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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suas ineptias ac dilirantis cerebri diliria effutire gestiunt nullumque non movent lapidem quo jure quave injuria ut evangelii sacris ejusque servis fidelissimis Nigro Carbone sligmata inurerent Hinc illae Lachimae quantum languescit Pietas marcescit puritas gliscit iniquitas ingruit aequitas quam est Domini vinea spinosa dumis vepretisque referta Luporum spelunca malesuadae partim ignorantiae omnigenae propemodum dementiae deformata inquinamentis quanta est non modo errorum colluvies sed et convitiornm ubique congeries quam est effrons blasphaemiarum aenea facies adeo ut transmarinae illud heterodoxias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 auribus identidem intonat quicquid schismaticum aut haereticum Anglo-est aut Scoto-Britannicum Pudet haec opprobria dici c. Verum hisce ex animo serio seduloque pensatis Integerrime Lector 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hanc sequentem boni Consule ejusque lucubrationibus favere Perge qui est Theologicae veritatis salut iferae aeternaeque tuae in Christo beatitudinis Summa Observantia Studiosissimus AL. PRINGLAEUS Harvegiae 5 Id. Feb. 1657. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 BOWELS of MERCIE BREATHING FOR THE SAINTS IN DANGER PSAL. 125.4 Do well O Lord unto those that be good and true in their hearts IN This Supplicatory Address we have the breathing of a very gracious spirit wishing good to the godly entreating the Lord earnestly for them that it may go well with them in the day of trouble Note It is easie to find out the actings of this spirit in Scripture upon and in the hearts of all the godly whilst they are carried forth with the streames of heavenly affection and spiritual tenderness over the bleeding and suffering condition of their precious brethren We find Esth 3.1 2. Mordecai modest Mordecai was extremely moved when he was informed that the Jewes the Lords peculiar people should be utterly ruined The spirit of honest Uriah could not be perswaded to rest and sleep at home in peace Vriab when the Ark and Israel were abroad in danger By thy life saith he to David and by the life of thy soul I will not do this this thing 2 Sam. 11.11 It seems his spirit could not be brought to delight in any such refreshment vvhilst it vvent hardly vvith the Lords people I read Nehem 1.4 Nehemiah that gracious Nehemiah takes no pleasure at Court vvhen he heard that poor Jerusalem vvas lying plundred burned and broken dovvn in the Country he tells us hovv much he vvas affected vvith her trouble When I heard these words I sate down and wept and mourned certain dayes and I fasted and prayed before the God of heaven The same melting spirit vve find in zealous Daniel Notandum est cum interpres esset somniorum Daniel non tamen fuisse elatum vel confidentia vel superbia Cal. ad loc accounting little of his personal preferment vvithout a seasonable assurance of Israels National inlargement Dan. 9.3 I turned my face unto the Lord God and sought him by prayer and supplication with fasting sackcloth and ashes By all vvhich and many more of his expressions vve may observe he vvas more humbled and tenderly afflicted vvith the Church her calamity then in the least exalted or affected with the illustrious eminency of his personal dignity I conceive the same tendernesse of spirit which vve find in Mordicai Uriah Nehemiah Daniel and others did predominate in David vvhen he prayed so affectionately Do well O Lord unto those that be good and true in their hearts These vvords are digested in one of those Psalmes vvhich are named by a distinguishing Character Text designed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Songs of Degrees This Inscription is prefixed to fourteen Psalmes more of the same denomination Difference of Interpreters about he title of this Psalm and hath cost Interpreters both Jewish and Christian more then ordinary inquisition all of them passing their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon it but with little or no satisfaction in it I remember Calvin tells us of the Jewish Doctors that they only divine and not certainly determine or agree about it Hic Psalmus quindecim sequentes vocantur graduum qua ratione non convenit etiam inter Hebreos Doctores quidam fingunt quindecim fuisse gradus ad partem templi uvas destinatam quum infra subsisterent mulieres Quindecini Psalmi sequentes vocantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graduum vel Ascensionum dequibus variae sunt opiniones alii à gradibus templi alii ab ascensione seu intentione vocis dictos volunt alii genus melo diae fic dictum alii Psalmos ascensionum i. e. reditus Judeorum a Babilone in Judeam ut Beza Alii volunt esse tonos modulationis ut Calvinus Mollerus Lyrani sentontiam sequitur de gradibus cleri lacerdotum Par. adversar in Psa 120 sed frivola est divinatio scimus quantum licentiae in rebus obscuris sibi permittant Judaei ad quidivis fingendum Cal. in Psal 120. And for Christian Expositors both ancient and modern they conclude nothing certain they also conjecture that these Degrees are spoken of certain places certain orders of persons certain Descants and Tones of Voices wherein by whom and how those Psalmes have been sung Concerning this punctilio of the Title of this and those other fourteen Psalmes we need not make much inquiry we may safely joyn with Learned Paraeus and conclude In re tam obscura non magni momenti liberum cuique judicium That is in a thing of so great obscurity and so small utility we may leave every man to abound in their owne sense For my part I have ever thought the time better spent in improving Scripture Truths then in searching out the fruitlesse pedegree of Scripture titles The subject matter of the words make up a considerable part of this Psalme It seemes it is Davids design for I look upon him as the Author of this Song to cheer up and consolidate the spirits of the godly three wayes 1. By promises from God ver 1 2 3. 2. By Prayer to God ver 4. 3. By Prophecying against the wicked The words I have chosen seem to fill up the middle rank of this order for as judicious Calvin well observeth upon the words after that David had given assurance to all the godly of their establishment and refreshment in affliction ver 1 2 3. In order to their farther Confirmation he prays for the accomplishment of the same promised assurance Quamquam propheta certo piis omnibus pollicitus fuerat opportunum auxilium se tamen ad precationem convertit Calv. ad loe And he tells us that this address of David was not in vain for although our Faith in the Promises may support us in respect of God yet our flesh doth weaken us in respect of our selves that there is need of Prayer to strengthen us in
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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
of those prementioned grounds in their order First First Argument Saints accomplishment Described what it is Of the Saints accomplishment from their dependance upon God in trouble The Saints accomplishment is their gracious qualification becoming their Interest adding nothing to their Essence but to their Ornament Phil. 4.13 putting a fitness upon them to serve God in that condition Note The decency of the Saints accomplishment in adversity Psal 97.8.10 11. That this accomplishment is very suitable to the Saints and ariseth to them in trouble from their dependance upon God is easie to finde out if we seriously consider the Particulars following First The grounds of accomplishment in trouble Troubles are the Saints tryals and there is nothing more becoming them in that estate then to act like themselves Psal 13.1.2 3. that by their carriage they may confute their calamity 1 Pet. 2.12 2. Ground and the abetters of it Secondly There is a dextrous activity necessary in trouble which at other times is uselesse The Mariner in a Tempest must stand to his Tackling when in a calm he may sleep Thirdly Ground 3 It is one of the truest Characters of worth to manage every condition with advantage not that gain is the honor of our actions Preoccupation but that thus all our actions are gainers of honor Now as to these the Saints should come eminently short if they were not fixed upon God and therefore they cleave to him for accomplishment when in such a season they have none in themselves Dependance upon God necessary and profitable And they finde their dependance upon God is not labor in vain God hath ingaged his promise more then once or twice for the profit of this posture Isaiah 26.3 With an assured purpose wilt thou preserve perfect peace because they trusted in thee Here is peace designed by God to a depending soul upon him the like is promised often elsewhere Deut. 11.22 If ye cleave to him then will the Lord cast out the Nations before you Here we may read Israel will be too hard for his enemies if he can be happy in holding fast his truest Friend The God of Israel is the giver of every good gift Jam. 1.17 There is no fear of Provision if he be our Steward Psal 84.11 12. Hence it comes Grace the Saints riches and the Saints are happy in trouble by their Graces the Saints are richer in adversity then are the wicked in their prosperity they have more precious furniture in one corner of their hearts then the wicked in the whole Store-house of their spirits 2 Cor. 7.4 The godly have not onely the exercise Graces great in adversity but the increase of their Graces in trouble for they resting upon God Note Inlargement of Graces in affliction they are recruited and enlarged by him Hence it comes their Faith is more lively their hope more heavenly their Love more fervent their Wisdom more vigilant their Patience more permanent their Prudence more provident their Piety more prevalent whilest they labor in that estate These distinguishing Characters of accomplishment Graces manifested by trouble have been written upon the Lords worthies in the days of their difficulty that they might shine as so many memorial Monuments to posterity of future observance that as it is the Saints lot to be troubled Saints no losers by trouble so it is their happiness to be no losers in that estate by their dependance upon God it seems it is the Saints communion with God that sweetens that condition No leaning upon our selves in affliction The godly should be hardly put to it if they did lean upon themselves David was a great deal more happy by cleaving to his God then Saul and all his favorites trusting upon man David out-wits his enemies by his dependance upon God And herein he was wiser then all his enemies which complotted his ruine he knew he was not onely out of their reach when he rested upon God but fully accommodated with all things befitting his condition he was with such a Friend who would spare no cost in his keeping To close with God is the Saints security in trouble and therefore to keep close to him was his surest and sweetest course he could take in trouble Psal 73 ult It is the excellency of Davids spirit that he is contented to be any where with God The godly are contented to be with God any where He can digest the wearinesse of a Wildernesse by the comfort of his company Gods presence makes every place alike and is instead of all Injoyments to the godly and it is no wonder they should be so satisfied with him seeing he is so precious or profitable to them Psalm 37.39 40. Let this piece of Davids and the godlies practice bear witnesse Applica ∣ tion that it is not a matter indifferent to depend upon or cleave unto God in the evil day but that it is an act of singular advantage both in respect of themselves and their adversaries it seems both are gainers and losers in this very thing First Saints are gainers by their dependance upon God It is the Saints gain to depend upon God because of their furniture They should be as other men in trouble if they were not happy in those things which they receive from God Psalm 31.19 How great is thy goodness which thou hast laid up for them that fear thee and done to them that trust in thee before the sons of men Here the Spirit of God will have us take notice of two things First The Saints mercy is expected by them That the godly have more then ordinary favor in trouble Secondly They are such as depend and attend upon that goodnesse Secondly Note The wicked are losers For the Saints adversaries That they are losers it cannot otherways fall out if the godly be gainers But so it is the godly being joyned to God they are accurately fitted by God to encounter their enemies Divine dependance doth strengthen the Saints Through God we shall do valiantly It is not for the enemies of the Lords people to ingage against God Me thinks all this Application in trouble and much more might give warning to the Saints to fear none of their enemies when they have the Lord upon their side Rom. 8.32 If God be for us saith Paul who can be against us I have observed the godly to be patient in their Afflictions Note An observation of the saints deportment in trouble whilest depending upon God Prudent in their transactions Pious in their persecutions Peaceable under injuries Humble under indignities and hopeful of their deliverances All which as so many extractions from their dependance upon God It is the worst of non-sence Note to say we can be close by the fire and not finde warmth and by the sea and not finde water Such may be the folly of those who imagine a
to the godly Incouragement to the godly to see their party prosper to see their party prosper in despight of malice they are delighted in the Saints honor as their own and therefore in the day of trouble they depend upon God that the Saints be no losers by them and that all their enemies may know the godly have credit and comfort in their sharpest conflicts both for themselves and friends let the devil do what he can All this is come upon us yet do we not forget thee neither deal we falsly concerning thy Covenant Psalm 44.17 It should not onely be the shame The godly are troubled in their brethrens calamity for their common concernment but the sorrow of Saints to see their brethren betray their common interest to the will of the wicked by making shipwrack of their integrity upon the breaches of their trouble Dependance upon God a preservative of the Saints integrity and there is nothing can preserve them from such an adventure but to be much with God their unity with him doth fit and compleatly furnish them with an accomplishment and sweet incouragement in every estate so that in the worst of times their deportment may nor onely be a happiness to themselves but an honor to all their friends Fourthly 4 Incouragement Punishment of the Saints enemies it is no small incouragement to the Saints to see God turn his hand against their enemies that as they have been scourged by them he is pleased to cast the rod in the fire God always gratifies his servants thus when they depend upon him he can clothe their enemies with shame that they may see their desires upon them The Scripture tells us The Lord will have the credit of calamity to fall at last to the share of the Saints but the curse to their enemies that although the wicked hath sown their misery The wicked sow what they do not reap yet they shall never be able to reap their ruine no not so much as the least of comfort or honor in their disturbance it is just with God to trouble them who trouble you 2 Thess 1.6 Therefore the godly cast their case upon God God the avenger and he takes order with their enemies to satisfaction they cannot seek so much honor to themselves or shame to their adversaries as the Lord will heap upon both This me thinks should warn the wicked to minde themselves when they malign the Saints Applic. For if they prove insolent over the godly by an Ace another cast of the Dy of Providence may Sink their condition Fifthly 5 Incouragement Shortness in trouble is another incouragement to the Saints from their dependance upon God and this is the Lords work and the Saints benefit Dependance upon God shortens the Saints trouble It seems they obtain such favor from him when they are in unity with him It is easie with God to make an end of the Saints Calamity if they rest upon him for the Saints crosses are like Samsons cords they are quickly broken if the Lord do but strain them Simile or comparison it is but a poor tryal of the Lords ability to ease the Saints of their sufferings he can do that for them and never trouble himself Therefore it hath been his practice to dispatch their calamity like a cloud if their spirits did six upon him Exo. 14.13 how soon is Pharaoh drowned when Israel standeth still to behold the salvation of his God I apprehend this is no course incouragement which the Saints have from God when their spirits cleave unto him it seems he maketh an end of their troubles to the best advantage Therefore I conclude it convenient for the Saints to settle upon God in their saddest condition Applica ∣ tion this hath been accounted the godlies shortest and surest way to determine their troubles 2 Chro. 20.12 22 23 24 25. they have trusted the Lord with their business and he hath always brought their purposes to a desiderable period It is the Saints happiness to be happy in this that they have learned to depend upon God more then upon any thing else below him The Saints know what the Lord can do for them by instruments for they are certain he can imploy any instrument to befriend them if they did cast themselves upon him Sixthly and lastly 6 Incouragement a gracious deliverance It is not the least incouragement to the godly after a tedious trouble to be sure of a gracious deliverance It seasoneth the bitterness of former calamity to have a few grains of mercy mingled in their future recovery The Saints forget their troubles forgive their enemies when they are delivered and therefore the godly being delivered are contented to seal a Bill of oblivion to all their former sufferings upon that account There is no better way to obtain this comfortable benefit from God then by a confident dependance upon him For as there is no evil in the City without God so there is no deliverance from it by him Hence the godly have this their incouragement amongst the rest that they do rely upon God for a glorious deliverance from trouble in their deepest ingagements in it Mich. 7.9 he will bring me forth unto the light and I shall see his righteousness The Saints case should be very dismal and miserably dark if they did not see somewhat coming which did sweeten their present condition and therefore they look for this as an incouragement of their dependance upon God to have a gracious deliverance from him I shall need adde no more Davids practice our pattern in the evil day David is a notable pattern of this kinde of practice My foul saith he cleaveth to thee He fixeth his spirit upon God assuring himself if he did ingage his heart to a religious dependance upon him he was certain of a comfortable deliverance by him and so much we have spoken of Davids and all the Saints their incouragements from their dependance upon God The third ground of the Saints their dependance upon God in trouble 3 Argument establishment of spirit is their establishment spiritual whilst they are laboring under the pressure of that dismal estate It is not onely a convenient but a qualification absolutely necessary for the Saints interest to be of an established spirit This piece of composure sheweth what they are Establishment a character of Saints both in Principle and Practice and there is nothing can put or keep a soul in this posture but its dependance upon God when the soul is anchored upon him it is fully fitted to ride out unchangeably the fury of any storm Satan Improves the Saints trouble to unfix them Psalm 46.1 2 3 4 5. It is Satans Master piece to improve the Saints afflictions to inconstancy of spirit thus making his best advantage of their worst and weakest condition If he can but shake them from their piety he is then
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
in the saints when almost mortified with the sense of their sufferings Fourthly Interest bindeth the Saints to their good behaviour This obligeth the godly to a singular deportment before God beseeming his ingagement for them in the day of trouble As they are above the world in their unity with him so I would have them in the same degree of duty to him Oh how careful should they be to honour him whose principle and gracious practise it is by reason of his interest to preserve them 2d Ground the Saints weaknesse The second ground upon which the Lord is pleased to give in assistance to his Saints in their suffering condition is their weakness to deal with their enemies who are often as mighty as malicious and as numerous as furious 1 King 20.27 Israel marched like a flock of Kids before the Aramites who filled the Country This ground of the Saints weakness doth move the Lord with a great deal of tenderness towards them The Saints weaknesse the object of the Lords pity severity and bitternesse against their enemies that place of Obadiah chap. 10.11 13 14 15 16. is worth our animadversion and serious consideration How tenderly is the Lord affected with Jacobs calamity and how smartly moved against Esau's cruelty For thy crueltie against thy brother Jacob shame shall cover thee and thou shalt be cut off for ever when thou stoodest on the other side in the day when the strangers carried away his substance and strangers entered his gates and cast lots upon Jerusalem even thou wast as one of them After such like direful and dreadful expostulations he concludes the destruction of all his peoples enemies giving a ground of his ingagement against them Law of retaliation equalis redditio For as ye have drunk upon my holy Mountain so shall the heathen drink continually It seems the Lord will satisfie the temporary crosses of his servants with the continued curses of their enemies and that because they had insulted upon their weakness The strength of the godly is without them The Lord is the Saints strength God is the strength of Davids heart and his portion for ever Psalm 73 26. and therefore in all their engagements they lean not upon themselves although considerable in respect of competent ability even in the sight of their enemies The saints have no confidence in the arm of flesh Jehosaphat professeth for all his numerous army that he knew not what to do We know not sayes this potent Prince what to do but our eyes are towards thee 2 Chron. 20.12 He will rather lean upon God for the victory and his assistance then to dispute with such a malicious enemy by the strength of a puissant and valiant Army a stronger then which was never any assembled in Judah Note But as there is no counsel or strength against the Lord It is good to have the Lord to our party so is there none without him It is good fighting under the Lords colours if he command and order the battel the victory is certain The Lords presence is the fountain of power Note and the seat of salvation The Lord of Hostes saith David is with us the God of Jacob is our refuge He breaketh the bow and cutteth the spear and burneth the Chariots with fire And so we read of Saints performances in opposition to enemies of greatest abilitie and subtilty so eminently doth the Lord who is their strength act in weakness Not I saith Paul 1 Cor. 15.10 but the grace of God in me * Portus salutis This Land of Rest was in the sight of David when Psalm 125.4 he entreats Gods benevolence for the assistance of his brethren Do well saith he to those who be true and upright in their hearts Oh that this Ground might bring forth something to our spirits in the day of our controversies Applica ∣ tion making our weakness more visible to us in our conflicts with our spiritual and temporal enemies so that we might lean more upon our God and less upon our selves God the best Umpire of controversies we should then sooner have our digladiations more certainly decided and all the contention of our controversies peaceably determined then otherwayes we ever can No finishing of business without the Lords assistance Gods help in our councels to give advice exceeding profitable and necessary we should do more in dispatching the punctiloes of Sacred and Civil differences in an hour with God then all our dayes without him Let him be President of our Councels and then we shal find him the perfecter of our purposes Cast your burden upon the Lord saith David Psal 55.22 This good advise doth teach us the shortest way to ease our selves Commit thy work saith Solomon Prov. 16.3 unto the Lord and thy thoughts shall be directed There is no thinking of any end of that business God must do all our work forus Isai 26.12 wherein the Lord hath not a finger to finish it and therefore in short Let the Lord be more familiar with us and then all our matters shall be a great deal more easie for us there shall be no opposition which can stand against us It is a memorable incouragement which the Lord gave to noble Joshua Josh 1.5 7. There shall not a man be able to withstand thee all the dayes of thy life as I was with Moses so will I be with thee I will not leave thee or forsake thee only be thou strong and of a valiant courage that thou maist observe and do according to all the Law which Moses my servant commanded thee thou shalt not turne away from it to the right nor to the left hand that thou maist prosper whithersoever thou goest These words are directed to Joshua Joshua's Commission comfort belong to all of his interest and Authority and in him to all of his gracious interest Piety honour or Authority of whatsoever magnitude they are that they may cleerly read their assured assistance in the lines of their reliance upon and correspondence with God Quo docemur ita nos demum fore in expugnabiles si ad prestandum Deo fidele obsequium enitamur Calvin ad loc The third Ground of the Saints assistance from the Lord 3d Ground The Lords word is his word He hath engaged his word for their assistance in any of their conflicts whoever be their adversaries of whatsoever place or power God secure his Saints by his word I find the Spirit giveth a large and full account of this promise in many Scriptures but especially in that most excellent Psal 9◠4 wherein we have assurances of the Lords kindnesse in this particular set down almost in every line but especially in the 5 6 7 15 and 16 verses Thou shalt not be afraid of the fear of the night nor of the Arrow that flyeth by day nor of the pestilence which walketh in darkness nor of the plague that
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
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
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
It would make a soul tremble to think A fearful expectatiō to such who are not tenderly affectioned what pity they can expect for themselves who will shew none to others what love they can look for from God who hath none to the brethren who hath neither hearts or tongues to befriend them It is a rule which admits of no exception That judgement merciless belong to them who shew no mercy Therefore me thinks it were the wisdome of such Exhortation to such to take warning that such an apathy of spirit is nothing else but a mortal Messenger of their hastening misery It is good for us to deal with others as we would have a gracious God to deal by us if we would have favour we must be favourable if pity must be pitiful if tenderness brotherly tenderness speaks us the Lords children we must be troubled with the afflictions of others There is nothing which speak us more the Lords children thē to bear the image of this grace But to conclude this Consideration Applic. let the thoughts of the godlies sufferings so influence our spirits that by the very character of Sympathy we may be signed to be of their interest And because a sensless apathy doth better become unnatural abortives then the children of a heavenly extraction Let us improve our passions to sweeten the afflictions of the Lords people in this juncture of their need and pray with this same gracious spirit in my Text Do well O Lord. And so much we have thought fit to present for the reprehension of those sullen selfish apathy who are altogether careless of the sad estate of the godly in their comfortless dangers Lastly Last Use of caution if the Saints must be regarded by us when dangerously ingaged for us To beware of iniquity seeing it is the cause of our own and others calamity in opposition to any cruel enemy whatsoever let not our iniquity prove their disadvantage It is supposed by many and that not without reason that our domestick iniquity may indanger them abroad that our personal private sins may make them publick sufferers Cum aliorum peccata Deus in aliis videtur ulcisci August in Jos quaest 8. whilst God punisheth the sins of one upon another It is ordinary in Surgery to sear the Neck for a Reuhme in the Eyes to open a vein in the Arm for a predominant Humour in the Body Jos 7.1 2 3. We read of one wretched Achan which troubled the whole Camp of Israel his personal sin became a national sorrow 2 Sam. 24.16.17 Thousands of Davids subjects were sufferers for Davids sin Jeroboams Son must dye for his Fathers offence Gen. 20.28 Abimelechs family is plagued for his personal oversight The first-born in Egypt must be killed because Pharaoh is hardened Others punished for sins which they had not committed It should be tedious to remember the course and consequence of sin in its practice and diversity of its punishment as to the person offending or others De anathemate quia usurparit unus in eos qui nec fecerant nec factum noverant vindicta processit August contra Julian lib. 6. cap. 7. Such who have neither known or done any thing to sins practice yet may be sharply afflicted with the curse of its punishment It is in the Lords disposal Animadversion to punish as he pleaseth he can change or chuse the object of the Rod without the least injustice Therefore it must be our constant care to please God and our filial fear to offend him upon the account of our brethren lest our sins make them sufferers and so they pay the debt which they never took on It is our happiness to be holy It is one of the greatest courtesies we can do to our selves or others of the Lords people to be holy and harmless that we contract no disease which must be cured upon them making them the Patients although we are the delinquents I humbly conceive then we are to make peace with God for our selves if ever we think to be useful to our brethren God will first be in unity with us before he will be entreated by us God heareth not sinners Joh. 9.31 We shall make bad Orators for others who cannot speak a word with confidence for our selves No in ercession without reconciliation Cum displicet is qui intercedit irati animus ad deteriora provocatur It is not for us to intercede unless we be in favour with God our prayers are but provocations to him Therefore let our first work be Reconciliation for our selves and the next intercession for others It is the saddest of injuries which cometh by sin Note for the fault of one may prove the plague of many Unius facinus plurium pestis Salvian de Provid lib. 7. There is none more unhappy amongst the creatures Sin like Satan and the Cockatrice then those who kill at distance as doth Satan by sin and the Cockatrice by sight nothing can cure the sting of their poison but the death of the Patient It is a part of that hurt the Saints receive from their Neighbours Saints sufferers by the wicked that they can wrong them by their wickedness at the greatest distance When the Lord maketh inquisition for sin he hunts at home if he finde it in the whole Body he can punish any member Oh that this were considered A receipt to enre we might take a shorter course to cure our calamity by letting blood of our wickedness for the health of the body It is a Maxime in Policy Potius pereat unus quam unitas Better that one then the whole society perish I have ever observed Piety to be the best security both for our selves and others And therefore I conceive it a matter of eminent concernment A word to all to be near to God for then we shall not onely be serviceable to our selves but profitable to the godly It is like Saints are the Courtiers with God when we live at Court we may prove Favourites and so be serviceable to our friends To walk with God is an act of duty to him and certainly of great utility our selves and his servants Such a deportment doth not onely befriend our personal advantage but all the Israel of God Now then to conclude this fraternal Consideration of our regarding the Saints in their suffering condition If ever we intend to have our spirits helpful to our Brethren they must be helpful We must not think to preserve them by our Addresses to God when by our sins we provoke him There is no prevailing with God for good Saints are fit suitors when renewed in spirit till we cease to do evil and then it shall be brotherly tenderness indeed of the first magnitude to remove their dangers by renewing of our spirits Thus preserving their prosperity by the purity of our prayers and purging that from our selves whose pestilential
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
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