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You neither know how much, oor how long you can bear aod suffer. It is out inherent, but aslifting grace, by which your suffering abilities are to be measured. God can make that little stock of patience you have to hold out as the poor widow's cruise of oil did, 'till deliverance come; he can enable your patience unto its perfect work, (i. e.) to work as exteo sively to all the kinds and forts of trials, as intensively to the highest de. gree of trial, and as protensively to the longest duration and continuance of your trials, as he would have it: if this be a marvellous thing in your eyes, muft it be so in God's eyes al. so ?

2. The Lord knows the proper season to come in to the relief of your siding and fainting patience, and will assuredly come in accordingly in that feason; for so run the promises,

The Lord (hall judge his people, and repent himself for bis “ servants, when he seeth that their power is gone, and that " there is none fut up or left,” Deut. xxxii. 36. Cum duplicantur lateres venit Mofes ; in the mount of difficulties and extremities it shall be seen. “ The rod of the wicked shall not “ rest upon the lot of the righteous, left the righteous put forth " their hands onto iniquity,” Psal. cxxv. 3. Ubi definit humanum, ibi incipit divinum auxilium; God's power watches the opportunity of your weakness.

Plea 7. But what if I hould be put to cruel and exquisite tortures, suppose to the rack, to the fire, or such most dreadful sufferings as other Christians have been? What Mall I do? Do I thiuk I am able to bear it? Is my strength the strength of stone, or are my bones brass, that ever I should endure such bar: barous cruelties ? Alas! Death in the mildest form is terrible to me : how terrible then must such a death be?

Answer. Who enabled those Christians you meation to ea. dure these things? They loved their lives, and fensed theit pains as well as you, they had the fame thoughts and fears, many of them, that you now have; yet God carried them thro all, and so he can you. Did not he make the devouring fames a bed of roses to some of them? Was he not within the fires ! Did he not abate the extremity of the torment, and enable weak and tender perfons to endure them patiently and chearfulJy? Some fioging in the midst of famcs, others clapping their hands triumphantly, and to the last fight that could be had of them in this world, nothing appeared but figns and demonstrations of joy unspeakable. Ah friends!. we judge of fufferings by the out-side and appearance, which is terrible; but we know not the inside of sufferings, which is exceeding cos

fortable, Oh! when shall we have done with our unbelieving is and buts, our questionings and doubtings of the power, wisdom, and tender care of our God over us, and learn to trust bim over all. Now the juft fball live by faith; and he chat lives by faith shall dever die by fear. The more you trust God, the Jefs you will turment yourselves. I have done ; the Lord strengthen, Itablish, and settle the trembling and feeble hearts of his people, by what hath been fo feasonably offered for their relief by a weak hand. Amen.

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Chriftian Reader,
F * Heiofius, when he had shut up himself in the libra- .

ry at Leyden, reckoned himself placed in the very lap of eternity, becaule he conversed there with so many divine “ fouls, and professed, he took his feat in it with fo lofty a fpi“ rit and sweet content, that he heartily pitied all the great ► and rich men of the world, that were ignorant of the happiness he there daily enjoyed :" How much more miay that soul rejoice in its own happiness, who hath Thut himself up in the chambers of the Divine Attributes, and exerciseth pity for the exposed and miserable multitude that are left as a prey to the temptations and troubles of the world.

That the days are evil, is a truth preached to us by the convincing voice of sense; and that they are like to be worse, few can doubt that look into the moral causes of evil times, the impudent height of lin, or into the prophesies relating to these

* Plerumque in qua fimulac pedem pofui, foribus peffulum obdo, ret in ipfo æternitatis gremio inter tot illustres animas sedem mihi Sumo ; cum ingenti quidem animo, ut fubinde magnatuin me mife. reat qui felicitatem hanc ignorant. Épiftola priznar, Vol. IV.

M

latter days; for whom the sharpest sufferings are appointed, to make way for the sweetest mercies. A faithful + watchman of our own, hath given us fresh and late warning in thele words of truth: Hath God said nothing ? doth faith fee nothing of a flood coming upon us? Is there such a deluge of fin among us, and doth not that prophecy to us a deluge of wrath? Lift up your eyes, Christians, stand, and look through the land, eastward and westward, northward and fouthward, and tell me what you fee? Behold, a flood cometh; a flood of sin is already broken forth upon us, the fountains of the great deeps are broken up, and the windows of hell are opened, &c. In such an evil day as this is, happy is the foul that hath made God its refuge, even the most high God its habitation. He shall fit Noah-like, Mediis tranquillus in undis, safe from the fear of evil. In confideration of the distress of many unprovided fouls for the misery that is coming on them, and not knowing how short my time will be useful to any, (for I know it cannot be long) I have endeavoured once more, the assistance of poor Christians in these two small treatises, one of fear, the other of preparation for the worst of times ; which, it may be, is the last help I Mall this way be able to afford them. It is therefore my earnest request to all that fear the Lord, and tremble at his word, to redeem their time with double diligence, because the days are evil; to clear up their interest in Christ and the promises, left the darkness of their spiritul estate, meeting with such a night of outward darkDels, overwhelm them with terrors insupportable. Some help is offered in this treatise to direct the gracious soul to its rest in God: May the blessings of his Spirit accompany them, and bless them to the soul of him that readeth ; it will be a matter of joy, beyond all earthly joys, to the heart of,

Thy friend and servant in Chrif,

JOHN FLAVEL.

+ Mr. R. A. of Godly Fear, p. 19.

Ifa, xxvi. 20. Come my People, enter thou into thy chambers, and Jout thy doors about thee: hide thyself as it were for a little moment, until the indignation be over-paft.

с н А Р. 1. Wherein the literal and real importance of the text is considered, the

doctrine propounded, and the method of the following discourse ftated.

Sect. I. MAN being a prudent and prospecting creature, care he

may also see himself well secured against future dangers. Upon all

appearance of trouble, it is natural for him to seek a re; fuge, that he may be able to shuo what he is loath to suffer, and survive those calamities which will ruin the defenceless and ex. posed multitude. Natural men seek refuge in natural things, * The rich man's wealth is his strong city, and as an bigh 'n 'wall in his owo conceit,” Prov xviii. 11. Hypocrites make lies their refuge, and under fallhood do they hide them. felves, Ifa. xxviii. 15. not doubting but they shall Mapd dry and safe, when the over-flowing flood lays all others under water, But,

Godly mea make God himself their hiding-place, to him they have Nill betaken themselves in all ages, as often as calamities have befallen the world, Pfal. xlvi. 1. “God is our “ refuge and strength, a very present help in trouble." As chickens run under the wings of the heo for safety wheo the kite hovers over them, so do they Ay to their God for fanctuary, Pfal. Ivi.

3.

" At what time I am afraid I will trust in thec;" 19.d. Lord, if a form of trouble at any time overtake me, I will make bold to come under thy roof for shelter ; and indeed not fo bold as welcome; it is no presumption in them after fo gracious an invitation from their God, “Come, my people, enter " thou into thy chambers."

My friends, a souod of trouble is in our ears, the clouds gather and blacken upon us more and more : Distress of nations with perplexity seems to be near, our day haltens to an end, and the shadows of the night are stretching forth apva us.

What greater service therefore can I do for your souls, than by the light of this scripture (as with a candle in my hand) to lead you to your chambers, and thew you your lodgiogs in the attributes and promises of God, before I take my leave of you, and bid you good night.

O with what satisfaction should I part with you, were I but sure to leave you under Chrift's wings ! It was Christ's Jamentation over Jerusalem, that they would not be gathered under his wings, when the Roman eagle was ready to hover over that city; and you know how dear they paid for their obftinacy and infidelity. Re warned by that dreadful example, and among the rest of your mercies bless God heartily for this, that fo sweet a voice sounds from heaven in your ears this day, this day of frights and troubles; “ Come, my people, enter thou in.

to thy chambers,” Ởc.

This chapter contains a lovely song fitted for the lips of God's Ifrael, notwithstanding their fad captivity for their God was with them in Babylon, and cheered their hearts there with many promises of deliverance, and in the mystical sense, it relates to the new testament churches, of whose troubles, protections, and deliverances, the Jews in Babylon were a type.

This chapter, though full of excellent and seasonable truths, will be too long to analize; it fall fuffice to search back on ly to the 17th verse, where you find the poţr captivated church under despondency of miod, comparing her condition to that of a woman in travail, who hath many sharp pains, and bitter throws, yet cannot be delivered, much like that io 2 Kings

" The children are come to the birth, and there is ao “ ftrength to bring forth."

Against this discouragement a double relief is applied in the following verses, the one is a promise of full deliverance at Jast; the other an invitation into a furę fanctuary and place of defence for the present, until the time of their full deliverance came. The promise we have in verse 19. "Thy dead men shall “ live, together with my dead body shall they arise : awake and “ fiog ye that dwell in the duft," &c. Their captivity was a çivil death, and Babylon as a grave to them. So it is elsewhere defcribed, Ezek. Xxxvii. 1, 2, 3, 14." I will open your graves, “ and cause you to come yp out of your graves, and bring you “ into the land of Israel." " And therefore their deliverance is carried under the notion of a resurrection in that promise.

Object. Yea, (might they reply) the hopes of deliverance at Jalt is some comfort, but alas, that may be far off: How thall we sublist till then?

Solut. Well enough, for as you have in that promise a fure ground of deliverance at last, fo in the interim here is a graç

xix. 3.

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