Opening the sixth and last chamber, viz The love of God,
The Righteous Man's Refuge. extreme poverty and danger at the same time; then it was that he solaced his soul with that comfortable distich, a good
Jesson for others ; EftDeus in caelis, quiprovidus omnia curat, Credentesnusqam deferuiffe poteft. i e. There is a God above, who, as he provides for, and takes care of all, can never forsake those that believe in him.
The provident care of his heavenly Father, made his heart as quiet as the child at the breast.
Christian, thou knowest not what distressful days are coming upon the earth, nor what personal trials shallbefal thee in this world ; but I advise thee, as thou valuest the tranquility and comfort of thy life, shut up thyself by faith in this chamber of divine care; it is thy belt security in this world: Reflect frequently, and thankfully, upon the manifold supports, supplies, and falvations thou haft already had from this fountain of mercies, and be not discou. raged at new difficulties.
When an eminent Christian was told of some that way-laid him, to destroy him, his answer was, Si Deus mei curam non habet, quid vivo ? In like manner thou mayst say, if God had not taken care for thee, how couldst thou have lived till now ? how couldst thou have o ver-lived so many troubles, fears, and dangers as thou haft done ?
CHAP.
Openingthefixthandlast chamber, viz. The love of God, as a reft. ing-place to believingfouls in evil times.
Sect. I.THOUGH all the attributes in the name or chambers of this house of God are glorious and excel lent, yet this of love is transcendently glorious : Of this room it may be said as it was of Solomon's royal chariot, Cant. iii.
10. " The midst thereof ispaved with love."
In this attribute the glory of God is signally and eminently manifested, 1 John iv. 9, 10. And upon this foundation the hopes and comforts of all believers are built, and founded, Rom. viii. 35. "Who shall
" separate us from the loveofChrist ? Shall tribulation, ordif- " tress, or persecution, or famine, or nakedness, or peril, or " sword ?" He defies and despises them all, because neither of them alone, nor altogether by their united strength, can unclasp the arms of divine love, in which believers are safely enfolded.
In this attribute God's people, by faith, entrench themselves,
The Righteous Man's Refuge.
and of ita believer saith, Hic murus aheneus efto, this hall be my strong-hold and fortress in the day of trouble. And well may we so esteem and reckon it, if we consider,
1. That wherever the special love of God goes, there the special presence of God goes also, John xiv. 23. " He shall
" be loved of my Father, and we will comeuntohim, and make " our abode with him."
And O how secure and safe must those be(however times govern) with whom God himselfmakethhisabode ? For as the Pfalmist speaks, Psal.xci. 1. " He that " dwells in the secret place of the Most High, thall abide under " the shadow of the Almighty." And he that is over-shadowed by an almighty power, need not fear how many mighty enemies combine against him.
2. Wherever the special love of God is placed, that person becomes precious and highly valuable in the eyes of God; he appretiates and estimates such am an as his peculiar treasure, which naturally and necessarily draws and spreads the wing of divine care over him for his protection, Deut. xxxiii. 12. "The " beloved of the Lord shall dwell in safety by him, and the Lord
" shall cover him all the day long."
Things of greatest value are always kept in safest custody.
3. Uponwhomsoever the special love of God is set, there all events and ifssues of troubles are sure to be over-ruled to the eternal advantage of that foul, Rom. viii. 28.
Whichconfiderationalone is sufficienttounfting all the troubles in the world, and make the beloved of the Lord shout and triumph in the midst of tribulations.
But let us enter yet farther into this glorious chamber of divine love, and more particularly view the admirable properties thereof; though, when all is done, it will be found a love paffingknowledge; our thoughts may admire,butcannevermeafure it.
1. And first, you will find it an ancient love,whose spring is in eternity itself.
Believer,God is thine ancient friend, who foresaw and loved thee before thou, yea, before this world was inbeing; the fruits and effects thereof thou gatherest in time, but the root that produces them was before all times, Prov. viii.
22, 23. "The Lord possessed me in the beginning of his way, " before his works of old.
I was set up from everlasting, from " the beginning, or ever the earth was."
Thus was the love of God contriving, and providing the best of mercies in Christ for us ; while, as yet, there were no such creatures in the world, por a world prepared to receive us.
2. The love of God to his people is a free, and altogether
The Righteous Man'sRefuge. undeserved love.
It must needs be so, seeing it preceeded our very being; which had it not done, yet no motives bad been found in us, to allure it to us more than others, Deut, vii. 7. " The Lord did not set his love upon you, nor chuse
" you, because ye were more in number than any people (for yewere the fewest of all people) but because the Lord loved
" you."
So that we cannot find one stone of our merit in the foundation of this love; for those whom it embraces in its arms, are immerentes, &male merentes, ill-deserving, as well as unde- " serving.
We were loved of God, before we were lovely in ourselves ; it is freely pitched upon us, not purchased by us,
Isa. xliii. 24.
3. The love of God to believers is a bountiful love, streaming forth continually mercies both innumerable and invaluable to their souls and bodies, 2Pet. i. 3. Christian, it would quickJyweary thine arm, yea, let me say, the arm of an angel, but to writedownthe thousandth part of the mercies which have already flowed out of this precious fountain to thee ; though all thou haft received, or shalt receive in this world, are but the beginnings of mercy, and first-fruits of the love of God to thee; 'tis the love of God which daily loads thee with bene fits, as the expression is,Psal. Ixviii. 19. And if thou art daily loaded with mercies, what an heap of mercies will the mercies of thy whole life be ?
4. The love of God to believers is adiftinguishing love; not the portion of all, no, nor yet of many besides thee, 1 Cor. i.
26.
The generality of the world dwell in the room of common providence, not in the chamber of special love, into which
God hath admitted thee this consideration should make thee break out in admiration, as it is, John xix. 22. " Lord, how
" is it that thou wilt manifest thyself to me, and not to the " world ?"
5.The love of God to believers is a love transcendent to all creature-love ; it moves in an higher sphere than the love of any creature doth, Rom. v. 6, 7, 8. We read of Jacob's love to Rachel, which is so celebrated in the sacred story for the fervour of it; and yet all that it enabled him to suffer, was but the summer's heat and the winter's cold; a trifle to what the love of Christ engaged, and enabled him to suffer for thy fake,
We read also of the love of David to Abfalom, which made him with, would God I had died for thee, O Abfalom, my son, my son! This love was only manifested in a with, which, haply, might have been retracted to,had there been an exchange to be made indeed: but the life of Christ, worth millions of
The Righteous Man's Refuget
his life, was actually and willingly staked down for thy soul.
We read of the love of one disciple manifested to another disciple ina cup of cold water; but Christ hath manifested his love to thee in pouring out his warmest heart blood for thy redemption. Owhat a transcendent love is the divine love !
6. To conclude, (though alas, little is faidof the love of God,) it is an everlasting andunchangeable love.
Hills and mountains shall sooner start from theirbases, than his loving kindness depart from his people, Ifa. liv. 10. Though he afflict us, still he loves us, Psal. lxxxix. 32, 33.
Nay, though we grieve him, yet still he loves us, Mark xvi. 7. Tell the disciples, i and tellPeter.
Peter had grieved Christ, denied Chritt, yet will he not renounce nor cast off Peter.
Sect. II. Well then, if God hath opened to your souls such a chamber of love, where your souls may be ravished with daily delights, as well as secured from danger and ruin ; O that you would enter into it'by faith, and dwell for ever in the love of God! I mean, clear up your interest in it, and then solace your souls in the delights of it. Need I to use an argument, or spend one motive to press you to enter into such an heaven upon earth ?
If the deadness of thy heart doth need it, take into consideration, reader, these few that follow.
Motive 1. Ponder with thyself how fad and miserable the case will be with thee in the days of calamity and distress, if the love of God shall then be clouded to thy soul.
In those days, such as love thee, will either be absent from thee, or impotent to help thee; all thy friends and familiars maybe removed far off, and whither then wilt thou turn, should God befarofftoo? This was that evil which Jeremiah sovehementlydeprecated, chap. xvii. ver. 17. Be not a terror unto me, thou art my hope in the day of evil; q. d. O Lord, my soul depends upon refreshinent and comfort from thee, when all the springs of earthly comfort are dried up.
Shouldst thou beat error to me in the day of evil, it will be the most terrible disappointment that ever befel my soul; if thou be kind, I care not who be cruel ; if I have the love of God, I value not the hatred of men; but if God be a terror, who, or what cam be a comforter ? The love of God is the alone refuge to which the gracious foul retreats, upon all creature disappointments, and failings.
This, therefore, is the mainthing to be feared against the evil day.
Motive 2. The knowledge and assurance of the love of God isa mercy attainable by a gracious foul, notwithstanding the imperfections of grace.
Peterhad his falls and failings as well
The Righteous Man's Refuge.
as other Christians, yet when Christ puts the questionhometo him, John xxi . 15. " Simon, son of Jonas, lovest thou me
" more than these;" he was able to return a clear positive answer, " Yea, Lord, thou knowest that I love thee."
Study thy heart, Christian, and study the scriptures ; if thou canst find the sincere love of God in thy heart, that scripture will clear the love ofGodtothy foul, John iv. 19. " We love him,
" because he first loved us."
If thou lay thine hand upon a stone-wall, and feel it warm, thou mayeft conclude the sunbeams have shoneupon it; for warmth is not naturally in dead stones.
Our love to God is but a reflex beam of his love to us; and we know therecanbe no reflex without a direct beam.
Thousands of Christians do, at this day, actually possess the ravishing sense of divine love, whose fears and complaints have been the fame that thine now are; that God who indulged this favour to them, can do as much for thee.
Motive 3. Think how well thou wilt be provided for the worst and difficultest times, when the love of God shall be well secured to thy soul; when the love of God, i. e. the sense of his love, is once shed abroad in the heart by the Holy Ghost, which for that end, among others, is given unto us ; we shall then be able to glory in tribulation, Rom. v. 3, 5. We may then bid defiance to all the adverse powers of hell and earth , and say, now do your worst ; we are out of your reach, and above all your terrors and affrights. Be advised then to fit close to this work; clear but this point once, and the worst is past. O lie at the feet ofGodnight and day, give him no rest, take no denial from him, fill thy mouth with pleas and arguments : Tell him, Lord, it is neither for corn, nor wine, that I seek thee, but only for thy love; bestow thy other gifts upon whom thou wilt, only seal up thy love to my soul.
And lastly, I advise thee, reader, to be exceeding careful, when God admits thee into the sense of his love, to shut the door behind thee, lest thy soul be soon expelled thence by the fubtilty of Satan, who envies nothing more, than such an happiness as this : That envious spirit totallydespairs of the least drop of such a mercy, and therefore swells with envy at thy enjoyment of it.
But if ever thou fasten thy hand of faith upon this mercy, loose not thy hold by every objection with which he will rap thy fingers.
1. If he object the many sharp afflictions, and manifold rods of God upon thee, call not the love of God in question for that; but remember what he faith, Heb. xii. 6. " Whom the " Lord loveth he chasteneth, and scourgeth every fonwhom
The Righteous Man's Refuge.
*"he receiveth."
Fatherly corrections are to far from being inconsistent with the love of God, that his love is rather questionable without them, than for them; they are love tokens, not marksofhatred.
-2. Yield not up thy claim and title to the love of God, because he sometimes hides his face from thee; thou knowest the fun is up, and going on in its regular course,in the darkest and closest day. My God, my God, faith Christ himself, Why haft thou forsaken me ? Believe he is still thy God, and his love immutable, when the sense and manifestations thereof do fail.
3. Call not the love of God in question, because of thy great vileness and unworthiness. Say not, when thou moit loathest thyself, God must needs loath thee too; he can love where thou loathest. " Return, return, O Shulamite, return,
" return, that we may look upon thee : What will ye see in " the Shulamite ? as it were the company of two armies."
The spouse was exceeding beautiful in the eyes of others, when most base and vile in her own : What would you fee in the Shulamite ? Alas, there is nothing in me, at the best, but conflicts and wars, betwixt grace and corruption, as it were betwixt two armies, Cant. vi. 13 .
4. Quit not thy claim to the love of God, because he seems to shut out thy prayers, and delays to answer thy long continueddefires and importunitiesofthy foul in some cases. David would neither censure his God, no, norcallinquestion his interest in him, because offuch a delay and silence, Psal. xxii. 1, 2 .
My God, my God.
The claim is doubled, ver. 1. and yet in the next breath he faith, " I cry in the day-time, but thou
" he a rest not; and in the night-season, and am not silent."
Thus I have offered you some advice and assistance, how to secure yourselves in these divine attributes, viz. The power, wisdom, faithfulness,unchangeableness, care, and love of God, as in so many sanctuaries, and comfortable refuges in the days ofcommoncalamity.
It is noted,even of the Egyptians, when the storm of hail was coming upon the land, Exod. ix. 20.
" He that feared the word of the Lord among the servants of " Pharaoh, made his servants and his cattle flee into the " houses."
Let not an Egyptian take more care of his beasts than Christians of their souls.
Stormy days are coming, God hath provided you a refuge, and given you seasonable prémonitions, and callsfromheaven, tohastenintothembeforethetimes of defolations come. The Lord help us to hear his calls, and complywiththem, which will be as much our privilege, as it is
VOL. IV.
The Righteous Man's Refuge. our duty. And so much for the fifth proposition, viz. That God's attributes, promises, and providences, are prepared for the security of his people in the greatest distresses that befal them in the world.
PROPOSITION
VI.
That none but God's own people are taken into these chambers of Security, or can expect hisspecialprotection in evil times.
Sect. I.1. THIS propofitiondescribes and clears the qualified own and none but such, can warrantably claim special protection ia
: evil times, and this is consonantto the current account of scripture, Ifa. iii. 10, 11. "Say ye unto the righteous, it shall be
" well with him.
Wo to the wicked, it shall be ill with him."
He speaks concerning the day of Jerusalem's ruin, and Judah's fall, as appears, ver. 8. So great a difference willGodmake,
-even in this world, betwixt the righteous and the wicked.
In Nah i. you have also a terrible day described, whereinBashan, Carmel, and Lebanon,the most pleasant and fruitful places of the land shall languish, ver. 4. The mountains shall quake, the hills melt, the earth, and those thatdwelltherein, burnt up, ver. 5.
The indignation and fury of God poured out like fire, ver. 6. The privileged people in this terrible day are God's own people, they only are taken into security, ver. 7.
The Lord is good, a strong-hold in the day of trouble, and he knoweth them that trust in him, i. e. he soknoweth them, as to care and provide for them in thatevilday; and so, throughout the whole scripture, you shall find the promises of protection still : made to the people of God.
When the Chaldean army, like a devouring fire, was ready to seize upon the land, the sinners in Sionwere afraid, fearfulness surprized the hypocrites; for who among us (fay they) shall dwell with devouring fire, and everJafting burnings ? Yes, faith God, some there are that shall abide that day, viz."He that walketh righteously, and speaketh up- " rightly; he shall dwell on high, his place of defence shall
" be the munition of rocks ;" i. e. God will be a sanctuary to them, when others shall be as stubble before the flames, Ifa. xxxiii. 14, 15. 16.
But for the right stating of this proposition, three things mustbeheedfullyregarded.
1. That all goodmen are not a ways exempted from the stroke
The Righteous Man's Refuge.
of outward calamities.
In that sense the righteous may perish, and merciful men be taken away ; yea, they may perish in love, and be taken away in mercy from the evil to come, Ifa. Ivii. 1,
2.Micah vii. 1, 2.
2. That all wicked men are not always exposed to external miseries ; but, " a just man may perith in his righteousness, and " a wicked man prolong his life in his wickedness," Ecclef. vii. 15.
3. But in this sense we are to understand the proposition, That none but the people of God have right, by promise, to his special protection in evil days, that all such shall either be prefervedfromthe stroke of calamities, or from the deadly sting, namely eternal ruin, by them: though they should fall by the hands of enemies,yet they die, as Josiahdid, in peace, 2Kings xxii . 19, 20.
If they be taken away, it is but out of the way of greater mischiefs : Death doth but lay the faints in their beds of rest, when it hurries away others into everlasting miseries :
Iftheybenotexcused from troubles, yet their troubles are sure to be sanctified to their eternal good, Rom. viii. 28. And the
Lord will be with them in their troubles, Psal. xci. 15. Ifa. xli. 10.
Two things remain to be considered, before we finish this last proposition: viz.
1. Who the people of God are ?
2. Why this privilege is peculiar to them ?
1. Who are the people of God? the scripture describes them two ways : negatively, and positively.
Negatively, in opposition to those who are not the people of God,but are(1.)The servants of fin, obeying it in the lust of it, which the people of God neither are, nor dare to do, Rom. vi. 11, 12 , &c. (2. ) The men of this world, who have their portion in this life, savouring and minding the things of the world only ; whereas the people of God are called out of the world, John xvii. 16. and principally study and labour after the higher concernments of the world to come,Rom. viii. 5. (3.) The vassals of Satan, doing his lusts, and in subjection to his power, Acts xxvi. 18. Eph. ii. 2. from which bondage the people of God are made free. (4)Nor yet are they their own, living wholly to themselves, and seeking only their own ends, as others do,
I Cor. vi. 19, 20.
These, all these are not the people of God, God will not own them for such; theybutdeceive themselves in thinking, and calling themselves fo. But then positively, they are (1.) A people regenerated, and born again, John i. 13. Their regeneration
Ya :
The Righteous Man's Refuge. gives them both the essence anddenominationofthe people of
God: It is as impossible to be the children of God,without regeneration, as it is to be the children of men without generation.
(2.) They are a people in covenant with God, Ezek. xvi. 8. " f " entered intoacovenant with thee, and thou becamest mine."
For in this covenant theygivethemselves to the Lord, 2 Cor. viii 5.
They avouch the Lord to be their God, and make over themselves to him to be his people, Jer. xxxi. 33 devoting unto God all that they are, their souls and bodies, with every faculty and memberinclusively, Rom. xii. 1. Lukex. 27. All that they have, Rom. xi . 36. all is dedicated and devoted to the Lord's use and service, and these only are the people of God.
2. The last thing to be cleared is, Why the people of God, and none beside them, have this peculiar privilege of an hiding. place in the day of trouble ? and the grounds of it are,
1. Because they only have special interest in God, and propriety is the ground on which they claim and expect protection :
I am thine, save me, Psal. cxix. 94. Upon this very ground it was, that David encouraged himself in one of his greatest plunges and distresses of his whole life, 1 Sam. xxx. 6. " But David encouraged himself in the Lord his God."
2. The people of God only are at peace with God; and where there is no peace, there can be no protection : The harbours and garrisons of one kingdom never receive into their protection the subjects of another kingdom, that are in open hostility against them. Now there is open war betwixt God and the wicked, Psal. vii. 11. Zech. xi. 8.
'Till they have peace with God, they can claim no protection from God.
3. The promises of protection are made only to God's people; and where there is no promise, there can be no warrantableclaim to protection, 2Cor. i. 20. 2 Pet. i. 4. Common providence may shelter them for a time, but the saints only have the keys of the promises, which open the chambers or attributes of God to them.
4. None but the people ofGodwalk in the ways of God, and none but those that walk in his way can, groundedly, expect his protection; for so runs the promise, 2 Chron. xv. 2.
" I am with you, whilst you are with me," i. e. I am with you, byway of protection, direction, support, and salvation, whilst you are with me in the dutiesofobedience, and exercises of your graces; see that you love, fearandobey me, and then, depend upon it, I will look after, and take care of you .
5. To conclude, The people of God only flee to God for sanctuary, and cast themselves upon him for protection, Plal
The Righteous Man's Refuge.
Ivi. 3." At what time I am afraid, I will trust in thee."
Psal. xviii. 2. " The Lord is my rock, and my fortress, and myde- " liverer; my God, my strength, in whom I will trust, my
"buckler, and the horn of my salvation, and my high tower."
ThistheirconfidenceinGod, and reliance upon him, engages him to protect them in their dangers, Ifa. xxvi. 3. All others put themselves out of God's protection, by making flesh their arm, and so giving the honour of God to the creature, Jer. xvii.
5. And thus much for clearing this last proposition also.
All that remains, will be dispatched in a brief and close application of the point thus opened and confirmed.
CHAP.
XII .
Containing the first use of the point, in several informing consectaries and deductions of truth from it.
SECT.
Confect. I.FROM the whole of this discourse, we maybe informed what a miserable and shiftless people all those will be, in times of trouble, who have no special interest in God, or the promises. Sad and lamentable was the case of Saul, as it is by himself expressed, 1 Sam. xxviii. 15. " I am
" fore distressed, for the Philistines make war against me, and " God is departed from me, and answereth me no more."
It is a wonderful and unaccountable thing, how carnal men and women subsist and bear up, when their earthly props and hopes sink under and fail them; so long as any creature comfort is left, thither they will retreat for relief and fuccour: but if all fail, as quickly they may, whither will they turn for comfort, having not a God nor a promise to flee to? which the people of Godcando, when all things else fail them, Heb. iii. 17. Their different conditions in the day of trouble, is clearly expressed in Zeph. ii. 3, 4. " Seek ye the Lord, all ye meek of the earth,
" which have wrought his judgment, seek righteousness, seek " meekness, it may be ye shall be hid in the day of the Lord's
" anger."
There is God's may-be, which is better security than man's soull-be, for their temporal deliverance : But what shall become of others, that have no refuge but in the creature ?
Why, the misery and shiftlesness of their condition follows in the next words : " Gaza shall be forsaken, and Ashkelon a de- " folation; they shall drive out Ashdodatnoon-day,and Ekron
"shall be rooted up;" i. e. All their earthly securities shalt
The Righteous Man's Refuge. fail them; their strong-holds shall not secure them; they shall find no shelter in the scorching heat of the day of trouble.
Moab, Ashdod and Ekronhaveno more benefit by the promises made to Zion, than the inhabitants of Rome canclaimbythe charter of London.
If a wicked or hypocritical person cry to God in his distress, he will not hear him, Prov. i. 25, 26. Job xxvii. 9. but will bid him go to his earthly refugeswhichhe hath chosen.
If hego to the promises, knock at those doors of hope, they cannot relieve him, being all made in Christ to believers; if to the name and attributes of God, all the doors. are shut against them, Pial. xxxiv. 16.
There are seven dreadful aggravations of a wicked man's troubles.
(1.) When troubles come upon him, the curse of God follows him into his carnal refuges; Jer. xvii. 5. " Cursed be the man that trusieth in man, and makerh flesh his arm, and "whose heart departeth from the Lord."
Trouble is the arrow, and this curse the venom of the arrow, which makes the wound incurable.
(2.) When troubles fall upon him from without, a guilty confciencewill terrify him from within; so that the mind can give no relief to the body, but both fink under their own weights.
It is not so with the peopleofGod,they have inward relief under outward pressures, 2 Cor. iv. 16.
(3.) The gusts and storms of wicked mens troubles may blow them into hell, and hurry them into eternal destruction : if death march towards them upon the pale horse, hell always follows him, Rev. vi. 8.
(4.) If troubles and distresses overwhelm their hearts, they cangivethem no vent or ease by prayer, faith, and resignation to God, as his people uses to do, 1 Sam. i. 18.
(5.)When their troubles and distresses come,then comes the hour and power of their temptation; and, to shun sorrow, they will fall into fin, having no promise to be kept in the hour of temptation, as the saints have, Rev. iii. 10.
(6.)When their troubles come, they will be left alone in the midst of them: these are their burdens, and they alone must bear them.
God's gracious, comfortable, supporting presence is only with his own people.
(7.) If trouble or death comeuponthemas a storm, they have no anchor of hope to drop in the storm; the wicked is driven away in his wickedness ; but the righteous bath hope in his death, Prov. xiv. 32.
By all which it appears, that a chriftless person is a most helpless and shiftless creature in the day of nouble.
The Righteous Man's Refuge.
Confect. 2. Secondly, Hence it follows, That Christians eught not todroop like othermen' in the day of trouble. A wicked man's boldness, and a Christian's cowardliness, in times of affliction, are alike ungrounded anduncomely. Why should thy heart,
Christian, despondand sink at this rate, upon the prospect of approaching troubles ? Are there not safe and comfortable chambers taken up, and provided for thee against that day ? Is not the name of the Lord a fstrong tower, into which thou mayest run and be safe ? The heart of a good man, faith Chryfoftom, should at all times be like the higher heavens, serene, tranquil, and clear, whatever thunders and lightenings, storms and tempefts trouble and terrify the lower world.
If am an have a good roof over his head,where he can fit dry and warm, what need he trouble himself to hear the winds roar, see the lightenings flash, and the rains pour down withoutdoors ?Why, this is thy privilege, Christian ; " A man (to wit the manChrift
"Jesus) shall be as an hiding-place from the wind, and a co- " vert from the tempest ; as rivers of water in a dry place, as " the shadow of a great rock in a weary land," Ifa. xxxii. 2.
Art thou in Christ, and in the covenant ?give me thenonegood reason for thydejections in a day of trouble ; or if thou haft none to give, hearken to these reasons against it.
1. If thou be in Christ, thy fins are forgiven thee ; and why should not a pardoned foul be achearful foul in adversity? Afflictions may buz and hum about thee, like bees that have loft their sting, but they can never hurt thee.
2. If thou be in Christ, thy God is with thee in all thy troubles; and how can thy heart fink or faint in such a presence?
Let them that are alone in troubles fail under them : but do not thou do so, that art surrounded with Almighty power, grace, and love, Ifa. xliii. 1, 2.
3. If thou be in Christ, thy greatest afflictions shall prove thy best friends and benefactors, Rom. viii. 28. Sure then thou art more afraid than hurt; thou mistakest thy best friends for thy worst enemies ; thou and thy afflictions mall part more comfortably than you met.
4. If thou be in Christ, thy treasure is safe, thy eternal happiness is out of the reach of all thine enemies, Luke xii 4.
Luke x 42. And if that be safe, thou hast no cause to be sad ; todroop and tremble at the hazard of earthly comforts, whilst heavenly and eternal things are fate, is as if am an that had gotten his pardon from the king, and had it safe in his bosom, should be foundweepingupon the way home, because he hath loft his staff or glove.
These reasons are strong against the
The Righteous Man's Refuge.
dejections of God's people under outward troubles; but yetI am sensible that all the reasoning in the world will not prevent their dejections, except they will take pains to clear up their interest in God, against such a day, Psal. xviii. 2. and will act their faith by wayofadherence anddependenceuponGod, in the want of former light and evidence, Ifa. 1. 10. And lastly, that they keep their consciences pure and inviolate, which will be a spring of comfort in the midst of troubles, 2 Cor. i. 12 .
3. Confect. Thirdly, It hence appears to be the greatest folly and vanity in the world, to make any thing but God our refuge in the day of trouble.
This practice, as you heard but now, is under God's curse; and that which is cursed of God can never be comfortable to us.
It is an honourpeculiar to God, the right of heaven, and therefore cursed sacrilege to bestow it on the creature.
We read of some that make lies their refuge, and hide themselves under falshood, thinking when the overflowing scourge comes, it shall not comenigh unto them, Isa. xxviii. 15.
They will trust to their wits and policies, they will fawn and flatter, lie and dissemble, cast themselves into a thousand shapes and forms to save themselves; but all in vain; the flood shall sweep away their refuge of lies.
Others make riches their trust and confidence, Prov. x. 15. " The rich man's wealth is his
66 strong city."
If enemies come, their money shall be their ransom : But oh ! what a poor refuge will this be ! it may betray, but cannot secure them. " Behold, faith God, I will Nir
" up the Medes against them, which shall not regard silver ; " and as for gold, they shall not delight in it," Ifa. xiii. 17.
Riches profit not in the day of wrath, Prov. xi. 4.
Job blessed God in the day of his adversity, that he had not made gold his hope or the fine gold his confidence, Job xxxi. 24.
Bless not thou thyself, that thou hast such things to bestow thy hope and trust upon.
Others make men their refuge, especially great and powerful men : But to how little purpose is it! " Put not " your trust in princes, nor in the son of man,in whom there is
" no help," Psal. cxlvi. 3, 4. They cannot keep their crowns upon their heads ; no, nor their heads upon their shoulders ; the greatest men are but dust, and what can dust do to dust ? Three things aggravate their misery, who misplace their confidence,by bestowing it on any creature.
( 1.) That creature will certainly deceive them ; men are deceitful men, Psal. Ixii. 9. Riches are deceitful riches, 1 Tim. vi. 17. Every thing you lean,on beside
Godwillstart aside like a deceitful bow, Psal. lxxviii . 57.
(2.) Thedisappointmentofyourhopes from the creature will enflame
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your affliction, and greatly aggravate your sorrow, 2Kings xviii.
21.
The broken reeds of Egypt will not only fail, but pierce you.
(3.) Ina word,God will take none into his protection, whomakeanything besides himself their hope and confidence; if we fly fromGodtothe creature,God will say, To the creature thou shalt go; except I have thy dependence, thou shalt never have my protection ; where I have nohonour, thou shalt have no comfort.
Confect. 4. Fourthly, The former discourse yields us also this comfortable conclusion, That whatever confufions, defolations and troubles be in the earth, the churchandpeople of God can never be wholly exterminated and destroyed,feeingfuchafecure refuge is prepared for them of God, Pial. cii. 28. "The children of thy
" servants shall continue, and their feed shall be established be- " fore thee." Which is assigned as the true reasonofitsperpetuity and safety, Psal. xlviii. 3. "God is known in her palaces for a
" refuge."
The church's enemies have tried the utmost of their policies and powers in all ages against it, buttonopurpose : whilst they have beenplottingand persecuting, the preserved remnanthavebeen singing their song uponAlamoth, even praises to their great preserver ; tho' they have no external, visible defence, yet are they as safe as salvation itselfcanmake them,
" for salvation will God appoint for walls and bulwarks," Ifa. xxvi. 1, 2. Four things are exceeding remarkable in the church's preservation : ( 1.) No people were ever so fiercely opposed by the powers of this world, " The kings of the earth have set
" themselves, and the rulers have taken counsel together,"
Psal. ii. 2.
All methods and artifices have been tried, sometimes tojeer and scoffthem out of their religion, so did the apostate
Julian ; and sometimes by cruel tortures to affright them from their religion; the variety, and more than barbarous inhumanity whereof the church-histories give us a sad and amazing account.
(2.) Under these cruel persecutions they have seemed to be utterly lost, to the eye offense and reason; " I am left alone,
" faidElijah, and they seek my life," I Kings xix. 10. "By " whom, Lord, shall Jacob arifse, said Amos, for he is very
" small ?" Amos vii. 2.
(3.) Notwithstanding all which, the church hath out-lived all its dangers ; it is the true Phoenix which hath out-lived the deluge. (4.) Such deliverances are proper and peculiar to the church alone; no people, besides the people of God, have such salvations upon record.
The great and famous monarchies of the world have dashed one another VOL. IV.
The Righteous Man's Refuge. to pieces, like earthen potsheards *.
And all this by virtue of that promise , Jer. xxx. 11. " For I am with thee, faith the " Lord, to save thee ; tho' I make a fullendofallnations whither
" I have scattered thee, yet will I not make a full end of thee."
Confect. 5. Fifthly, to conclude; if this be so, then it isa deep and dangerous policy of Satan to shut up our refuge in God against us, as much as may be, in times of trouble.
Satan, like a cunning fowler, despairs of getting the birds in his net, except he can beat them out of their coverts ; it is therefore his great design, toe strange and alienate the saints from their God, as much as he can, thereby to cut off their retreat to him in times of trouble; a mischief which the people of God have always vehemently deprecated, Pial. cii. 2. Jer. xvii. 17. and oh that we would beware of it, and shun this mischief, by our feafonable preventing watchfulness.
There are, among others, three special projects of Satan, whereby he manages this mischievous design against the people of God.
1. By drawing their consciences under guilt, on purpose to destroy the liberty, freedom, and child-like confidence of their souls, in their addresses to God.
This, if any thing in the world, will do it, Job xi. 14, 15.
What a loss will that poor soul be at, in times of trouble, whose grumbling and condemning conscience will not suffer him to look up chearfully andbelievingly in the face of its God and Father, having loft its ancient freedom at the throne of grace ?
2. By prevailing with them to neglect andintermit the course of their daily duties, and thereby to letdown their communion with God, and, in a great measure, lose their acquaintance with him.
This is a dangerous policy of the devil, and an unspeakable prejudice to the soul. Oh Christian ! take heed of a lazy, flothful spirit, or a vain and earthly heart, which will easily suffer the duties of religion tobejostled aside and put by for every trivial occasion; especially beware of flight, formal, and dead-hearted performances of duty, which is little better than the intermission of them ; it may, indeed, prevent the scandal, but can never give thee the comfort of religion.
3. By beclouding their interest in God, and darkening their titlesandevidences, by thick clouds of doubts and fears.
This is the sad case of many a poor Christian in a day of trouble ; ** Sic Medus ademit Affyrio, Syroque tulit moderamina Perfes.
Affyria's empire thus the Mede did shake, The Persian next the pride ofMedea brake.
The Righteous Man's Refuge.
without are sightings, and within are fears. Brethren, I beseech you, think often whatthosethings are, which usually put men into such frights and straits, when imminent dangers stare them in the face; what it is thatdaunts anddamps the hearts of Christians at such times ; and as you value the peace and freedom of your souls with God, give not matter for your consciences to reproach you of mif-fpenttime, indulged fins, neglected duties, formality or hypocrisy in duties, sinister and by ends in your transactions with God or man: preserve the purity and peace of your consciences, as you would preserve your two eyes; if by such wiles the devil cannot bar you from your God, or shut up your refuge in him, your outward troubles can do you no hurt.
The second use, of direction and advice.
Sect. II. The providences of God, in these days, giving us such loud warnings of approaching judgment: how are all that are wife in heart, and understanding of the times, now more especially concerned to clear their interest in these blessed attributes of God, which have here been opened, as their only refuge in the evil day. Let me therefore persuade and press you to be take yourselves to God, your refuge and strong-hold in trouble, and that more especially in these two great duties, viz.
1. Of fervent fupplication.
2. Of universal resignation.
1. Betake yourselves to God by fervent prayer and fupplication.
Let me say of these times, as holy Mr. Perkins did of his*; " These are no times for Christians to contend and strive
" one with another, but with their united cries to strive with "God;" and among other requests, strongly to enforce and follow home that of David, Psal. lxxi. 2, 3. " Deliver me in thy
" righteousness, and cause me to escape; incline thine ear unto " me, and save me; be thou my strong habitation, whereunto
" I may continually resort." That is a true and weighty observation of Austin †, "A refuge is not to be found in trouble,
" except it be provided before-hand in peace." " For this, " (faith the Pfalmist,) shall every one that is godly pray unto
" thee, in a time when thou mayest be found ; surely in the " floods of great waters they shall not come nigh unto him,"
Psal. xxxii. 6.
Had notNoah preparedandfecured himself in Z2 *Nonfunt ifta litigandi, fed oranditempora
Non facile inveniuntur præfidia in adverfitate, quæ non fuerint in pace quæfit a.
The Righteous Man's Refuge. the ark, before the floods of great waters came, he had not fat, as he did, mediis tranquillus in undis; sleeping quietly, when others were perishing in the waters. Gather yourselves therefore together, before the decree bring forth; seek the Lord, allye meek of the earth: be more frequent, and more fervent in prayer, now than ever ; you have all the encouragements in the world to incite you to this duty : the nature of your
God is exceeding pitiful, tender, and compassionate, Jam. v. 11.
The endeared relations betwixt God and you give singular encouragement of success : shallnotGodhear his own elect, which cry unto him day and night? Luke xviii. 7. The sweet returns and answers of former prayers are so many motives and encouragements to follow close that profitable duty, Psal. li. 1,
2, 3. And above all, your prevalent advocate in the heavens shouldencourageyou tocomefrequentlyandboldlytothethrone of grace, " that you may obtain mercy, and find grace to help
" in the time of need,"Heb. iv. 16. In two things I shall briefly offer a few directions here, viz.
1. As to the matter 2. As to the manner }of prayer.
1. As to the matter of prayer, I mean such as the state and condition of the times, now more especially, suggests.
(1.) Unite your prayers, and cry mightily to the Lord, that if it be his good pleasure, this cup of wrath, which seems to be mingled and prepared, may pass from his people. Now cry to God, as they are directed to do, Joel ii. 17. " Spare thy people,
" O Lord, and give not thine heritage to reproach, that the " heathen should rule over them, wherefore should they say a- " mong the people, Where is their God ?" O pray, that Englandmaynot be delivered into thehandsofblood-thirstyPapists, that the golden candlesticmaynot be removed, thatidolatry may not return into these places where God hath been so sweetly worshipped; that a land so peculiarly blessed with gospel light, wherein somanythousand sons and daughters have beeц born to God, may not, at last, become anAceldama, a great shambles, to quarter out the limbs of his dear saints; that the pleasant plantofreformation, planted with his own right-hand, and watered with so many tears, yea, with so much blood, may not, at last, be rooted up by the wild boar of the forest !
(2.) Pray indefinently, that you may be kept from the fins and temptations of the times.
O watch and pray, that you en ternot into temptation ; if you cannot prevail with God to turn way his anger, yet be importunatewithhim that you may bo
The Righteous Man's Refuge.
kept from fin; that if you lose your outward peace, you may be able to keep inward peace; that you may never tacrifice your consciences, to save your flesh; that you may never fall under the displeasure of God, to avoid the rage of men. Ah friends ! we little think what a fearfulhavocan hour of temptation will make in such a professing nation as this is; then shall many be offended, Matth. xxiv. 10. O pray, thatyoumay never give offence to others, by scandal ; or take of fence your. selves at the ways of God, whatever sufferings and sharp trials shall come.
(3.)Pray earnestly for the fanctification of all your troubles to your eternal good; an unsanctified comfort neverdidany man good, and a fanctifiedtrouble never did any man hurt ; be more earnest therefore with God, rather to have your troubles sanctified,than prevented; togettheblessing, than to avoid the smart of them ; if they cannot be turned away from you, pray they may be turned to your salvation.
2. Betake yourselves to God, your refuge, by faith, resigning and committing all into his hands, " Now the just shall live
" by faith," Heb.x. 38. The more you can trust God, the more you secure yourselves from danger; he that can live by faith, shallneverdieby fear; and be sure to inform yourselveswell in two things, viz.
1. What it is to trust God over all.
2. What grounds you have so to do.
1. Be well instructed in the nature of this duty; there are fix things imported in luch acts of resignation.
1. An awakened sense of our dangers and hazards. "At " what time I am afraid, I will trust in thee," Píal. lvi. 3 .
Suffering times are resigning times, I Pet. iv. 19. " Let them " that suffer according to the will of God, commit the keeping
" of their souls, to him in well-doing, as untoafaithful Creator."
And the greater and nearer our dangers are, the more frequent and vigorous should the actings of our faith, this way, be: Be not far from me, for trouble is near.
2. Resignation to God, necessarily implies our renunciation anddisclaiming of all other refuges.
"Amur shall not save us, " we will not ride upon horses, neither will we say any more
" to the work of our hands, ye are our Gods, for in thee the " fatherless findeth mercy," Hos. xiv. 3. He that relies upon God, must cease fromman; resignation to God excludes not the use oflawfulmeans, but it doth exclude dependance upon them.
3. Resignation to God is always groundeduponan interest in
The Righteous Man's Refuge.
God; we have no warrant, nor encouragement to expect protection from him in time of trouble, except we can come to him as children to a father : It is the filial relation that gives encouragement to this fiducial resignation; and the clearer that relation and interest is, the more bold and confident those acts of faith will be; Psal. lxxxvi. 2. " Preserve my soul, for I am
"holy : O thou, my God, save thy servant that trusteth in " thee." And again, Psal. cxix. 94. " I am thine, fave
" me."
I speak not here of the first act of faith, which flows not from an interest, but gives the soul an interest in God.
Nor do I fay, that poor, doubting, and timorous believers, whose interest in him is dark and dubious, have no warrant to resign themselves and their concernments into his hands ; for it is both their right and duty to do it : but certainly the clearer our interest is, the more facile and comfortable will those acts be.
4. The committing acts of faith, implya full acknowledgment and owning of God's power to protect us, be the danger never so imminent ; Psal. xxxi. 15. " My times are in thy hand, deliver me from the hands of mine enemies, and from " them that persecute me ; " q. d. O Lord, I am fully satisfied my life is not at the disposal of mine enemies ; 'tis not in their hands, but in thine; all the traps and snares they lay for it shall not shorten one minute of my time; I know thine hand is fully able to protect me,and therefore into thine hands I resign myself and all I have.
5.Resignation involves in it an expectation of help and safetyfromGod,when we fee no way of security from men.
Lord, faith Jehoshaphat, We have no might, nor strength, " neither know we what to do, but our eyes are unto thee,"
2 Chron. xx. 12.
So David, Psal. lxii. 5, 6. "My soul, wait " thou only upon God; for my expectation is from him : he
" only is my rock and my salvation; he is mydefence ; I shall " not be moved."
6. Resignation to God implies the leaving of ourselves, and our conceruments with him, to be disposed of according to his good pleasure ; the resigning foul desires the Lord to do with him what he will, and is content to take what lot divinepleafureshallcast for him : 2 Sam.xv. 25. " And the king faidunto
" Zadok, carry back the ark of God into the city ; if I shall find " favour in the eyes of the Lord, he will bring me again, and " thew me both it and his habitation ; but if he thus say, I " havenodelightinthee,behold, here am I, let him do to me
The Righteous Man's Refugel
" asseemethgood unto him." And so much of the nature of this duty, that we may understand what to do.
2. Next let me shew you, what encouragements you that are the people of God have to this duty, and they will appear to be great and many.
1. The sovereignty and absolute dominion of God over all creatures, is a singular encouragement to commit ourselves into his hands, and trust him over all, Psal. lix . 9."Because of " his strength will I wait upon thee; for God is mydefence."
If am an were in danger amidst a great army of rude and insolent soldiers, and were to put himself under the protection of anyone, it would be his wisdom to chuse to do it under the general, who had all the soldiers of his army at his beck.
Christian, thy God, into whose hands thou commit test thyself, is Lord-general of all the hosts and armies in heaven and earth; how safe must thou then be in his hands ?
2.The unsearchable and perfect wisdom of God is a mighty encouragement to commit ourselves into his hands; With him isplenteous redemption, Psal. cxxx. ult. i. e. Choice and variety of ways and methods to save his people; we are, but God never is, at a loss to find a door for our escape, 2 Pet. ii. 9. "The " Lord knoweth how to deliver the godlyout of temptation."
3.The infinite tenderness and compaffionateness of our God, is a sweet encouragement to resign and commit ourselves, and all we have, into his hands; his mercy is incomparably tender towards his people, infinitely beyond whatever any creature felt stirring in its own bowels, towards another that came out of its bowels, Isa. xlix. 15. This compassion of God engageth the two fore-mentioned attributes, viz. his power and wisdom, for the preservation and relief of his people, as often as distresses befal them.
Yea, 4. The very distresses his people are in, do, as it were, awake the almighty power of God for their defence and rescue; our distresses are not only proper seasons, but powerful motives to his saving power. Deut. xxxii. 36. " For the Lord shall
" judge his people, and repent himself for his servants, when " he feeth that their power is gone, and there is none shut up
" or left." God makes it an argument to himself, and his people plead it as an argument with him, " be not far from " me, for trouble is near, for there is none to help ."
5. We have already committed greater and weightier concernments into his hand than the dearest interest we have in this world ; we have intrusted ourfouls with him,
1 Pet. iv. 19.
2Tim. i. 12.
Well therefore may we commit the lesser, who
The Righteous Man's Refuge. have intrusted the greater with him : What are our lives, li berties, estates, and relations, compared with our souls, and the eternal safety and happinets of them !
6. The committing act of faith is the great and only expedient to procure and secure the peace and tranquillity of our minds, amidst all the distractions and troubles of the present world ; the greatest part of our affliction and trouble, in such days, is from the working of our own thoughts; these torments from within, are worse than any from without; and the resignation of all to God, by faith, is their best and only cure,
Prov. xvi. 3. " Commit thy works unto the Lord, and thy " thoughts shall be established." A blessed calmness of mind, a sweet tranquillity and settlement of thoughts, follows immediately hereupon, Pial. xciv. 19.
Oh then leave all with God, and quietly expect a comfortable issue : and for the better settlement and security of thy peace, in times of distraction and trouble, I beseech thee, reader, carefully to watch and guard against these two evils.
Caution 1. Beware of infidelity and distrustfulness of God, and his promises, which secretly lurks in thy heart, and is very apt to bewray itself, when great distresses and troubles befal thee.
Thou wilt know it by such symptoms as these :
1. In an over-hasty and eager desire after present deliverance, Ifa. li.
14. " The captive exile hasteneth that he may be loosed, and " that he should not die in the pit, nor that his bread should
" fail."
The less faith, always the more impatience; and the more ability to believe, the more patience to wait.
2. It will discover itself in our readiness to close with and catch at sinful mediums and methods of deliverance, Ifa. xxx. 15, 16.
And this is the handle of temptation, and occasion of apostacy. But he that believethwillnot make haste, Isa. xxvi. 18. No more haste than good speed.
3. It will shew itself in distracting cares and fears about events, which will rack the mind with various and endless tortures.
Caution 2.
Beware of dejection and despondency of mind in evil times ; take heed of a poor low spirit, that will presently sink, and give up its hope upon every appearance and face of trouble; it is a promise made unto the righteous, Psal. cxii. 7. " He shall not be afraid of evil tidings, his heart is
" fixed, trusting in the Lord."
The trusting of God fixes the heart, and the fixing of the heart fortifies it against fear : But I know what many poor Christians will say in this case, their timorousness anddespondency arise not so much from the greatness of outward evils, as from the darkness anddoubtfulness of
The Righteous Man's Refuge.
their spiritual and inward condition, which, doubtless, is the very truth of the case ; which brings me to the last use of this point.
Use the third.
Search and examine your hearts, Christians, whether those graces and qualifications, to which God hath promised protection in evil times, may not be found upon an impartial search in your hearts ; amongst which, I will single out three principal ones, as the proper matters of your self-examination, viz.
1. Uprightness of heart and way.
2. Humiliation for your own and others sins.
3. Righteousness in doing, and meekness in suffering the will of God.
1. Uprightness and integrity of heart and way. To this qualification belong many any sweet promises of protection; such is that, Prov. ii. 7. "He is a buckler to them that walk uprightly,"
Psal. vii. 10. " Mydefence is of God, which saveth the upright " in heart."
Ifyourheartsbe true to God, these promises shall be truly performed to you; but beware you deceive not yourselves in so great a point as this is. Thy heart cannot be an upright heart, except, ( 1.) It be a renewed heart ; the natural heart is always a false heart; it is only regeneration that gives the heart a right temper and frame; all the duties and labours in the world can never keep the heart right in its course, which is not first set right for God, by a principle of renovation. (2. ) We cannot judge ourselves upright, except uprightness be the settled frame and standing bent of our hearts, Psal. схіх 112, 117.
It is not our integrity in one or two single actions, but in the general course, and complex frame of our lives and ways, that will prove our integritytoGod. (3.) Then may we reckon ourselves upright, when the dread and awe of God'sall-seeing eye keeps our hearts and steps from turning aside to iniquity,Gen. xxxix. 9. 2 Chron. ii. 17. That is a sincere and upright heart indeed, that finds itself at all times, and in all places, over-awed from fin, by the eye of God upon him.
(4.) That man'she art also is upright with God, who purely aims at, and designs the glory of God, as the scope and end of his life and actions, who lives not up to himself, neither acts ultimately and principally for himself, but lives to God, as a person dedicated and devoted to him, Rom. xiv. 7. (5.)
That heart also is upright with God,which governs itself, and its ways, by the directions and rules of the word, Plat. cxix.
11, 24, 133. Happy is that foul that finds such evidences of VOL. IV.
The Righteous Man's Refuge. integrity in itself, when it is brought to the trial of it at the bar of the word, Heb. iv. 12. at the bar of conscience, 2 Cor. i. 12. at the bar of affliction, Psal. cxix. 87. and at the bar of strong temptations, Gen. xxxix. 9.
The eyes of the Lord shall run to and fro through the whole earth, to shew himself strong in the behalf of such whose hearts are thus perfect towards him.
2. Another gracious qualification, intithng the soul to God's special protection in the worst andmostdangerous times, is the true humiliation for our own and other mens fins : "Go, set a 66 mark, faith God, upon the foreheads of the men that sigh
" and cry for all the abominations that be done in the midst " thereof," Ezek. ix. 4.
These that thus mourn, when others Jaugh, shall laugh when others mourn.
Lot was the only mourner in Sodom, and he was the only person exempted from destruction in the ruin and overthrow thereof, 2 Pet. ii. 7.
That is a sweet and blessed privilege mentioned in Ifa. Ixvi. 10.
" Rejoice ye with Jerusalem, and be glad with her, all ye that " love her ; rejoice for joy with her, all ye that mourn for "her; thatye may fuck and be fatisfiedwith the breasts of her confolations, thatye may milk out, and be delighted with the "abundance of her glory."
Be contented, Christians, to bear your part in Sion's groans and sorrows ; you may live to bear your part in her triumphs and songs of deliverance : It is an argument of the true publicness and tenderness of your spirits for present, and as sweet a sign as canappearuponyour fouls, that you are reserved for better days.
3.Righteousness in doing, andmeekness in suffering the will of God, is another mark or note,distinguishing and describing those persons whomGodwill preserve in the evil day.
You have both these together in Zeph. ii. 3. " Seekye the Lord, all ye meek of the earth, which have wroughthisjudgments,
" seek righteousness, seek meekness: it may be ye shall be hid inthedayofthe Lord's anger." The eyes of the Lord are overtherighteous, and his ears areopenuntotheirprayers, I Pet. iii. 12 If righteousness brings you intostanger, therighteousGod will take care of you in that danger, and bring you out of it.
Oh ! it is a singular comfort, when a man can say, It was not my fin, but my duty, that brought me into trouble; this affliction met me in the path and way of my duty; it is for thy sake,
O Lord, that I am in trouble; as the martyr that held up the bible at the stake, saying, This hath brought me hither.
To conclude: Manage all your sufferings for Christ, with christianmeekness: As righteousness mustbringyou into them,