould be preſerved from this deluge.

1. He was a juſt man, an upright, ſincere, ſingle-hearted man; he was a man that did in the truth of his ſoul follow God, which is an admirable thing: Hypocriſie and guile is one of the moſt diſhonorable things under heaven; I tell you ſouls, a hypocritical p. 57profeſſor is worſe then a downright ſinner, and ſo the Lord himſelf accounts him, Pſal. 51.6. Thou deſireſt truth in the inward part, and in the hidden part thou ſhalt make me to u…derſtand wiſdom; thou art, ſaith David, for ſimplicity, for ſincerity and integrity; that is a thing that takes much with the heart of God. Hypocriſie is one of the worſt things, and hath one of the ſaddeſt iſſues and conſequences in the world, and therefore hypocrites they are ſaid to heap up wrath, in Job 36.13. Hypocrites in heart they heap up wrath: This jugling and falſe-heartedneſs is a moſt diſpleaſing thing to God, and is of moſt wretched conſequence, for they ſhall not onelyonly fall under wrath, but under heaps of wrath, that are found in this frame; they ſhall have the indignation of God heaped upon them: now I conclude on the other hand, ſincerity is a thing of great worth, and this was found upon Noah.

2. He was a perfect man in his generation; that is thus, he was perfect in the ſight of men among whom he lived and converſed; he was ſuch, and ſo walked, that none about him could p. 58tell how to accuſe him; he was a man that gave them no juſt offence, nor laid a ſtone of ſtumbling before thoſe that lived about him: the world (as wicked as it was) could not ſay that he gave them any ill example, but he was upright in that wicked world; now this is a very honorable thing: I tell you many profeſſors do profeſſion more hurt then good, and it were well they were out of it, for they carry it ſo wickedly and baſely, that they harden the hearts of ſinners, and make them think ill of the ways of God: but it is an excellent thing ſo to carry it, that they may be good examples: is not this Chriſts command? Mat. 5.16. Let your light ſo ſhine, as that others ſeeing your good works, may glorifie your Father which is in heaven: carry it ſo in the world, as that you may incourage all, and diſcourage none, that is the meaning of it, that you may not be a hinderance unto any in their cloſing with and giving up themſelves unto God. Paul that ſervant of the Lord injoyned the ſame thing, 1 Cor. 10.32. Give none offence neither to Jew nor Gentile, nor to the Church of God; carry p. 59it ſo, that you may not juſtly caſt a ſtone of ſtumbling in their way; this was found in Noah, and was a thing very honorable in him, and it is commended in others in that Luk. 1. and the beginning: it was the commendation of Zachary and Elizabeth, that they walked in all the commandments of the Lord blameleſs, as you have it in ver. 6. Obſerve what is commended in theſe two perſons, what marks of honor were upon them, they were righteous before God; a righteouſneſs they had, that was ſo in Gods account; and in their walking before men they were blameleſs, as to commandments and ordinances. Mark this text, there is a great fault in many in the world; two ſorts of people eſpecially are to blame by vertue of this Text: ſome walk in commandments, but are not for ordinances; and ſome in ordinances, and not in commandments: whereas it is the glory of a people to walk both in commandments and in ordinances: my meaning is, the carrying of it ſo in the worſhip of God, and in your converſations alſo among men, that they may not have juſt occaſion of offence. Now p. 60this was found upon Noah, he was juſt in his generation.

And the other thing is this, And Noah walked with God, that is the third honorable character upon Noah, He walked with God: What is th…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 p. 61ſaid, 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 onelyonly a little inſiſt upon that clauſe, Vexed with the filthy converſation of the wicked.

p. 62The 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.

p. 63My 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 p. 64was 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 …his excellence of a meek ſpirit, and yet it ſeems Caleb had ſome greater excellency of ſpi…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 p. 65a 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 p. 66preſerves 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 he doth preſerve are uſually ſuch as he doth mean to honor with himſelf for ever; or if he do honor others with this mercy, it is for the ſake of thoſe that he intends to honor with himſelf for ever: There was a kind of typ…fying …ut of this, in the ſlaying the firſt-born of Egypt: At that time, who muſt be preſerved? Why Iſrael: Now all Iſrael were Types of Gods own people, and in that God did Typically foretell what he would do in aftertime, eſpecially in the latter times, that his ſaved ones ſhould be his true Iſrael. There is a Scripture I will recommend to you, make what uſe of it the Lord ſhall help you, Iſa. 4.3. And it ſhall come to paſs, that he that is left in Zion, and he that remaineth in Jeruſalem ſhall be called holy, even every one that is written among p. 67the living in Jeruſalem: Now what time doth this relate unto? It was a time of great deſtruction, as you have it Chap. 3.26. Her gates ſhall lament and mourn, and ſhe being deſolate ſhall ſit upon the ground; and in verſ. 25. Thy men ſhall fall by the ſword, and thy mighty men in war: Now in this deſolation ſome ſhall eſcape, and who ſhall they be? What ſort of men ſhall they be? Mark what he ſays, and make of it as much as the Lord ſhall help you; they that eſcape of Iſrael, they that are left in Sion, and they that remain in Jeruſalem ſhall be called holy; that is, ſhall be holy, for God calls things as they are, or he will make them to be what he calls them: And is that all? No, ſuch as are written among the living, or (as the word may be rendred) ſuch as are written to life in Jeruſalem: written to life, is the ſame with being written in the Lambs book of life; ſuch as he will make holy, they ſhall be the eſcaped, they ſhall be preſerved. I will give you another text, Mat. 24.22. It ſpeaks of the tribulations of the latter times, moſt dreadful things; And what then? Except theſe days be ſhortned, no fleſh ſhall be ſaved: They ſhould p. 68be ſuch as ſhould cut off every ſoul from the earth: but God hath an elect upon whom his heart is ſet, and for their ſakes it ſhall be ſhortned. The meaning of the text, I take to be this, there ſhall be dreadful tribulations in the latter days, ſuch as if they were let run on their courſe, would cut off every ſoul; but they ſhall be ſo cut ſhort, that a people written unto life ſhall out-live them. And if this be ſo, ſurely it is a great honor to out-live common calamities, eſpecially in the latter days, into which we are come, or unto which we are drawing nigh apace.

But one thing more, a third argument is this, it is an honorable thing to have preſervation in times of common calamity, if you conſider, That ſuch who are ſo preſerved, are preſerved to very honourable ends; God doth not preſerve them for nothing, but to very honorable ends; the Prophet Iſa. 66. tells us of dreadful providences, verſ. 15, 16. For behold, the Lord will come with fire, &c. Well, ſhall any eſcape at that day? Yes, there ſhall, if you look to verſ. 14. And when ye ſee this, your p. 69heart ſhall rejoyce, &c. The hand of the Lord that ſhall be known to his friends for their preſervation, to his enemies for their deſtruction; but to what end will he reſerve them that he doth preſerve? That you have in verſ. 19. I will ſet a ſign among them, and I will ſend thoſe that eſcape of them to the nations; the eſcaped people, what ſhall they be for? They ſhall be to make known, ſet up, and advance the glory of God, and to tell of his wondrous workings. I confeſs, that I conceive this text doth relate to the Jewiſh Nation; but there ſhall be a remnant preſerved, and the reſerved are reſerved to honorable ends, to make known much of God, to reveal and ſpeak of his glory: To which add that Jer. 50. 28. you read of ſome that eſcaped the…e in that day of diſtreſs; and what do they eſcape for? It is to declare in Zion the vengeance of the Lord; they are a remnant reſerved to ſpeak the praiſe of God, to magnifie and admire him in the diſpenſations of his providence; and therefore being reſerved to honorable ends, it is an honorable p. 70preſervation: That is the firſt thing in the Doctrine.

2. As it is an honor, ſo it is an eſpeciall mercy, to be preſerved in times of publike judgements; it is not like the honor of this world, which is but an empty blaſt of breath, but ſuch as is a mercy as well as an honor: and, Oh how great is the mercy of ſurviving, and out-living common calamities! I ſhall briefly ſhew you it is great mercy, and it will be evidenced in the conſideration of ſix or ſeven particulars.

1. It appears to be ſo, from the thankfulneſs of thoſe that have been preſerved: You ſhall find ſome ſouls have been much taken with the goodneſs of God, and have admired his kindneſs in the delivering a people from common calamity. David in his time under a common diſtreſs, how doth he admire the grace of God, that ſhined forth in his preſervation? What, ſaith David, they cut off, and I alive! What have I done? theſe ſheep what have they done? Ezra 9.7, 8. here was a reſerved people, a people b…ought back from Captivity, and what doth p. 71Ezra ſay? Oh, ſaith he, it is great grace, there is abundance of mercy in it, that we ſhould be preſerved, that the Lord ſhould keep us alive, and hath not ſuffered us to fall in our bondage, but hath given us a nail in his houſe. Now the thankfulneſs of a people delivered from ſuch calami…y, is a great ground to think it a great mercy, Jer. 20.13. Sing unto the Lord, praiſe ye the Lord, for he hath delivered the ſoul of the poor from the hand of evil doers. Now that I ſay that the people of God are ſo thankful for, and do praiſe God for, certainly it is a great mercy.

2. It is a great mercy to be preſerved in common calamities, if you conſider this well, that though God may find ſome hono…able things upon his people, that he is pleaſed to honor with preſervation, yet (if he would look throughly) he might find ſomething in them that might provoke him to let them fall with others: It is true, God when he doth preſerve, doth find ſomething honorable upon thoſe that he doth preſerve, it is ſo for the moſt part; as he found faith in Jeremiah, a relying and recumbency upon him, p. 72and therefore honored him with preſervation. In Pſal. 91. the Lord found three things honorable upon a people, to which he annexeth a promiſe of preſervation; one you have verſ. 9, 10. He finds faith there, and that he honors with a promiſe of preſervation; and in the 11, 12. He ſhall give his angels charge over thee to keep thee in all thy ways: Here he finds a people walking wi…h him, and therefore he promiſeth them preſervation. Now if God do find any thing of excellence upon a people, yet how often is it cold and dead, and at a very low ebb? if he finds faith, How much of unbelief is there in the ſoul? Alſo if he finds him walking with God, how much turning aſide? And is it not great mercy that God is yet pleaſed to crown them with preſervation, becauſe he finds but ſome ſmall matter of excellency upon them? You ſhall ſee how David ſpeaks, Pſal. 130.3. If thou ſhouldeſt mark iniquities, Oh Lord, who ſhall ſtand? That is, if thou comeſt to ſearch us throughly, and reſolveſt to do according to all that thou ſeeſt in us, who then ſhall ſtand? But it is the kindneſs of God, that he p. 73doth not mark all iniquity, and doth not look upon every miſcarriage of his poor people, he covers m…ny of them; therefore in Lam. 3. how much are they there taken with Gods mercy? It is of the Lords mercies that we are not conſumed, becauſe his compaſſions fail not, verſ. 22.

3. It is a great mercy, if you conſider Gods preſervations are ſpecial kindneſſes, a great deal of love goes therewith: Hezakiah when he was ſick of the Plague, God carryeth him through it, he did not let him fall by it; and what ſaith he? Iſa. 38.17. Thou haſt not let me fall, but haſt kept me, and thou haſt done it in love to my ſoul: And to this add that 2 King. 19.30, 31. Mark it, the Aſſyrian (I think it was) that did hardly beſtead poor Iſrael, who were greatly diſtreſſed by them; well, but ſaith God, Out of Sion ſhall go a remnant, and ſome ſhall eſcape; but how? Why, the zeal of the Lord of hoſts ſhall perform it. That is, his love and care ſhall be ingaged for a remnant; ſo that it is great mercy to be preſerved, and that becauſe God doth preſerve in great kindneſs.

p. 744. It is a great mercy, if you conſider that God oft ſhews a great deal of mercy to the ſouls of them that do eſcape: in Iſa. 4. you ſee what a mercy the Lord ſhews, and what good he doth upon the ſouls of thoſe that ſhould remain in Sion: in verſ. 4. The eſcaped remnant ſhall not carry their droſs along with them, but God will take away their droſs, and do away their filth: this ſhall be the mercy of this eſcaping remnant: and ſo Mal. 3.2, 3. Who may abide the day of his coming? and who ſhall ſtand when he appeareth? Why, what is it makes that day ſo terrible? Oh this is it, He ſhall ſit as a refiners fire, and as Fullers ſoap: In verſ. 6. Oh, ſaith he, when I come in my dreadful calamities and judgements, Jacob ſhall not be conſumned; Why not? what ſhall then be done upon him? He will take away their droſs, and their Tynn, and purifie them as Gold and Silver, that they may offer unto the Lord an offering in righteouſneſs; and truely this is more then to eſcape: to eſcape is not ſo much, as to eſcape it and your corruption too; to be out of trouble, and freed from p. 75ſin too, this is a mercy of mercies.

5. Great mercy to preſerved in and through a common calamity, in as much as it gives farther opportunity to get the ſoul into a better order, to mourn over paſt miſcarriages: for the ſoul of the beſt, and the frame of the beſt had need be better; and he …hat out-lives a calamity, lives to a farther opportunity of getting his heart better prepared; ſaith David, Oh ſpare me a little, that I may recover my ſtrength before I go hence and be no more ſeen. Length of time is an advantage to getting more of ſtrength, and they that are wiſe whom God hath delivered, they ſhould improve it, Ezek. 6.8, 9. Yet will I leave a remnant, &c. This improvement ſhall the eſcaping remnant make of their eſcaping, they ſhall mourn over thei… hearts and ways at a greater rate then ever: So Ezek. 7.16. But they that eſcape of them ſhall eſcape, and ſhall be on the mountains like doves of the valleys, all of them mourning every one for his iniquity. The beſt of Saints, I am perſwaded, that God carries through common calamity, they do p. 76there & thence take opportunity of looking into their hearts more throughly, and bemoaning them in the preſence of God, They ſhall mourn every one for his iniquity: and is not this a mercy, to have a reſerve of time to mourn over their waies in the preſence of God?

6. It is a mercy, if you conſider the reſerved people are a reconciled people; uſu…lly God is well pleaſed with them, and pacified towards them, as Hezekiah ſaid in the text I quoted to you juſt now, Iſa. 38.17. Behold, for peace I had great bitterneſs, but thou haſt in love to my ſoul, delivered it from the pit of corruption, for thou haſt caſt all my ſins behind thy back. This is uſually Gods method; a people that he reſerves through calamity, to them he pardons all iniquity, with them he is at peace, and unto them he is pleaſed graciouſly to be reconciled. So Jer. 50.20. I will pardon them whom I reſerve; I will not onelyonly reſerve them, but I will pardon them: that is a mercy, and double mercy to be a reſerved and a pardoned people.