sets down this infallible maxim draws up this most comfortable conclusion for faith to â—ive and feed upon here in the words Happy is â—he that hath the God of Jacob for his help c. In which words are observable two general parts First A general and indefinite Proposition of comfort Happy is he that hath Jacob's God for his help whoever he be he is really blessed Secondly A more particular Exposition and Illustration or if you will a tacite imposition of duty whose hope is in the Lord his God In the former the comfortable Proposition we have something implyed and something expressed Two things are supposed and being coucht in the bowels of the words deducible thence by way of Illation or Inference First A famous and significant description of God the God of Jacob. Secondly A tacite assertion of the sufficiency of his power and providence over or his mercy and goodness towards his people Their Help First A description of God and that first in respect of his nature or the verity and reality of his being and existence He is styled here by way of elegancy or emphasis the God of Jacob. Saith Mollerus to discern and distinguish the true God of Israel from all Heathenish Deities and to explode all fictitious gods and worships thereunto As the true God is the God of Jacob so the God of Jacob is the only true God He is God alone and there is no other besides him The gods of the Heathen are all vanity they have eyes and see not ears and hear not c. Psal 115.5 6. But our God is in the Heavens and doth whatsoever he pleaseth He alone is he whom all mercy and good must be expected from and so all prayer and supplication directed to To whom should a people seek but unto their God his prerogative it is to hear prayers and to him shall all flesh come Secondly This Title or Appellation serves also to describe him in his special relation to his people We finde him called by our Psalmist Psal 132.5 The Mighty God of Jacob. He is indeed the God of the whole Earth but in a peculiar manner the God of Israel Matth. 15.31 In Judah is he known his Law goes forth from Zion and his Word proceeds from Jerusalem The Heathen have not known his Law and although by those vestigia creatoris those darker impressions made in creation and providence they can feel after him and so trace his Divine Essence yet they understand little of his Law or love And as in a special way he hath made himself known to his people so he bears a singular respect to them and takes a particular care of them It 's observable in Scripture that he stiles not himself so frequently in his revelations of himself to them the God of Heaven and Earth though that also be title full of incouragement but the God of Abraâ—â—m Isaac and Jacob as if he had born such â—oice good will and had such a peculiar care â—r those three men as to over-look all the world â—esides them So near and intimate relation have â—ods people to him as their interests are mutualâ—â— involved and twisted in a reciprocal and coâ—enant-bond They are his he is their portion â—heir Beloved is theirs and they be his They â—re called by his Name the Saints are stiled his Holy Ones and the Church is termed expresly Christ Yea he condescends to be called by their â—ame he assumes the name of Jacob Psal 24.6 This is the generation of them that seek him that â—eek thy face O Jacob. And of Israel too Ezra 10.2 set now there is hope in Israel concerning this thing The very name Jacob acquired upon his conquest Gen. 32.28 And that the whole Church is denominated by Psal 31.3 Let Israel hope in the Lord Although he be the God of all by Creation all creatures being the works of his hands Psa 100.3 Act. 17.26 27. yet he is the God and Father of his people in Christ his Father and their Father Joh. 20.17 And by way of choice and covenant Deut. 7.6 For thou art a holy people unto the Lord thy God the Lord thy God hath chosen thee to be a special people to himself above all people upon the face of the earth They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a people raised and elevated above the ordinary make and common stamp of the residue of mankind There is a mutual stipulation between God and them Deut. 26.17 18. Psa 50.5 Thou hast avoucht the Lord this day to be thy God and the Lord hath avoucht thee this day to be his peculiar people The mutual Indentures of the Covenant of Grace run thus Ye shall be my people and I will be youâ— God Ezek. 36.18 Sancti quasi sanciti As God hath obliged himself to them in bonds of mercy and loving-kindness so have they reingaged themselves to him in bonds of duty and allegiance Who is this that ingaged his heart to approach unto me may be understood of Christ or of true Christians Jer. 30.21 One shall say I am the Lords and another shall call himself by the name of Jacob and another shall subscribâ— with his hand unto the Lord and surname himself by the name of Israel a metaphor from volunteers who enter their names into the common muster-rolls and engage into a Sacramentum militare a military Oath to cleave to their Captain and faithfully to follow their colours So indeared an union and communion is between Goâ— and his people as himself describes it under thâ— most near and affectionate relation of Father and child as appears in that gracious promise he make to David concerning his Son Solomon 1 Chron 17.13 I will be his Father and he shall be my Son by which interpellation he also treatetâ— David himself Christ and all the faithfull Psal 89.26 27. He shall cry to me Thou aâ— my Father Also I will make him my first-bornâ— Yea because a man must forsake Father and Mother to cleave to the wife of his bosom he court his people though in their widowhood and 〈◊〉 under some seeming disadvantages for respect anâ— affection with conjugal imbraces and that noâ— by way of complement as to what he intends to â—e but good assurance of what he actually was â—nd is and will be for ever Isa 54.8 For thy Maker is thine husband And as he said of that â—aternal Nemo tam Pater quam Coelestis None â—ach a Father as our Heavenly Father Nemo tam â—ater nemo tam pius So saith our Law of those â—uptial Obligations Vxor splendet radiis Mariti Gods Church and People shine with the beams â—f him their endeared and ever-loving Husband And so much for the first the description of God both in this his absolute and relative consiâ—eration Secondly follows the implicit affirmation of â—he sufficiency or rather agency and efficiency of his Providence together with the manner of its â—onveyance to his people He is their
out against them and overcome them Art thou under crosses and losses and sore and vexatious trialls that way hast lost thy Estate and Possessions thy Relations thy former Friends thy present comforts thy hopes thy all yet thou hast not lost thy God who is better than all And as Zeno the Philosopher said once when he had lost all by Shipwrack Licet me tutius philosophari Thou hast now the better leisure to attend thy Soul and study Heaven Though a man loseth his Moneys and is rich in Bills and Bonds it 's no great matter When thou hast not a penny in thy Purse thou hast thousands in the Promise Gods providence or mens violence may take away thy Estate thy Children thy Livelihood and subsistence but never take away thy Christ When thou hast lost all things else yet thou canst never lose thy God and thy inheritance the hope laid up for thee in Heaven that heavenly and never-failing treasure is out of the reach both of Men and Devils Art thou under afflictions personal family Hath the hand of God toucht thee Hath his destroying Angel come with the Arrows of the Plague and shot into thy habitation so that thou art left alone and become wholly comfortless even swallowed up of sorrow Thy Relations are gone thy Friends fled from thee all thine acquaintance stand aloof off thy sore thou sighest and mournest by day weepest by night and hast none to comfort thee thou art become like a Pelican in the Wilderness an Owl in the Desart and sittest like a Sparrow on the house-top Death is entred in at thy windows and men have written Lord have Mercy on thy doors and thou hast neither Minister nor Phyfitian to come at thee yea wantest Bread it self to uphold thee Yet fear not Thy God is still with thee and then nightest when all Creatures run away to the greatest distance Christ comes in yet familiarly at thy doors God stands by thy beds side Though the Plague hath seized thy body he is not afraid to come neer thy soul and while thy Friends forsake thee he will be Friend Physitian and Comforter to thee He is the Lord that healeth thee And thou shalt at last say in faithfulness and mercy to thy Soul did he afflict thee yea that thou wert not sick because the Lord had forgiven thy iniquity Nay here is comfort for thee even in Death it self if thou hast God for thy help and he affords thee his gracious presence thou shalt not need fear to walk through that dark suburbs of Eternity As dying and yet shalt thou live Death is but to thee a Portall into Everlasting Life and what is a grimm Serjeant to arrest others and Pursevant to hale them to the place of Execution shall be a welcom Messenger to carry thee into thy Fathers House and usher thee into the Presence-Chamber of thy endeared Bridegroom And when thou art gathered to thy Fathers though thou goest to thy long yet thou shalt not go to thy last home Thy Exodus of Earth shall be thy Genesis of Heaven and when the great Landlord of Heaven and Earth by a Commission directed from his Royal Court summons thine immortal Soul out of this Clay-tenement of thy Body thou shalt enter upon thine upper House those ever-blessed Mansions prepared for thee and this Bird in thy breast when once let loose this present cage where now it is imprisoned and set upon the Tree of life in the midst of that heavenly Paradise shall warble out the most melodious tunes and sweet and harmonious musick to its Creator even to the daies of Eternity Let me conclude this consolation with that of Solomon Prov. 14.32 The righteous hath hope in his death And add only this challenge on this side the grave for him against the sinner Take a child of God cloathed with all possible disadvantages poverty sickness persecution even at the worst that can befall a man on this side Hell and his condition is infinitely far better than any wicked mans on Earth that hath sumptuous buildings furnisht tables pleasant children great riches and revenues So happy is he above all the world besides that hath God for his help the Lord for his God Fifthly and lastly Let this consideration be a strong perswasive both to the Saints and People of God to walk worthy his help and sinners to labour to make him their God and help against an evil day First To Christians to walk answerably to divine help and influx both in a good and in an evil day Take the summ of this exhortation in five or six branches Let the influence of Gods help be to you a ground of praise and thankfulness of satisfaction and acquiescence of access to him on all occasions of confidence in him in every condition of return to him according to your receivings from him and of engagement and firm adherence to him notwithstanding all temptations to Apostacy from him First Matter of thankfulness Rejoyce in the Lord at all times Let songs of benediction to him be ever in your mouths pay him the constant tribute of acknowledgement What an holy Panegyrick does David sing Psal 18.12 What a famous avouchment makes he Psal 144.1 2. Where he gives God all his titles My strength my goodness my fortress my shield my high Tower and deliverer And so does Jeremiah cap. 16.19 Even proclaim Gods Name to the Gentiles that they might trust in him In Gods Name set up all your banners Say with the Church All our fresh springs are in thee Nilus ab ignoto fonte but our salvation comes from Sion thence the Lord commands the blessing We finde our Psalmist frequent in these confessions The Lord is on my side Psal 118.6 I will sing of thy power yea I will sing aloud of thy mercy in the morning for thou hast been my defence and refuge in the day of trouble Psal 59.16 17. And so again Psal 94.17 Vnless the Lord had been my help my soul had almost dwelt in silence when I said my foot slippeth thy mercy O Lord held me up And so the Church solemnly sings under the sense of her miraculous deliverance from variety of enemies If the Lord had not been on our side they had swallowed us up quick And see how sweetly she closeth all Psal 124. ult Our help standeth in the Name of the Lord who made Heaven and Earth So may the soul say I was under such a temptation and had not the Lord helpt me where had my soul been under such an affliction and had not he relieved me I had sunk and perisht in it for ever How oft have I sinned and he pardoned me prayed and he heard me waited and he was gracious to me I was weak but he strengthened me sad but he comforted me troubled but he spake peace to me And so may the Church of God say If the Lord had not been on my side when the Sons of Belial associated and bandied against me
complotted and conspired against me saying Come let us blot her name out of the book of remembrance they shall neither know nor see till we come in the midst of them and cause the work to cease I had been long ago overthrown and overturned It was not my own bow or sword saved me but thy right hand that helped me out of all my distresses It is our great duty to rejoyce in the confession of Gods Name in all our deliverances and salvations and to ascribe to him the glory that is his right and due This Psalm is Eucharistical penned on purpose as a grateful acknowledgement We should erect standing Monuments of his goodness and love and say Hitherto hath he helped us shewing to the generations to come the praises of the Lord and the wonderful works he hath done for our souls Psal 66.16.71.18.78.4 5 6. That they might also hope in God And as there alwaies appears that in mercy which calls aloud for praises so there are some deliverances that have such signal remarks upon them as we cannot possibly pass over without special observation How oft does mercy come undeserved unexpected undesired and unprayed for is distinguishing we are pluckt as fire-brands out of the fire and taken when others are left yea exceeding and superabundant to all our hopes or thoughts How many deliverances do we know before we know our dangers the danger was only to be read in the deliverance How many mischiefs do we escape that by all our forecast and prudence we could never have prevented nor yet by our power opposed how many mercies come pouring upon us not one of which by all our diligence and industry we could have purchased or procured what good often ariseth to us out of our evils and that proves our greatest advance which we thought would have been our fatal and final downfall and conduceth to our salvation which seemed to promise nothing but utter and irrecoverable ruin and destruction Gods mercies thus renewed on us every morning and his faithfulness every moment require a constant return of the sacrifices of thanksgiving but our sin and misery is that our thankfulness for mercy granted is no way proportionable to our importunity for mercy wanted and desired In our straits and afflictions we promise a great deal to the Almighty but when once gotton out of those depths we sacrilegiously rob the God of our salvation and put him off with the farthing candle of a little lip-devotion instead of a thank-offering of heart and life wherein only lies the life of thankfulness But where there is an Ark for deliverance there should be an Altar for thankfulness Secondly Let this draw and engage us to a constant access to God in all conditions under all emergencies and occurrences of providence Goâ— to this God for help at all times Trust in him at all times and pour forth your prayers before him Have recourse to him for spirituals to his promises for temporals to his providence Do your souls want pardon of sin peace of spirit assistance to duty strength against corruptions grace for trials and sufferings fly to your God Does Satan tempt the world frown friends prove unkind hopes disappoint all creatures fail enemies compass you about yet go to him your help and cry with David Plead my cause O Lord with them that strive with me and fight with those that fight against me Whatsoever condition befalls you your state is never hopeless why should it not then be fearless never desperate why should you be disconsolate There 's hope at the bottom dum spiro spero may be your Motto The Royal aid of Heaven will assist and enable you against all oppositions on Earth Whom should a people go to but to their God He is the confidence of the whole world The Isles shall wait upon him and on his arm shall they trust Isa 51.5 It 's the great duty and safety too of the soul to trust to and hope in the Lord. It 's the character of a Saint to depend on God Psal 33.20 Our soul waiteth on the Lord for he is our help and shield It 's a sign of sincerity to trust in the Lord and the evidence of an Hypocrite to trust to any thing besides him Job 8.15 Isa 14.31 The poor of his people shall trust in him and Zeph. 3.11 Thou shalt leave in the midst of them a poor afflicted people and they shall trust in the Name of the Lord. Not patience but faith is the highest commendation of a Christian This was Hezekiahs grand Encomium given him by the Spirit of God himself 2 King 18.4 He trusted in the Lord God of Israel and clave to him God takes pleasure and delights in them that hope in his mercy Psal 147.11 God hath cursed all creature-confidence He hath pronounced them blessed which hope in himself Yea Blessed are they that have not seen and yet have believed It 's the highest piece of honour and happiness that any created being is capable of to receive influence from and exercise dependance upon its Creator There is an utter insufficiency in all creatures to help they may give painted comfort ape a counterfeit happiness but never afford real or lasting consolations Yea the soul may be reduced to such st aits and exigencies as all the power wisdom and industry of all creatures cannot give him relief none but God help him as under troubles of conscience and perplexity of spirit none else can succour A wounded spirit none can bear and only God can heal If help comes there it must come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immediately from Heaven Friends cannot help Ministers not help experimental Christians not help prayers tears and duties not help only the God of Heaven And as he is sometimes only able so he is himself alwaies able when none else can either on the right hand or on the left It 's all one with him to help by many or by few or by none at all He can destroy by friends making the Governours of Judah to their subjects as well as theâ—r enemies like an hearth of fire among the wood and like a torch of fire in a sheaf so as they shall devour all people round about on the right hand and on the left He can make the choicest and most hopeful instruments to prove our vexers and not our Saviours He can cut off the spirit of Princes and be terrible to the Kings of the Earth An Host without him much more against him is a vain thing for safety and a multitude as insignificant as a single person he can smite heaps upon heaps with the touch of his little finger as Sampson did once the Philistines with the Jaw-bone of an Ass He can blow on the most likely projects used for help and supply so as they shall utterly fail Jam. 1.11 The rich man shall fade away in his waies not only the careless Prodigal in his waies of profuseness but the most careful Usurer diligent Merchant
that so he may have wherewithall to set all his Attributes on work at once his power wisdom goodness and mercy When Israel had committed a great sin yet Ezra comforts them with this There is yet hope in Israel Art thou troubled with the guilt of sin defilement and power of corruption art thou disturbed with fears doubts temptations dost thou want the evidence of Gods favour and blessed assurances of his love art thou pressed down with the weight of thy afflictions do thy feet stick in the mire and thy soul is born down and sinks through the load that is upon thy shoulders yet look up by faith to Heaven God can open a door of hope in this valley of Achor Lo he is behind the curtain though thou seest him not and will step in and help thee if he sees the swoon or faint He is praesto ready at hand to save thee though he seems to sleep he and his arm can awake Isa 51.9 as a mighty man out of sleep for his enemies confusion and eke his Peoples consolation He will arise Psal 44. ult He can turn thy captivity as the streams of the South and a word of his mouth shall do it as well as an act of his hand Be not discouraged or despondent but wait his approach Though thy heart fail be of good courage and he will strengthen thine heart Thou hast an omnipotent arm to lean upon therefore give not in nor give over Still be found in the way of thy duty pray still believe wait still and for ever hope in the Lord and his mercy God oft suggests his Creatorship in Scripture to encourage his People in great extremities As to Jacob Isa 40.27 28. So Psal 124. ult Our help is in the Name of the Lord who made Heaven and Earth And thus in this present Psalm in the words following the Text Which made Heaven and Earth to teach us that God can do any thing who made all things What is it God cannot do as well as he did create the world out of nothing What should we doubt in his way of providence whose power we have such demonstrative proof of in the work of creation And the Apostle Peter seems to make that relation speak mercy too as well as power and goodness as greatness 1 Pet. 4.19 Where he exhorts Saints in a suffering condition to commit the keeping of their souls to him in well doing as into the hand of a faithful Creator This title alone speaks comfort and assurance to Gods People and abundant incouragement to wait and hope in him not crying out in their passions I shall one day fall by the hand of this evil but staying themselves on him in the worst of humane miseries and calamities Let me leave it with this Memento That thy condition is not such neither can ever any such state befall thee that either God hath not holpen in or cannot help in No temptations betide thee but what are common to the Saints and should there God can do that he never did as well as thou need that none ever had and being thy God and Creator thou mayest be sure his help shall alway be sufficient to thy needs for he will not forsake the work of his hands He can work and none shall let him He that said Let there be light and there was so in the world can say Let there be grace peace comfort and there shall be so in the heart Let there be truth and peace and there shall be so in the Church If God be your help then make him your hope in all conditions and cases publick or private Hath God broken your estates your families or man ruined them God can repair them Hath he broken his Church and People broken down her hedge so that the Boar of the Wood doth waste her and all the wild beasts of the Forrest devour her he can yet look down upon her and raise her up when lowest and throw down her enemies when highest Let the house of Aaron and Levi yea and all that fear the Lord trust in the Lord and ye that have no helper make him your hope and help Say This God is our God and shall be our guide to death I shall dismiss this branch of Application with an answer to these two Questions First What are the conditions upon which we may challenge help from God in an evil day Secondly What are the times and seasons when we may most confidently expect it All evils are reduceable to two general heads They are either Gods immediate visitations or humane afflictions and pâ—rsecutions The former of these I shall answer with special reference to the first the latter to the second First On what terms may Gods People expect help when he is going out in the way of his Judgements as Sword Pestilence c I shall but name these five conditions the discourse being swoln far beyond what it was intended First A religious severity which consists in an accurate walking before God in a day of prosperity and mercy a setting strait steps to his Kingdom a cleaving to him a dwelling in him as our habitation a maintaining strict and close communion with him Isa 32.17 The effect of righteousness shall be peace quietness and assurance for ever Communion with God in a good day layes a sure foundation for confidence in him in an evil He that remembers God in his high estate God will remember him in his low that makes God his song in Sun-shine daies shall finde him his strength in tempestuous times who give God a room in their hearts and houses in times of felicity shall have room in his Ark in the day of adversity Gen. 6.8 9. Noah found grace in the eyes of the Lord he was a just man and perfect in his generations and walked with God Whereas they who forsake God in the time of mercy he will forsake them in the time of extremity those who now turn the back on him he will then turn the face from Jer. 18.17 As they gave a deaf ear to the voice of his mercy shutting the door of their hearts to him he will give a deaf ear to the voice of their cry and shut the door of his grace on them Prov. 1.24 This also consists in an immunity from the sins of the times not only a sympathy of their sufferings but a freedom from their sins and defilements When a Christian saves himself from a perverse generation is unspotted with the times keeps his garments fair though he lives in a contagious Air yet preserves himself free from its infection and like the fish keeps the freshness of his grace though swimming in the salt-waters of sin and wickedness When out of an holy and reverential fear he dares not comply with but withstands opposes protests witnesses against and mourns for the abominations of the times This was Noabs carriage being warned of God and moved with an holy fear of his threatned Judgements he makes
to your Rulers and Governours as the woman did once to that King 1 King 6.27 Help O King who were all forced to return you that sorry answer If the Lord helps not whence should we help Ah what thousand pities had Heaven pleased to have prevented to see so many famous structures antient and venerable Monuments learned Libraries rich goods and treasures beautifull Halls and Exchanges usefull Churches and Chappels within so small a compass turned into a Chaos of confusion and heap of utter destruction Ah how lamentable a sight to see so many able Citizens impoverisht so many mean ones quite beggar'd how hideous an out-cry to hear men complaining We who had thousands in the morning had not a penny left to help us by the evening we who had full tables could afford plentiful entertainments rich purses and large banks enough for back and belly for necessity and delight for us and ours are now reduced many of us to a morsel of bread and glad to live on the alms of the charitable we went out full but came in empty Ah how sad to behold so many families ruined and undone so many dwellings and places that must never more know their owners and inmates but have for ever cast them out leaving them to the wide world and exposing them as so many Tenants at will and that without any warning to the mercy of the great and soveraign Land-Lord of Heaven and Earth What true Son of Sion upon view or tydings of so sad a catastrophe must not bear a part in the Churches Funeral Elegy over Jerusalem Lam. 1.1 How doth the City sit solitary that was full of people How is she become as a Widow she that was great among the Nations and Princess among the Provinces And so cap. 4.11 The Lord hath accomplisht his fury he hath poured out his fierce anger and hath kindled a fire in Zion and it hath devoured the foundations thereof Oh that by the brightness of these flames we could see our sin that hath long appeared as at noon day but we would never yet behold by the Sun-light of the word And that this most formidable fire may become to us a flaming beacon to signifie our approaching danger and ruin unless Gods anger be timely quenched by the blood of Christ and tears of repentance And that amidst the cold formalities and freezing devotions in the winter quarter of these last and perilous times our cooler souls might be heated and our dying affections by an holy kind of Anteperistasis advanced into a diviner flame of holy zeal in seeking the Lord lest he makes us as Admah and sets us as Zeboim and kindles a fire in the Palaces of Joseph so as none shall quench it Oh that we could all learn from the highest to the lowest those lessons Gods intention is to teach us by so severe dispensations either for humiliation for what is past or reformation for time to come And if I mistake not the physiognomy of this providence whether it be looked on in the glass of a more immediate or more mediate agency Gods hand appeared most remarkably in it and concurring circumstances give us plain intimations of its commission and direction by a special superintendency from Heaven And though like a picture well drawn it looks wishly on every one in the room yet it seems to prefer a particular charge against those wickednesses of pride luxury wantonness security earthliness and uncharitableness which have so long burnt as fire among us Ah what haughtiness idleness and fulness of bread was to be found in our streets with what pleasure did we live upon earth what port and state did we begin to carry what wantons were we grown forgetting the God that made us not attributing to him our power to get wealth having our hearts lifted up or like foolish children with Jesurun standing on our heads kicking against Heaven and neglecting the God of our salvation sacrificing Gods corn wine oyl wooll and flax to our lusts and lovers instead of our Creatour Were we not grown like Sodom and the Old World a God-despising and a self-pleasing people that gave up our selves to eating and drinking buying and selling planting and building every man looking to his own way and gain and as for the ship of the Church the interest of God and Religion having caught the fish we laid aside the net and so we could but save our own petty Cabbins let Gods and Christs cause sink or swim we were become Gallio's not minding these things Oh how did we that pretended to God mind little or nothing but the world How went we one to his farm another to his merchandize our shop was become our closet and the Exchange our Church The Courtier the Merchant the Tradesman all busie as so many Ants on an Hill to scrape together so much refined dust and lade themselves with this thick clay Every one setting up his Heaven on Earth and singing a requiem to his soul in his stately houses full warehouses vast incomes if not unjust gains and oppressions looking so much to earth as those that had neither time or mind to look up to Heaven but if with the Lark soaring to Heaven in pretences of zeal and affection on the Sabbath with the Worm groveling on the worlds dung-hill all the week after Like him in the Poet that cried out O Coelum with his tongue when his hand toucht the earth committing even a sollicism with our hands and bidding an express practical contradiction to our professions Ah is it not just God should deny us the world as a creature which we could not have but must adore as our God Is it not righteous that should be taken out of our hands which instead of being trodden under our feet had got up so near our hearts Oh how much better Christians for to you alone I now speak as for the wicked who grow worse and worse and do more wickedly Hell fire shall shortly do that in consuming them which this could not do for refining had it been for you to have cast your bread on the waters than to have had it wasted by such a fire Ah had you but worn the world as a loose garment that you might have put off and on at pleasure it would not now have come from you as your skin from your flesh with pain and torture but ease and delight or as the blood out of your veins with reluctancy and opposition but as water from a fountain with freedom and liberty These pictures if hung up loosly would have been taken down with less rending tearing and noise than they are like to be if your hearts be fastened or glewed to them Oh Sirs had you minded God and Christ as you did this Mammon of the world and attended your heavenly trade as you did your East-India Turky French Spanish or the rest and conversed with God in your closets as you did with your customers in your shops and
Help and â—nd so as the God of Jacob. First then observe Gods influence and communication to his he is their Help or their Salvation as the word imports He is indeed a common help an help to all he bears up the Pillars of the Earth and upholds the reeling World and its Inhabitants from â—inking and perishing Psal 75.3 The eyes of all things wait upon him who is the great Almoner the grand and bountifull Benefactor of Heaven and Earth all live upon the universal Ordinary of his infinite bounty and are fed at his Providential Table and none go tristes ab illo sad from his presence that come to him and call upon him He helps the wicked sometimes against the wicked yea the wicked against the godly when they rebell against him or run away from him But yet in a peculiar manner he is their help a Saint hath him by way of propriety his help He is their help and their shield Psal 115.9 10 11. O Israel trust thou in the Lord he is their help and their shield O house of Aaron trust in the Lord. Ye that fear the Lord trust in the Lord he is their help and their shield Whether the Church of God in general considered or its particular members they stand obliged to trusâ— in him whether they be placed in higher sphears of excellency or in a lower Orb of activity for different degrees as to worldly conditions make no alteration in his paternal Indulgences and Fatherly dispensations He is styled the Rock of Israel 2 Sam. 23.1 and the strength of Israel 1 Sam. 15.29 David speaks singularly and by way of appropriation Psal 54.4 Behold God is my helper he becomes a suitor and supplicant to him upon the accompt of his choice of his wayes Psal 119.173 Let thine hand help me God is to his People a shade for delight and solace while they fit under the shadow of his wings and his Banner over them is Love and a Shield to them for defence to ward off all blows of affliction and stroaks of Calamity while under his Feathers their Souls do trust Which point being a necessary Preface and preliminary Introduction to that which follows as laying a just foundation for the Happiness asserted in the Text I shall not pass without consideration of but open what is material therein in a fivefold Postulatum Three of which Queries will satisfie the Explication thereof and the two latter fall in its practical improvement and Application First In what respects may God be styled an help his people Secondly After what way and manner doth he â—lp them Thirdly Vpon what accompt or for what reaâ—s doth he help them Fourthly At what special times and seasons doth most afford his help Fifthly Vpon what terms and conditions may vine help be expected First How or in what regard may God be acpunted an Help There are four things imply'd in the notion 〈◊〉 an Help all which agree to Gods influence 〈◊〉 his People wherein he appears so and where 〈◊〉 it will be demonstrated that he is properly â—eir help Supply of wants and indigencies â—ccour and relief under burthens and extremiâ—es Aid and assistance against enemies and adâ—ersaries Redress of failures and disappointâ—ents First God is their Help in respect of supply and â—ovision Thus the Rich helps the Poor by supâ—ying his wants out of his fulness and a man â—elps his Friend by taking care to provide for â—s necessities The Lord thus helps his people â—e is not a barren Wilderness nor a land of â—rought or darkness to them but he deals graâ—ously with them and they have enough The â—ord is the portion of their Inheritance he mainâ—ineth their lot The lines are fallen to them in pleaâ—nt places and they have a goodly heritage Upon â—his accompt he is said to be their Sun where â—e is said to be their Shield Psal 84.10 a Sun for consolation as well as a Shield for protection We finde the Apostle drawing up this Conclusion of Faith from the Promise Heb. 13.6 So that we may boldly say The Lord is my Helper He supplyes all their spiritual wants by influence of the Promises and all their temporal by the influences of his Providence Godliness hath the Promise both of this and the next life According as his divine power hath given unto us all things that pertain unto life and godliness the Apostle hath it 2 Pet. 1.3 He gives both Grace and Glory gives pardon of sin peace of Conscience sense of his love and assurance of his favour the Spirit of adoption a new heart and a right spirit holiness both habitual and actual in the root and blossom Grace peace comfort quickning strength establishment perfection are all his Legacies freely bestowed and gifts abundantly multiplyed on the heads and hearts of his people through Jesus Christ To the ignorant Soul he communicates saving knowledge to the unbelieving faith to the graceless true piety and godliness He sends light to them which are in darkness life to them which labour under deadness liberty to them which are captive and inslaved by sin and Satan He cloaths the naked soul with the honourable robe of justification and enriches the poor Conscience with the fine Gold of Sanctification The treasures of Wisdom and Knowledge are his free grant as well as the garments of Salvation Every good and perfect gift is a ray and emanation from him the Father of lights and fountain of life and happiness He draws the beautifull features of Grace on Souls which naturally are no other than Monsters of deformity and imperfection and pours â—n the wine of spiritual consolations into the hearts of solitary and distressed Pilgrims in this â—alley of tears so as passing through the valley of Baca they dig up fountains still When the poor and needy seek water and there is none and their â—ongue faileth for thirst he opens Rivers in high plaâ—es and Fountains in the midst of the Valleys Isa 41.17 18. And he feeds the hungry and perishing with that heavenly and delicious Manna which is able to nourish up their Souls to a blessed Eternity David most elegantly under the notion of a Pastor expresseth the sufficiency of divine reâ—ief Psal 23.2 He maketh me lie down in green Pastures he leadeth me besides the still waters As a Shepherd feeds guides comforts and defends his Flock so doth God his People allowing them a sufficient Viaticum untill thy come to the Supper of the Lamb Yea such is the exuberancy of his goodness as he supplys all their wants according to the riches of his glory in Christ Phil. 4.19 Neither doth he give them only the upper but as Caleb did his Daughter also the nether Springs As he gives them a double portion a Benjamins Mess in spiritual blessings so he is no Niggard to them in temporal conveniencies and accommodations but while he gives them himself for their portion he gives them these for their passage He hath entayled by way of
Though their bones be scattered as at the graves mouth yet will he overthrow their Judges in stony places Psal 141.6 If they drink of the Cup which comparatively are not worthy they shall not escape unpunisht but shall certainly drink the dreggs thereof Jer. 49.12 When he hath performed his whole work on Mount Sion he will then punish the fruit of the stout heart of the King of Assyria Isa 10.12 Judgement begins indeed at his house and Sanctuary but Jerusalem does but hand the Cup to the Nations and when God hath used the wicked as Rods to lash his people having done with them he throws them into the fire Babylon is dealt with as she dealt with Israel Jer. 51.6 49. And so Amalek Deut. 25. ult God will be an enemy to the enemies of his people and set himself against them who are so mad in running upon their own ruine as to set themselves against his chosen None ever fought against Gods interest and prospered but was in the event worsted and forced to confess he kickt against the pricks The house of David in fine overcomes that of Saul and though their horns be lifted up never so high he who is the horn of his peoples salvation will cut off the horn of the wicked or by his Carpenters fray them away Zech. 1.21 And when once they come under the hammer of his Justice they must expect judgement without mercy who would shew no mercy The Psalmist does most elegantly express both the sudden alteration of providence to Gods people and to their enemies Psal 138.7 Though I walk in the midst of trouble thou wilt revive me as the Son of man did the children in the furnace thou shalt stretch forth thine hand against the wrath of mine enemies and thy right hand shall save me An allusion to Moses stretching his hand over the Sea whereby the waters came upon the Egyptians and drowned their Chariots and horse-men God hath an out-stretched Arm able to reach those who are â—ut of the reach of his people and they that â—ome not within the compass of humane-Justice â—et cannot escape divine Vengeance And so â—uch for the third particular Fourthly Here is an help against the stroke of â—ommon judgements and publick calamities so â— to fence then â— from their heads or at least â—â—e evil of them â—hus God helpt Noah to an â—rk to house him in time of the universal deâ—ge Lot to a Zoar to secure him in time of publick conflagration In time of war he keeps â—s servant David from the hurtful sword diâ—ne protection was as a coat of Male to him â— Armour of proof to him to keep him shotâ—ee and untoucht Psal 144.10 In the time of â—â—some Pestilence when his infections Arrows â—e shot forth like lightning they abide under â—s shadow and are covered with his feathers â—s truth is their shield and buckler himself their â—ck and habitation so that though thousands â—ll on the right hand and on the lest yet he â—ands upright no evil befalls him nor no Plague â—nters his dwellings Psal 91. Which promise â—ough it gives not absolute assurance of the event â—nd issue as to temporal preservation yet it offers â—ur incouragement and propounds sure and sole â—rection how to escape the lash of the destroyer one standing on so sure a soot and a fair ground â—f protection in such a day of general calamity â—s Gods people In time of famine he redeems â—hem from death when he is riding on that â—ale horse he enters not their tents as in â—var from the power of the sword Job 5.20 â—n horrible burnings when others both persons and places Cities and Countries are made firebrands of his wrath they are pluckt as brands out of the fire Amos 4.11 In times of great concussion when the world seems quite off his Axletree and removed from its basis and foundation the earth moved from its centre and the hills carried into the midst of the Sea the waters roar and are troubled and the mountains shake with the swelling thereof mens hearts sail them for fear and the powers of Heaven are shaken and great desolations are made in the earth they remain intacti illaesi unshaken and immoved Psal 46. Luk. 21. Etiamsi fractus illabatur orbis impavidum ferient ruinae Now God under the deluge of judgements is an help to his people three manner of waies First By removing them out of the reach of them securing them from their dint and stroke Sometimes he removes their souls to Heaven and lodgeth their bodies in the chambers of the grave He takes his out of a sinful and miserable world before the Judgement commenceth Isa 57.1 Thus he took Josiah up into the chambers of heavenly glory before the storm came on Israels head He baild off the arrest his life time but no sooner is he dead and gone but issues out her writ of remove out of his sight Thus God took away Austin a little before Hippo was sackt and Pareus a little before Heidelburgh was destroyed and Luther according to his own prayer that he might not live to see the Plagues of God coming on an ungodly world before the German troubles brake forth God removes his people by an habeas corpus out of this lower world and then comes down its execution And the greatest storm of outward Judgements hath no further effect on the godly than to drive them to their Fathers house or most boisterous wind of calamity than to blow them home to their desired Haven When God had informed Daniel of such a time of trouble coming on the world as never was since there was a Nation even under the persecution by Antiochus he dismisseth him with his quietus est Cap. 12 13. Go thou thy way till the end be for thou shalt rest and stand in the lot in the end of the daies When Gods peoples race be run their work done and finisht he gives them a dispensation for tarrying any longer in the world or managing their office and duty here below plucks them off the stage and sends them to Heaven to rest from their labours and receive their reward prepared for them and promised to them Sometimes God removes them out of the verge of trouble on earth Isa 26.20 Come my people enter into thy Chambers and shut thy doors round about thee and hide thy self as it were for a little moment till the indignation be overpast God hath chambers of distinguishing providence and of gracious presence whither he lovingly invites his people as one friend does another distant from his own home and overtaken with a storm to come in and shelter himself till it be blown over God hath hiding-places places of retirement and repose for his people under publick out-goings of his Majesty and his wrath and justice against the inhabitants of the earth When the world lies open and naked to the storm of divine vengeance as a man in rain without a covering or in a battel
Israel he hath no other string to the bow of his trust but God alone he expects help no where but from Heaven Thou art my hope saith Jeremiah in the day of evil Jer. 17.17 God is by right the confidence of the ends of the earth but by act the sole dependance of his People They trust in him at all times and pour forth their hearts before him Even under the most dismaying providences which strike amazement into others hearts and dejection into their countenances yea set the world into an uproar and combustion under his skirt do their souls trust Fourthly Waiting and attendance upon him Gods People are attendants at the Court of Heaven alwaies waiting at the elbow of the Almighty As they are a praying so a waiting people when they have sent out the Dove of prayer they wait for her return with an Olive-branch in her mouth when they have sent forth the ship of supplication they stand like Merchants on the shore expecting her return full fraught with heavenly treasure They wait upon the God of Jacob and look toward him They hearken and hear what God speaks having spoken attend the Eccho and dispatcht their letters look for an answer Now eye hath not seen no ear heard nor can the heart of man conceive what God hath prepared for them that wait for him Isa 64. God waits to be gracious to them that wait for hun Isa 30.18 Such as wait on him with submission and resignation to his will and pleasure due respect to his glory and patient resolution till he shews mercy shall never lose their labour When Davids eyes attend his God as the eyes of a Servant look to the hand of his Master and a Maiden to the hand of her Mistress he is sure of receiving some gift of mercy from hun Psal 123.2 When his soul waits for the Lord more than they that watch for the morning the San of divine goodness will certainly rise break forth and shine upon him Psal 130.6 God inclines to the soul that waits patiently for him none ever waited on him in vain Saints alwaies get something by praying but by waiting they gain double The still child shall have two breads When the Church resolves once to wait God soon resolves she shall wait no longer but of an expectant makes her an enjoyer Micah 7.7 9. The Prince soon gives ear to the Favourite who continues to give him attendance and the Advocate delaies not to plead the Clients Cause who will not away from his Chamber door but determines to ply him with his over-eager sollicitations yea the longer it be before the ship of faith and prayer returns when it once comes home it is the more richly laden and brings him a double venture The Church found it so when she came home top and top-gallant with her sails of triumph Isa 25.9 Lo this is our God we have waited for him and he will save us This is the Lord we have waited for him we will be glad and rejoyce in his salvation The needy shall not alwaies be forgotten nor the expectation of the poor perish for ever Fourthly In respect of that incouragement in his service which he would have his receive from him even against the wicked who do not serve him The Lord takes part with his People and helps them against the world that hate both him and them Psal 118.11 When most the object of mens envy and malignity they have most of Gods love and affection when out-casts to their Brethren they are received into their Fathers arms God would have the wicked discouraged in their way of rebellion and his People incouraged in the way of duty And by this they know he favours them because their enemies do not triumph over them Psal 41.11 Did not God take in with his People and stand by them the uncircumcised would triumph and the Saints be dis-spirited and despondent he assigns this therefore as the reason why he would not contend for ever with them lest their adversaries should carry it strangely Deut. 32.27 and their spirits fall into a desperate succumbency Isa 57.16 Now when he pours contempt on their haughtiness and advances the poor on high from affliction the righteous rejoyce and all iniquity stops her mouth Psal 107.42 On which very account David solicits help Psal 109.26 27 29. that his adversaries might be cloathed with shame and cover themselves with their own confusion as with a Mantle while the righteous are glad in the Lord and trust in him and all the upright in heart do glory The Master sometimes siniles on the diligâ—nt and faithfull Servant as to encourage him in his duty so to discourage the negligent in his laziness and the Prince shines on his Subject as to countenance him in his loyalty and allegiance so to dishearten the Traitor in his Treason and Rebellion Fifthly In regard of that just return and due improvement of his help which he receives from them They are those alone who will praise and magnifie extoll and lift up the Name of the God of Jacob. Being their strength he becomes their Song and their Praise Hear holy Jeremiah proclaiming him upon this Experience Jer. 17.14 O Lord my strength and my fortress and my refuge in the day of affliction And so our David before him Psal 18.1 O Lord my rock my strength my fortress and my deliverer my God my Buckler the horn of my salvation and my high Tower And Moses before them both Exod. 15.2 When the Egyptians were drowned and Israel preserved he cants forth a most heavenly Doxology The Lord is my strength and song and he is become my salvation he is my God and I will prepare him an babitation my Fathers God and I will exalt him What the Saints win by prayer they alwayes wear by Thankfulness what they receive in Mercy they return in Duty Where there is gratiarum decursus there is also gratiarum recursus Let favour be shewed to the wicked and he will deal injustly The shines of Mercy which draw out the fragrancy of the Saints graces raise but a greater stench from the dunghill of his corruptions They sacrifice to their own Nets and say their own arm hath saved them But the Church gives other language Psal 44.3 Thy right hand and thine arm and the light of thy countenance because thou hadst a favour to them Let God grant the Jews deliverance from the yoke of cruel and bloody Masters and give them free entertainment in his Service they will wear the Livery of Joy and Gladness and with their best Ornament of a gratefull Affection celebrate to future Posterity the Anniversary Solemnity of this good day of their deliverance As Gods People go to him alone and offer a sin-offering in the day of their misery and calamity so they return to him only with a Peace-offering in the day of their mercy and comfort They give unto the Lord the glory due to his Name and what they
poor sinner to be left thus without help and hope Oh that careless and prâ—sumptuous sinners that now forget God would a little turn aside and see this sad and ruefall spectacle Didst thou never see O man a poor condemnâ—d Malefactor when receiving his Sentence weâ—ping wailing and lamenting wringing his hands furrowing his cheeks with tears down on his bended knees for mercy didst thou never behold him haling to his place of Execution roaring and yelling with the hidâ—ous thoughts of death and damnation Sinner this is tâ—y case or will be shortly Thou must be sentenced before Gods most righteous Tribunall and there adjudged for Treason and Rebellion against the God of Heaven and what will the Hypocrite do in the day that God comes to take away his Soul Job 27.8 The expectation of the wicked shall then perish Thou lookedst for life but bâ—hold death a blessing but meetest with a curse for mercy but art sent away with a portion of remediless easeless and endless misery Now while life lasteth it may be because ye have no changes ye fear not God but when God comes by his Providence to ring the changes as to thy temporal life and plucks thee off the stage of the World O what a dismal hour what a sad Catastrophe will then attend thee The hope of the Hypocrite is as the giving up of the Ghost Job 11.20 It may hold as long as his life continues but at the utmost it shall expire with his breath Then this bubble will fall and the bladder of his vain hope though swell'd with windy conceits to never so great a proportion being pricked by the Lance of death shall evaporate into air winde and confusion The Hypocrites condition is now uncertain he stands on a Quag-mire every moment ready to drop into Hell When he rises in the morning he hath no security of being out of Hell till night or lies down at evening is at no certainty of immunity from divine wrath and vengeance while morning But though he goes quietly to the grave when he dies not only his priviledges prayers comforts means friends but even all his hopes too vanish and die with him Prov. 11.7 The hope of the hypocrite shall perish In that great day of Gods anger he will be as a man in a rain without a shelter as a Souldier in a battell without Armour as a Ship at Sea in a furious storm without Anchor he shall not be able to stand Wretched Sinner Thou mayst run and read the sadness of thy condition in thy Predecessors Saul Esau and Judas and other Reprobates and see what dismal Tragedies they acted under their terrors of Conscience and desperations of Spirit In a word to turn from this dolefull knell none knows what 't is to want an interest in God but an â—wakened conscience on Earth or a damned wight in Hell All the hope a carnal wretch hath in this world is only that he is on this side Hell Thirdly This presents us with the excellency of God above all creatures men and Angels He is that blessed object alone who can make the soul happy and therefore the Psalmist here gives him the prelation and preheminence above whatsoever is mortal and mutable and should we take a strict examination of all creatures in Heaven or Earth without God this summum bonum they could not by their united force and utmost influence bespeak or make the soul happy The depth would say it is not in me and the Sea it is not in me All creatures would be found miserable comforters Physitians of no value I have seen an end saith David of all perfection The total of all creatures in their natures improved and advanced and their quintessence extracted and refined amounts but to this Vanity of vanities But in God there is enough to make the soul unspeakably and eternally blessed There is in him a sufficiency to supply all the wants and answer â—ll the demands and cravings of the soul of man In his presence is fulness of joy He can support their hearts when weakest and supply them when â—mptiest he can remove whatsoever threatneth the souls destruction and confer whatever tends â—o its perfection It was Davids conclusion of faith when the Lord was his Shepherd that he should never want God is a comprehensive good containing all that vertue and influence eminently in himself which is in the creatures formally He can fill the soul and yet never cloy it give it a fulness and yet no burden The world delights nothing but in change and variety The most choice meats if common prove nauseous and delightful musicks if constant tedious and burthensome But in unico Deo is all the heart can desire or wish and the constant enjoyment of him is Heaven to the soul without any the least glut or disrelish There is a suitability in him to the souls of his People He is the centre of all their desires And the degree of their satisfaction ariseth as from the degree of their union with him so the degree of his proportion to them He is an adequate and commensurate good to the desires and hopes of a gracious soul There is an exact agreement between his sweetness and the souls taste which creates a most savoury relish of him in the souls palate God alone being the highest object of faith is the greatest ground of joy and satisfaction And such a suitableness is in him to the soul that it desires nothing like nothing but himself Heaven it self would be but Hell without him The Kings presence is that makes the Court. A Saint is more pleased with the enjoyment of God than of Heaven glory salvation it self He is his Peoples salvation As no sacrifices content God which his People offer him without the oblation of themselves so nothing of all his donations delights his People without he bestows himself as a Legacy upon them And then his Eternity in his being and fidelity in his Promises is a great aggravation of his Peoples happiness as well as his own excellency It 's the main scope of the Psalmist in these verses to recommend God to us and represent him as a fit object of our faith and assured ground of our blessedness from his truth and faithfulness Creatures as they are all unsatisfying like drink in a dropsie that is so far from quenching our thirst that it rather enflames it so likewise deceitful like Absoloms Mule running from under us when we have most need of their stay and Halcyonbirds that abide with us in Summer but when Winter once comes are upon the wing and gone But God is the faithful and living God whose truth never fails mind never changes good will never abates towards his People He may change his outward dispensations but not his inward disposition Non deserit etiamsi deserere videatur We may lose our vision of and influence from him but never our union and communion with him He may for a time desert us
veho in his mouth if I perish I perish and can confidently look danger bonds death in the face being willing with Paul for the hope of Israel to be bound with this chain Act. 28.20 As holy fear so this invincible faith and undaunted courage is an evident token of salvation and that from God Phil. 1.28 Whom in the world should God help if not them that help with him or stand close to if not those who stand fast to him distinguishing duty shall certainly be rewarded with distinguishing mercy Secondly At what special times may Gods People look for help in time of mens violence and oppression Let me resolve that one question in case the cause of the People of God should be brought to an extremity and leave it with them as a fortification of their hopes and spirits Now though as it 's impossible for us infallibly to determine the periods of Gods grace to sinners when abused so the times and seasons of his giving out mercy and salvation to his People when wanted times being in his hand yet so far as we have the Scripture for our guide we may assign some particular and extraordinary cases wherein help is promised and so may be justly expected As First When Gods Cause lies a bleeding and the general concern and interest of Religion is at stake God is jealous for his great Name Thus Joshua pleads when Israel fell before their enemies in battel cap. 7.9 And Jeremiah cap. 14.9 We are called by thy Name leave us not and vers 21. Do not abhor us for thy Names sake do not disgrace the Throne of thy glory When the enemy houted Gods People pointing with the finger at them These are the People of the Lord he had pity for his holy Name Ezek. 36.21 When the whole interest of Religion and Gods people must go off at a blow God will step between the Axe and them We have such a memorable example of this in Gods deliverance of the whole body of the Jews from Haman's conspiracy as the defeatment thereof may be a standing encouragement to his people in all ages Secondly When a cloud of reproach and scandal is cast upon his Peoples innocency and integrity and thereupon ariseth an unjust oppression of them This was Job's case all along his Friends falsly accused him but his God did compurgate him and so Davids as appears almost in every Psalm where he now appeals to God and makes protests of his innocency as Psal 7.3 then prays for relief Psal 38. ult and 71.11 12. and 109.26 professeth his hope in God notwithstanding Psal 35.15 promiseth himself redress Psal 37.6 So Jeremiah cap. 20.11 and the Church Mic. 7.8 10. who promise themselves salvation and prophesie their enemies destruction upon their slanders and scandals cast upon them God will take part with his people what is done to them he takes as done to himself whether in way of kindness or abuse As they vindicate his Name and glory in the World so will he theirs from all reproach put upon it Thirdly When there is a failure and disappointment of all humane help This is the Psalmists argument Psal 44. ult and the ground of his plea Psal 79.8 Let thy tender mercies speedily prevent us for we are brought very low When Pharaoh said The Israelites were intangled the Wilderness had shut them in God comes and cuts a passage for them Exod. 14.3 God commonly helps his People at the lowest the taking the weakest part is to him no disadvantage When vain is the help of man and the cause is concluded desperate for want of an Advocate then God is called in by our Prophet Psal 12.1 Help Lord for the godly man ceaseth Cum nemini obtrudi potest Psal 116.6 I was brought low and he helped me When Sion is called an Outcast and no man seeks after her then God chooseth to have mercy on her Jer. 30.17 Fourthly When the Enemies of Gods Truth and Cause blaspheme his Name and insult and triumph over his people Whom hast thou reproached saith God to Rabshaketh Isa 37.23 There 's the ground of his appearance against him The King of Heaven may pardon his Peoples rebellions but revilings are too saucy for subjects to give or the infinite and eternal God to bear from a vile worm a sinfull and mortal creature It 's time for God to arise when wicked men thus make void his Law and so far usurp upon his Supremacy and Prerogative as to offer a competition with him who he or they shall be Lord Controller in the World When the Assyrians talked blasphemously that God was the God of the hills and not of the valleys therefore did he deliver them into Israel's hand 1 King 20.28 God dare wrastle or engage with them though on disadvantagious ground This argument the Church useth for deliverance Psal 74.10 and strongly urgeth Psal 79.10 11 12. and the cruelty and blasphemy of the enemy may prevail with God sometimes when cannot the Prayers of his Saints and People Isa 47.6 7 8. God will save the afflicted People and bring down the high and proud looks Psal 18.27 It 's observable when God assigns to his people the reason of the expulsion of the Nations and the introduction of Israel in their room he gives it thus Not for your righteousness but their wickedness Deut. 9.5 when Saints holiness cannot avail for mercy sinners iniquity may call for justice Fifthly When the spirits of the Saints begin to despond and fail and yet are carried out with serious humiliation for their sin and recovering these fits and qualms with out-goings of Faith and Prayer to Heaven When Christ comes there will scarce be Faith in the Earth when the hearts of Gods people begin to swoon he will contend no longer lest their spirits should fail before him When the wicked are flesht and pufft up with vain hopes God breaks their bones asunder and their horn in pieces when Gods people are as dry bones he lifes and fleshes them Ezek. 37. When the Question is asked By whom shall Jacob arise for he is small the answer is The Lord repented for this Amos 7.2 3. God will not always suffer the rod of the wicked to rest on the lot of the righteous lest he puts forth his hand to iniquity Psal 125.3 God passes by his People when as tall Cedars and beholds them when low and weak Shrubs he delights in them when in an abject low condition and shews them mercy When the Locusts do most over-run the Cassians then the Seleucidian Birds come and are their devourers and destroyers God is willing his people sometimes should be brought to that pass that they know not whither to turn that so they may know what their God can and will bring about for them When Gods people are laid upon their backs then is a fit time for him to take them up into his arms and put them into his bosom Especially when their uncircumcised hearts are humbled by their
a descant on all creature-enjoyments even a differing note â—â—om the worlds votaries Whom have I in Heaâ—en but thee and there is none on Earth that I â—â—sire in comparison of thee And the Church seâ—â—nds him in this pleasant ditty Lam. 3.24 â—he Lord is my portion saith my soul therefore will 〈◊〉 hope in him Nunquam bene sine te nunquam male â—â—m te saith Bernard sweetly The gracious soul â—â—ndes it self never ill in his presence never well 〈◊〉 his absence The Sun of Righteousness makes â—ay in the souls of the Saints though all the â—tars of creature-consolation withdraw their light â—nd influence when notwithstanding the brightst and most glorious shine of these earthly gloâ—â—orms under its fatal eclipse a perpetual night â—f darkness invelops the soul and covers its whole â—eavens Worldly evils may render a carnal â—â—an miserable but worldly goods can never â—nake an holy man happy And as a Saints choicest â—appiness lies in God in a good day much more â—ave they sens'd their felicity to be concerned in â—im in an evil day when all other happinesses â—ail and felicities vanish and fade as a gourd of â—he night or the morning dew before the â—corchings of the rising Sun When God comes â—o blow upon our comforts and by the ireful â—ooks of his severer providence to frown on â—ur spirits neither the friends nor things of â—he world can add one cubit to the stature or â—ontribute one mite to the measure of our blessedâ—ess but in the saddest hour that befalls a Christian of loss cross trial and temptation when â—he barrel of meal is exhausted and the cruse of â—yl spent all secondary causes are at an end all creature-comforts at a pose and loss all worldly relations and fruitions prove dry brooks and barren wildernesses disappointing the expecting Traveller or like so many Lotteries to which a men goes with an head full of hopes but returns away with an heart full of blanks utterly void of his expectation then and then alone true and sure consolation is to be fetched from the experience of God and acquaintance with him who is the over and ever-flowing fountain of living waters And therefore the Prophet here in this Psalm setting before us the vanity and emptiness of all created helps and sufficiencies in competition with and comparison of the divine fulness and alsufficiency condemns all confidence in the creature to the very Hell and advances with the highest Encomiums and most heavenly Elogies adherence to God and dependance upon him alone He dehorts on the one hand from confidence in man or any arm of flesh by Arguments drawn from their infirmity and vanity the mutability of their tempers and also the fragility yea mortality of their state All created things have in them an utter incompetency to administer help to a soul under any strait or affliction being finite and fading For that must be eternal and immutable that must afford succour and relief under all vicissitudes of providence all mutations and interchanges of life To pass creatures moving in a lower orb and take Princes elevated to the highest sphear of dignity and excellency here below the best and highest of men yea so many representative Gods the Viceroys and Vicegerents of that infinite and eternal Majesty of Heaven and Earth exalted to the â—itch of deputed by God and reputed Deities by â—en yet even they are under the same prediâ—ament of changeable affections and dispositions â—nd eke of a mortal condition with other men Though gods while living thâ—y die as men and 〈◊〉 as Diogenes once told Alexander the great of â—hilip his Father their ashes are not distinguishâ—ble from the ashes of the common sort so that â—arivs's memento te esse hominem wherewith he â—ommanded his Chamberlain thrice a day to â—ound him wil fit them as wel as the common sort Men though never so able and potent oftenâ—â—mes have neither power nor yet will to help â—heir expectants their minds are uncertain and â—heir opinions unstable as water so as with Reuâ—en they cannot excell Inconstant they are to â—heir principles professions resolutions and start â—side upon the least diversion from their promises â—urposes and intendments like a deceitful Bow And should they hold even and fixed either their â—â—fe or state may admit a change the wheel now â—â—p as Bajazet told him may soon go down They may fall so far from the pinacle of power â—nd turret of honour as they may not be able to â—ave themselves much less their adherents and deâ—endants such is their inconstancy and uncerâ—ainty How soon can God clip the wings of their â—omp and bravery and stain the beauty and pride â—f their glory so as their excellency which â—eacht up to the Heavens and toucht the clouds â—nay become as their own dung Job 20.6 Their â—reath may soon be upon the wing and take its â—ight to eternity and when they die all their thoughts endeavours counsels all their dignity and fame power and majesty dies with them and there 's an end of all their perfection And therefore he concludes this with the Prophets counsel to cease from man whose breath is in his nostrils And all this he expresseth to the life vers 3 4. Put not your trust in Princes nor in the Son of man in whom there is no help Hiâ— breath goeth forth he returneth to his earth in that very day hiâ— thoughts perish But on the other side he highly commends confidence in God shewing their blessedness that depend on him they shall be sure never to meeâ— with a disappointment Though men die God ever lives though they change he changeth not with him is no varial leness nor shadow of turning The eternity of Israel cannot lye or repent He is the great Almighty Jehovah in whom is everlasting strength the immutable Rock of Ages and sure dwelling-place of his people throughout all generations A God who abides ever the same to day yesterday and for evermore the true and ever-living God righteous in his judgements faithful in his promises beneficent in his providence and providential dispensations which is daily exhibited towards all sorts of persons calamitous and oppressed sustaining defending governing and helping them in a most eminent and divine manner and that not in this particular oâ— that other age of the world but for ever throughout all ages in former present and succeeding generations And therefore it s both far safer and sweeter to trust to the Creatour than to repose in any creature all which the Prophet evidenceth in the sequel of the Psalm from vers 6 â—o the end And so to come to a close of his â—nain Proposition he positively affirmeth to all â—he world That though there be nothing but misery and unhappiness to be found in the creature â—ll fulness and blessedness dwells in the ever-living â—nd ever-loving God In consideration whereof â—he Psalmist breaks out by way of Antithesis inâ—o this most pathetical acclamation and perempâ—orily
Covenant on them the Corn Wine and Oyl anoynts their steps with Butter and Honey feeds them with the finest of the Wheat and lets them drink the purest blood of the Grape yea satisfies them as with Honey out of the rock He spreads their Tables out of his fulness and overflows their Cups with his goodness and allows them not only for necessity but also for delight and satisfaction Thus Moses of old with purest strains of eloquence describes his depasture of Israel Deut. 32.13 14. His have from him all things plentifully to enjoy and alwayes ad sanitatem though not ad voluntatem a competency to sustain their natures though not a superfluity to maintain their lusts and pamper their more sensual affections The Lions of the World may suffer hunger but Gods Lambs shall want no good thing insomuch that David dare give it forth for an experience and undoubted Observation Psal 37.25 I never saw the righteous forsaken nor their seed begging bread The mercies of the Throne are theirs and no less those of the Footstool the benedictions of Gods heart and eke of his hand their portion And if God condescends so low as to feed the Ravens and cloath the Lillies of the Field how much more will this great Paterfamilias of Heaven and Earth take care of his own Family If he be the Saviour of all men much more of them that believe And having right in the promise of superadding all things to them while seekers of the Kingdom of Heaven how shall they be denyed possession yea having given them Christ and himself how shall he forbear to give them all things For all is theirs seeing they are his and they may cry out with holy Athanasius Deus meus omnia our God and our all Though having nothing they possess all things seeing they possess him who possesseth all things Such is Gods singular care and providence over them that he blesseth their modicum while he curseth the worldlings abundance and while extravagant man diminisheth and makes a little of much the omniprovident God multiplies and makes much of his peoples little as appears in Jacobs ingenuous acknowledgement Genes 33.11 of Gods raising him even from a staff and a Scrip a men low and beggerly conditiâ—n and enlarging him into two bands Yea if further supplies be cut off and recrâ—its fail he husbands for them the old stoâ—k so as it serves their journey through the Wilderness of this World as he did Israels in the Desart whose Cloaths waxed not old on their backs nor their Shooes on their feet Nay when reduced to greatest straits so as there seems no way of escape from perishing rather than want relief he will work a miracle of which kind of operation we have many remarkable instances upon Record both in sacred and civil story but these two may content us to evidence its certainty even the multiplication of the Widows Oyl to so strange a measure as to serve not only for the maintâ—nance of her Family but also the payment of her debts and satisfaction of all her Creditors 2 King 4.7 and the incredible and miraculous increase of an handfull of Meal and a little Oyl in a Cruse beyond their natural vertue so as to become a sufficient store under several years famine 1 King 17.14 In famine God redeems his people from death and when all other Provisions fail he can rain down upon their Tents Bread from Heaven as he did on Israel no less than forty years together That 's the first God helps his people by supplying their wants and necessities Secondly An help imports defence and protection against enemies and assailants Thus a man who becomes a second to another foiled and worsted by reason of his impotency and infirmity one that stands by another against his adversary to defend his right and cause an Advocate that maintains the suit of his Client a Prince that relieves his oppressed subjects auxiliary forces that recruit afresh a besieged City or beaten Army may be stiled helpers to them And such is God to his chosen He that is the great Atlas who bears up the Pillars of the Earth upholds them under all the crushings of humane violence he keepeth the feet of his Saints that they are not moved 1 Sam. 2.9 This Moses most lively expresseth in that rapsodical benediction of Israel Deut. 33.29 Happy art thou O Israel who is like unto thee O people saved by the Lord the shield of thy help and who is the sword of thy excellency a sword for assault a shield and buckler for defence Solomon takes it as an answer of his solemn prayer even while he is preferring it That God will maintain the cause of his people at all times as the matter shall require 1 King 8.59 Upon this account we finde David in this Book of Psalms oft solliciting God for help urging him to preserve save defend and deliver him Psalm 22.11 Psal 70.1 5. Psal 109.26 c. And as praying so praising him for his help Psal 118.13 Thou hast thrust sore at me that I might fall but the Lord helped me Saul and his Courtiers bore against him but God was a sure stud and pillar to his soul that shored him up and underpropt him against all their rage and malice Upon this account it is that we finde help and refuge in a conjunction Psal 46.1 God is our refuge and strength a present help in trouble And in this sense God is his peoples help upon a more publick and also a more private account First He is the help of his Church in the general and that two manner of waies He helps them first immediately without the intervention of second causes Deut. 33.26 There is none like unto the God of Jesurun who rideth upon the Heaven in thy help and in his excellency on the sky The eternal God is thy Refuge and underneath are the everlasting Arms and he shall thrust out the enemy from before thee and shall say Destroy them God sometimes goes on foot in the use of instruments and way of means for the salvation of his people but here he comes riding as it were on horse-back in a more sudden and immediate manner leaping over the Hills and skipping over the Mountains Sometimes he works deliverance but sometimes only commands it Thou art our King O God saith the Psalmist command thou deliverances for Jacob Psal 44.4 He unbares his own Arm he puts on righteousness as a breast-plate and clothes himself with zeal as a cloak and when he sees that there is no man and wonders that there is no intercessor his Arm brings salvation and his righteousness sustains him Isa 63.5 and the appearances and outgoings of his providence are so signal and conspicuous as digitus Dei the finger of Heaven appears and every spectator must say This is the Lords doing Hos 1.7 I will have mercy on the house of Judah and save them by the Lord their God and will not
save them by bow nor by sword nor by battel by horses nor by horse-men Gods people many times see the salvation of men more of man than of God is visible in it but often they behold the salvation of God Stand still saith Moses to Israel and see the salvation of the Lord which he shall shew you to day The Lord shall fight for you Exod. 14.13 14. God now was in the van and head of their Army The Lord thy God shall go before thee Sometimes went in the heart or body of it The holy One of Israel in the midst of thee And sometimes in the rear The glory of the Lord shall be thy rereward Isa 58.8 How elegantly doth the Prophet express Gods immediate conduct of them through the red Sea and Wilderness Isa 63.12 Where is he that brought them up out of the Sea with the Shepherd of his flock that led them by the right hand of Moses with his glorious Arm dividing the water before them to make himself an everlasting Name God can rend the Heavens and come down and make the Hills tremble and Mountains flow at his presence The Sea saw it and fled Jordan was driven back the Mountains skipped like Rams and the little Hills like Lambs the Earth trembled at the presence of the Lord at the presence of the God of Jacob whose voice breaks the Oak of Bashan and shakes the Cedars of Lebanon God can blow on his enemies and with one ireful frown of his providence can look them into destruction as with one smile of his countenance look his people into salvation This is the Argument of Asa's prayer to God when that invincible Host of a thousand thousand came out against him 2 Chron. 14.11 Lord it is nothing with thee to help whether with many or with them that have no power He can save by many by few nay without any at all with means without means yea against means can he bring about his peoples help and salvation Secondly Mediately and so he helps either by Angelical ministration or by humane assistances â—irst By the Mâ—nistry of Angels They are all ministring spirits unto those who are heirs of salvation Not one single but all the Angels are the Churches and every particular members I feguard both their servitors and saviours They shall bear them up in all their waies Their miâ—stration though secret and invisible is most certain and powerful to the Church They serve for her enemies offence and her own defence When the four Angels were destroying we finde another protecting Rev. 7.2 An Angel helps Hezekiah by destroying Senacheriks Army â—sa 37.36 When Herod smote the Christians an Angel of the Lord takes their part and smites him to the earth Act. 13. The Angel of the Lord inâ—ampeth round about them that fear him and dâ—â—ivereth them Psal 34.7 So that there is no room â—â—ft for destruction to enter An Angel preserved Daniel in the Lions den Dan. 6.22 The Angel of the Lord stood in the bottom amongst the myrtle-trees Zach. 1.8 They grow by the rivers side Sea shore or in the valley and are plants of a low stature When Gods people are at the â—owest then are they under the most High his special safeguard and protection Gods Angels gave Jacob a comfortable meeting when he was expectant of so sad a greeting from his Brother Esau Gen. 32. When Flijah was in his solitude an Angel of the Lord comes to him with an incouraging repast and refreshment 1 King 19.5 Satan and his evil Angels may combine the Saints destruction but God and his good Angels take care of their welfare and preservation We are oft on a sudden delivered out of great dangers not knowing how we came out of them nor which way deliverance came which is from no other but their ministry over us Secondly By the assistance of men And so God helps first by direct and proper means appointed by him to that end Thus God raised up Israel Saviours Nehem. 9.27 He gave them Moses for a deliverer Act. 7.35 So Jepthah Sampson Joshuah David and others God raiseth up instruments to execute his temporal will and providence When Tolias and Sanballat with others disaffected conspired against it God raised up Ezra and Nehemiah who carried on the work of the Temple against all opposition Rather than fail of instruments Cyrus is Gods Shepherd who shall perform all his pleasure Isa 44.28 Secondly By improbable means and very improper God puts such a spirit of valour into Davids breast as he destroies monstrous Goliah and routs the Army of the Philistines He curtails and new-models Gideons Army to three hundred men and by them overthrows a puissant Host He marshals the stars and makes them in their courses to fight against Sisera The walls of Jericho fall down at the sound of Ramms horns The Philistines run at the noise on the top of Mulberry-trees 2 Sam. 5.24 Earthen pitchers are the trumpets which alarum the Midianites The stretching out of Moses's Rod becomes effectual to divide the waters Exod. 14.16 A very unlikely means to humane apprehension The Hornet drives out the Nations and the Plague which one would have thought should have ruined the Israelites is made Gods weapon to expel the Canaanites Hab. 3.5 One poor fire-ship breaks and scatters in pieces an invincible Armado As the Fly and the Bee may be Israels correctors so the Gnat Adrians destroyer Thirdly By wicked means or rather wicked men God makes use of bad men to do his people good Judas's Treason is a poison out of which he makes a soveraign Treacle for the salvation of the world Ehud a left-handed man becomes a Saviour to Israel Judg. 3. Gibeonites become serviceable unto his Sanctuary Troublous times forward the building of his Temple Dan. 9. When no other helper could be found for Israel God saves them by the hand of Jeroboam the Son of Joash 1 King 14.27 A traiterous Letter proves the Treasons discoverer and bewrayer That wicked men intend evilly God brings about for good to his Church What the envious Brethren of Joseph meant for his ruin God ordered for his rise and advancement Gen. 50.20 He makes the wrath of men praise him and the remainder of their violence doth he restrain Psal 76.10 The wise horse-man makes use of so much of the horses metal as serves to keep him in his pace and carry him on his journey and the remainder he bridleth The wise God useth mans violence to his own praise Fourthly By contrary and destructive means Clay and Spittle which if any thing does one would think should daub up a mans eyes and make him that sees blind our Saviour makes use of to cause the blind man to see by The red Sea which any one would have imagined should have been the Israelits grave became their way and thorow-fare and by passing thorow which a man would have thought had been the ready way to be drowned was accomplisht the way of their escape
Professors and Confessors of the Truth lay â—ormant in Wood-stacks Hay-stacks and the â—ike till the fury of the persecution was over and gone much like those Primitive Worthies who were constrained to depart the society of men â—nd live like beasts in Wildernesses wandring â—bout in sheep-skins and goat-skins being destiâ—ute afflicted tormented in Desarts Mountains Dens and Caves of the Earth of whom the World was not worthy Under the greatest rage â—nd sorest oppressions of the Church by Antiâ—hrist and his followers God alwayes had a few Names reserved who bowed not the knee to his â—dolatrous Worships and Inventions Secondly By abating the natural force and â—nnate violence of destructive evils As God sometimes alters the course of nature in order to his Enemies ruine makes waters ascend and lick up â—he old World fire descend on Sodom the Earth open her mouth and swallow up Korah Dathan â—nd Abiram the Earth disclose her blood and â—omit it up no more covering her slain so otherwhile in order to his peoples preservation When Pharaoh and his Egyptian Host had intangled Israel as in a net so as to avoid them they were forced to take the Red Sea which as to all humane expectation must have sunk and drowned them God makes it but a Ferry for them to swim over or shallow Foord to wade through and so pass on their Journey to Canaan When Jonah was swallowed up of the Whale whose â—owels in all probability would have been his Tombe to interr him God gives him a Vomit and makes him disgorge his bait and instead of a Grave to bury him he becomes only his Womb to keep him alive and deliver him safe on shoar The three Children who were by Nebuchadnezzars decree and order cast into the fiery Furnace in which none could imagine but they must be burnt to ashes God makes it a Sun only to refresh and comfort them instead of a flame to consume them Not one hair of their heads was sindged nor their Garments changed neither did the smell of the Fire rest upon them Dan. 3.25 The very hairs of their head were indeed numbred When Daniel by Darius's Commandment was thrown into the bottom of the Den of Lions whose ravenous and devouring nature one would have thought with their greedy and whetted stomacks should have opened their gaping mouths wide to receive so welcom a morsel an Angel muzzles them that he became not a prey to those masterless Creatures to which his accusers became their Sacrifice and crusht between their cruel grinders before they could once open their own mouths for Mercy These noble Worthies had those Promises fulfilled in the Letter When thou walkest through the Fire thou shalt not be burnt neither shall the flame kindle upon thee Isa 43.2 Thou shalt tread upon the Lion and Adder the young Lion and Dragon shalt thou trample under thy feet The Apostles Text hath here its full and clear Comment Heir 11.33 By Faith they stopt the Mouths of Lions and quenched the violence of Fire When Evils and Enemies like so many Leviathans rush upon Gods people he sometimes puts a bridle in their jaws and an hook in their nostrils and they become to them but so much painted Fire or as dead Lions that cannot hurt them God can bridle the natural force of Fire Seas Beasts or ought that intends â—urt to his People Thirdly By preventing and disappointing the flesigns of wickedness against them The God of â—y Mercy shall prevent me saith David Psal 59.10 by the early Influences of his own Mercy and timely discovery of his Enemies mischief God let 's not the weapons formed against his prosper but causeth the wickedness of the wicked to come on their own head and their violent dealing upon their own pate And when they themselves do not Gods People do escape â—he intended destruction God gives warnings and Items to his before the World can shoot off their murdering pieces against them He either fastens strong instincts and impressions of imminent danger or gives them timely notices and significations which are as so many hands in the way to direct them their passage or way of escape As sometimes he hides a Moses from Pharaohs â—ruelty by the hand of the Midwives and secures the Spies in peace by the hand of a Rahab Hebr. 11.31 33. so sometimes advertiseth a David by Jonathans Arrows which though inarticulately yet speak significantly his concernment to make haste from Sauls rage And Elijah by a Messenger to flee from Jezabels fury and run for his life 1 Sam. 20. 1 King 19. Whem Achitophel had contrived Davids ruine Hushai gives him Intelligence 2 Sam. 17.16 When Haman had conspired Mordecai's and the Jews total extirpation and fatal destruction God in his wise Providence so ordered the Decree about it as there was upon a Twelve-months space between it and the Execution so as respite was given for flight and evasion and also for application to the Persian King for its Reversion In which space such effectual means was used as the ruine intended against the Jews light on the head of the Enemy and Haman changed with Mordecai his advancement in Court for that on a Gibbet which he had prepared for him Esth 7. ult and cap. 8.15 When Paul was apprehended by the Jews and the sacrificing knife of death putting to his throat the chief Captains Advent in the Interim occasions his rescue and reprieve from their purposed Execution Act. 21.32 And so again when more than forty Blood-hounds waited for his precious life longing like so many Leeches to suck out his heart-blood having bound themselves in a desperate and devellish Oath or banned themselves into an Obligation to make him their Sacrifice his Sisters son certifies the Centurion who carries him away by force out of their hands upon the young mans information so that though in very great danger of his life he escaped safe Act. 23.20 It 's storied of Austin when at a certain time the Donatists had conspired to butcher him in his journey home Gods Providence directs him a contrary way and he who once in a Sermon by the loss of his matter won a Soul now in his travail by going out of his way saved his life The People of God many times when under fears of surprizal or treading upon the very brink and precipice of danger in the way of their duty have been snatcht out of the mouth of the Lion and when even turning to destruction have been remanded back with a Return ye children of men Fourthly By diverting evil men in their furious executions As no plot of darkness so deep but God gives his people some light of it even when the train be laid and there wants nothing but Give Fire So no resolution so firm or fixed but he can put a stop to it God can cut off even the Spirit of Lions and make the heart of an Egyptian tremble at the shaking of a leaf dispirit and discourage wicked men in their
that dwell in Samaria in the corner of a bed and in Damascus in a Couch When the ravenous Wolf or Lion of Judgements hath worried a people and almost torn them asunder yet their hunger shall be so satiated and rage stopt as still there shall be some remnant undevoured Thirdly By bringing them up out of the affliction that though they suffer by it they shall not be utterly cast down when they are judged nor wholly destroyed God brings back the captivity of his people Psal 14. and Psal 126.1 He may frown but causeth his face to shine again The Sun of mercy may go down in the evening in a cloud but riseth in the morning in a very glonous shine It will turn again and have compassion on us Micah 7.19 God may for a while turn his back but will turn his face in due time toward his people and though for a moment he forsakes with everlasting kindness he will remember He will not contend for ever or be alwaies wroth Heaviness may indure for a night but joy comes in the morning ad momentum irascitu◠ut in aeternum delectetur While he punisheth th◠community he reserves a remnant whom h◠resolves to pardon Jer. 50.20 He promises to return the captivity of Judah Jer. 31.42 and cap. 33.26 And like as he brought great evil upon them so to bring all the good he had promised Though brought low he will raise them up again call back his plagues if they return from their sins As the Prophet emphatically expresseth it Hos 6.1 2. For he hath torn and he will heal us he hath smitten and he will bind us up After two daies will he revive us in the third day he will raise us up and we shall live in his sight An allusion to our redemption by Christ which is a sure pledge of all temporal deliverances as of that they were a type According to that of the Evangelical Prophet Isa 26.19 Where having expressed by significant metaphors the Churches travel with its pangs and dolour and her misconception as it were and miscarry as to any hopeful productions he yet closes with a comfortable promise Thy dead men shall live together with my dead body shall they arise awake and sing ye that dwell in dust for thy dew is as the dew of herbs and the earth shall cast out the dead Though the Church may suffer from and in the world yet her sickness shall not be to death though God breaks his people with breach on breach yet this wise Physitian will in due time give an healing plaister he will set them into joynt again and then the bone that was broken shall be stronger than ever Nay though they be brought to deaths-door to the graves mouth he will command a resurrection and breathe on those dry bones that they shall live Ezek. 37.11 12. His providence shall be a midwife to usher in to them a full and glorious deliverance They shall have rest from the daies of adversity Psal 94.13 They may go into the Fire with others but when they perish there these shall come out and be refined Gold while the major part is consumed as dross Zech. 13.8 9. Two parts shall be cut off and die but the third shall be left therein They may be proved and tried as Silver in a very hot Furnace brought into the Net affliction laid on their Loyns ridden on pass through Fire and Water but God will make a way of escape he will bring them out into a wealthy place They may he among the Pots Scullion-like in a sooted smeared forlorn condition yet shall they be as the wings of a Dove covered with Silver and her Feathers with yellow Gold Psal 66.10 11 12. Psal 68.13 And so much for the second particular imply'd in this notion of help assistance and aid against all Enemies and Evils Thirdly It imports succour and redresse under burdens or deliverance out of dangers feared straits and miseries injuries oppressions and afflictions felt Psal 20.1 2. The Lord hear thee in the day of trouble the Name of the God of Jacob defend thee Send thee help from the Sanctuary and strengthen thee out of Sion So Psal 9.9 The Lord also will be a refuge for the oppressed a refuge in time of trouble God is an help a refuge a defence and Sanctuary to his people Thus the Porter helps his partner by lending him a shoulder to heave under his Load one man helps another up when he be fallen down Eccles 4.10 We are commanded to help out our Neighbours Oxe or Ass out of the Ditch Deut. 22.4 Thus one is said to help another in battel Josh 10.4 2 Sam. 10.11 And God is on this accompt said to help Vzziah against the Philistines 2 Chron. 26.7 Thus a Friend helps another in distress by commiserating his Case visiting him and administring in Food Physick or other necessaries to his afflicted condition And thus is God a Helper to his people and that upon a threefold accompt First Under the otherwise unsupportable burden of sin and guilt This is an heavy burden to a gracious Soul his Iniquities go over his head and are a burden too heavy for him to bear One sin weighs more than Hell set home upon the Conscience by the Impressions of Gods Spirit it oppresseth it very sore The sense hereof made David pray with that vigour and earnestness Psal 40.12 13. Be pleased O Lord to deliver me O Lord make haste to help me What is the matter Mine iniquities have taken hold upon me so that I am not able to look up they are more than the hairs of my head therefore my heart faileth me Like one arrested upon many actions at once here one Serjeant and there another claps hold on him so that the man is put into such a distraction and confounding amaze that he knows not what to do nor which way to turn him This made Paul breathe out with so much dolour his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7.24 O wretched Man who shall deliver me from this body of death Just like the Malefactor condemned to drowning in Tiber that had a dead body tied to his own living and so was dragged along the streets and haled into the River Than which there is no worse punishment And indeed the weight of sin is Onus Angelorum bumeris formidandum such as Christ himself though but imputed could never have undergone had not his Humanity been supported by the power of his Deity but must have sunk under the Oppression of it It was not only Agnus Dei but Deus qui tollit the Lamb of God but the Lamb who also was God that could bear the sins of the World And verily for a poor disconsolate sinner to look upward and see God frowning downward and see Hell gaping inward and see Conscience accusing outward and see all Creatures withdrawing it would sink his Soul presently into an Hell of despair if not elevated by the infinite arm
want in outward expression is abundantly supply'd in inward affection and admiration He becomes their praise because he is their Salvation yea their boast and triumph all the day long They make mention of his Name and his Righteousness and that only Neither do they with the prophane Israelites sing his Praises and forget his works but as they talk honourably so they and they alone walk worthy of his help and so in a comparative sense may be said to deserve it They abuse not the goodness of God as wicked men do who sound all their Mercies upon their lusts and sacrifice them to their own sensuality but duely improve it by ordering their Conversations aright returning all the shines of mercy by reflections of obedience doing justly and walking humbly with their God offering up themselves back to him as a living holy and acceptable sacrifice as their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their reasonable service Thereby bringing themselves within the compass of his gracious promises of seeing his great salvation and having the effect of righteousness to them quietness and peace and assurance for ever Thus holy David professes and resolves Psal 116.8 9. Thou hast delivered my soul from death mine eyes from tears and my feet from falling I will walk before the Lord in the Land of the living And so much for the first particular The Communication of Gods help to his people The Second follows viz. The manner of its conveyance to his people Not as the God of Nature or of the World but as the God of Jacob. And indeed God in a way of Covenant or as Jacob's God is the cause and fountain of all good and mercy to his people All their blessing comes not by way of common Providence but special Covenant Their Corn Wine and Oyle are Appendices thereunto They have the comforts of this and hopes of the next life the blessings of the Throne and Footstool of Gods hand and heart too by way of promise Although my House be not so with God saith the sweet singer of Israel in his dying Notes 2 Sam. 23.5 yet he hath made with me an everlasting Covenant ordered in all things and sure For this is all my salvation and all my desire All the sweet streams of mercy to a Believer come swimming through the Channel o◠their Saviours blood and his comforts are al◠sifted and strained through the Covenant of grace◠so as they lose their bran and dreggs and are infinitely more sweet and refreshing This very consideration both sweetens and sanctifies all Others Gardens are watered by the foot as the Land of Egypt was by the River Nilus but they are watered from Heaven Deut. 11.11 The sweet hony-dews of mercy drop into their mouths from Heaven and while they open them wide God fills them This gives a sweeter taste a better tenure a title in Capite creates a sanctified use and confirms to them their assurance of a supply others may possibly they certainly shall have help and comfort So that the application of this special relation is a great advantage and fortisication to Gods peoples Faith And indeed so intended here The Psalmist here gives him this title to perswade us to a more firm dependance upon him and lay us in with a surer ground of confidence than is to be had or found in all things besides either in Heaven or Earth And upon this very score doth God usually reveal himself by that Name and his People ordinarily behold him under that notion in Scripture Not to multiply places take one which may be instar omnium Psal 20.1 where the Church thus accents her Benediction The Lord hear thee in the day of trouble the Name of the God of Jacob defend thee Where she makes it a kinde of an Holy Spell to chase away all her Enemies and expell her Adversaries But so much for the first general branch of the words The Thing imply'd The Second follows something expressed which is The Happiness in having God for our Help This is delivered positively and also comparatively First Positively and absolutely in it self And so therein are two things considerable 1. A Benedictory Conclusion or Affirmation a sentence of blessing pronounced Happy is he 2. It s limitation affixed or annexed in the peculiar appropriation expressed in the possessive His. His help Here is the Saints great priviledge with their singular propriety Their priviledge in having God as an Help Their peculiarity in having him as their help To begin with the first The Benediction affirmed Happy is he and that hints to us two Observations one more general the other more particular First That the Saints happiness lies only in God in interest in him in union and communion with him God only is the certain ground and infallible foundation of the Saints happiness Their blessedness lies not in having such relations to men or influence from the World but in their acquaintance with and experience of God The Psalmist hath laid down an irrefragable Conclusion as to this Psal 144. ult when he had given in an accompt of the Worlds value and Estimate as to Happiness or taken a survey of the perfections of all Creatures and their most promising looks of felicity so as he cryes out Happy are the People which are in such a Case having hopefull and beautifull Children full Provisions secure Dwellings by an holy Epanorthosis he corrects himself yea happy is that people saith he whose God is the Lord. This is eternal life happiness in the beginning and perfection too to know God in Jesus Christ Happiness is not bound up in the Creature or the bundle of Creature-enjoyments riches may serve for the owners hurt and not for their good and as they may render a man occasionally sinfull so they may leave him finally miserable David beggs deliverance from such a mercy as a man in an agony or at the brink of the pit of destruction Deliver me from men whose portion is in this life Psal 17.14 from their persecutions and also from their fruitions and enjoyments as appears by the sequel of his supplication There 's no blessedness in having the World for our God but in having the Lord for our God A man may with the Bee wander from Flower to Flower from one Creature-enjoyment to another and yet finde no sweetness or satisfaction It 's only safe blessing our selves in the God of Truth Isa 65.16 Such as rejoyce in the World rejoyce in a thing of nought Amos 6.13 It 's he alone that made us who can make us happy and that gave satisfaction for us who can give satisfaction to us And though we had never so large handfulls of the World if we have not our hearts full of God and Christ we are farr from true happiness Three things are requisite for the compleating of true Felicity the conjunction whereof is that which renders the Soul happy and in the want whereof it must be found compleatly miserable Sufficiency and perfection
proportion and perpetuity or duration and these are only found to centre in God himself who is God self and all-sufficient the portion of his peoples Souls and God from everlasting to everlasting the Alpha and Omega who hath neither beginning of dayes nor end of life but is the same yesterday to day to mornow and for ever But this is only imply'd Secondly and more particularly with reference to the chief scope and intendment of the Text as the notion of help speaks a relation to the circumstances of an evil time a time of disappointment and affliction observe That the supreme yea sole ground of comfort and confidence in an evil day a day wherein a soul needs â—elp is interest in God O thrice happy is that Soul that in any day especially in a day of trouble and affliction hath God for his Help This was all the Musick of Davids Joy when on the top of the waters of distress and outward disconsolation This was his sole encouragement that spake well to his Soul when all things seemed to look asquint on him and be against him 1 Sam. 30.6 This was the only surviving hope of the Prophet Jeremiah in the day of evil This was the alone remaining prop of the Churches Consolation in times of greatest persecution Mic. 7. and depopulation Hub. 3. This was the ground of her acclamations under all worldly disturbances and commotions The Lord of Hosts is with us the God of Jacob is our resuge Psal 46.7 Now the verity of this point will appear and be made good from a double consideration Both from the Nature of God and also the manner or the peculiar properties of that Help he affords his people First From the Nature of God who is his Peoples Helper Now amongst many other there are four or five things especially considerable in God which bespeak the Saints happiness interested in him in an evil day First The Infiniteness of his Being Isa 40.12 13 14 28 29. All his Attributes are equal because they are all infinite Who hath limited the holy one of Israel or can confine him that is Eternity Canst thou by searching finde out God Job 11.7 Though we may know him to salvation who can know him to perfection Creatures are all finite though never so excelsent but his understanding is infinite His Power Wisdom Justice Holiness Truth and Mercy all carry an infinity with them He is not measurable by the line of humane reason or fathomable by the plummet of any created understanding but still we must cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgements and his waies past finding out Rom. 11.33 He can do every thing and no thought can be with-holden from him Job 42.2 Men can do something but God can do all things he is omniscient omnipotent and omnidisponent Now all the wants and straits of the creature are but finite and inter finitum infinitum nulla est proportio there is no proportion between finite afflictions and infinite compassions Secondly The Absoluteness and Independency of his actings He doth whatsoever he pleaseth in Heaven or Earth or all deep places Psal 135.6 He sits on the circle of the Heavens and all the Inhabitants of the earth are but as so many Grashoppers before him All the Inhabitants of the earth are reputed as nothing and he doth according to his will in the Army of Heaven and among the Inhabitants of the earth and none can stay his hand or say unto him what dost thou There is none 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolute and independent but God only so miraculous is his providence as he does great things past finding out yea and wonders without number Job 9.10 All second causes depend on him for their being motion and operations and in every strait and exigency that befalls must say as the King to the woman Except the Lord helps we cannot help But though Heaven acts on haec inferiora the first cause on the second it never goes to the second while that ever goes to the first The spring depends not on the stream though that depends on the fountain All created beings depend upon God though he depends on no created perfections but for through and to him are all things His own arm when that of the creaturesis quite withered can work salvation to him and his righteousness sustain him Thirdly The Immutability of his purpose and promises He works all things according to the counsel of 〈◊〉 â—wn will And his decrees issue forth as between mountains of brass Zach. 6.1 His counsel shall stand and he will do all his pleasure Isa 46.10 If he decrees who can disannul he cannot lie or repent but will perform all he hath spoken his whole word to his Servants Fourthly The Tenderness of his bowels He hath not only a fulness and riches of grace but exerciseth a freeness in his operations and while creatures act according to desert he doth all from free grace and hath abundance of compassionsâ— which are never failing to his People He i◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of pities and compassions and they are all the genuine off-spring oâ— uncreated goodness He hath the wisdom of a Father and the bowels of a Mother Isa 41.15 Mercy is his darling which pleaseth him Micaâ— 7.18 The Benjamin of his delight he will not alwaies chide nor be angry for ever As a tendeâ— Shepherd carries his Lambs so does he his People in his bosome his bounty may be seen in his bowels as in an Anatomy Hos 11.8 How shall I give thee up O Ephraim mine heart is turned within me my repentings are kindled together Fifthly The Eternity of his existence He is the eternity of Israel the rock of ages and God of all Generations Creatures are but of yesterday and must shortly say to corruption Thou art our Father and to the worms ye are our Brethren and Sisters but his years have no end and endure throughout all generations He that builds on him shall never be ashamed but have an everlasting foundation In the Lord Jehovah Isa 26.4 is everlasting strength So that put all these together and they must needs speak his People happy in the worst of times whose help is laid on such an infinite immutable independent compassionate and eternal God as their only refuge Secondly It 's demonstrable from the manner of his supply and help And so their happiness in this their interest appears First A facultate from his ability to help he is the Mighty God yea the Almighty Gen. 17 1. An able and self-sufficient yea an Alsufficient God to his people he hath pleonasms of grace and can do abundantly yea superabundantly for his above all they can ask or think Ephes 3.20 He hath not plenitudinem vasis but fontis a fulness of redundancy as well as of abundance Does the soul want pardon he can abundantly pardon grace he
gives gifts even to the rebellious comfort he is the Father of mercies and God of all consolations He knows our wants yea and our thoughts long before and when we know not what to ask yet he knows what to give He is able to help against sin its guilt its strength against temptations though Satan be mighty he is Almighty against afflictions from himself or oppositions from the world The shields of the earth are his and he can weild them as he pleaseth Psal 47.9 His very intueri is operari and one smile of his beatifical face is able to create more sollace than all the frowns of the world can sadness or discomfort This was the pillar of Abraham's faith Rom. 4.21 Knowing what he had promised he was able to perform Secondly A voluntate Men oft-times are willing to help but not able and many times able but not willing but God is as willing as able He is alwaies ready to succour and relieve his People he is a God that waits to be gracious yea he is already engaged Call upon me and I will answer thee Thirdly Ab instantia auxilii from the presentness and instancy of his help He is a present help in time of trouble Men oppressed oft miscarry through help at a distance but the Lord is alwaies near at hand to his people he is their arm every morning and in the evening the God of their life God is in the midst of her and she shall not be moved God shall help her and that right early Psal 46.5 I am God and not man the holy one of Israel in the midst of thee Hos 11.9 He comes in the nick seasonably and opportunely and brings salvation if need be on the wing Isa 31.5 As birds flying so will the Lord of Hosts defend Jerusalem defending also he will deliver it and passing over he will preserve it Veni vidi vici is his motto he is slow to punishment but quick to deliverance Then thou shalt call and the Lord shall answer thou shalt cry and he shall say here I am Isa 58.9 He is oft nearest when he seems furthest off As he cuts short his work in righteousness in respect of the wicked so he brings near his righteousness to his People Isa 46.13 It shall not be far off and his salvation shall not tarry Fourthly A fidelitate from his faithfulness in helping The reason of mens failure is either want of ability or want of fidelity but God is faithful who hath promised By promising he hath made himself a debtor and he will not stand alwaies engaged much less break his promise His faithfulness cannot fail The husband may be unfaithful to the wife the father to the son the Prince to the subject but God will never be unfaithful to his People Men may intend help but be unexpectedly disappointed or pretend it and yet really hinder there is oft a conjunction of forces where no union of hearts and affections God made the woman to be a meet help to the man and faithfulness is one of the principal duâ—â—es that flows from conjugal relations but yet â—â—t-times they prove unfaithful yea perfidious â—s Dalilah did to Sampson but God will never â—ail them that trust in him He keepeth truth for â—er vers 6. Fifthly A constantia from the perpetuity and â—nchangeableness of his help This the Psalmist â—ere adds by way of confirmation of his assertion â—f blessedness vers 10. The Lord shall reign for â—â—er God alwaies lives and reigns Men die â—one generation comes another goes and none â—ayes but God ever lives as the Patron and Proâ—ector of his People The King of Heaven never â—ies under all the changes and vicissitudes in this â—wer Region of the world he still abides a God who changeth not He is a standing help to which â—he soul may go and resort on all occasions Psal â—1 2 He will not forsake the work of his hands â—he is a never fading and failing refuge Nevertheless saith the Psalmist I am continually with thee â—hou hast holden me by my right hand Thou shalt â—uide me with thy counsel and afterward receive â—e to glory Psal 73.23 24. We may let go our â—old of God but he will never let go his hold of â—s by his grace we are kept from falling and â—y his mighty power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are guarded to salvation Let the Psalmists inference conclude this point Psal 48. ult For this God is our God for ever and ever he will be our guide even unto death And so much for the priviledge or the blessing pronounced Secondly Follows the propriety or benedidiction applied in this pronoun his his help whence observe First A Saint and he alone hath a special interest and propriety in God Others may have a common but they only a saving interest God may give the men of the world something from himself but he hath made himself only over to his People They may call all their own but God but these can call God theirs when they have nothing else Abraham gave the Sons of Keturah portions but reserved Isaac the Inheritance Jehosaphat gave his other Sons gifts but Jehoram the Kingdom The earth God hath given to the children of men but the Lord is the portion of his Peoples Inheritance Psal 16.5 Influence flows from interest and interest flows only from union O God saith David my God Thou art my God and I will praise thee He who is the God and Father of our Lord Jesus Christ is in him their God and Father This new name none knows but he that receives it Secondly Observe Saints only can be just expectants of divine help and influence His help and salvation is to them that fear him Fiducial recumbency on God flows only from the consideration of our interest in him and is founded on this bottom that he is a God in covenant with us He is first the God of Jacob and then an help that is the order here My God and then my salvation Job 13.16 He is a peculiar help to his People The title he hath assumed to himself is the God of their salvation Indeed he is an help to others in a larger sense but by way of peculiarity or singular specialty the only help of his elect They alone are others are not under any distinguishing promise but rather a threatning Isa 65..13 Behold saith God my Servants shall eat but ye shall be hungry my Servants shall drink but ye shall be thirsty they shall rejoyce but ye shall be ashamed And they only coming within compass of the promise and so having a right to the mercy of it can only jâ—stly hope and confidently expect it The wicked hath no hope They alone can come with boldness to the Throne of Grace and beg it in the time of their need Wicked men have no God to go to and how can they ever hope to come to God in an evil who in a good day have run away from
God and while engaged in that aspect he resolutely and confidently opposeth his manutenence to all humane helps within view considered And if we take notice of it in that opposition or contradiction to those objects wherein wicked men usually place their happiness it will suggest to us these two Observations First The excellency of God is much illustrated by the consideration of the vanity of the creature These are Chrystal-glasses which set one against another reflect a mutual light one to the other The Word of God is a true prospective at the one end whereof if we look we shall see the world as a little mole-hill at the other God as a vast and great mountain Indeed the glass of created perfections represents God as the Moon doâ—â— the Sun when they stand in conjunction with and subordination to him his invisible glory and excellency is legible in the book of the Creatures but they do but darken his beauty when standing in opposition against him And so do'â— he theirs The greater light extinguishes the less Lord how soon did those joyes vanish when thou did iâ— once enter into my Soul who art clearer than the Sun and purer than the Light it self saith Austin The black-spots of Creature-deficiency set off the white colours of divine pâ—rfection with a most orient and beautifull lustre As the sight of our sin appears most full in the glass of his purity and Holiness so that of our Vanity in the glass of his Fulness and of our misery in that of his glory and happiness Gods fulness and our emptiness mutually illustrate one another Secondly If we observe the words as brought in by way of opposition or comparison so they speak an excellency in the enjoyment of God above all Creatures and a felicity in his Help above all humane help First Here is imply'd a comparison between God himself and the Creature even the best of them and so the Psalmist speaks him a God which hath a prelation and preheminence to all Creatures in their highest attainment and most glorious advances The Souls happiness in the enjoyment of God is superexcellent and transcendent to what is to be found and had in the Creature The Saints enjoying God are more happy blessed far above wicked men who only enjoy the World The one bears no proportion to the other We find David making out the comparison between the Portions of his hand and the Vision of his Face Psal 4.7 Psal 17.14 15. and how do's that cast the ballance without all contradiction Lord lift up the light of thy Countenance Thou hast put more gladness into my heart As for me I will behold thy face in righteousness The Kings favour is to be preferred beyond his gifts Chrysantas's Kiss exceeds Artabarus's golden Wedge Let him kiss me with the kisses of his mouth saith the Spouse his love is better than Wine Cant. 1.2 Cursed is he saith that noble Convert who preferrs not an hours communion with God before all the treasures of the World When as once Charles the fifth by his Herauld defied the King of France under his multiplied titles Emperour of Germany King of Castile Leon Arragon and Naples Arch-duke of Austria c. Francis the First returns his challenge only with the repetition of France as oft as might answer his petty Principalities intimating that one France was more valuable than them all And do's not David oppose his Interest in God to all the World when he had taken a full survey of all its glittering glory and bravery even to envy Whom have I in Heaven but thee God was beyond and infinitely better than Relations Estates Friends Pleasures Honours Life Earth yea Heaven it self than all in his refined and raised apprehensions Mallem in Gehenna esse cum te quam in Coelo sine te Luther saith And indeed God alone is a real solid and substantial good in respect of whom all other are but false counterfeit and deceitfull Imaginaria in saeculo nihil veri saith Tertullian The World it self is like some persons in it empty shallow-brain'd men of a flashy vapouring temper the less ye know of them the more ye value and esteem them acquaintance with them breeds slight and contempt of them But the more we search into God in whom there is a reall and infinite worth the more excellency our Souls find in him who is that Puteus inexhaustus never to be drawn dry by his Creatures and in the Conclusion we must say not the one half hath been found by us It 's with the World as with a Picture the greater distance we stand from it the better it looks but the nigher we draw to God as to a beautifull face and native Complexion the more delectable and desireable aspect There 's alwayes upon tryal less in the World but more in God than we could expect and look for God is a pure and refined good from all the dross and dreggs of imperfection and corruption which adheres to or inheres in all Creatures He is a full and satisfying good the ultimate perfection to which all Creatures tend and wherein all desires centre and find content and satisfaction Shew us the Father and it sufficeth Nimis avarus animus cui unicus non sufficit Deus Bernard The Sun refreshes without the Stars illumination Had a man all the World in hand his heart would not be at rest but like the Needle toucht with the Load-stone which is always moving towards the north point would be inclining to God the first good and utmost end The enjoyment of God fills up all the chinks of a reasonable Soul and satisfies him alone in all wants straits exigencies and extremities though he hath nothing of the Creature but notwithstanding the greatest confluence or influence of worldly comforts and Creature accommodations which God never made or intended for the Souls satisfaction in the midst of its sufficiency it is in straits and tantalizeth under its greatest fulness All its fruition is but a golden dream of a Feast by one rockt asleep on the bed of security and self-deceit which to him once awakened to right apprehensions soon vanisheth and determines in a reall hunger Many have been surfeited by the world but none sufficed had too much to do their Souls good but who almost ever said I have enough To conclude this and dwell no longer on this first branch of the Text God is in a word a durable and lasting yea an everlasting good an enduring substance a portion to his for ever Creature-comforts are colours meerly waterish which a little shower alters but divine consolations as colours laid in Oyl which the greatest storm will not wear off or fetch out Creatures are all standing Ponds or crackt Cisterns soon dryed up but God an ever-running and flowing Fountain in whom there is as the Father speaks serenitas sine nube satietas sine labe felicitas sine fine Clearness without cloud fulness without want felicity without
their hope is founded and whereby it is sustained and supported The Lord their God First The exercise of hope That 's the qualification of the persons And so we may observe Gods People are an hoping and expecting people especially in evil times is their hope fixed and engaged on God Thou art my hope is their usual language Hope is the discriminating character of a Christian This the Saints have alwaies made profession of and incouraged themselves unto in the worst of times Psal 71.5 Saith David Thou art my hope O Lord God So Psal 141.8 Mine eyes are to thee O God the Lord in thee is my trust So the Church Lam. 3.26 It is good that a man should both hope and quietly wait for the salvation of the Lord. It 's the commendation of Abraham the Father of the faithful that in hope he believed against hope Rom. 4.18 Their souls depend wholly upon God and their expectation is only from him It 's their differencing character from the wicked who are men without hope Ephes 2.12 Now hope upon a moral account is nothing else but a passion of the irascible appetite about a future good hard and difficult to be obtained and yet possible because either promised or proper to us It 's called future to distinguish it from fruition and also joy For what a man seeth why doth he yet hope for Rom. 8.24 It s object is also said to be difficult to distinguish it from desire and anhelation yet possible to oppose it to desperation Divine hope is no other than an assured looking for and undoubted expectation of all promised good things to come spiritual temporal and eternal on the account of Gods mercy and Christs merits and the out-going of the soul towards those apprehended goods Fear is conversant about evil but hope about good And as it bears a special respect to eternal blessedness life and salvation so a subordinate and inferiour to all outward deliverances mercies and comforts whatsoever Faith considers things as true hope as hard though possible chaâ—ity as good Faith looks at the word promising hope at the thing promised Faith and Patience properly respect afflictions the one the strength the other the length of them hope more strictly the delation of mercies and blessings The Saints often have little in hand but they have much in hope It 's the Periphrasis of the Saints such as hope in the Lord. They trust in him at all times an a good day a day of mercy when their steps are anointed with butter and hony while they â—eat the finest of the Wheat and drink the purest blood of the Grape and in the evil day either of publick or private calamity when God hedgeth up their waies with thorns and writes bitter things against them what time they are afraid they trust in him They have spem in imis and though tossed to and fro with the waves of sorrow and discomfort they can with the wise Marriner fasten the anchor of hope both in the dark and the deep in the God of their salvation They are alwaies cleaving to and depending on God addressing to him waiting on and expecting from him looking and longing towards him and though they want comfort and assurance yet they alwaies nourish a secret hope and though in a passion they may cry out Their hope is perished from the Lord yet as soon as the fit is over they recollect themselves and say Why are ye cast down our souls hope in God for we shall yet praise him Secondly The foundation of that hope is here expressed The Lord their God Where we must consider the appellation The Lord God and the relation The Lord their God First The appellation The Lord God Deus est nomen essentiae Dominus potestâ—tis the one is a name denoting substance the other power and authority Hence observe first Though a Saint be never sâ— happy in the influence of mercy yet he still keeps anâ— eye to and maintains a reverential aw of divine Majesty Heb. 12. ult Having received a Kingdom let us serve him acceptably with reverence and godly fear So 1 Pet. 1.17 If we call him not Judge but Father let us pass the time of our sojourning in fear God hath so tempered the discoveries of his greatness with those of his goodness as there is matter for filial fear in the highest exercises of our faith and confidence Secondly Gods power and greatness is a great incouragement of his Peoples hope in him Not only his grace and mercy but his power and ability is a stable prop of their saith and confidence Outward greatness proves a disadvantage to the improvement of worldly interests and makes men stand at a distance but doth no way hinder or impeach but rather help forward divine interests and accesses Without an interest in God indeed the most comfortable Attributes are terrible but through that the most terrible Attributes become comfortable But to pass these thirdly Observe God and God alone is the object of his Peoples hope in a day of â—ffliction He is the confidence of the ends of the â—arth Psal 65.5 The Prophâ—t stâ—les him expresly â—nd by way of emphasis The hope of Israel Jer. â—4 8 He is called The God of hope Rom. 15.13 â—jctive as well as effectivè He is so in himself and is People make him so He is their hope exclusivè â—â—â—y Their â—elp stands only in his Name Tutius ad Deum meum quà nt ad ullum Sanctorum vel Augeâ—rum saith Austin I can go safelier to my God â—an either to Saint or Angel They know the â—anity and emptiness of the creature and the fulâ—ess and alsufficiency of the Creatour and thereâ—ore in his Name will they set up their banners â—nd he is their hope signantèr by way of emiâ—ency a sufficient help when there is no hope in â—he creature at the best there is hope in God at â—â—e worst A Saints case is never so desperate as â—earth but it 's hopeful as to Heaven Now if we would know or inquire what it is â—â— God that is the pillar of their hope or the â—ject of their confidence take we an account of 〈◊〉 especially in these five particulars First The glory of his Attributes This was â—hat he proclaimed before Mâ—ses for his incourageâ—ent of him in the conduct of the people upon â—s earnest request when his spirit began even to â—ul him Exod. 34.6 The Lord God merciful and â—acious This Name of the Lord is a strong â—ower The consideration of his immutability â—hat he is a God who changeth not amidst all the â—hanges confusions and revolutions of this lower world of his sufficiency all power belonging to him Psal 62.11 And above all his never failing goodness and mercy truth and faithfulness is aâ— invincible stay and support to the Christians hope See holy Jeremiah bearing up himself with thâ— meditation of his power Jer. 32.17 18. Aâ—â— Lord God behold thou hast made the Heaven anâ— the Earth
Providence So that we may boldly say The Lord is our belper And so he reasons against oppositions and persecutions 2 Tim. 4.17 18. I was delivered out of the mouth of the Lion and the Lord shall deliver me from every evil work Former experiments like herbs distilled in Summer which comfort the heart in the dead of winter may serve to justifie yea to fortifie future expectances It 's good reckoning though not from false and deceitfull man yet from the true and everliving God what he hath been that he will be to his People He that hath delivered their souls from death will deliver their eyes from tears and their feet from falling he that hath delivered doth and will deliver as the Apostle concludes even when persecutions brake his back comforting himself with this they should not break his neck 2 Cor. 1.10 but God would make a way of escape And so much for the Appellation The Lord God Secondly Follows the appropriation or application of this to our selves The Lord his God Our God Interest in God is the only sure ground of hope in him 1 Sam. 30.6 David encouraged himself in the Lord his God Psal 60.4 Thou hast given a banner to them that fear thee The Signs of Gods favour and presence the assurances of victory and triumph are the Saints peculiar God proclaims warr against the wicked No peace saith my God to the wicked God will not cast away a perfect man neither will he help the evil doers he will never take the wicked by the hand His people only are the objects of his care and help in an evil day as of his love and favour in a good When he roars out of Sion and utters his voice from Jerusalem and the Heavens and Earth shake he will then be the hope of his people and the strength of the children of Israel Joel 3.16 a place of repair to and harbour for them in the worst of times as the word imports An Hypocrite hath no such hope The sinners of Sion are afraid fearfulness surprizeth the Hypocrites They cannot dwell with devouring fire or endure everlasting burnings Isa 33.14 As 't is the Saints duty so 't is their only Priviledge to hope God even our own God shall bless us Psal 67.6 Appropriation is the ground of Benediction Lo this is our God we have waited for him interest is the foundation of expectation It was the observation of Luther A Christians duty lies much in Adverbs his comfort much in Pronouns The Ship that is most richly laden with holiness alwayes may bear the fairest Sails of confidence Wicked men may be carnally confident and seem to trust in God but all is but a pretence they carry the fairest side outward and may have fair weather in their faces while a dreadfull storm in their Consciences They may presume but cannot believe may lie to God but cannot relie upon him They who obey not Precepts can never rightly hope in Promises for where Faith is in the centre Obedience will be in the circumference Sin dashes a mans hopes and guilt enfeebles his spirit That of Austin may be applyed here Nonbene creditur vbi non bene vivitur The flagg of Confidence that hangs outward in his countenance is but a bare empty sign without an approved licence of holiness and will not allow him a drop of the wine of true Consolation But so much for the first particular the exercise of the Saints Hope with its proper Object the Lord their God Now follows Lastly Praemium the reward and retribution of this their hope Happy are they For the predicate of Happiness referrs to both Clauses Happy is he to whom God affords help and happy he that makes him his Help by trusting to and hoping in him Whos 's hope is in the Lord his God This is the ordinary Language of Sacred Writt Psal 2.12 Blessed are all they that trust in him Psal 34.8 Blessed is the man that trusts in him Psal 84.12 c. And as David the Father so Solomon the Son that Master of the Sentences affirms it Prov. 16.20 Whoso trusteth in the Lord happy is he and so the Prophets assert this beatitude which hope in God introduceth Isa 30.18 Blessed are all they that wait for him and Jer. 17.7 Blessed is the man that trusteth in the Lord and whose hope the Lord is Now this blessedness of the Soul by reason of its hoping in God will appear not to name many things and be evident upon this threefold accompt As it is a preserver of the Soul from sin under trouble as it is an antidote against or relief to the soul under trouble and as it carries with it an assurance of deliverance and salvation out of trouble First Under trouble it secures the soul from sinning against God That is the great matter of the godly's fear in time of straits and afflictions lest they should sin against God Nil timeo said Chrysostom to the Emperess Eudoxia threatning of him nisi peccatum They fear to sin by farr more than to suffer Now as a Mudd-wall choaks all the Cannon-bullets and Granado's shot against it so do's this grace of Hope quench all the fiery darts of temptation It 's that preparation of the Gospel of Peace with which the Soul being well shodd may walk over thorns and briars and tread the Lion and Adder under his feet There are three evils especially to which a gracious Soul is liable under the burden and pressure of afflictions Dedolency and despair under them Discontent and impatience at them or use of indirect and unlawfull Means to get out of them and these necessarily follow one another Hope is a remedy against all First Against male-content under trouble It quiets contents and settles the Soul and keeps it from murmuring and repining This the Church found Lam. 3.29 She put her mouth in the dust if so be there might be hope They are desperate wretches who open their mouths wide and blaspheme God by reason of the Plagues Revel 16.21 Even the Devils blasphemy ariseth from their desperacy 'T was the Atheistical King that would wait on the Lord no longer 1 King 6. ult Hope waits untill the Lord is gracious is dumb and hath not a word to say against his doings A desperate Traitor curses his Prince but a penitent Malefactor who hath the least hope or pardon willingly submits to his sentence Indeed hope of mercy is a main ingredient in true repentance and raiseth it from Legal to Evangelical when a Soul sorrows towards God mourns looking on him pierced for as well as by him and puts the rope about his neck and sackcloth about his loyns in his approaches to the King of Heaven because he is a mercifull King Secondly It keeps from despondency and utter succumbency under affliction It hath vim sustentantem a sustaining power in it bears a man up against his Infirmities it keeps the Soul from fainting or sinking It 's like the Cork of the Net
which keeps it up when the Lead of Fear would pull it down or the wing of the Bird that mounts it to Heaven while the stone tied to the legg forces it down to earth But for Hope the heart would break Now though mercy deferred may make the heart sick yet the desire coming is a tree of life Prov. 13.12 Good hope and consolation are like Castor and Pollux commonly in conjunction The Palm-trees motto is Hopes Depressa Resurgo Believing is a choice and singugular Cordial to preserve the Soul from fainting Thirdly From any unlawfull course to get out of affliction He that believes makes not haste Isa 28.16 He will not leap over hedge and ditch or finde any back-doors of escape but wait till God opens a way of deliverance The Souldier though besieged never so close will not deliver up the City if he hath any hope of relief The men of Jabesh were glad when Sauls messengers came and told them To morrow by that time the Sun was hot they should have help 1 Sam. 11.9 Be the case never so sad the Soul will wait for Gods help so long as it apprehends it self not desperate Hope is not too hasty for or greedy of mercy nor will not pluck the fruit thereof too soon before it be full ripe The patient though brought never so low if in the hands of a wise Physician still hopes to recover and is content as knowing the more desperate and tedious his sickness the more will the joy be of his cure The Captain though beaten by the Enemy will by no means yield and take quarter so long as he sees any probability of fighting him he is pleased with these thoughts the sharper the enâ—ounter once overcome the greater glory of the Victory The Christian knows Gods time is the â—est and therefore is willing to attend it and will not himself make his way out of trouble â—ut find it made by Gods hand for him he will â—ot pluck a prick out of his foot to put it into â—is heart but had rather carry about him a wounâ—ed skin or torn estate than a wounded Consciâ—nce rather choose to endure trouble which ends to ease than get a little ease at present which leads to and will end in trouble He dare â—ot shackle his Spirit to discharge his Body but â—ad rather be a Prisoner and for this hope bound with a chain than a Free-man without it David although heir apparent of the Kingdom by Gods Promise and in great danger of missing it by Sauls violence yet dare not make more haste than good speed by making his death a stirrup to ascend the Throne by nay though he had opportunity dare not take off his head for destruction though for his conviction he cut off the lap of his garment and that was animo renitente too but rather waited Gods time of his advance to it and settlement in it The Primitive Christians did not only not seek or offer themselves to a composition no but would not accept of deliverance on unworthy terms Heb. 11.35 That 's the first Hope secures against sin Secondly It doth admirably remedy affliction by sanctifying and sweetning of it To name no more it hath a four-fold energy in time of affliction each of which hath a wonderful tendency towards the souls blessedness First Vim quiescentem a calming and quieting vertue it stills and sedates the soul and does motos componere flucius The soul is still when it once knows it is God and his hand and is no more disquieted Psal 43. ult It 's filled with his peace which passeth all understanding tranquillo Deo tranquillant omnia ipsum quietum aspicere est quiescere It gives not God an ill word but holds its peace nay gives good words blesseth his name and saith Good is the Word of the Lord as David 2 Sam. 15.25 If I shall finde favour in the eyes of the Lord he will bring me again and shew me both the Ark and his habitation But if he thus say I have no delight in thee Behold here am I let him do to me as seemeth good to him It 's reported of a precious stone called Bufonites that cast it into the Sea and although it be never so tempestuous it will procure a calm This precious grace is hope which calms and settles the soul under its greatest tumults and commotions and staies it under its most restless inquietations The Rabbins tell us that all the letters in the name Jehovah are literae quiescentes Faith and hope can perfectly spell this his reverend name and out of every letter thereof gather a quickening lecture influential on the Christian to compose him into a serene temper under the greatest ruffles and discomposures he meets with in the world This lower Region is subject to storms and tempests but the upper Region is serene and clear no storms above the Moon and Historians report that they which are at the top of the Alps can behold great showres fall underâ—â—eath them but not a drop above or upon them Hope mounts the soul up to God advanceth it to Heaven and then 't is out of the dint of every storm and reach of every tempest whatsoever Secondly It hath vim sublevantem a supporting and sustaining vertue Faith and hope are like Jachim and Boaz the Pillars of Solomons the support of the souls Temple They are not only kept in perfect peace but securely too whose minds are stayed on him Isa 26.3 4. The fear of man brings a snare but whoso trusteth in the Lord shall be safe Prov. 29.25 He that confides in God dwells in his holy mountain Isa 57.13 Is as Mount Sion which cannot be removed Mole-hills may be scattered but Mountains are immoveable God is a buckler saith the Psalmist to all that trust in him Psal 18.30 The soul can never be cast down that hath hope to lift it up No sooner Davids spirit and countenance under a dejection but hope gives it anâ— erection and elevation A secret hope will bear up the soul under the sorest trials and temptations even though pressed down above measure so as to despair of life yet this Pillar will shore it up from tottering and falling as it did Paul 2 Cor. 1.7 8 9. Thirdly Vim consolantem a comforting power It will not only quiet the soul make it stand still and see the Lords salvation and cause it to glorifie God in the fires but rejoyce it also give it musick upon the waters alwaies most ravishing Rom. 15.13 The God of hope fill you with all joy and peace in believing So 1 Pet. 1.8 Yet believing ye rejoyce with joy unspeakable and full of glory The Prophet having pronounced the blessedness of hoping in God Jer. 17.8 illustrates it by the metaphor of Palms or Lawrels Myrtles and Olive-trees which retain their greenness and endure under the scorching heats of the Sun and are alwaies flourishing and prosperous God is a Sun for consolation as well
on the Promise the fuller and sweeter shall it be when it comes once to fall into his lap and drop into his mouth The prosperous gales of faith and hope shall send home the ship of his soul richly laden at last to the shore of Heaven where he shall have a full satiety of that happiness of which he had here but a slender repast and be inebriated with those rivers of pleasure that bubble up from the well head of eternity whereof here he had a more imperfect taste and of whose sweetness and sulness he was a longing and languishing expectant To conclude with David with whom we began he shall then behold Gods face in righteousness and be abundantly and eternally satisfied with his likeness And so much for the opening the leases of the Text in its several doctrinal conclusions Now what remains but to come and see and taste the fruit of this happiness in its proper and particular branches of Application And the Text is not a barren and dry Tree but like the Tree of life bearing all manner of fruit yea its leaves good for the healing of souls Though we must but top the outmost branches ipsa anal cia sunt pretiosa the filings of this gold are precious And in the first place by way of Inference we may deduce from the consideration of the promised Truths these three Corolaries First It presents us with the different character and transcendent priviledge of the godly above all the world besides Here 's a discovery First Of their different frame temper and disposition of spirit They have not received the spirit of the world but are men of another spirit they hope in the Lord their God As for the ungodly it is not so they are men without hope either as 't is a mercy or a duty they have no God to hope in neither do they hope in the God they pretend to have They trust in their wealth and boast themselves in the multitude of their uncertain riches instead of trusting in the alsufficient and ever-living God When they increase and he grows full-handed he sets his heart on them As in a day of fulness he blesseth himself in them instead of the God of Truth rejoycing in the flesh of his own arm and concluding he hath gotten his wealth by his own hand and power so in a day of want and emptiness he placeth all his strength and confidence in them He goes not to God but creatures for his help not to the Lord but to the Physitians if he be sick not to the store-house of divine Promises but to the bag and granary if he be in want not to the great and soveraign Creator but to his fellow-creatures friends relations acquâ—intance when once he comes to be forsaken He leans on his house as the prop of his security As in time of prosperity he offers sacrifice to creature-enjoyments saying These are the gods that have gone before us so in time of affliction he bows down to them and does them homage crying out Arise and save us Is he under trouble of conscience it may be with Cain he goes to his musick his sports and recreations hopâ—ng to dill the obstreperous noise of his own conscience in the croud of outward enjoyments or to smother its clamorous voice in the tumult of his own disordered affections In time of outward perplexity he flies to means instruments and second causes it may be to unlawful and indirect courses as Saul to a Witch and Judas to a rope because there is not a God in Israel he goes to Baalzebub the God of Ekron Ashur he saies shall save us and we will go down to Egypt and ride on horses Like those desperate and distracted wretches Isa 8.19 21. They went to their Arts of Necromancy instead of the Living God to Wizzards Peepers Mutterers and such as had familiar spirits And being hardly bested and hungry fretted themselves and cursed their King and their God and lookt upward When reduced to a state of necessity or distress they grew so impatient that like men in a phrensie or in shipwrack or people starved in a siege or a woman in the sore pangs of her travel they make hideous out-cries and in this forlorn distressed and distracted condition are like people desperate and at their wits ends knowing not whither to run or what to do or what course in the world to take and instead of an holy silence and gracious possession of their souls in patience under the load of their afflictions like a boiling-pot they send forth nothing but scum and filth or a burning mountain evaporate continually the flames of their passion and flashes of their indignation in cursed and direful blasphemies both against God and instruments Heaven and Earth together So desperate a case is every wicked man in in a distressed condition And when death once comes and looks him in the face then either he pleases himself with a false hope and blind presumption which ends in death founded on Gods mercy Christs sufferings common grace outward calling and profession immunity from some gross sins performance of some external duties of the first or second Table or some such like grounds all too rotten and sandy a foundation to build the stress of an immortal soul on for eternity or else he becomes desperate and hopeless This is the genuine temper of every ungodly person But now on the contrary what is the genius of a true Christian He trusts and hopes in God and in God alone God is his song and his salvation Isa 12.2 He trusts in Gods mercy and his heart rejoyceth in his salvation Psal 13.5 In a good day when he receives most from God he attributes and ascribes most nay all to him The hand of our God is upon us for good Thou hast given me power to get wealth Yea when he enjoyes most of God he still depends most on God when he is surrounded with creature-comforts and compassed with outward mercies even on every side Gods Candle shines on his Tabernacle his Mountain made most strong the lines fallen to him in pleasant places he washeth his garments in Wine and his cloaths in the blood of Grapes yet he looks over and above all creatures as insignificant cyphers empty cysterns insufficient supports and comforts to the Rock of Jacob and hope of Israel trusting and confiding in him alone in his utmost weal as well as in his greatest want and woe which is the most high generous and refined act of faith Thus we finde holy David when he had taken a survey of the graspings gripings and hoardings of the factors of this world and of all their heaps and banks he turns from them with an holy scorn or rather zealous indignation in the due ascent of his heart to God and anhelations after him Psal 39.7 And now Lord what wait I for my hope is in thee And so in an evil day a day of adversity when though a child of light
he walks in darkness God follows him with breach upon breach all his waves compass him and his billows go over his soul while his arrows stick fast in his flesh and his hand presseth him very sore while he sows sackcloth on his skin and defiles his horn in the dust When all the songs of Sion are at an end and he hath none but the sad and mournful ditties left him of lamentation and woe the joy of his heart is ceased and he weeps sore in the night and hath none to comfort him all his mercies yea and his hopes are gone too and perished from the Lord and for peace he hath great bitterness yet then he mounts up as on Eagles wings by fiducial acts to Heaven and saith Lord though I know not what to do yet mine eyes are towards thee He still remembers the years of the right hand of the most High He may meet with distress but never fall into distraction perplexity but not passion or perturbations Though he be troubled on every side yet he is not distressed though perplexed yet not in despair though persecuted yet not forsaken though cast down yet not destroyed as the Apostle triumphs 2 Cor. 4.8 He may be at his wits end but never at his faiths end Though his faith wants wings to flie yet it hath a foot to go or at least a knee to creep He yet dwells in the secret of the most High though he hath no corner to lay his head in here below he casts his burden upon the Lord when he findes his own shoulders too weak to bear under it and commits his way to him to bring it for him to pass when so dark and intricate as he cannot finde the least path out of it He casts his care on him who taketh care for him That 's the first Secondly And as this gives us an account of the different temper so likewise of the different happiness of the Saints above all the world besides He not only hopes in the Lord but hath the God of Jacob for his help While we stand on the turret of this comfortable doctrine and take a Pisgah-view of the godly's felicity we may cry out of them as Baalam standing upon Mount Peor once did of Israel How goodly are thy Tents O Jacob and thy Tabernacles O Israel O thrice happy and unspeakably blessed souls that have this interest in God Happy are they indeed who are in such a case There are four choice priviledges which flow from the souls interest in God each whereof is an Herauld to proclaim to all the world his felicity First holy peace and serenity tranquillity acquiescence and satisfaction I will lay me down in peace and sleep because thou O Lord only keepest me in safety There may be trouble and turmoil abroad but alwaies peace at home storms without but a calm within The peace of God is the Christians Life-guard In the world they may have tribulation but in him they have peace John 16. ult Secondly A grounded certainty as to enjoyments for God never disappoints them who trust in him The mercies he gives his People though slow in coming are sure mercies The sure mercies of David The Covenant he hath made is everlasting and sure The promise both of Spirituals and Temporals being of Faith is sure to the seed Rom. 4.16 It was part of Moses blessing Deut. 33.28 Israel shall dwell in safety alone the fountain of Jacob shall be on a Land of Corn and Wine also his Heavens shall drop down dew Thirdly An undoubted security As certainty of mercies so security from evils and mischiefs is their portion They are secure from Treachery at home for no fear of Apostacy to him who hath God as his Help He shall overcome and be made a Pillar in the House of his God Revel 3.12 And secure from Foreign Violence For if God be on his side who dare engage on the contrary He may sing with David in that heavenly Canticle of his The Lord is my light and salvation whom shall I fear I will not fear what man can do unto me No not of ten thousand which have round beset me God is a sure defence to his people Benjamin the beloved of the Lord shall dwell between his shoulders Deut. 33.12 The Enemy may thrust sore at him as a man against an House side but the Lord helps him Psal 118.13 Gods protection is a Pillar to shore him up under every blast of the adversary to overturn him A Saint being inchanted as I may so speak with the Name of the God of Jacob is shot-free secure from gun-shot out of the reach of all dangers enemies evils and afflictions whatever Fourthly Supply or sufficiency Prov. 28.5 He that trusteth in the Lord shall be made fat He that hath God hath all in him engaged for his good Son I am thine and all I have is thine saith God to his Children What power wisdom mercy or any other excellency is in God is active for his peoples good yea all Creatures in Heaven and Earth are at their command and service And we may well close this Use with that of Bernard Si Deus tam bonus quaerentilus quam lonus fruentibus If God be so good to them that â—ow seek him what is he to them that finde him It so sweet to Hope what to Fruition This consideration should make us cry out with Austin Fecisti nos Domine ad te non requietum est câ—râ—n strum donec requiescat in te Lord Thou hast made us for thy self and our hearts can never rest till we come to rest in the full enjoyment of thee Now because this Happiness of the Saints stands in conâ—radisâ—â—ction or rather in contradiction to the infelicity of sinners As the doctrin puts a cup of Consolation into the hand of the godly so of Trembling into the hands of the wicked bespeaks by way of terror and convinceth of the sad misery and grand unhappiness of all that want and are strangers to an Interest in God In a good day they have no ground of comfort and in an evil no assurance of help That 's the second practical Inference It they be happy who have this title to God and blessed certainly they must needs be cursed and miserable that are without it unless they had any thing equivalent with it which is impossible O sad and dreadful condition to be at once both hopeless and helpless This is the utmost aggravation of unhappiness the desperate condition of the Devils and damned in Hell Such as are without God are without hope yea without both hope and help And should a man speak a thousand words he could not more fully express the dismal complexion of any state than is done in this one To be hopeless The wicked have no Heaven hereafter no hope here An ungodly man may run and read his condition in the glass of this point who hath no God to go to he hath not the
industrious Trades-man in his waiâ—s of providence to get the world God can blast the fairest hopes and greatest designs whatsoever And as he can ruin by the hand of friends so he can save by the hand of an enemy when there is no healer unto a soul or people he can he can yet do the cure what is designed and intended for evil he can work good out of and order for good to his People And as he hath ability enough so readiness to work for his People Though Father forsakes children as Herod did his Antipater and Husband Wife as did Henry the eighth and Prince his Favourites as Ahashuerus did his subject Mordâ—cai and Haman his Courtier yet he will never forsake his People And he can facilly help too in the greatest extremities It 's but a turn of his hand a shine of his face and look of his countenance and we are saved And he is a sure steady and faithful help that will stand by us to the end and in the end And have not our souls had plentiful experience and is there any thing that can more fortifie and strengthen faith than the remembrances of his past succours Psa 61.3 4. Oh therefore perswade we our souls by all these twisted Arguments and lay them under a perpetual and irrevocable obligation to hope in the Lord. O you that are young men you that are old men for the Psalmist calls on all sorts of men to trust in the Lord you that are coming into the world make him the hope of your youth and you that are going out of the world make him the staff of your age You can never trust God too much nor the Creature too little Hope in him for your bodies for your souls in good daies in evil under private evils under publick Are you cast into a troublesome world as indeed you are in this present generation going to Sea in a storm never such a ruffle in the world yet cast your Anchor on God When your credits estates liberties health wealth trade religion your all lies at the stake still depend upon him In times of greatest hurlyburly distraction and confusion yet be found waiting for him and his salvation Were you in prison in exile in a wilderness do not despair Gods presence is with his People wheresoever they are cast God can be with you in a prison as he was with Joseph in a dungeon as with Jeremiah in a Lions den as with Daniel nay if you were in Hell with Jonas he can make it an Heaven to you God is with his to the end of the Earth he can supply all your wants even spread a table for you in the wilderness relieve all your straits rid you out of all your dangers deliver you from all your fears do for you beyond your thoughts desires or hopes Should or does it go ill with Sion are the Church and People of God low do her enemies grow high insolent and triumph Is the Church upon the Cockboat of distractions are there great disorders and confusions abroad divisions and unsettlements at home impediments in the way of reformation so as ye look for peace and no good comes and for healing but behold a time of trouble go to God who governs the world and the Church too He steers the ship and though now tossed with the tempestuous waves of animosity pride and contention will yet command a calm and bring it safely to shore Deliverance shall come the way he hath appointed and the day he hath determined too if not this or that yet another day and another way He hath made a standing promise that no weapon formed against her shall prosper Isa 54.17 And though Gebal Ammon and Amaleck should joyn together their heads hearts and hands and unite in never so many deep contrivances close conspiracies and factious cunning stratagems bold and daring attempts strong combinations Though Papists and Atheists Jews Turks and Devils should all enter a league and confederacy yet shall they be broken though they dig as deep as Hell the counsels of Heaven would undermine them and divine providence counterwork them Isa 29.15 Though they lay the train of never so cruel and politick a design God would blow it up and return the blisters upon their own faces In the worst of times it 's your duty to hope for better baec non durabunt aetatem God will give these an end also he will create on every dwelling place of Mount Sion 't is a Gospel-promise and upon her Assemblies a cloud and smoke by day and the shining of a flaming fire by night as he did to Israel in the wilderness to whose pillar of cloud and fire the Prophet alludes For upon all the glory shall be a defence And though there be never so many lets in the way of mercy God is able to turn hinderances into furtherances poysons into medicines destructions into deliverances O therefore at all times and seasons in all cases and conditions go to God as your help and hope And if you would know how to make your applications to him and at what special times and seasons you should hope and depend upon him take a short account in a few particulars First What are the special seasons we should go to God in I answer no time is amiss There is as welcome going to God in a Sun-shine as in a storm There is no time of addresse to God but 't is an accepted time There may be a time when God will not be found but never any when he will not be sought In time of felicity when we sit under the warming influence of gracious providence God spreads a table for us and our cups overflow with his goodness This is one of the most noble but yet one of the most difficult exercises of faith When a man enjoys the fulness of the creature yet to rest purely upon the Creator It was an high pitch of Paul when having nothing yet to be as having all things but yet a far higher attainment when having all things yet to be as having nothing This is one of the sublimest acts faith can possibly exert But the ordinary use of hope is in daies of adversity when the soul eats the bread of carefulness and drinks the wine of astonishment When the waters come into his soul and all Gods billows are ready to cover him and swallow him up A tempest is the seasonable time for the Believer to throw out the anchor of his hope especially when a man â—s First Under pursuits of divine wrath Gods terrours drink up his spirit his arrows stick fast in him and his hand presseth him very fore While God is killing his people should be trusting There 's no way under those but of running from God unto God from the bar of his Justice to the Throne of his Grace from him as an angry Judge to him as a reconciled Father from him as the destroyer of sinners to him as the Saviour of
is a Lion to lofty and sturdy sinners but a Lamb to depressed and dejected souls Such as advance themselves to the Throne God brings down to the footstool but to those that patiently bear the Cross he reacheth forth the Crown He revives the spirits of the humble and the hearts of the contrite ones Secondly Prayer and Invocation Gods People are a praying people a generation of seekers and such commonly are speeders God sends none away that so come to him with a non inventus He never said to the seed of Jacob seek ye my face in vain They seek his face righteousness and strength and he is found of them When Jehosaphat was compassed about with the Syrian Host and had no way to fly but up to Heaven he cries to the Lord and he helped him 2 Chron. 18.31 The Saints alone betake themselves to God and his help run to him as their Sanctuary others fly from Gods presence run to the Rocks and the tops of the ragged Rocks call to the hills and the mountains but a child of God goes only and tells his Father and before him laies open his cause As good Hezekiah did when Rabshaketh came out against him O Lord I am oppressed undertake for me or the Church Isa 33.2 Be thou our Arm every morning and our salvation in the time of trouble They only sensibly need and so alone crave and implore divine succour And God will not suffer his People to lose the precious treasure of their prayers Psal 145.18 19. The Lord is nigh unto all them that call upon him to all that call upon him in truth He will fulfill the desire of them that fear him he will also hear their cry and save them So Psal 91.14 15. Because he hath set his love upon me therefore will I deliver him I will set him on high because he hath known my Name he shall call upon me and I will answer him That God who prepares his Peoples heart to pray prepares also his own ear to hear and he that promiseth to hear before we call will never deny to hearken when we cry unto him Ideo premuntur justi ut pressi clament clamantes exaudiantur saith Calvin Oppressions and afflictions make man cry and cries and supplications make God hear Psal 141.1 2. Spreading forth our hands in believing and servent prayer is the only way of grasping mercy God hath given full assurance by promise of grants on such applications even under the inffliction of the greatest judgements and calamities 1 King 8 37. 2 Chron. 6.28 If publick mercy does not yet particular at least alwaies follows as an answer of prayer Psal 32.6 For this shall every one that is godly pray unto thee in a time when thou mayest be found There 's the voice of prayer What is the Eccho of mercy appears in the very next words Surely in the floods of great waters they shall not come nigh to him Thirdly Faith and dependance on God and expectation from him He that comes unto God and goes not away as he comes sad from his presence must believe that he is and that he is a rewarder of them that diligently seek him It 's the periphrasis that David describes him by The Saviour of them that trust in him Psal 17.7 In this hope and confidence the Prophet placeth mans blessedness Jer. 17.7 Blessed is the man that trusteth in the Lord whose hope the Lord is The Lord is a buckler to them that trust in him Psal 18.30 God is to his People whatsoever by faith they make him Faith makes all that is in God a mans own it engageth all Gods Attributes and sets them at work for his People it obligeth him in point of honour to come in for their relief Who will be found so unworthy as to fail them that trust to him If a friend trust to us for supply counsel assistance we will by no means disappoint him Nay if an enemy delivers himself up into our hands and confides in us for secresie we will not be so disingenuous as to betray him much less will God ever prove unfaithful to us while we are faithful to him Faith calls in help from Heaven it saith to God as the men of Macedonia to Paul Come over and help us God is known in her Palaces to be a refuge Our Fathers trusted in thee and were not confounded Psal 22.5 Unbelief hinders establishment but Faith ushers in prosperity It 's a riddle to Philosophy to fetch strength from another to undergo a burden but Faith hath a secret vertue to fetch strength from God either as to doing good or bearing evil The Lord takes pleasure in them that fear him that hope in his mercy Psal 147.11 He is a Sun and Shield to them that trust in him Psal 84.12 Hope in him never makes the soul ashamed God never forsakes such as are dependants by faith upon him They that trust in him shall never become desolate David urgeth this frequently in this book of Psalms for help and protection Psal 57.1 Be merciful to me O God for my soul trusteth in thee Psal 86.2 Psal 7.1 O thou my God save thy Servant that trusteth in thee So Psal 71.1 In thee O Lord do I put my trust let me never be put to confusion It 's observable that Gods being a rock and a refuge are joyned in Scripture Psal 46.1 God is his Peoples refuge which they fly to their habitation they continually resort to and therefore he becomes their help Though creatures are broken reeds and crackt cisterns yet God was never a broken staff a dry and barren wilderness to his People Now Gods children are not only an humble and a praying but a believing and depending people As the child hangs on its Mothers breasts so do his children on their Fathers bowels We finde holy David usually professing his confidence in his God Psal 62.1 Truly my soul waiteth upon God from him cometh my salvation And so verse 5. My soul wait thou only upon God for my expectation is from him The Lord is my strength and therefore is become my salvation Psal 118.14 The People of God know his Name and therefore will trust in him Psal 9.10 They are a people who will not lie by falseness to their profession and principles or vain confidence in second causes or creature-comforts a poor afflicted people that trust in the Name of the Lord that will not lie nor do iniquity Zeph. 3.12 13. The hypocrite leans on his house as Job speaks his parts priviledges profession common grace The wicked man trusts in chariots and horses armies and navies his riches and revenues power and carnal policies shifts and devices friends wit or wealth Psal 49. But what saith the pious and devout soul he breaths forth himself in David's dialect Psal 20.7 Some trast in chariots and in horses but we will remember the Name of the Lord. A Saint leans only on the staff of Jacob the holy one of