destroyeth at noon day A thousand shall fall at thy side and ten thousand at thy right hand but they shall not come neer thee I wil be with them in trouble I will deliver and glorifie him with long life will I satisfie him and shew him my salvation All which be more then ordinary expressions to assure the godly of his favourable assistance and doing well by them in the day of trouble And if the Saints had no more but a word of Promise from him who is holy and true Gods word sufficient to 〈◊〉 the Saints and whose words are more unchangeable then the heavens it were enough but to his Promises we have his precepts and words of authoritie added commanding us to make our addresses to him for help Psal 50.15 Call upon me c. I wil deliver thee c. Saints rely upon promises And David confesseth he had been much with God in that estate and had found such refreshment as his soul could wish Psal 34.7 Thou hast known my soul in adversity saith he Saints find by experience the Lords words true this he speaks by personal experience as to what he had found Doubtless David had such gracious returnes as give his spirit a great deal of enlargement in extremity beyond his ordinary hopes The Scriptures often mention three Qualifications of the Lords Promises to satisfie his servants in order to their assistance Qualifications of the Lords promises to the Saints First they are full Secondly they are free Thirdly they are certain 1. That his Promises are full is very evident because they are given out without any limitation of persons Lords promises indefinite places or dangers of the godly So that it is a part of the Saints Commonwealth of whatsoever magnitude or size they are high low rich poor in whatsoever danger they fall in Saints adventure any where upon Gods Word they are alike sharers in the Promises Let David go in the vally of the shadow of death he is sure of deliverance for God is with him and his rod and Shepherds crook shall comfortably preserve him This precious soul could not be alone in trouble such was the fulnesse of the Lords Promises to him that he had alwaies the Lords presence with him Gods presence and promises alike Gods Promises and Presence are of the same dimension both essentially infinite in their fulness 2. They are free 2d Qualif Free and thus they are held out to the Saints that they may never question their accomplishment or application upon the sense of their own unworthinesse and so when such desires are sent up by them the accomplishment of which may be as a tree of life to them Accomplishment of promises to the godly sweet they may confidently expect a seasonable return And so I find David and others never question that if they call but the Lord will answer to satisfaction Hence the godly are more confident in respect of the promises in the night of their adversity The godly more confident in adversity then the wicked in prosperity then the wicked are negligent by reason of their principles in the day of their prosperity The first hath hope in his death when the other hath no faith in his life 3 3 Qualif Certain That the Promises are certain Christ is the best interpreter of his Fathers words Heaven and earth may passe away but of them there is not one jot to be changed O Lord saith David 2 Sam. 7.28 thou art God and thy words are true Hence the Saints pass with patience through any difficulty without the least of disturbance The patience of the Saints because they are certain by promise that they shall obtain if they run the race with perseverance which is set before them They know that he who is their life and the length of their dayes can support them in opposition to any Antagonist whatsoever according to his promise These things being cordially considered An advertisement in order to an improvement of the premises Gods word of promise should take deep impression upon every heart especially such who have experimentally found the Lord holy and faithful who may comfortably and confidently assert they never sought the Lord in vain but that he hath ever answered above their hopes Oh how should a spirit be touched with the feeling of that favour which hath ever shined cleerest in the cloudiest seasons of their extremity when there was none to befriend but God The Lord a loving friend in extremity Oh let such never forget that it is the Lords custom to conform his kindnesse in the thick of all discouragement that the gale of his goodnesse bloweth in every season His mercies sweet in that season that there is no storm can stop his affection from watering all the plantations of the Saints that he puts counsel and comfort in every corner befitting their condition Gen. 32.29 1 Kin. 17.4 he hath an Angel for Jacob and a Raven for Elijah Fourthly 4th Ground His glory His own glory is another ground of his engagement for his Saints To this Ground we have the Scripture give in great and frequent testimony It seems the Lord speaks much of the tendernesse of his glory God is jealous of his glory that he wil not dispense with its abuse to any I am the Lord The Lords glory ingaged for his people my glory I will not give unto another Isai 42.8 In the Saints troubles the Lords glory is much ingaged the Saints are alwayes sufferers upon his account For thy sake all the day long are we persecuted Note Satan intends to dishonor the Lord by his servants Psal 44.22 It is worth our noting that in the Saints troubles it is not so much Satans design to disquiet the servant as to disgrace the master That putting the Saints from their patience and perseverance he may turne the reproach of their shipwrack and apostacy upon him whom they serve Satan endeavoreth to affront God upon his Saints sufferings who should have espoused their controversie he having engaged to own them in their sharpest conflicts therefore the Lord for his glory hath engaged in opposition to their stoutest enemies Psal 105.14 15. He suffered none to do them wrong he reproved Kings for their sake saying Touch not mine Anointed and do my Prophets no harm And again He saved them for his name sake Psal 106.8 I remember Moses in his administration doth plead from his glory for his peoples deliverance often in Exodus Leviticus Numbers Deuteronomie all which with a great many more Scriptures evidences we have to assures that the Lord doth good to his people in point of honor Here it is worth observation Note if the Lord doth impledg or pawne his honor for our peace in adversity We are to serve God as a preserver after deliverance Luke 1.74 we are justly obliged to pay the tribute of
Saints adversaries is an eminent reason of the Lords ingagement for them to oppose their fury This the Lord hath comfortably concluded in favour of his servants Determined assistance Because saith he thou hast a perpetual hatred and hast put the children of Israel to flight by the force of the sword in the time of their calamity The wicked threatned when their iniquity had an end I will lay their Cities waste c. Ezek. 35.4 5. As the wickeds malice argue their mischief so its continuance threatneth their ruine Malice the bane of the wicked The wicked would do a great deal better by themselves if they dealt kindly by the godly It hath been observed that malice with continuance What continued malice is is but the devil in disguise who loves rather to be abroad in the hearts of the wicked then at home in hell Therefore to supplant his subtilty and to prevent his cruelty are eminent acts of the Lords kindnesse in favour of the godly I have alwayes observed that the Lord is pleased by the power of his grace An observation of Gods favor to the godly to make the Saints wiser then the vvicked and stronger then the devil So that hovvever both may hate them yet neither can undo them They may be implacable in their malice but incapable in their practise to do them any considerable harm The heat of their hatred may blacken their beauty Malicecannot undo the godly but let Satan and his instruments do what they can the Saints are still comely as the Tents of Kedar and the Curtains of Solomon It is not the staining of the Saints Colours but the stopping of the Saints comforts that is their sorrow The Saints more afflicted with eclipsing of their graces then loss of their good The breathings of malice may deface the first but the gates of hell are not able to obstruct the second For as the Saints have hope in their death so they are blessed with the continued comforts of the spiritual life let the devil and the wicked do what they can The godly were in a piteous condition Satan would undo the Saints if God did not prevent him if they had no more refreshment then what Satan would bestow he would starve them to his service and kill them in it he would feed them with the bread of affliction to prepare them for destruction But it is the Saints happinesse they are not upon his allowance They have bread whereof he knoweth nothing Saints are not spiritually starved the secrets of their mercy is shut up from him and they are not straitned of their provision even in the worst of times It is not Satans malice that can mince their mace Thou hast prepared a table for me saith David Psal 23.5 in the sight of my adversaries The Lord wil let Satan and the wicked know he keeps his servants well that they may conclude there is nothing wanting to them that fear him Psalm 34.9 It is the sweetness of the Lords Spirit The Lords kindnesse comfortable in the sharpest season the sharper the wicked hate his Saints the dearer he loves them and the better they fare For I am with thee to save thee and deliver thee saith the Lord to Jeremy Jer. 15.20 So me thinks Satan and his Clyents are but fools for all their fury Conclus The folly of Satan his instruments they do but befriend the godly by their malice thus melting the Lords affection in a warmer fervency to his Saints The wicked defeat their owne design and so becoming guilty of the death of their own design they shew what they can do but not what they would It seemes they have not so much rope in their posse The wicked cannot execute their malice against the godly as they have scope in their velle Dogs may shew their teeth although they durst not bite Here me thinks it is no loss of time to pause a little admiring that mercy which compasseth the Saints Saints favor great How great is thy goodnesse which thou hast laid up for them that fear and done to them that trust in thee before the sons of men saith David Psalm 31.19 We see amongst all the stratagems of Satans subtilty he is not more restrained in any The wicked cannot but as they have then in this of the wickeds malice that those his emissaries cannot hurt as they hate the Lord having chained up their ferity with the cord of his Commission The wickeds weekness so that there is no stirring for Satan or his servants beyond the reach of their line let them struggle what they can Oh then Applic. how should the Saints love their mighty God whose power is their preservative against such an evil Saints are not given up to the wicked that he will not suffer his Saints to be sacrifices to the will of their enemies they may hunger for their destruction but starve before they obtain it It is not malice can catch the prey when mercy prevents it David is here cruelly hunted by Saul but graciously supported by God It is not his malice can murder him or his plotting that can surprize him for the Lord was with David whither soever he went FINIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 BOWELS of MERCIE BREATHING FOR THE SAINTS IN DANGER OR SACRED SYMPATHY UNSEALED BY ALEXANDER PRINGLE A Worthless Servant to Christ in the Work of his Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 3.12 LONDON Printed by A. Maxey for Wil. Weekley at Ipswich and are to be sold by J. Rothwell at the Fountain in Cheapside 1657. LECTORI INTEGERRIMO INter Multifaria blaterantis hujusce seculi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nulla tam perfrictae frontis videtur nequitia quam est ista in Evangelicae veritatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impudens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qua dum universa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dogmata conspurcare studeat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cruentos quosdam è suis spelaeis excitat Lupos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sceleratisssimo quorum Ministerio Jurgia non modo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refertisssima sed Zizania in Domini vinea virulentissima operose disseminat Sic ut mediantibus hisce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satanicae hujusce praxeos nefarii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non tantum sunt Socinianae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 satellites Pelagianaeque vafritiae versipelles vaferrimi aut enthusiastici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anabaptisticae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed alii quam plurimi purae-putae indignantis ignaviae soboles astutissima 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simulata quorum pietas duplicata evadit iniquitas quibusque aurigatio rustica aut sutrina quaedam civica aptius multo convenit quam ratione ratiocinante de crypticis fidei mysteriis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disserere aut sacrae paginae digestis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imponere competit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verum isti
in Psal 30. There is such a mystical Unity betwixt Christ and his Members No correspondence with Christ without his members that there is no correspondence with the one without respect to the other they suffer and complain of the same injury Tanto vos affectu amare dignatur ut quod nos patimur ipse se pati testatur Aug. Hom. 15. Such is Christs affection to us that he witnesseth his affliction for us Therefore If this day I might be esteemed worthy to counsel you Ezhortation to all the saints I would seriously desire you consider the troubles of your brethren as if they were your own their danger as your indemnity Such a care as it becometh your interest in them so let me tell you ye are concerned in their safety All things come alike to all men sayes Solomon Eccles. 9.2 Cuivis potest accidere quod cuiquam potest scito omnem conditionem versatilem esse quod in illum incurrit in te quoque incurrere potest P. Syr. apud Senec. Troubles common to al the saints That which befalleth one may befall another And it is worth observation saith he That every condition is changeable and the lot of one may fall in the lap of another And this is a Truth beyond Contradiction An advertisement to all That there is no people or person whatsoever that hath such armour of proof Animad as is affliction-free Tum tua res agitur c. It is the great Councel of Providence which passeth Decree of the Saints troubles and determineth precisely of its individual objects the Saints must be no choosers but bearers of their burthens Our own case must warn us Ille hodie ego cras sayes ancient Bernard He to day and I to morrow Therefore let this be a word in season Applic. to such who would seal their love to Christ to shew more then ever their cordial affection to his suffering Saints Secondly Consid 2 such whatever they are to the world Such are dead who are not tender of the godlies case or sufferings yet they are dead as to God As they are not affected with the Saints danger so they are not quickened with the Saints life If they were of their spirit they would act like their being operari sequitur esse operation or action is the natural flux of essence as things are in Nature so they Act. Hereby we know that we are translated from death to life because we love the brethren 1 Joh. 3.14 There is nothing which signeth more the life of grace in our selves Note A mechanick membership without compassiō or sense then to commiserate the mortal ingagements of the godly It is but a kinde of a mechanick Membership which sympathiseth not with the case and temperature of the person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex Herodoto a wooden leg naturally is of no feeling or moving as a silver nose is of no smelling and a withered hand of no holding Dead members in the body for shew only and yet those are in the body more for shew then use being altogether sensless of its pain or pleasure So these members are dead in themselves Note which are past feeling the dangers of others They are rotten as to the body which doth not compassionate its sufferings Membra putrida mortua sensum non habent tales sunt Christiani qui de alienis malis afflictionibus non dolent August in Psal 130. Hom. 15. As rotten and dead members sayes he have no sense such are Chistians who for the evils and calamity of others have no sorrow Hence it is no wonder the wicked are much of Gallius spirit Acts 19 The wicked careless of the saints condition careless of the Saints calamity they having never tasted of their comforts They live not the Saints life and so are sensless of the Saints lot they are altogether strangers to the sanctimony of their conditions and therefore to the severity of their afflictions Therefore me thinks this Consideration may prove serviceable Strong arguments to tenderness as an effectual incentive to all the godly that as they have an eminent interest in the things of heaven so to owne the transient troubles of their brethren here upon earth Thus as they are not of the world they will distinguish themselves from it as they are the coheirs of Glory they will convince the world they are the precious children of the Spirit of Grace Therefore I shall humbly beseech all the godly Exhortation to all the saints in this juncture of Jacobs trouble to witness their principle by their practice what they are in the graces of their life To wrestle with God by the greatness of their labour this day with the Lord Let it be known to the enemy that there be Chariots and Horsemen in Israel and that the practice of the Saints by prayer is of greater power in heaven The power of prayer then all Navies or Armies whatsoever moving upon Sea or Land Let it not be said We must look upon Christs members interest in trouble that we want a life to breathe for the refreshment of Christs Members lest he take it ill at our hands Who knoweth but he hath separated us from the sadness of their condition that we might be suiters for their safety It is good for them that we may be honoured to have a subordinate hand in their happiness Let their ingagement put a more then ordinary ingagement upon our spirits The saints danger an argument of our intercession Let it be a matter of publick evidence that we live not onely to our selves but to our brethren It shall be a glorious victory which is purchased by prayer it shall be a triumph of the Lords contriving a day of the Lords deliverance and an eminent evidence of the Lords benevolence to our British Jerusalem it shall be worth our pains worth our prayers it will determine our interest in God by our prevailing with him in behalf of his Saints Thirdly Consid 3 No zeal to God where there is no love to the brethren as such are not affected with a sense of the Saints misery so they are not warmed with a zeal to the Lords glory It is very certain the same spirit which is troubled with the one is melted with the other Animad There is such a strict communion betwixt the Lord and his servants The saints neglect is the Lords dishonor that he not only accounts their injury but neglects as impeachments to his glory and therefore where there is no tenderness for his Saints he looks for none or little respect to himself I could heartily wish that every soul considered seriously a few things of that correspondence kept betwixt God and his servants in extremity The thoughts of which would influence their spirits to a sympathy of their condition as it becometh the Lords and our interest in
them 1. Consid 1 It seems the Saints are more the Lords then their own and therefore nothing can befal them wherein his Glory is not concerned 2. Consid 2 Satan the saints and the Lords enemy The Lord and his people have the same common adversary who endeavoureth the dishonour of the one as the ruine of the other and in opposition to him the Lord equally ingageth for both The Saints are sufferers for God Consid 3 Saints suffer upon the Lords account and therefore it is not to be imagined when they are afflicted by the wicked that they are neglected by him But the more they are persecuted for him the more they are owned by him and indeared to him by all the most intimate ingagements of love and honour 4. Consid 4 Saints happines what it is to God We must take notice that the Lords honour consisteth much in the saints happiness and therefore such as befriend their prosperity are promoters of his glory 5. Consid 5 As there is nothing so dear to God as his glory * Esa 42.8 Gods honor ingaged for the supply of he saints so there is nothing can sooner ingage it then the saints necessity for as his honour is precious to him in respect of his Deity so are his servants wants in respect of his clemency 6. Consid 6 God accounts favor to the saints respect to himself It hath ever been the Lords custome to ballance the saints favour with his own alwayes acknowledging himself a debtor to both in order to a comfortable requital If a cup of cold water is not to be forgotten how will greater courtesies be remembred We need not think we shall be losers by the godly when we contribute to their necessity There is gain in doing the saints good if the Lord be our pay-master for he is never short but alwayes exceedeth in liberality our expectation or desire 7. Consid 7 It is an eminent act of the saints wisdom to mingle mercy to their brethren with duty to God and thus thinking they cannot serve God better It is service to God to befriend the saints then in befriending the godly It is one of the grossest parts of the wickeds folly that they imagine a correspondence with God but not with his people being strongly possest that howsoever they may be in arrear to him yet they are in nothing debtors to them Thus they often offer to God with strange fire the Idol of their own conception 8. Seeing there is nothing more considerable in the eye of God To be tender of Gods honor upon the saints account then to favour his servants Let us ever be sensible of the prejudice of the Lords honour in the afflictions of the godly It was not so much the routing of the Host of Israel The cause of Elies death or the ruine of his children as the captivity of the Ark and the blood of the Saints which was the cause of Elies death He was more afflicted with the injury of Gods glory then affected with the sorrow of all his domestick indempnity it was Gods dishonor and not his own loss which broke his heart The wife of Phineas minds more Israels glory and of his daughters then her husbands death the taking of the Ark then the travelling of her birth the departing of glory from Israel then of life from her self Oh how tender is a gracious spirit of the glory of God It is the ground of the Saints ingagement against the wicked therefore it should be of eminent efficacy to draw a strong party even all of its interest to their assistance Hence it is easie to conclude this Consideration Applic. that they savour of another interest then that of the Saints who are not sensible of their sufferings Fourthly Consid 4 Doggish anpidity hindreth tenderness of spirit such doggish stupidity Caninae aequanimitatis stupor As it smells nothing of Religion so it crosseth all antural affection It is below the excellency of reason not to compassionate the injury of nature There be none but such who are appointed to ruine themselves which do not pity the ruine of others Soli filii irae iram non sentiunt nec tristantur in tristibus Bern. Ep. 256. They are the children of wrath sayes he who are not sensible of wrath A danger not to be touched with the saints condition and are not affected when their brethren are afflicted It signeth not onely a worthless but a spirit of immanity not to be troubled with anothers extremity Quis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illam ubi nullus animum tangit affectas stuporem immanem quo nullo prorsus erigatur neque excitetur affectum non enim quia durum aliquid inde rectum aut quia stupidum ideo sanum August lib. 14. de Civit. cap. 10. Who saith he can speak any thing of that Apathy Apathy of inexpressible injury to our selves others which spoileth the minde of affection and covereth it with a stupid distraction so that there is nothing can stir it is it therefore a thing right because hard or sound because stupid Let this give a short An advertisement of tryal of spirits but a seasonable Advertisement to such to try their condition who are more in charity with themselves then any else who love rather to flatter their owne accomplishment then to give incouragement to others that whatever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they pass upon themselves they may consider again and they shall finde that this their sensless apathy of the state of others signeth them to share more of the worst of sinners then of the meanest Saints and more of Monsters then Men who are altogether careless what become of their Neighbours We are not onely by Nature rational but social Homo sum humani nihil me alienum puto Terent. The want of Christiā compassiō brotherly tenderness doth design us of a more then beathenish spirit The very heathen could speak in order to their kinde and the befriending of it how much more such who have learned in the School of Christ to bear one anothers burthen and to be tenderly affectionate towards one another as becometh brethren I heartily wish this secret counsel might be serviceable to some who have not onely cast off the bond of all spiritual fraternity with the godly Spirits warned of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also of natural humanity with others so that they take no more notice of their danger then if they were not concerned in their safety They minde nothing of the danger of others so it go well with themselves They will neither be at the cost of prayers for them or of incouragements to them in their troubled condition such is the Genius of those stupid Stoicks who think they were made for none but themselves whose spirits are else void of compassion as their hearts of holiness or their ends of future happiness
from it 1. That the wicked may take notice of the godlies mortality to be a deadly messenger of their future misery 2. That they may take seasonable warning God hath concluded mischief against them when he hath withdrawn the saving society of his servants from them And that he hath determined ruine against a Land when he accounts it not worthy to lodge his people The Scripture tells us The Saints death a forerunner of the words destruction That all of the Antediluvian Patriarchs were removed to heaven before the Judgement of the flood The year of the worlds drowning was the year of Methuselah's dying God it seems would close up the number of his many dayes and shut his aged eyes from beholding the sad spectacle of the Creatures confusion It is historically reported of S. Augustine That the people of Hippo were not onely happy in his Preaching the Gospel to them but also by the enjoyment of his person amongst them in the time of the Arrian Persecution in Africk for whilst he lived with them nothing could be done by their cruel Adversaries against them but immediately after his death their Town was totally ruined by the merciless Vandals before the falling out of the German Miseries by War The Lord was pleased to gather many of his precious servants to heaven in peace And this hath not onely been an ancient kindness to the godly before the worst of times but a Modern Mercy to many of our Age who are daily taken up and secured in heaven from the present dangers of spiritual and carnal profaneness which overfloweth in this degenerous Generation wherein we live We should take notice of the godlies death its warning Their daily removing from us doth presage nothing of good unto us but bitterness in the latter end I humbly desire this were more seriously considered by us to a reforming advantage That however the Saints removal be an act of Grace as to themselves yet that their departure were owned by us as a matter of sorrow and greatest grief I shall offer one thing to be thought upon by all and it is shortly this Where God hath no favorites Animad he shews no kindness but separateth his Saints from the Tents the wicked to undo them for ever Therefore let me this day counsel you Counsel if ever you make account to do any thing in favour of your Countrey and its National interest minde your afflicted Brethren in this juncture of their trouble We know not what a day may bring forth Pressed home This is the day of Jacobs Calamity and we know not what the Lord will do for him upon our interest and request What a Glory shall it be to us to be the instrumental Saviours of our Brethren in preserving them more by our Prayers than they can do themselves by Military Power Animad Remember how much of the Nations happiness is wrapt up in their security whose private Orators we are upon a publick account Let there be zeal in our spirits to cry earnestly for them that it may go well with them Let us be wrestling with God Our prayer our forces whilst they are strugling with men joyning our Forces that they may prevail Let us sowe in tears for them that they may reap in joy for us I can use no stronger Argument to ingage your spirits than to assure you from God That the Glory of a Nation are the Godly in it they are the Pledges of its Happiness and therefore whensoever or wheresoever such are ingaged Let us minde their condition upon a publick account It is but folly to fancy of our National or Personal security whatever become of them Can the Building stand if the Pillars be broken It is a Master-piece of Satans policy Satans invention to Charm some to such thoughts thus fainting their spirits and friezng their prayers 1. But if the Blood of Saints 2. The Blessing of the Gospel and 3. The Benefit of three Reformed Nations can affect us then let their cases command our Addresses to God for their assistance We cannot help our brethren but by prayer though they be wholly ingaged for us yet we cannot be farther serviceable to them than our Prayers can prevail Let something therefore be done to purpose with God for the profit of his People Let it be seriously remembred in our assemblings before the Lord Animad that we make Addresses to him for the safety of his friends and not of his enemies such who are not onely in unity with himself True and upright in their bearts but are this day zealously ingaged for his interest And if this Godly Party be joyned in the common danger A scruple removed to those who are of another Character than this of Piety mentioned in my Text Let such be favoured upon the Saints account That those poor creatures may be convinced 1. It is not in vain to serve the Lord in prosperity and to depend upon his assistance in the day of adversity and 2. That they are debtors to the society of Saints for their deliverance 3. Who are so highly prized by God that he will spare the wicked for their sake And however some of those miserable wretches ingaged may be past prayers Jer. 7.16 11.14 14.11 in respect of their personal demerit yet now being occasionally concerned in the publick safety they may reap a return of prayers upon the account of others This I have added The Saints spirits satis fied to ease the Spirits of some who are straitned to intercede with God for such who possibly have lifted up their heart and tongue blasphemously against himself his Truth and People But we hope there is no such ungracious Instruments imployed in the present quarrel Therefore letting the judgement of Charity pass upon all we conceive it becometh our interest in them to deal fervently with our God for them ever thinking our selves much befriended in their deliverance But lastly Lâ—st Animâ—â— Our own concernment in this dayes address I presume it may contribute somewhat to the promoting of the present business if we consider our selves there is nothing of greater misery can betide us on this side of heaven then to be stript of the Saints company and comfort They are not onely in general the Nations Glory Our misery to win tue Saints society and establishment but each particular members incouragement and help There is none so useful and so intimate to Christ and his Members The Saints our help every way useful as are those of his spirit and interest they are eyes to the Blinde Feet to the Lame Light to the Ignorant Quickning to the Negligent and Ease to the Oppressed As they can speak a word so they can do a work of seasonable sweetness for the comfort of their Brethren in the evil day And therefore as it is of the greatest gain to be gathered with them so it
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