attendance of the accomplishment of the Promises Neque frustra quia etsi nos sustentet fides quia tamen interea vacillant carnis nostra sensus preces miscenda sunt ad confirmationem Calv. ad loc So much for the words of my Text as they stand in order to their Contexts If we look upon them in themselves we have them here formed to our hand in the Model of an address to him who had formerly given assurance it should go well with the godly in their suffering condition The rod of the wicked saith he shall not lye upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lot of the righteous v. 3. The fitness of my text And thus my Context cometh to hand in season as a sutable subject exciting the Saints this day to an intercession for their brethren in that estate The words be naturally digested in two material members Text divided 1. There is a Supplication Do well O Lord. 2. A Designation of certain select persons for whom the address is tendred viz. such who are good and upright in their heart It seems David puts up a request to God For whom David prays but it is for such as be under the eminent Characters of Piety and Sincerity Neque tantum simpliciter rogat ut bonos benigne tratet Deus sed bonitatem quoque definit quis manat ex sincero affectum Calv. ad loc I apprehend David understandeth here the faithful of the land as he phraseth the godly Ps Note Gracious Magistrates car ful of the godly 101.6 he is very careful of the party that they may be happy in a sweet correspondence with God in the day of trouble And therefore he intercedes in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benefac Jehova So Jerome Tremelius Do good O Lord. To do good is an act primario Firstly from Jehova as the fountain of all Beeing and Goodness Operari sequitur esse he is that Primum bonum summum in esse He is that primitive Supreme Good in being and so from himself doing good in operation All inferior agents are subordinate to his moderation in all their transactions Hence in recta ferre causalitatis in the right case of causality Means productive as influenced by God all means of whatsoever magnitude or qualification are onely productive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they are influenced by him to do any good and so the Lord as he is the first so he is the best and choicest of Chymists God the best Chymist to quintessentiate the good of his people from the most malignant materials Saints rest in God for assistance And therefore David in this address doth trouble himself no farther to call in the secondary succurrence of any subordinate instrument whatsoever to befriend the Saints in trouble but here goeth confidently to the Throne of Grace Saints know where to go in trouble Heb. 4.16 for the Lords benevolence to his people in the time of need I presume David was no stranger in heaven and therefore knew with whom to intercede for the Saints on earth He had often experience that the God of Israel was the Lord of Hosts David acquainted with God by experience and the Saints surest and sweetest friend and ever soonest to be found for counsel comfort and all accommodation in the evil day Me thinks Davids practise should be the Saints patern in their addresses to heaven for themselves or others Davids practise should be a copy to us to go to God They must not seek to the second Animadversion but the first hand for incouragements in the day of calamity they are to eye the God and not the Men of Israel Mercy before Means the Fountain before the Streams Gods Favour before humane Fidelity or Ability whatsoever David a good man and a good Magistrate This is the method of David one of the best of men a man according to Gods own heart and one of the choicest of Magistrates that ever did bear principality or charge over the Lords people And so much for his Supplication His Designation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the good in the plural The persons designed in this Address It seems the party for whom this address is made are set apart by David as singular for their qualification I conceive it is not necessary I should make any fixed discourse of those Characteristical impressions by which they are illuminate and designed in my Text Animad before onely we take notice that this party is precious both in themselves and Davids account In themselves they are set down to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and those be Characters of such eminent worth The persons praid for are excellent of a choice qualification that they alwayes denominate the subject excellent and above the ordinary size or stature of Professors To be good To be good what is to be of God by participation To be upright To be upright what is to to be of his word by qualification And to be both in heart To be both good and upright what it is doth signe the truth of Sanctification These be the marks of Honor and letters of Religion ingraven and written upon those persons which render them so precious in the eyes of David that their accomplishment gives him incouragement to make a presentment of their condition before the Lord. A gracious people are very dear to a godly Magistrate David is tenderly affected that such precious souls should be afflicted David studieth the happiness of the Lords people and therefore as their Prince and Prophet he is willing to do his utmost for them that it may go prosperously with them by making this serious Address to God that he would befriend them in opposition to all of their enemies whatsoever Do well O Lord. The substance of Davids words may be the comfortable seminary of severall sweet Conclusions The fulnes of this text But for the present I shall briefly take notice of two onely 1. 2 Conclus from the words That there is a special regard to be had of such who be gracious and or godly whilst they are in danger 2. We are to deal earnestly with God to befriend them in that estate Both which Conclusions seem to be the rule of Davids practise and the subject of his prayer in this place The party for which David pleadeth is not of a trivial tincture Who are those who are truly godly but of the deepest ingrain of godliness being clothed with the choicest impresses of inherent holiness True and upright in their heart c. It is worth our observation as we pass along Note Of Davids Spirit that it was one of the eminent ingredients of Davids accomplishment to have his heart affected with and his eye directed upon the honour and happiness of the Saints My eyes are upon the faithful of
contagion may be the bane of others We know the right side cannot be well when there is a Pleurifie in the left when the heart is sick the head is heavy Non est enim pondus verae virtutis insensibilitas cordis quia valde insana per stuporem membra sunt quia incisa sentire dolorem non possunt Greg-Mor lib. 2. cap. 16. Where insensibility of the heart is there is no weight of true vertue because the members are unhealthfully stupified and being cut they feel no pain As if the Moralist should have said Analogie of the physical the mystical body When there is no feeling in the heart then the members are dead and vice versâ When the members are mortified the heart is sensless Hence it is easie to unriddle his conception that there must not onely be a symmetry of parts but a Gospel-sympathy of hearts amongst the Lords people in trouble I could heartily wish Objection solved one scruple were removed by the force of this Doctrine before we proceed It is the common Calumny of the wicked Object who have less of God then corruption That there is no such binding relation upon the spirit of any obliging them to a strict observance or sympathising correspondence of and with the suffering condition of the Saints This piece of arrogance hath no little efficacy to break Christian communion and to make our spirits answer with Cain Am I my brothers keeper Therefore to cut the root of this poysonable Coloquintida we shal shortly present two things 1. Sol. As there is nothing more perniciously destructive to common society then such a principle so all the Laws of Religion and Reason do forbid its practice Anima ut in toto corpore tota est in qualibet ejus parte ideo cum sit aliquid in exigua particula corporis quod non sentiat anima illa tamen tota sentit quia totam non latet August de Trinit lib. 6. cap. 6. As the Soul is in all and every part of the Body and there is no part of the Body insensible c. By which is demonstrate the sympathy not onely of the Natural but of the Mystical Body in its life motion affection and mutual compassion 2. Sol. It is a Dictate of the Deity transcribed by Paul Gal. 6.2 That we bear one anothers burthen and so fulfil the law of Christ which speaks nothing more then a fraternal correspondence of the Saints spirits in the time of trouble that as the Saints have common benefit in Christ so they have common burthen for him Members of the same Body are of the same tenderness and feeling if they be not dead and if such they are not of Christs Body or inlived by him Qui non dolet cum pungitur vellicatur pro putrido mortuo membro habetur August Hom. 18. Such a member saith he which is not pained when pinched is deservedly esteemed rotten and dead By which we are certified there is none of Christs Body but such who are touched with a sympathy of his Members Therefore let us savingly conclude Determination as there is no duty of greater utility Saints communion the ground of their compassion so there is none of greater authority to be improved amongst Professors of the same Gospel and its interest then this is Cum patiuntur membra corporis ejusdem quomodo alia membra licet superiora non compatiuntur membris unius corporis laborantibus Ambros-Epist 22. When members of the same Body are suffers how can the one be without the sympathy of anothers trouble Cum membra quaedam sunt in tribulatione quadam in pace istos contristat eorum tribulatio illos pax illorum consolatur August in Psa 30. There is such a communion amongst members of the same Body that they are sad and rejoyce as it goeth well or evil with them in their saddest and most peaceable times It seems it is their practice to mourn with them who mourn and rejoyce with them who rejoyce I have ever observed No such communion as that of the Saints that there is no such communion kept amongst any as amongst the Saints both in adversity and prosperity but especially in the evil day the time of common danger then they all cry with David Do well O Lord c. And so much for the first Proposition The first Doct. finished The second considerable Conclusion Conclus 2 suggested to us by Davids Prayer cometh to hand viz. That the Lord is to be intreated to befriend his people in danger Proved This it seems is Davids Practice let it be our Patern Let us take some pains this day for the Saints profit Esa 62.7 Give him no rest till he repair and set up Jerusalem c. It is not for Saints to be silent whilst their Brethren are suffering We are to pray for Zions prosperity if we love our own Psal 122.6 They shall prosper that love thee The Lord is pleased to make the peace of his people The Saints prayers profitable the return of their prayers that he may not onely ingage them but all of their Brethren in the duty for such a purchase and so it is easie to finde out how zealously and often the spirits of the godly hath been ingaged for their Brethrens security in the day of calamity Because sayes Samuel it hath pleased the Lord to make you his people God forbid that I should sin in resting to pray for you 1 Sam. 12.24 It seems Samuel lookt upon it as an act of iniquity to deprive the Lords people of the Benefit of his Prayers He considered his addresses for them to God might prevent their ruine How importunate is Abraham for the Saints in Sodom Gen. 18.25 26.27 How zealous is Elias for all the Israel of God! Nehemiah Jeremiah and Daniel for the children of the Captivity It is no marvel to reade those gracious Orators so compassionately earnest for the obtainment of their end seeing the prosperity and interest of the Lords people hath been so eminently dear unto them that they have joyntly striven to advance it at their utmost peril I confess there be very solid Arguments and Grounds for the Saints ingagement in behalf of their Brethren Arguments for he Saints prayers in the day of trouble as First in respect of God Demonstrate Exod. 19.5 6. they are owned by him as his inheritance his peculiar treasure though all the earth be his Exod. 19.5 As there is none like himself amongst the gods so there is none like them amongst the Nations They are not onely near but invaluablely dear unto him Precious in the sight of the Lord are the death of his Saints Psal 116. The Saints harm toucheth his honour Zech. 2.8 He that toucheth you toucheth the apple of my eye God is highly concerned both in the Saints injuries and favour he taketh both their enemies and friends as his
is the saddest of losses to hear of their ruine We reade of David to be more afflicted with the tidings of Jonathans death then ever he was troubled with the malicious malignity of Sauls fury Gods children being of the same spirit and interest Our obligation to Pray are supernaturally obliged to a continued Sympathy both of losses and crosses So that they are as much affected with their common indemnity as if it were personal And as they are of the strictest unity so they are of the sweetest amity for mutual assistance Let all this be accounted to our Brethren God All-sufficient for the Saints waints We are now before him whose favour can befriend them whose Power can protect them whose Wisdome can direct them whose Hand can help them whose Heart can pity them and whose Presence is dreadful to all of their Adversaries I conceive then it stands us in hand to deal earnestly with the Lord for them It is not the Power of Man but the Providence of God which can secure and cover their head in the day of Battel Therefore before I close up this my Exercitation A few profitable directions for the qualification of our prayers I shall shortly recommend to your improvement these few particulars following First Direct 1 Holy Let your Addresses to God for them be holy Sinful Prayers are alwayes fruitless as they have no power with God so they never return any profit to our selves or others If we make account to do any thing for them we must begin with our selves David tells us Psal 26.6 that he will wash his hands in innocency and then compass the Lords Altar c. So that it is easie to conclude There must be personal Piety to season our devotions Secondly Direct 2 Humble let your Addresses be humble there is an assurance of grace to such who are of this impression Jam. 4.7 It is not for Beggars to be Boasters but to submit to the grace of the Giver for as there is nothing in us which can commend us to God so we have nothing of qualification which should lift us up before him Hence we may determine humility to be a necessary ingredient in our Addresses for our selves or others Here pause a little Note and consider the different entertainment of the Pharisee and the Publican the first is rejected the second accepted Thirdly Faithful let your Addresses be mingled with Faith it is folly to seek God without confidence in him He that cometh to God must believe that God is a Rewarder of them who seek him Heb. 11.6 For as it is impossible without faith to please God so it is to obtain any thing from him Hence the godly are the proper Orators at the Throne of Grace For being justified by Faith they have access to God so accomplisht by his Son who is the Way the Truth and the Life Joh. 14.6 It is with Christians in their prayers to God Comparison of the Saints with the Molossians in their addresses as it was with the Molossians in their address to their king It seems they behoved to take the prince in their arms before they durst come in his Presence So the Saints are to apply and embrace their Saviour by Faith before they have access to God or acceptance with him for favour To conclude this also Applic. 1 let us not imagine to obtain any from God by faithless Addresses to him Lastly Direct 4 Zealous let your prayers be warmed with zeal Let there be a heat in your hearts to your Brethren and their interest whilst ye are dealing with God for them It ssems they are precious to God True and upright in their hearts Therefore let our spirits be carried out with a more than ordinary ardency for them That when deliverance is granted The Saints rejoyce when their preyers are returned for the Saints profit our hearts may be mercifully cheered with the expected refreshment of our Prayers return and triumphantly rejoyce with the voice of gladness acknowledging that the right hand of the Lord hath done valiantly he hath got himself a Name by the safety of his servants who lookt for his salvation Oh then let there be nothing wanting in our Spirits The Point pressed home that may effectuate such a glorious end If Holiness Humility Faith and Zeal can compass it let us ingage all for a comfortable return I desire nothing more from you From the Saints practice than what hath been the sacred practice of Saints in the like case How serious they have been in the time of common danger importuning of God by Fasting and Prayer in behalf of the godly I could instance if time did not straiten me both their persons and practice to this purpose Conclusiō of the premisses confirmed by Tertul. but for the present sparing all farther inlargement I shall break off with the presentment of a most excellent testimony from Tertullian to this purpose wherein we may observe the acting of that Spirit which did quicken the Primitive Saints in favour of their fellow-servants Tertullian his testimony Coimus in caetum Congregationem Deum quasi manum fastu ambiamus grata Deo vis est haec vota fundimus coeium tundimus Deum tangimus misericordiam extorquemus Tertul in Apolog. We beset God sayes he we offer violence to him such as is acceptable to him we pour out our Prayers we send up our Cryes we touch God and we wrest mercy out of his hand Let our Spirits be thus united thus ingaged thus affected and thus exemparily directed whilst we are acting with God in behalf of our Brethren and let us send up Davids eapresson with Davids affection speaking his words with his sympathising Spirit Do well O Lord to those who are good and upright in their hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 BOOKS Printed for William Weekly at Ipswich and are to be sold by John Rothwell at the Fountain and Bear in Goldsmiths-Row in Cheapside FEstered Conscence new lanced The good Masters Plea and the evil Servants Cavil Orthodoxal Navigation The Universal Character Choice Sermons of Faith by Matthew Laurence M. A. late Lecturer of Ipswich in Suffolk
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A STAY in TROUBLE OR THE SAINTS REST IN THE EVIL DAY Exactly discovered from their Cordial dependance upon God and comfortable assistance by him Shortly digested as the SAINTS MANUAL In the worst of Times The FIRST PART By Alexander Pringle a worthless Servant to Christ in the work of his Gospel Thou hast known my soul in adversities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 31.8 The Lord was my stay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 18.19 I said thou art my God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 31.14 London Printed by Anne Maxey for William Weekly at Ipswich and are to be sold by John Rothwel at the Fountain in Goldsmiths-Row in Cheap-side 1657. To the most accomplished READER WOrthy Friend if such thy Personall Character will easily discover the Mystery of this Manual Seeing the wise Mans eyes are in his head Eccles 2.14 and the spiritual Man discerns all things 1 Cor. 2.15 Piety and Prudence as they are of a sacred Extraction so they are of a searching Discretion I confess here is multum not multa My Genius being accustomed to speak rather much in a few then little in many words Thou hast objected to thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stay in trouble together with the sacred Sympathie of the Saints Vnsealed in that Estate If there be any thing seeming amiss in the Draught of this Emblem look again There may be a dimness in the Optick as a blemish in the Object The Eye and Color being often guilty of their active and passive distempers Let me only tell thee seeing Wisdom is justified of her Children The truth of this Compendious Tractate is more then ordinary careless of the trivial Censures of many But if any hath a Cordial appetite to peruse it I shall intreat them to befriend it with a few of the choicest acts of their Intellect otherwise they may beat the Bush but never catch the Bird. It shall facilitate somewhat the Exercise of their Fancy to keep close to the Subject charging nothing more of a second Notion upon it then what the Being of the first will bear Otherwise if they trouble themselves with an over-sensing Non-sense they may build Castles in the Air but no way reaching the minde of the Author I have Candidly contrived a short System of sound words for the ease of Troubled Spirits if the gracious Sollidity of such sweetning Materials can settle their Condition he hath his end who zealously studieth their Spiritual Establishment in Truth and Peace As Christs meanest Servant in the Ministry of the Gospel ALEX. PRINGLE From my Study in Harwich Jan. 1. 1656. READER BE pleased take notice that the Escapes of the Press are neither the Mind of the Author nor the Design of the Printer and therefore let it be thy Civility to both to excuse the absence of the one and correct the unwilling Errata of the other Errata in the first Part. Page 7. line 11. read as p. 6. l. 1. r. Signing p. 7. l. 1. r. as p. 9. l. 20. r. say p. 36. l. 1. r. but by him p. 39. l. 11. r. tedious Errata in the second Part. Page 5 line 13. r. viris p. 9. l. 21. r. affectu p. 10. l. 19. r. serie p. 17. l. 13. r. Indemnity p. 28. l. 15. r. Gallios p. 38. l. 3. r. affectus p. 39. l. 11. r. a me p. 47. l. 9. r. it p. 4◠l. 22. r. holy p. 62. l. 7. r. manu Imprimatur March 7. 1656. EDM. CALAMY 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A STAY in TROUBLE OR THE SAINTS REST In the Evil Day Psal 63.8 My Soul cleaveth to thee Thy right hand upholdeth me Introduction IN the Composure and subject matter of this Psalm Hic Psalmus est exgenere mixtorum Pareus ad loc we have a true account of the exercise of Davids Spirit whilest he was in the Wilderness of Ziph 1 Sam. 23.14 Psal 57.2 3. It seems that place to him whatever it was in it self was a solitude of Prayer and Meditation Gracious Spirits can make the best of the baddest places Animadversion Isai 26.3 Act. 5.41 2 Cor. 6.10 fair weather in the foulest storms they can turn raging troubles into Religious tryals and a barren Wilderness in a Sanctuary of worship Psal 57.7 8 9 10. Psal 42.5 Psalm 73.28 Isai 40.29 31. It was Davids cross to suffer but his comfort and Crown to serve God in that estate He had a malicious Saul for his implacable enemy 1 Sam. 24.15 1 Sam. 26.1 Psal 52.8 9. but a merciful God for his intimate Friend he will not gratifie the one to dishonor the other he will glorifie God wheresoever he sojourn let the Devil and Saul do what they can Psal 54.6 Psal 57.2 they may banish him from the Tabernacle and force him to the Wilderness 1 Sam. 26 19 20. Psal 56.2 3 4 5. but not from Gods worship they may afflict his body but they are not able to pervert his Spirit Rom. 8.35 36 37. Psalm 56.11 12 13. For saith he My soul cleaveth to the Lord his right hand upholdeth me In which words we have two things materially considerable of Davids Spirit as it is now engaged in this disconsolate condition First Its dependance upon God The Text divided My soul cleaveth unto thee Secondly Its assistance by God His right hand upholdeth me In both which parts Note Saints spiritual communion in trouble with God we may discern what a comfortable correspondence is kept betwixt the Lord and David in this sad time his heart cleaves to God and the Lords hand upholds him we shall consider his words The Text opened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My soul my whole Spirit my life Plura autem hoc vocabulo fignificantur 1. Spiritus 2. Vita 3. Anima rationalis 4 Homo corpore anima compositus 5 Per synecdochen personam fignificat Saints careful of their spirits in trouble Psal 56.3 Psal 7.2 3. Amos. 6.8 Gen. 17.21 Lev. 19.28 the whole man as the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 originally import Gen. 17.14 Doubtless David had nothing but what he had cast upon God in the case wherein he was but especially his person which was more precious to him then all his other enjoyments and it is the Saints custom to speak by their Spirits all things else that being their unum their onely thing precious if this be well placed all things else are well preserved So David speaketh nothing here but his heart and its establishment upon God Heb. Non simpliciter adherere significat sed amantem conjugali affectu quare Rabbi David in radicibus per associari ex ponit My soul cleaveth to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adhaesit adherescit anima mea post te My soul cleaves after thee as do things which hang by another the root is of so great frequency in Scripture as of inquiry amongst Criticks it importeth here the posture of
soul united to God and not qualified in trouble suitable to its estate I confess The saints singular carriage in this world when I see the Saints deportment in the world I am apt to admire at their singularity that they are neither in Principle or Practice like the world and when I see they are no more strangers to some of the wickeds persons then to all of the wickeds practice and carriage in trouble I consider that there is something more then ordinary acting in them whilest they are in that estate and when I have made a serious inquiry I can finde nothing but their cleaving to God Union with God makes the Saints of asweet behavior in the world to the good example of all that establishment of their spirits upon him rendreth them not onely considerable in the eyes of their enemies but eminently profitable to themselves and others of their Interest For the nearer they are to God the more accomplishment they have from him Dependance upon God delivers us from distractions So that the godly are eased of all their inconvenient Incumbrances if they rest upon him The consideration of which moved Peter when he writ to all the Saints 1 Pet. 5.7 To counsel them to cast all their care upon him for he cared for them words of singular use for the godly in trouble to attend provision in such a season Help to be expected from God when there is none visible when there is none to be seen When the black curtain of calamity is drawn about them and all secondary helps separate from them 2 Sam. 22.19 Such was Davids case in this desert wherein he had no reserve but his God and therefore his soul cleaveth to him My soul cleaveth to thee Secondly 2 Argument Of the Saints dependance upon God there is another considerable ground of Davids dependance upon his God and this is his incouragement in trouble David had need of incouragement in his now sad condition Incouragement in trouble it seems he had many cruel enemies but few cordial Friends and therefore he thought it best to make sure of God Saints sure of comfort if they depend upon God in trouble and then he knew to be sure of continued comfort whatever should betide him This was not onely an act of Davids Piety but of his singular Prudence and Policy He was no stranger to the Lords tendernesse over him and all the godly acting for both The Lord saith he is amongst them that uphold my soul Psalm 54.4 It would seem the Lord makes a party for David in the midst of his Enemies It had gone hard with him if Satan had got his minde Saints should be in a sad condition if the Lord did not own them in trouble he would not onely have stript him of all his accomplishment but also of all his incouragements By the first Unfitting him to suffer By the second Undoing him in that estate But I finde Davids dependance upon God dispels all such discouragements he was certain that Satan or any of his Instruments could not wrong him if the Lord did stand his friend I trust in God saith he Psalm 56.11 I fear not what man can do unto me David had an enemy which in respect of his place and pravity of spirit Davids enemies of a cursed and cruel spirit and bent to undoe him as the times presented might have dampt his courage he being then in a capacity to do him a great deal of mischief but this sealed Saint being in league with God he valued not his wrath for he apprehended his security from that unity betwixt God and his spirit My soul saith he cleaveth unto God his right hand upholdeth me The Saints dependance upon God in trouble doth afford various incouragements to them in that estate The Saints incouragements in trouble but especially First His presence with them Second His Providence over them Third Honor to their Friends Fourth Shame to their Enemies Fifth Shortness of their troubles Sixth Sweetnesse of Deliverance First 1 Incouragement The Saints dependance upon God assures them of his presence I am always with thee saith David I have set the Lord at my right hand Psalm 16 8. It is not hard to finde out Gods presence with his servants in trouble by their dependance upon him And I conceive the Lord is pleased to incourage his servants thus by countenancing of them that they may relish his favor which they account better then life Gods presence the Saints preservative Thus he will not have his servants to be troubled at the fury of their Adversaries whilst they have him to be friend Hence it is that the godly do so much prize him God the alone help of the Saints that they look after no assistance with him his presence is such a cordial preservative to secure them that they are almost careless of any power whatsoever to oppose them This incouragement I conceive may prove profitable to all of Davids interest if they ingenuously desire the Lords presence with them Saints dependance is blessed with the Lords presence they must conclude to fix their spirits upon him then they need not question but he will hide them privily in his presence Psal 31.20 from the pride of men Secondly 2 Incouragement The Saints have the incouragement of the Lords providence acting for them when their spirits depend upon him it is not the Lords custom to forget or neglect those who are in unity with himself he hath an eye to look out for them as they have a heart to lay hold upon him Psalm 17.7 Hence the godly are not much troubled in adversity for their provisions they conclude seeing the Lord is their Shepherd they cannot want He maketh them rest in green pastures and leadeth them by the still waters so that they may know their unity with God speaketh them happy in the hardship of any estate whatsoever Gods gracious providence over them is such an incouragement to them as both sanctifieth and seasoneth their trouble and their spirits under it Let this incouragement quicken Saints but damp sinners Application of the former incouragements whilst both suffer in the evil day Let it assure the first that they are not alone in adversity whilst the second are desolutely drowned in the fainting fits of their own sinful calamity Third incouragement of Saints Third incouragement depending upon their God in trouble is the honor of their friends The Saints as they are a chosen generation so they are of the same mutual interest and honor It is not so much a matter of private as publick concernment that they depend upon God thus they stand in the face of their enemies Saints stand or falito their brethren to their brethren as to themselves For the Churches credit is common as to all so to each particular member of that body It is no small incouragement
sure to break them by his policy and therefore he is as vigilant as malicious to effectuate their ruine The godly have nothing to prevent him but to close with their God prizing more his presence with them then the enmity of all created powers acting against them This is visibly legible in Davids spirit who is careful in nothing but to own his God and he knew that the keeping of a familiar Correspondence with him should soon ease him of all his adversaries he tels all of them of whatsoever impression they were his soul cleaved to God Afflictions put the Saints to it It was an hard time with David the waves of wickednesse did wash upon his Spirit yet we see this tedoius Tempest did not drive it from its Anchor David is of a stable heart in the midst of those Distractions his enemies could do nothing upon his inward whatever breach they did make upon his outward estate it seems he secures his Soul with God whatever befel him Satan more pleased to pervert the spirits then to impoverish the bodily estates of the godly I confesse it would have pleased the Devil better to have made David a sinful Sceptick in this his Calamity then to see him a suffering Saint to have made him of no Religion as to God then of no Estate as to the World to have stript him rather of the goodness of his Conscience then of the glory of his Kingdom Satan prevented But herein David outwits his Policy and outworks his Power he takes such a Comfortable course with his Spirit as Satan could neither unsettle it or unseal its integrety he casts it upon God and so firmly secures it in opposition to any Change whatsoever let Satan or all of his Instruments do their worst So much we have considered of the Saints Dependance upon their God in trouble according to this pattern of Davids practise My Soul cleaveth to God We shall further inquire into the second Conclusion II. Of the Saints Assistance IT appears by Davids words here and elsewhere Note Saints assistance a fruit of their dependance upon God that the Saints assistance from God is a fruit of their dependance upon him Our father 's trusted in thee saith David and were delivered they trusted in thee and were not confounded Psal 22.4 5. There is an old correspondance of kindness kept betwixt the Lord and his servants as they look upon him for their furniture in adversity so he upon the frame and posture of their spirits expecting it God wil be sought after The Lord is good and a strong hold in the day of trouble but saith the Prophet he knoweth them that trust in him Nahum 1.7 The godly consider the Lords assistance to be the best Gods help the best most precious and therefore as that which is most profitable and precious it is desired by them I find David and others of the godly in the Scriptures to look upon this divine help as abstracted often from means I do not trust in my bow neither can my sword save me but thou hast saved us Psal 44.6 7. As means are not the objects of the Saints confidence so they know without the Lord they cannot be the subject of their assistance Saints rely not upon means If the Lord had not holpen me Psal 94.17 my soul had almost dwelt in silence when I said my foot slideth thy mercy stayed me There is a Caveat put in against all means by the Spirit Caveat that they rob not God of his honour Dependance upon means disparage God and therefore the Saints give no more to them then he hath allotted 〈◊〉 they know they only act in their service Means are acted by God only and not of themselves as they are ordered by God and that there is no more of any ability in them then what the Lord hath dispenced therefore the godly look upon the Lords hand as the hope of their help in trouble thy right hand upholdeth me So then the Lord is the only help As the Saints look upon God so he looketh upon them and grand assistant of his Saints and their eyes in trouble are upon him which aspect as it signifieth the excellency of the Lords favour to them so it sealeth the unity of their spirits with him In the multitude of the thoughts of my heart thy comforts rejoiced my soul Psal 94.19 Here is Davids familiarity with God and his refreshment given in to him in the juncture of his trouble And it may be witnessed by the experience of all the godly that this is not only his Gods help the portion of all the godly but the portion of all the Saints therefore shall every one that is godly make his prayer to thee in a time when thou maist be found Surely in the floods of great waters they will not come neer him Psal 32.6 It seems it is the Lords custom for the Saints exceeding comfort to ingage for them when they entreat him in trouble God wil be entreated for his assistance and therefore he hath commanded them to pray that he might engage for them Psal 50.15 Call upon me There is here somewhat notable that the godly must not fail to cal if they expect the Lord to answer or to do any thing for them Me thinks I need not put the Reader to any further cost of considering many more Scriptures Preocupatio which speak home the truth of the Lords assistance to his Saints in Davids case Let us only take the Affidavit of one Scripture more to this purpose Isai 41.10 Feare not for I am with thee be not afraid for I am thy God I will strengthen thee I will sustain thee with my right hand of Justice Here I conceive the Prophet hath commission to speak the Lords mind fully to his people in order to their comfort and confidence in trouble and that he may do it to purpose he crowds in the vast body of the Lords benevolence to them in a Nutshel And so he is pleased to speak much in little and but a little of much Ingrossing a sum of assurances in the systeme of a few promises for their establishment It is a great comfort which is able to settle the spirit of the godly in trouble when they know what the Lord will do for them And in this very point of the Saints Information It is the Saints comfort to know God to be their friend he is pleased to priviledg them above the wicked in adversity He opens their eyes not only to let them see their mercy but himself the fountaine of it I will lift up my eyes saith David to the mountaines from whence my salvation cometh my help cometh from the name of the Lord. This was Davids distinguishing mercy that in the midst of his misery he could see his remedy and the Lord his Physitian So then the difference betwixt suffering Saints and sinners lieth
us whilst the rowling of his bowels are able to support us Let this respective kindnesse have a seat in our hearts which hath such an hand in happinesse Applic. Let not the impresse of worldly distraction more affright us to suffer then the promised power of a heavenly refection delight us to bear Afflictions mitigate Let Gods words more secure us with the hopes of our help then all the world unsettle us with the threats of our hurt I cannot think that the vapours of wickedness should so stupidly damp us but that the spirit of grace and godliness should more religiously prompt us to any piece of the Lords service whatsoever Let us consider what we are in prosperity The Saints are the same in prosperity and adversity to God that the same we are in adversity to our gracious God he is in both the strength of our hearts and our portion for ever There may be a little of our condition eclipsed as to us Gods love to his saints unchangeable but not a grain of affection changed as to God the Pleiades of his continued providences sweetly dropping over us send down the same effluential influences of power in all the weakly and sickly seasons of our crosse bearing condition So that there is no fear of ability to bear Saints are carried out by a divine power in affliction whosoever hath laid on the burden if we lean upon him Hence I conceive here is something here worth the exercise of a Saints wisdom in the day of trouble First God the Saints provisor in trouble We are not to consult the Oracle of our owne but of the Lords ability in that estate seeing he beareth the purse of power we need not fear provision under any pressure whatsoever Saints inlargements in trouble We may be more in spending then sparing in improving then retaining what is intrusted to us Secondly To mind our God the subject of our strength Whilst our burdens lye upon us let our weakness warn us where our strength lieth It is one of the greatest Characters of a worthless spirit Stupidity in adversity signs the indignity of a spirit to be a stupid sufferer to merit little and mind nothing of its supplies Such a patient as it hath but little of sense and less of reason so nothing of grace in its deportment The choice government of a troubled Saint is well drawne up in Davids words of his dependance upon God and his assistance by him My soul saith he cleaveth to the Lord his right hand upholdeth me The seventh Ground of the Lords ingagement for his people Ground 7 Pride of the wicked is the pride of their adversaries The Scriptures tell us it is not sufficient for the Saints enemies to afflict them but to insult over them And thus as the godly are put upon all the senses of sorrow so the Lord puts himself upon all the service of their succour and supply in not only opposing the power but the pride of their adversaries Of this we have large testimony from the Lords word The saints know the pride of their enemies and the Saints experience but that there is an insulting spirit predominating in the wicked over the Saints is seen often in the sufferings of the godly under it The Saints complaine of this indignity for case I have heard David in his Psalmes bemoaning this piece of his injuries by the wicked beseeching the Lord to ease him of such an indignity Psal 25.2 Let not mine enemies rejoice over me c. and elsewhere often he entreateth the same favor I take notice of the Churches voice Mic. 7.8 Rejoice not against me O my enemy This kind of iniquity is a blossome of that cursed impurity which naturally in the wicked designeth the disgrace of the godly What this pride is For it is so with that cruel root of bitterness Pride of enemies how it groweth that it never thriveth in any soul but when it is watered with the contempt of the Saints which renders their case the more considerable Saints contented to suffer in that they are objects of their enemies scorn It is the Saints humility to submit to their cross but the wickeds pride and pravity to trample them under it God doth not take it well at the wickeds hand that they should adde affliction to the afflicted he seems to resent it God wil be avenged of his Saints enemies when he promises to make them repent it that ever they medled with his people Isaiah 10.12 he promiseth to remember Ashurs pride after the perfection of Zions peace He tels us The Saints enemies have their time of visitation that he had not done with Ashur when he had made an end with Jerusalem He must lift up the cursed Ephah from Israel Zach. 5.10 11 and place it in the Land of Shinar He will burn the broom which beat his children Me thinks these things considered it is dangerous medling for the devil or the wicked betwixt God and his children I have observed from the Scriptures he vvill have none so much as to laugh at their calamity The Lord will have his children beaten by none but by himself but at their peril of mourning in the day of their prosperitie He looks upon it as a just quarrel against the vvicked that they are so forvvard to set him against his people and to bring faggots to the fire of his fury And are so ready to run upon them in the day of his displeasure Thus we may see what the Lord is in reference to his people How God dealeth with his people and for them He hath love in his anger and anger in his love yet so vvell soddered for their safety as that he acteth the first for the correction of themselves and the second for the destruction of their enemies God must bridle the wickeds malice If the Lords povver did not check the vvickeds pride the vvorld vvould soon be too hot for the godly How happy then are the Saints The Saints happinesse in trouble wherein it stands vvho hath one that can lodg them in despight of their enemies and protect them in opposition to all their pride Let it therefore be the Saints wisdom to value the Lords power above the wickeds pride Applica ∣ tion If this last afflict them let the first support them It is the Saints comfort as they are occasionally objected to injuries so they are providentially attended with the best of remedies The Saints have alwayes their Physitian by them whilst they are on this side of glory Davids dependance and assistance common to all the saints Their position of Davids antecedent assures them of his consequent If they can but win their spirits to the unity of his dependance there is no question of the commodity of his assistance Eighthly Ground 8 The wickkeds malice and lastly the implacable malice of the
Davids spirit and speaketh it close to God and so depending upon him as nothing could loosen it from him Satans subtilty Sauls cruelty his own personal loss and indemnity are not all of them of any force or dexterity to cut asunder or unty the Gordian knot of this unity * Expremitur hac voce arctissimum indissolubile vinculum quale est inter conjuges Gerh. loc com The cleaving of Davids spirit was a glewing of the Lords spirit a marriage of the Lords making is altogether incapable of the Divels breaking It is no wonder Davids words report him so much devoted to God Dependance seeing with the same breath they speak him supported by God Assistance Thy right hand saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dextra tua Thy right hand This is a humane member feigning a Divine Power Psal 118.16 Rev. 1.17 Psal 138.7 Psal 139.10 Psal 80.18 it is ordinary for the Spirit to speak low 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for our infirmity that we may conceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Divine decency according to our capacity Right hand In Scripture Language when attributed to God sometime signifieth God himself Isai 48.13 His word Isai 62.8 His present aid and assistance Psal 74.11 All which may be understood by this right hand upholding David in this juncture of time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sustentat me Exprimit ad jumenta omnia adminicula quibus pollere sibi videtur A word signifying not onely the strēgth of body but also of minde He often or always upholdeth me This seems to be a Phrase of Davids experience he had tasted that the Lord was good in that and other his suffering seasons The Saints are sensible of their supplies and resent them The vessels of mercy are all so thankful Note Psal 116.3 4 5 6 7. as faithful observers of Gods favor Deut. 8.11 Psal 119.16 Psal 103.2 they vent none of their receipts but in respective acknowledgements It is not with them as it is with those hollow Cisterns of this degenerous Generation whose worthless Genius speak them such as they are under the most eminent kindnesses all so sensless as thankless Psal 9.17 David it seems is of another more refined Spirit Note The thank fulness of the Saints he will professedly publish those mutual out-goings of Spirit and power betwixt the Lord and himself and tell the world that his enemies may hear his soul cleaved to God and the Lord did uphold him Such Religious tidings might cool the courage of his adversaries they hearing he was joyned to so strong a party who was able to support him and bear him up 1 Sam. 18.13 17. 24.22 in opposition to all their designed stratagems complotted or executed against him HAving thus shortly taken a survey of Davids words I finde they present the singular deportment and incouragement of his own The result of the words or any other gracious spirit in trouble and thus in two eminent considerations First Conclus 2 Such a gracious spirit hath its total dependance upon God Secondly It hath a comfortable assistance from Cod. In these two streams flow all the substantial sweetness of Davids words in this place First They give us in the testimony of Davids spirit cleaving to God Secondly They report his experimental assistance in the evil day by him we shall speak to each of these in their order I. Of the Saints Dependance FIrst That a gracious spirit hath its total dependance upon God in trouble seems to be Davids case and qualification in this estate He was sharply assaulted by Saul but strictly united to God My soul cleaveth to God Adhaerendi verbum says Calvin significat David cor suum firma perseverantia semper affixum fore Deo Cal. ad loc Troubles lay hold upon David Davids custom Psal 11.1 Psal 25.1 and Davids Spirit lays hold upon his God It is worth Animadversion he casts not of his burthen but casts himself and his burthen upon God My foul such as it is my persecuted troubled soul cleaveth to the Lord Here David expresseth an absolute dependance upon God Diodate says Diodate in loc Temporal sufferings for God Troubles unite and not divide saints from God are spiritual sodderings of the Saints Spirits to him Such an Antiperistasis begets a Religious heat in a gracious heart burning their corruptions and melting their affections upon God Psal 119.28 Afflictions work kindly upon the Spirits of the Godly Note it was good for me said David that I was afflicted Note Afflictions work diversly upon Saints and Sinners Crosses are Corasives to some but Cordials to others There is no stomack can down with calamity Gal. 6.14 2 Cor. 6.10 Psal 56.10 11. Psal 56.3 so well as that which is appetized with mercy such spirits are more the Lords then their own The Saints rest in affliction Isa 54.11 12 13 14 15 16. and therefore in storms can rest upon him like the Dove upon the Ark or the Ark upon Arrarat he is the highest and surest mountain and can settle us in the deepest deluge Note Whether afflictions send or lead the Saints I confesse I have observed the Scriptures speak much of the Saints motion and tendency of their spirits in trouble and I have always seen them turn into this City of refuge and take hold of the horns of this Altar I read David praising God Psalm 18.2 By the Phraseology of a Rock Fortresse Strength Trust Shield and horn of his Salvation And elsewhere Psalm 23. he priseth his presence so much that although he should walk in the valley of the shadow of death he feared no evil he was with him his rod and staff comforted him Bt it seems there is no love lost betwixt the Lord and his servants in trouble Note The sweet correspondence betwixt the Lord and his people for he is with them whilest they are with him 2 Chro. 15.2 Saints more happy then the wicked every way Thus the Saints are happier in their crosses then the worldlings in their comforts the first may be enjoyed with God the second without him But to winde up all what is here reported of David Note Davids practice and all the Saints the same I finde it is the Language and Learning of all the godly in his case as they are of the same spirit and interest In affection so they are of the same practice and profession to depend upon a gracious God in trouble There be three reasons amongst many Note Hence the arguments of the Saints dependance upon God in affliction obliging the Saints to a dependance upon God in trouble First Their accomplishment Secondly Their incouragement Thirdly Their establishment in that estate It seems as the Saints cannot be troubled without God so they can confidently look upon him for all their supplies and furniture in that their sad condition We shall take notice
in this Difference betwixt Saints and sinners in trouble the Lord engageth for the assistance of the one and not for the other So that the wicked are left hopeless and helpless in the evil day when the godly find a favourable and gracious support in that season Thy right hand upholdeth me saith David This is a word of his experience and so much the Scriptures witnesse of all the godly that the Lord doth engage for them But upon what grounds he upholds the Saints against their adversaries Grounds of the Lords assistance for his Saints is the thing further now to be inquired after I find the Scriptures give in ample testimony of the Lords ingagement for and supporting of his people in trouble Eight grounds of the Lords assistance and so do move us to consider of eight reasons of his undertaking for them First We read of an eminently intimate interest he hath in them Ground of the Lords help his interest so that they are honoured with the names of strictest relation union and communion with himself Cant. 5.2 as of his Spouse Children Brethren to his Son Christ Exod. 19.5 his chiefest treasure above all people in the earth and with the characters of greatest worth as can be put upon such as a chosen generation 1 Pet. 2.9 10 a royal Priesthood a holy Nation a people set at liberty in times past not a people but now the people of God in times past not under mercy but now obtained mercy c. By all which we understand those saving rights he hath to his Saints by Election Eph. 1.4 5 1 Cor. 1.30 Vocation Redemption Justification Sanctification and Glory This Interest laid in the bottom Interest the ground of assistance upon it is built the whole Fabrick of the Lords favour both in prosperity and adversity to the godly So that they are put in a more then ordinary security of obtaining whatsoever is necessary for their comfortable assistance and subsistance in any estate I remember David tels us Psal 34.10 That the beasts of prey may be starved when the Saints shall have plenty The interest which the Lord hath in the Saints Interest makes the Saints precious as it is the ground of his acting for them so it renders them precious to him as a seal upon his heart or a signet upon his arme And it is not to be questioned but the Saints find the sweetnesse of it in their sharpest conflicts Saints dearer to God then their parents Though my father and mother forsake me yet the Lord will gather me up Psal 27.10 And therefore the Lord professeth that the case of his people is alwaies before him when they apprehend by their estate that they are neglected by him Isa 49.14 15 16. This interest is the binding bond of matrimonial unity and amity betwixt the Lord and his people Interest the marriage bond of Saints Hos 19.20 I have married thee c. Persons married are cemented with all the soddering and sweetning influences of conjugal correspondence either in prosperity or adversity Hence I find this interest to be very serviceable to the saints in their suffering seasons It is the Altar upon which they sacrifice the Offering of their addresses to God when they are put to their utmost Interest the Altar of our duties to God Isai 63.15 16. Look down from heaven and behold from the dwelling place of thy holiness c. Where is thy zeal and thy strength and the multitude of thy mercies and of thy compassions they are restrained Doubtless thou art our father though Abraham be ignorant of us and Israel know us not Here is a serious address upon interest put up to God It is no wonder the saints should be earnest upon that account Interest the ground of the Saints correspondence seeing the most solid ground of that mutual correspondence betwixt the Lord and his people and therefore to be improved in the worst of times Oh then let this be remembred by all the heires of heaven in the dark day of their danger Applic. Improvement of Interest when the clouds of calamity are dropping over them here upon earth that there may be a spirit of wisdom acting in them Interest the anchoring place of the Saints to anchor their heart in peace upon the ground and cape of this hope I could advise the godly to take that cordial counsel which Christ giveth his Spouse Cant. 2â—7 Christs counsel convenient for the Saints Until the day break or the shadows flee away be like a young Hart upon the Mountains of Bether That however the Mountains of Divisions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divisio may eclipse the comforts of the saints prosperity The Saints interest a means of union yet I should wish this Mount of conjunction might dispel the distraction of their calamity in the hour of tryal The godly have a great advantage of all their enemies by reason of this interest They have the benefit of Gods power to support them in spight of their enemies The benefit of interest and therefore we find that it lyes not in the hand of the wicked to ruine the godly I presume it is not for want of malice The Saints interest boundeth the wickeds power but might They cannot do what they would and therefore they do what they can It is the happiness of the godly to be united to God by interest when the wicked are divided from him by their iniquity As the first secureth assistance to the godly so the second prepareth destruction for the wicked But seeing it is certain that the Lords interest in the Saints is the first ground of his ingaging for them me thinks this should fix divers particulars upon the saints spirits Interest doth settle the Saints spirits in trouble worth their serious meditation First they are not to fear their enemies when they have such a friend David is not afraid of ten thousand of the people to trouble him if the Lord did assist him Psal 3. Secondly They must not look upon the Lords service as a piece of difficulty For if the Lord have an interest in our persons he wil have a finger inour practise He is as careful in the time of prosperity to direct and help us to do good as in the evil day to protect and preserve us from danger Thirdly They are not to look upon their enemies as in any capacity to undo them seeing the Lord doth support them Advertisement to the wicked It seems it is to kick against the pricks to fall out with the godly because whatever they are to the world they are dear and neer to God Let them be opposed by any they have a God to take their part I remember David Psal 46.7 tels his enemies that he had God for his friend and so he was strong enough for his stoutest adversaries And this hath put life
piety to him in the day of our prosperity As the Lord is pleased to look upon us afflicted so we should look upon God being delivered c. As he tendred our good so must we his glory It must not be with the best of Saints as it is with the worst of sinnners to turn the grace of God unto wantonness the most cordial kindness to a carnal profanenesse The wicked unthankful Let us be more the Lords then our own seeing he owned us when we were nothing Saints ingagements Let Gods honour be as precious as it is profitable to us Let us not be so mercenary Gods honor must be precious to us as to balance its commodity and not its excellency It is of greater worth then all we can have by it Let it therefore be our piety to pay it its due and our sincerity to contribute all our endeavours to the promoting of its interest Ingratitude is the shame of Saints What ingratitude is and the Seale of sinners As it is the heighth of Sacriledge to rob God of his Glory so it is the purest worship in the Sanctuary to advance his honor therefore as Blaspemy is a subject of the greatest iniquity Blasphemy a dishonor to God and the object of justice so let it be the object of the greatest severity For as it was crueltie to Israel to spare Amalek so it is no friendship to God or his truth to favour their enemies Let us then take notice of that glory ingaged for us Nothing to be preferred before Gods glory that our zeal be impartially ingaged for it Fifthly 5th Ground Wickeds power The power of the Saints enemies is a ground of his ingagement for them Many times it falls out that the godly are over-powered The Lord is the saints reserve and their party worsted then it pleaseth the Lord to step into the field with a recruit It seems this hath been often Israels case Psal 129.1 2 3. The Church lamenteth thus They have oftentimes afflicted me from my youth may Israel now say c. the Plowers have plowed upon my back and made long furrowes but they could not prevail against me mark it for the righteous Lord hath cut the cords of the wicked I find here a clear confirmation of all this truth we read in this testimony that the Lord appears for his people when hopeless to do any thing for themselves in opposition to their enemies I remember in the time of Israels Aristocracy or Government under Judges they were often sadly and sharply put to it by their enemies An observation of the Saints trouble and their help insomuch that if the Lord had not pitied their misery they had been undone by the malignant ability of their mercilesse adversaries But we find there recruiting recorded for the accomplishment and establishment of their brethren in such a case That religious deportment of precious Hezekiah towards the reproaching Ribaldrie of railing Rabshekah is very memorable It seems he troubles not himselfe with his language or Letter The Saints leave their enemies to God but leaves both to the Lords consideration and reading for his return he speaks not a word to him Saints are often silent when most falsly traduced or accused so was their Savior before Pilate Luke 23.9 but spreads his Libel before the Lord that he might answer it He knew that Ashurs Army was to hard for him but not for the Lord who could quickly dispatch them by one Commission Officer and so he had them routed and ruined in a night Judgment to the wicked This Point of the Lords assistance threatens dreadfully the deluded spirits of the Churches adversaries they dream not of such an Auxiliary in their confident combatings with the godly but it seems they are mistaken they find a stronger and more eminent Antagonist then they are aware and therefore it is hard for them to kick against the pricks And this speaketh well for the godly Mercy to the godly who commonly have fewest friends but most enemies that they have a reserve when weakest to grapple with their strongest and greatest adversaries 2 Cor. 12.10 It is the Saints glory to confesse when they are weak then they are strong Let us therefore in all our conflicts mind more the favour of our God then the fury of our adversaries Let us joyn with him to befriend us Applic. whose power is dreadful to all that oppose us Let us speak our troubles to him that our spirits may have ease Let us rest upon him who will not fail us Let us keep a familiar correspondence with God in our prosperity that he be no stranger to us in the day of our calamity Plety the Saints policy It is not the least part of the Saints policy to gather with God and scatter with the world they can be no losers by such an exchange in the day of trouble He that hath the Lord for his friend and the world for his enemie he hath Piety in his right hand and Prudence in his left He is looked upon as the best of Saints and wisest of men whose troubles prove but tryals to depend upon God and seeing it is the Lords practise to frustrate the wickeds power let us have heavenly affections in our greatest distractions Setled spirits in calamity and never fear that enemy which the Lord cannot only out-wit but outwork Sixthly Ground 6 Saints pressures The Saints pressures under the weight of their troubles doth ingage the benefit of the Lords assistance and support under such a burden Exod. 3.7 I have surely seen the trouble of my people and I was to them as he that taketh off the yoak Hos 11.4 I remember David Psal 10.11 The wickeds delusion sets downe the wicked under a strange delusion asserting that the Lord did take no notice of what the Saints did suffer or they impose upon them He hideth his face say they he wil not see by Satan It seems the devil charmeth their spirits to this apprehension as he did the old Epicures Deus nec curat sui aut alieni But how ever such are sinfully deluded The Saints perswasion suffering Saints are more graciously schooled and know better of God That he beholdeth mischief and wrong and taketh it in his own hand Psal 10.14 The godly should have duram provinciam a hard task of their troubles To be neglected of God the saddest trouble if whilst they are afflicted by men they should be neglected by God Such an oversight should more inwardly wound them then all their wretched enemies could outwardly wrong them What Gods favor is to Saints for his favour is better then life and his frowning is worser then death to a gracious spirit and therefore the fainting fits of our infirmity are the designed objects of his paternal clemency God is tender over his Saints He will not suffer our brudens to sink
Lights in the world I shall not stand to put honor upon the Saints to honor the world Let this world only take notice from a little That the same is obliged in point of credit to wish well to the godly and if their prayers were profitable they have reason to pour them out upon their necessity seeing they are their Ornament in respect of God they should befriend them upon that account But all this is in vain to the wicked Preocaupation they have other thoughts of the godly The wicked doe lowly esteem of the godly they put a lower esteem upon them and upon what is theirs their Persons Principles and Practice are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvith them they esteem not them vvorth their society much less of assistance but least of all to be named in the day of eminency and ornament amongst them they scorn to hold any communion of reputation or honour with them and therefore to perswade such a party were to beat the Air or arenam arare there is no speaking of a correspondence betwixt God and Belial in any season either of prosperity or adversity Let us therefore turn from them who are more apt to adde affliction to the afflicted Apostroph or a word to the godly then to sweeten the Saints condition and to prevent their distraction in the evil day I shall humbly beseech the godly therefore Exhortation who are of the same interest and unity with their brethren that for Zions sake they would wrestle with their God Let the lives of the Saints be as precious to them as to the Lord who bought them Let us call strongly for the people of the Lord and the Ark of his strength the Gospel and its inlargements Let there be nothing so near our hearts Blood of Saints of the greatest price A dear commodity as the blood of Saints which is a thing of the greatest price in heaven or earth Let the honor of the Lords people and their continued safety be a great inlargement of our happiness that it may not be spoken in Gath or published in the streets of Askelon that the Lords Worthies and the work in their hand should not onely be worsted but shamefully derided by the enemies of the Lord and his people but that the Lord would do his great Work that all the world may know there is a God who ruleth in Jacob and a King in Israel and that it may be set home upon the spirit of the Adversaries that their God is not like ours even themselves being judges Secondly It is a sadness to the Saints to have their party reproached let it be presented to God the condition of our National Sadness if it should go hard with the godly in this dangerous ingagement if the godly be the Nations glory what an eclipse of that honour should overshadow the surface of the City of God How would the enemies of God blaspheme and they of no Religion cloud it with their Calumnies The wickeds railings telling us with more then impudent arrogance That our interest in heaven is but ordinary or none at all seeing the Saints have shared with the common hardship of the wicked Let us deal earnestly with our God in behalf of the Ornament of the Nation to which we belong seeing it is laid in the prosperity of the faithful of the land that chosen Generation whose safety is the Nations honour and their own happiness Let this be presented to God that we may receive a comfortable answer in behalf of our Brethren It seems they stand or fall not to themselves but to all of their Brethren and Compatriots Remember the godly are the nations glory They are their Ornament and to lose this with an enemy is a double affront First it is to yield to an enemy which we would not part with to our dearest friends Secondly it is to make our selves a scorn to them who thirst our disgrace I shall proceed no farther in this onely leave you to be thinking of this Argument to act your Spirits to a farther ingagement with God for his comfortable Correspondence with those qualified persons in my Text those true and upright in heart whose spirit with all its accomplishments is more the Lords then their own Let those precious ones be obliged to your prayers for their security and the Nation to them and their interest for its remarkable eminency for they are the Nations Ornament Secondly they are not onely the Nations Glory but the Pledges of its peace and security It should go hard with the wicked if they had no favour for the godly they should not onely fall short of mercy but of all opportunities of Repentance It is remarkable in the History of the Deluge Noahs preaching and preparing of the Ark deferred the flood That all the time Noah was building the Ark he was warning the world of their danger But whilst he is preparing this great Vessel the world was in no fear of drowning Noah and his Family must be shipt before the world be destroyed he must be shut in the Ark before the waters break out upon the earth when he is removed the world is ruined It feems all the Inhabitants of the earth are undone when Noah is gone God promised to Abraham to save five Cities for ten righteous persons God will have the wicked beholding to the Saint God is graciously pleased to have the world beholding to the godly upon a religious account that they may be perswaded that Piety is of great price with God and of singular efficacy in the Saints to befriend themselves and others Paul had the lives of all them who are shipt with him presented to him for salvation that all might take notice of Paul to be the Lords favourite and an eminent Courtier in Heaven although now Nero's Prisoner upon earth Many times Note the godly are much mistaken by their Brethren Saints mistaken and it is no wonder for Satan their great Adversary The wicked reproach the godly to deform them hath not onely a minde to malign them but a black Art to disguise them under several shapes He is not onely a dexterous deceiver in himself but a malicious traducer in the person of others Let this give a running Caveat to Saints A Caveat to the godly not onely to consider the subtile cruelty of Satan but the sacred integrity of their fellow servants although strangers with a great deal of Christian candor and tenderness of spirit But if the safety of the Nation lean so much upon the Saints I truly think we need no other argument to befriend them but the assurance of our own in their happiness and safety There is an observation of the Spirit Esa 57.1 that the righteous are taken away from the evil to come as if God when he hath designed to make war upon a Nation he removes his hostages of peace