A SERMON PREACHED BEFORE HIS MAJESTY AT NEWPORT in the Isle of nought, November the 29. 1648. being the Fast-day. By H. fern, D. D. LONDON. printed for R. Royston in ivy-lane. 1649. Reader, THis Sermon had the fate to be last, that was Preached before His late Majesty, and the honour not long after( how worthless soever in its self) to be called for by Him, that He might look upon it in the Copy. It is not to gain credit abroad, that now it offers itself to public view, but to do that most Gracious Prince so much right, as to let thee, who ever thou art( though but occasionally) understand, how good a Christian He was, most constant in observing His times for such duties, very attentive in hearing, and carefully mindful of what he heard. When in Carisbrook-Castle He was put under Closer restraint, and deprived of the Service of His Chaplains, He called to mind what He had heard from them, and required the Copies of two Sermons there Preached before Him. And when again He was removed to Hurst-Castle, He carried with Him the remembrance of what He had heard at Newport, and laid hold on the first opportunity of gaining a Copy of This, as( haply) most suitable to the then distressed condition of himself and His People. For though He had a great treasure of knowledge within himself, yet vouchsafed He to make use of such mean helps from without, if not to increase, yet the better to actuate that knowledge. What therefore in this Sermon thou shalt red of Affliction, Faith, Patience, Waiting upon God, and then of Gods not tarrying, or being behind hand with a deliverance, thou mayst see in this great King, as in a Mirror; who having despised an Earthly crown, and in stead of that, born with singular patience a crown of thorns, 〈◇〉, joh. 19.5. 〈◇〉, 1 Pet. 5.4. that was plaited on His head; doth now in stead of both, wear a crown of Amaranthus, that crown of glory, that fadeth not away. And if thou canst not by this Sermon, yet by this great Example learn, what it is to wait upon God for the receiving a Deliverance in such a way as he in his wisdom and goodness sees best for us. To his Mercy and Grace I commend thee. H. F. HABAK. 2.3. Though it tarry, wait for it, because it will surely come, it will not tarry. THe Prophet, inthe former Chapter, had a foresight of what the Chaldeans would do to Gods people; and here he would fain have a sight of their deliverance. We find him there sore troubled to see all go contrary, not onely to his desire, but, as he then thought, to the course of Divine Providence, and rule of Justice: and thereupon enters into a reasoning with God: Thou canst not look on iniquity; wherefore lookest thou upon them that deal treacherously, and holdest thy tongue, when the Wicked devoureth the man, that is more righteous then he? But leaving such complaints as far below a Prophet, or wel-resolved mind, he raises himself above the pitch of sense or carnal reason, which could not see to the end of these straits; gets up to his Watch tower( the ascent of the soul to God by meditation and prayer) to his Watch-tower, where he might have a more free prospect of Heaven, & discover what relief towards. There he sets himself( ver. 1.) looking upward, and hearkening, what token for good, what answer for instruction and comfort, that he might have, wherewith to satisfy himself, and those that argued with him, touching the administration of things below; to the questioning of Innocency that suffered, or the Justice of Providence that did permit it. Thus waiting and expecting, he is not long without an Answer; it comes in the next Verse, And the Lord answered me, the Vision is for an appointed time. And now, that he may use the like patience in looking for the performance, as he did in staying for the Answer, there comes advice upon it, Wait, yea, though it tarry, wait( and good reason) because it will surely come; and till it come, the just Man shall live by his faith: He that holds on the course of innocency, committing his way to God and depending upon him for the issue, shall live, outlive the evil day, or be taken from it, and have the shortness of this life lengthened out with eternity. I need not speak, how we are concerned in all this, our condition is not unlike, and, I suppose, our doubtings, our reasonings, our desires are not much unlike: Every one ready to complain and ask, why is it thus with us? when shall we see an end of these troubles? when find ease and safety? Now if any of you call to this Prophet upon his Watch, as they to him in that other Prophet, Isa. 21.11. Watchman, what of the night? what of the night? this night of calamity that hang's over the Land, and darkens the Heavens thereof? ye may receive answer as they did there, the morning cometh and also the night; a continuance of calamities so long as ye are not what ye should be, but if ye will inquire, inquire, and return. It is the advice there given from the Watch-man. If as ye earnestly desire a removal of these evils, so will indeed inquire, and seek after the remedy as ye ought, then return and follow the example of this Prophet, draw off your thoughts and desires a little from below, and direct them more steadily towards Heaven for an answer of peace. This Prophet had it, and so may we to the like instruction and comfort, He received it, as an assurance of the restoring that People from Captivity: and we receive it as applied by the Apostle to the strengthening of our patience, Heb. 10.36, 37. and the assuring of our hope and comfort. If we wait, we shall find, it will not tarry. The Instruction here is, Wait, given us upon a supposition, though, or if it tarry; and that seems presently to be taken away, by a not tarry; Though it tarry, and it will not tarry, what's that? Not much unlike to what our Saviour said to his Disciples, joh. 16.16. yet a little while and ye shall not see me; and again a little while and ye shall see me: they knew not well what to make on't: and yet our Saviour was there providing for their comfort, as the Prophet is here for ours: He tells them, he must be taken from them by death for a while, but that they should not take it grievously, he assures them after a little while( it was but having three daies patience) he would see them again: And we are here told, if the expected deliverance seem to tarry, we must have the patience to wait while, for it will not tarry beyond the due time. The differencing of the first and second tarry, will clear the business. In the original the words are divers: and the Septuagint has rendered them by 〈◇〉, & 〈◇〉, and accordingly the latin by moram fecerit, and tardabit; the one implying a stay or length of time; the other, a falling short or coming after the time: so Heb. 4.1. Lest any of you seem to come short of it, the word is 〈◇〉 so here 〈◇〉, will not tarry, not come after due time. We have then three parts considerable, I. The Supposition, Though, or if it tarry. II. Advice upon it for patience, Wait. III. An Assurance for the upholding of our patience, a double prop for it, Certainty, it will sure come; and seasonableness, it will not tarry, not after the time God sees fit, not stay after we are fit for it. I. The Supposition ( though, or if it tarry) takes nothing off from the certainty and strength of the Assurance, but is a condescension to our weakness, to our apprehension of Gods dealing with us: We are often at a stand in considering the administration of Providence, and cannot readily solve the seeming contradictions we meet with. We find it often said of Iniquity, that it shall not prosper, and yet we often see it doth; and here of the time of deliverance that it will not tarry, and yet we see, and feel( to our grief) that it doth; When as indeed the failing is not in Gods justice or power, but in our performance of duty: not in his wisdom that fitly disposes all, but in our blindness that cannot see in our infirmity that cannot hold out its time. This, if, or though, alters nothing in Gods time, but provides for our weakness and makes way for the following advice, wait. Gods time is certain, but if it tarry, if it seem so to our sense and judgement, to our desires which are impatient of delay, then take instruction upon it, wait. Flesh and blood weary of restraint, looks out for relief, as Sisera's Mother from the windows, Jud. 5. crying, why do the wheels of his Chariot tarry? why is he so long in coming? she returned answer to her self, such as best pleased her, and so will flesh and blood if hearkned to in its complaints, give such answer as that impatient one, 2 Kings 6. ult. Why should we wait for the Lord any longer? or take up such a resolution as the servant did, Mat. 24. 〈◇〉, his Lord tarried, stayed long, and therefore he took his liberty, to drink with the drunken, and to fight with his fellow Servants: so would flesh and blood, if left to itself, give itself over to licentious courses, entertain itself with sinful pleasures, to alloy or deceive the irksomenesse of this tarrying, this prolonged time; but here is better advice, wait for it, yea, though it seem to tarry, wait. II. The advice is for Patience, Wait. Stay for it, till it comes, we must, whether we will or no, that's a necessity imposed on us; but wait for it, till it come, that's a duty required of us: That it may not therefore be Patience perforce, but patientia vestra, Luk. ● in your patience possess your souls, as our Saviour bids his Disciples, such a patience as beseems a Disciple of Christ, in a selfdeniall, and humble dependence upon God, consider we what instruction is given us in this, wait. Saint Cyprian used to say of the heathen Philosophers, Ut sapientia, sic patientia, such as their wisdom or knowledge of divine things was, such was their patience: and indeed some of them went far in this point of suffering and self-denial( as I may call it) Ut nudi nudam veritatem sequerentur,( as Lactantius of them) that stripped of all encumbrances, they might more readily follow after and overtake the naked truth; yet because their knowledge could not reach what we have for instruction and comfort from Gods word; their patience also fell short of a patientia vestra, such a patience as becomes a Disciple, a Christian, such a patience whereby we may possess our souls, keep them to our own and Gods use, not breathing them out in Complaints of impatience, or pawning them upon a finfull bargain, for a little advantage of present ease or profit. Let us then briefly examine the contents of this advice delivered in one word, Wait: waiting is the expectation of hope, and the enduring of patience according to the Apostle, Rom. 8.25. If we hope for that we see not, then do we with patience wait for it: for he that expects a deliverance, says, he hopes, but implies he is under present distress, and so needs patience to continue and hold on his hope. james 1.4. Now that patience( as Saint James saith) may have her perfect work in our waiting, we must so reflect upon the present Calamities, and so expect the deliverance, that we look at God, as at him, who has been highly provoked, as at him to whom we owe the greatest duty; as at him, who is able to help, when all means fail: and so to wait, with hearts truly humbled, and hearts truly resolved, as for obedience to, so for dependence upon God. If thus, wait, we shall not be long without an answer of peace, it will not tarry after we so prepared. 1. Wait, with hearts humbled, cast down in sense of former provocations; that's the posture we must wait in. It has been Gods work upon us in these times of affliction to bring our hearts to this bent, and it is our present profession this day in our appearing before him: when I look about me I seem to see as the Prophet Jeremy did, jer. 30.6. every man with his hands on his loins as a Woman in her travail: Does a man travail with child? says the Prophet there: No: but with earnest desire of deliverance: and is in pain till that time come. Every one of us indeed sensible enough of the present distress, feels where it pinches him in estate, liberty, or loss of any thing desirable: but we must drive home the sense of these calamities to an apprehension of Gods wrath, & tremble under it as provoked by our sins. If outward affliction be the thorn now in our flesh, the Conscience of sin must be the sting in the soul to make it duly sensible, as of the punishment, so of the provocation: for this we find the Psalmist often mingling the remembrance of his sin with the mention of his sufferings, Innumerable evils are come about me, and mine iniquities have taken hold upon me, Psal. 40.12. so Psal. 38.17, 18. and elsewhere: No patient waiting without this acknowledgement which stops every mouth, and silemces all passionate complaints, I held my peace( saith he again, Ps. 39.) for it was thy doing, thou with rebukes dost chasten man for sin; and the Prophet Jeremy in his Lament. shows us the first posture of the man that waits for the salvation of the Lord: He sits alone, keepeth silence, Lam. 3.26, 28, 29. and putteth his mouth in the dust. So wait, with hearts truly humbled, cast down in sense of former, and still continued provocations. 2. Wait, with hearts truly resolved first for obedience; Humiliation is the profession of this daies meeting & service, Amendment of life is the promise of it; a duty indeed required of every one that names the name of Christ, that he depart from iniquity; 2 Tim. 2.10. and will be found anon the necessary condition of the not tarrying of a deliverance; But the Obedience which I would now mind you of, respects the present exigence of time: as now we look to God from whom we implore a blessing upon the Treaty, and expect a deliverance: If it come to this straight that we must quit the duty God requires of us, or lose what man offers us, then not to stand fixed and resolved, for obedience is not to wait upon God, but attend Mans pleasure. In 1 of Sam. c. 6. we have an experiment made of two new-milcht Kine, drawing the ark of God; and in that an emblem of our weak nature, groaning under the trial of obedience, to which he puts us: Two lets or hindrances there were of their going forward: Their Calves left behind, and they never bore Yoke; Gemunt, said pergunt, saith Jerome of them, they go lowing by the way because divided from their Calves, yet on they go because they carried the ark of God: Grievous it is to flesh and blood to be severed from what it delights in, and in stead thereof to bear the unaccustomed yoke; yet because the burden now lying upon us is the ark of God, his Truth, his interest; Gemimus, said pergimus, we groan because we cannot have what we earnestly desire, yet we go on, because it is our duty; and resolved for that, we wait: And which may strengthen this resolution, Psal. 55.22. we have a God to cast our burden upon, as the Psalmist advices us, to cast it and ourselves upon the Lord, in a dependence upon him that is able to bring it to pass. 3. Therefore wait, resolved for a depending on him. We should look up to God at all times in an humble dependence, even when outward means are at highest, look above them to him that does not always give the success of battle to the strong, nor of the race to the swift, Eccles. 9.11. as the Preacher tells us: but when all visible help ceases from man, then eyes and heart up to Heaven in more then ordinary dependence, as the work of deliverance which we expect is more then ordinary, a work for his own right hand and holy arm, as Psal. 98.1. A dependence this is, which puts all human expedients and policies in a subordination to Gods providence, taking a rule for them from his will, and expecting the issue from his all disposing wisdom and power: And when no expedient is left us, consistent with his will, then wholly to commit the business to his wisdom and power to bring it to pass. But he that will provide for his safety without God, does not wait for him, but seeks to prevent him, and anticipate the time of deliverance; the way indeed to be disappointed by him. This is the Soul which in the next Verse, is lifted up, not through pride in prosperity, but through the confidence of carnal safeguard in times of calamity; the soul which then makes not God its refuge, but lifts itself up upon a fenced Tower,( as the word signifies) on fortifications of its own raising; provides, by what means it can, for cafe and safety in despite of God and a good Conscience. That soul is not upright, as it there follows, is not grounded upon right principles, nor will ever be right in itself, but unsteady, discomposed, miss of that ease and safety it promised to itself. When therefore the visible condition of our safety comes to a quitting of duty, and so to a cutting us off from our dependence on God, Isa. 37.10. when to a Let not thy God in whom thou trustest deceive thee, as Senacherib to Hezekiah when he imposed conditions on him: then up to the Lord by Prayer as that good King did, spread the papers before him,( as he also did) make him Judge in the Cause, and the Avenger of it; and let every Christian heart say as the same Hezekiah in another extremity, Lord undertake for me: Isa. 38.14. or as the great Father of the faithful did in his greatest trial, Gen. 22.8. cast himself upon a Deus providebit, his son put him to a great straight when he asked, my Father, where's the Lamb for a burnt offering? Abraham's knowledge would not give the answer, therefore his faith makes one, my Son, God will provide; and in that faith and dependence he waits for the issue: And the same God has still within the compass of his providence something which may stand us in stead, may be for the relief of those that wait; that thus wait, with hearts humbled, hearts resolved for obedience, for dependence; and which may confirm us in our so waiting, an Assurance follows in the last place. III. The Assurance, it will surely come. But for hope the heart would burst with groaning, and the eyes fail with waiting, looking for the salvation of God. To stay our hope, to hold on our expectation and waiting, here's Certainty, it will surely come; yea, but if it be long in coming it may much shake our patience; therefore is added, it will not tarry not longer then convenient, not after we are fit for it; It will come certainly, it will come seasonably. 1. The Certainty, surely come. To assure that, we have his justice and his truth engaged, it is just and righteous for him to deliver from unjust oppression, and therefore he will do it, he has also promised it, and therefore will perform, it will speak in the end, and will not lye, as it is said in the words before the Text. We have the engagement of his Justice upon a double respect, as he holds himself bound to appear for Innocency, and against oppression; to vindicate the one, and punish the other, you have both, 2 Thes. 1.6, 7. Justum est Deo, it is just with God to recompense tribulation to them that trouble you, but to you that are troubled, rest, jer. 51.56. for this he is called the Lord God of recompenses, and is said, that he will surely requited. Both sorts of recompenses, dispunctio utriusque meriti, as tart. phrases it, the severing of good and evil in the retribution of either belongs to this just God, and as sure as he is just he will do it, he will surely requited. Hence is it, that the Psalmist, who omits no argument( which may move God to grant him what he desires) often grounds his plea upon his own righteousness or innocency, and upon Gods righteousness or Justice, knowing this to be engaged for the defence of that Judgement, Psal. 7.8. & 18.20. Ps. l. 71.2 or recompense me.( says he) according to my righteousness, and deliver me in thy righteousness; According to my righteousness which I have shown to them that hate and persecute me without a cause; and in thy righteousness, which thou usest to show in defending them that walk uprightly, in delivering those that wait for thee: It is just and righteous with God to appear for oppressed innocency, and as sure as he is just he will do it. We have his truth also engaged for it, he has promised it, and will perform it, in respect to which it is said in the foregoing words, it will speak in the end, and not lye: Gods promises speak at first, when they are made; and speak again in the end, when performed. They speak not as the heathen Oracles, promising success in doubtful terms, and leaving the hearer at great uncertainty; but plainly, expressly to the understanding and comfort of the distressed Soul: You cannot open this Book of God but you meet with promises to this purpose, answers from the divine Oracle, and so plainly, that he that runs may red. To disengage this Truth, the Vision, or the promised deliverance will speak in the end, when it comes to performance; yea, though it speak by the mouth of babes and sucklings,( as Psal. 8.) by weak and unexpected means. And I am persuaded it will in the end speak after that manner: so that neither wisdom or power of man, or arm of flesh,( upon which perhaps we have too much cast our eyes) shall challenge any praise in it. Our weakness, our despised and seemingly lost condition, will be no hindrance to him that has engaged his truth and justice for the performance, It will surely come. And now, if ask for a Prophet to tell you( as Psal 74.9.) Usque quo? how long will it be ere it come? it follows for satisfaction, it will not tarry, it will come surely, it will come seasonably, that was the second part in this Assurance. More in this, then in the former Tarry, there it was 〈◇〉, si moram fecerit, though some daies and years be spent ere it come, though to our sense it seem to tarry, yet it will not tarry, here it is 〈◇〉, non tardabit, not come after, not after the time appointed by God, not tarry beyond that; not after the time it is fit for us, or we fit for it, not tarry beyond that. First, not after the time appointed; it was said before, the Vision( which gave sight of the future performance) was for an appointed time, and with respect to this all-disposing wisdom and power; the Psalmist saith, Psal. 31.15. My times are in thy hand; Tempora mea, in the plural, my time of life, and hour of death; my years of prosperity, and dayes of adversity, in thy hand to dispose of. Psal. 77.10. The times( or the changes) of the right hand of the most high; And he sets them one against another, saith the Preacher of the vicissitude of prosperity and adversity, Eccles. 7.14. And should he do it in equal proportion, making the time of adversity as long as we have seen good dayes; should he so appoint the time, we had not cause to complain, he were unjust, or tarried beyond the time. Or should he set them one against another, by way of requital to our former provocations, and lengthen out the time of our sufferings according to the years of our abused peace and plenty, when he has called, and we not answered, he has tarried for our return, and we run on our course of sin and pleasure, should he so appoint the time, we had not cause to complain or think he tarried beyond his time: How much less, when he appoints the time in wisdom, as he sees fit; and we must give him, that made us, leave to know what is best for us, and not think he tarryes beyond due time, if deliver us not, when we desire it. The Lord is not slacken in his promise, as some men count slackness, 2 Pet. 3.9. ( saith St. Peter) for a thousand yeares with him are but as one day, and one day as a thousand years; & this, not only in regard of his eternity, to the infiniteness of which, a thousand years are but as a Moment; as we say the earth( though containing thousands of miles in the circuit) is but as a point of the immense expansion of the heavens: nor yet so much, because of the coexistence of eternity, with every change of time, which Aquinas would demonstrate by a circled, Contra Gentiles, lib. 5. whose center he makes Eternity and Circumference, the extent of time: that as from every point in the Circumference you may draw lines to the Center, and those lines long or short, do equally meet there; so draw the lines of time never so long or short, the point of Eternity equally receives them. Such notions are too scholastic, too airy to afford us the solid comfort & instruction of St. Peters reason: We must take, as I conceive, our satisfaction from the point in hand, that if the Lord set a thousand years for the fulfilling of one promise, and but a month or a day for another, he can be said to be slacken, or tarry, no more in the performance of the one, then of the other: both of them succeeding according to his appointment. And this especially, seeing the revolutions and changes of times are of his appointment, not merely out of his absolute will and pleasure, but out of great wisdom, and upon good reason. As here, it is not slackness, saith St. Peter, but long suffering, and the longer it was, with respect to Man, that none might perish, but all come to repentance; and so prepared for his coming: And if the time of our expected deliverance seem to tarry, if long ere it comes, itis of his appointment, as you heard, and with respect to us; that being converted and amended, we may be fit, and prepared for his appearing in our deliverance: And therefore it is not a slackness, or needless tarrying, but a continuance of necessary discipline, till we have learned what it is to order our ways aright, and so are made fit for a deliverance, which is the second consideration of this 〈◇〉, not tarry, or come after the time we are fit for it. He that in the work of creation made all things in due proportion for number, weight, and measure; doth so, and more, in works of the judgement & Correction; weighting out, and measuring the proportion, not only by the scale of wisdom, as in the creation, but by the balance of Justice too; apportioneth the weight of affliction, and the length of the time, with respect to our continuance in Sin. Punishment, or chastisement for Sin, looks first at sins past, the greatness of them, and the years or time spent in them: then at our present condition, whether we are made sensible, and sufficiently humbled. Lastly, at our disposition for the future, whether prepared, and firmly resolved for obedience in time to come. Now see the proportion; He usually appoints the weight of the affliction, according to former provocations and sins past, but the length, and continuance of our sufferings according to the effect they have upon us, for humiliation and obedience. All the Comminations we hear denounced against a sinful people, and all the promises we find made to an afflicted Nation, speak thus much, that repentance and amendment is the condition of removing the judgement, as it is the end for which be afflicts it. And if so, then surely will he not cease till he has his end upon us, Amos 3.5. for will a man take up a snare( saith the Prophet) having caught nothing? and will the Lord take off his rod till it has wrought upon us? For the continuance of the rod, see a reason, Isay 9.12. they returned not to him that had smitten them, therefore his arm was stretched out still: And for the removal of the rod, Isay 10.5. Assur was the rod of his anger, for the chastising of his people, but when he had performed his whole work upon Mount Sion, Verse 12. then he takes off the rod, and lays it upon the Assyrian. Upon his and their Enemies will it be, virga non removenda, a grounded Rod, as another Prophet calls it, a rod not to be taken off from rebellious and obstinate Sinners. Or take we affliction in that other similitude of a furnace, to purge away our dross and corruption; We see the Lord sitting as a Refiner, to moderate the fire, Mal. 3.3. both for the heat, and continuance of it, not suffering his precious mettall to be longer in the Furance then is meet. But what then means that duplum of punishment? Isay 40.2. She hath received double for all her sins: As in receiving of reward, there is no duplum or exceeding in the merit, no supererogation on our part: so in the receiving of correction no duplum or doubling of the punishment above the desert of sin. In the point of reward, man cannot take God with an 〈◇〉, that he is behind hand with him in the recompense; and in the business of correction, man shall find that upon his amendment, 〈◇〉, God will not be behind hand with a deliverance. That double received for all her sins, if it be not meant of the abundant grace and favour wherewith God embraced his people after he had plagued them( as some will have it) but of the punishment, they had suffered( as I rather conceive) then doth it not imply a proportion to the desert of sins past, but signifies the abundant Correction they had received, and that double; not to what they had deserved, but to what would have been, had they sooner repented; if they had speedily broken off the course of their sins, the time of their sufferings had been so much shorter. And let not any of us( how eager soever in our desire of ease and deliverance) think we have received at Gods hands after that measure, double for our sins, we may thank ourselves if the time of our sufferings has been double, to what it might have been if we had been sooner corrected and amended. I should soon have put down their Enemies, saith God, Psal. 81. It should not have tarried on his part, the failing has been on ours. Psal. 74.9. And therefore, if any will be still asking how soon? or( as they that in the Psalmist complained they saw no tokens of it, had no Prophet to tell them) how long? Luk. 17.20 I must answer them as our Saviour did the Pharisees, demanding when the kingdom of God would come, and requiring a sign; He tells them, it comes not with observation: Not with the outward show of worldly Pomp and Glory, but the kingdom of God is within you, there you must look for it, and know the coming of it, by those beginnings of grace wrought in you. So neither doth deliverance come with observation; Such observation as is made upon outward means, numerous arms, present success,( from which we have been too ready to conclude of the end) but such as is taken from within; The judgement of it must be taken from yourselves. Do you find your hearts humbled within you, cast down in the sense of former provocations? then lift up your heads, for your redemption draweth nigh. Are your hearts turned within you? jer. 30.21. then look for a conversation of things, a change of time. Have you engaged your hearts( as the Prophet saith) to approach to the Lord, to wait upon him, as in the expectation of his good time, so in a course of after obedience? then know he will engage his holy arm for your deliverance, Isay 52.10 it will not tarry after that time, yea, he will make bare his holy arm for it,( as the Prophet speaks) show it from heaven, divested of all outward human helps and assistance, do the work himself. And now, before we seal up the comforts of this Assurance, we must remove a double scruple, that may disquiet it. For if we apply what has been spoken of national Calamities and Deliverances( upon which the Text proceeds) to particular men, we find, that wicked men, who remain unamended, enjoy the benefit of such a national Deliverance, & many righteous men swept away, or cut off by death, see not the promised redemption. The one may seem to question the necessity of our performing the condition of amendment, the other to weaken the certainty of Gods performing the promise. True it is indeed, that righteous men are often involved in the punishment of a sinful Nation, faring worse for those about them; and men still continuing wicked, meet with a Deliverance, faring better for those, that by Repentance, and turning from their evil ways, have turned away the wrath of God from a Nation. As to the outward man, it often happens( as Saint Austin said) Malis been, Bonis malè: yet not that to the true advantage of those, nor this to the disadvantage of these. For first, see you in a national Deliverance all partaking of the peace and benefit of it: He that by carnal security has drawn back from God, and continues uncorrected, as well as he, that in humiliation and amendment of life has waited upon God for the deal verance. Both of them indeed enjoy it, one with another, but not one as well as the other, not with that joy, comfort, and blessing from Him, that sends the Deliverance. Alas, their bed is shorter, Isay 28.20 then that they can stretch themselves on it, and the covering narrower then that they can wrap themselves in it. The ease they have by such a Deliverance is too short, too narrow to afford a content that may reach unto the soul. They may obtain a temporal deliverance promiscuously with others, and that fide alienâ, but to receive and enjoy it with true content and comfort of the Vivet promised to the just man, Verse 4. it must be ex fide sua. So the Psalmist, My heart trusted in him, and I am helped, therefore my heart greatly rejoiced, &c. therefore rejoiced greatly, or danced for joy( as the other translation hath it) because it first trusted in him. A double motion of the heart, the first of Faith, which carries it upon God for the help, the other of Joy, for the receiving it from him: not this truly and really without the former. Then is there true joy, and great joy upon a Deliverance, when it has been prayed for first, and waited for by faith and patience. He that would not wait any longer, 2 Kings 7.2. saw the promised Deliverance, and plenty, but did not taste of it. And they that still draw back from God, if live to see the Deliverance, and taste of it, shall find it as the flesh of quails in their mouths, but leanness withall sent into their soul; Psal. 106.16. which may pine away under all the affluence and abundance of an outward peace. Take heed therefore, Heb. 3.12. lest there be in any of you, an evil heart of unbelief, in departing from the living God, an heart that casteth away all patience and care of well-doing; and yet causeth a man to bless himself, saying, I shall have peace though I walk in the imagination of mine heart, Deut. 29.19. and add drunkenness to thirst; I shall fare as others do in the common calamity or deliverance. Heb. 10.38 But as God declares, His soul will have no pleasure in those that draw back; so shall they find, their soul cannot have true pleasure in the Deliverance, he will bestow upon a repenting Nation. They may promiscuously with others, be made partakers of it when it comes; but not enjoy it with that comfort, joy, and blessing, as they shall do, who so wait for it, as ye heard above. For the Second: We see in common Calamities, righteous and good men overborne among the rest by the Violence of the overflowing scourge; Isay 14.22 and swept away with that bosom of destruction, wherewith the Lord sometimes cleanseth a Land. As to the outward man indeed, they often bear a part in the common sufferings with that People or Community, of which they are a part; but then consider that in these general calamities a special hand of providence is over such for their comfort and preservation. Every particular just man hath his assurance for a Vivet, till the deliverance come; the promise of it is not far from this Text, the just shall live by his faith: Live comfortably, live safely, even during the present distress. Yea, when such are cast out into a foreign Land, Ezek. 11.16. I will be to them( saith the Lord) a little Sanctuary; or an hiding place, to which they may still retire for refreshment and protection. And in the day when he makes up his Jewels, they are remembered, Mal. 3.17. as out of the sweepings of our house we gather ends of Gold or Silver, or what is precious, casting out the rest to be trod to mire in the streets: so shall he gather his Jewels, or precious ones out of the common filth and dust, which the bosom of destruction has hurried out. There is a Vivet for the just man, a special care and provision for his subsistence and comfort till a general Deliverance of the Nation come. Nay, but if that Deliverance tarry so long, that he be cut off by death before he sees it, how will this promise of a Vivet, or a non tardadit be made good unto him? We must know, that temporal promises are not always made good in the same kind, and he that has not faith to look beyond the very thing assured by them, may miss of his desire and expectation: being like to him that fights a battle without a Reserve; if his first strength be defeated, he's utterly broken. Rom. 4.18 But he that against hope can believe in hope, when his first hope( which rests upon outward Visible means, and expects a temporal deliverance) failes, has a Reserve, an hope sure and steadfast, which entereth into that within the veil. Heb. 6.19. He knows, and shall find, if the promise of a temporal blessing or Deliverance be not made good to him in the same kind, it will in a better, nothing at all to his loss or disadvantage: To them that left Houses and Lands, &c. for Christs sake, Houses and Lands, Mar. 10.30 and an hundred fold more were promised in this life, not in the same kind surely. We know they did not, they could not receive them so; for they were to receive them( as it is there added) with persecutions, which would drive them from Houses and Lands. It was therefore further made good unto them, by their receiving that inestimable treasure of the Gospel, which would replenish their hearts with such joy and content, that they would not part with it for an hundred times as much as they had forsaken. This hundred-fold in this life they should enjoy till they were put into possession of that Kingdom which infinitely transcends all earthly advantages Adeò satis idoneus Patientiae sequester Deus( saith Tertul.) so sure a Trustee is God, so able to restore what is laid up for the reward of Patience and Innocency. And thus is it with every righteous man, that waits, and is cut off by death before he sees the wished-for national deliverance; a justus Vivet, made good to him even in death itself, he has then his deliverance though the Nation has not; so far is it from tarrying, in regard of his particular, that it comes sooner then was expected, and after a better way, then that of an outward temporal deliverance. For he is taken from the evil present, and to come, as good Josiah cut off in his prime by the enemies Sword, and what is denied him in this life, is made good in a better, and for a temporal outward peace expected, presently enjoys an heavenly, and eternal. 1 Pet. 5.4. Heb. 12.28 So that Majesty itself cannot lose by such a change, when as the next life affords A Crown of glory that cannot fade away, a Kingdom that cannot be moved. To conclude, thus stands the assurance of this promise, non tardabit, it will not tarry. To every just man, though cut off before he see the national Deliverance, there is a Vivet in death itself, which is not a tarrying, but an hastening of his Deliverance. And to a whole Nation, upon their remarkable, and more general repentance and amendment, there is a Deliverance assured: It will not tarry after they are so fitted for it. Thus, when he has wrought his work of Chastisement upon this Land, as he did upon Mount Sion, Isay 70.( oh may he hasten it, by our speedy and more general amendment!) then will he turn his hand against every adversary, will punish the fruit of the stout heart of all violent men, Psal. 9. ult. will put them in fear, that they may know themselves to be but men, and how vain all their thoughts and purposes have been. Then shall all that wait for the Salvation of our God, hear him say, Zech. 9.12 Esay 40.1. turn ye Prisoners of hope, and comfort ye, comfort ye my people, speak comfortably to Jerusalem, tell her, her warfare is accomplished. And we shall with comfort say, Esay 25.9. lo, this is our God, we have waited for him, and he hath saved us; this is the Lord, we have waited for him, and will rejoice in his salvation. Psal. 70.5, 6. Even so, O Lord, hast thee unto us; thou art our helper and Redeemer, make no long tarrying O our God: hast thee to the help of thine Anointed, and of thy People of this Church, and of this kingdom; Psal. 77. ult. and led thy people again like a flock, by the hand of Moses and Aaron. We beg it for Jesus Christ his sake, who bore the chastisement of our peace, to whom with thee O Father, together with the blessed Spirit, be all Honour, Dominion, &c. FINIS.