Propugnaculum Pietatis: THE SAINTS EBENEZER, AND Pillar of HOPE in GOD, when they have none left in the Creature. OR, THE Godly Man's Crutch or Staff in Times Of Sadning Disappointments, Sinking Discouragements, Shaking Desolations. Wherein is largely showed, The Transcendent Excellency of GOD, His Peoples, HELP and HOPE: WITH The Unparallelled Happiness of the SAINTS in their Confidence in Him, overballancing the Worldlings Carnal Dependence both as to Sweetness and Safety. Portrayed in a Discourse on Psal. 146.5. By F. English The Righteous shall never be removed, Prov. 10.30. But David encouraged himself in the Lord his God, 1 Sam. 30.6. Quis ei metus est, cui Deus Tutor est? Non labefactat mentem humana molestatio, quam corroborat divina protectio. Cypr. LONDON, Printed, 1667. THE EPISTLE TO THE READER. Reader, THE vanity and emptiness of the Creature, and the excellency and sufficiency of God, the great and eternal Creator, are like two Crystal Glasses, which set one against the other, give mutual light and illustration. And our knowledge of God being more by negation, than comprehension in this life, the world's blackness cannot but become a foil to set off his beauty with the more shining splendour, and orient lustre. These two first Principles of the Doctrine of Christ, God ordinarily instills in our first conversion, and convinceth us of with such light and evidence, as they carry a remarkable accent with them, and should leave upon us a more powerful and permanent tincture and impression: Yet notwithstanding such is our dulness and stupidity in cunning these our primary and principal lessons, as we almost forget them as soon as we have learned them. For though at our first acquaintance and communion with God, before our heads and hands come to be engaged in the world, we are carried out with a vigorous prosecution of the one, and led into an holy contempt and undervaluing of the base spoils of the other; yet when once we and it come to grow familiars, the interest of Heaven and Religion must veil and bow the knee to this our beloved darling and favourite. How many set out forward and zealous Professors in the ways of godliness, as if they had fully meant to have taken the Kingdom of Heaven by violence, whose zeal and blessedness is now not to be found; but of ringleaders, are proved ren●gado's, and of first, become last? They began to run well, until stooping to take up the golden Apples in their way, they stopped in their Christian race, and acted their parts on the stage of procession, like Princes, till the Nuts of worldly pleasure and gain being thrown by handfuls before them, they discovered themselves no better than Apes. By venturing to nibble at Satan's pleasurable bait, we are often catched with his deadly and destroying hook, and by overmuch encumbering ourselves with the world, we become (the best of us) like Anselms bird, which had a stone tied to her leg, and pulled her down to earth, as fast as she attempted an ascent to Heaven. This heavy weight so besets us, as we cannot run with patience the race set before us. So that besides our initiation, and first indoctrinating in the things that are excellent, God is forced ever and anon to become our Monitor, and catechise us anew at the school of the Cross; in his wilderness speaking to our heart, and by his word and works, rubbing up our memories afresh with the meditations of what we first imbibed, though now have lost the scent and savour of. And it's no other than free grace, and infinite mercy in our heavenly Father to recall his extravagant Prodigals, who will change their Father's bread for the world's husks, and thus go out of God's blessing into the warm Sun. Would we indeed make use of the spectacles of the word, we might plainly read the inscription of vanity; yea, vanity of vanities, written on the forehead of all creatures; and though never so , see an end of all created perfection. But alas, commonly we look at the wrong end of the prospective, or look on the world in a multiplying-glass, which represents it to our fancy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some great matter, and on the great God in an extenuating, which makes him appear little in our vain imaginations; and so we entertain debasing thoughts of that eternal verity, while we have high conceptions of these low and sublunary vanities. And seeing these ear-remembrances suffice not for our conviction, it's but necessary and requisite God should find out some other way of instruction for us, wherein both our ear and eye should receive an impression: And that they who would not learn by the teachings of the Word, should have the voice of the Rod cry to them, which (though less articulate) may yet become more significative. And hath not God been a long time teaching us by his Providence, as Abimelech did once the men of Succoth, by briers and thorns, and reading us a large lecture of the uncertainty of all created beings and comforts? Hath he not with fire and sword been pleading with all flesh? by the sore and dreadful calamity of the pestilence, been ushering us into discipline? Hath he not in his greatest severity overthrown some of us, as he did Sodom and Gom●rrah, by a most deplorable and lamentable fire, in whose ashes is buried all our glory and hope, and the blisters whereof will rise in our faces, when its flames are both extinguished and forgotten? The very mention whereof can be no other than a fire in our bones; and whoever hath the spirit of a Christian, cannot but by sympathy suffer, and be offended at such a burning. What English man's heart so stony as not to bleed within him, or can his eyes contain from tears, either to have heard or seen the metropolis of our Nation, the royal and magnificent City of the Kingdom, once the wonder of the world, and even mirror of all Christendom; so beautiful for situation, numerous in people, famous for riches, strength, beauty and honour, leveled with the dust, so as one stone's not left on another, and become a burning pile, an heap of rubbish, a place of desolation, even in a moment? Quis talia fando temperet à lachrymis? What ear was ever auditor of so awk and direful a knell, as then alarmed its Inhabitants? What eye ever spectator of so dreadful and doleful a tragedy as was then acted on that noble theatre? Who ever saw so devouring a fire, or heard of such a dismal flame, so sudden, violent, universal, irresistible, and (to be feared) irreparable? Surely, what terror and affrightment, what amuse and amazement, what horror, and even consternation of spirit, this rueful spectacle seized the spirits of its beholders withal, is impossible to divine and imagine. Poor souls, (methinks) I saw at a distance your pale faces, trembling joints, weakened hands, dedolent hearts, who were in this so fatal a blow most nearly concerned; methinks I hear you crying out to your friends and neighbours, to your Rulers and Governors, as the woman did once to that King, 1 King. 6.27. Help, O King, who were all forced to return you that sorry answer, If the Lord helps not, whence should we help? Ah what thousand pities (had Heaven pleased to have prevented) to see so many famous structures, ancient and venerable Monuments, learned Libraries, rich goods and treasures, beautiful Halls and Exchanges, useful Churches and Chapels within so small a compass, turned into a Chaos of confusion, and heap of utter destruction! Ah how lamentable a sight to see so many able Citizens impoverished, so many mean ones quite beggared! how hideous an outcry to hear men complaining, We who had thousands in the morning, had not a penny left to help us by the evening! we who had full tables, could afford plentiful entertainments, rich purses, and large banks, enough for back and belly, for necessity and delight, for us and ours, are now reduced many of us to a morsel of bread, and glad to live on the alms of the charitable; we went out full, but came in empty. Ah how sad to behold so many families ruined and undone, so many dwellings and places, that must never more know their owners and inmates, but have for ever cast them out, leaving them to the wide world, and exposing them, as so many Tenants at will, and that without any warning, to the mercy of the great and sovereign Landlord of Heaven and Earth! What true Son of Zion, upon view or tidings of so sad a catastrophe, must not bear a part in the Church's Funeral Elegy over Jerusalem, Lam. 1.1. How doth the City sit solitary, that was full of people? How is she become as a Widow? she that was great among the Nations, and Princess among the Provinces? And so cap. 4.11. The Lord hath accomplished his fury, he hath poured out his fierce anger, and hath kindled a fire in Zion, and it hath devoured the foundations thereof. Oh that by the brightness of these flames we could see our sin, that hath long appeared as at noon day, but we would never yet behold by the Sun-light of the word! And that this most formidable fire may become to us a flaming beacon, to signify our approaching danger and ruin, unless God's anger be timely quenched by the blood of Christ, and tears of repentance. And that amidst the cold formalities, and freezing devotions in the winter quarter of these last and perilous times, our cooler souls might be heated, and our dying affections (by an holy kind of Anteperistasis) advanced into a diviner flame of holy zeal, in seeking the Lord, lest he makes us as Admah, and sets us as Zeboim, and kindles a fire in the Palaces of Joseph, so as none shall quench it. Oh that we could all learn, from the highest to the lowest, those lessons, God's intention is to teach us by so severe dispensations, either for humiliation for what is past, or reformation for time to come. And if I mistake not, the physiognomy of this providence (whether it be looked on in the glass of a more immediate or more mediate agency) God's hand appeared most remarkably in it, and concurring circumstances give us plain intimations of its commission, and direction by a special superintendency from Heaven. And though (like a picture well drawn) it looks wishly on every one in the room, yet it seems to prefer a particular charge against those wickednesses of pride, luxury, wantonness, security, earthliness, and uncharitableness, which have so long burnt as fire among us. Ah what haughtiness, idleness, and fullness of bread was to be found in our streets? with what pleasure did we live upon earth? what port and state did we begin to carry? what wantoness were we grown, forgetting the God that made us, not attributing to him our power to get wealth, having our hearts lifted up, or like foolish children, with Jesurun, standing on our heads, & kicking against Heaven, and neglecting the God of our salvation, sacrificing God's corn, wine, oil, wool and flax, to our lusts and lovers, instead of our Creator! Were we not grown like Sodom and the Old World, a God-despising, and a self-pleasing people? that gave up ourselves to eating and drinking, buying and selling, planting and building, every man looking to his own way and gain; and as for the ship of the Church, the interest of God and Religion; having caught the fish, we laid aside the net; and so we could but save our own petty Cabins, let Gods and Christ's cause sink or swim, we were become Gallio's, not minding these things! Oh how did we that pretended to God, mind little or nothing but the world? How went we, one to his farm, another to his merchandise; our shop was become our closet, and the Exchange our Church. The Courtier, the Merchant, the Tradesman, all busy as so many Aunts on an Hill to scrape together so much refined dust, and lad themselves with this thick clay: Every one setting up his Heaven on Earth, and singing a requiem to his soul in his stately houses, full warehouses, vast incomes, if not unjust gains and oppressions, looking so much to earth, as those that had neither time or mind to look up to Heaven; but if with the Lark, soaring to Heaven in pretences of zeal and affection on the Sabbath; with the Worm, grovelling on the world's dunghill all the week after. Like him in the Poet, (that cried out, O Coelum, with his tongue, when his hand touched the earth) committing even a sollicism with our hands, and bidding an express practical contradiction to our professions. Ah is it not just God, should deny us the world as a creature, which we could not have, but must adore as our God? Is it not righteous, that should be taken out of our hands, which instead of being trodden under our feet, had got up so near our hearts? Oh how much better Christians, (for to you alone I now speak) (as for the wicked who grow worse and worse, and do more wickedly, Hell fire shall shortly do that in consuming them, which this could not do for refining) had it been for you to have cast your bread on the waters, than to have had it wasted by such a fire? Ah, had you but worn the world as a lose garment, that you might have put off and on at pleasure, it would not now have come from you (as your skin from your flesh) with pain and torture, but ease and delight; or as the blood out of your veins, with reluctancy and opposition, but as water from a fountain, with freedom and liberty. These pictures, if hung up loosely, would have been taken down with less rending, tearing, and noise, than they are like to be, if your hearts be fastened or glued to them. Oh Sirs, had you minded God and Christ, as you did this Mammon of the world, and attended your heavenly trade, as you did your East-India, Turkey, French, Spanish, or the rest, and conversed with God in your closerts, as you did with your customers in your shops, and your friends and neighbours sometimes at the Tavern, you had had something in such an hour to bear up and comfort your spirits withal, which I am afraid, many of you now want. Oh that you would in this your day, yet know the things of your peace! And before God riseth up to Judgement a second time, and the fire of his wrath now smothered, breaks out with a seven times more, even into a most violent and unquenchable flame; Hear the voice of the Rod, and him that hath appointed it: And by all that God hath done, or is doing with you this day, learn those fundamental lessons, of the vanity and contingency of the creature, and the fullness and alsufficiency of the Creator; so as to make an utter renunciation of all carnal confidence, and engage your souls in a firm and resolute dependence on God alone. O that this might indeed be a purgatory fire, to refine our souls from all that rust of carnality, and worldly affection that is so grown upon us! Let us not make gain our godliness, but count godliness our greatest and only gain. Why should we set our hearts on vanity, on a non entity? who would love or value that which he cannot long keep, but if a fire or plunder comes, is upon the wing, and takes its flight; or give that the chair of state, or upper room of pre-eminence in his heart, which very shortly he must part with out of his hands? Can you (Christians) carry your houses and lands, your bags and treasures with you to eternity? will they not all shake hands with you at the grave? O then make friends (by employing for God and his honour) to yourselves of this Mammon of unrighteousness, and use the world as if ye used it not, remembering the fashion thereof passeth away: And lay up your treasures not on earth, but Heaven; store up a good foundation against the time to come, the top of whose building may reach eternity. Mind not so much things seen and temporal, as those believed and eternal. Make sure of God as your portion, and choose him as your inheritance. Now learn to trust to, and lean by faith on the arm of an Alsufficient God, while ye experience the broken staff of all created beings and comforts. When the stream is dried up, and all your vessels emptied, have recourse to that inexhaustible fountain. Learn the Art of living by faith upon an unchangeable and eternal Jehovah under all worldly changes and revolutions: To rejoice in the Lord, and be glad in the God of your salvation, not only when ye sit under the shadow of your own Vines and Figtrees, but even when they neither blossom, nor bring forth fruit. Though your goods be gone, yet ye have not lost your God; he is not gone, whose alsufficiency is able to make up all your losses by plague or fire, and recompense you an hundred-fold, in whom alone (possessing all things) you may possess them, while you have nothing. Though your trade be at present broken, ye have now a seasonable gale for Heavens more enduring substance. Though ye may be dispersed and scattered as Vagabonds here and there, having no certain dwelling-place, God will be a little sanctuary to you; and though your City hath forsaken ye, your God is a Tower yet left, which your souls may get upon, and a City of Refuge for you to fly to, and repose in with greatest security. Though ye have nothing but tents to dwell in, and (with holy Jacob) a stone for a pillow to lay your head on, God is in this place, and he that never slumbers nor sleeps, watcheth for your safety, while his Angels also are your lifeguard and protection: He is your arm every morning, and your salvation in time of trouble. Though all die and leave you, relations, possessions, yet your God lives, who is ten thousand times better, and able to make it better to you than all the goods and estates in the world. Trust in the Lord then for ever, in the Lord Jehovah, in whom is everlasting strength. And then, should you fall into the hand of men's violence out of that of God's vengeance, while the enemies of Jacob are your hunters, you are sure of the God of Jacob for your help. This consideration was that holy David bore up his reeling soul withal under all the reflections of the wickeds prosperity and enmity; Whom have I in Heaven but thee? my flesh and heart faileth, but God is the strength of my heart, and my portion for ever. And in all the weights of his own adversity, he encouraged himself in the Lord his God. And this was the infallible pillar and foundation with which the Church under all her ruins, supported her drooping faith, even the eternity of God, Lam. 5.19. Thou, O Lord, remainest for ever, thy Throne from generation to generation. And Reader, it's the hearty option of my soul, that thou, and all that read these lines, yea all concerned in these fatal strokes from the King on the throne, to the beggar on the dunghill, had the same comfort under London's burning, that holy David had once on Ziglags; even a God to encourage themselves in, who is, what, and where he was, the same God to his for ever and ever, when all persons, places and creatures, shall not be what they once were, or be no more. This encouragement of all them who fear the Lord, is the sole design of this ensuing discourse. The Author intending it no other than an anchor to buoy up our finking spirits, or crutch, the better to enable to step our limping faith. A word in season, is as apples of gold in pictures of silver. And he hopes (if you have not already forgotten the hand of God upon you) he might find some advantage in this present address, our hearts under afflictions being always more pliable, and apt to receive divine signatures and impressions. In this your helpless, and almost hopeless state the providence of God seemed to call to him, as once the men of Macedonia to Paul in another case, come over and help us. And though a stranger to most of your faces, yet being a fellow-sufferer with you through the common spirit of Christianity, his bowels could not but be enlarged with pity, and his heart inflamed with zeal and piety towards you: And (seeing no other stepped before him) looked on himself as obliged to open to you some door of hope in this valley of discomfort, and afford you what after-help his poor talon could, to bear your present condition; become to you a plank after shipwreck, to bring your souls to a comfortable shore. And if his mite may contribute aught to so blessed and happy an end, to any of you, or the people of God, he hath his purpose, who is, Your Supplicant at the Throne of Grace, and Servant in the work of the Gospel, F. E. Novemb. 5. 1666. The TABLE, or Contents of this Treatise. THe general nature of Happiness, Page 1 With, the common desire of Mankind towards it, 2 And the World's apprehensions concerning it, ib. The Saint's sense of it, and its true measure and Standard, consisting in the enjoyment of God; in a good, much more in an evil day, 3 The scope and contents of the Psalm, showing the Creatures vanity, and mutability, 4 Gods alsufficiency, and eternity, 6 The parts of the Text. An indefinite Proposition, and a more particular confirmation, 7 In the first, employed, A significant description of God, ibid. As to the reality of his Being, and existence, ib. His special relation to his people, 8 An assertion of his peculiar Providence, ibid. I. In its sufficiency, and way of efficiency, 11 God, His people's help, proved, 12 Opened, First, in what respects, 13 1. In respect of supply and provision, ib. In regard of Spirituals, 14 And Temporals, 15, 16, 17. 2. In respect of defence and protection, 18 And so, He is the help of Jacob, his Church in general, 19 Whom he helps, sometimes immediately, ibid. Sometimes mediately, 21 Either by Angelical ministration, ibid. Humane assistance, 22 Sometimes, by direct and proper means, ibid. By improper, wicked, contrary, destructive, ib. Or his people in particular, 25 1. Against their homebred Enemies, their lusts and corruptions, ibid. 2. Satan's assaults and onsets, 26 3. The World's enmity and opposition, 28 And that, By preparing them private recesses, 31 By abating the natural force and fury of Creatures, 32 By disappointing wicked designs, and frustrating them, 34 By diverting violent executions, 37 By reconciling enemies to his People, 38 By turning intended mischiefs to good and advantage, 41 By ruining and destroying their adversaries, 44 4. The stroke of common Judgements and Calamities, 47 Either, By removing them out of their reach, 48 On Earth, ibid. To Heaven, 49 By distinguishing them in the evil day, 50 By bringing them up out of the affliction, 54 3. In respect of succour and redress under burdens, 56 Of Sin and guilt, 57 Duty and Service, 59 Trials and Sufferings, 60 And that more visibly and openly, ibid. Either by Alienation of them, ibid. Redemption from them, 61 Or more secretly, and indiscernably, 62 By supplying them with necessary influences of grace, ibid. Assisting them with seasonable supports of spiritual strength, 63 Filling them with inward manifestations of joy and comfort, 64 4. In respect of relief under Failures and Disappointments, 65 By giving them satisfaction under the distresses, 66 In the failing of Mercies, 67, 68, etc. Feeling of Evils, 72 Compassing their deliverance by unhoped ways and means, 73 Secondly, After what manner he helps them, 74 Suddenly and unexpectedly, 75 Gradually, 76 Opportunely and seasonably, 77 Under their Enemy's rage and infolency, 79 Their own dejection and despondency, ibid. Powerfully, and irresistibly, 81 Proportionably, 84 To their Wants, and Necessities, ibid. Desires, and Prayers, 85 Hopes, and Expectances, 86 Right improvements, 88 Thirdly, Reasons, why God helps his People, 90 1. The relation he hath to them, and propriety in them, 90 2. His manifold Promises and engagements made to them, 94 3. The conditions of obtaining help found in them, 95 Of humility and spiritual poverty, ibid. Prayer and Invocation, 96 Faith and dependence, 98 Waiting and attendance, 100 4. The encouragement in his Service, and against their enemies he would give them, 102 5. The worthy return he shall receive from them, 103 II. In its efficiency, or way of conveyance and communication to his People, 105 Expressed. The Happiness in having God our help, ibid. Laid down, in Theft, positively, and absolutely, by way of Antithesis and comparison, 107 Positively, wherein two things considerable, ibid. A Benedictory Conclusion, ibid. A peculiar appropriation, ibid. From the Benediction affirmed: Two Observations, ibid. First, The Saint's Happiness lies only in the enjoyment of God, ibid. Three things requisite to make up Happiness, all found in God, and only in him, 108 Sufficiency and perfection, Proportion and suitableness, Perpetuity and duration, ibid. Secondly, The supreme, and sole ground of comfort, and confidence in an evil day, is title to, and influence from God, 109 Evidenced from the consideration of God's Nature, ibid. Wherein considered, The infiniteness of his Being, The absoluteness and independency of his operations, ibid. The immutability of his purpose, & promises, 111 The tenderness of his Bowels, ibid. The eternity of his existence, 112 From the properties of his Help, ibid. He helps ably, ibid. willingly 113. readily ibid. faithfully 114. constantly, 115 From the Appropriation or limitation, 116 Observe, First, A Saint is privileged with special propriety in God, ibid. Secondly, Fiducial repose in God in an evil time is only to be founded on our interest in him, ib. Thirdly, Propriety in God is the only ground of true felicity and comfort, 117 Fourthly, They alone, are just Expectants of divine help in straits and afflictions, which are firm recumbents and constant dependants on God, 119 Comparatively, Whence observe, First God's excellency, and the Creatures vanity illustrate each other, 121 Secondly, There is an excellency in the fruitiou of God, far beyond that in the enjoyment of all Creatures, 122 God the most Real Good, 123 God the most Pure and refined Good, 124 God the most Satisfying Good, 125 God the most Durable Good, 126 Thirdly, God's help exceeds all humane help and secure whatsoever, proved by way of comparison, 126 In the second, The Illustration of the Proposition, 128 Wherein the connexion, and order are observable, the matter wherein, ibid. First, The Saint's disposition, and affection, of hope in the Lord their God, 129 Secondly, Their reward and remuneration, Happy are they, ibid. In the first, The Persons qualification, 130 Their hopes foundation, ibid. From first, Observat. God's people are an hoping and expecting people, ibid. Wherein, The Proposition proved; and the nature of hope, in the Philosophical, and Theological notion opened, 131 In second, The appellation. The Lord God. Whence, Observat. first, Hope in God's mercy stands with reverence of his Majesty, ibid. Second. God's power, and greatness, as well as his mercy, and goodness, is a great encouragement of his people's hope, ibid. Third. God, and God alone, is the object of his servants hope in the day of affliction, 133 Five things in God, the ground of the Saints hope, The glory of his Attributes, ibid. The merits of his Son, 134 The relations of his Covenant, 137 The truth of his Promises, 138 The experiments of his Providence, 140 The Application. The Lord our God. Hope the Saints peculiar, 142 In the second. The reward, or Compensation of their hoping. Whence observation. Dependants on God, and Expectants from him, are happy and blessed, proved, 144 Opened in three things, 1. As this hope is a Preserver of the Soul from sin, 145 Particularly against Despair and succumbency, Discontent and impatience, under affliction, 146 Unlawful and indirect means to get out of it, ibid. 2. A reliever of the Soul under trouble, 148 In order whereunto, it hath a fourfold Energy, Quieting 148. Sustaining, 149. Comforting 150 Establishing, ibid. 3. An assurer of mercy and deliverance, 152 Application. Inference. Wherein, The different character of the Godly from the Worldling and Hypocrite, 155 His different privilege, 160 Wherein, His advantage above them, As to Peace and serenity, ibid. Certainty and security, 161 Supply, and sufficiency, ibid. The infelicity, or cursed, (because desperate) estate of the wicked, 162 Both in the day of 1. Prosperity, ibid. 2. Affliction, 163 As to self and also creature-confidence, 164 3. Death, 165 The transcendent excellency of God above all created perfections, in making the soul happy, 169 The folly, and danger of all oppositions against God's People, 171. and compliance with their enemies, and oppressors, 172 Examination. Wherein, Signs more general of our interest in God, 174 Union with him in and through Christ, 175 Covenant-obligation to him, ibid. Acquaintance and communion, 176 Sympathy, and fellow-feeling, 177 Suitable affections to him, 178 Of high esteem, ibid. Ardent Love, 179 Earnest desire, 180 Sweet delight, 181 Firm resolution, 182 Vehement endeavour, and pursuit after him, 183 Signs more special, 184 1. Of making him our help: ibid. Two. Rejection of all creature-confidence, ib. Exercise of sole and constant dependence, ibid. 2. Of having him our Hope: Wherein, the Godly man's hope, 185 Contradistinguisht from the Hypocrites, as being 1. Grounded, 186 2. Effectual, 187 Wherein a sixfold discriminating virtue, ibid. Purifying from sin, ibid. Quickening to duty, 188 Staying under temptations, 189 Pacifying under delays, 190 Raising above worldly expectations, 191 Fortifying and confirming against all opposition, 192 3. Steadfast and permanent, 193 Reproof, to God's people, who (as if there were not a God in Israel) go to Baalzebub, the God of Ekron, 194 Wherein, showed, The greatness of the sin. 195 Danger of the punishment. ibid. disappointment of our hopes. 196 ●mpair of our mercies. 197 ●o feiture of divine protection. 198 Comfort. The godly man the only blessed man. 200 Blessed, In all his relations wherein concerned. ibid. In all conditions whereinto cast. 201 Of spiritual trouble under Desertions. 202 Temptations. ib. Corruptions. ib. Outward, under Wants and Exigencies. 203 Fears and dangers. 205 Losses, crosses and disappointments. ibid. Unkindnesses or oppositions. ibid. Afflictions, death itself. 206 Excitation 1. To Christians, to walk worthy divine help and influx. 207 In the duties of 1. Thankfulness. 208 2. Access to him. 210 Wherein 1. The special seasons of address, in A calm. 216 A storm. 217 Particularly under, Pursuits of divine wrath. ibid. Oppressions of Satan's, or humane violence. ibid. Creature-disappointments. 218 Unusual and extraordinary services. ibid. Falls into sore distress. ibid. Dying apprehensions. 219 2. The manner, how to make our addresses, 220 By Soul-abasement and humiliation. ibid. Renunciation of humane help. 221 Prayer and supplication. ibid. Faith and believing. 223 Resolutions of return. ibid. 3. Satisfaction and acquiescence in him. 224 4. Return towards him. 226 By improving help received, In endeavours to advance God's glory. ibid. In communications to our Brethren. 227 In their Soul necessities. ibid. Bodily necessities. 229 5. Confidence under trials. 230 Wherein 1. Objections answered, arising, 1. From our own unworthiness of divine help and influence. 232 2. From our long disappointment. ibid. God helps not always, Perfectly. 233 Visibly. 234 Presently. 235 3. From the sadness of our state. 238 2. Two Questions answered. 241 On what terms divine help may be expected under the immediate visitations of Gods own hand. ibid. On five conditions, 1. A religious severity, consisting, In an immunity from the sins of the times. ibid. An accurate walking before God. ibid. 2. A fiducial and firm recumbency. 243 3. A praying importunity. 244 4. An exact integrity. ibid. 5. A resolved singularity. 245 At what special times may help be looked for under the violences and persecutions of humane wrath. 247 When Gods Cause, and the whole interest of Religion hes at stake. ibid. When a cloud of reproach is cast upon his people's innocency. 248 When all humane help disappears and fails. ibid. When the enemies blaspheme God's Name and insult over his people. 249 When their spirits begin to sink and fail. 250 Especially when truly humbled by their afflictions, they seek him by faith and prayer. ibid. 6. Adherence, and cleaving to God, always, with full purpose of heart. 251 2. To sinners. Direction, Where to look for help out of their lapsed state. 253 Exhortation, To get an interest in God. ibid. Motives, Means. An humble sense of their hopeless and helpless condition by nature. 255 Flying to God's mercy in Christ. ibid. Engaging into, and keeping covenant with him for ever. 256 ERRATA. PAge 1. line 11. for greedy read ravished, page 44. line 25. read ruining, page 132. line 25. for no read not. In the Title over the head of the Pages, for Godly read Godlies'. THE GODLY PILLAR OF HELP. PSALM 146.5. Happy is he that hath the God of Jacob for his help, whose hope is in the Lord his God— HAppiness is a blessed word, bigg-bellied with comfort, and full fraught with satisfaction; as full of sweetness, as the Breast of Milk, the Cane of Sugar, or Comb of Honey; as grateful and refreshing to the reasonable soul of man, and much more the awakened and enlightened conscience of a Christian as the fountain is with its water to the thirsty Traveller, or the Sun with its light to the greedy beholder. Felicity is the grand attractive of every appetite, and the common loadstone of all the desires of the Sons of men. Its generale votum, universalis supplicatio, the unanimous vote, and universal request of all mankind. Who will show us any good, is language naturally spoken, and almost worn threadbare by the mouths of all men, Psal. 4.6. Whatsoever other difference runs in the current of humane opinions, their affections herein are all tuned unisons, and their music is in consort. As conformity to God in holiness, is the most perfect intendment, so in happiness, is the most desirable attainment of men and Angels? Who is it that would not be happy? or though they affect no good in them, desire not good to them? Though few but disdain holiness in the way, all design happiness in the end. Even the Heathens themselves affected, as well as conceived, a Fool's Paradise, a Fanatic Elysium of bliss and happiness, as well as Christians a real. They entertained multiplied opinions about happiness, some placing it in gifts of nature, others of fortune (by them so called) a third sort, of mind: Some in pleasure, some in profits and honours, others in learning, and natural, or acquired endowments; all in some external good, and outward satisfaction. They broke the shell, and we got the kernel; they ran away with the notion and bare speculation, we are blessed with its actual fruition. For having otherwise learned Christ, we know and believe, This to be eternal life only, to know God in Jesus Christ, and that true happiness is bound up in God alone, the first cause, and last and utmost end, the highest and chiefest good; so tunes that heavenly Chorister, Psal. 73.25. after a descant on all creature-enjoyments, even a differing note ●●om the world's votaries, Whom have I in Hea●en but thee? and there is none on Earth that I ●●sire in comparison of thee. And the Church seconds him in this pleasant ditty, Lam. 3.24. ●he Lord is my portion, saith my soul, therefore will 〈◊〉 hope in him. Nunquam bene sine te, nunquam male ●●m te, saith Bernard sweetly. The gracious soul ●●ndes itself never ill in his presence, never well 〈◊〉 his absence. The Sun of Righteousness makes ●ay in the souls of the Saints, though all the stars of creature-consolation withdraw their light ●nd influence; when notwithstanding the brightst and most glorious shine of these earthly glowworms, (under its fatal eclipse) a perpetual night ●f darkness invelops the soul, and covers its whole ●eavens. Worldly evils may render a carnal ●●an miserable, but worldly goods can never ●nake an holy man happy. And as a Saints choicest ●appiness lies in God in a good day, much more ●ave they sensed their felicity to be concerned in ●im in an evil day; when all other happinesses ●ail, and felicities vanish and fade, as a gourd of ●he night, or the morning dew before the ●corchings of the rising Sun. When God comes ●o blow upon our comforts, and by the ireful ●ooks of his severer providence, to frown on ●ur spirits, neither the friends, nor things of ●he world, can add one cubit to the stature, or contribute one mite to the measure of our blessedness; but in the saddest hour that befalls a Christian, of loss, across, trial and temptation, when ●he barrel of meal is exhausted, and the cruse of ●yl spent, all secondary causes are at an end, all creature-comforts at a pose and loss, all worldly relations and fruitions prove dry brooks, and barren wildernesses, disappointing the expecting Traveller, or like so many Lotteries, to which a men goes with an head full of hopes, but returns away with an heart full of blanks, utterly void of his expectation, then, and then alone true and sure consolation is to be fetched from the experience of God, and acquaintance with him, who is the over and ever-flowing fountain of living waters. And therefore the Prophet here in this Psalm, setting before us the vanity and emptiness of all created helps and sufficiencies in competition with, and comparison of the divine fullness and alsufficiency, condemns all confidence in the creature to the very Hell, and advances with the highest Encomiums, and most heavenly Eulogies adherence to God, and dependence upon him alone. He dehorts on the one hand from confidence in man, or any arm of flesh, by Arguments drawn from their infirmity and vanity, the mutability of their tempers, and also the fragility, yea mortality of their state. All created things have in them an utter incompetency to administer help to a soul under any straight or affliction, being finite and fading. For that must be eternal and immutable, that must afford succour and relief under all vicissitudes of providence, all mutations and interchanges of life. To pass creatures moving in a lower orb, and take Princes elevated to the highest sphere of dignity and excellency here below, the best and highest of men, yea so many representative Gods, the Viceroys and Vicegerents of that infinite and eternal Majesty of Heaven and Earth, exalted to the ●itch of deputed by God, and reputed Deities by ●en, yet even they are under the same predicament of changeable affections and dispositions, ●nd eke of a mortal condition with other men: Though gods while living, th●y die as men, and 〈◊〉 as Diogenes once told Alexander the great of ●hilip his Father) their ashes are not distinguishable from the ashes of the common sort; so that ●arivs's memento te esse hominem, wherewith he commanded his Chamberlain thrice a day to ●ound him, will fit them as well as the common sort. Men, though never so able and potent, oftentimes have neither power, nor yet will to help ●heir expectants, their minds are uncertain, and ●heir opinions unstable as water; so as, with Reu●en, they cannot excel. Inconstant they are to ●heir principles, professions, resolutions, and start aside upon the least diversion from their promises, purposes and intendments like a deceitful Bow. And should they hold even and fixed, either their ●●fe or state may admit a change; the wheel now ●●p (as Bajazet told him) may soon go down. They may fall so far from the pinnacle of power, ●nd turret of honour, as they may not be able to ●ave themselves, much less their adherents and de●endants; such is their inconstancy and uncertainty. How soon can God clip the wings of their ●omp and bravery, and slain the beauty and pride ●f their glory, so as their excellency which ●eacht up to the Heavens, and touched the clouds, snay become as their own dung? Job 20.6. Their ●reath may soon be upon the wing, and take its ●ight to eternity, and when they die, all their thoughts, endeavours, counsels, all their dignity and fame, power and majesty dies with them, and there's an end of all their perfection. And therefore he concludes this with the Prophet's counsel, to cease from man whose breath is in his nostrils. And all this he expresseth to the life, vers. 3, & 4. Put not your trust in Princes, nor in the Son of man in whom there is no help. Hi● breath goeth forth, he returneth to his earth: in that very day hi● thoughts perish. But on the other side, he highly commends confidence in God, showing their blessedness that depend on him; they shall be sure never to mee● with a disappointment. Though men die, God ever lives; though they change, he changeth not, with him is no varial leness, nor shadow of turning. The eternity of Israel cannot lie, or repent: He is the great Almighty Jehovah, in whom is everlasting strength, the immutable Rock of Ages, and sure dwelling-place of his people throughout all generations: A God who abides ever the same, to day, yesterday, and for evermore the true and everliving God; righteous in his judgements, faithful in his promises, beneficent in his providence, and providential dispensations; which is daily exhibited towards all sorts of persons calamitous and oppressed, sustaining, defending, governing and helping them in a most eminent and divine manner; and that not in this particular, o● that other age of the world, but for ever, throughout all ages, in former, present, and succeeding generations. And therefore it's both far safer and sweeter to trust to the Creator, than to repose in any creature; all which the Prophet evidenceth in the sequel of the Psalm, from vers. 6, ●o the end. And so (to come to a close of his ●nain Proposition) he positively affirmeth to all ●he world, That though there be nothing but misery and unhappiness to be found in the creature, ●ll fullness and blessedness dwells in the everliving ●nd ever-loving God. In consideration whereof ●he Psalmist breaks out by way of Antithesis in●o this most pathetical acclamation, and peremptorily sets down this infallible maxim, draws up this most comfortable conclusion for faith to ●ive and feed upon, here in the words; Happy is ●he that hath the God of Jacob for his help, etc. In which words are observable two general parts: First, A general and indefinite Proposition, of comfort, Happy is he that hath Jacob's God for his help; whoever he be, he is really blessed. Secondly, A more particular Exposition and Illustration; or (if you will) a imposition of duty, whose hope is in the Lord his God. In the former, the comfortable Proposition, we have something employed, and something expressed. Two things are supposed, and (being couched in the bowels of the words) deducible thence by way of Illation or Inference. First, A famous and significant description of God, the God of Jacob. Secondly, A assertion of the sufficiency of his power and providence over, or his mercy and goodness towards his people. Their Help. First, A description of God, and that first in respect of his nature, or the verity and reality of his being and existence, He is styled here by way of elegancy or emphasis, the God of Jacob. Saith Mollerus, to discern and distinguish the true God of Israel from all Heathenish Deities, and to explode all fictitious gods and worships thereunto. As the true God is the God of Jacob, so the God of Jacob is the only true God. He is God alone, and there is no other besides him. The gods of the Heathen are all vanity, they have eyes, and see not, ears, and hear not, etc. Psal. 115.5, 6. But our God is in the Heavens, and doth whatsoever he pleaseth. He alone is he, whom all mercy and good must be expected from, and so all prayer and supplication directed to. To whom should a people seek, but unto their God? his prerogative it is to hear prayers, and to him shall all flesh come. Secondly, This Title or Appellation serves also to describe him in his special relation to his people. We find him called by our Psalmist, Psal. 132.5. The Mighty God of Jacob. He is indeed the God of the whole Earth, but in a peculiar manner the God of Israel, Matth. 15.31. In Judah is he known, his Law goes forth from Zion, and his Word proceeds from Jerusalem. The Heathen have not known his Law; and although by those vestigia creatoris, those darker impressions made in creation and providence, they can feel after him, and so trace his Divine Essence, yet they understand little of his Law or love. And as in a special way he hath made himself known to his people; so he bears a singular respect to them, and takes a particular care of them. It's observable in Scripture, that he styles not himself so frequently (in his revelations of himself to them) the God of Heaven and Earth (though that also be title full of encouragement) but the God of Abra●●m, Isaac, and Jacob; as if he had born such ●oice good will, and had such a peculiar care ●r those three men, as to overlook all the world ●esides them. So near and intimate relation have ●ods people to him, as their interests are mutually involved, and twisted in a reciprocal and co●enant-bond. They are his, he is their portion; ●heir Beloved is theirs, and they be his: They ●re called by his Name, the Saints are styled his Holy Ones, and the Church is termed expressly, Christ. Yea, he condescends to be called by their ●ame; he assumes the name of Jacob, Psal. 24.6. This is the generation of them that seek him, that ●eek thy face, O Jacob. And of Israel too, Ezra 10.2. set now there is hope in Israel concerning this thing. The very name Jacob acquired upon his conquest, Gen. 32.28. And that the whole Church is denominated by, Psal. 31.3. Let Israel hope in the Lord— Although he be the God of all by Creation, all creatures being the works of his hands: Psa. 100.3. Act. 17.26, 27. yet he is the God and Father of his people in Christ; his Father, and their Father, Joh. 20.17. And by way of choice and covenant, Deut. 7.6. For thou art a holy people unto the Lord thy God, the Lord thy God hath chosen thee to be a special people to himself above all people upon the face of the earth. They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a people raised and elevated above the ordinary make, and common stamp of the residue of mankind. There is a mutual stipulation between God and them, Deut. 26.17, 18. Psa. 50.5. Thou hast avoucht the Lord this day to be thy God; and the Lord hath avoucht thee this day to be his peculiar people▪ The mutual Indentures of the Covenant of Grace run thus; Ye shall be my people, and I will be you● God, Ezek. 36.18. Sancti quasi sanciti. As God hath obliged himself to them in bonds of mercy and lovingkindness, so have they reingaged themselves to him in bonds of duty and allegiance. Who is this that engaged his heart to approach unto me? may be understood of Christ or of true Christians, Jer. 30.21. One shall say I am the Lords; and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel, a metaphor from volunteers, who enter their names into the common muster-rolls, and engage into a (Sacramentum militare) a military Oath, to cleave to their Captain, and faithfully to follow their colours. So endeared an union and communion is between Go● and his people, as himself describes it under th● most near and affectionate relation of Father and child, as appears in that gracious promise he make to David concerning his Son Solomon, 1 Chron 17.13. I will be his Father, and he shall be my Son; by which interpellation he also treatet● David himself, Christ, and all the faithful Psal. 89.26, 27. He shall cry to me, Thou a● my Father; Also I will make him my firstborn Yea, because a man must forsake Father and Mother, to cleave to the wife of his bosom; he court his people (though in their widowhood, and 〈◊〉 under some seeming disadvantages for respect an● affection) with conjugal embraces; and that no● by way of compliment, as to what he intends to ●e, but good assurance of what he actually was, ●nd is, and will be for ever, Isa. 54.8. For thy Maker is thine husband. And as he said of that ●aternal, Nemo tam Pater quam Coelestis, None ●ach a Father as our Heavenly Father, Nemo tam ●ater, nemo tam pius. So saith our Law of those nuptial Obligations, Vxor splendet radiis Mariti. God's Church and People shine with the beams ●f him, their endeared and ever-loving Husband. And so much for the first, the description of God, both in this his absolute and relative consideration. Secondly, follows the implicit affirmation of ●he sufficiency, or rather agency and efficiency of his Providence, together with the manner of its conveyance to his people. He is their Help, and ●nd so as the God of Jacob. First then observe, God's influence and communication to his, he is their Help, or their Salvation, as the word imports. He is indeed a common help, an help to all, he bears up the Pillars of the Earth, and upholds the reeling World and its Inhabitants from ●inking and perishing, Psal. 75.3. The eyes of all things wait upon him who is the great Almoner, the grand and bountiful Benefactor of Heaven and Earth; all live upon the universal Ordinary of his infinite bounty, and are fed at his Providential Table, and none go tristes ab illo, sad from his presence, that come to him, and call upon him. He helps the wicked sometimes against the wicked, yea the wicked against the godly, when they rebel against him, or run away from him: But yet in a peculiar manner he is their help; a Saint hath him by way of propriety his help. He is their help, and their shield. Psal. 115.9, 10, 11. O Israel, trust thou in the Lord, he is their help, and their shield. O house of Aaron trust in the Lord. Ye that fear the Lord, trust in the Lord, he is their help, and their shield. Whether the Church of God in general considered, or its particular members, they stand obliged to trus● in him, whether they be placed in higher spheres of excellency, or in a lower Orb of activity; for different degrees as to worldly conditions make no alteration in his paternal Indulgences, and Fatherly dispensations. He is styled the Rock of Israel, 2 Sam. 23.1. and the strength of Israel, 1 Sam. 15.29. David speaks singularly, and by way of appropriation, Psal. 54.4. Behold, God is my helper, he becomes a suitor and supplicant to him upon the account of his choice of his ways, Psal. 119.173. Let thine hand help me. God is to his People a shade for delight and solace, while they fit under the shadow of his wings, and his Banner over them is Love; and a Shield to them for defence, to ward off all blows of affliction, and strokes of Calamity, while under his Feathers their Souls do trust. Which point being a necessary Preface, and preliminary Introduction to that which follows, as laying a just foundation for the Happiness asserted in the Text, I shall not pass without consideration of, but open what is material therein in a fivefold Postulatum. Three of which Queries will satisfy the Explication thereof, and the two latter fall in its practical improvement and Application. First, In what respects may God be styled an help his people. Secondly, After what way and manner doth he ●lp them? Thirdly, Upon what account, or for what rea●s doth he help them? Fourthly, At what special times and seasons doth most afford his help? Fifthly, Upon what terms and conditions may vine help be expected? First, How, or in what regard may God be acpunted an Help? There are four things employed in the notion 〈◊〉 an Help, all which agree to God's influence 〈◊〉 his People, wherein he appears so, and where 〈◊〉 it will be demonstrated that he is properly ●eir help. Supply of wants and indigencies: ●ccour and relief under burdens and extremi●es: Aid and assistance against enemies and adversary's: Redress of failures and disappoint●ents. First, God is their Help in respect of supply and ●ovision. Thus the Rich helps the Poor by sup●ying his wants out of his fullness; and a man ●elps his Friend, by taking care to provide for ●s necessities. The Lord thus helps his people. ●e is not a barren Wilderness nor a land of ●rought or darkness to them; but he deals gra●ously with them, and they have enough. The ●ord is the portion of their Inheritance, he main●ineth their lot. The lines are fallen to them in plea●nt places, and they have a goodly heritage. Upon ●his account he is said to be their Sun, where ●e is said to be their Shield, Psal, 84.10. a Sun for consolation, as well as a Shield for protection. We find the Apostle drawing up this Conclusion of Faith from the Promise; Heb. 13.6. So that we may boldly say, The Lord is my Helper. He supplies all their spiritual wants by influence of the Promises, and all their temporal by the influences of his Providence. Godliness hath the Promise, both of this and the next life. According as his divine power hath given unto us all things that pertain unto life and godliness, the Apostle hath it, 2 Pet. 1.3. He gives both Grace and Glory; gives pardon of sin, peace of Conscience, sense of his love, and assurance of his favour; the Spirit of adoption, a new heart, and a right spirit; holiness both habitual and actual, in the root and blossom. Grace, peace, comfort, quickening, strength, establishment, perfection are all his Legacies, freely bestowed, and gifts abundantly multiplied on the heads and hearts of his people through Jesus Christ. To the ignorant Soul he communicates saving knowledge, to the unbelieving, faith; to the graceless, true piety and godliness. He sends light to them which are in darkness, life to them which labour under deadness, liberty to them which are captive and enslaved by sin and Satan. He cloaths the naked soul with the honourable robe of justification, and enriches the poor Conscience with the fine Gold of Sanctification. The treasures of Wisdom and Knowledge are his free grant as well as the garments of Salvation. Every good and perfect gift is a ray and emanation from him, the Father of lights, and fountain of life and happiness. He draws the beautiful features of Grace on Souls which naturally are not other than Monsters of deformity and imperfection; and pours ●n the wine of spiritual consolations into the hearts of solitary and distressed Pilgrims in this ●alley of tears, so as passing through the valley of Baca they dig up fountains still. When the poor and needy seek water, and there is none, and their ●ongue faileth for thirst, he opens Rivers in high places, and Fountains in the midst of the Valleys, Isa. 41.17, 18. And he feeds the hungry and perishing with that heavenly and delicious Manna, which is able to nourish up their Souls to a blessed Eternity. David most elegantly under the notion of a Pastor expresseth the sufficiency of divine relief; Psal. 23.2. He maketh me lie down in green Pastures, he leadeth me besides the still waters. As a Shepherd, feeds, guides, comforts, and defends his Flock, so doth God his People, allowing them a sufficient Viaticum, until thy come to the Supper of the Lamb, Yea, such is the exuberancy of his goodness, as he supplies all their wants, according to the riches of his glory in Christ, Phil. 4.19. Neither doth he give them only the upper, but as Caleb did his Daughter, also the nether Springs. As he gives them a double portion, a Benjamins' Mess in spiritual blessings, so he is no Niggard to them in temporal conveniencies and accommodations; but while he gives them himself for their portion, he gives them these for their passage. He hath entailed by way of Covenant on them, the Corn, Wine, and Oil; anoints their steps with Butter and Honey, feeds them with the finest of the Wheat, and lets them drink the purest blood of the Grape, yea satisfies them as with Honey out of the rock. He spreads their Tables out of his fullness, and overflows their Cups with his goodness, and allows them not only for necessity, but also for delight and satisfaction. Thus Moses of old with purest strains of eloquence describes his depasture of Israel, Deut. 32.13, 14. His have from him all things plentifully to enjoy, and always ad sanitatem, though not ad voluntatem; a competency to sustain their natures, though not a superfluity to maintain their lusts, and pamper their more sensual affections. The Lions of the World may suffer hunger, but God's Lambs shall want no good thing; insomuch that David dare give it forth for an experience and undoubted Observation, Psal. 37.25. I never saw the righteous forsaken, nor their seed begging bread. The mercies of the Throne are theirs, and no less those of the Footstool, the benedictions of God's heart, and eke of his hand, their portion. And if God condescends so low as to feed the Ravens and the Lilies of the Field, how much more will this great Paterfamilias of Heaven and Earth take care of his own Family? If he be the Saviour of all men, much more of them that believe. And having right in the promise of superadding all things to them while seekers of the Kingdom of Heaven, how shall they be denied possession? yea having given them Christ and himself, how shall he forbear to give them all things? For all is theirs, seeing they are his; and they may cry out with holy Athanasius, Deus meus & omnia; our God, and our all. Though having nothing, they possess all things, seeing they possess him who possesseth all things. Such is God's singular care and providence over them, that he blesseth their modicum, while he curseth the worldling's abundance; and, while extravagant man diminisheth, and makes a little of much, the omniprovident God multiplies, and makes much of his people's little; as appears in jacob's ingenuous acknowledgement, Genes. 33.11. of Gods raising him even from a staff and a Scrip, a men, low, and beggarly condition, and enlarging him into two bands. Yea, if further supplies be cut off, and recr●its fail, he husbands for them the old sto●k, so as it serves their journey through the Wilderness of this World, as he did Israel's in the Desert, whose waxed not old on their backs, nor their Shoes on their feet. Nay, when reduced to greatest straits, so as there seems no way of escape from perishing rather than want relief, he will work a miracle; of which kind of operation we have many remarkable instances upon Record, both in sacred and civil story; but these two may content us to evidence its certainty; even the multiplication of the Widow's Oil to so strange a measure, as to serve not only for the maintenance of her Family, but also the payment of her debts, and satisfaction of all her Creditors, 2 King. 4.7. and the incredible and miraculous increase of an handful of Meal, and a little Oil in a Cruse, beyond their natural virtue, so as to become a sufficient store under several years' famine, 1 King. 17.14. In famine, God redeems his people from death, and when all other Provisions fail, he can rain down upon their Tents Bread from Heaven, as he did on Israel, no less than forty years together. That's the first, God helps his people by supplying their wants and necessities. Secondly, An help imports defence and protection against enemies and assailants. Thus a man who becomes a second to another, foiled and worsted by reason of his impotency and infirmity, one that stands by another against his adversary, to defend his right and cause, an Advocate that maintains the suit of his Client; a Prince that relieves his oppressed subjects; auxiliary forces that recruit afresh a besieged City, or beaten Army, may be styled helpers to them. And such is God to his chosen. He that is the great Atlas, who bears up the Pillars of the Earth, upholds them under all the crushing of humane violence, he keepeth the feet of his Saints that they are not moved, 1 Sam. 2.9. This Moses most lively expresseth in that rapsodical benediction of Israel, Deut. 33.29. Happy art thou, O Israel: who is like unto thee, O people saved by the Lord, the shield of thy help, and who is the sword of thy excellency! a sword for assault, a shield and buckler for defence. Solomon takes it as an answer of his solemn prayer, even while he is preferring it, That God will maintain the cause of his people at all times, as the matter shall require, 1 King. 8.59. Upon this account we find David in this Book of Psalms oft soliciting God for help, urging him to preserve, save, defend, and deliver him, Psalm 22.11. Psal. 70.1, 5. Psal. 109.26, etc. And as praying, so praising him for his help, Psal. 118.13. Thou hast thrust sore at me that I might fall; but the Lord helped me. Saul and his Courtiers bore against him, but God was a sure stud and pillar to his soul, that shored him up, and underpropt him against all their rage and malice. Upon this account it is that we find help and refuge in a conjunction, Psal. 46.1. God is our refuge and strength, a present help in trouble. And in this sense God is his people's help upon a more public, and also a more private account. First, He is the help of his Church in the general, and that two manner of ways. He helps them first immediately, without the intervention of second causes, Deut. 33.26. There is none like unto the God of Jesurun, who rideth upon the Heaven in thy help; and in his excellency on the sky. The eternal God is thy Refuge, and underneath are the everlasting Arms; and he shall thrust out the enemy from before thee, and shall say, Destroy them. God sometimes goes on foot in the use of instruments, and way of means, for the salvation of his people; but here he comes riding (as it were) on horseback in a more sudden and immediate manner, leaping over the Hills, and skipping over the Mountains. Sometimes he works deliverance, but sometimes only commands it. Thou art our King, O God, saith the Psalmist, command thou deliverances for Jacob, Psal. 44.4. He unbares his own Arm, he puts on righteousness as a breastplate, and clothes himself with zeal as a cloak, and when he sees that there is no man, and wonders that there is no intercessor, his Arm brings salvation, and his righteousness sustains him; Isa. 63.5. and the appearances and outgoings of his providence are so signal and conspicuous, as digitus Dei, the finger of Heaven appears, and every spectator must say, This is the Lords doing, Hos. 1.7. I will have mercy on the house of Judah, and save them by the Lord their God, and will not save them by bow, nor by sword, nor by battle, by horses, nor by horsemen. God's people many times see the salvation of men (more of man than of God is visible in it) but often they behold the salvation of God. Stand still, saith Moses to Israel, and see the salvation of the Lord, which he shall show you to day, The Lord shall fight for you, Exod. 14.13, 14. God now was in the van and head of their Army; The Lord thy God shall go before thee: Sometimes went in the heart or body of it; The holy One of Israel in the midst of thee: And sometimes in the rear; The glory of the Lord shall be thy rearward, Isa. 58.8. How elegantly doth the Prophet express God's immediate conduct of them through the red Sea and Wilderness, Isa. 63.12. Where is he that brought them up out of the Sea with the Shepherd of his flock, that led them by the right hand of Moses, with his glorious Arm, dividing the water before them, to make himself an everlasting Name? God can rend the Heavens and come down, and make the Hills tremble, and Mountains flow at his presence. The Sea saw it, and fled. Jordan was driven back, the Mountains skipped like Rams, and the little Hills like Lambs; the Earth trembled at the presence of the Lord, at the presence of the God of Jacob; whose voice breaks the Oak of Bashan, and shakes the Cedars of Lebanon. God can blow on his enemies, and with one ireful frown of his providence, can look them into destruction; as with one smile of his countenance look his people into salvation. This is the Argument of Asa's prayer to God, when that invincible Host of a thousand thousand came out against him, 2 Chron. 14.11. Lord, it is nothing with thee to help, whether with many, or with them that have no power. He can save by many, by few; nay, without any at all; with means, without means; yea, against means can he bring about his people's help and salvation. Secondly, Mediately, and so he helps either by Angelical ministration, or by humane assistances, ●irst, By the Ministry of Angels. They are all ministering spirits unto those who are heirs of salvation. Not one single, but all the Angels are the Churches, and every particular members I feguard, both their servitors and saviours. They shall bear them up in all their ways. Their mi●stration, though secret and invisible, is most certain, and powerful to the Church. They serve for her enemy's offence, and her own defence. When the four Angels were destroying, we find another protecting, Rev. 7.2. An Angel helps Hezekiah, by destroying Senacheriks' Army, ●sa. 37.36. When Herod smote the Christians, an Angel of the Lord takes their part, and smites him to the earth, Act. 13. The Angel of the Lord in●ampeth round about them that fear him, and delivereth them, Psal. 34.7. So that there is no room ●●ft for destruction to enter. An Angel preserved Daniel in the Lion's den, Dan. 6.22. The Angel of the Lord stood in the bottom amongst the myrtle-trees, Zach. 1.8. They grow by the river's side, Sea shore, or in the valley, and are plants of a low stature. When God's people are at the lowest; then are they under the most High, his special safeguard and protection. God's Angels gave Jacob a comfortable meeting, when he was expectant of so sad a greeting from his Brother Esau, Gen. 32. When Flijah was in his solitude, an Angel of the Lord comes to him with an encouraging repast and refreshment, 1 King. 19.5. Satan and his evil Angels may combine the Saints destruction, but God and his good Angels take care of their welfare and preservation. We are oft on a sudden delivered out of great dangers, not knowing how we came out of them, nor which way deliverance came, which is from no other but their ministry over us. Secondly, By the assistance of men: And so God helps, first, by direct and proper means, appointed by him to that end. Thus God raised up Israel Saviour's, Nehem. 9.27. He gave them Moses for a deliverer, Act. 7.35. So Jepthah, Samson, Joshuah, David, and others. God raiseth up instruments to execute his temporal will and providence. When Tolias and Sanballat with others disaffected, conspired against it, God raised up Ezra, and Nehemiah, who carried on the work of the Temple against all opposition. Rather than fail of instruments, Cyrus is God's Shepherd, who shall perform all his pleasure, Isa. 44.28. Secondly, By improbable means, and very improper. God puts such a spirit of valour into David's breast, as he destroys monstrous Goliath, and routs the Army of the Philistines. He curtails, and new-models gideon's Army to three hundred men, and by them overthrows a puissant Host. He marshal's the stars, and makes them in their courses to fight against Sisera. The walls of Jericho fall down at the sound of Ramms horns. The Philistines run at the noise on the top of Mulberry-trees, 2 Sam. 5.24. Earthen pitchers are the trumpets which alarm the Midianites. The stretching out of Moses' Rod becomes effectual to divide the waters, Exod. 14.16. A very unlikely means to humane apprehension. The Hornet drives out the Nations, and the Plague, which one would have thought should have ruined the Israelites, is made God's weapon to expel the Canaanites, Hab. 3.5. One poor fireship breaks, and scatters in pieces an invincible Armado. As the Fly and the Bee may be Israel's correctors, so the Gnat Adrian's destroyer. Thirdly, By wicked means (or rather wicked men) God makes use of bad men to do his people good. Judas' Treason is a poison, out of which he makes a sovereign Treacle for the salvation of the world. Ehud a lefthanded man becomes a Saviour to Israel, Judg. 3. Gibeonites become serviceable unto his Sanctuary. Troublous times forward the building of his Temple, Dan. 9 When no other helper could be found for Israel, God saves them by the hand of Jeroboam the Son of Joash, 1 King. 14.27. A traitorous Letter proves the Treason's discoverer and bewrayer. That wicked men intent evilly, God brings about for good to his Church. What the envious Brethren of Joseph meant for his ruin, God ordered for his rise and advancement, Gen. 50.20. He makes the wrath of men praise him, and the remainder of their violence doth he restrain, Psal. 76.10. The wise horseman makes use of so much of the horses metal as serves to keep him in his pace, and carry him on his journey, and the remainder he bridleth. The wise God useth man's violence to his own praise. Fourthly, By contrary and destructive means. Clay and Spittle, which (if any thing does) one would think should daub up a man's eyes, and make him that sees, blind, our Saviour makes use of to cause the blind man to see by. The red Sea, which any one would have imagined should have been the Israelits grave, became their way and thoroughfare, and by passing thorough (which a man would have thought had been the ready way to be drowned) was accomplished the way of their escape and deliverance. The Earth proves the woman's midwife, and gives her a safe delivery, which in all probability might have smothered and stifled her conception; and swallows up the flood of persecution, which the Dragon spits out of his mouth, which in all likelihood might have swallowed her up in a moment, Ret. 12.16. The three children shone by the light of that flame, by which (as to all humane expectation) they must have been burnt and consumed, Dan. 3. They were indeed saved by fire. When God's people seem to run into the mouth of danger, oft times they fall into the lap of deliverance; and while others sink as a stone to the bottom in the waters of affliction, they are born up by the bladders of faith and hope; and as the Prophet Isaiah glosses elegantly on Israel's passage thorough the vast Ocean as a Causey, Isa. 63.14. They are led thorough the deep as an horse thorough the wilderness, that they should not stumble. As a beast goeth down in the valley, the Spirit of the Lord causeth him to rest. That's the first, he is an help to his Church on a more public account. Secondly, To his people in a more particular relation, and private capacity. And that especially in a threefold regard. First, Against their own homebred enemies, the lusts and corruptions of their own perfidious hearts. There is a mystery of iniquity acting in the treacherous heart of man. The best of us carry about us an heart deceitful above all things, even desperately wicked. Our foes are our own household, velis nolis intra fines tuos inhabitabit Je●usaeus: we fight against spiritual wickednesses in ●ugh places. Many desperate lusts, as unbelief, hypocrisy, pride, etc. usurp Christ's Throne and Government: But our good God by the help of grace, and his good hand upon us, inables and assists us against their batteries; so that though they combat, they shall not conquer; and though turbulent, they shall not be prevalent. Conflictus licet miserabilis, quia non habet pacem, ●amen non damnabilis, quod perficit iniquitatem. Aug. This conflict may disturb our tranquillity, but hinders the perfecting of iniquity. God assists us by a prosperous gale of grace, while we ●re rowing against the stream of corrupt nature. His wind drives against that tide. Grace casts sin down, though it cannot cast it wholly out. These Monarches have their dominion taken away, though they live for a season. Grace helps against the power, at well as the guilt of sin; and though it doth not hinder ne sit, yet ne obsit, and while it acts the part of a slave, or a Tyrant, yet it cannot of a King. Iniquities prevail against us, but thou shalt do them away, saith the Psalmist, Psal. 65.3. And the Prophet seconds him, Micah 7.19. He will subdue our iniquities, and thou wilt cast all their sins into the depths of the Sea. Secondly, As against the strength of corruption, so against the onsets and assaults of Satan. Thus God assisted Paul with a sufficiency of grace, 2 Cor. 12.8, 9 And Christ helped Peter, when Satan shot a whole broadside of temptations against him, he was his bulwark to defend him: when Satan pressed hard upon him, and beat sore against him, he was his buttress to support and uphold him. Non ignara mali, miseris succurrere disco. Is englished by the Apostle, Heb. 2.28. Being tempted himself, he is able to secure those that are tempted. Thus the Lord Jesus Christ himself, when the evil Angels were mustering their forces against him, the good Angels came and ministered to him; while they were endeavouring to destroy him, these took care to preserve and comfort him. In an acceptable time God heard him, and in a day of salvation he succoured him. So when his Disciples are pursued by Satan that mighty Nimrod, and beaten sore upon by temptations to blasphemy, despair, presumption, or the like, Christ becomes their Sanctuary from the rage and persecution of that infernal bloodhound, and great destroyer of souls. When Satan stood at the right hand of Joshua the Highpriest, to interrupt him in his Office, the Lord Christ comes and rebukes him, and tells him, This is a brand plucked out of the fire, too hot for the Devil to touch and tamper withal, Zech. 3.2. It's reported of some holy men, as Grynaeus, and others, that the Devil on their deathbeds made his appearance to them, and challenged them to a cornbate, which they readily entertained, only with premise of that promise to the disputation: The seed of the woman shall break the Serpent's head. There is not so much venom in the temptation, as there is balsam in the promise. If the soul be once arked in Christ's merits, they are to it as so many Cities of Refuge; vulnera Christi sunt civitates refugii. Bernard. This Lion may then roar, but he cannot devour; this Serpent may hiss, but he cannot sting; this Dragon spit, but he cannot by't nor destroy. Upon this score doth the Apostle not only give us a commendation of Christ's ability, pity and fidelity, but also a solemn invitation to come with boldness to the Throne of Grace and Mercy, and by our holy and humble Oratory beg help in the time of need. And though it may seem strange and improbable, yet God's people find it an experimental truth, that they always get ground and advantage, both by corruptions and temptations. Those weeds shall not spoil the good corn, nor those worms destroy the beautiful flowers of grace, though they may be in the field and garden of their souls; but the sight of both shall serve to humble and quicken them to higher attainments of holiness. And though Satan snarls at, and wrangles with them, he shall never trapan them out of their right; but being foiled in the dispute, their cause will be the clearer, and worsted in the trial, their evidence the firmer and stronger. In all his winnowings, they lose no one grain of grace, only the chaff of corruption. Thirdly, Against, or under all the enmity and opposition of the world, secret or open; of pretended friends, or professed enemies; their power, policy, envy, insolency, treachery, turbulence, rage and fury. Thus God helped Moses, so that in memory thereof, he baptizeth his child into that very name, Exod. 18.4. The name of the other was Eliezer (that is, my God is an help) for the God of my Father, said he, was my help, and delivered me from the sword of Phara●h. Thus God succoured Joseph, Gen. 49.23, 24, 25 The Archers (his Brethren, Potiphar and the Egyptian Courtiers) have sorely grieved him, and shot at him, and hated him. But his bow abode in strength, and the arms of his hands were made strong, by the hands of the mighty God of Jacob— Thus he promiseth to help his Jacob, Isa. 41.10. He prohibits him all slavish fear, For (saith he) I will strengthen thee, I will help thee, yea I will uphold thee by the right hand of my righteousness. Three various expressions, to give him manifold assurance of divine maintenance under all humane malevolence. First, he promises him inward heartening, but if his spirits should fail, than he will second him in the conflict; and should he not come off conqueror, yet he shall never be overthrown; for at least he will uphold him. Nay, he will not only secure him from succumbency, but confer upon him victory; he shall not only escape breaking and crushing by the mountains, but shall himself thresh them, and of a crawling worm, come off a victorious Prince, vers. 14, 15. God will not only help his people against the impostures of their own hearts, and Satan's malignancy, but also the world's violence. His promise runs, That his arm shall strengthen him; and his hand be established with him. The enemy shall not exact upon him, nor the son of wickedness affl 〈◊〉 him, Psal. 89.21, 22. This David in his own person found blessed and frequent experience of, while he professeth, (Psal. 18.17, 18, 19) God to be his stay, his deliverer, and lifter up of his head under great dangers, and many enemies. And hope hereof was the ground of Christ's triumph, even assurance of his Father's assistance, Isa. 50.7, 9 For the Lord God will help me, therefore shall I not be confounded. Behold the Lord God will help me, who is he that shall condemn me? No matter what were his enemies, while God was his friend; or who his accusers, while he was his Advocate. God is a sure hiding-place, an home, an harbour, a refuge, a shield, a protection, a sanctuary, an high Tower to his, yea a strong hold in the time of trouble; and when their City shall be taken, they may betake themselves and fly to him as their impregnable Casile. They are called expressly, his hidden ones, Psal. 83.3. not only in point of worth and excellency, but also for ●secresie and security. He is to them a shadow from the heat, and a refuge from the storm, Isa. 25.4. And what was said of Christ, is made good to them, Isa. 49.2. In the shadow of his hand hath he hid me. In the sha●e of his hand are they preserved against all the scorchings of the hottest burning Sun of divine wrath, or humane malice; and their souls skreened by their Saviour's Righteousness against the one, and his fatherly providence from the other. Yea, under the shadow of his divine, or those Cherubims wings of special protection may they (as the chickens do under the wings of the dam on the Kites approach) hid themselves securely, till the dint of every calamity be overpast. As the sweet singer of Israel tunes melodiously, Psal. 57.1. God is to his people both a pillar of cloud, and of fire, one to refocillate and refresh them, and the other to preserve and defend them in their journey to Heaven, through the wilderness of this world, (as Travellers are by it against wild beasts) Yea, a wall of fire round about them; a wall, to keep in their persons, and of fire, to keep out their enemies: And in case they be yet so desperate as to venture on them, he yet bears them up on eagle's wings, far above out of their reach, or sight, Exod. 19.2. His providence is to them an encompassing hedge, so that if there be not that Intus that must destroy them (as the voice told Phocas, when close barred up in his Master's Palace) they cannot but be safe. The eyes of the Lord run to and fro the whole Earth, to show himself strong in the behalf of them, whose heart is perfect towards him; and what need they fear shipwreck (as that Philosopher once said, when under fears of drowning, he looked up to Heaven in a bright starry night, and beheld those twinkling luminaries bespangling and imbroidering that heavenly Canopy over his head) while they have so many eyes of Providence about them. The Keeper of Israel is always waking, though Enemies be great and mighty, many and numerous, yea near at hand, they may sleep sweetly and comfortably, as Alexander once did when in great danger of an approaching adversary, because Parmenio, his chief and vigilant Captain watched: or rather as David did when compassed about with an Army of ten thousands at least in imagination, being then also hemmed in and enclosed by divine protection. God is a defence to his People's glory against all that rise up against them, Psal. 32.7. What sweetness and safety doth holy David engage to his own heart in confidence of divine safeguard, Psal. 31.20. Thou shalt hid me in the secret of thy presence from the pride of Man; Thou shalt keep them secretly in a Pavilion from the strife of tongues. God is his People's Asylum from the heat both of hand and tongue-persecution by their adversaries. Now God helps his People against their outward Enemies divers ways: Either First, By preparing for them places of recess, where the Enemy cannot find them. Thus God secured Elijah from Ahabs' fury, when he sent an Inquisition after him, throughout the whole Land of Israel, 1 King. 18.10. He returns with a Non inventus, and like one that seeks a Needle in a bottle of Hay, bestowed his labour in vain. Thus the Lord in a persecuting time hide an hundred of his Prophets by the hand of Obadiah. Thus under saul's violent rage against innocent David (which made him pursue him as a Partridge on the Mountains) God provided places of retirement for him, sometimes in a Cave, sometimes in a Rock or strong hold, now in the Wilderness, now at Naioth, and anon in the Land of the Philistines; erewhile in this, cre-while in that place, so as he was kept out of the reach of his rage, and escaped the violence of his intended fury and malice against him. He was as a man upon the top of an high Mountain, out of the reach of gunshot, or any danger but what might come from Heaven; or as one upon the top of an high Rock in the midst of the Sea, able to sing, to triumph, to outbrave, and bid defiance to all the raging surges, and tempestuous billows, that beat against him; to which himself also alludes, Psalm. 61.2. When my heart is overwhelmed, lead me to the rock which is higher than I. Thus God protected Jeremiah the Prophet, and Baruch the Scribe, Jerem. 36.26. so as the King's Sergeants dare not arrest him. When Herod sought Christ's life, and would have become Murderer of him who came to be his Saviour, an Angel of the Lord comes and gives his Parents private intelligence about the Tyrant's bloody intentions, and advertiseth them to go into Egypt, which was made his Harbour and Receptacle till he was dead and gone, and so he kept out of his Clutches, and escaped his barbarous and bloody hands. Math. 2.13. Thus the Woman (a type of the Church) had a privileged place assigned her and prepared of God for her in the Wilderness, whether she was to flee, and be fed there a thousand two hundred and threescore days, Revelat. 12.6. Thus in the Ten Persecutions, and the late Marian days, many Professors and Confessors of the Truth lay ●ormant in Wood-stacks, Haystacks, and the ●ike, till the fury of the persecution was over and gone; much like those Primitive Worthies, who were constrained to departed the society of men, ●nd live like beasts in Wildernesses, wand'ring ●bout in sheepskins, and goatskins, being destitute, afflicted, tormented, in Deserts, Mountains, Dens and Caves of the Earth, of whom the World was not worthy. Under the greatest rage ●nd sorest oppressions of the Church by Anti●hrist and his followers, God always had a few Names reserved, who bowed not the knee to his idolatrous Worships and Inventions. Secondly, By abating the natural force, and innate violence of destructive evils. As God sometimes altars the course of nature in order to his Enemy's ruin, makes waters ascend, and lick up ●he old World, fire descend on Sodom, the Earth open her mouth, and swallow up Korah, Dathan ●nd Abiram, the Earth disclose her blood, and ●omit it up, no more covering her slain; so otherwhile in order to his people's preservation. When Pharaoh and his Egyptian Host had entangled Israel as in a net, so as to avoid them they were forced to take the Red Sea, which as to all humane expectation must have sunk and drowned them, God makes it but a Ferry for them to swim over, or shallow Ford to wade through, and so pass on their Journey to Canaan. When Jonah was swallowed up of the Whale, whose ●owels in all probability would have been his Tomb to inter him, God gives him a Vomit, and makes him disgorge his bait, and instead of a Grave to bury him, he becomes only his Womb to keep him alive, and deliver him safe on shore. The three Children who were by Nebuchadnezars decree and order cast into the fiery Furnace, in which none could imagine but they must be burnt to ashes, God makes it a Sun only to refresh and comfort them instead of a flame to consume them. Not one hair of their heads was singed, nor their Garments changed, neither did the smell of the Fire rest upon them. Dan. 3.25. The very hairs of their head were indeed numbered. When Daniel by Darius' Commandment was thrown into the bottom of the Den of Lions, whose ravenous and devouring nature one would have thought with their greedy and whetted stomaches, should have opened their gaping mouths wide to receive so welcome a morsel, an Angel muzzles them, that he became not a prey to those masterless Creatures, to which his accusers became their Sacrifice, and crushed between their cruel grinders before they could once open their own mouths for Mercy. These noble Worthies had those Promises fulfilled in the Letter; When thou walkest through the Fire, thou shalt not be burnt, neither shall the flame kindle upon thee, Isa. 43.2. Thou shalt tread upon the Lion and Adder; the young Lion and Dragon shalt thou trample under thy feet. The Apostles Text hath here its full and clear Comment, Heir. 11.33. By Faith they stopped the Mouths of Lions, and quenched the violence of Fire. When Evils and Enemies (like so many Leviathans) rush upon God's people, he sometimes puts a bridle in their jaws, and an hook in their nostrils, and they become to them but so much painted Fire, or as dead Lions that cannot hurt them. God can bridle the natural force of Fire, Seas, Beasts, or aught that intends ●urt to his People. Thirdly, By preventing and disappointing the flesigns of wickedness against them. The God of ●y Mercy shall prevent me, saith David, Psal. 59.10. by the early Influences of his own Mercy, and timely discovery of his Enemy's mischief. God let's not the weapons form against his prosper, but causeth the wickedness of the wicked to come on their own head, and their violent dealing upon their own pate. And when they themselves do not, God's People do escape ●he intended destruction. God gives warnings and Items to his, before the World can shoot off their murdering pieces against them. He either fastens strong instincts and impressions of imminent danger, or gives them timely notices and significations, which are as so many hands in the way to direct them their passage, or way of escape. As sometimes he hides a Moses from Pharaohs ●ruelty by the hand of the Midwives, and secures the Spies in peace by the hand of a Rahab (Hebr. 11.31, 33.) so sometimes advertiseth a David by Jonathans' Arrows (which though inarticulately, yet speak significantly his concernment) to make haste from saul's rage: And Elijah by a Messenger to flee from Jezabels' fury, and run for his life, 1 Sam. 20. 1 King. 19 Whem Achitophel had contrived David's ruin, Hushai gives him Intelligence, 2 Sam. 17.16. When Haman had conspired Mordecai's and the Jews total extirpation, and fatal destruction, God in his wise Providence so ordered the Decree about it, as there was upon a Twelvemonths space between it and the Execution, so as respite was given for flight and evasion, and also for application to the Persian King for its Reversion; In which space such effectual means was used, as the ruin intended against the Jews light on the head of the Enemy, and Haman changed with Mordecai his advancement in Court for that on a Gibbet, which he had prepared for him. Esth. 7. ult. and cap. 8.15. When Paul was apprehended by the Jews, and the sacrificing knife of death putting to his throat, the chief Captains Advent in the Interim occasions his rescue and reprieve from their purposed Execution. Act. 21.32. And so again, when more than forty Bloodhounds waited for his precious life, longing like so many Leeches to suck out his heartblood, having bound themselves in a desperate and devellish Oath, or banned themselves into an Obligation to make him their Sacrifice, his Sister's son certifies the Centurion, who carries him away by force out of their hands upon the young man's information; so that, though in very great danger of his life, he escaped safe. Act. 23.20. It's storied of Austin, when at a certain time the Donatists had conspired to butcher him in his journey home, God's Providence directs him a contrary way, and he (who once in a Sermon by the loss of his matter won a Soul, now) in his travail, by going out of his way saved his life. The People of God many times when under fears of surprisal, or treading upon the very brink, and precipice of danger, in the way of their duty, have been snatched out of the mouth of the Lion, and when even turning to destruction, have been remanded back with a Return ye children of men. Fourthly, By diverting evil men in their furious executions. As no plot of darkness so deep, but God gives his people some light of it even when the train be laid, and there wants nothing but Give Fire: So no resolution so firm or fixed, but he can put a stop to it. God can cut off even the Spirit of Lions, and make the heart of an Egyptian tremble at the shaking of a leaf; dispirit and discourage wicked men in their ungodly enterprises, and if not, yet divert, so as if their courage and heart holds good and fails not, yet he finds their hands other picking-work. When Pharaoh is marching in his full carrier, and driving furiously against God's Israel, with a Sic volo in his mouth, I will pursue, I will overtake and divide the Spoil, God can take off his Chariot-wheels, and so smite him in the hinder parts, as he shall drive heavily, and be glad to retreat and go back (if he might) as fast as he came. When Saul grows outrageous against David, and was mad of taking him, being so earnest and eager in his pursuit, that he solemnly avoucheth, that if he were in the land, he would search for him through all the thousands of Judah, and by search had found him, and compassed him round about, got him in a nook, a pound (as it were) and he thought he was cocksure of him, comes sudden news of an Invasion by the Philistines, which dispatch makes him desist his pursuit after a single person, and take care about his Land. When proud insulting Sennacherib comes out against Judah, full mouth, God stops him by the overthrow of an Angel, so that he came not into the City, nor shot an arrow there, nor came before it with Shields, nor cast a bank against it, but by the way that he came, by the same he returned, Isa. 37.33, 34. God hath all his People's enemies, Satan and his Instruments, not only in the Chain of a finite Nature, but also a powerful Providence, and can hinder them not only from doing all they would, but all that otherwise they could against them. Fifthly, By convincing the Adversary of his People's Integrity, and reconciling them to his People. They that fear the Lord, he hath said, He will make his Enemies to be at peace with them, so as they shall say as the King of Judah to the King of Israel, I am as thou art, and my Horses as thy Horses; or as Abraham to Lot, Let there be no Controversy between us, because we are brethren. He can not only divert their hands, but convert their hearts. The hearts of all men are in his hand, and he can turn them as the Rivers of waters. He can enamour those that dwell in Sodom with the excellency of the Citizens of Zion. He can make a Balaam who comes out with an intent to abase and curse his People, break out into highest strains of admiration and blessing. How goodly are thy Tents O Jacob, and thy Tabernacles O Israel! Who can count the dust of Jacob, and the number of the fourth part of Israel? It's God's promise to his Church, Isa. 45.14. Thus saith the Lord, The labour of Egypt, and Merchandise of Ethiopia, and the Sabeans shall come over to thee, and they shall be thine, and they shall come after thee, in chains they shall come over: And they shall fall down to thee, they shall make supplication to thee, saying, Surely God is in thee, and there is none else, there is no God. A strange and prodigious respect shown to the Church by exterous Nations, and to her Members born there. God can so captivate sinners with the Beauty of the Saints graces, as they, who were their Opposers, should now think it their duty to become her Supplicants, and their Persecutors esteem it their honour to be not her Pensioners only, but her Prisoners and Captives. The Miracle done on the three Children, extorted an acknowledgement from the Heathen King, of the truth of their God and Worship and changed his mind, Dan. 3.28. and daniel's deliverance, of his Majesty and Kingdom: And the Apostles Ministry and Miracles drew forth the People's Confession, These are the Servants of the living God. Ye●, whole Armies when coming forth in the heat of their rage, have thrown down their weapons at the apprehensions of the go forth of the God of the Christians; and as Israel to Benjamin, wept over the necks of those whom they purposed to tread upon. So effectual is the sense of Religion, as where it doth not convert, it doth at least restrain, and bridles the passions, where it reconciles not the affections. It is easy, and hath been ordinary with God, to incline the hearts of Enemies, and turn them towards his People. Thus God dealt with Jacob, when Laban pursued him, he did intenerate his heart, Genes. 31.29, 42. with Joseph, when his Master on the false Informations of his Mistress, imprisoned him, he found favour in the eyes of the Keeper of the Prison. Psal. 105.21. Genes. 39.21. And so when he was forgotten by Pharaohs Butler, and envied by his Brethren, he found great respect and honour in the Egyptian Court. Gen. 41.40. So Esther, Mordecai, and the people of the Jews, though sentenced by a wicked and unrighteous Decree to utter destruction, found not only (upon her applications, and the King's Inquisition into the Rolls produced, containing the record of his former service) a relaxtion of the sentence, and the one great Preferment, while the other sure establishment; but an Order and Express under the hand of that Persian Monarch for the Temples re-edification. So Daniel, when the Princes and Courtiers (who maligned, and spleened his advancement) turned informers of his Non-addresses to the King, and his addresses to his God, God works a Miracle for him, rather than they shall work him out of favour; And as his Interpretation of dreams got him his honour, cap. 2.46. so these signal appearances on his behalf kept and retained him it, cap. 6. When Israel had their Exit from Egypt, God ingratiated them to the Egyptians, so as they lent them Money, Raiment and Jewels to bear their charges through the Wilderness, Exod. 12.35, 36. When they were in their travails, God fenced off all injuries from them; he suffered no man to do them wrong, Psal. 105.14. And in their bondage and thraldom, he made them to be pitied of all that carried them Captives, Psal. 106.46. God promiseth wellentreatment to his People by the Enemy in the tiem of affliction, Jerem. 15.11. The Lord said, Verily, it shall be well with thy remnant, verily I will cause the enemy to entreat thee well in the time ●f evil, and in the time of affliction. And so far ●oth God make good this his promise in all ages, ●s the Apostle draws it up into an adage, 1 Pet. 3.13. And who is he that will harm you, if ye be followers ●f that which is good? God can on a sudden pour ●orth a spirit of unity and harmony, abate all seuds, jealousies and animosities, and make men of the same mind in an house; of stones he can ●aise up children to Abraham; of a rugged Jailer ●●e can make a kind Host, the greatest opposer, the chiefest Confessor. He can either deny power or opportunity, means, or hearts to do his people mischief. He can either turn their enemy's hearts, or weaken their hands. Sixthly, By turning all the evil intended against his people, to their good and advantage. It's the standing promise, All shall work together for good to them who love God, Rom. 8.28. And God's performances are answerable to his promises. Out of the eater God brings meat, and out of the strong sweetness. The wise Physician of Heaven makes the purest Treacle out of the most dangerous poison. The sharpest ●edged sword of an enemy he anoints with balm, so that even while it cuts, it heals, and while he thinks to let out the precious life, he only takes away the corrupt and superfluous blood, and in stead of killing the person, only cures the imposthume, dum pungit, ungit, as Bernard speaks. The hottest fires of humane wrath, do but refine the Saint into a more spiritual temper; they burn up indeed the dross and rust of corruption, but perish never a golden grace, but rather make it shine with a more radiant lustre, and though the Sun of persecution looks upon them, yea the furnace be seven times hotter than usually, yet th● trial of their faith comes off with advantage, and is found for praise, honour and glory. The deepest and highest swelling waters of men's mo● boisterous rage, do but scour them into th● greater whiteness of purity and holiness. The flail of humane violence serves only to beat them the cleaner out of their husk. God is a wis● Chemist, that extracts gold out of the courses● metal, and grace a divine limbeck, that make● sweet waters of the sourest herbs. The oppressions of the world conduce to God's people's spiritual advantage. They do their souls good. Their Chains are more beneficial than their Crowns, and their Crosses more wholesome (though it's like not so toothsome) than their Comforts. As the collision of stones, occasions the sparklings forth of light; so the knocks they meet with abroad in the world, the shine of their graces, and (as he said) schola crucis, lucis; they never meet with more light than in the darkest dungeons o● worldly disconsolation. They always taste (when● the bitterness of man's wrath) also the sweetness of God's love: And also to their outward good in the end. As wicked men's violence always determines in their own ruin: In the net they prepare for others, is their own foot taken, and in the very same pit they dig for the righteous, do they fall themselves: So the sufferings of the Saints always end in their rise and advantageous recovery: evil slays them not, as it does the wicked; but if God in his wise providence indulgeth them not a total immunity and exemption, he grants them at least a sanctified use, and a fair come-off, yea, a glorious issue, a clear instance whereof we have in Joseph, out of his own mouth, Gen. 50.20. Where speaking in reference to his brethren's sale of him, he thus bespeaks them. As for you, ye thought evil against me, but God meant it unto good, to bring to pass, as it is this day, to save much people alive. Their purposes of destroying his single person, were issued with the salvation of the whole family, if not the whole Land. And likewise in Job, with whom the Devil made a sad and black beginning, but God made a fair, a comfortable and blessed end. As the Apostle speaks, James 5.11. Ye have heard of the patience of Job, and seen the end of the Lord: That he is very pitiful, and of tender mercy. So effectually doth God work all for the good of his people, as he reconciles all the seeming contradictions of his providence to his promise. Though Isaac was once nigh being no child, yet God makes him the Father of many Nations. Jacob's hard usage by his Uncle Laban, ends in great respect and kindness, as appears by his profession, and affectionate desire of his stay and company, Gen. 30.27. If a man meets his enemy, will he not slay him? and yet God so overcomes the heart of Esau, inclines him towards his Brother Jacob, as instead of killing, he kisseth and embraceth him, Gen. 33.4. Such is the power and efficacy of divine operation, as turns foes into friends, opposers into familiars, envy into admiration, curses into blessings, malice into benevolence, execrations into applause and acclamations, wrathful resolutions into kin● salutes, and bland compellations, imprecation into appreciations, the utmost indignations conceived into the fullest satisfactions, and highe● benedictions: So that if enemies will not commend, they shall have no power or will to condemn; if they will do them no good, they shal● have no heart to do them any hurt. We ma● think all things are against us, as Jacob once tol● his Sons (Gen. 42.36.) upon the parting with his Son Benjamin, but the letting go his Son wa● the only way of saving himself. When Davi● seemed nearest the grave, then was he nighest the Crown. The Israelites wilderness (though somewhat about) was a direct road and line to Canaan, whither they were journeying. We bring ofttimes the greatest evil out of the greatest good ● such is our corruption; but God brings the greatest good out of the greatest evil; such is his goodness. Let the Apostle conclude this in his general conclusion of comfort, both as to sin, and affliction, Rom. 8.31, If God be for us, who● can be against us? none assuredly, so as to hurt o● prejudice us. Seventhly, By running, and overturning their adversaries, making the arrows they shoot at his people, rebound back on themselves, and their darts to stick in their own breasts, Psal. 81.14, 15. I should soon (saith God) have subdued their enemies, and turned my hand against their adversaries; The haters of the Lord should have submitted themselves to him. The Psalmist breathes out their destruction by the spirit of Prophecy throughout the 83. Psalms, in most elegant metaphors of a wheel turning, a fire burning, a storm ●asting, all which note the suddenness and irre●stibleness of their destruction. Thus God ruined ●e Egyptians, when they pursued Israel, Exod. 14.7, 28. He destroyed Pharaoh, Sisera and his Host, ●udg. 5.21. Swept them away by the River ●ishon, as a bosom sweeps away the filth of an ●ouse, or as a stream carries away the dirt of a ●ity; and Haman, who conspired the Jews fatal destruction, Esth. 7. And Senacherib, 2 Chron. 32.21. ●n Angel overturns his Host, and as that was de●royed by these Sons of God, his person was destroyed by the Sons of his own loins. Thus God destroyed Herod. For trampling on the worms of Jacob, and so on their God, he turns ●gain, and causeth worms to eat him up. Thus ●e destroyed Judas who betrayed Christ, and Ju●an who blasphemed him, dying with a vicisti Galilee in his mouth. God does sooner or later wound the head of the Dragon, the hoary scalp of his enemies, pours out his wrath on the Heathen ●hat devour Jacob, and lay waste his dwelling place. Though they gather themselves against his people, yet they shall not escape by their iniquity, but he will cut them off in their wickedness; when once their sin be at the full, and ●aving filled up their measure, they become ripe for destruction. Though their bones be scattered as at the graves mouth, yet will he overthrow their Judges in stony places, Psal. 141.6. If they drink of the Cup, which (comparatively) are not worthy, they shall not escape unpunished, but shall certainly drink the dregs thereof, Jer. 49.12. When he hath performed his whole work on Mount Zion, he will then punish the fruit of the stout heart of the King of Assyria, Isa. 10.12. Judgement gins indeed at his house and Sanctuary, but Jerusalem does but hand the Cup to the Nations; and when God hath used the wicked as Rods to lash his people, having done with them, he throws them into the fire. Babylon is dealt with as she dealt with Israel, Jer. 51.6, 49.— And so Amalek, Deut. 25. ult. God will be an enemy to the enemies of his people, and set himself against them who are so mad in running upon their own ruin, as to set themselves against his chosen. None ever fought against God's interest and prospered, but was in the event worsted, and forced to confess he kicked against the pricks. The house of David in fine overcomes that of Saul, and though their horns be lifted up never so high, he, who is the horn of his people's salvation, will cut off the horn of the wicked, or by his Carpenters fray them away, Zech. 1.21. And when once they come under the hammer of his Justice, they must expect judgement without mercy, who would show no mercy. The Psalmist does most elegantly express both the sudden alteration of providence to God's people, and to their enemies, Psal. 138.7. Though I walk in the midst of trouble, thou wilt revive me (as the Son of man did the children in the furnace) thou shalt stretch forth thine hand against the wrath of mine enemies, and thy right hand shall save me. An allusion to Moses stretching his hand over the Sea, whereby the waters came upon the Egyptians, and drowned their Chariots and horsemen. God hath an outstretched Arm, able to reach those who are ●ut of the reach of his people, and they that ●ome not within the compass of humane-Justice, ●et cannot escape divine Vengeance. And so ●uch for the third particular. Fourthly, Here is an help against the stroke of ●ommon judgements, and public calamities, so ● to fence then. ● from their heads, or at least ●●e evil of them. ●hus God helped Noah to an ●rk, to house him in time of the universal de●ge: Let to a Zoar, to secure him in time of public conflagration. In time of war, he keeps ●s servant David from the hurtful sword, di●ne protection was as a coat of Male to him, ● Armour of proof to him, to keep him shot●ee and untouched, Psal. 144.10. In the time of ●●some Pestilence, when his infection's Arrows ●e shot forth like lightning, they abide under ●s shadow, and are covered with his feathers, ●s truth is their shield and buckler, himself their ●ck and habitation: so that though thousands ●ll on the right hand and on the jest, yet he ●ands upright, no evil befalls him, nor no Plague enters his dwellings, Psal 91. Which promise, ●ough it gives not absolute assurance of the event ●nd issue as to temporal preservation, yet it offers ●ur encouragement, and propounds sure and sole erection how to escape the lash of the destroyer: one standing on so sure a soot, and a fair ground ●f protection in such a day of general calamity, ●s God's people. In time of famine he redeems ●hem from death, (when he is riding on that ●ale horse, he enters not their tents) as in ●var, from the power of the sword, Job 5.20. ●n horrible burn, when others, (both persons and places, Cities and Countries, are made firebrands of his wrath, they are plucked as brands out of the fire, Amos 4.11. In times of great concussion, when the world seems quite off his Axletree, and removed from its basis and foundation, the earth moved from its centre, and the hills carried into the midst of the Sea, the waters roar and are troubled, and the mountains shake with the swelling thereof; men's hearts sail them for fear, and the powers of Heaven are shaken, and great desolations are made in the earth, they remain intacti & illaesi, unshaken and immoved, Psal. 46. Luk. 21. Etiamsi fractus illabatur orbis, impavidum ferient ruinae. Now God (under the deluge of judgements) is an help to his people three manner of ways. First, By removing them out of the reach of them; securing them from their dint and stroke. Sometimes he removes their souls to Heaven, and lodgeth their bodies in the chambers of the grave. He takes his out of a sinful and miserable world before the Judgement commenceth, Isa. 57.1. Thus he took Josiah up into the chambers of heavenly glory, before the storm came on Israel's head. He bailed off the arrest his life time, but no sooner is he dead and gone, but issues out her writ of remove out of his sight. Thus God took away Austin a little before Hippo was sacked, and Pareus a little before Heidelburgh was destroyed; and Luther (according to his own prayer, that he might not live to see the Plagues of God coming on an ungodly world) before the Germane troubles broke forth. God removes his people by an habeas corpus out of this lower world, and then comes down its execution. And the greatest storm of outward Judgements, hath no further effect on the godly, than to drive them to their Father's house, or most boisterous wind of calamity, than to blow them home to their desired Haven. When God had informed Daniel of such a time of trouble coming on the world as never was since there was a Nation, even under the persecution by Antiochus, he dismisseth him with his quietus est, Cap. 12, 13. Go thou thy way till the end be; for thou shalt rest, and stand in the lot in the end of the days. When Gods peoples race be run, their work done and finished, he gives them a dispensation for tarrying any longer in the world, or managing their office and duty here below; plucks them off the stage, and sends them to Heaven to rest from their labours, and receive their reward, prepared for them, and promised to them. Sometimes God removes them out of the verge of trouble on earth, Isa. 26.20. Come my people, enter into thy Chambers, and shut thy doors round about thee, and hid thyself as it were for a little moment, till the indignation be overpast. God hath chambers of distinguishing providence, and of gracious presence, whither he lovingly invites his people as one friend does another distant from his own home, and overtaken with a storm, to come in and shelter himself till it be blown over. God hath hiding-places, places of retirement and repose for his people under public out-going of his Majesty, and his wrath and justice against the inhabitants of the earth. When the world lies open and naked to the storm of divine vengeance, as a man in rain without a covering, or in a battle without a defence, and feel the smart of it, the godly are privileged and protected: when the avenger of blood comes, they have their Sanctuary. They are Gods marked, Ezek. 9 His sealed ones, Rev. 7. They are hid in the day of his anger, Zeph. 2.3. Who dare meddle with what God hath marked, or break what he hath sealed? or who can touch what he hath hid? when the destroyer smote all the firstborn of Egypt, he passed by the doors that were sprinkled, Exod. 12. When God comes to sweep the Kitchen of the world with the bosom of desolation, he hath a Parlour of special providence, or other rooms of retirement to turn his people into, so as the overflowing scourge shall not come nigh them. Though not all, or perhaps many, yet have not some of God's Servants providentially been removed out of the reach of the present Plague, and perhaps the late Fire also? Josephus reports, that a little before the final destruction of Jerusalem, the godly Jews in the City, in time of the siege, heard a voice in the Air, crying, Ite Pellam, Ite Pellam, a little Village thereby, whither many of them fled, and so were preserved. When the Town be taken, God receives his into Castle, which leads to the second way of divine help in common evils. Secondly, By distinguishing them in the day of calamity: Sparing their persons and families in the day of his wrath. If God hides them not from the Judgement, yet he does in it. We have a promise of a specialty to be granted, Mal. 3.16, 17, 18. A Book of remembrance was written before him for them which feared the Lord, and that thought upon his Name. While others were sentenced to death, their names were registered (in albo beatorum) in the book of the living. And they shall be mine, saith the Lord of Hosts, in that day when I make up my Jewels. Whatsoever becomes of the lumber and common householdstuff, though that be consumed by the fire of his wrath, God will look to his choicer Treasure, and keep that safe and secure. And I will spare them, as a man spares his own Son that serves him. Though their sins deserve they should be turned out of doors, as well as others, and exposed to the wind and weather of common afflictions, yet God hath a covering both for their sins and souls. This is a full Copy of the act of Gods discriminating grace in a sad hour. For then (saith he) shall ye return, and discern between the righteous and the wicked, between him that serveth God, and him that serveth him not. Distinguishing ●●uty is crowned with distinguishing mercy. In ●aies of prosperity, the difference between God's people, and the men of the world is not so dissernable as to their carriage towards him: they ●re wanton, secure, formal, careless and carnal— but affliction edges them in duty with a greater ●eal and earnestness, and is a foil to set of their graces with the more orient brightness. Neither ●s Gods singular respect then so observable to ●hem: He seems to turn them lose to the wide world, to shift for themselves; but when danger ●omes, than Noah and his family goes into the Ark, then, come my people, enter your chambers — is Gods usage with them, his language to them. That ye may know (saith that Text) how the Lord puts a difference between the Egyptians and Israel. Exod. 11.7. God made a famous and notorious difference between them under all the Plagues inflicted, especially under that of smiting the firstborn; and so in that of darkness; thick darkness enveloped them, & spread the face of their horrizon, but all the children of Israel had light in their dwellings, Exod. 10.23. To the upright did arise 〈◊〉 light in darkness. So God promiseth his people when the hail came down on the field, and the forest in thickest showers, it should yet be fai● in the City; and while sinners were battered down with its force, and shattered with its terror, his people should yet dwell in peaceable habitations, sure dwellings, and quiet resting places Isa. 32.18, 19 God exerciseth a special providence over his people. As the Prophet excellently illustrates it by the similitude of the five an● the fann, Amos 9.8, 9, 10. And also fitly applies it: Behold (saith he) the eyes of the Lo●● God are upon the sinful Kingdom, and I will destro it from off the face of the Earth; saving that 〈◊〉 will not utterly destroy the house of Jacob, saith th● the Lord. He will destroy the rebellious multitude, but yet reserve a select remnant. For 〈◊〉 I will command, and I will sift the house of Isra● among all Nations, like as Corn is sifted in a su● yet shall not the least grain fall on the Earth— Affliction is called God's sieve, and fann in Scripture of which there is a different use. The sieve le● out the flower, and retains nothing but th● brann; contrariwise, the fann throws out 〈◊〉 the chaff, and keeps nothing but the wheat. Though God lets the chaff be blown away, and scattered, when by the whirlwind of his wrath he comes to winnow a people, yet he will gather the wheat into his granary; that shall be put ●nto his garner, while the chaff is burnt up with unquenchable fire. Nay, should the godly and wicked be put into the same sieve of affliction) (and the metaphor conceived only singly) providence will so cooperate with it, as even to invert the nature, and change the end of afflictions, so as what is to one a curse, shall prove to the other a blessing; by what one is much a loser, the other shall become a very great gainer; while the sinner becomes as chaff, and as dry stubble, even as a leaf which the wind scatters to and fro, the sound and solid Christian shall be as wheat, not one grain of substantial and sincere grace, no upright sound-hearted Christian shall perish in the day of God's wrath. Take a Saint and a Sinner, and cast them into the fiery furnace of tribulation, and there will appear (though no such difference in their going in) yet a marvellous wide disparity in their coming out; even as much as between the three children cast by the King into the fiery furnace, and their accusers, and executioners; the one it touched not, the other it slew, Dan. 3.22. Either they come not out at all, or else as a stone out of the fire, sparkling with unbelief, impatience, and discontents against providence, whereas a Saint comes out melted into ●n holy, humble, spiritual, pliable frame, even as ●ure gold, Job 23.10. There is a singular exercise of grace discoverable by the Saints under afflictions, and also a singular action of providence about them; and when God makes the greatest sweep, yet there are some reserves, as the Prophet Amos lively expresseth it in the third chapter of his Prophecy, vers. 12. As the Shepherd taketh out of the mouth of the Lion two legs, or a piece of an ear; so shall the children of Israel be taken out that dwell in Samaria, in the corner of a bed, and in Damascus in a Couch. When the ravenous Wolf or Lion of Judgements hath worried a people, and almost torn them asunder, yet their hunger shall be so satiated, and rage stopped, as still there shall be some remnant undevoured. Thirdly, By bringing them up out of the affliction, that though they suffer by it, they shall not be utterly cast down when they are judged, nor wholly destroyed. God brings back the captivity of his people, Psal. 14. and Psal. 126.1. He may frown, but causeth his face to shine again. The Sun of mercy may go down in the evening in a cloud, but riseth in the morning in a very glonous shine. It will turn again, and have compassion on us— Micah 7.19. God may for a while turn his back, but will turn his face in due time toward his people; and though for a moment he forsakes, with everlasting kindness he will remember. He will not contend for ever, or be always wroth. Heaviness may endure for a night, but joy comes in the morning, ad momentum irascitu● ut in aeternum delectetur. While he punisheth th● community, he reserves a remnant, whom h● resolves to pardon, Jer. 50.20. He promises to return the captivity of Judah, Jer. 31.42.— and cap. 33.26. And like as he brought great evil upon them, so to bring all the good he had promised. Though brought low, he will raise them up again, call back his plagues, if they return from their sins. As the Prophet emphatically expresseth it, Hos. 6.1, 2. For he hath torn, and he will heal us; he hath smitten, and he will bind us up. After two days will he revive us, in the third day he will raise us up, and we shall live in his sight. An allusion to our redemption by Christ, which is a sure pledge of all temporal deliverances; as of that they were a type. According to that of the Evangelical Prophet, Isa. 26.19. Where, having expressed by significant metaphors, the Church's travel with its pangs and dolour, and her misconception (as it were) and miscarry as to any hopeful productions, he yet closes with a comfortable promise; Thy dead men shall live, together with my dead body shall they arise: awake, and sing ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead. Though the Church may suffer from, and in the world, yet her sickness shall not be to death, though God breaks his people with breach on breach, yet this wise Physician will in due time give an healing plaster; he will set them into joint again, and then the bone that was broken shall be stronger than ever: Nay, though they be brought to deaths-door, to the graves mouth, he will command a resurrection, and breathe on those dry bones, that they shall live, Ezek. 37.11, 12.— His providence shall be a midwife to usher in to them a full and glorious deliverance. They shall have rest from the days of adversity, Psal. 94.13. They may go into the Fire with others, but when they perish there, these shall come out, and be refined Gold, while the major part is consumed as dross, Zech. 13.8, 9 Two parts shall be cut off and die, but the third shall be left therein.— They may be proved and tried as Silver, in a very hot Furnace, brought into the Net, affliction laid on their Loins, ridden on, pass through Fire and Water, but God will make a way of escape, he will bring them out into a wealthy place. They may he among the Pots, Scullion-like, in a sooted, smeared, forlorn condition, yet shall they be as the wings of a Dove, covered with Silver, and her Feathers with yellow Gold, Psal. 66.10, 11, 12. Psal. 68.13. And so much for the second particular employed in this notion of help, assistance and aid against all Enemies and Evils. Thirdly, It imports succour and redress under burdens, or deliverance out of dangers feared, straits and miseries, injuries, oppressions and afflictions felt, Psal. 20.1, 2. The Lord hear thee in the day of trouble, the Name of the God of Jacob defend thee. Send thee help from the Sanctuary, and strengthen thee out of Zion. So Psal. 9.9. The Lord also will be a refuge for the oppressed, a refuge in time of trouble. God is an help, a refuge, a defence and Sanctuary to his people. Thus the Porter helps his partner by lending him a shoulder to heave under his Load; one man helps another up, when he be fallen down; Eccles. 4.10. We are commanded to help out our Neighbour's Ox or Ass out of the Ditch, Deut. 22.4. Thus one is said to help another in battle, Josh. 10.4. 2 Sam. 10.11. And God is on this account said to help Vzziah against the Philistines, 2 Chron. 26.7. Thus a Friend helps another in distress, by commiserating his Case, visiting him, and administering in Food, Physic, or other necessaries to his afflicted condition. And thus is God a Helper to his people, and that upon a threefold account. First, Under the (otherwise unsupportable) burden of sin and guilt. This is an heavy burden to a gracious Soul; his Iniquities go over his head, and are a burden too heavy for him to bear. One sin weighs more than Hell, set home upon the Conscience by the Impressions of God's Spirit; it oppresseth it very sore. The sense hereof made David pray with that vigour and earnestness, Psal. 40.12, 13. Be pleased O Lord to deliver me, O Lord make haste to help me. What is the matter? Mine iniquities have taken hold upon me, so that I am not able to look up; they are more than the hairs of my head, therefore my heart faileth me. Like one arrested upon many actions at once, here one Sergeant, and there another claps hold on him, so that the man is put into such a distraction, and confounding amaze, that he knows not what to do, nor which way to turn him. This made Paul breathe out with so much dolour his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 7.24. O wretched Man, who shall deliver me from this body of death? Just like the Malefactor condemned to drowning in Tiber, that had a dead body tied to his own living, and so was dragged along the streets, and haled into the River: Than which there is no worse punishment. And indeed the weight of sin is Onus Angelorum bumeris formidandum, such as Christ himself (though but imputed) could never have undergone, had not his Humanity been supported by the power of his Deity, but must have sunk under the Oppression of it. It was not only Agnus Dei, but Deus qui tollit— the Lamb of God, but the Lamb who also was God, that could bear the sins of the World. And verily, for a poor disconsolate sinner to look upward, and see God frowning; downward, and see Hell gaping; inward, and see Conscience accusing; outward, and see all Creatures withdrawing; it would sink his Soul presently into an Hell of despair, if not elevated by the infinite arm of Omnipotency; but Christ's left hand being under him, and his right hand embracing him, his Motto may be with the Palm-tree's, Depressa resurgo. The experience of divine help makes David triumphantly outbrave all the sad apprehensions of guilt, Psal. 49.5. Wherefore should I fear in the days of evil, when the iniquity of my heels shall compass me about? Though hemmed in by his sins never so close, he is able by Faith to hang out to them a Flag of defiance. The Papists tell us of their St. Anthony, That lying on his deathbed, Satan came to him, and charged upon him all the sins that ever he had committed, but presently appears an Angel at his bedside, and tells the Devil, he reckoned without his Host, for omnia haec deleta sunt sanguine Christi; that all these were blotted out by the blood of Christ, and so he vanished immediately. Though this might be a Fiction taken out of their golden Legend, to deceive their Proselytes, I am sure, it's true as to the Saints and People of God, Fuso sanguine sine culpa, omnium culparum chirographa sunt de●eta. Aust. Christ's blood hath washed them from the guilt of all their sins, and therefore they may without spot appear before the throne of God with boldness: Which makes holy Paul cant out his Doxology, Rom. 7.25. I thank God through Jesus Christ our Lord, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. No one condemnation to them in Christ. Yea, to sing forth a divine Ennikion, or Carmen Victoriale, and bid a challenge to all the enemies of his salvation. Rom. 8.33.— 1 Cor. 15.56.— Secondly, He helps under weights of Duty and Service. It was God's Promise to Joshua, when he called him out to difficult service, Josh. 1.5. I will be with thee, and never fail nor forsake thee: And to Moses, when he set him upon the dangerous employment of an Embassy to Pharaoh, that he would certainly be with him, and be a mouth to him, Exod. 3.12. cap. 4.12. God gives forth strange assistances for extraordinary performances. God's people know not their strength, till they have tried it, cannot tell what they can do till they come to do it. For Callings and Employments which they never thought themselves able to manage, he gives another manner of spirit, a double portion of his Spirit, when he sets men over a Congregation, he pours out the gifts and graces of his Spirit on them, so as that holy Oil runs down from their heads to the skirts of their Garments. He makes helpers in Government, and gives gifts to men, that though they have no sufficiency of themselves, yet through grace they become able Ministers and Stewards of his mysteries. Such is divine goodness, as he never calls any man to service, but he furnishes him with gifts and Enablements necessary thereunto. Yea in ordinary services he comes in as their Assistant. In Prayer, the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 8.26. helps our infirmities, as to the matter, manner and ends of it: The word is very emphatical, and denotes a lifting at the other end of a burden, so that what one cannot raise, two easily lift together. What the Soul cannot do, when never so much raised by the power of Nature, it can easily do, being alleviated and elevated too by the assistances of Grace. Though without union with Christ, it could do nothing, yet, receiving virtue and influence from him, it can do all things, Hodiè Bernardum Herì Christum; I am able (saith the Apostle) to do all things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philip. 4.12. This made Paul ready pressed to service, that he begs to become God's Journeyman, Act. 9.4. Lord what wilt thou have me to do? God gives not only the posse, but the velle too; works in us both to will and to do of his own good pleasure. Gratias ago tibi (Clementissime Domine) quod nihil à me requisivisti, quod mihi non prius donasti, saith Cyprian. What his will commandeth, his grace bestoweth. Thirdly, Under the pressure of sufferings, whether spiritual or temporal for God, or from God, personal, domestical or public; God helps his under the burden of all, And that either visibly, or secretly and invisibly. First, More openly and visibly, and that two ways. First, Alleviando, by mitigating and moderating of them. He gives them at least a little help, as he promiseth the sufferers under Antiochus' persecution, Dan. 11.34. grants them some deliverance, as he assures Judah against Shishak: 2 Chron. 12.6. He gives them a Nail in his Tabernacle, and a little reviving, some short breathing times, Lucida intervalla, Ezra 9.8. Silence for half an hour, Revel. 8.1. He corrects them but in measure, though he leaves them not altogether unpunished, Jerem. 44. ult. He smites them not, as he does his enemies, them that smote him, Isa. 27.7. He lays on his little finger, but not his loins, he chastens with rods, (whips not with Scorpions) and those too the rods of men, of an old man (in the original) who cannot strike any considerable stroke. He remembers his People's frame, and considers that they are but dust, and will not contend for ever, lest the Spirit should fail before him, which he hath made. He stays his rough wind in the day of his East wind: He regards not what we deserve, but what we can endure, and never so beholds us Sinners, as to forget us Creatures, or deals with us according to the greatness of his Power, or exactness and severity of his Justice, but with abundant mixtures of Mercy and Love. In the midst of Wrath he remembers Mercy, and never lets out all the Vials of his indignation, and though he forsakes for a moment, with great kindness will he gather. Isa. 54.8. Secondly, Liberando, by Redeeming his Israel out of all their troubles. Many are the troubles of his Righteous, but the Lord delivers out of them all. He is with them in six troubles, and in seven no evil toucheth them, Job 5.17. and though their troubles be full and perfect, so shall be their deliverances. If he preserves them not from trouble, he will save them in it, and deliver them by it, yea, out of it. He that hath delivered, doth deliver, and will deliver, saith the Apostle. Satan or the World are not so ready to afflict, as he is to redeem or comfort. He delivers Joseph out of the Prison, Jeremiah out of the Dungeon, Daniel out of the Lion's Den, the Three Children out of the Fire, Peter out of the Goal. He delivers his from reproach, clearing up their innocency as the Sun at Noonday; from want and beggary, by raising them up Families like a Flock; He raiseth up the poor out of the dust, and lifteth up the Beggar from the dunghill, to set them among Princes, 1 Sam. 2.8. He delivers them from sickness by recovery of them from the bed of their languishing; delivers them from oppression, by subduing at their foot the Sons of Violence, and giving them (to tread on) the necks of their adversaries. No temptation befalls them, but he gives a way of escape.— Or secondly, more insensibly and indiscernably. He helps them under their sufferings, 1. By supplying them with necessary influences of Grace; He causeth all Grace to abound in them, Faith, and Patience, Self-denial, Humility, Heavenly-mindedness, to have its perfect work; gives them all Graces in their power and efficacy, vigour and activity; makes the spirit of Glory to rest upon them. As they have doing so suffering Grace from Heaven. Philip. 1.29. To you is given not only to believe, but suffer— They have the honour and assistance too to bleed for Christ as well as believe in him, to lay down their necks and ●ives for him, to offer him their blood, as well as apply his; to give up themselves dying sacrifices ●or him as well as living to him. 2. By assisting them with seasonable supports ●f spiritual strength, in their Souls. He settleth them, stablisheth them, strengtheneth them. He helps and upholds them too, Isa. 41. that they Ho not succumbere, fall into any spiritual deliquium. He is a stay to them, a Crutch under them, to keep them from falling. They are always supported and succoured, when they are not delivered. His grace is sufficient for them, 2 Cor. 12.9. And if any spiritual qualms, or fainting fits come upon them, so as they despair of Life, he raiseth ●nd restores them. God's people need never, nor would not be so afraid of sufferings as they are, ●f they knew but their strength. God gives his a back to every burden, fits a constitution to every bitter potion; bears them up, so as they ●aint not under his chastening, but endure (where●n they are happier than by escaping). It's all one, ●ay far better to be supported under trials, than want the honour of being exercised with them. God always stands at his people's back to encourage them, and saith to them, as to Abraham, Jacob, and Paul, Fear not: As to the Church, Fear none of the things thou shalt suffer. And this divine support is that which hath created even in Women, noble, generous, and masculine spirits; as appears in that heroic Matron the Apostle pomts at in his short Martyrology, Heb. 11.34, 35. Out of weakness they were made strong, God gives a shoulder proportionable to every burden, and fits no Coat of affliction to his People's backs, but first he takes a measure or scantling of their spiritual strength. 3. By filling their hearts with abundance of holy joy and comfort. They have strong consolation, and good hope through grace. Thou hast helped me, and comforted me, Psal. 86. ult. As their afflictions abound, their consolations superabound: measure heaped, pressed down, and running over. God fills out the generous Wine of Consolation into the hand of suffering Saints: They have heavenly and ravishing Music, sweet Airs upon the top of the Waters; with the noise of thunder and tumult of waters, there is also the voice of Harpers, Songs in their Pilgrimage. Rev. 14.2. The Oil of spiritual Consolation swims upon the top of the waters of all Earthly discomfort; the lively sense and feeling whereof makes them with the Swan, sing when dying, and with the Nightingale, in the darkest night, when the sharpest Thorn of affliction is at their breast. This we find evidenced in that sweet singer of Israel, 2 Sam. 23.5. The consideration of his interest in God and his Covenant made his dying heart to revive, and when expiring his' last breath, to leap into the World again, and dismiss it with this comfortable Farewell. The Apostles had experience of this, which made them not only content, patiented, thankful, (blessing a taking as well as a giving God) but cheerful and joyful, yea, exulting and triumphant in their sufferings. Act. 5.41. They rejoiced that they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were honoured in being dishonoured to suffer for Christ's sake. That which to others would have been matter of grief, to them became matter of joy; and not only did they joy, ●ut glory in tribulation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 5.2. And so the Primitive Christians took joyfully the spoiling of their goods, Heb. 10.34. A strange contradiction to the carriage of the world, whose joy is not in a plunder, but rather in the dividing of the spoil. And this made the Martyrs request the people not to mourn for them, but rejoice with them. The joy of the Lord was indeed their irength. In the feeling of present miseries, they rejoiced in the sight of the approaching reward of glory. This made Ignatius, when his body was grinding between the teeth of wild beasts, to try out, Now am I preparing fit manchet for my Lord and Saviour. This made holy Philpot, when thrust into the Bishop's Coal-house, to say, Now ●hall I be scoured, and made fit to set on my Father's ●igh shelf in Heaven. This made Mr. Glover call ●ut, when at the stake, He is come, he is come— Yea such are the streaming comforts of God's people, in times of suffering, as they esteem them ●ot only their honour and profit, but even their ●ery pleasure also and delight (and so there is no ●ead of Arguments wanting to make them com●rtable) 2 Cor. 12.10. Therefore (saith the Apostle) I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses. A very Hell of sorrow with the enjoyment of God, ●s better than an Heaven of happiness without ●im. That's the third notion. An help for re●ress under sufferings and afflictions. Fourthly and lastly, An help for, and accurrence ●o, and relief and recovery from under disasters and disappointments. Thus Abraham helped his Brother Lot, when he recovered his person and goods both taken captive. Thus David helped the people when he pursued the Amalekites (who had burnt up their City, and taken their wives and goods) and recovered all, 1 Sam. 30.19. Thus a man help; his neighbour, when he furnishes him at an unexpected disappointment, or pressing necessity, as he in the Parable did his friend with the loaves at his need. Thus the Seaman helps the shipwrackt, when (the ship being split all to pieces, and he floating on the top of the waters, and swimming to save his life) he receives him into his boat, or vessel, and carries him safely to shore. And in this sense is God an help unto his people; secunda tabula post naufragium, a plank after shipwreck, when all hope of being saved being gone, he comes in with unexpected relief. And this I conceive the proper notion of the Psalmist here, whose design is to proclaim the sufficiency of God's help in the deficiency or treachery of all creatures in never so high an orb, of never so powerful an influence here below in this world. And so God is an help to his, both under the failure of expected mercies and comforts, and also under the feeling of unexpected evils. First, Under the failure of our expectations. When we look for peace, and no good comes; and for healing, and behold nothing but trouble: When our eyes fail, with beholding vanity, and our hearts fail with creature-reliances, then saith David, Whom have I in Heaven but thee? my flesh and my heart faileth, but God is the strength of my heart, and my portion for ever, Psal. 73.26. So again he professeth, Psal. 142.4, 5. I looked on my right hand, and beheld, but there was no man that would know me, refuge failed me, no man cared for my soul. I cried unto thee, O Lord, I said, Thou art my refuge and my portion in the Land of the living. Though all means failed, he knew God would never forsake him. When the streams were dried up, he goes to the fountain. Do persons fail, God is an help under their disappointment, Psal. 27.20. When my Father and my Mother forsake me, God will take me up. Though he were cast out (as an exp●sititious child) to the wide world, God will (as he did for Moses) take care of, and make provision for him. God says to his people (as Peter once to Christ) and pertorms it infinitely better. Though all forsake thee, yet will not I, I will die with thee rather than deny thee. Paul says of himself, 2 Tim. 4.16. At my first answer no man stood with me, but all men forsock me. (All greedy of privileges, backward to sufferings for the Gospel) men are eager to be ringleaders, when profession is in its flourish, but ●●inch back, and draw the neck out of the collar, when it comes to persecution: Like ill-made cloth that shrinks with the wetting. Notwithstanding the Lord stood with me, and strengthened me— God came near, when man stood aloof off, and at the greatest distance. When men, friends and relations, turn the back, and run away from us, than God stands at our back, and draws closer to us. That's the disserence between God and creatures: They in the halcyon days of prosperity will compliment us into an opinion of their respect and kindness, even as the shadow follows the Sun, so do they wait on those to whom they are pretenders— Donec eris foelix— but few are born for a day of adversity, and will gird themselves (like the Travellers coat) closer, and unite firmer to our interest in a day of misery and infelicity. But God on the other side seems to neglect his people under their fullness of worldly fruitions and satisfactions, (they never enjoy less o● God in the heart, than when they have most of the world in their hand) but when afflictions come then he indulgeth his most kind and frequent visits to them, and bestows his choicest presents upon them. The world deals with her favourites as Orpah with Nacmi, follows her till hardship and difficulty presents itself, and then with a flattering salute, takes her leave of them, but God with his followers, as Ruth with her Mother, cleaves and clings to them under all crosses and changes; follows them not only usque ad arras, but through the water, the fire, through reproaches, plunders, imprisonments, exiles, death itself. Though 〈◊〉 walk through the valley of the shadow of death, tho● art with me, saith David, Psal. 23.4. Jobs friends and kinsfolks stand aloof off his sore, his breath was strange to his wife, he was the butt of his friend's persecution; but still his Redeemer stays with him. Though all the company be gone, the Physician and Nurse abide still with the Patient. David becomes a reproach to his neighbours, and a sear to his acquaintance; his very look was so ghastly as frighted them; no sooner they saw him, but they fled from him; they forgot him as a dead man, out of mind he was, as well as sight. He looked for some to take pity, but there was none; and for comforters, but there was none; he was like a Pelican in the wilderness, an Owl in the desert, and a Sparrow on the house top; brought to a solitary, forsaken, forlorn condition; yet when all other friends and lovers absented, his God was still with him, his face shined upon him; he heard his poor, and despised not his prisoner; he looked down on him from the height of his Sanctuary, had respect to his groaning, and regard to the prayer of the destitute. Whom the world turns off, God commonly receives; whom they cast out of their company, he entertains in his ever-blessed communions, Isa. 66.5. When sin says, Ego inficiam, I'll defile you, Satan, ego interficiam, I'll destroy you, the world, ego deficiam, I'll fail you, he saith, ego reficiam, I'll refresh you. When they know not whither to go, he hath for his the words of eternal life, Job. 6.68. When creatures prove all like so many broken Reeds, not only deceiving, but afflicting him that leans on them; He is the staff of Jacob, and the hope of Israel, upon whom whosoever leaned, was never ashamed. Do the things of the world fail? he helps under their disappointment. All outward things are of a defectible nature, they perish with the using; uncertainty is stamped upon the best of them, and their fashion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, deceives and passeth away, 1 Joh. 2.17. But the Word of God endures for ever. He that seeks sufficiency or satisfaction in the world, seeks the living amongst the dead; God never made it for enjoyment, but only for use. Such expectations raise it beyond its natural virtue, and innate efficacy. And when we look for more, God may justly let us find less than it may otherwise afford us. And sometimes God on purpose breaks the staff of creature-comforts, to learn us sole dependence on himself. As is reported of William the Conqueror, when he first came over into this our Island, he burned all his ships, thereby to render to his soldiers the thoughts of a return desperate. God will have his have no other strings to the bow of their trust, but his majesty and mercy. And as we always find in the world less than we expected, so in God more, than we could reasonably hope. He makes good to the enjoyer what he promised to the expectant, and is better to his people, not only than their fears, but their desires and hopes. He never leaves his people desolate, though for a time he may make them disconsolate. In all straits he hath a reserve, and exigencies a supply and secure. Under spiritual disappointments, the want of Ordinances, and necessary means of Grace; he can prepare a table in the wilderness. He fed Israel with Manna there forty years together. He hath promised to be a little Sanctuary to his people, Ezek. 11.16. for retirement, and also for refreshment. He affords the gracious soul sweet repasts by the manifestations of his presence; as he did David when banished from his inheritance by the Sons of violence. Under outward disappointments, and want of creature-accommodations, he can make a sufficient provision. When Elijah is ready to famish, he can make a Raven to undertake his Catership, and when he sits solitary under a Juniper-tree, hand him a collation by an Angel as his Servitor. And a modicum with his blessing, is better than the greatest multiplication without it. For man lives not by bread alone, but by every word that proceeds out of the mouth of God, Matth. 4. He fills his people's hearts with food and gladness. He can carse much; while the meat is in sinners mouths, he can send leanness into their souls, and they may eat, but not have enough, drink, but not be filled, be clothed, but not be warm: So he can bless a little; Daniel's pulse he can render more nourishing than the King's dainties. Though the staff of bread be broken in pieces, yet he can renew it, or at least deal graciously with the soul, so as it shall say, I have enough. Nimis avarus animus, cui non sufficit Deus. Bernard. The experience of this was that gave the Church such a large festival of joy in a fasting-day, Hab. 3.17. Although the Figtree shall not blossom, neither shall fruit be in the Vines; the labour of the Olive shall fail, and the fields shall yield no meat, the flock shall be cut off in the fold, and there shall be no herd in the stalls: yet I will rejoice in the Lord, I will joy in the God of my salvation. And as in the want of necessary competencies for outward and bodily sustenance; so in the loss of worldly conveniencies, God is his people's helper. He recompenseth them an hundred-fold; what they lose in temporals, they gain in spirituals; and when bereft of all this world can afford, can yet cry out, we have enough, all in our God. Though they be as having nothing, yet they possess all things, and retain their heirship, while they appear to the world to have lost their Sonship— Yea in the utmost misgivings of their souls, when not only their enjoyments, but even their expectancies are thrown overboard, and set all on float, their hope perished from the Lord, yet his compassions bear them up, Lam. 3.21. And when with Jonah, they apprehend themselves cast out of his sight, yet can they look towards his holy Temple, Jonah 2.4. Yea secondly, As under the frustration of expected comforts, so under the feeling of unexpected crosses and afflictions is God their help. God is never far from his people, when trouble is near: When men draw back, he draws most near, and misery advanceth forward; he never goes away and leaves them naked combatants with it. If outward mercies fail, he will give contentation under the want of them, or better mercies instead of them; exchanges the gold of Heaven for this earthly dross: (Though others have the portions, they have with Isaac the Inheritance, and the men of the world gifts, with Jehoram, they have the Kingdom, and change of worldly comforts, for the hopes of future glory, and a double portion of the gifts and graces of his Spirit, is no robbery or injury.) Yea he often bestows better in kind, as well as value; as he gives them himself, who is better than many wives, children, estates, (for when all these die, he yet lives) so he raiseth up other comforts to sweeten their crosses: when he takes away one mercy, sends another in the stead. If David loseth his child, which surviving had been a standing monument of his shame, he shall have a Solomon, that shall be to him a Crown of Glory in his stead: So, if outward afflictions approach, he will find out a way of deliverance, 1 Pet. 2.9. The Lord knows how to deliver the godly out of all temptations. Troubles rush in upon us suddenly oftentimes, and we know not which way we come into them, but God makes our way out of them. He opens for us a backdoor of escape, when there appears of it no humane probability. Many a time did he deliver them; saith the Psalmist of Israel, Psal. 106.42. They cried unto the Lord, and he delivered them out of their distresses. Under soul-conflicts, when they have even concluded their case desperate, God hath come in with his salvation. When Hezekiah says, He is cut off, and shall never more see the Lord in the Land of the Living, so that his soul was in great bitterness, in love to his soul, his God delivers him from the pit of corruption, Isa. 38.17. When the soul is reduced to such extremities, as it knows not what to do, how any longer to hope, but draws up desperate conclusions against mercy, and says, The Lord will be gracious no more; he hath in anger shut up his tender mercies, I shall surely fall by the strength of this corruption, that temptation: (As Mrs. Honywood said) As sure as this Glass breaks, I shall be damned.) The soul looked for comfort from Ordinances, and Promises; expected help from faithful Ministers, and fellow-Christians, but finds none to save, none to comfort; even than he finds out some Messenger, an Interpreter, one among a thousand to show to man his uprightness; then he is gracious, and delivers him from going down to the pit; he delights in the Almighty, and lifts up his face to God. Job cap. 22. and cap. 33. And so under outward calamities, which come so suddenly and violently, as there seems no way of rescue or resistance, but a man cries out with David, He shall, must one day fall by the hand of Saul, by the power of this or the other affliction, yet God delivers out of the mouths of these ravening Lions; as he did him, Psal. 31.22. I said in mine haste, I am cut off from before thine eyes; nevertheless thou heardst the voice of my supplications when I cried unto thee. Though he were even at death's door, at the graves mouth, God brought up his soul from the grave, and kept him alive, that he went not down into the pit. The sorrows of death compassed him, and the pains of Hell got hold upon him, and he said in his haste, all were liars, the Prophet Samuel, and all; yet at length God gave him such experience of his salvation, as he could not contain, but cries out, Thou hast delivered my soul from death, mine eyes from tears, and my feet from falling. It's God's usual method to work by contraries, and as he disappoints sinners in the height of their hopes and confidences; so he relieves his Saints in the lowest ebbs of their diffidencies and despondencies; he casts them down when advanced on the highest pinnacle of undeserved, and abused mercy, and lifts his own up, when plunged into the most deep and intricate labyrinths of affliction and misery. And that is the last particular in this first branch of the Proposition. In what respects God is an help to his people. The second follows: How, or after what sort and manner he gives them help. Take it briefly in these following particulars, which will enhance the excellency of divine help. First, He helps suddenly and unexpectedly, when his people little dream of it, least of all look for it, and expect it, Psal. 126.1. When the Lord turned again the captivity of Zion, we were like them that dream. The deliverance was so great as it seems incredible, too good news to be true. Wicked men build Castles in the Air, and dream of more mercy than they find true; dream they eat, and when they awake, are an hungry. The godly carry a low sail, and commonly dream of less. The world is commonly worse than its promises, God ordinarily better than his word. Sinners meet with less, Saints more than they expected. God, with a breath blows the wicked into destruction, and with a breath commands his people's deliverance. Their ruin is sudden; how does desolation come upon them in a moment, and they are consumed with God's terrors? When Babylon is so pleased with herself, that she courts herself like a Lady, God can make her a Widow. As gliding waters, melting snales, untimely births, so is their prosperity, and as a sudden flame, or unlooked for H●rricane, comes their misery, Psal. 58.9. And no less expected are Zions reparations. It's compared to a Creation, Isa. 65.18. which is suddenly effected, a generation, which is in instanti: Nay, before she traveled, she brought forth, Isa. 66.7, 8. She is delivered before her time, and without pain, and yet does not miscarry. Yea, and as her deliverance comes unexpectedly as to time, so to means likewise, Micah 4.10. Be in pain, and labour to bring forth, O Daughter of Zion, like a woman in travel; Thou shalt go even to Babylon, there shalt thou be delivered. An enemy shall become her Midwife, who sought to be her murderer. It's but the shine of God's face, and his people are saved, Psal 80. ult. But the turn of his hand, and his people are delivered, Zech. 13. He says, return, his word can do it as well as his work, Psa. 90.3. Judgements come on foot, but mercy on horseback, on the wing, skipping over the hills, and leaping over the mountains. No sooner do God's people cry to him in prayer, but he echoes to them in mercy, Isa. 58.9. Then shalt thou call, and the Lord shall answer: Thou shalt cry, and he shall say, here am I As God's people answer to his voice commanding, Speak Lord, thy Servants hear; so he answers to their voice petitioning, Call upon me, and I will answer thee, Jer. 33.3. He cuts short his work in righteousness, Rom. 9.28. Secondly, Gradually; though salvation comes suddenly, yet not simul & semel, all at once is it completed and perfected. It's compared to light, which creeps upon the Air pedetentim, by little and little. The dawning of the day goes before the high noon. God works for his people, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after divers ways and manners: by piece-meals and inches, as it were. Zion is not built in a day. God could destroy his people's lusts, and their enemies together, but he slays them not, lest they should forget. He could at once perfect the building of grace in the soul, and work of reformation in his Church, but he chooseth to let it have its stages; first lays the foundation, then lays on the superstructures, and so at last perfects the fabric, that so he may have the greater tribute and revenue of praises and acclamations coming into his Grace. God is a God that waits to be gracious to his people; but he is also a God of Judgement. They shall get ground, but yet must be fight; they shall have supply, yet must be waiting. The prudent Father will not give his child his whole portion into his hand at once; nor the discreet friend trust all the stock he intends to his friend together, but help them by degrees according to their necessities and occasions; thereby to engage their continual dependence upon them. Lesser motions are ordinarily quick, but great motions slower. God gives the wicked Prodigal all in hand, whom he hath no further thoughts of good will, and purposes of grace and love unto; but in respect of his people, he does all for eternity; and therefore with the skilful Artists, draws not up his work in haste, but takes time to make it the more beautiful and admirable. God is the Saviour of his people, and yet sometimes like the curious Limner, hides his work till the whole draught be completed, Isa. 45.15. Verily thou art a God that hidest thyself, O God of Israel, the Saviour. He carries on the work in a very hidden and mysterious way, by so many aenigmas and riddles of providence, as his footsteps cannot easily be traced, nor his handiwork searched out to perfection. There are many hithertoes in his mercies and salvations, many Ebenezers, 1 Sam. 7.12. He called the name of it Ebenezer, saying, Hitherto hath the Lord helped us. Thirdly, He helps opportunely and seasonably, in the very present emergency, and straight, in the hour, the nick of trouble. Opportunity is the Salt that seasons any mercy. Now God times all his helps and succours to his people. As he dealt with Christ, so with them; In an acceptable time he hears them, and in the day of salvation he helps them. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a God at a pinch; In the Mount will he be seen— when his own arm shall be the more conspicuous; or when his people are in eminent and imminent dangers. When the murdering-knife is putting to Isaac's throat, he plucks back Abraham's hand. When the Canon is discharging against the Jews, than he muzzles the mouth of it, Deut. 32.36. For the Lord shall judge his people, and repent himself for his Servants; when he seethe that their power is gone, and there is none shut up or left. When the siege can hold no longer (and there's none left in the fenced Cities, more than in the open Plains) then forthwith comes relief. This is the day of Jacob's trouble; alas, for that day is great, and there is none like it, but he shall be saved out of it, Jer. 30.7. Days of great trouble, are days of glorious salvation. When Israel was in a very great distress, like to be swallowed up by the Ammonites, and upon their applications to God he turns them off, with a protestation that he would deliver them no more; yet pleading the instancy of their oppression, and begging relief in the present exigency (Deliver us only we pray thee this day) His soul was grieved for their misery, and his pity became solicitor to his power in order to their succour and redress, Judg. 10.16. When the soul like Jonah, in the Whale's belly, is even swallowed up of sorrow, and out of the depths, the belly of Hell, cries to the Lord, He will hear him. God ●ath said, He will bring his people back from the depths both of Earth and Sea, Psal. 68.22. Psal. ●1. 20. Prayer put up to Heaven by a soul ready ●o sink in the mire, as being able to find no standing, is always in an acceptable time: That ●s moll●ssimum fandi tempus, Psal. 69.13. God's help is limited to no time, but there are usually two special seasons when the fruit of mercy is full ripe, and God plucks it off the tree of providence, and throws it into the laps of his people; either when their enemy's condition is high, and they triumphant, or his people's low, and they despondent and desperate. First, The influx of divine help is then seasonable under the enemy's rage, height and insolency, when they blaspheme the God of Heaven, and say, Where is their God become? There is no help for him in his God; Ah so would we have it; God hath forsaken him, persecute him, and take him; there is none to deliver him; we offend not, they have sinned against the Lord, the habitation of Justice, the hope of their Fathers. God then will make no delay, but make haste for their help: When the malignant Church vaunted it against the true (as the debauched Harlot against the chaste Mistress) she returns her this answer, Micah 7.8, 10. Rejoice not against me, O mine enemy, Though I fall, I shall rise: She that is mine enemy shall see it, and shame shall cover her, which said to me, Where is the Lord thy God? Secondly, Under the Saint's succumbency, when they seem to be swallowed up quick of the rage of their adversary; to fall by the power of corruption, to be in such an estate as they cannot extricate and wind themselves out by all their policy and industry; yea, are ready to conclude, The Lord hath forsaken them, and there is no hope; their hope is perished, their way hid, and their Judgement passed over from their God; it's in vain, and they will wait on the Lord no longer, are ready to leave off, and quite give over praying, waiting, hoping and believing; their spirits fail them, and they are ready to put forth their hand to iniquity; their extremity is his opportunity. This is that David urgeth, Psal. 70. ult. I am poor and needy, O God, thou art my help and deliverer. And so the Church, Psal. 44. ult. Our soul is bowed down to the dust, and our belly cleaves to the Earth; Arise for our help— When Gods servants know not what to do, in ipsa hora dabitur; and when they are exposed to great injuries and oppressions, it reputes the Lord because of their groan, by reason of them who oppress and vex them, Judg. 2.18. I have seen the affliction of my people which are in Egypt, and heard their cry by reason of their Taskmasters, and I know their sorrows: And when their sighing and crying came up before God by reason of their bondage, he thought them meet for deliverance, Exod. 2.24. cap. 3.7, 9 The Rabbins have a proverb, Cum duplicantur lateres venit Moses, when the tale of Bricks was doubled, then comes Moses a deliverer out of Egypt. Nothing fetcheth down Judgement from Heaven sooner than the cry of Sodoms sins, nor mercy, than of Zions sorrows. God regards the prayers of the destitute, hears the groaning of his Turtles, appointed for death, of his prisoners, destined for destruction. Their mourning weeds, furrowed faces, and sighing, sobbing hearts are silent but potent Orators at the Throne of Heaven for relief and succour. God gives his Enemies a lose rain for a while, but when they grow extravagant the limit; he hath set them, he pulls at the Curb; and he lays the rod on his people to lash them for their sins, but if once it fetcheth tears from their eyes, and brings them to weeping Cross, he spares further correction, and throws it into the fire. Fourthly, God helps his People invincibly and irrestistibly. Not by might, nor by power, but by my Spirit, saith the Lord, Zach. 4.6. What is this Mountain before Zerubbabel? As he works by an insuperable grace in the heart, so by an omnipotent power in the world. Thy right hand, O Lord, is become glorious in power, saith Moses in his excellent Canticle, Exod. 15.6. The right hand of the Lord doth valiantly, saith the Psalmist, Psal. 118.15. The right hand is commonly the Instrument of action, and the seat of power. God saves by his right hand, Psal. 17.8. by it he can work, and none shall let him, nothing is too hard for him. For if the very weakness of God (to speak as to our capacity) be infinitely too much for the strength of man, what is the strength of God to the weakness of men? He is wonderful in counsel, and mighty in working, Jer. 32.17, 19 He hath power to help, and power to cast down, as the Man of God tells Amaziah, 2 Chron. 25.8. The arm of Creatures is but an Arm of flesh, as Hezekiah tells the People to encourage them against Rabshaketh's revile, 2 Chron. 32.8. With him is an arm of fl●sh, but with us is the Lord our God to help us, and to fight our battles. So able is God to help, that he can do the work alone, though there be none else to help. He is the Lord alone, and besides him is there no Saviour, and he can save alone, without any use of Instruments and second Causes. As Jehesophat tells the People, 2 Chron. 20.17. Ye need not fight in this bastel, the Lord your God fighteth for you. And so he did, by making their Enemies their own destroyers, while his People went out with Songs instead of Weapons, and struck not a stroke, only sang a Psalm of Thanksgiving, they became each others Butchers, and Executioners, Vers. 22, 23. And so it was in Midian's destruction, Gideon and his Soldiers, go out with Lamps and Pitchers, instead of Military Engines, and not a Sword drawn, or Drum beaten, only a shout given, and the Lord sets every man's Sword against his fellow throughout the whole Host. Judg. 7.22. Here was the Finger of God evidently manifested for his People against their Enemies, in making them spend their Arrows one on another. So dealt God also with the Egyptians, that they confessed the Lord fought against them for Israel, Exod. 14.25. Here was the immediate hand of Heaven. God's Providence can easily discover, divert, or discomfit his Enemies, making their own fears their snare, as he did the Syrians, 2 King. 7.6. Yea, such is God's Omnipotency, that though there be never so many lets and hindrances, resistances and oppositions, he can leap over all. If he hath none to help, there shall be none shall hinder. If he cannot find his way, (with Hannibal) he will make it; he can make every hill a Plain. Notwithstanding all impediments he can work his intentions, and accomplish his Purposes both in the World, and in the Heart. Though violent temptations assail, and strong corruptions oppose, so as the Sons of Zerviah seem to be too hard for the Soul, grace can triumph over all difficulties and discouragements, and levelly all towering thoughts, and soaring imaginations, and bring it into the obedience of the just. There is no difficulty to omnipotency. He can cause the work of his Temple to go on in troublous times, and give the great things of Righteousness and Reformation which have met with nothing but a miscarrying Womb, and dry Breasts, strength to conceive, and also to bring forth. And the designs of Enemies he can make all abortive. The wisest Counsellor against his Church he can make his own Executioner, and cause him to exchange his badge of honour for an ignominious Halter, 2 Sa●t. 17.23. Though Gebal, Ammon, and Amalek conspire, he can blow on their Confederacies by the breath of his nostrils. Antichrist who lets, he can remove out of the way, and make the little Horn push the Nations, and the interest of the Lamb break in pieces the Kingdom of the Beast, though his followers be even innumerable. Hence it's worthy our observation, that he chooseth to appear for his People in a very low condition, (Psal. 136.23.) that so aliquid divini might appear in all his Manifestations. He overlooks his People, when erect as the Palm; or spreading forth themselves as the green Bay-tree, and looks upon them, when like the Myrtle they dwell in a low place. Such is the power of his Providence in his operations for his Servants, as in Scripture-phrase it obtains the name of a Resurrection, to the performance whereof is requisite no loss than an infinite and omnipotent Arm, Ezek. 37. when they are as dry bones, and scattered, he can command a re-entrance of the spirit, a return of life: To which metaphor David alludes in his Prayer and Invocation for help, Psal. 141.7, 8. Our bones are scattered at the graves mouth, as when one cutteth and cleaveth Wood upon the earth. But mine eyes are to thee, O God, the Lord: in thee is my trust, leave not my soul destitute. Fifthly: He help; them proportionably. Divine wisdom dispenseth Mercy by an even balance unto its receivers, by a just proportion, and that fourfold: To His People's wants, desires, hopes and expectations, and their good improvements. First, To their Wants and Necessities. God's supply ever respects man's indigency. The world's rule is, Habenti dabitur. The Rich have many Friends: The more men have, the more they would, and shall have. But this poor man cried, and the Lord heard him. He is an helper of the Fatherless, Psal. 10.14. and so it's said of Christ, Psal. 72.12, 13. He shall deliver the needy when he crieth, the poor also, and him that hath no helper,— Poor Orphans, who are too commonly the Objects of the World's oppression, are the Objects of Gods and Christ's compassion and commiseration. It was Job's testimony of his integrity, that he delivered the poor that cried, the fatherless, and him that had none to help him, Job 29.12. cap. 31.21. and it's a Rule of Equity observed in Heaven: God's relief loves to lift up those whom the sense of their own wants hath cast down. Necessity hath a loud voice, and prevailing with the Almighty. Man's inisery, it's ansa divinae misericordiae. God pours the Oil and Wine of Consosolation into broken hearts, wounded spirits. Drooping and dejected hearts may most confidently expect health from the light of this Heavenly Physician's countenance. The World leaves us, when we most want it, and Creatures forsake us, when we have most need, but then God stands by us. When the hour of sickness comes, he always gives his people the sweetest Visits of Love. Men commonly take the strongest, but God, the weakest side. What is said of Earthly Monarches, is much more true of him the King of Kings, and Lord of Lords, the only Potentate, Parcit subjectis, debellat superbos. He pulls down the mighty from their seat, and exalts them of low degree, He fills the hungry, but sends the rich empty away. Secondly, To their Prayers and Requests. Ask is the readyest way of having. This depends on the former, (for Oratio sine malis quasi Avis sine alis. He that wants not, begs not, or at least ought not so to do.) But now true seekers are always good speeders. The most sturdy Beggars go away with Heavens Alms, and the eagerly soliciting Favourites come away with grants from the Throne of Mercy. The Apostle plainly insinuates, that an holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the Throne of Grace, a bold suit there is the surest way of obtaining grace to help in time of need, Heb. 4. ult. Qui timide rogat docet negare: A cold suit does but make way for the stronger denial; but an holy (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) importunity God cannot, will not relist, Luk. 18. Psal. 107.13. They cried unto the Lord in their trouble, and he saved them out of all their distresses. He that besieges and beleaguers Heaven with his Prayers, shall have what it can afford him. The Kingdom of Heaven delights to suffer this holy Violence. Let Moses hold down his hands and Amalek prevails, let him lift them up, and Israel prevails. When Jehosophat and all the people of Judah were in a great strait, they sent up their united voices in one general shout to heaven, to ask help of the Lord, 2 Chron. 20.4. And he urgeth God with his Promise in prayer, which was, when evil came upon them, as the Sword, Judgement, Pestilence, or Famine, if they cried to him in their affliction, he would hear, and help. God commonly gives help as an answer, and return of Prayer. Prayer enlargeth and expatiateth the Soul, desire stretcheth it out for the receiving larger measures of Mercy; and it provokes God also to bestow them. Observe, what God promiseth Jeremiah as to deliverance from the Babylonish Captivity, Jer. 29.12, 13. Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken to you. And ye shall seek me, and find me, when ye shall search for me with all your heart. By Prayer, that Legio Fulminatrix, that band of Christian Soldiers, obrained a refreshing shower, when their enemies were broken with a dreadful storm. Thirdly, To their Hopes and expectancies. God loves to give his People an expected end. According to thy Faith be it to thee, was our Saviour's usual welcome to all comers to him. Mercy commonly comes on the wing of Faith. Oleum masericordiae (saith Bernard) non infunditur nisi in tasa fiduciae. The Vessel of Faith is that receives the precious Liquor of Mercy. Faith is the Bucket that draws the waters of life out of the well of Salvation. Faith was that gave Abijah victory over Jeroboam, 2 Chron. 13.18. Thus the children of Israel were brought under at that time, and the Children of Judah prevailed, because they relied upon the Lord God of their Fathers. The stay and strength of all states as well as Persons, and assurance of all Victories, depends on their trust and confidence in the Lord. Faith is a wonder-working grace: What was the Instrument of all those heroic actions done by the Patriarches, and primitive Worthies, but Faith? Through Faith they subdued Kingdoms, wrought righteousness; obtained Promises, Heb. 11.23. Faith overcomes lust within, and the World without. It's a Shield against, and a Sword to all our adversaries; it lays hold on divine help, engageth Almightiness, extorts mercy from Heaven. Coelum tundimus, preces fundimus, misericordiam extorquemus, quoth Tertullian. Faith removes mountains, of pride within, and power without. It's an invincible grace, and no wonder, because the only receiving grace, and makes use of whatsoever is in God for the supply of a poor Creature: and Quanto vas fidei capacius afferimus (saith the Father) tanto majus gratiae inundantis exhaurimus. The larger the Bucket, the fuller the Vessel, the larger the Net, the greater the Draught. But now Infidelity cuts short, and withers the arm● of Mercy, as Faith unbares it. They that believe in the Lord shall prosper, 2 Chron. 20.20. But if ye will not believe, ye shall not be established. Isa. 7.9. Unbelief prevailing, no help against lusts at home. O faithless generation, saith Christ to his Disciples, when they could not cast out the evil Spirit, there lay the reason of their impotency, unbelief hinders Christ's own miracles, he could not do many things there, because of their unbelief. O Augustine, In te stas & non stas, was language to Austin, when he could not overcome his beloved corruption: Nor yet against Enemies abroad. Alas, Infidelity opens a backdoor for Syria's escape, 2 Chron. 16.7. Because thou hast relied on the King of Syria, and not relied on the Lord thy God, therefore is the Host of the King of Syria escaped out of thine hand, Want of due and noble exercises of Faith on God in the day of Prosperity, provokes God often to leave his own People in the day of Adversity. God loves to be trusted by his People, their Faith honours him. He that comes to him for mercy, must believe his being, and his plentiful remuncrations, and an Unbeliever must expect to receive nothing at the hand of the Lord. Fourthly, To their right use and improvement, or worthy carriage and deportment. They who do best shall have best with God, and that most endeavour to help forward his glory, he will most influence them with comfort. Vtenti dabitur. Dii munera laboribus— Truly God is good to Israel. Walk before me, saith God to Abraham, and be perfect, and I will be thy Shield and Buckler, and thy exceeding great reward. Let God have much of the fruit of our obedience, and we may expect much of the light of his Countenance. Ordinarily, the more Ships we send out laden with duty, the larger returns we find of Mercy. The more Service we do to our great and Sovereign Lord, the more we have of Privilege. The end of all deliverance is service in holiness and righteousness, and the end of righteousness is peace and assurance for ever; the fruit thereof is sown in peace, and such as the seedtime is, such is the harvest. Sin eclipse the wings of Mercy. God will never bestow his Corn and Wine on them who bestow it on themselves and their lusts, nor trust his mercies in their hands, who make them weapons to fight against him. His salvation is nigh them that fear him, and his blessing upon his people; but he will not take the ungodly by the hand, or help the evil doers, Job 8 20. Sin separates God, and a Soul, divorceth him and a People; an unthankful or unfruitful return of his Influences wholly shuts them up. No long shinings of his favour, where no reflections of our gratitude; no allegiance no protection, but a casting out of the lines of the communication of his grace. While we do well and be obedient, we shall eat the good of the Land, but if rebellious, we shall be devoured with the Sword. If faithful Servants, he will become our gracious and affectionate Saviour, but if undutiful Sons, he will be our Judge and Corrector. Isa. 63.9, 10. In all their affliction he was afflicted, and the Angel of his presence saved them: In his love, and in his pity he redeemed them, and he bore them, and carried them all the days of old. But they rebelled, and vexed his holy Spirit; therefore he was turned to be their enemy, and he fought against them. His promises of assistance to presence with his People are conditional, and so are his performances, Dum se bene gesserint. As the Seer told King Asa, 2 Chron. 15.2. The Lord is with you, while ye be with him; and if ye seek him, he will be found of you, but if ye forsake him, he will forsake you. And so much for the second particular, how God helps his People. Thirdly, What are the Causes of Divine Help, or the reasons why God will help his People? First, In respect of that relation he bears towards them, or that right and propriety he hath in them. Relations, though of small entity, are of great efficacy. Now there is a near and intimate; yea, an united and manifold Relation between God and his People. They are related to him in Christ, that mighty one, on whom he hath laid help; though by nature afar off, yet by grace made nigh, and have a new and living way opened through his blood, whereby they draw nigh to God, and beg help and secure from him, Heb. 4. ult. He is the saving strength of his Anointed, Psal. 28.7. Or by his Anointed, as some read, the strength of their salvation by Christ. They are related to him in covenant. He is their God, and they are his people. And being their God, therefore he must needs become their salvation. As Moses sings, Exod. 15.2. Salvation is of the Lord, and his blessing is upon his People, Psal. 3. ult. He is their Shepherd, and they are his Sheep; their Maker, and they his Image; the work of his hands, and what is a man more tender of than his picture, or a King more nice than of his coin? The Father protects and provides for his Children; though Prodigals, he takes some care of them. The Husband helps and defends the Wife. Our Law says, Vxori lis non intenditur, no suit can be commenced against a Wife, because she is under Covert-barn. The friend is helpful and beneficial to the friend; whom should a man expect relief from in his strait, but from his friends? A Friend is born for Adversity, and is better than a Brother. God is a Father and friend to his People. As a Father pities his children, so does the Lord pity them that fear him. Doubtless, thou art our Father— But now, O Lord, thou art our Father. Isa. 64.8. And 〈◊〉 we being evil, know how to give good gifts to our children, and should be worse than Infidels, if we did not provide for them, how much more shall our heavenly Father take care of his children? Yea, he is the Husband of his People, Isa. 54.5. For thy Maker is thine Husband; from him they may expect, and to him they may seek for protection. Abraham was called, the friend of God, Jam. 2.23. He is their Master, and they are his Servants; their King, and they his Subjects. Now, no Master but will maintain his Servant in the work he does for him, and by his order and appointment, he will always maintain the cause of his Servants. Prince's will defend their Subjects in the way of their duty and allegiance. This is the Church's Argument in her prayer for mercy, Psal. 44.4. Thou art my King, O God, command deliverances for Jacob. Yea, this is a firm conclusion of her faith, Isa. 33.22. The Lord is o● Judge, our Lawgiver, our King, he will save 〈◊〉 They are styled his portion and heritage, Isa. 54. 1● Deut. 32.9. As he is their, so they his portion and he will not suffer that to be wasted and e●bezelled. His Jewels, in comparison of whom a● the world besides are but as so much lumber Mal. 3.17. He will not admit their spoil o● plunder. His Turtle, Psal. 74.19. which hath always a sympathy with its mates affliction. Hi● beloved favourites, for whom he hath a choice respect, and endeared affection, in whom h● takes singular delight and complacency, Psa● 18.19. and 60.5. Their heart is set on God, and his heart on them; and because he loveth them, he compasseth them with favour as with a shield▪ Psal. 5.12. The apple of his eye, Zach. 2.8. Now as the eye is the tenderest part of the body, so is the apple of the eye. They are his hidden ones, for privacy and value, worth and excellency; more excellent than their neighbours, the least, meanest of them more worth than all the world; a people of whom the world is not worthy, Heb. 11.38. His precious ones, Isa. 43.4. In comparison of whom, all other are but vile in his account. His holy ones, Psal. 86.2. which he will not suffer the world to profane. His chosen ones, or the people of his choice: The Lord hath chosen Jacob unto himself, and Israel for his peculiar Treasure, Psal. 135.4. His redeemed ones, or the people of his purchase, Isa. 43.3. which he will in no wise lose, either by fraud or violence; his Garden or Paradise, wherein he delights, Isa. 58.18. His Vineyard, which he both ●●ters, and watches every moment, Isa. 27.3. 〈◊〉 a word, his Jacob and Israel, against whom ●●ere is no enchantment or divination, Numb. 13. ●nd the work of his hands, which he will in ●o case forsake, Psal. 138. ult. And concerning ●hich he will not only be entreated, but also commanded, Isa. 45.11. There is a mutual interest ●●d propriety between God and his People. God ●●th made over himself to them in the Covenant 〈◊〉 Grace, and they have reobliged themselves to 〈◊〉. They are said to have surrendered or given ●o themselves to the Lord, 2 Cor. 8.5. He shall ●●●se our inheritance for us, saith the Psalmist, ●sal. 47.4. They have a stock of prayers going ●●th God, and he hath a stock of mercy and ●ory going with them: Their interests are so ●●ited, and twisted together, as they cannot be ●●vered. His cause is concerned in his People, ●●d his own honour highly engaged upon their accounted; yea, the vindication of all his Attri●utes, his Power, Wisdom, Holiness, Mercy and Goodness, Truth and Faithfulness is obliged in ●heir sublevation, which else would be wholly ●●●t, and utterly impaired in the world. They ●re so linked in an holy league, and sacred confederacy with him; That it's observable in ●heir addresses to him in prayer against their enemy's, they levelly them as against God's interest, and not their own; and all they need request is, only that God may be glorified. So Da●id, Psal. 83.2. Lo, thine enemies make a tumult; and they that hate thee have lift up the head. He doubts not to call his, God's enemies. And so Asa in his solemn supplications put up to God o● the approach of that innumerable host against him 2 Chron. 14.11. O Lord (saith he) thou art 〈◊〉 God, let not man prevail against thee. Not us, bu● thee. As God's glory is bound up in the sam● bundle with his People's eternal, so is it also wit● their temporal salvation. Secondly, In respect of the manifold Promise and Engagements he hath made to them. Go● hath engaged for their security, and boun●● himself for their protection, as well as th● provision, so far as is necessary. They are styled The People of his Covenant, Psal. 111.12. And th● stipulation is mutual. They are in covenant with God, obliged to his service, and devoted t● his fear. O Lord, truly I am thy Servant, I a● thy Servant (saith David) Psal. 116.16. They are engaged to walk in his ways, and to be foun● faithful. And God is a God in covenant wit● them; and as they never leave him, so will he never leave them in their enemy's hand, Psal. 37.33▪ As they defend his glory, so will he their intere●● and cause. If God be a God keeping Covenant even with them, while in lesser things they some times break with him, (Psal. 89 34.) Much more will he keep Covenant with them while a● they fear him. Though salvation be far from th● wicked, his salvation is with them that fear him▪ And as they are included in a general Covenant so have they entailed upon them many gracious promises of special protection. He hath said He will never leave nor forsake them, Heb. 13.5▪ The same promise he made to all Israel, Deut. 31.8. and made good to Joshua in person, he also accomplisheth to all Believers; He will not for●●ke his People, or cast off his Inheritance. He will have compassion on his dwelling-place; he will comfort Zion, and choose Jerusalem. They have Gods promise for help and deliverance in the day of trouble, Psal. 50.15. which is good security. They are under a reserved promise, under the Judgements of Sword, Famine or Pestilence, Amos 9.8. Isa. 33. Psal. 91.10. Which kind of promises, though not absolute engagements, yet are seasonable directions, and comfortable encouragements 〈◊〉 times of calamity and affliction. They are always prisoners of hope; for by the blood of the Covenant God will send them out of the pit wherein there is no water, Zach. 9.11. Covenants of old were confirmed by Sacrifices, Psal. 50.5. Jer. 34. Et caesa jungebant faedera porca.— Virgil— The Lord Jesus Christ by the blood of his Covenant hath bought outward and common, as well as saving and eternal mercies for his People. Thirdly, In regard of those conditions of obtaining Divine Help, which are ever found in them. They are under a fitness and aptitude of disposition to receive it. There are four conditions or qualifications especially, which make them meet for this divine influence, which are to be found in them. The first is of Humility, or spiritual Poverty, Psal. 34.8. The Lord is nigh to them that are of a broken heart, and saveth them that be of a contrite spirit. He beholds the proud afar off, as scorning his tuition; but he graciously beholds the humble, Isa. 66.2. In him the fatherless find mercy. A Father of the fatherless, and Judge of the Widow is he out of his holy habitation, Psal. 68.5, 6. The Lord helpeth those that are cast down. The Lion puts (as it were) into his bosom those that bow before him, or he down at his feet, but tears in pieces them that run away from him, or bid resistance to him; so generous and noble is his nature and disposition, satis est prostrasse— And so do●s the Lion of the Tribe of Judah, he is a Lion to lofty and sturdy sinners, but a Lamb to depressed and dejected souls. Such as advance themselves to the Throne, God brings down to the footstool, but to those that patiently bear the Cross, he reacheth forth the Crown. He revives the spirits of the humble, and the hearts of the contrite ones. Secondly, Prayer and Invocation. God's People are a praying people, a generation of seekers, and such commonly are speeders. God sends none away that so come to him with a non inventus: He never said to the seed of Jacob, seek ye my face in vain. They seek his face, righteousness and strength, and he is found of them. When Jehosaphat was compassed about with the Syrian Host, and had no way to fly but up to Heaven; he cries to the Lord, and he helped him, 2 Chron. 18.31. The Saints alone betake themselves to God and his help, run to him as their Sanctuary; others fly from God's presence, run to the Rocks, and the tops of the ragged Rocks, call to the hills and the mountains; but a child of God goes only and tells his Father, and before him lays open his cause. As good Hezekiah did, when Rabshaketh came out against him, O Lord, I am oppressed, undertake for me, or the Church, Isa. 33.2. Be thou our Arm every morning, and our salvation in the time of trouble. They only sensibly need, and so alone crave and implore divine succour. And God will not suffer his People to lose the precious treasure of their prayers, Psal. 145.18, 19 The Lord is nigh unto all them that call upon him; to all that call upon him in truth. He will fulfil the desire of them that fear him; he will also hear their cry, and save them. So Psal. 91.14, 15. Because he hath set his love upon me, therefore will I deliver him: I will set him on high, because he hath known my Name, he shall call upon me, and I will answer him— That God who prepares his People's heart to pray, prepares also his own ear to hear; and he that promiseth to hear before we call, will never deny to hearken, when we cry unto him. Ideo premuntur justi, ut pressi clament, clamantes exaudiantur, saith Calvin. Oppressions and afflictions make man cry, and cries and supplications make God hear, Psal. 141.1, 2.— Spreading forth our hands in believing and servant prayer, is the only way of grasping mercy. God hath given full assurance by promise, of grants on such applications even under the inffliction of the greatest judgements and calamities, 1 King. 8 37. 2 Chron. 6.28.— If public mercy does not, yet particular at least always follows as an answer of prayer, Psal. 32.6. For this shall every one that is godly prey unto thee in a time when thou mayest be found: There's the voice of prayer: What is the Echo of mercy appears in the very next words, Surely in the floods of great waters they shall not come nigh to him. Thirdly, Faith and dependence on God, and expectation from him. He that comes unto God (and goes not away as he comes sad from his presence) must believe that he is, and that he is a rewarder of them that diligently seek him. It's the periphrasis that David describes him by, The Saviour of them that trust in him, Psal. 17.7. In this hope and confidence the Prophet placeth man's blessedness, Jer. 17.7. Blessed is the man that trusteth in the Lord, whose hope the Lord is. The Lord is a buckler to them that trust in him, Psal. 18.30. God is to his People whatsoever by faith they make him: Faith makes all that is in God a man's own; it engageth all God's Attributes, and sets them at work for his People; it obligeth him in point of honour to come in for their relief: Who will be found so unworthy as to fail them that trust to him? If a friend trust to us for supply, counsel, assistance, we will by no means disappoint him. Nay, if an enemy delivers himself up into our hands, and confides in us for secrecy, we will not be so disingenuous as to betray him; much less will God ever prove unfaithful to us, while we are faithful to him. Faith calls in help from Heaven; it saith to God as the men of Macedonia to Paul, Come over and help us. God is known in her Palaces to be a refuge. Our Fathers trusted in thee, and were not confounded, Psal. 22.5. Unbelief hinders establishment, but Faith ushers in prosperity. It's a riddle to Philosophy to fetch strength from another to undergo a burden; but Faith hath a secret virtue to fetch strength from God, either as to doing good, or bearing evil. The Lord takes pleasure in them that fear him, that hope in his mercy, Psal. 147.11. He is a Sun and Shield to them that trust in him, Psal. 84.12. Hope in him never makes the soul ashamed. God never forsakes such as are dependants (by faith) upon him: They that trust in him, shall never become desolate. David urgeth this frequently in this book of Psalms for help and protection, Psal. 57.1. Be merciful to me, O God, for my soul trusteth in thee, Psal. 86.2. Psal. 7.1. O thou my God, save thy Servant that trusteth in thee. So Psal. 71.1. In thee, O Lord, do I put my trust, let me never be put to confusion. It's observable, that Gods being a rock and a refuge are joined in Scripture, Psal. 46.1. God is his People's refuge which they fly to, their habitation they continually resort to, and therefore he becomes their help. Though creatures are broken reeds, and cracked cisterns, yet God was never a broken staff, a dry and barren wilderness to his People. Now God's children are not only an humble and a praying, but a believing and depending people. As the child hangs on its Mother's breasts; so do his children on their Father's bowels. We find holy David usually professing his confidence in his God, Psal. 62.1. Truly my soul waiteth upon God; from him cometh my salvation. And so verse 5. My soul, wait thou only upon God; for my expectation is from him. The Lord is my strength, and therefore is become my salvation, Psal. 118.14. The People of God know his Name, and therefore will trust in him, Psal. 9.10. They are a people who will not lie, by falseness to their profession and principles, or vain confidence in second causes, or creature-comforts; a poor afflicted people, that trust in the Name of the Lord, that will not lie, nor do iniquity, Zeph. 3.12, 13. The hypocrite leans on his house, as Job speaks, his parts, privileges, profession, common grace. The wicked man trusts in chariots and horses, armies and navies, his riches and revenues, power and carnal policies, shifts and devices, friends, wit, or wealth, Psal. 49. But what saith the pious and devout soul? he breaths forth himself in David's dialect, Psal. 20.7. Some trast in chariots and in horses, but we will remember the Name of the Lord. A Saint leans only on the staff of Jacob, the holy one of Israel; he hath no other string to the bow of his trust, but God alone; he expects help no where, but from Heaven: Thou art my hope, (saith Jeremiah) in the day of evil, Jer. 17.17. God is by right the confidence of the ends of the earth, but by act, the sole dependence of his People. They trust in him at all times, and pour forth their hearts before him. Even under the most dismaying providences, which strike amazement into others hearts, and dejection into their countenances; yea, set the world into an uproar and combustion; under his skirt do their souls trust. Fourthly, Waiting and attendance upon him. God's People are attendants at the Court of Heaven, always waiting at the elbow of the Almighty. As they are a praying, so a waiting people; when they have sent out the Dove of prayer, they wait for her return with an Olive-branch in her mouth: when they have sent forth the ship of supplication, they stand like Merchants on the shore, expecting her return, full fraught with heavenly treasure. They wait upon the God of Jacob, and look toward him: They harken and hear what God speaks, having spoken, attend the Echo, and dispatched their letters, look for an answer. Now eye hath not seen, no ear heard, nor can the heart of man conceive, what God hath prepared for them that wait for him, Isa. 64. God waits to be gracious to them that wait for him, Isa. 30.18. Such as wait on him, with submission and resignation to his will and pleasure, due respect to his glory, and patiented resolution till he shows mercy, shall never lose their labour. When David's eyes attend his God, as the eyes of a Servant look to the hand of his Master, and a Maiden to the hand of her Mistress, he is sure of receiving some gift of mercy from him, Psal. 123.2. When his soul waits for the Lord, more than they that watch for the morning, the San of divine goodness will certainly rise, break forth, and shine upon him, Psal. 130.6. God inclines to the soul that waits patiently for him; none ever waited on him in vain. Saints always get something by praying, but by waiting they gain double. The still child shall have two breads. When the Church resolves once to wait, God soon resolves, she shall wait no longer, but of an expectant, makes her an enjoyer, Micah 7.7, 9 The Prince soon gives ear to the Favourite, who continues to give him attendance, and the Advocate delays not to plead the Clients Cause, who will not away from his Chamber door, but determines to ply him with his over-eager solicitations; yea, the longer it be, before the ship of faith and prayer returns, when it once comes home, it is the more richly laden, and brings him a double venture: The Church found it so, when she came home top and top-gallant with her sails of triumph, Isa. 25.9. Lo, this is our God, we have waited for him, and he will save us: This is the Lord, we have waited for him, we will be glad and rejoice in his salvation. The needy shall not always be forgotten, nor the expectation of the poor perish for ever. Fourthly, In respect of that encouragement in his service, which he would have his receive from him, even against the wicked, who do not serve him. The Lord takes part with his People, and helps them against the world, that hate both him and them, Psal. 118.11. When most the object of men's envy and malignity, they have most of God's love and affection: when outcasts to their Brethren, they are received into their Father's arms. God would have the wicked discouraged in their way of rebellion, and his People encouraged in the way of duty. And by this they know he favours them, because their enemies do not triumph over them, Psal. 41.11. Did not God take in with his People, and stand by them, the uncircumcised would triumph, and the Saints be dis-spirited and despondent: he assigns this therefore as the reason, why he would not contend for ever with them, lest their adversaries should carry it strangely, Deut. 32.27. and their spirits fall into a desperate succumbency, Isa. 57.16. Now when he pours contempt on their haughtiness, and advances the poor on high from affliction, the righteous rejoice, and all iniquity stops her mouth, Psal. 107.42. On which very account David solicits help, Psal. 109.26, 27, 29. that his adversaries might be clothed with shame, and cover themselves with their own confusion as with a Mantle; while the righteous are glad in the Lord, and trust in him, and all the upright in heart do glory. The Master sometimes siniles on the diligent and faithful Servant, as to encourage him in his duty, so to discourage the negligent in his laziness; and the Prince shines on his Subject, as to countenance him in his loyalty and allegiance, so to dishearten the Traitor in his Treason and Rebellion. Fifthly, In regard of that just return and due improvement of his help, which he receives from them. They are those alone who will praise and magnify, extol and lift up the Name of the God of Jacob. Being their strength, he becomes their Song, and their Praise. Hear holy Jeremiah proclaiming him upon this Experience. Jer. 17.14. O Lord, my strength, and my fortress, and my refuge in the day of affliction. And so our David before him. Psal. 18.1. O Lord, my rock, my strength, my fortress, and my deliverer, my God, my Buckler, the horn of my salvation, and my high Tower. And Moses before them both. Exod. 15.2. When the Egyptians were drowned, and Israel preserved, he cants forth a most heavenly Doxology. The Lord is my strength and song, and he is become my salvation: he is my God, and I will prepare him an babitation, my Father's God, and I will exalt him. What the Saints win by prayer, they always wear by Thankfulness; what they receive in Mercy, they return in Duty. Where there is gratiarum decursus, there is also gratiarum recursus. Let favour be showed to the wicked, and he will deal injustly: The shines of Mercy which draw out the fragrancy of the Saints graces, raise but a greater stench from the dunghill of his corruptions. They sacrifice to their own Nets, and say, their own arm hath saved them. But the Church gives other language, Psal. 44.3. Thy right hand, and thine arm, and the light of thy countenance; because thou hadst a favour to them. Let God grant the Jews deliverance from the yoke of cruel and bloody Masters, and give them free entertainment in his Service, they will wear the Livery of Joy and Gladness, and with their best Ornament of a grateful Affection celebrate to future Posterity the Anniversary Solemnity of this good day of their deliverance. As God's People go to him alone, and offer a sin-offering in the day of their misery and calamity, so they return to him only with a Peace-offering in the day of their mercy and comfort. They give unto the Lord the glory due to his Name, and what they want in outward expression is abundantly supplied in inward affection and admiration. He becomes their praise, because he is their Salvation; yea, their boast and triumph all the day long: They make mention of his Name, and his Righteousness, and that only. Neither do they with the profane Israelites sing his Praises, and forget his works, but as they talk honourably, so they, and they alone walk worthy of his help, (and so in a comparative sense may be said to deserve it.) They abuse not the goodness of God (as wicked men do, who sound all their Mercies upon their lusts, and sacrifice them to their own sensuality;) but duly improve it, by ordering their Conversations aright; returning all the shines of mercy by reflections of obedience, doing justly, and walking humbly with their God; offering up themselves back to him as a living, holy and acceptable sacrifice, as their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their reasonable service: Thereby bringing themselves within the compass of his gracious promises, of seeing his great salvation, and having the effect of righteousness to them quietness, and peace and assurance for ever. Thus holy David professes and resolves, Psal. 116.8, 9 Thou hast delivered my soul from death, mine eyes from tears, and my feet from falling. I will walk before the Lord in the Land of the living. And so much for the first particular, The Communication of God's help to his people. The Second follows, viz. The manner of its conveyance to his people. Not as the God of Nature, or of the World, but as the God of Jacob. And indeed, God in a way of Covenant, or as Jacob's God, is the cause and fountain of all good and mercy to his people: All their blessing comes not by way of common Providence, but special Covenant. Their Corn, Wine and Oil are Appendices thereunto. They have the comforts of this, and hopes of the next life, the blessings of the Throne and Footstool, of God's hand and heart too, by way of promise. Although my House be not so with God, (saith the sweet singer of Israel in his dying Notes, 2 Sam. 23.5.) yet he hath made with me an everlasting Covenant, ordered in all things and sure: For this is all my salvation, and all my desire.— All the sweet streams of mercy to a Believer come swimming through the Channel o● their Saviour's blood, and his comforts are al● sifted and strained through the Covenant of grace● so as they lose their bran and dregs, and are infinitely more sweet and refreshing. This very consideration both sweetens and sanctifies all Others Gardens are watered by the foot, as the Land of Egypt was by the River Nilus, but they are watered from Heaven. Deut. 11.11. The sweet hony-dews of mercy drop into their mouths from Heaven, and while they open them wide, God fills them. This gives a sweeter taste, a better tenure (a title in Capite) creates a sanctified use, and confirms to them their assurance of a supply: others may possibly, they certainly shall have help and comfort. So that the application of this special relation is a great advantage and fortisication to God's peoples Faith. And indeed so intended here. The Psalmist here gives him this title, to persuade us to a more firm dependence upon him, and lay us in with a surer ground of confidence, than is to be had, or found in all things besides either in Heaven, or Earth. And upon this very score doth God usually reveal himself by that Name, and his People ordinarily behold him under that notion, in Scripture. Not to multiply places, take one which may be instar omnium, Psal. 20.1. where the Church thus accents her Benediction. The Lord hear thee in the day of trouble, the Name of the God of Jacob defend thee. Where she makes it a kind of an Holy Spell to chase away all her Enemies, and expel her Adversaries. But so much for the first general branch of the words. The Thing employed. The Second follows, something expressed, which is The Happiness in having God for our Help. This is delivered positively, and also comparatively. First, Positively and absolutely, in itself. And so therein are two things considerable. 1. A Benedictory Conclusion or Affirmation, a sentence of blessing pronounced. Happy is he— 2. It's limitation affixed or annexed, in the peculiar appropriation, expressed in the possessive His. His help— Here is the Saints great privilege with their singular propriety. Their privilege in having God as an Help: Their peculiarity in having him as their help.— To begin with the first. The Benediction affirmed. Happy is he— and that hints to us two Observations, one more general, the other more particular. First, That the Saints happiness lies only in God, in interest in him, in union and communion with him. God only is the certain ground, and infallible foundation of the Saints happiness. Their blessedness lies not in having such relations to men, or influence from the World, but in their acquaintance with, and experience of God. The Psalmist hath laid down an irrefragable Conclusion as to this, Psal. 144. ult. when he had given in an account of the World's value and Estimate as to Happiness, or taken a survey of the perfections of all Creatures, and their most promising looks of felicity, so as he cries out, Happy are the People which are in such a Case, having hopeful and beautiful Children, full Provisions, secure Dwellings, by an holy Epanorthosis he corrects himself, yea happy is that people (saith he) whose God is the Lord. This is eternal life, happiness in the beginning, and perfection too, to know God in Jesus Christ. Happiness is not bound up in the Creature, or the bundle of Creature-enjoyments, riches may serve for the owner's hurt, and not for their good, and as they may render a man occasionally sinful, so they may leave him finally miserable. David begs deliverance from such a mercy (as a man in an agony, or at the brink of the pit of destruction) Deliver me from men whose portion is in this life, Psal. 17.14. from their persecutions, and also from their fruitions and enjoyments, as appears by the sequel of his supplication. There's no blessedness in having the World for our God, but in having the Lord for our God. A man may (with the Bee) wander from Flower to Flower, from one Creature-enjoyment to another, and yet find no sweetness or satisfaction. It's only safe blessing ourselves in the God of Truth. Isa. 65.16. Such as rejoice in the World, rejoice in a thing of nought. Amos 6.13. It's he alone that made us, who can make us happy, and that gave satisfaction for us, who can give satisfaction to us: And though we had never so large handfuls of the World, if we have not our hearts full of God and Christ, we are far from true happiness. Three things are requisite for the completing of true Felicity, the conjunction whereof is that which renders the Soul happy, and in the want whereof it must be found completely miserable: Sufficiency and perfection, proportion, and perpetuity or duration; and these are only found to centre in God himself, who is God self and all-sufficient, the portion of his people's Souls, and God from everlasting to everlasting, the Alpha and Omega, who hath neither beginning of days, nor end of life, but is the same yesterday, to day, to mornow, and for ever. But this is only employed.— Secondly, and more particularly with reference to the chief scope and intendment of the Text, (as the notion of help speaks a relation to the circumstances of an evil time) a time of disappointment and affliction,) observe, That the supreme, yea sole ground of comfort and confidence in an evil day (a day wherein a soul needs ●elp) is interest in God. O thrice happy is that Soul that in any day, especially in a day of trouble and affliction, hath God for his Help. This was all the Music of David's Joy, when on the top of the waters of distress, and outward disconsolation. This was his sole encouragement, that spoke well to his Soul, when all things seemed to look asquint on him, and be against him. 1 Sam. 30.6. This was the only surviving hope of the Prophet Jeremiah in the day of evil. This was the alone remaining prop of the Church's Consolation in times of greatest persecution, Mic. 7. and depopulation, Hub. 3. This was the ground of her acclamations under all worldly disturbances and commotions. The Lord of Hosts is with us, the God of Jacob is our resuge, Psal. 46.7. Now the verity of this point will appear, and be made good from a double consideration: Both from the Nature of God, and also the manner, or the peculiar properties of that Help he affords his people. First, From the Nature of God, who is his People's Helper. Now (amongst many other) there are four or five things especially considerable in God, which bespeak the Saints happiness interested in him, in an evil day. First, The Infiniteness of his Being, Isa. 40.12, 13, 14,— 28, 29.— All his Attributes are equal, because they are all infinite. Who hath limited the holy one of Israel, or can confine him that is Eternity? Canst thou by searching find out God? Job 11.7. Though we may know him to salvation, who can know him to perfection? Creatures are all finite, though never so excellent, but his understanding is infinite: His Power, Wisdom, Justice, Holiness, Truth and Mercy, all carry an infinity with them. He is not measurable by the line of humane reason, or fathomable by the plummet of any created understanding; but still we must cry out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O the depth of the riches, both of the wisdom and knowledge of God how unsearchable are his judgements, and his ways past finding out? Rom. 11.33. He can do every thing, and no thought can be withheld from him, Job 42.2. Men can do something, but God can do all things; he is omniscient, omnipotent, and omnidisponent. Now all the wants and straits of the creature are but finite, and inter finitum, & infinitum nulla est proportio; there is no proportion between finite afflictions, and infinite compassions. Secondly, The Absoluteness and Independency of his actings. He doth whatsoever he pleaseth in Heaven, or Earth, or all deep places, Psal. 135.6. He sits on the circle of the Heavens, and all the Inhabitants of the earth are but as so many Grasshoppers before him. All the Inhabitants of the earth are reputed as nothing; and he doth according to his will in the Army of Heaven, and among the Inhabitants of the earth; and none can stay his hand, or say unto him, what dost thou? There is none 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, absolute and independent, but God only: so miraculous is his providence, as he does great things past finding out; yea, and wonders without number, Job 9.10. All second causes depend on him for their being, motion and operations, and in every straight and exigency that befalls, must say as the King to the woman, Except the Lord helps, we cannot help. But though Heaven acts on haec inferiora, the first cause on the second, it never goes to the second, while that ever goes to the first. The spring depends not on the stream, though that depends on the fountain: All created beings depend upon God, though he depends on no created perfections; but for, through, and to him are all things. His own arm (when that of the creaturesis quite withered) can work salvation to him, and his righteousness sustain him. Thirdly, The Immutability of his purpose and promises. He works all things according to the counsel of 〈◊〉 ●wn will. And his decrees issue forth as between mountains of brass, Zach. 6.1. His counsel shall stand, and he will do all his pleasure, Isa. 46.10. If he decrees, who can disannul? he cannot lie or repent, but will perform all he hath spoken, his whole word to his Servants. Fourthly, The Tenderness of his bowels. He hath not only, a fullness, and riches of grace, but exerciseth a freeness in his operations; and while creatures act according to desert, he doth all from free grace, and hath abundance of compassions● which are never failing to his People. He i● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Father of pities and compassions, and they are all the genuine offspring o● uncreated goodness. He hath the wisdom of a Father, and the bowels of a Mother, Isa. 41.15. Mercy is his darling, which pleaseth him, Mica● 7.18. The Benjamin of his delight; he will not always chide, nor be angry for ever. As a tende● Shepherd carries his Lambs, so does he his People in his bosom: his bounty may be seen in his bowels, as in an Anatomy, Hos. 11.8. How shall I give thee up, O Ephraim!— mine heart is turned within me, my repentings are kindled together. Fifthly, The Eternity of his existence. He is the eternity of Israel, the rock of ages, and God of all Generations. Creatures are but of yesterday, and must shortly say to corruption, Thou art our Father, and to the worms, ye are our Brethren and Sisters: but his years have no end, and endure throughout all generations. He that builds on him, shall never be ashamed, but have an everlasting foundation. In the Lord Jehovah, (Isa. 26.4.) is everlasting strength. So that put all these together, and they must needs speak his People happy in the worst of times, whose help is laid on such an infinite, immutable, independent, compassionate, and eternal God, as their only refuge. Secondly, It's demonstrable from the manner of his supply and help. And so their happiness in this their interest appears, First, A facultate, from his ability to help: he is the Mighty God, yea, the Almighty, Gen. 17, 1. An able and selfsufficient, yea an Alsufficient God to his people; he hath pleonasms of grace, and can do abundantly, yea, superabundantly for his, above all they can ask or think, Ephes. 3.20. He hath not plenitudinem vasis, but fontis; a fullness of redundancy, as well as of abundance. Does the soul want pardon, he can abundantly pardon; grace, he gives gifts even to the rebellious; comfort, he is the Father of mercies, and God of all consolations. He knows our wants, yea and our thoughts long before; and when we know not what to ask, yet he knows what to give. He is able to help against sin, its guilt, its strength; against temptations, though Satan be mighty, he is Almighty, against afflictions from himself, or oppositions from the world. The shields of the earth are his, and he can wield them as he pleaseth, Psal. 47.9. His very intueri is operari, and one smile of his beatifical face, is able to create more solace, than all the frowns of the world can sadness or discomfort. This was the pillar of Abraham's faith, Rom. 4.21. Knowing, what he had promised, he was able to perform— Secondly, A voluntate. Men ofttimes are willing to help, but not able, and many times able, but not willing; but God is as willing as able. He is always ready to secure and relieve his People: he is a God that waits to be gracious; yea, he is already engaged, Call upon me, and I will answer thee. Thirdly, Ab instantia auxilii, from the presentness and instancy of his help. He is a present help in time of trouble. Men oppressed oft miscarry through help at a distance, but the Lord is always near at hand to his people: he is their arm every morning, and in the evening the God of their life. God is in the midst of her, and she shall not be moved, God shall help her, and that right early, Psal. 46.5. I am God, and not man, the holy one of Israel, in the midst of thee, Hos. 11.9. He comes in the nick, seasonably and opportunely, and brings salvation (if need be) on the wing, Isa. 31.5. As birds flying, so will the Lord of Hosts defend Jerusalem; defending also, he will deliver it; and passing over, he will preserve it. Veni, vidi, vici, is his motto; he is slow to punishment, but quick to deliverance. Then thou shalt call, and the Lord shall answer, thou shalt cry, and he shall say, here I am, Isa. 58.9. He is oft nearest, when he seems furthest off. As he cuts short his work in righteousness, in respect of the wicked; so he brings near his righteousness to his People, Isa. 46.13. It shall not be far off, and his salvation shall not tarry— Fourthly, A fidelitate, from his faithfulness in helping. The reason of men's failure, is either want of ability, or want of fidelity; but God is faithful who hath promised. By promising he hath made himself a debtor, and he will not stand always engaged, much less break his promise. His faithfulness cannot fail. The husband may be unfaithful to the wife, the father to the son, the Prince to the subject; but God will never be unfaithful to his People. Men may intent help, but be unexpectedly disappointed, or pretend it, and yet really hinder; there is oft a conjunction of forces, where no union of hearts and affections. God made the woman to be a meet help to the man; and faithfulness is one of the principal du●●es that flows from conjugal relations, but yet ●●t-times they prove unfaithful, yea, perfidious, ●s Dalilah did to Samson; but God will never ●ail them that trust in him. He keepeth truth for ●er, vers. 6. Fifthly, A constantia, from the perpetuity and unchangeableness of his help. This the Psalmist ●ere adds by way of confirmation of his assertion ●f blessedness, vers. 10. The Lord shall reign for ●●er— God always lives and reigns. Men die, ●one generation comes, another goes, and none ●ayes, (but God ever lives as the Patron and Pro●ector of his People. The King of Heaven never ●ies; under all the changes and vicissitudes in this ●wer Region of the world, he still abides a God, who changeth not. He is a standing help, to which ●he soul may go, and resort on all occasions, Psal. ●1. 2. He will not forsake the work of his hands; ●he is a never fading and failing refuge. Nevertheless (saith the Psalmist) I am continually with thee; ●hou hast holden me by my right hand. Thou shalt ●uide me with thy counsel, and afterward receive ●e to glory, Psal. 73.23, 24. We may let go our ●old of God, but he will never let go his hold of ●s; by his grace we are kept from falling, and ●y his mighty power (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) are guarded to salvation. Let the Psalmists inference conclude this point, Psal. 48. ult. For this God is our God for ever and ever; he will be our guide even unto death. And so much for the privilege, or the blessing pronounced. Secondly, Follows the propriety, or benedidiction applied, in this pronoun his— his help— whence observe, First, A Saint, and he alone hath a special interest and propriety in God. Others may have a common, but they only a saving interest. God may give the men of the world something from himself, but he hath made himself only over to his People. They may call all their own but God, but these can call God theirs, when they have nothing else. Abraham gave the Sons of Keturah portions, but reserved Isaac the Inheritance, Jehosaphat gave his other Sons gifts, but Jehoram the Kingdom. The earth God hath given to the children of men, but the Lord is the portion of his People's Inheritance, Psal. 16.5. Influence flows from interest, and interest flows only from union. O God (saith David) my God: Thou art my God, and I will praise thee. He, who is the God and Father of our Lord Jesus Christ, is in him their God and Father. This new name none knows, but he that receives it. Secondly, Observe, Saints only can be just expectants of divine help and influence. His help and salvation is to them that fear him. Fiducial recumbency on God flows only from the consideration of our interest in him, and is founded on this bottom, that he is a God in covenant with us. He is first the God of Jacob, and then an help; that is the order here. My God, and then my salvation, Job 13.16. He is a peculiar help to his People. The title he hath assumed to himself, is the God of their salvation. Indeed he is an help to others in a larger sense, but by way of peculiarity, or singular specialty, the only help of his elect. They alone are, others are not under any distinguishing promise, but rather a threatening, Isa. 65..13. Behold (saith God) my Servants shall eat, but ye shall be hungry, my Servants shall drink, but ye shall be thirsty, they shall rejoice, but ye shall be ashamed. And they only coming within compass of the promise, and so having a right to the mercy of it, can only justly hope, and confidently expect it. The wicked hath no hope. They alone can come with boldness to the Throne of Grace, and beg it in the time of their need. Wicked men have no God to go to, and how can they ever hope to come to God in an evil, who in a good day have run away from him? They alone will walk answerably to it, and therefore they only shall be the seats and subjects of it. The worldling indeed may have as large a sail of confidence as a child of God hath, but he hath no good ballast of evidence: he may have a general hope in God as his God and Father, and so call him in prayer and by profession; but dolus in generalibus: how can he be their Father, when they have not known him: David's confidence is particular, and conjoined with good evidence, of faith in him, and love to him, Psal. 18.1. Cui nomini natura negatur, nomine deluditur. He that usurps a title to God, without a conformity to his Image, is but overborn, and imposed upon by a damnable presumption, instead of a grounded persuasion. The Lord knows who are his, and he that names his name must departed from iniquity. The third Proposition is, That propriety in God is the only ground of true felicity. Happy is he that hath him for his help— That hath the Lor● for his God— Propriety only causeth delight Lo, this is our God— saith the Church. My Lord and my God, cries Thomas. Israel shall cry to me my God, we know thee, Hos. 8.2. Thou shalt call me my Father, saith God by way of promise to hi● Church, Jer. 3.19. When the Spouse would express her complacency and satisfaction in Christ she says, My Beloved is mine, and I am his. When Christ would comfort Mary, he tells her, I ascend to your God, and my God. When Paul would confirm and strengthen his faith, he adds, wh● loved me, and gave himself for me. The knowledge of God in himself is terrible. It's dangerous (saith Luther) to go to an absolute God. It's only the relative knowledge of him which affords comfort, ut mea non prosint sine me, sic tua non prosint sine te, saith Bernard. Our Civilians say, Mine is a better tenure than ours. If a man walks over pleasant Meadows, or in delightful Orchards and Gardens, and cannot say, they are his, he hath no content or comfort in them. If a soul should run over all the Attributes of God, and the Promises of the Gospel, and the sufferings of his Saviour, and cannot write mine, they are a burden, rather than a blessing. Propriety and interest is the only certain ground of influence and mercy. The Promises (indeed) of the Gospel are generally propounded, excluding none who shut not out themselves by their unbelief; but withal particular application is pressed, that none might rest in the naked notion, without peculiar appropriation: hanging on the outside of the Promise will do us no more good, than did them their hanging on the outside of the Ark. The most sovereign Plaster heals not, if not applied; nor does the most delicious meat nourish, unless eaten and concocted. If ye eat my flesh, and drink my blood, than ye have eternal life dwelling in you. Snatching at the Promise, without union with the Person, is altogether as unavailable to comfort the soul, as that phrenetick persons challenge of all the ships that came to shore was to enrich him, when he had interest in none of them. Or as a Cheaters catch of an heiresses writings is to entitle him to her estate, without marriage to her person. It's a good observation Bernard hath on that passage of the Church, Isa. 26.9. With our soul in the night have we desired thee— She saith not tua, but te. The gracious soul surrenders itself up to God in a way of duty, saying, Lord, I am thine: and applieth God to himself in a way of mercy, crying out,, Lord, thou art mine. If Solomon's Servants were counted by the Queen of Sheba happy in enjoying not so much his Court, as his company and presence, then are the Saints much more to be esteemed blessed, not so much in the fruition of the bare Promises, as in the vision of their Father's face in and through them. Blessed are they that dwell in his house, whose strength is in him. Blessed are the people that hear the joyful sound, that walk in the light of his countenance. The union between the King of Heaven and his Subjects, and holy confederation, is the rise of all their privilege and protection. Fourthly, Observe, They alone can expect help from God, that exercise in times of straight and afflictions, a fiducial recumbency upon him. That is gathered from the phrase or form of the words. Qui ponit in auxilium. There's a condition annexed, placing our help in God; plainly implying, That it's not the bare habit, but the act and exercise of faith, that entitles the soul to divine help, and so makes a man blessed and happy in evil times, times of disappointment or dereliction, any trouble or affliction whatsoever. The Promise runs to the act of faith. As ye may find it expressed to the life, Psal. 91.10. Because thou hast made the Lord (who is my refuge) even the most high thy habitation— And indeed faith alone is that which makes use of God's Attributes in time of distress. The habit of faith indeed interests in them, and makes them our own, but the exercise thereof draws them forth into act; that engageth God only in point of honour to come in for relief, even our firm dependence on him. What will all the treasures of God's Power, Wisdom, Mercy and Goodness serve to enrich the the soul, if locked up by unbelief? no more than a man's bags, who never trade's or employs them. It's not interest, but use of God does the soul good. Indeed that delivers from eternal trouble, but this only supports under temporal. What good does a rest or leaner do a man under his burden, if he never stays himself on it? or a sword or shield in a battle, if he never draws the one, or holds forth the other? or a sanctuary and shelter in a storm, if a man never runs to it, and houses himself in it? what benefit of a friend, if a man never makes use of him in his strait? little or no sweetness or consolation is to be found in any thing in God, his Attributes, Promises, or Providences, if we let them be dead and rust by us, and draw not out the virtue of them by faith. It's grace exercised only, which pleaseth God, and also profits us. If we do not recumbere, we must succumbere. The Name of the Lord is a strong Tower, but only they which run to it are safe. And therefore the Prophet adviseth this dependence on God as the only antidote against dedolency and desperacy in dark conditions, and under sad apprehensions, Isa. 50.10. Let him that sits in darkness, and sees no light, trust in the Name of the Lord, and stay himself upon his God. And so much for the absolute consideration. Secondly, Take a comparative view of it. For the Psalmist having been eyeing of creature-helps and succours, turns away his eyes from beholding vanity; by a sudden Apostrophy looks wholly off the creature to God, and while engaged in that aspect, he resolutely and confidently opposeth his manutenence to all humane helps within view considered. And if we take notice of it in that opposition, or contradiction to those objects wherein wicked men usually place their happiness, it will suggest to us these two Observations. First, The excellency of God is much illustrated by the consideration of the vanity of the creature. These are Chrystal-glasses, which set one against another, reflect a mutual light one to the other. The Word of God is a true prospective, at the one end whereof, if we look, we shall see the world as a little molehill, at the other, God as a vast and great mountain: Indeed the glass of created perfections represents God, (as the Moon do●● the Sun) when they stand in conjunction with and subordination to him; (his invisible glory and excellency is legible in the book of the Creatures,) but they do but darken his beauty when standing in opposition against him: And so do'● he theirs. The greater light extinguishes the less, Lord how soon did those joys vanish, when thou did i● once enter into my Soul, who art clearer than the Sun, and purer than the Light itself; saith Austin. The black-spots of Creature-deficiency set off the white colours of divine perfection with a most orient and beautiful lustre. As the sight of our sin appears most full in the glass of his purity and Holiness; so that of our Vanity in the glass of his Fullness, and of our misery in that of his glory and happiness. God's fullness and our emptiness mutually illustrate one another. Secondly, If we observe the words as brought in by way of opposition or comparison; so they speak an excellency in the enjoyment of God above all Creatures, and a felicity in his Help above all humane help: First, Here is employed a comparison between God himself and the Creature, even the best of them, and so the Psalmist speaks him a God which hath a prelation and pre-eminence to all Creatures in their highest attainment and most glorious advances. The Souls happiness in the enjoyment of God is superexcellent and transcendent to what is to be found, and had in the Creature. The Saints enjoying God are more happy, blessed far above wicked men, who only enjoy the World: The one bears no proportion to the other. We find David making out the comparison between the Portions of his hand, and the Vision of his Face, Psal. 4.7. & Psal. 17.14, 15. and how does that cast the balance without all contradiction? Lord, lift up the light of thy Countenance— Thou hast put more gladness into my heart— As for me, I will behold thy face in righteousness— The King's favour is to be preferred beyond his gifts. Chrysantas' Kiss exceeds Artabarus' golden Wedge. Let him kiss me with the kisses of his mouth (saith the Spouse) his love is better than Wine, Cant. 1.2. Cursed is he (saith that noble Convert) who prefers not an hours communion with God before all the treasures of the World. When as once Charles the fifth by his Herald defied the King of France, under his multiplied titles, Emperor of Germany, King of Castille, Leon, Arragon, and Naples, Archduke of Austria, etc. Francis the First returns his challenge only with the repetition of France as oft as might answer his petty Principalities; intimating that one France was more valuable than them all. And does not David oppose his Interest in God to all the World, when he had taken a full survey of all its glittering glory and bravery, even to envy, Whom have I in Heaven but thee?— God was beyond, and infinitely better than Relations, Estates, Friends, Pleasures, Honours, Life, Earth, yea Heaven itself, than all in his refined and raised apprehensions: Mallem in Gehenna esse cum te, quam in Coelo sine te; Luther saith. And indeed God alone is a real, solid and substantial good, in respect of whom all other are but false, counterfeit and deceitful. Imaginaria in saeculo & nihil veri, saith Tertullian. The World itself is like some persons in it, empty, shallow-brained men, of a flashy, vapouring temper, the less ye know of them, the more ye value and esteem them; acquaintance with them breeds slight and contempt of them: But the more we search into God in whom there is a real and infinite worth, the more excellency our Souls find in him, who is that Puteus inexhaustus, never to be drawn dry by his Creatures; and in the Conclusion we must say, not the one half hath been found by us. It's with the World as with a Picture, the greater distance we stand from it, the better it looks, but the nigher we draw to God, (as to a beautiful face, and native Complexion,) the more delectable and aspect. There's always upon trial, less in the World, but more in God than we could expect and look for. God is a pure and refined good, from all the dross and dregs of imperfection and corruption which adheres to, or inheres in all Creatures. He is a full and satisfying good, the ultimate perfection to which all Creatures tend, and wherein all desires centre and find content and satisfaction. Show us the Father, and it sufficeth. Nimis avarus animus, cui unicus non sufficit Deus. Bernard. The Sun refreshes without the Stars illumination. Had a man all the World in hand, his heart would not be at rest, but (like the Needle touched with the Loadstone, which is always moving towards the north point) would be inclining to God the first good, and utmost end. The enjoyment of God fills up all the chinks of a reasonable Soul, and satisfies him alone in all wants, straits, exigencies and extremities, though he hath nothing of the Creature; but notwithstanding the greatest confluence or influence of worldly comforts, and Creature accommodations (which God never made or intended for the Souls satisfaction) in the midst of its sufficiency, it is in straits, and tantalizeth under its greatest fullness: All its fruition is but a golden dream of a Feast by one rocked asleep on the bed of security and self-deceit, which to him once awakened to right apprehensions, soon vanisheth, and determines in a real hunger. Many have been surfeited by the world, but none sufficed, had too much to do their Souls good, but who almost ever said, I have enough. To conclude this, (and dwell no longer on this first branch of the Text) God is (in a word) a durable and lasting, yea an everlasting good, an enduring substance, a portion to his for ever. Creature-comforts are colours merely waterish, which a little shower altars, but divine consolations, as colours laid in Oil, which the greatest storm will not wear off, or fetch out. Creatures are all standing Ponds, or cracked Cisterns, soon dried up; but God an everrunning and flowing Fountain; in whom there is (as the Father speaks) serenitas sine nube, satietas sine labe, felicitas sine fine, Clearness without cloud, fullness without want, felicity without end. Yea, as his People are best at last to him, so is he to them: The World indeed is best at first, but God, at last sweetest to the Soul. The first tastes of God are exceeding delightful, witness Solomon's Canticles, when young, and in the prime of his affections. The largest and longest draughts of the World leave with them a tang of bitterness in the end, witness his Vanity of Vanities, in the strength of his Experience. The fashion of this World and all things here below passeth away, and no wonder, for all created beings carry about them principles of self-destruction, but God and his Word endure for ever. And as a Saints happiness consists in the enjoyment of God above all things besides; so is it aggravated by having interest in his help above all humane help and secure whatsoever. And if we should draw out the comparison at length (which I shall not for fear of interfering, and too much enlarging) we should find there were indeed no comparison; And that there were none holy as the Lord, none such a rock as our God. There is a vast difference, and so transcendency of divine Help to humane, in respect of its absoluteness and immediateness: All the help of Creatures is but mediate through the use of other Causes or Instruments, and but conditional on supposal of divine concurrence; If he withdraws not his anger, the proud Helpers do stoop under him, Job 9.13. All Creatures borrow their light from that Sun, derive their strength from that Arm. Second causes cannot help without the concourse and influence of the first; Men may pity, but the Lord only can help: But though they cannot help without him, he can work without them as well as by them. God and all the Creatures, is no more than God without any of them. All Creature-help is but secondary, but his is the prime and original. The help of Creatures is but particular and partial. Some men will assist some persons and some others; some will help their Friends, and others their Neighbours, or Dependants, or take in with those that stand, and are on the surer ground, and stronger side. But God helps all that call upon him, even those which are fallen down, as well as those that stand upright. Some things will help in some cases, one thing in wants, another in sickness, a third under dangers: but no one good thing is to be found in the World, that hath in it an universal virtue and efficacy: but God is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and his grace a catholic remedy under all trials and troubles, and can secure under less afflictions, and also under greater; when the troubles of our heart are enlarged, he can enlarge the hand of his grace, and brings us out of all our distresses. Humane help ofttimes is unconstant and uncertain in the event. Men ofttimes will not, ofttimes cannot help, not the Warrior to Victory, or Magistrate to Right and Justice, because overpowered by the number of enemies or offenders. and commonly fail, when we stand in greatest necessity thereof: Vain is the help of Man, saith the Psalmist; weak is their help. All the Nations of the Earth, are but as the drop of a Bucket, and the small dust of the balance, Isa. 40.15. God threatneth the Helpers of Egypt, that they should all be destroyed, Ezek. 30.8. and lie down in the grave with the uncircumcised, cap. 32.21. Ethiopia and Egypt were No 's strength, and it was infinite, Put and Lubim her helpers, yet she was carried away into captivity, Nahum 3.9. The Egyptians themselves were Men, and not God, and their Horse's flesh and not spirit; when the Lord stretcheth out his hand, both he that helpeth shall fall, and he that is helped shall fall down, and they all shall fail together, Isa. 31.3. But God is a sure and impregnable Rock to his People. In fine, all humane help, as it is but arbitrary, (depending on the will of God, the highest cause of all things) so it is but temporary. Men and friends may stand by us, and help us till death, but they are mortal as well as we, and when either die, we are out of the reach of their help: A gulf is then fixed between us. None can redeem his Brother, no more than deliver his own soul from the hand of the grave, Psal. 49.7. But God is our God even to death, yea in, and after death, even to all eternity, will never fail or forsake us, but guide us by his counsel, till he receives us to his glory. And so I have finished the first general part of the Text, the comfortable proposition or conclusion. Happy is he that hath the God of Jacob for his help. A word or two of the second general part, and so I shall close all with some branches of practical application; which is the further explication or confirmation of the assertion. In these words, Whose hope is in the Lord his God. Wherein (to pass the connection, which might give us this observation, That he who would have God, or can justly challenge him for his help, must make him his hope. And also the order of the words, describing a godly man, first by his faith in making God his help, and then by his hope, which notes to us the conjunction of, with, or the priority or precedency of the grace of faith unto that of hope, and of believing to expecting. Faith is the Mother, and Hope the Daughter; the soul first believes, and then hopes in the God of its salvation. In regard of the habit, as all other graces; so these are infused simul & semel, being but one and the same cast of that seed of God, which abides in us: And also in respect of their working and operation, they go hand in hand, they are as so many links of the same chain, knots in the same garden, all concatenated and indissolubly twisted together; yea faith and hope, above all other, are of nearest alliance, and closest companions. Hope is to Faith Fidus Achates, its faithful and constant friend: yet notwithstanding there is a priority of order, both as to their being and acting, though none of time, faith being the primitive grace, challenging the primogeniture in the soul, having both excellency of dignity, and of strength: This transition of the Psalmist only hints us the one to be pedissequam to the other; where one goes before, the other follows, and faith is in the centre, hope in the circumference. But passing this, I shall take notice only of the matter, and therein consider these two particulars. First, The Saint's character or description: They are such as hope in the Lord their God. Secondly, The Saint's charter of happiness on that account, or their reward or remuneration; Happy are they— The first is the attribution of hope, as the distinguishing property, or peculiar specification of God's People in times of distress and affliction. And therein we have first, spei exercitium, the act or exercise of their hope. Secondly, spei fundamentum, the object, whereon their hope is founded, and whereby it is sustained and supported. The Lord their God. First, The exercise of hope: That's the qualification of the persons. And so we may observe, God's People are an hoping and expecting people, especially in evil times is their hope fixed and engaged on God. Thou art my hope, is their usual language. Hope is the discriminating character of a Christian. This the Saints have always made profession of, and encouraged themselves unto in the worst of times, Psal. 71.5. Saith David, Thou art my hope, O Lord God. So Psal. 141.8. Mine eyes are to thee, O God the Lord, in thee is my trust. So the Church, Lam. 3.26. It is good that a man should both hope, and quietly wait for the salvation of the Lord. It's the commendation of Abraham, the Father of the faithful, that in hope he believed against hope, Rom. 4.18. Their souls depend wholly upon God, and their expectation is only from him. It's their differencing character from the wicked, who are men without hope, Ephes. 2.12. Now hope upon a moral account is nothing else, but a passion of the irascible appetite, about a future good, hard and difficult to be obtained, and yet possible, because either promised, or proper to us. It's called future, to distinguish it from fruition, and also joy; For what a man seethe, why doth he yet hope for? Rom. 8.24. It's object is also said to be difficult, to distinguish it from desire and anhelation, yet possible to oppose it to desperation. Divine hope is no other than an assured looking for, and undoubted expectation of all promised good things to come, spiritual, temporal and eternal, on the account of God's mercy, and Christ's merits, and the out-going of the soul towards those apprehended goods. Fear is conversant about evil, but hope about good. And as it bears a special respect to eternal blessedness, life and salvation, so a subordinate and inferior to all outward deliverances, mercies and comforts whatsoever. Faith considers things as true, hope as hard, though possible, cha●ity as good. Faith looks at the word promising, hope at the thing promised. Faith and Patience properly respect afflictions, the one the strength, the other the length of them; hope more strictly the delation of mercies and blessings. The Saints often have little in hand, but they have much in hope. It's the Periphrasis of the Saints, such as hope in the Lord. They trust in him at all times, an a good day, a day of mercy, when their steps are anointed with butter and honey, while they ●eat the finest of the Wheat, and drink the purest blood of the Grape; and in the evil day, either of public or private calamity, when God hedgeth up their ways with thorns, and writes bitter things against them; what time they are afraid, they trust in him. They have spem in imis, and (though tossed to and fro with the waves of sorrow and discomfort) they can (with the wise Mariner) fasten the anchor of hope, both in the dark, and the deep, in the God of their salvation. They are always cleaving to, and depending on God, addressing to him, waiting on, and expecting from him, looking and longing towards him; and though they want comfort and assurance, yet they always nourish a secret hope, and (though in a passion they may cry out, Their hope is perished from the Lord) yet as soon as the fit is over, they recollect themselves, and say, Why are ye cast down, our souls hope in God, for we shall yet praise him. Secondly, The foundation of that hope is here expressed, The Lord their God. Where we must consider the appellation, The Lord God, and the relation, The Lord their God. First, The appellation, The Lord God, Deus est nomen essentiae, Dominus potest●tis; the one is a name denoting substance, the other power and authority. Hence observe first, Though a Saint be never s● happy in the influence of mercy, yet he still keeps an● eye to, and maintains a reverential awe of divine Majesty, Heb. 12. ult. Having received a Kingdom, let us serve him acceptably, with reverence and godly fear. So 1 Pet. 1.17. If we call him (not Judge) but Father, let us pass the time of our sojourning in fear. God hath so tempered the discoveries of his greatness, with those of his goodness, as there is matter for filial fear in the highest exercises of our faith and confidence. Secondly, God's power and greatness is a great encouragement of his People's hope in him. Not only his grace and mercy, but his power and ability, is a stable prop of their saith and confidence. Outward greatness proves a disadvantage to the improvement of worldly interests, and makes men stand at a distance, but doth no way hinder or impeach, but rather help forward divine interests and accesses. Without an interest in God, indeed the most comfortable Attributes are terrible, but through that, the most terrible Attributes become comfortable. But to pass these; thirdly, Observe, God, and God alone is the object of his People's hope in a day of affliction. He is the confidence of the ends of the ●arth, Psal. 65.5. The Proph●t st●les him expressly, ●nd by way of emphasis, The hope of Israel, Jer. ●4. 8. He is called, The God of hope, Rom. 15.13. ●jctive as well as effectiuè. He is so in himself, and is People make him so. He is their hope exclusiuè, ●●●y. Their ●elp stands only in his Name, Tutius ad Deum meum quànt ad ullum Sanctorum, vel Auge●rum, saith Austin, I can go safelier to my God, ●an either to Saint or Angel. They know the ●anity and emptiness of the creature, and the fullness and alsufficiency of the Creator, and therefore in his Name will they set up their banners. ●nd he is their hope signantèr, by way of eminency, a sufficient help; when there is no hope in ●he creature at the best, there is hope in God at ●●e worst. A Saints case is never so desperate as ●earth, but it's hopeful as to Heaven. Now if we would know or inquire, what it is ●● God, that is the pillar of their hope, or the eject of their confidence, take we an account of 〈◊〉, especially in these five particulars. First, The glory of his Attributes. This was ●hat he proclaimed before M●ses, for his encouragement of him in the conduct of the people upon ●s earnest request, when his spirit began even to ●ul him, Exod. 34.6. The Lord God, merciful and ●acious— This Name of the Lord is a strong ●ower— The consideration of his immutability, ●hat he is a God who changeth not amidst all the changes, confusions and revolutions of this lower world, of his sufficiency, all power belonging to him, Psal. 62.11. And above all, his never failing goodness and mercy, truth and faithfulness, is a● invincible stay and support to the Christians hope. See holy Jeremiah bearing up himself with th● meditation of his power, Jer. 32.17, 18. A●● Lord God, behold thou hast made the Heaven an● the Earth by thy great power, and stretched-out arm— As he hath infinite wisdom, and knows al● things, so infinite power, and can do all things ● he is wonderful in counsel, and mighty in working. And thus we find the Church shoring up her reeling and sinking spirits with the stud o● his infinite, boundless, and never failing mercy and compassions, Lam. 3.21. This I recall to my mind, therefore have I hope. Saints hope in his mercy, Psal. 33.18. The Attributes of God are as so many props and pillars to uphold a falling soul, as so many shields, which he may bear before him to fence off the strokes of evil. When they cannot lay hold on a Promise, they may yet lay hold upon an Attribute; and though they sit in darkness, and see no light, yet may they stay upon it. One shine of an Attribute in its full lustre and glory, is able to dispel in a moment all those mists of fear, doubt and temptation, which have overspread the souls Heavens, and cause them utterly to vanish. Secondly, The merits of his Son: They are also strong pillars of this hope. He is that mighty one, on whose shoulders God hath laid his people's help, Psal. 89.19. All fell and became a ruinous heap in Adam, but is repaired by Christ. It hath pleased the Father all fullness should dwell in him, the spirit without measure, treasures of wisdom and knowledge. And all the grace and mercy of God runs through the channel of his blood, whether concerning our eternal or temporal condition. He is the Saviour of all, but especially of them that believe; with him we have all things, as being entailed upon him; all is yours, because you are Christ's, 1 Cor. 3. ult. Through the knowledge of him, all things are given us which pertain to life and godliness: God supplies all our wants according to the riches of his glory in Christ. He is represented to us under all possible names of fullness and excellency, to assure us, that whatsoever we want, may be had in him. He is called light, life, treasure; yea the Apostle calls his unsearchable riches, Ephes. 3.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unfathomable wealth. It's reported of the Spanish Ambassador, that when he had beheld the Duke of Venice's treasury with great admiration, as indeed being the richest in the world, yet in the end commends his Masters above it, which the auditors wondering at, and demanding the reason of, he gives this answer, This treasure, though vast, hath a bottom, but my Masters hath no bottom, alluding to the Isles of Mexico, etc. This is much more true of Christ; he hath bottomless treasures of grace and peace, wisdom and holiness, joy and comfort, life and glory, bliss and happiness, to give out to his members. And (considering help in the other notion) he is also the most proper and adequate object of our hope. For him hath God exalted a Prince and Saviour, not only to dispense out the gifts of repentance and forgiveness (as Kings do on their inauguration days) but also hath raised him up to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and deliverer of his People from the hands of all their enemies: The Redeemer that shall come out of Zion, to turn away ungodliness from Jacob. He shall raise the Tabernacle of David that is fallen, and close up the breaches thereof, Act. 15.16. He is called, God's strength, Isa. 27.5. His neck (saith the Spouse in her description) is like the Tower of David, builded for an Armoury, whereon there hang a thousand bucklers, all shields of mighty men, Cant. 4.4. He is the Saints chief helper, the Antesignanus or standard-bearer of the whole Army, or (as we render it) the chiefest of ten thousand, under whose conduct himself going in the front before us, we may rout Armies of sins, fears, temptations, men and Devils, though never so combined or bandied against us: Though they compass us about like Bees, yet in this name of the Lord may we destroy them. He is a security against the wrath of God, and against the violence of men also. Saith Bernard sweetly, ubi tuta firmaque requies nisi in vulneribus salvatoris? Every wound of Christ is a City of Refuge to the pursued soul of a Christian. The destroying Angel will pass over those who are sprinkled with Christ's blood: The avenger of blood shall never touch those who are once lodged in this sure Sanctuary; and they who have the scarlet thread of his merits tied upon their hearts, are certain of delivery from wrath to come, and being proximi Jovi, are yet procul à fulmine. This man (saith the Evangelical Prophet of him) shall be as an hiding-place from the wind, and a covert from the tempest; as rivers of water in a dry place, as the shadow of a great rock in a weary Land, Isa. 32.2. A shelter against colder and battering storms, and a shadow under burning and scorchsing heats. He comes forth (saith the other Prophet) that is to be Ruler in Israel, from among the least of the thousands of Judah, whose go forth have been from of old, from everlasting. And he shall stand and feed in the strength of the Lord, in ●he Majesty of the name of the Lord his God. And this man shall be thy peace, when the assyrian shall come into the Land: strength against, or comfort under his oppression. This was that the Prophet Zachariah comforts the Church with against the Babylonish captivity, Zach. 9.9, 11, 12. Rejoice greatly, O Daughter of Zion— Behold thy King cometh unto thee— And what follows upon his advent? As for thee also, by the blood of the Covenant, I have sent forth thy prisoners out of the pit, wherein there is no water; and so directs them to turn to him that strong hold as prisoners of hope. Never failed that soul of help, who made Christ his hope. He never will cast out those which come to him, and citius clavem ab Hercule, none can pluck his sheep out of his hand. Thirdly, The relations of the Covenant. Whom should a child trust to for help but his Father, and the innocent for right but the Judge? This is that the Prophet pleads all along in times of calamity and trouble, God's Paternity, Kingship, conjugal relations, The Church always goes to him under these relations of a God, a Judge, a King, a Father, an Husband, all which are moving his bowels of affection; she lays her claim to God as hers on all occasions. I am thine, saith David, save me. So the Church impleads her interest. The Lord is my portion, therefore will I hope in him.— Fourthly, The truth and fullness of his Promises. What God hath a tongue to speak, is ou● duty to have an ear to hear, and heart too to believe, for what he hath spoken with his mouth, he will fulfil with his hand, 2 Sam. 7.24, 25. Not one thing hath failed of all the good things which the Lord your God spoke concerning you ● Joshua tells the people, cap. 23.14. And so Solomon blessing God before the people, thus bespeaks them; there hath not failed one word of all his good promise, 1 King. 8.56. All his Promises are Yea and Amen, made in Christ, and confirmed, and made good by him. Now the Promises of mercy are sure footing for our faith, and serve highly to fix and establish our hope. I had perished (saith David) in mine affliction, but that thy word was my hope, Psal. 119. This gave him comfort. So as he professeth at the 114 verse. Thou art my hiding-place, and my shield: I hope in thy word. And so emphatically again, Psal. 130.5. I wait for the Lord, my soul doth wait: And in his word do I hope. The Promises are as so many Magazines for relief, Mines for supply, Springs for consolation, Breasts for refreshment: They are as the clefts of the Rock, and secret places of the stairs for the souls security and protection. They are as an anchor of hope, sure and steadfast (as the Apostle elegantly calls them, Heb. 6.19.) which if well fastened, the ship is sure; so that neither wind or wave can move it. There cannot be more venom in a judgement, than there is balm in a Promise. This was that bare up David's soul, and Christ too whom he typifies, even Gods Promise of not leaving his soul in Hell, nor suffering his holy one to see corruption, Act. 13.35. This upheld Jonas' spirit from sinking under all his temptations and distractions, and his faith and hope from drowning, even when his body was swallowed up, he did not throw all overboard, but yet looked towards his holy Temple, Jonah 2.4. To which the Promises were peculiarly made. Though the gate of mercy seemed shut, all hopes of pardon cut off, mountains of opposition stood in the way of his faith, yet he looks up, and by faith overlooks all; faith in the Promise made him row against wind and tide, and bear against all the difficulties and disasters of providence, and hope not only against reason, but sense too, and believe over not bare difficulties, but seeming impossibilities also. When David was driven out of all hopes of the Kingdom, so as peremptorily to conclude he was cast out of God's sight, should fall by the hand of Saul, and all God had said was but a story, and his Prophet Samuel a tale, a lie; he recovers himself from under all these wrestle, and animates his soul by the remembrance of the Promise; I had fainted but that I believed, to see the goodness of the Lord in the Land of the Living. Though God does not always fulfil his threaten, but revokes them on repentance (wherefore the Jews counted not him a false Prophet that foretold Judgements, though they came not to pass) yet he always fulfils his Promises to them that fear him, and hope in his mercy. This stayed Abraham's faith therefore under all apparent contradictions, Rom. 4.21. He that promised would perform. Fifthly, Exemplaria Providentiae. The experiments of his Providence are another sure ground and bottom of hope. Experience is the breeder of Hope, Rom. 5.4. They which have tried God, cannot but trust ●i●n, For the Lord will not forsake his People. This was the ground of David's confidence, 1 Sam. 13.37. when he went out against huge Goliath. The Lord that delivered me out of the paw of the Lion, and out of the paw of the Bear, he will deliver me out of the hand of this Philistine; one deliverance assures another. And it is no less the Argument of his Prayer in several Psalms, Psal. 27.9. Thou hast been my help, leave me not, neither forsake me, O God of my salvation. Thou hast, O Lord, taken the care of me hitherto, expose me not now as a destitute Orphan to the wide world, Psal 31 2, 3. Be thou my strong rock, for thou art my rock and my fortress. Psal. 42.8, 9 All thy waves and billows are gone over me, yet the Lord will command his lovingkindness in the daytime— I will say unto God, my rock— when he was almost sunk, even about drowning, he catcheth hold on the bough of former experience seasonably and opportunely, and so saves himself. So Psal. 71.5, 9 Thou art my hope from my youth— cast me not off in the time of my old age. So vers. 17, 19 Thou hast taught me O God from my youth, now also when I am old and gray-headed, O God forsake me not. There's his Prayer; and see how his Faith gets up, and rises still higher and higher, from hope to assurance, verse 20. Thou which baste showed me great and sore troubles, shalt quicken me again, and shalt bring me up again from the depths of the Earth— And as he ends the Psalm, so he gins it. Verse 1, 2, 3. In thee O Lord, I put my trust, let me never be put to confusion— be thou my strong rock and habitation— for thou art my rock and my fortress. When the Outworks are taken, than he retreats to the principal Fort: when a Christians present evidences are darkened, or hopes discouraged, he may and aught to fly to the experience of God's former gracious deal, and comfortable manifestations; to look back to the days of old, and years of ancient times, and call to remembrance his former Songs under his present sufferings. These will bear him up as in the days of old upon eagle's wings. I was under such a temptation, but the Lord strengthened me, under such an affliction, but God delivered me. Thus David, Psal. 28.7. The Lord is my strength, and my shield, my heart trusted in him, and I am helped: He goes to God by a Periphrasis, Psal. 17.7. Show thy marvellous lovingkindness, O thou that savest by thy right hand them which put their trust in thee— And thus the Church, Psal. 22. and 44. Our Fathers trusted in thee— We have heard what thou didst for our Fathers in the days of old. And shall not the Fathers unto the Children praise thy truth? So Psal. 115.12. The Lord hath been mindful of us, he will bless us— S. Psal. 74.12. God is my King of old: Thou didst divide the Sea by thy strength, thou brakest the heads of the Dragons in the waters, Thou brakest the heads of Leviathan in pieces— Awake, awake, put on strength, O arm of the Lord— Art not thou it, that hath cut Rahab, and wounded the Dragon— It's all along observable how the Church and People of God have stood upon this Giant's shoulder of former experience in their plead and wrestle with him for future mercies. And in an especial manner those two solemn and signal deliverances, out of Egypt, and from the red Sea: as God makes them a constant argument for obedience to him, so do they of confidence upon him. And thus the Church in the Lamentations, in the saddest dumps of her affliction, recurrs to her experience, Lam. 3.26. It's good a man should both quietly hope, and wait for the salvation of the Lord. Thus the Apostle argues against wants and necessities, Hebr. 13.5. from the Promise. And against dangers from the experiments of Providence. So that we may boldly say, The Lord is our belper: And so he reasons against oppositions and persecutions. 2 Tim. 4.17, 18. I was delivered out of the mouth of the Lion, and the Lord shall deliver me from every evil work— Former experiments (like herbs distilled in Summer which comfort the heart in the dead of winter) may serve to justify, yea to fortify future expectances. It's good reckoning (though not from false and deceitful man,) yet from the true and everliving God, what he hath been, that he will be to his People: He that hath delivered their souls from death, will deliver their eyes from tears, and their feet from falling; he that hath delivered, doth, and will deliver (as the Apostle concludes) even when persecutions broke his back, comforting himself with this, they should not break his neck, 2 Cor. 1.10. but God would make a way of escape. And so much for the Appellation, The Lord God— Secondly, Follows the appropriation, or application of this to ourselves. The Lord his God— Our God. Interest in God is the only sure ground of hope in him. 1 Sam. 30.6. David encouraged himself in the Lord his God. Psal. 60.4. Thou hast given a banner to them that fear thee. The Signs of God's favour and presence, the assurances of victory and triumph are the Saints peculiar. God proclaims war against the wicked: No peace, saith my God, to the wicked. God will not cast away a perfect man, neither will he help the evil doers; he will never take the wicked by the hand. His people only are the objects of his care and help in an evil day, as of his love and favour in a good. When he roars out of Zion, and utters his voice from Jerusalem, and the Heavens and Earth shake, he will then be the hope of his people, and the strength of the children of Israel, Joel 3.16. a place of repair to, and harbour for them in the worst of times, as the word imports. An Hypocrite hath no such hope. The sinners of Zion are afraid, fearfulness surpriseth the Hypocrites: They cannot dwell with devouring fire, or endure everlasting burn, Isa. 33.14. As 'tis the Saint's duty, so 'tis their only Privilege to hope. God, even our own God shall bless us, Psal. 67.6. Appropriation is the ground of Benediction: Lo, this is our God, we have waited for him; interest is the foundation of expectation. It was the observation of Luther, A Christians duty lies much in Adverbs, his comfort much in Pronouns. The Ship that is most richly laden with holiness, always may bear the fairest Sails of confidence. Wicked men may be carnally confident, and seem to trust in God, but all is but a pretence; they carry the fairest side outward, and may have fair weather in their faces, while a dreadful storm in their Consciences. They may presume, but cannot believe, may lie to God, but cannot rely upon him. They who obey not Precepts, can never rightly hope in Promises, for where Faith is in the centre, Obedience will be in the circumference. Sin dashes a man's hopes, and guilt enfeebles his spirit. That of Austin may be applied here, Nonbene creditur ubi non bene vivitur. The flag of Confidence that hangs outward in his countenance, is but a bare empty sign, without an approved licence of holiness, and will not allow him a drop of the wine of true Consolation. But so much for the first particular, the exercise of the Saints Hope, with its proper Object, the Lord their God. Now follows, Lastly, Praemium, the reward and retribution of this their hope, Happy are they: For the predicate of Happiness refers to both Clauses; Happy is he to whom God affords help, and happy he that makes him his Help, by trusting to, and hoping in him,— Whose hope is in the Lord his God. This is the ordinary Language of Sacred Writ, Psal. 2.12. Blessed are all they that trust in him. Psal. 34.8. Blessed is the man that trusts in him. Psal. 84.12, etc. And as David the Father, so Solomon the Son, that Master of the Sentences, affirms it, Prov. 16.20. Whoso trusteth in the Lord, happy is he: and so the Prophets assert this beatitude, which hope in God introduceth: Isa. 30.18. Blessed are all they that wait for him; and Jer. 17.7. Blessed is the man that trusteth in the Lord, and whose hope the Lord is. Now this blessedness of the Soul by reason of its hoping in God will appear (not to name many things) and be evident upon this threefold account. As it is a preserver of the Soul from sin, under trouble, as it is an antidote against, or relief to the soul under trouble, and as it carries with it an assurance of deliverance and salvation out of trouble. First, Under trouble it secures the soul from sinning against God. That is the great matter of the godly's fear in time of straits and afflictions, lest they should sin against God: Nil timeo, said Chrysostom to the Empress Eudoxia threatening of him, nisi peccatum. They fear to sin by far more than to suffer. Now (as a Mudd-wall chokes all the Cannon-bullets and Granado's shot against it, so does this grace of Hope quench all the fiery darts of temptation. It's that preparation of the Gospel of Peace, with which the Soul being well shod, may walk over thorns and briers, and tread the Lion and Adder under his feet. There are three evils especially to which a gracious Soul is liable under the burden and pressure, of afflictions: Dedolency and despair under them, Discontent and impatience at them, or use of indirect and unlawful Means to get: out of them, and these necessarily follow one another. Hope is a remedy against all. First, Against malcontent under trouble: It quiets, contents, and settles the Soul, and keeps it from murmuring and repining. This the Church found, Lam. 3.29. She put her mouth in the dust, if so be there might be hope. They are desperate wretches, who open their mouths wide, and blaspheme God by reason of the Plagues, Revel. 16.21. Even the Devil's blasphemy ariseth from their desperacy. 'Twas the Atheistical King that would wait on the Lord no longer, 1 King. 6. ult. Hope waits until the Lord is gracious, is dumb, and hath not a word to say against his do. A desperate Traitor curses his Prince, but a penitent Malefactor, who hath the least hope or pardon, willingly submits to his sentence. Indeed hope of mercy is a main ingredient in true repentance, and raiseth it from Legal to Evangelical, when a Soul sorrows towards God, mourns looking on him pierced for as well as by him; and puts the rope about his neck, and sackcloth about his loins, in his approaches to the King of Heaven, because he is a merciful King. Secondly, It keeps from despondency and utter succumbency under affliction. It hath vim sustentantem, a sustaining power in it; bears a man up against his Infirmities; it keeps the Soul from fainting or sinking: It's like the Cork of the Net, which keeps it up, when the Lead of Fear would pull it down, or the wing of the Bird, that mounts it to Heaven, while the stone tied to the leg forces it down to earth: But for Hope the heart would break: Now though mercy deferred may make the heart sick, yet the desire coming is a tree of life, Prov. 13.12. Good hope and consolation are like Castor and Pollux, commonly in conjunction. The Palm-trees motto is Hopes, Depressa Resurgo. Believing is a choice and singugular Cordial, to preserve the Soul from fainting. Thirdly, From any unlawful course to get out of affliction. He that believes, makes not haste, Isa. 28.16. He will not leap over hedge and ditch, or find any back-doors of escape, but wait till God opens a way of deliverance. The Soldier (though besieged never so close) will not deliver up the City, if he hath any hope of relief. The men of Jabesh were glad when saul's messengers came and told them, To morrow by that time the Sun was hot they should have help, 1 Sam. 11.9. Be the case never so sad, the Soul will wait for God's help, so long as it apprehends itself not desperate. Hope is not too hasty for or greedy of mercy, nor will not pluck the fruit thereof too soon, before it be full ripe. The patiented (though brought never so low,) if in the hands of a wise Physician, still hopes to recover, and is content, as knowing, the more desperate and tedious his sickness, the more will the joy be of his cure. The Captain though beaten by the Enemy, will by no means yield and take quarter, so long as he sees any probability of fight him; he is pleased with these thoughts, the sharper the encounter, once overcome, the greater glory of the Victory. The Christian knows God's time is the ●est, and therefore is willing to attend it, and will not himself make his way out of trouble, ●ut find it made by God's hand for him; he will ●ot pluck a prick out of his foot, to put it into ●is heart, but had rather carry about him a wounded skin or torn estate than a wounded Conscience, rather choose to endure trouble which ends to ease, than get a little ease at present, which leads to, and will end in trouble. He dare ●ot shackle his Spirit to discharge his Body, but ●ad rather be a Prisoner, and for this hope bound with a chain, than a Freeman without it. David, although heir apparent of the Kingdom by God's Promise, and in great danger of missing it by saul's violence, yet dare not make more haste than good speed, by making his death a stirrup to ascend the Throne by; nay, though he had opportunity, dare not take off his head for destruction, though for his conviction he cut off the lap of his garment; and that was animo renitente too; but rather waited God's time of his advance to it, and settlement in it. The Primitive Christians did not only, not seek or offer themselves to a composition; no, but would not accept of deliverance on unworthy terms, Heb. 11.35. That's the first. Hope secures against sin. Secondly, It doth admirably remedy affliction by sanctifying and sweetening of it. To name no more, it hath a energy in time of affliction, each of which hath a wonderful tendency towards the souls blessedness. First, Vim quiescentem, a calming and quieting virtue; it stills and sedates the soul, and does motos componere flucius. The soul is still, when it once knows it is God, and his hand, and is no more disquieted, Psal. 43. ult. It's filled with his peace, which passeth all understanding, & tranquillo Deo, tranquillant omnia, & ipsum quietum aspicere est quiescere: It gives not God an ill word, but holds its peace; nay, gives good words, blesseth his name, and saith, Good is the Word of the Lord; as David, 2 Sam. 15.25. If I shall find favour in the eyes of the Lord, he will bring me again, and show me both the Ark and his habitation. But if he thus say, I have no delight in thee: Behold, here am I, let him do to me as seemeth good to him. It's reported of a precious stone called Bufonites, that cast it into the Sea, and although it be never so tempestuous, it will procure a calm. This precious grace is hope, which calms and settles the soul under its greatest tumults and commotions, and stays it under its most restless inquietations. The Rabbins tell us, that all the letters in the name Jehovah, are literae quiescentes. Faith and hope can perfectly spell this his reverend name, and out of every letter thereof gather a quickening lecture influential on the Christian to compose him into a serene temper under the greatest ruffles and discomposures he meets with in the world. This lower Region is subject to storms and tempests, but the upper Region is serene and clear, no storms above the Moon; and Historians report, that they which are at the top of the Alps can behold great showers fall under●●eath them, but not a drop above or upon them. Hope mounts the soul up to God, advanceth it to Heaven, and then 'tis out of the dint of every storm, and reach of every tempest whatsoever. Secondly, It hath vim sublevantem, a supporting and sustaining virtue. Faith and hope are (like Jachim and Boaz, the Pillars of solomon's) the support of the souls Temple. They are not only kept in perfect peace, but securely too, whose minds are stayed on him, Isa. 26.3, 4.— The fear of man brings a snare, but whoso trusteth in the Lord shall be safe, Prov. 29.25. He that confides in God, dwells in his holy mountain, Isa. 57.13. Is as Mount Zion, which cannot be removed. Molehills may be scattered, but Mountains are . God is a buckler (saith the Psalmist) to all that trust in him, Psal. 18.30. The soul can never be cast down that hath hope to lift it up. No sooner David's spirit and countenance under a dejection, but hope gives it an● erection and elevation. A secret hope will bear up the soul under the sorest trials and temptations, even though pressed down above measure, so as to despair of life, yet this Pillar will shore it up from tottering and falling; as it did Paul, 2 Cor. 1.7, 8, 9 Thirdly, Vim consolantem, a comforting power. It will not only quiet the soul, make it stand still, and see the Lords salvation, and cause it to glorify God in the fires, but rejoice it also, give it music upon the waters, always most ravishing, Rom. 15.13. The God of hope fill you with all joy and peace in believing. So 1 Pet. 1.8. Yet believing, ye rejoice with joy unspeakable and full of glory. The Prophet having pronounced the blessedness of hoping in God, Jer. 17.8. illustrates it by the metaphor of Palms, or Laurels, Myrtles and Olive-trees, which retain their greenness, and endure under the scorching heats of the Sun, and are always flourishing and prosperous. God is a Sun for consolation, as well as a shield for protection to them that trust in him. David's heart was glad, and his glory rejoiced, while his flesh did rest in hope, Psal. 16.9. The flower of comfort grows on the tree of hope. Fourthly, Vim confirmantem, an establishing virtue: That fixes the soul on God, so as it does like a meteor hover in the air of uncertainties, but wholly acquiesces in him as his entire and resolute dependant, under all emergencies of providence, Psal. 112.7, 8. His heart is fixed trusting in the Lord, his heart is estal lished— Believing establisheth the soul, and keeps it, as from sinful compliances, so from unworthy despondencies, and doubting fluctuations, that it doth not reel to and fro like an house that wants a solid foundation, but is like the City of Venice, which (though it stands on the very Sea) nec fluctu, nec flatu movetur, neither wind nor wave doth move it; neither is like the Willow shaken with every wind, but like the Oak, that abides its place in storms and tempests. Hope in the Lord, is the anchor that fastens the ship of the soul, so as it remains unshaken and amidst all the shake of Satanical temptations, or worldly concussions. I have set the Lord always before me: because he is at my right hand, I shall not be moved. The true Believer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like a die, cast him which way you will, he falls upon a square. The Earth may remove off its foundation, and the Mountains be hurled from their place, the Sea roar, and its waters be troubled, and yet the Church not be moved. Though weak in themselves, believers are strong in the Lord; and like the Boat (though wavering of itself) yet tied to the Ship, it's sure: Or like the Vine, Ivy, and Apricock; though some of the weakest of trees, yet leaning on the wall, and twining about the Oak, they stand firm and . A carnal man, or hypocrite, in time of distress, is soon moved, yea removed off his principles and profession, like a door that goes on its hinges, in a spiritual storm, he becomes the sport of every wind and wave, but a believer gets up on God that impregnable Rock; and being homo quadratus, having his foot set for all assays, bonds and afflictions, do not unhinge or unsettle him; nay, like a Paul, none of these things move him, Act. 20.24. Faith upholds the soul, holds the head up above water, and keeps a man from sinking; yea, were he cast into a Sea of troubles, by this bladder would he swim to shore, being put under him by the everlasting Arm of Omnipotency. The hoping soul stays himself upon the mighty God of Jacob, in truth and righteousness; and though never so weak a creature in himself, and subject to fall, being supported by the strong hand of invincible power, he stands firm and steadfast. Like the Spouse coming out of the wilderness, and leaning upon the Arm of her Beloved, he rests himself upon an Almighty Arm, so as 'tis infinitely easier to pluck the strongest fabric off its basis and foundatiion, than to remove him off his hold on God his only strength and support; so that even the gates of Hell cannot prevail against him. Indeed the strongest faith, and firmest hope may be exercised with variety of fears, doubts and temptations, but shall never be finally overcome: Perfect love shall in the end cast out fear, and this aguish and shaking spirit of bondage (of which a Christian hath yet always two well days for one ill) at length give place to the more stable spirit of Adoption. That's the second. Thirdly, It's a certain prognostic and infallible assurer of mercy and deliverance. The soul that hopes well, shall have well. The only way to have a mercy, is to believe it. According to our faith, so is it to us. A wavering soul must expect nothing, but a believing soul may expect any thing from the Lord. Never did any soul perish in a way of believing. Hope, though it may sometimes meet with a delav, yet it never meets with a disappointment. It's the glory of hope, not to make ashamed, Rom. 5.5. They that wait on the Lord, never wait on him for nothing, but their expectations are crowned with answerable successes. I dare challenge all the world to give but one instance of a soul that was failed by God while he trusted in him. All that depart from him shall perish, and that turn aside to crooked ways, be led forth with the workers of iniquity, but it's good to hold fast to God. The end of faith is salvation, 1 Pet. 1.5. Such as trust in God may be relict sometimes indeed, but shall never be left desolate. They may be sometime disappointed, but never wholly destitute. The Psalmist having acted his faith and hope in God, confidently demands and challenges deliverance, wilt not thou O God— give us help from trouble? Psal 108.12. Hope presages mercy a coming. It lays a man under the Promise, and confirms his right and title to it. Now as a man, though he hath little in ready cash, yet if a great deal in hills and bonds, is rich and wealthy: So the Christian, though he hath never so little in hand, yet having all in hope and reversion, is really blessed and happy. The Promise runs, He that believes shall not be ashamed. And therefore it's very observable, that the Church in her petitions to God, begs for mercy proportionable to her hope, Psal. 33.22. Let thy mercy (O Lord) be upon us, according as we hope in thee. Hope prepares the soul for deliverance. Whatsoever is received, is received according to the capacity of the receiver. Now hope enlargeth the heart, biggens and swells the desires, dilates and expatiates all the affections, that the soul is no longer a narrow-necked vessel, which cannot receive the full infusions of mercy, but opens its mouth wide, so as God fills it. Whatsoever ye ask believing, ye shall certainly receive. They who travel with a big expectation, commonly are delivered of a double blessing. And finally, hope lays hold on God's strength, and engages him to save and deliver, even because the soul trusts in him. So that the state of a Believer, though never so sad and disconsolate, yet is never desperate, but while he lives he may hope, yea, he lives, because he doth hope. For we are saved by hope, saith the Apostle. The sinner indeed may have a seemingly hopeful beginning, but he is sure to meet with an hopeless, as well as to make a graceless end. His hope is like the Spider's web, when the bosom of death comes to give him his fatal sweep, down goes his hope and himself together to Hell's bottom. But the godly hath hope in his end, Jer. 31.17. Though what he hopes for may be long a coming, yet long-looked for shall come at last, and be doubly welcome. The greater the travel, and sorer the labour, the fairer and stronger the birth. And the longer the fruit of mercy hangs on the Promise, the fuller and sweeter shall it be, when it comes once to fall into his lap, and drop into his mouth. The prosperous gales of faith and hope shall send home the ship of his soul richly laden at last to the shore of Heaven, where he shall have a full satiety of that happiness of which he had here but a slender repast; and be inebriated with those rivers of pleasure that bubble up from the well head of eternity, whereof here he had a more imperfect taste, and of whose sweetness and sulness he was a longing and languishing expectant. To conclude with David, (with whom we began) he shall then behold God's face in righteousness, and be (abundantly and eternally) satisfied with his likeness. And so much for the opening the leases of the Text in its several doctrinal conclusions. Now what remains but to come and see, and taste the fruit of this happiness, in its proper and particular branches of Application. And the Text is not a barren and dry Tree, but like the Tree of life, bearing all manner of fruit; yea, its leaves good for the healing of souls. Though we must but top the outmost branches, ipsa anal cia sunt pretiosa, the filings of this gold are precious. And in the first place, by way of Inference, we may deduce from the consideration of the promised Truths, these three corollaries. First, It presents us with the different character and transcendent privilege of the godly above all the world besides. Here's a discovery, First, Of their different frame, temper and disposition of spirit. They have not received the spirit of the world, but are men of another spirit; they hope in the Lord their God. As for the ungodly, it is not so, they are men without hope, either as 'tis a mercy, or a duty: they have no God to hope in, neither do they hope in the God they pretend to have. They trust in their wealth, and boast themselves in the multitude of their uncertain riches, instead of trusting in the alsufficient and everliving God: When they increase, and he grows full-handed, he sets his heart on them. As in a day of fullness, he blesseth himself in them, instead of the God of Truth, rejoicing in the flesh of his own arm, and concluding he hath gotten his wealth by his own hand and power: so in a day of want and emptiness he placeth all his strength and confidence in them: He goes not to God, but creatures, for his help; not to the Lord, but to the Physicians, if he be sick; not to the store-house of divine Promises, but to the bag and granary, if he be in want; not to the great and sovereign Creator, but to his fellow-creatures, friends, relations, acquaintance, when once he comes to be forsaken; He leans on his house as the prop of his security. As in time of prosperity he offers sacrifice to creature-enjoyments, saying, These are the gods that have gone before us: so in time of affliction he bows down to them, and does them homage, crying out, Arise and save us. Is he under trouble of conscience, it may be, with Cain, he goes to his music, his sports and recreations, hoping to dill the obstreperous noise of his own conscience in the crowd of outward enjoyments, or to smother its clamorous voice in the tumult of his own disordered affections. In time of outward perplexity, he flies to means, instruments, and second causes, it may be to unlawful and indirect courses, as Saul to a Witch, and Judas to a rope; because there is not a God in Israel, he goes to Baalzebub the God of Ekron. Ashur (he says) shall save us, and we will go down to Egypt, and ride on horses. Like those desperate and distracted wretches, Isa. 8.19,— 21. They went to their Arts of Necromancy, instead of the Living God, to Wizzards, Peepers, Mutterers, and such as had familiar spirits: And being hardly bestead and hungry, fretted themselves, and cursed their King, and their God, and looked upward: When reduced to a state of necessity or distress, they grew so impatient, that like men in a frenzy, or in shipwreck, or people starved in a siege, or a woman in the sore pangs of her travel, they make hideous out-cries, and in this forlorn, distressed, and distracted condition, are like people desperate, and at their wits ends, knowing not whither to run, or what to do, or what course in the world to take, and instead of an holy silence, and gracious possession of their souls in patience under the load of their afflictions, like a boiling-pot, they send forth nothing but scum and filth; or a burning mountain, evaporate continually the flames of their passion, and flashes of their indignation, in cursed and direful blasphemies both against God and instruments, Heaven and Earth together. So desperate a case is every wicked man in in a distressed condition. And when death once comes and looks him in the face, then either he pleases himself with a false hope, and blind presumption, which ends in death, founded on God's mercy, Christ's sufferings, common grace, outward calling and profession, immunity from some gross sins, performance of some external duties of the first or second Table, or some such like grounds (all too rotten and sandy a foundation to build the stress of an immortal soul on for eternity) or else he becomes desperate and hopeless. This is the genuine temper of every ungodly person. But now on the contrary, what is the genius of a true Christian? He trusts and hopes in God, and in God alone. God is his song and his salvation, Isa. 12.2. He trusts in God's mercy, and his heart rejoiceth in his salvation, Psal. 13.5. In a good day, when he receives most from God, he attributes and ascribes most, nay all to him. The hand of our God is upon us for good. Thou hast given me power to get wealth— Yea, when he enjoys most of God, he still depends most on God: when he is surrounded with creature-comforts, and compassed with outward mercies even on every side, God's Candle shines on his Tabernacle, his Mountain made most strong, the lines fallen to him in pleasant places, he washeth his garments in Wine, and his in the blood of Grapes, yet he looks over and above all creatures as insignificant cyphers, empty cysterns, insufficient supports and comforts, to the Rock of Jacob, and hope of Israel, trusting and confiding in him alone in his utmost weal, as well as in his greatest want and woe, which is the most high, generous, and refined act of faith. Thus we find holy David, when he had taken a survey of the graspings, gripe, and hoardings of the factors of this world, and of all their heaps and banks, he turns from them with an holy scorn, or rather zealous indignation, in the due ascent of his heart to God, and anhelations after him, Psal. 39.7. And now Lord, what wait I for? my hope is in thee. And so in an evil day, a day of adversity, when, though a child of light, he walks in darkness, God follows him with breach upon breach, all his waves compass him, and his billows go over his soul; while his arrows stick fast in his flesh, and his hand presseth him very sore; while he sows sackcloth on his skin, and defiles his horn in the dust: When all the songs of Zion are at an end, and he hath none but the sad and mournful ditties left him of lamentation and woe; the joy of his heart is ceased, and he weeps sore in the night, and hath none to comfort him; all his mercies, yea and his hopes are gone too, and perished from the Lord, and for peace he hath great bitterness; yet than he mounts up (as on eagle's wings) by fiducial acts to Heaven, and saith, Lord, though I know not what to do, yet mine eyes are towards thee. He still remembers the years of the right hand of the most High. He may meet with distress, but never fall into distraction; perplexity, but not passion or perturbations. Though he be troubled on every side, yet he is not distressed, though perplexed, yet not in despair, though persecuted, yet not forsaken, though cast down, yet not destroyed; as the Apostle triumphs, 2 Cor. 4.8.— He may be at his wit's end, but never at his faith's end. Though his faith wants wings to fly, yet it hath a foot to go, or at least a knee to creep. He yet dwells in the secret of the most High, though he hath no corner to lay his head in here below, he casts his burden upon the Lord, when he finds his own shoulders too weak to bear under it, and commits his way to him, to bring it for him to pass, when so dark and intricate as he cannot find the least path out of it: He casts his care on him, who taketh care for him. That's the first. Secondly, And as this gives us an account of the different temper, so likewise of the different happiness of the Saints above all the world besides. He not only hopes in the Lord, but hath the God of Jacob for his help. While we stand on the turret of this comfortable doctrine, and take a Pisgah-view of the godly's felicity, we may cry out of them, as Baalam standing upon Mount Peor once did of Israel. How goodly are thy Tents, O Jacob, and thy Tabernacles, O Israel! O thrice happy and unspeakably blessed souls that have this interest in God. Happy are they indeed, who are in such a case. There are four choice privileges which flow from the souls interest in God, each whereof is an Herald to proclaim to all the world his felicity. First, holy peace and serenity, tranquillity, acquiescence and satisfaction. I will lay me down in peace, and sleep, because thou (O Lord) only keepest me in safety. There may be trouble and turmoil abroad, but always peace at home; storms without, but a calm within. The peace of God is the Christians Lifeguard. In the world they may have tribulation, but in him they have peace, John 16. ult.— Secondly, A grounded certainty as to enjoyments; for God never disappoints them who trust in him. The mercies he gives his People, (though slow in coming) are sure mercies; The sure mercies of David. The Covenant he hath made is everlasting and sure. The promise both of Spirituals and Temporals being of Faith is sure to the seed, Rom. 4.16. It was part of Moses blessing, Deut. 33.28. Israel shall dwell in safety alone, the fountain of Jacob shall be on a Land of Corn and Wine: also his Heavens shall drop down dew. Thirdly, An undoubted security. As certainty of mercies, so security from evils and mischiefs is their portion. They are secure from Treachery at home, for no fear of Apostasy to him who hath God as his Help: He shall overcome, and be made a Pillar in the House of his God, Revel. 3.12. And secure from Foreign Violence. For if God be on his side, who dare engage on the contrary? He may sing with David in that heavenly Canticle of his, The Lord is my light, and salvation, whom shall I fear? I will not fear what man can do unto me; No, not of ten thousand which have round beset me. God is a sure defence to his people; Benjamin the beloved of the Lord shall dwell between his shoulders, Deut. 33.12. The Enemy may thrust sore at him (as a man against an House side) but the Lord helps him, Psal. 118.13. God's protection is a Pillar to shore him up under every blast of the adversary to overturn him. A Saint being enchanted (as I may so speak) with the Name of the God of Jacob, is shot-free, secure from gunshot, out of the reach of all dangers, enemies, evils, and afflictions whatever. Fourthly, Supply or sufficiency, Prov. 28.5. He that trusteth in the Lord, shall be made fat. He that hath God, hath all in him engaged for his good. Son, I am thine, and all I have is thine; saith God to his Children. What power, wisdom, mercy, or any other excellency is in God, is active for his people's good; yea all Creatures in Heaven and Earth, are at their command and service. And we may well close this Use with that of Bernard, Si Deus tam bonus quaerentilus, quam lonus fruentibus? If God be so good to them that ●ow seek him, what is he to them that find him? It so sweet to Hope, what to Fruition? This consideration should make us cry out with Austin, Fecisti nos Domine, ad te, & non requietum est c●r●n strum, donec requiescat in te. Lord, Thou hast made us for thyself, and our hearts can never rest till we come to rest in the full enjoyment of thee. Now because this Happiness of the Saints stands in con●radis●●ction, or rather in contradiction to the infelicity of sinners; As the doctrine puts a cup of Consolation into the hand of the godly, so of Trembling into the hands of the wicked; bespeaks by way of terror, and convinceth of the sad misery, and grand unhappiness of all that want, and are strangers to an Interest in God. In a good day they have no ground of comfort, and in an evil, no assurance of help. That's the second practical Inference. It they be happy who have this title to God, and blessed, certainly they must needs be cursed and miserable that are without it, unless they had any thing equivalent with it, which is impossible. O sad and dreadful condition, to be at once both hopeless and helpless: This is the utmost aggravation of unhappiness, the desperate condition of the Devils and damned in Hell. Such as are without God, are without hope, yea without both hope and help. And should a man speak a thousand words, he could not more fully express the dismal complexion of any state, than is done in this one, To be hopeless. The wicked have no Heaven hereafter, no hope here An ungodly man may run and read his condition in the glass of this point, who hath no God to go to, he hath not the least ground or colour of hope, but continually occasion of fear, and perpetual cause of terror. He hath no just hope in the day of Mercy, and that's sad enough, much less in the day of misery, and that's worse. His defence is departed from him, the Lord being not with him, and he is bread for the teeth of every Judgement, as Joshua told them of the Nations they were to invade, Numb. 14.9. In the day of abounding of all Creature-comforts, a carnal man can have no content or satisfaction: One thought of his distance from God will sufficiently embitter all his Cups of pleasure, so as they shall be no other than waters of Marah to him. Under the tides of external Joy his heart is sorrowful, and his brightest Sun of outward felicity hath sad reflections, especially if the Clock of Conscience answers the Dial of the Word, and amidst his ●ight riseth to him thick darkness, or gathers upon him. His heart is black as an Oven within, while the Corn, Wine and Oil, makes his face shine without. As a Child of God often carries the ●ight of a rejoicing Soul in the dark Lantern of a soiled and withered face, so does the sinner oft disguise a sad heart with a cheerful and smi●ing countenance. Neither can he expect any succour or relief, either from within, or from without in the day of affliction. As fear of losing eats up all his comfort and content in enjoying, so forfeiture of title makes his lost Soul eternally despair of a recovery and repossession. I wonder on what acquaintance the sinner can challenge any interest, or pretend to any hope in God, or what possible should be the groundwork and foundation of his professed, but mistaken confidence? He may build Castles in the Air, and make to himself a refuge of lies, please himself with conceits and fancies of supposed and imaginary happiness, but they will prove mere delusions in the end. As his confidence is a lie in the foundation, so it will be in the event, Isa. 28. God's wrath is all this time smoking against him, and will break forth in fiery flames of indignation, while he promiseth himself peace in the walks of the imagination of his own heart, Deut. 29.19. If God once forsakes him all the world cannot help or relieve him: Neither any of the Persons, nor all the things of the World can give him comfort. If the Lord helps not, who can help? The world usually deceives her Confidents. The Rock of Worldlings is not as the Rock of Believers: Carnal confidences in the issue, render ashamed, God hath blown upon them with his curse. Thou shalt be ashamed of Egypt, as thou wast of Assyria: saith God to his people, Jer. 2.36. Our Fathers inherited lies, vanity and things wherein there is no profit, Jer. 16.19. The very houses of Achzib● shall be a lie to the King of Assyria, Mic. 1.14. A● wicked man hath no hope, and all the help h● hath, will prove but a vain and deceitful help. There is a weakness and infirmity, an uncertainty and instability, an unfaithfulness and inconstancy, a vanity and vexation attends all Creatures. They are cracked Cistorns, Jer. 2.13. Lying vanities, Jonah 2. empty duggs, and dry breasts, failing Brooks, Egyptian reeds, which do not only fail but pierce. God hath put a perishing nature into all created supports and sufficiencies, and over and above cursed such as make flesh their arm. Men of low degree are vanity, and of high degree a lie, may promise much, but perform little or nothing; like the Indian Tree, the Leaves of their professions are as big as a Target, but the Fruit of their actions as small as a Bean. They are broken staves, deceitful bows; the portion of Jacob is not like them, Jerem. 10.15, 16. Take the choicest of created helps, and a man cannot promise himself any safety in them, or help from them. Friends and Relations may fail, Estates and Possessions may fail, health and strength, comforts and accommodations, favour and friendship, supplies and assistances may and will fail; yea, Kings and Princes may and have failed their de●endants. It's better to trust in the Lord than in princes, Psal. 118.8, 9 Multa cadunt inter cali●em— Methinks I see every wicked man bring●●g (as once a Noble and Learned person was) 〈◊〉 his final execution with those (as his last dying words in his mouth, spoken in the bitterness 〈◊〉 ●is Soul) Put not your trust in Princes, nor the ●on of Man, in whom there is no help! What a ●d disappointment did that Noble and worthy ●arl meet with, who thought he had assurance 〈◊〉 his Princess' favour, only by the intervening miscarriage of a treacherous person? What said that great Cardinal when under Attainder, and given up into his Enemy's hand as a sacrifice, If I had but taken that care to have pleased my God, which I have done to serve my Prince, he would not have left me now in mine old age. The World deals with her familiars and favourites as great men with their servants, keeping them, while young, healthy and able, but turning them off when they grow old, infirm and unserviceable. All mere Creatures will fail, external privileges, high profession (it's not jacob's profession, but his God that is his help) choice parts, common graces, and useful gifts, great confidences, yea, a man's flesh and heart will fail. Wit and wealth will not help in the day of present trouble or eternal wrath: Gold and Silver will not deliver then Lo this is the man (proclaimed he stands to all the world) that made not God his trust, Psal 52.7. Aids and allies cannot help. Who can stand before, much less against Omnipotency? What Jerusalem complains of under her Captivity will b● sooner or later the sense and expression too of a● that trust in any thing on this side God the gre● Jehovah, and stay short of Heaven, Lam. 4.17. A● for us, our eyes as yet failed for our vain help. I● our watching we have watched for a Nation th● could not save us. What Senacherib told Hezeki● upon this account will prove most true, 2 King 18.21. Now, behold, thou trustest upon the staffe● this bruised reed, even upon Egypt, on which if 〈◊〉 man lean, it will go into his hand, and pierce it so is Pharaoh King of Egypt to all that trust i● him. We may cry to these Idols, but they cann●● answer nor save us out of our trouble. Isa. 46.7. Th●y were all ashamed (saith the Prophet) of a people that could not profit them, nor be an help, Isa. 30.5.— Let a private distress, a public calamity come, a Sword, a Plag●e, a Famine, a Fire, Creatures cannot help; how much less when death and damnation comes to seize on the poor undone sinner? What will they do in the day of that their Visitation, in the desolation which comes from far, to whom will ye fl●e for help, and where will ye leave your glory, as the Prophet speaks, Isa. 10.3. O the dreadful and desperate case of every poor sinner, to be left thus without help and hope! Oh that careless and presumptuous sinners that now forget God, would a little turn aside and see this sad and ruefall spectacle! Didst thou never see (O man) a poor condemned Malefactor, when receiving his Sentence, weeping, wailing, and lamenting, wring his hands, furrowing his cheeks with tears, down on his bended knees for mercy? didst thou never behold him haling to his place of Execution, roaring and yelling with the hideous thoughts of death and damnation? Sinner, this is t●y case, or will be shortly. Thou must be sentenced before Gods most righteous Tribunal, and there adjudged for Treason and Rebellion against the God of Heaven; and what will the Hypocrite do in the day that God comes to take away his Soul? Job 27.8. The expectation of the wicked shall then perish. Thou lookedst for life, but behold death, a blessing but meetest with a curse, for mercy but art sent away with a portion of remediless, easeless, and endless misery. Now while life lasteth, it may be, because ye have no changes, ye fear not God; but when God comes by his Providence to ring the changes as to thy temporal life, and plucks thee off the stage of the World, O what a dismal hour, what a sad Catastrophe will then attend thee! The hope of the Hypocrite is as the giving up of the Ghost, Job 11.20. It may hold as long as his life continues, but at the utmost it shall expire with his breath. Then this bubble will fall, and the bladder of his vain hope (though swelled with windy conceits to never so great a proportion) being pricked by the Lance of death shall evaporate into air, wind, and confusion. The Hypocrites condition is now uncertain, he stands on a Quag-mire, every moment ready to drop into Hell. When he rises in the morning he hath no security of being out of Hell till night, or lies down at evening, is at no certainty of immunity from divine wrath and vengeance while morning. But though he goes quietly to the grave when he dies, not only his privileges, prayers, comforts, means, friends, but even all his hopes too, vanish and die with him. Prov. 11.7. The hope of the hypocrite shall perish. In that great day of God's anger, he will be as a man in a rain without a shelter, as a Soldier in a battle without Armour, as a Ship at Sea in a furious storm without Anchor, he shall not be able to stand. Wretched Sinner, Thou mayst run and read the sadness of thy condition in thy Predecessors, Saul, Esau, and Judas, and other Reprobates, and see what dismal Tragedies they acted under their terrors of Conscience, and desperations of Spirit. In a word, (to turn from this doleful knell) none knows what 'tis to want an interest in God, but an awakened conscience on Earth, or a damned wight in Hell. All the hope a carnal wretch hath in this world, is only that he is on this side Hell. Thirdly, This presents us with the excellency of God above all creatures, men and Angels. He is that blessed object alone who can make the soul happy; and therefore the Psalmist here gives him the prelation and pre-eminence above whatsoever is mortal and mutable; and should we take a strict examination of all creatures in Heaven or Earth without God, this summum bonum, they could not by their united force, and utmost influence, bespeak or make the soul happy. The depth would say, it is not in me; and the Sea, it is not in me— All creatures would be found miserable comforters, Physicians of no value. I have seen an end (saith David) of all perfection. The total of all creatures in their natures improved and advanced, and their quintessence extracted and refined, amounts but to this, Vanity of vanities. But in God there is enough to make the soul unspeakably and eternally blessed. There is in him a sufficiency to supply all the wants, and answer ●ll the demands and cravings of the soul of man. In his presence is fullness of joy. He can support their hearts when weakest, and supply them when ●mptiest: he can remove whatsoever threatneth the souls destruction, and confer whatever tends ●o its, perfection. It was David's conclusion of faith, when the Lord was his Shepherd, that he should never want. God is a comprehensive good, containing all that virtue and influence eminently in himself, which is in the creatures formally. He can fill the soul, and yet never cloy it; give it a fullness, and yet no burden. The world delights nothing but in change and variety. The most choice meats, if common, prove nauseous; and delightful musics, if constant, tedious and burdensome. But in unico Deo, is all the heart can desire or wish, and the constant enjoyment of him is Heaven to the soul, without any the least glut or disrelish. There is a suitability in him to the souls of his People. He is the centre of all their desires. And the degree of their satisfaction ariseth as from the degree of their union with him, so the degree of his proportion to them. He is an adequate and commensurate good to the desires and hopes of a gracious soul. There is an exact agreement between his sweetness, and the souls taste, which creates a most savoury relish of him in the souls palate. God alone being the highest object of faith, is the greatest ground of joy and satisfaction. And such a suitableness is in him to the soul, that it desires nothing like, nothing but himself. Heaven itself would be but Hell without him. The King's presence is that makes the Court. A Saint is more pleased with the enjoyment of God, than of Heaven, glory, salvation itself. He is his People's salvation. As no sacrifices content God which his People offer him without the oblation of themselves; so nothing of all his donations delights his People without he bestows himself as a Legacy upon them. And then his Eternity in his being, and fidelity in his Promises is a great aggravation of his People's happiness, as well as his own excellency. It's the main scope of the Psalmist in these verses to recommend God to us, and represent him as a fit object of our faith, and assured ground of our blessedness from his truth and faithfulness. Creatures, as they are all unsatisfying, like drink in a dropsy, that is so far from quenching our thirst, that it rather inflames it; so likewise deceitful, like Absoloms' Mule running from under us, when we have most need of their stay, and Halcyonbirds that abide with us in Summer, but when Winter once comes, are upon the wing, and gone. But God is the faithful and living God, whose truth never fails, mind never changes, good will never abates towards his People. He may change his outward dispensations, but not his inward disposition. Non deserit, etiamsi deserere videatur: We may lose our vision of, and influence from him, but never our union and communion with him. He may for a time desert us, when we extravagate from him, but will never utterly disinherit us, and cast us out of his favour and protection; but though for a moment he forsakes, with everlasting kindness he remembers us. Fourthly, This teacheth us the folly and danger of all oppositions against, and oppressions of the People of God. If God be their help, who shall be their destroyer, or dare be their opposer? And yet such is the madness and frenzy of the world, as they will venture to set themselves against those God hath set himself for. The wicked have shamed the counsel of the poor, because the Lord is his refuge. They know what to do well enough with him for all that, they are resolved to persecute him, let him save and deliver him. Many there be (saith David) which say of my soul, there is no help for him in his God, Psal. 3.2, 3. These in their triumphant bravadoes, and flourishing vapours are their vain and cursed conclusions; I will pursue, I will overtake, that's their desperate resolution. The world is resolved to hate those God loves, and persecute them God hath undertaken to protect. They will kick against the pricks, and though they cannot reach the person (Christ, whose Image the Saints do but represent) yet Panther-like in their rage, they will tear the picture: Either by secret fraud they are consulting against God's hidden ones, to undermine them, or by open violence endeavouring to overthrow them. But such is the Saints stability in God, that the very gates of Hell shall never prevail against them. They are as Mount Zion that cannot be moved. They do but throw stones against the wind, go about to pluck the Sun out of Heaven (as those Barbarous Nations, who when scorched by the heat of it, endeavour with their arrows to shoot at it.) There is no enchantment against Jacob, nor divination against Israel, saith Baalam himself a Vizard, Numb. 23. And God hath set a noli me tangere about his People, Psal. 106.15. Yea promised, that no weapon form against them shall prosper. God will turn those weapons against themselves, and cause all their arrows to return on their own heads. God will be an enemy to his People's enemies, and bring ruin on all the Church's oppressors. It's Solomon's counsel not to oppress the poor, because his Redeemer is mighty. The Most High regards it, and will reward it too, and relieve them under it. For the oppression of his poor and needy he will also arise, and set him in safety from him that puffeth at him, Psa. 12.5. God is his People's second, and stands at their back; he will uphold Jacob, though a Worm; he hath undertaken their defence, and will vindicate their cause. They therefore have no cause to fear, or their enemies to triumph. God stands Sentinel over them, never slumbers or sleeps, and they may sleep securely, while he awakes; as that great Commander did when his Captain was watching the enemy's motion. David will never fly, or run for't, as long as he hath God for his shield, Psal. 11.1. In the Lord (saith he) put I my trust: how say ye to my soul, fly as a Bird to your Mountain? And neither have their enemies any ground of confidence. Would not you think that man worse than mad, whom you bend setting his shoulders against a strong and well-built house, thinking to overturn it of its foundation, or against an impregnable Rock, endeavouring to remove it from its place? Such and infinitely far worse is their vanity, who set themselves against the Lord and his Anointed. None ever yet set himself against the Almighty, or shall ever do, but will be sure to have the worst of it. God says, Zach. 12.3. He will make Jerusalem a burdensome stone for all people: all that burden themselves with it, shall be cut in pieces. Heerom tells us, that at the entrance of the gate of Jerusalem, there lay very great stones, by the lifting whereof men used to try their strength: He that could heave them came off without any harm, but they which attempted, and could not lift them, were sorely bruised and battered, if not utterly spoiled by them. Such will be the issue and success of all wicked men's designs and erterprises against God's People, who have him as the stone of their help, all their powers, policies, attempts, and underground devices shall come to nought and confusion, their mischief come down on their own head, and their violent dealing on their own pate; yea, all their confederacies and combinations as well as conspiracies, and secret machinations shall be broken in pieces, Isa. 8.9, 10. And as God told the Israelites once when leaning on the Egyptians, both he that helpeth, and he that is helped shall both fall together, Isa. 31.3.— O that the world would at length learn the wisdom not to oppose God, and so run on the pikes of their own inevitable ruin; but rather kiss the Son, lest they perish in his wrath when kindled but a little— And (which is a consequence of this, or rather a just inference upon it) let all that pretend to bear good will to Zion, beware openly or covertly of taking in against God's interest and cause, whatsoever be their disguises or pretences, lest it comes home by them in the end. If Meroz was cursed for not helping the Lord against the mighty, what will be their doom, who dare help the mighty against the Lord? If good Jehosaphat had so sharp a reproof for helping with the ungodly, and those who did not fear the Lord (2 Chron. 19.2.) They must needs not only be blamed, but also cursed, who will venture to aid, abet or assist the wicked against those who fear the Lord, and are the objects of his help and protection— And so much by way of deduction and inference. Secondly, This provokes to examination. If they be thus happy who are interested in God, and have him as their help and hope, it's worth our enquiry, whether this God be our God, and consequently our help and hope in the day of evil. Now, if we would know this our interest, let us take first some general signs of an interest in him: Secondly, some more particular evidences or discoveries of our making him our hope and help.— The first mark or sign of an interest in God, is union with him in and through Christ. All creatures (through the fall) are out of favour at Heaven, and there is no coming to God but through his Son, He is the way, the truth, and the life. The way in which, the truth by which, the life unto which the soul moves and comes. No man comes to the Father, but by him, nor knows the Father, but 'tis of his revealing. We are far off from God by nature, but draw nigh through Christ's blood, that new and living way— If we know him, we know also the Father. Are our souls united then to Christ by faith? have we received him as our Lord and Saviour, Prince and Priest, to save and sanctify, redeem and rule us? are we joined to him by the same spirit? does he dwell in our hearts by faith? is he in us, and we in him, and abides in us as the hope of our glory? our interest in him is a sure and infallible evidence of our interest in the Father. He is the only jacob's ladder whereby we can climb up to communion with the God of Jacob. His foot is on Earth, but his top in Heaven. The second is our covenant obligation to him. I entered into a covenant with thee saith God, and thou becamest mine, Ezek. 16.8. Isa. 55.3. There is a mutual covenant between God and his People: as he hath engaged for their salvation, so have they for his service. O Lord, I am thy Servant, (quoth David) and so the Church, Micah 4.5. For all people will walk every one in the name of his God, and we will walk in the name of the Lord our God for ever and ever. She gives up herself to God, not only in a way of single confidence, but resolute obedience. The relations are mutual between God and his People; he becomes theirs, and they his. They are betrothed (in the marriage-covenant) to him in judgement, righteousness, tender mercies, and faithfulness, and they know the Lord. Art thou then, O soul, brought into covenant with God? hast thou broken off that accursed league with sin and Satan, by righteousness, and engaged thy soul solemnly to become a faithful servant to him as thy only Liege-Lord, and no other? Art thou resolved to fear, love and serve him in holiness and righteousness all the days of thy life, and to glorify him in thy soul, body and spirit which are his? Thy engagement for his glory, is an hopeful sign of his engagement for thy good. Thirdly, Intimate acquaintance, and endeared communion with him. Abraham had great interest in God, and as great acquaintance with him. We may see in Sodom's case, how boldly he goes to him. Friendship with God breeds an holy familiarity. So Moses had a large share in God's favour, and God spoke to him face to face, and he talked with him again as a man with his familiar friend. There are sweet communications of counsel between God and a gracious soul. Our fellowship is with the Father— 1 Joh. 1.3. David was a man after Gods own heart, and had intimate acquaintance with God, went to him by faith and prayer on all occasions. It's good for me (saith he) to draw near to God; and one day's communion with him, is worth a thousand. It was said of Charles the great, he conversed more with God than men. As all communion is founded in union, so true union discovers itself by flowing forth in acts of communion. Now, Christian, what communion maintains thy soul with God in prayer, private, secret, in meditation, in public Ordinances? Is it thy meat and drink, thy joy and rejoicing, to work righteousness, and meet him in his ways? Thou canst have no interest in God, if thou livest without him in the world, nor canst call him Father truly, if thou hast not, or dost not know him. Fourthly, Sympathy and fellowship with him. God's interest and the souls are not two, but one; they are like two Turtles, if one dies, the other never lives comfortably after, but sorrowing for the loss of her Mate. God is sensible of, and well-pleased with all the good done to his People, his language is, Inasmuch as ye have done it to these, ye have done it to me. And his people are affected with, and rejoice in all the glory is brought to him; and had rather lose their comfort, than their God should lose his honour: They desire he alone should be magnified, and are willing to be made stirrups for him to rise by, though it be by their utter downfall. And as they are satisfied in each others good, so sensible of each others evil. God sympathizeth with his People's sufferings; In all their afflictions he is afflicted. And they with his affronts and injuries. The interest of God lies nearer their hearts than any thing else in the world. They count not their own lives dear, so they may but save his honour, and so he be magnified; though they be reproached, impoverished, imprisoned, bamshed, persecuted, they think themselves well paid: What sympathy hast thou with God's cause and interest? dost thou account the glory brought to him, as good done to thee? and take the injuries he suffers as offered to thyself? Canst thou wish thyself a shield to sense off those dishonours which are cast on the face of thy Lord and Master? Art thou meek as a Lamb in thy own cause, but fierce as a Lion in Gods, zealous for the Lord God of Israel? how art thou affected when thou hearest his holy Name torn by the black mouths of the wicked, and their tongues set on fire from Hell? when thou seest his Creatures abused, his Ordinances profaned, his People trampled under foot, his Truth despised, his Attributes blasphemed, his Sabbaths unhallowed, his Worship polluted? If thou be'st in the relation of a Son, thou wilt not endure to see one spit on thy Father's face; or an ingenuous Servant, wilt not bear thy Masters wrong behind his back. Fifthly, Suitable affections. Where there is interest in God, all the affections of the soul have their out-going after him. Thou hast, First, An high esteem and valuation of him. Whom have I in Heaven but thee? Interest raiseth estimation. The Father esteems his Child, and the Husband his Wife, and so vice versà, above all other, though they be deformed, and others beautiful; they weak, and others healthful; they rich, and others poor; they ignorant, and others learned and knowing, because of their propriety in them. A Saint values God above all the world, above all things visible or invisible; counts all loss, dross, and dung in comparison of him. He alone is to him the Pearl of true price. God's People are precious to him above all others, and so is he to them likewise. They will part with all for him, preferring him before all, and venture all rather than lose their hold of him, or sacrifice their interest in him, omnia levia preterquam quod tui carendum— How stands their esteem poised? Secondly, Thou hast an ardent and affectionate love towards him. I will love the Lord my strength, saith holy David, Psal. 18.1. Self-interest makes a man love his own. Whom believing we love. The applications of faith are always seconded with the embraces of love. He that hath God for his God, hath had experience of his love in Christ, some tastes of his love shed abroad in his heart by the Holy Ghost; and he cannot but love him by whom he was first loved. This love constrains him, Amor meus Pondus meum— Does mercy love misery, and shall not misery love mercy? beauty affect deformity, and shall not deformity re-affect beauty? glory shine on dust, and they not reflect on glory? Nimis durus animus, qui etsi amorem non vult impendere, tamen non vult rependere. Bernard. No soul so unworthy, as not to return love for love. Thirdly, Thou hast an earnest desire and longing after him. How does the young heir (having interest) in his minority, long for the time when he shall be actually invested in his estate and inheritance? O how does the gracious soul pant and breathe, and hunger and thirst, look and long for God Never did the hungry man more desire bread, the hydroptical drink, the barren wilderness rain, the thirsty traveller water, the pursued Hart the water-brooks, the longing woman the hour of her delivery, than it doth the presence and enjoyment of God. All my desire, Lord, is before thee, saith our David, Psal. 38.9, 10. My heart panteth, my strength faileth— My soul hath fainted for thy salvation, and it breaketh for the longing it hath to thy judgements at all times, Psal. 119. It is athirst for God, for the living God, not siti miserae indigentiae, but copiosioris fruitionis. Parthian-like, the more the soul hath imbibed of this Helicon fountain, the more it thirsts. Oh the secret breathe, earnest long, importunate cravings, vehement ejaculations, restless inquietations of a gracious soul after its God By these wings of desire, the soul (like David's Dove) would fly up to Heaven. Others may desire gold and silver, friends and relations, pleasures and preferments, comforts and conveniencies in the world, but the desire of the Church's soul, is only to his Name, and to the remembrance of him, Isa. 26.9. Can we be privy to the private devotions of the Saints, how many affectionate oh's and options should we hear breathed forth! how many even unutterable sighs and groans sent up for this to Heaven! Fourthly, Thy delight is wholly placed in God, and thou findest sole satisfaction in him. The soul is wrapped up into an holy joy and rejoicing, drawn up to an exceeding complacency in him. God alone is the feast of the Saints delight, and with the one dish of the light of his countenance, he is infinitely more satisfied, than the worldling is with his most largely spread and fully furnished table. His Attributes are the souls cheer, and his Promises his choice delicacies. He is abundantly satiated with the goodness of his house, and drinks of his pleasures as a River: his communions are meat and music too. Because thou hast been my help (saith David) therefore in the shadow of thy wings will I rejoice. My soul shall be satisfied as with marrow and fatness, Psal. 63.5, 7. The enjoyment of God is to the carnal wretch but a dry husk, but to the Saint a feast of fat things, and as Wines well refined on the Lees. Though a thousand Torches of creature-comforts be light, its night, dark with his soul, till this Sun of Righteousness shines; but one smile of his face, and beam of his countenance, puts more gladness than could all Corn, Wine and Oil, or does to those who daily suck out their virtues and sweetnesses. God is his People's portion, and the only Paradise of their pleasures; and while carnal men sit chirping on the dunghill of outward felicities, he with the winged Lark sings never so merrily as when mounting up to Heaven. His heart greatly rejoiceth in him, and his Song doth praise him, Psal. 28.7. The Joy of the Lord is his strength, and it is so lively and vigorous, as even in Winter time it buds and blossoms forth from the God of his salvation. A Fifth might be added, of Faith and Confidence, it's his Periphrasis in the Text, whose hope is in the Lord his God; in his Name doth he lift up his Banners. As propriety is the ground of delight, so of dependence: Though he kills me, I will trust in him, though he damns me, I will love him: The just shall live by Faith. But not to prevent what follows. A Fifth and last character or impression of due affection flowing from an Interest in God is resolution to cleave to him with full purpose of heart, to live and die with him, and whatsoever befalls him, not to forget him, or deal falsiy in his Covenant, his heart starts not back, neither doth he decline a step from his Law. Whatsoever opposition he meets withal in the way of his duty, he leaps over it all, being resolved though Princes speak against him, to meditate in his statures, and seeing him that is invisible, he fears not with Moses to venture on the wrath of Man, rather than forfeit the love and favour of God, but with holy Daniel will continue in his Supplications, and abide in the way of his duty, though it costs him his life. And as good old Jacob, when to part with his Benjamin: If I be bereft, I am bereft; and Queen Esther, If I perish, I perish. A Fifth character of one interested in God, is a renouncing and abandoning all other interests for him, of sin, Satan, or the World. The Soul that hath once steeped and bathed itself in this Ocean of delights, yea tasted once of divine sweetness, will never relish those waters of bitterness again; that hath been fed with the bread and dainties in his Father's House, will never return with the Swine of the World to feed on husks; That hath eaten of that heavenly and delicious Manna, will never fall to the Leeks and Onions of this worldly Egypt again. Ad majora nata es O ansina mea— Regular apprehensions of God raise and advance the Soul above the World, None in Heaven but thee— The Servant who engages with his new Master, takes a Release from his old, a discharge from his former service. Lord, other Lords (saith the Church) have ruled over us, but now we will make mention only of thy Name, Isa. 26. None of us, saith the Apostle, live to ourselves, but to the Lord, Rom. 14.8. They are men of another Spirit. Hebr. 11.24. Moses chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season. A Sixth mark or evidence is earnest Endeavour, and vehement pursuit after God▪ The Soul makes it his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to follow after him. My soul presseth hard after thee, saith David, even as the Hunter after his prey, Psal. 63.8. He follows God fully, Numb. 14.24. full chase he drives after God, more knowledge and experience of him, more communion and acquaintance with him. He sets himself to seek the Lord. His heart does not hang down; but he is lift up in the way of the Lord, and to his Commandments which he hath loved. He sings in the ways of the Lord. He walks in them and is not weary, runs in them, and is not faint; he exerciseth himself to Godliness, makes Religion his trade and business. He walks with God, and worthy of the Lord in all wellpleasing, and 'tis his meat and drink to do the will of his Father in Heaven: He thinks nothing too much, all too little for God; spares no labour, cost or pains, to acquaint himself more with him. He prays, he hears, he reads, he meditates, he weeps, he watcheth, he runs, he fights, he strives, and all to obtain further assurance, to apprehend that for which he is apprehended of him. And so much for the more general signs of our Interest in God. To touch secondly about a few more special signs of having him our help and hope. First, If God be our Help, and we so make him, there will be a disobligation to, and utter discarding of, rejection, and casting away all creature-confidence. The Soul hath no confidence in the arm of flesh, as to its spiritual condition, not in Means and Ordinances, gifts, parts, duties, graces, enjoyments, but accounts all loss;— as to its temporal condition, it trusts not to its power, wit, policy, strength, wealth, estate, friends,— makes not fine Gold its hope, as Job speaks in vindication of his integrity, cap. 3.24. Ezra was ashamed to go with a request to the King, though in a good Cause, having first declared his trust in his God, Ezra 8.12. A gracious Soul renounceth all carnal dependencies whatsoever. Neither Circumcision or Uncircumcision avails him; he glorieth only in the Lord. He will not pluck the Crown off the head of Free grace, or snatch it out of the hand of Divine power, to set it on the head of a poor finite Creature. A carnal heart can trust any thing but God, a Christian can trust nothing but God, him before any thing, all things. A Worldling can trust God in nothing, a Saint in all things, at all times; can trust him with his Name, Estate, Liberty, Life, Soul, his all; trust him in good days, of peace and prosperity, in evil days, of trouble and adversity; being careful for nothing, but in every thing making his requests known to God with Prayer and Thanksgiving; committing his whole way and care to him and his Providence. Which is a second Note. A constant exercise of dependence on God, and on God alone. He is his hope, and his habitation to which he continually resorts, Psal. 71.2. Does he want any mercy, he goes by Faith and Prayer, to his God for it; does he meet with any mischief or injury, he goes again and pours forth his overwhelmed Soul in complaints before the Lord; he waits for him, and looks to him. His eyes are up to the Heavens, whence his help comes, Mic. 7.7. Therefore, saith the Church, will I look to the Lord, and wait upon the God of my salvation. And so David, Psal. 5.3. In the morning will I direct my prayer to thee, and will look up. When he hath shut his mouth, he will open his eye, his ear, and when himself knows not what to do, hear what his God will say. He is always confident in the Lord, and triumphs in the God of his salvation. Now because an Hypocrite may harbour a false dependence, and a counterfeit hope, as well as a Christian a well-grounded confidence, let us try it by some following Touchstones; which is the third and last particular concerned in this Inquisition, with which I shall dismiss it, namely, to give some Notes, or lay before you some properties and effects of a Saints fixed hope in the Lord his God, which may discriminate and contradistinguish it from the languishing and vanishing hope of Hypocrites, and carnal Professors. And them take in these following particulars. First, A godly man's hope is a grounded Hope. He hath the root of the matter in him. The righteous hath an everlasting foundation; the Hypocrite hath no bottom. These have no root, Luk. 9.13. The house on the Sands was raised to an equal height with that on the Rock, and the difference was not in the superstructure, but only in the foundation. A carnal man may have as firm a confidence as a Saint, and an Hypocrite as strong a presumption as an upright Soul hath a persuasion, but not so good an evidence. Now confidence is always nought without evidence. The jetting hope of an Hypocrite is built upon his external profession and privileges, as a worldlings is on his mere outward enjoyments. His confidence is in the flesh, but a Saints hope is bred and maintained too by the Word, and Promises, Heb. 6.18, 19 It's nourished by spiritual influences and experiences. As it is founded on the Lord Jesus Christ, that bringing in of a better hope, that hope in us of our glory, so 'tis backed with good evidence. I will trust in him, saith Job, though he kills me, I will maintain mine own ways before him. He also is become my salvation: but an Hypocrite shall not come before him, cap. 13.15, 16. The Apostle calls a Believers, a good hope through grace, 2 Thess. 2.16. through grace favouring as the Spring, and grace sanctifying as the suel of it. Secondly, It is an Effectual hope, hath a blessed virtue and efficacy in it, especially a six-fold virtue. First, Ad purificandum; to purify the heart and Conscience of a Christian. What the Apostle saith of Faith may be said of Hope, it purifies the heart. Yea, he says it expressly of this grace also, 1 John 3.3. He that hath this hope purifies himself even as God is pure: Secundum speciem, though not gradum, in kind and quality, though not equality: If not in act, yet at least in endeavour and affection. Hope purgeth the Conscience from dead works to serve the living God; by it the Soul draws nigh to God, and comes to have a sight and view of him, and Omnis visio affimilat. Proportionable to our Faith is our Holiness, and to our Expectations our Conversation. This distinguisheth it from all Formalists presumption. Hypocrites lean on the Lord, and are confident of his presence amongst them, though they perpetrate all manner of wickedness, and do all kind of abominations, Mic. 3.11. But in vain do sinners load God's back, and yet pretend to lean on his Arm. Security and presumption lead men to sin: Isa 57.10. Thou art wearied in the greatness of thy way, yet thou saidst not, there is no hope: Thou hast found the life of thine hand, therefore thou wast not grieved. And desperation also makes them rush on in courses of Iniquity. Jer. 18.12. They said, there is no hope, but we will walk after our own devices, and we will every one do the imagination of his evil heart; a sad and desperate conclusion. But true hope draws the Soul off from sin. Whatsoever a Child of God doth, he will not sin against, and away his hopes; but having hope in God's Word, and in those great and precious Promises, he cleanseth himself from all filthiness of flesh and spirit, Tit. 2.12, 14. Secondly, Ad excitandum, it quickens unto duty. It's a living, yea, a lively hope, 1 Pet. 1.3. Where hope is in the centre, obedience is in the circumference. David conjoins them, Psal. 119.166. Lord, I have hoped for thy salvation, and done thy Commandments. Believing puts upon doing. Hope of mercy quickens and animates to duty. We believe, and therefore we speak and act too: and no good hope of the end without due use of the means; means must be used, if a blessing expected. Faith hath a piercing eye, and a powerful hand; a receptive faculty, to take in the comfort of the Promise, and a reverberative, to return, and reflect its benefit received in ways of duty and obedience. Hoping to the end, and girding up the loins of our minds, are paired, 1 Pet. 1.13. In order to a progress in our spiritual Journey. The sweetness of the Promise drawn out, encourageth and engageth in obedience to the command. The Ploughman ploweth, and Seedsman soweth in hope. Expectation of reward edgeth to work. Disuse and neglect of means, doth not trust God, but tempt him. True confidence spurs up to duty, especially to prayer. Trusting and calling are coupled in Scripture, Zeph. 3.2. Hope of speeding puts a man on seeking. Hope of an expected end, put holy Jeremiah on praying, Jer. 19 And of salvation holy Paul on labouring and suffering reproach, on active and passive obedience, 1 Tim. 4.10. Thirdly, Ad commorandum, to take the soul off all carnal dependence, and stay it by a firm dependence on God alone. The hoping soul goes not to creatures, to second causes, leans on none of these broken staves, and vain confidences; but rejects and renounceth them all, both upon a spiritual and temporal account. It's the brand and mark of an Hypocrite, even carnal confidence. It's the character of a Christian, to have no confidence in the flesh, Phil. 3.3. He does not only call himself of the holy City, but stays himself on the God of Israel in truth, Isa. 10.20. A Christian will not have two strings to the bow of his trust. The Psalmist puts a direct opposition to trust in God, and all other trusts, Psal. 40.4. Blessed is the man that maketh the Lord his trust; and respecteth not the proud, nor such as turn aside to lies. And the Church solemnly professeth her rejection of all humane helps in time of her straits, Psal. 44.6. I will not trust to my bow, neither shall my sword save me— not to the bow, but the arm that helps to do it. And so she seals a renunciation of all creature-aids and assistances, Hos. 14.3. Ashur shall not save us, we will not ride upon horses— Carnal men (like weak and ignorant people) go first to the Kitchen, and then to the Physician. When Ephraim saw his sickness, and beheld his wound, he goes to the Assyrian, and sends to King Jareb to heal him. But the Church echoes to Gods call, Jer. 3.22, 23. In vain is salvation expected from Hills or Mountains, in the Lord our God is the salvation of Israel— We come unto thee, for thou art the Lord our God. She goes first to the Lord, and then to the Physician. Fourthly, Ad componendum, to pacify the soul, and make it wait patiently the returns of providence. Jacob waited for God's salvation, and Joseph of Arimathea for the Kingdom of God. I waited patiently for the Lord, saith David, Psal. 40.1. As they who watch for the morning, Psal. 130. As the poor traveller, beweildred all night, longs for the morning's approach to direct him in his passage: and the industrious labourer waits the morning light, and dawning of the day, that he may go about the work of his calling: or the vigilant soldier, and diligent watchman desires the break of day, when they may be relieved: so doth a gracious soul wait for his God. The Church was resolved thus to wait upon the Lord. Micah 7. Though an Atheist will wait no longer, a Saint will both wait for instruction and consolation. Hope's conclusions are. God's time is the best time. The vision is but for an appointed time, it will come, and not tarry, wait for it. If deliverance comes not this, it may come another way. If mercy comes not to day, it may come to morrow. It's better staying a day too long, than having salvation come an hour too soon. The expecting soul waits for the hope of righteousness by faith; yea he hopes to the end for the grace to be brought at the revelation of Christ, 1 Pet. 1.13. He waits till the Lord be gracious; he is not too quick or hasty (hasty births he knows are commonly abortive) he will not make more haste than good speed; he understands it's but manners to wait the Lords leisure, and attend his pleasure. God waited long for his coming in, in a way of duty, it's but meet he should wait for his approaches in a way of mercy. If God could stay so long for his conversion, it's but reasonable he should stay for his consolations. Resolved he is to wait so long as God pleases for incomes of mercy, and wholly resolves his will into the will of his Maker, even let's it be buried and swallowed up of it, with a Father, not my will, but thy will be done. Carnal men would limit God to their desires, and scant him to their time, they are for duty to morrow, but mercy and salvation to day. Now mercy must come, or never. But a Christian would not have his time Gods; but makes God's time his; and whatsoever pleaseth God, therefore pleaseth him. It's not (saith true hope) for us to know the times and seasons, better to wait for the Lords salvation. Better want of mercy in a way of waiting and dependence, than its approach without it: Does God delay, he does not deny; is mercy deferred, it is not resolved against; does God withdraw, hid his face, seem to slight, and cast out his People's prayer, yet I will not give over praying, waiting, believing, and expecting, I will yet attend the motions of providence in the use of means; and though God seems to cast us off, yet we will never cast off him. Fifthly, Ad elevandum, to raise the soul above all worldly expectations. He that by hope hath gotten his foot up to Heaven, looks upon all this inferior world only as an inconsideral point. Our conversation (saith the Apostle) is in Heaven, whence we look for the Saviour. Heavenly expectations, and heavenly conversation go together. Alexander, when he once received a report of the American world, gave all the Kingdoms he had conquered amongst his Captains, and upon this division, being asked what he had left to himself, answered, spem majorum annorum; the hope of further years. A Christian hearing of the Alsufficiency of God, and glory of Heaven, of so much (in scriniis) in hope, is willing to part with whatsoever is in hand, and (like a provident and foreseeing person) will part with all in possession, for what he hath in reversion; so did those worthies, Heb. 11.13. A carnal man useth God, and enjoys the world; a Saint useth the world, but enjoyeth God only. Sixthly, Ad corroborandum, to fortify and confirm the soul against all opposition. Abraham rowed against the stream. Hope will ride the storm. It may be said of hope, what the Apostle speaks of charity, it endures all things. There is the work of faith, labour of love, and patience of hope, 1 Thes. 1.3. I will hope continually, saith David; Psal. 71.14. Though his enemies be lively, yet his hope is not dead; and while they threaten more, he yet hopes more and more. All the waters of humane opposition cannot quench this fire, but it's like the fire of the Sanctuary, which never goes out. True hope grows by discouragement, and the wind of worldly affliction serves but to increase this holy flame. When as the spies gave a discouraging account of the Land, Caleb and Joshua were not dismayed at their own sight, or their report, but conclude, Their defence is departed, and they are bread for us. They that wait on the Lord, shall renew their strength, and their hope too; and under the lowest providences, they have yet a spero meliora in their mouths, which keeps them from fainting and sinking. And that leads to the third and last qualification of the Saints hope. It's steadfast and permanent. A Believer hath hope in his end, and he hopes to the end, Heb. 6.11. The full assurance of hope to the end: And so cap. 3.6. Whose house we are, if we hold fast the confidence, and the rejoicing of the hope firm unto the end. God perfects this grace, wheresoever he gins it. An Hypocrites is a dying hope; a Saints, a living hope; there is a vigour and vivacity, and also a constancy and perpetuity in it. We are not of them who draw back to perdition— An Hypocrites hope is an empty and vain, and so a vanishing hope, it hath no solidity in it, but appears a mere husk, when Satan comes to thresh it by his temptations, it will not stand, or endure a trial. When he comes to go out of the world, his hope perisheth for ever, and breaths forth itself into a puff of wind, though swollen to never so huge a bulk, and great a proportion. It hath no stalk, and when the Sun of divine indignation, or humane persecution ariseth, it wholly withereth: But a Saint (though for a while he may lose the exercise) never wholly loseth the habit of his hope; his hope is a fixed, stable, settled hope, Col. 1.23. A carnal wretch can hope in good days, while providence looks on him with a favourable and pleasing aspect; but let the Lord come to frown on him, and lay affliction on his loins, his heart 〈◊〉 like Nabals) dies within him, he sinks like a stone, he carries with him a sad heart, and looks with a lowering and dejected countenance: but a child of God, as no outward com●ort does much encourage him, so no outward cross do●s much dishearten him. Mercy does not much 〈◊〉 him up, nor misery cast him down; his conclusion is, I will yet hope in God, and never cast away my confidence, which hath great recompense of reward. Quo malis presenti●us durius deprimor, eo de futuris gaudiis certius praesumo, saith holy Ignatius; by how much the more I am oppressed with present miseries, so much the more confident I am of eternal joys, 2 Cor. 4.17. Thirdly, This speaks sharp reproof, even to the People of God themselves, who are so apt to depend on, and run to means and second causes in times of trouble and affliction, and not lay their hope and help on this God of Jacob, and his truth and faithfulness only. Israel was very prone to this corruption, to seek to, and rely on foreign aids and helps, neglecting and refusing to rest upon God. This is sinner's wickedness, and Saints weakness and infirmity. This was the fault of good Asa, zealous Hezekiah, holy David, who thought nothing better for them, than one to go to the Physicians before the Lord; another, to curry favour with the King of Babylon; and a third, to fly into the Land of the Philistines, 1 Sam. 27.1. Vitium ostendit (saith a Commentator on the Text) dum ostendit remedium. This is natural to the lost, but yet proud Sons and Daughters of Adam. The first man had a spice of pride in him, and all his posterity have gotten a tang of it. The stout soldier will never accept quarter, as long as he can stand out against the enemy, or defend the besieged City against his power and violence. Proud stouthearted man would neither be beholden to God or Christ for his help, could he but be his own Protector and Saviour. We are all by nature runaway from God, and having a backsliding heart within us, are apt to revolt more and more, leaning on any broken Reed before him the eternal Rock. But this our way is our folly. This is our great sin, and runs us also into an inextricable labyrinth of calamity and woe. It's no less than crimen laesae Majestatis, when we have the covering of the Almighty's protection, and the wing of the great and everlasting Jehovah to come under, yet to shroud ourselves under the alien shadow of any creature; and when we may delighfully solace ourselves under the Vines sweetness, and Olives fatness, yet to shelter ourselves under the vain show of the Bramble. It's too convincing an Argument both of the weakness of grace, that our strength is small, and also of the power and predominancy of corruption. It's a plain and demonstrative Argument of a carnal heart, to satisfy ourselves with any outward enjoyment in the day of mercy, or support, in the hour of misery. How sadly does God complain of this in his Israel of old? Psal. 78.22. They believed not in the Lord, nor trusted in his salvation. So Deut. 9.23. Ye rebelled against the Commandment of the Lord your God (to go up against the Nations) and ye believed him not. God taxeth it of high disingenuity and disloyalty, Jer. 2.5. What iniquity have your Fathers found in me, that they are gone far from me, and have walked after vanity. So Jer. 18.13, 14. The Virgin of Israel hath done a very horrible thing: Will a man leave the Snow of Lebanon, which cometh from the Rock of the field? or shall the cold flowing waters that come from another place be forsaken? It's a tincture of Apostasy from God: Indeed a plain contradiction to our conversion. In that we turn from the Creature to the Creator, in this from the Creator to the Creature. It's a more spiritual and refined Idolatry, and therefore it's observable, these two are Couzen-Germans, neighbour-sins, and but one remove one from the other. Yea, the idolatry charged by the Apostle upon the Gentiles, hath this inscription on its forehead; They worshipped and served the Creature more than the Creator, God blessed for ever, Rom. 1.25. And indeed whatsoever a man sets up above or equal with God, it's his God, or at least his Idol. And as it is a great iniquity, so it is commonly rewarded with exemplary punishment. This trust is both wicked and vain; it makes us neglect God the eternal Refuge; and while it deceives us, and makes us miss of a better ground of trust, it also weakens and debilitates both our hearts and hands; our hands in duty, and our hearts in confidence. (who will ever set upon that of which he hath no hopes of accomplishment? and who ever will go to God that can go any where else?) It's a following lying vanities, and forsaking our own mercies; a running from the fountain of everlasting waters, and hewing out broken cisterns. It lays us under a curse, and that a dreadful one, Jer. 17.5, 13. Cursed is he that makes flesh his arm— All that forsake thee shall be ashamed, and that depart from thee, their names written in the Earth; than which nothing more sad and dismal. A cursed change it is to leave God, and go to the Creature; such confidence commonly ends in shame and confusion. Dependence on the Creature forfeits divine protection; it eclipse the wings of mercy: It's a going out of God's blessing into the warm Sun. Nay, the Hypocrites bow, which never aims right on at the mark, is not only erring and deceitful, but often recoils, and proves to him deadly and destructive. They who repose in humane help, do not only miss of the prosperity and safety, which by these means they made account to attain to, but bring evils on themselves, which they both sought and thought to escape, and lose the lives they went about so industriously to save. And indeed God takes himself highly wronged by this abuse at the hands of his People, and will sooner or later say to them as to Israel, Judg. 10. Go to the gods ye have chosen, and see if they can deliver you. See how God threatens them, Isa. 30.12, 15.— In returning and rest I would have saved you— and ye would not, but ye said, no, we will flee upon horses— therefore shall ye flee— They who will not rest on God, shall be forced to run for all the creature. May I not say to you, as once Saul to the people revolting to David, Can the Son of Jesse give you Vineyards and Olive-yards— Can the creature give you souls satisfaction in its fullest enjoyment, and can it afford you relief in the day of distress? Can these gods of your own making arise and save you? Can they cheer your hearts, when God is frowning? secure you, when Satan is tempting? comfort you, when the world is failing? Can they give you any peace in an hour of trouble, ease under horrors of pain, life under pains of death, settlement and composure in a day of distraction and confusion? have you not sufficiently experienced, and so may be effectually convinced of the vanity of the whole arm of flesh? That all flesh is as grass that fadeth, and the flower thereof that withereth. That men of low degree are vanity, and of high degree a lie, That there is no salvation in Hills or Mountains, no help in Princes, Senates, Armies, Navies, if God does but blow upon them? Have you not by sad and woeful experience known the failure of friends, contingency of estates, the uncertainty of worldly advancements, the moth, the worm, the dying perishing nature that is in all created comforts and contentments? and will ye yet lean upon these weak bulrushes, and make his your refuge? May not God say to you, as once to his People, Numb. 14.11. How long will it be ere ye believe me? Nay, may not God justly leave you, when ye have first left him? and than what will become of you? To which of all the Saints will ye turn? what will ye do in the day that he comes out to visit? Suppose God coming out with the glittering sword in the one hand (nay, he is come out already) and the destroying Plague in the other, and fire and famine become his followers; whither will ye fly? where will ye hid? how shall you escape or endure his fierce wrath, and burning indignation? what will you do in the day of your calamity? or where will you leave your glory? Well, to close this point (for I would hope better things of all you that fear God, though I thus speak) know assuredly, that by going from God your Centre, unto the Creature, you will either run into the mouth of danger (like a bird far from her nest, never under such danger of the snare) you cannot be established, but may be (as they were Judas 5.) for their unbelief destroyed; or however you will cut short the arm of mercy and deliverance. As impatient snatching at mercy, makes it not half so sweet; fruits plucked too soon, or raw eaten, commonly gripe. Jacob had not only a blow, but a piece of a curse, a deal of turmoil and trouble with his blessing, because he would be his own Carver, and not stay to receive it at his heavenly Father's hand, and discontented murmurs and repine against God under affliction, cut short of mercy and salvation; a sad instance whereof we have in those two prime Leaders of Israel, Moses and Aaron, Numb. 20.12. Because they believed not the Lord, to sanctify him before the eyes of Israel, they were not privileged to lead the Congregation into the good Land. So confident reposes in the Creature, without God, or conjunction of it in our dependence with him, will certainly breed in the issue disappointment and destruction; and the soul that with Babylon, sits Ladylike in its Chair of State and Ease, will become a Widow and desolate in one day. And (which is the great aggravation of the mis●ry of all such confidence) the more we lean, and greater stress we lay on any creature-comfort, when God comes once to blast it, and take it away (as 'twere) by a stroke, it will become so much the greater cross, and so much affliction we may expect from it, as we have had affection to it, and placed dependence upon it. Put not your trust therefore in man, or place your confidence in bare Creatures, for whose shoulders an immortal Soul carries too great a burden, but Trust in the Lord from henceforth and for ever. Let me conclude this with the Prophet's advice, Jer. 9.23. Let not the wise man glory in his wisdom, nor the strong man in his might, nor the rich man in his riches, But let him that glorieth glory in the Lord: And with that of the Psalmist, Psal. 62.8, 10. Trust not in Oppression— if riches increase, set not your heart upon them. But trust in him at all times, and finally with that of the Apostle, 1 Tim. 6.17. Trust not in uncertain riches, but in the living God. Fourthly, Solamen ministrat. This Doctrine comes full fraught with comfort, and speaks abundant and matchless consolation to all the People of God, who have this Interest in him, and exercise dependence upon him as their hope and help. The godly man is the only blessed man. The World may count and call her darlings happy but no such blessedness to be found as in the fruition of God, and derivations from him. Blessed he is, First, In all his Relations and concernments, as to his spiritual state, and as to his temporal. He having an interest in God, hath an interest in all that is Gods; all his Attributes, Relations, Promises, Providences, gracious and merciful Benedictions; he hath a right to all spiritual blessings, pardon of sin, peace of Conscience, Joy in the Holy Ghost, grace and glory; and all temporal mercies too, the fatness of the Earth, as well as the dews of Heaven, the Nether as well as the Upper Springs: All is his by right and inheritance, and shall be by possession, if good for him. As a stranger from God is universaily cursed, so is one united to him universally blessed. He may say, God hath dealt graciously with me, and I have enough, Gen. 33.11. Secondly, He is also happy in all Estates and Conditions. Nothing amiss can befall and betid a Christian. Though never so evil in itself, God's Power and Providence can work it for good. Art thou under desertions, yet thou art happy. His lest hand is under thee, and his right hand embraceth thee: Thou art graven upon the palms of his hands (so as to be no more defaced or obliterated) and thy walls are continually before him. Hast thou lost thy hold of God, he hath still his hold on thee, canst thou not cast thyself, and roll thy Soul on Christ in the Promise? yet, when thou comest out of the Wilderness, thou mayst lean on the arm of thy beloved. Though thy Soul be never so much in the dark, thou hast the staff of Jacob to lean on, and needest never fear stumbling, especially falling, for the Lord also upholds thee by his hand, Psal. 33.24. Art under Temptations, still thou mayst be happy. Thy Redeemers Intercession is a shore of thy Faith, and pillar of thy Perseverance, Luk. 22.32. Though weak in thyself, with the Coneys thou mayst fly to the Rocks: When pursued by that mighty Nimrod and hunter of Souls, and furiously chased by the avenging Executioner of Divine wrath, haste into the arms and bosom of thy Saviour which stand extended on the Cross, and are now wide open to receive thee: When these proud waters overwhelm thee, swim to that impregnable Rock of his Merits which is higher than thou; and then thou mayst (like a man gotten on the top of a rock in the midst of the Sea, outbraving with an invincible courage and undaunted resolution all the waves and billows about him) dare Satan to do his worst against thee. Though the Beast makes war against thee being a follower of the Lamb, God is on thy side, and stands by thee in the combat: this Dragon shall not swallow thee up: the Lord will rebuke him, yea tread him under thy feet shortly. Though thy own heart be a Traitor, thy God is thy Keeper. Art thou engaged with strong and violent corruptions, do these Masters of misrule bid control to God's grace in thee, and is the battle so sharp as sometimes the flesh seems to overcome the Spirit, thy pride, passion, unbelief, earthly-mindedness are too hard for thee? be not discouraged: Though thou be'st foiled, thou shalt not be overcome; sin shall not have dominion over thee, though it may tyrannize against thee; but those thine enemies that will not bow before the Sceptre of Christ's Sovereignty, shall be slain before his face, and very shortly those Egyptians thou seest to day, thou shalt see no more for ever. Art thou exposed to wants and exigencies? The Lord is thy Shepherd, and he will supply thee as to thy spiritual, and also thy temporal condition. Dost thou want the presence of Divine Ordinances, are all these Conduits stopped, and windows shut? God will himself be a Tabernacle to thee; he will prepare a Table for thee in the Wilderness, spread with all the delicious sweetmeats of grace and comfort, and the Sun of Righteousness shall arise on thee with healing in his wings. Dost thou want Creature-comforts? The Earth is the Lords Granary, and the fullness thereof, and the Sea thy Father's Fishpond, and therefore thou shalt have what either can afford thee. Art thou sequestered of all that is dear and precious in thine eyes? Thou hast yet a Deus providebit to live on, a Promise to bear thee up, that God will never forsake thee, all things shall be added to thee. Qui majora curate, non minora negliget. The Accessary follows the Principal. There is no Promise indeed of adding Spirituals upon our seeking Temporals, but there is of adding the things of Earth, if we seek the Kingdom of Heaven. Thou shalt have food and raiment in the way wherein thou art to go; enough, though not too much; according to Gods will, though it may be not thine own; bread for thy body, though not for thy lusts; to satisfy thee, though not surfeit; content, though not cloy thee. God will give thee the World as a blessing, though not lad thee with this thick clay as a burden. As thou hast the sure Mercies of David, whereof none can deprive thee, so thou shalt have all external accommodations, or at least a proportion between thy Heart and Condition, wherein the only comfort of life consisteth. Art thou compassed about with fears and dangers, of enemies or evils imminent or impendent? Let not thine heart be troubled, for Mercy compasses thee about on every side: As Elisha told his servant, 2 King. 6.16. There are more with thee than are against thee. Thou hast a guard of Angels round about thee, yea Christ himself for thy Protector. And Fortior est Christus caput Ecclesiae ad protegendum, quam Diabolus hostis Ecclesiae ad oppugnandum. Cyprian. This may be a bottom of confidence, and sufficient ground and encouragement to the People of God in the darkest and gloomiest day, the most evil and discouraging time; and serve to allay, and antidote all their fears and misgivings of heart, that they have an infinite and everlasting God for their help, and have everlasting strength, wisdom, faithfulness, mercy and compassion engaged for them. Men count it an happiness to have a Cottage of their own to hid their heads in. God is his People's shelter, Sanctuary, and hiding-place under all their scatter, and dispersions, oppressions and oppositions, they meet with in the World. The Lord knows how to deliver the Godly out of all their temptations. The Apostle brings it down to an experience, He delivered Lot, and he knows how to deliver us. It's all one to have no storm, or to have an hiding-place. Under all private injuries and oppressions we may trust in God who is a present help, and go to him with the Prophet Jeremiah's words in our mouths when the men of Anathoth sought his life, Jer. 11.20. To thee O Lord, do I reveal my cause, and be confident as he was, cap. 20.11. of deliverance; or as Hezekiah, when Rabshaketh opened his mouth so wide against Heaven, he went and spread the Letter before the Lord. Though a man meets with nothing but incivilities, unkindnesses, discouragements, disappointments, reproaches, persecutions and violences from men, yet there is enough in one God to counterbalance all. God will work all mischiefs about for good; and as for Enemies, in the Name of the Lord we may go out against them and overcome them. Art thou under crosses and losses, and sore and vexatious trials that way? hast lost thy Estate, and Possessions, thy Relations, thy former Friends, thy present comforts, thy hopes, thy all? yet thou hast not lost thy God, who is better than all. And as Zeno the Philosopher said once, when he had lost all by Shipwreck, Licet me tutius philosophari. Thou hast now the better leisure to attend thy Soul, and study Heaven. Though a man loseth his Moneys, and is rich in Bills and Bonds, it's no great matter: When thou hast not a penny in thy Purse, thou hast thousands in the Promise. God's providence, or men's violence may take away thy Estate, thy Children, thy Livelihood and subsistence, but never take away thy Christ. When thou hast lost all things else, yet thou canst never lose thy God, and thy inheritance, the hope laid up for thee in Heaven; that heavenly and never-failing treasure is out of the reach both of Men and Devils. Art thou under afflictions personal, family? Hath the hand of God touched thee? Hath his destroying Angel come with the Arrows of the Plague, and shot into thy habitation, so that thou art left alone, and become wholly comfortless, even swallowed up of sorrow? Thy Relations are gone, thy Friends fled from thee, all thine acquaintance stand aloof off thy sore; thou sighest and mournest by day, weepest by night, and hast none to comfort thee; thou art become like a Pelican in the Wilderness, an Owl in the Desert, and sittest like a Sparrow on the housetop: Death is entered in at thy windows, and men have written Lord have Mercy on thy doors, and thou hast neither Minister nor Phyfitian to come at thee; yea, wantest Bread itself to uphold thee: Yet fear not, Thy God is still with thee, and then nightest, when all Creatures run away to the greatest distance. Christ comes in yet familiarly at thy doors, God stands by thy bed's side. Though the Plague hath seized thy body, he is not afraid to come near thy soul, and while thy Friends forsake thee, he will be Friend, Physician and Comforter to thee. He is the Lord that healeth thee: And thou shalt at last say, in faithfulness and mercy to thy Soul did he afflict thee; yea, that thou wert not sick, because the Lord had forgiven thy iniquity. Nay, here is comfort for thee even in Death itself, if thou hast God for thy help, and he affords thee his gracious presence, thou shalt not need fear to walk through that dark suburbs of Eternity. As dying, and yet shalt thou live. Death is but to thee a Portall into Everlasting Life; and what is a grimm Sergeant to arrest others, and Pursuivant to hale them to the place of Execution, shall be a welcome Messenger to carry thee into thy Father's House, and usher thee into the Presence-Chamber of thy endeared Bridegroom. And when thou art gathered to thy Fathers, though thou goest to thy long, yet thou shalt not go to thy last home. Thy Exodus of Earth shall be thy Genesis of Heaven; and when the great Landlord of Heaven and Earth, by a Commission directed from his Royal Court summons thine immortal Soul out of this Clay-tenement of thy Body, thou shalt enter upon thine upper House, those ever-blessed Mansions prepared for thee; and this Bird in thy breast, when once let lose this present cage where now it is imprisoned, and set upon the Tree of life in the midst of that heavenly Paradise, shall warble out the most melodious tunes, and sweet and harmonious music to its Creator, even to the days of Eternity. Let me conclude this consolation with that of Solomon, Prov. 14.32. The righteous hath hope in his death: And add only this challenge on this side the grave for him against the sinner. Take a child of God clothed with all possible disadvantages, poverty, sickness, persecution, even at the worst that can befall a man on this side Hell, and his condition is infinitely far better than any wicked man's on Earth, that hath sumptuous buildings, furnished tables, pleasant children, great riches and revenues: So happy is he above all the world besides that hath God for his help, the Lord for his God. Fifthly and lastly, Let this consideration be a strong persuasive both to the Saints and People of God, to walk worthy his help, and sinners, to labour to make him their God and help against an evil day. First, To Christians, to walk answerably to divine help and influx, both in a good, and in an evil day. Take the sum of this exhortation in five or six branches. Let the influence of Gods help be to you a ground of praise and thankfulness, of satisfaction and acquiescence, of access to him on all occasions, of confidence in him in every condition, of return to him according to your receivings from him, and of engagement and firm adherence to him, notwithstanding all temptations to Apostasy from him. First, Matter of thankfulness. Rejoice in the Lord at all times; Let songs of benediction to him be ever in your mouths; pay him the constant tribute of acknowledgement. What an holy Panegyric does David sing? Psal. 18.12. What a famous avouchment makes he? Psal. 144.1, 2. Where he gives God all his titles: My strength, my goodness, my fortress, my shield, my high Tower, and deliverer: And so does Jeremiah, cap. 16.19. Even proclaim God's Name to the Gentiles, that they might trust in him. In God's Name set up all your banners: Say with the Church, All our fresh springs are in thee. Nilus' ab ignoto fonte— but our salvation comes from Zion; thence the Lord commands the blessing. We find our Psalmist frequent in these confessions, The Lord is on my side, Psal. 118.6. I will sing of thy power, yea I will sing aloud of thy mercy in the morning, for thou hast been my defence and refuge in the day of trouble— Psal. 59.16, 17. And so again, Psal. 94.17. Unless the Lord had been my help, my soul had almost dwelled in silence, when I said, my foot slippeth, thy mercy, O Lord, held me up. And so the Church solemnly sings, under the sense of her miraculous deliverance from variety of enemies; If the Lord had not been on our side— they had swallowed us up quick— And see how sweetly she closeth all, Psal. 124. ult. Our help standeth in the Name of the Lord who made Heaven and Earth. So may the soul say, I was under such a temptation, and had not the Lord helped me, where had my soul been? under such an affliction, and had not he relieved me, I had sunk and perished in it for ever. How oft have I sinned and he pardoned me, prayed, and he heard me, waited, and he was gracious to me? I was weak, but he strengthened me, sad, but he comforted me, troubled, but he spoke peace to me. And so may the Church of God say, If the Lord had not been on my side, when the Sons of Belial associated and bandied against me, complotted and conspired against me, saying, Come, let us blot her name out of the book of remembrance, they shall neither know nor see till we come in the midst of them, and cause the work to cease, I had been long ago overthrown and overturned. It was not my own bow or sword saved me, but thy right hand that helped me out of all my distresses. It is our great duty to rejoice in the confession of God's Name in all our deliverances and salvations, and to ascribe to him the glory that is his right and due. This Psalm is Eucharistical, penned on purpose as a grateful acknowledgement. We should erect standing Monuments of his goodness and love, and say, Hitherto hath he helped us; showing to the generations to come, the praises of the Lord, and the wonderful works he hath done for our souls, (Psal. 66.16.71.18.78.4, 5, 6.— That they might also hope in God— And (as there always appears that in mercy, which calls aloud for praises) so there are some deliverances that have such signal remarks upon them, as we cannot possibly pass over without special observation. How oft does mercy come undeserved, unexpected, undesired and unprayed for, is distinguishing (we are plucked as firebrands out of the fire, and taken when others are left) yea exceeding and superabundant to all our hopes or thoughts? How many deliverances do we know, before we know our dangers? the danger was only to be read in the deliverance. How many mischiefs do we escape, that by all our forecast and prudence, we could never have prevented, nor yet by our power opposed? how many mercies come pouring upon us, not one of which by all our diligence and industry we could have purchased or procured? what good often ariseth to us out of our evils, and that proves our greatest advance, which we thought would have been our fatal and final downfall; and conduceth to our salvation, which seemed to promise nothing but utter and irrecoverable ruin and destruction. God's mercies thus renewed on us every morning, and his faithfulness every moment, require a constant return of the sacrifices of thanksgiving; but our sin and misery is, that our thankfulness for mercy granted, is no way proportionable to our importunity for mercy wanted and desired. In our straits and afflictions we promise a great deal to the Almighty, but when once gotten out of those depths, we sacrilegiously rob the God of our salvation, and put him off with the farthing candle of a little lip-devotion instead of a thank-offering of heart and life, wherein only lies the life of thankfulness. But where there is an Ark for deliverance, there should be an Altar for thankfulness. Secondly, Let this draw and engage us to a constant access to God in all conditions, under all emergencies and occurrences of providence. Go● to this God for help at all times. Trust in him at all times, and pour forth your prayers before him. Have recourse to him for spirituals, to his promises, for temporals, to his providence. Do your souls want pardon of sin, peace of spirit, assistance to duty, strength against corruptions, grace for trials and sufferings, fly to your God. Does Satan tempt, the world frown, friends prove unkind, hopes disappoint, all creatures fail, enemies compass you about, yet go to him your help, and cry with David, Plead my cause (O Lord) with them that strive with me, and fight with those that fight against me. Whatsoever condition befalls you, your state is never hopeless, why should it not then be fearless? never desperate, why should you be disconsolate? There's hope at the bottom, dum spiro spero, may be your Motto. The Royal aid of Heaven will assist and enable you against all oppositions on Earth. Whom should a people go to, but to their God? He is the confidence of the whole world; The Isles shall wait upon him, and on his arm shall they trust, Isa. 51.5. It's the great duty and safety too of the soul to trust to and hope in the Lord. It's the character of a Saint to depend on God, Psal. 33.20. Our soul waiteth on the Lord, for he is our help and shield. It's a sign of sincerity, to trust in the Lord, and the evidence of an Hypocrite, to trust to any thing besides him, Job 8.15. Isa. 14.31. The poor of his people shall trust in him; and Zeph. 3.11. Thou shalt leave in the midst of them a poor afflicted people, and they shall trust in the Name of the Lord. Not patience, but faith is the highest commendation of a Christian. This was Hezekiahs' grand Encomium given him by the Spirit of God himself, 2 King. 18.4. He trusted in the Lord God of Israel, and clavae to him. God takes pleasure, and delights in them that hope in his mercy, Psal. 147.11. God hath cursed all creature-confidence. He hath pronounced them blessed, which hope in himself: Yea, Blessed are they that have not seen, and yet have believed. It's the highest piece of honour and happiness, that any created being is capable of, to receive influence from, and exercise dependence upon its Creator. There is an utter insufficiency in all creatures to help; they may give painted comfort, ape a counterfeit happiness, but never afford real or lasting consolations. Yea, the soul may be reduced to such straits and exigencies, as all the power, wisdom and industry of all creatures cannot give him relief, none but God help him (as under troubles of conscience, and perplexity of spirit, none else can secure.) A wounded spirit none can bear, and only God can heal. If help comes there, it must come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, immediately from Heaven. Friends cannot help, Ministers not help, experimental Christians not help, prayers, tears, and duties not help, only the God of Heaven. And as he is sometimes only able, so he is himself always able, when none else can, either on the right hand, or on the left. It's all one with him to help by many, or by few, or by none at all. He can destroy by friends, making the Governors of Judah to their subjects, as well as the●r enemies, like an hearth of fire among the wood, and like a torch of fire in a sheaf, so as they shall devour all people round about, on the right hand, and on the left. He can make the choicest and most hopeful instruments, to prove our vexers, and not our Saviour's: He can cut off the spirit of Princes, and be terrible to the Kings of the Earth. An Host without him, much more against him, is a vain thing for safety; and a multitude as insignificant as a single person; he can smite heaps upon heaps, with the touch of his little finger, as Samson did once the Philistines with the Jawbone of an Ass: He can blow on the most likely projects used for help and supply, so as they shall utterly fail, Jam. 1.11. The rich man shall fade away in his ways; not only the careless Prodigal in his ways of profuseness, but the most careful Usurer, diligent Merchant, industrious Tradesman in his wai●s of providence, to get the world. God can blast the fairest hopes, and greatest designs whatsoever. And as he can ruin by the hand of friends, so he can save by the hand of an enemy; when there is no healer unto a soul or people, he can, he can yet do the cure: what is designed and intended for evil, he can work good out of, and order for good to his People. And as he hath ability enough, so readiness to work for his People. Though Father forsakes children, as Herod did his Antipater, and Husband Wife, as did Henry the eighth, and Prince his Favourites, as Ahashuerus did his subject Mord●cai, and Haman his Courtier, yet he will never forsake his People. And he can facilly help too in the greatest extremities. It's but a turn of his hand, a shine of his face, and look of his countenance, and we are saved. And he is a sure, steady, and faithful help, that will stand by us to the end, and in the end. And have not our souls had plentiful experience? and is there any thing that can more fortify and strengthen faith, than the remembrances of his past succours? Psa. 61.3, 4. Oh therefore persuade we our souls (by all these twisted Arguments) and lay them under a perpetual and irrevocable obligation to hope in the Lord. O you that are young men, you that are old men (for the Psalmist calls on all sorts of men to trust in the Lord) you that are coming into the world, make him the hope of your youth; and you that are going out of the world, make him the staff of your age: You can never trust God too much, nor the Creature too little. Hope in him for your bodies, for your souls, in good days, in evil, under private evils, under public. Are you cast into a troublesome world, (as indeed you are in this present generation) going to Sea in a storm, never such a ruffle in the world, yet cast your Anchor on God. When your credits, estates, liberties, health, wealth, trade, religion, your all lies at the stake, still depend upon him. In times of greatest hurlyburly, distraction and confusion, yet be found waiting for him and his salvation. Were you in prison, in exile, in a wilderness, do not despair, God's presence is with his People wheresoever they are cast: God can be with you in a prison, as he was with Joseph; in a dungeon, as with Jeremiah; in a Lion's den, as with Daniel; nay, if you were in Hell with Ionas, he can make it an Heaven to you. God is with his to the end of the Earth; he can supply all your wants, even spread a table for you in the wilderness, relieve all your straits, rid you out of all your dangers, deliver you from all your fears, do for you beyond your thoughts, desires or hopes. Should, or does it go ill with Zion? are the Church and People of God low? do her enemies grow high, insolent and triumph? Is the Church upon the Cockboat of distractions? are there great disorders and confusions abroad, divisions and unsettlements at home, impediments in the way of reformation, so as ye look for peace, and no good comes, and for healing, but behold a time of trouble; go to God who governs the world, and the Church too. He steers the ship, and though now tossed with the tempestuous waves of animosity, pride, and contention, will yet command a calm, and bring it safely to shore. Deliverance shall come the way he hath appointed, and the day he hath determined too, if not this or that, yet another day, and another way. He hath made a standing promise, that no weapon form against her shall prosper, Isa. 54.17. And though Gebal, Ammon, and Amaleck, should join together their heads, hearts and hands, and unite in never so many deep contrivances, close conspiracies, and factious cunning stratagems, bold and daring attempts, strong combinations: Though Papists and Atheists, Jews, Turks and Devils, should all enter a league and confederacy, yet shall they be broken: though they dig as deep as Hell, the counsels of Heaven would undermine them, and divine providence counterwork them (Isa. 29.15. Though they lay the train of never so cruel and politic a design, God would blow it up, and return the blisters upon their own faces. In the worst of times, it's your duty to hope for better; baec non durabunt aetatem. God will give these an end also, he will create on every dwelling place of Mount Zion ('tis a Gospel-promise) and upon her Assemblies a cloud, and smoke by day, and the shining of a flaming fire by night (as he did to Israel in the wilderness, to whose pillar of cloud and fire the Prophet alludes.) For upon all the glory shall be a defence. And though there be never so many lets in the way of mercy, God is able to turn hindrances into furtherances, poisons into medicines, destructions into deliverances. O therefore at all times and seasons, in all cases and conditions, go to God as your help and hope. And if you would know how to make your applications to him, and at what special times and seasons you should hope and depend upon him, take a short account in a few particulars. First, What are the special seasons we should go to God in? I answer, no time is amiss. There is as welcome going to God in a Sunshine, as in a storm. There is no time of address to God, but 'tis an accepted time. There may be a time when God will not be found, but never any when he will not be sought. In time of felicity, when we sit under the warming influence of gracious providence, God spreads a table for us, and our cups overflow with his goodness: This is one of the most noble, but yet one of the most difficult exercises of faith. When a man enjoys the fullness of the creature, yet to rest purely upon the Creator. It was an high pitch of Paul, when having nothing, yet to be as having all things; but yet a far higher attainment, when having all things, yet to be as having nothing: This is one of the sublimest acts faith can possibly exert. But the ordinary use of hope is in days of adversity, when the soul eats the bread of carefulness, and drinks the wine of astonishment. When the waters come into his soul, and all God's billows are ready to cover him, and swallow him up. A tempest is the seasonable time for the Believer to throw out the anchor of his hope; especially when a man ●s, First, Under pursuits of divine wrath. God's terrors drink up his spirit; his arrows stick fast in him, and his hand presseth him very fore. While God is killing, his people should be trusting. There's no way (under those) but of running from God, unto God, from the bar of his Justice, to the Throne of his Grace; from him as an angry Judge, to him as a reconciled Father, from him as the destroyer of sinners, to him as the Saviour of souls, and preserver of his creatures. As the Malefactor fled to the City of Refuge, crying all along as he went, Refuge, Refuge, so should the soul fly to God either under the pourings out of personal wrath, as the Prodigal to his Father, or offender to the Judge for pardon; or under the popular executions of his wrath on the world, as a Wife flies to her Husband for protection. When God is coming out against the world with sword, fire, famine, or pestilence, then 'tis our wisdom to repair to him, who is an harbour in every tempest, a shelter in every storm, a sanctuary wherein the soul may securely hid and repose under every stroke of divine vengeance. Secondly, Under the oppressions of Satan, or oppositions of humane violence. Go as beggars to the Throne of Grace, to beg help in that time of need. When the Kite comes, get under the wings of God's Providence and presence. So Did David, Psal. 57.1. Psal. 143.8. I fly to thee to hid me: Thus Luther, I will go and tell my God. Thirdly, In the failure and disappointment of all Creatures, when all second Causes fail, then 'tis time to go to the first, and when the arm of flesh breaks, then to lay hold on the Father of Spirits. So David, Psal. 73.23.— and 1 Sam. 30.6. when he had lost his wives, yet he rejoiceth in God as his husband. So the Church, Hab. 3.17.— As God's solemn appearances for us, engage us to trust in Him, Exod. 14. ult. Then they believed the Lord, and his servant Moses. So do the Creatures appearances against us, and discouragements to us. This was the foundation of Mordecai's conclusion of Faith, Esth. 4.14. Fourthly, Upon Imposition, or undertaking of extraordinary burdens, whether of service or suffering. Thus Moses goes to God for Eloquence when he was to go in to Pharaoh, and become his accuser and God's advocate, spokesman for Israel. So David going out against Goliath, went out in the Name of the Lord, and Jehosaphat, when to combat with the Ammonites begs help from Heaven. Our Saviour falls earnestly to Prayer when about to suffer. New services call for new Supplies, and great sufferings proportionable strength and support to carry us through them. Fifthly, Under falls into deep and sore afflictions and distresses: As under surprisals by fears and dangers (what time we are afraid, trusting in him) so under the feeling of piercing afflictions. In my distress, saith David, I cried to the Lord, and out of the depths he heard me. When the shipwrackt Soul cannot swim to shore, yet let him cry for help. The end God brings us into afflictions is that they might bring us to himself, that we might not trust in ourselves, but in him the living God. In times of personal distress or Visisitation, wants, weaknesses, sicknesses, scandals, confinements, banishments from our house and home, and native soil, yea under the most cruel persecutions, by tongue or hand, we may appeal with Job and David to Heaven, and have right done us. When the Soul is like Noah's Ark floating upon the top of these waters, it may rest on God's holy Mountain. Thus we find the Church betaking herself to God, in an ill time, a time of general corruption, sore oppression, and extreme depopulation, Mic. 7.7. though it was foul under feet, she hopes to find it fair above head; and while she found nothing but a louring Earth, presumes to spy a similing Heaven. Our Saviour bids us, not in glorious times, but sad, not hang down, but lift up our heads, Luk. 21.28. Sixthly, Under dying apprehensions. Thus David flies to God's Covenant, and confirms by the fresh attestations of his Faith his Vision with, and interest in his God, when to take his leave and farewell of all worldly interests, and the union between his body and soul was to receive its dissolution. So holy Job when marching out of the world, goes out to his Redeemer. There is no such time as a dying hour, to trust in the living God. And so much shortly to that first Question. Secondly, How must we make our addresses to God so as in an evil day to find help from him: Especially these five manner of ways: First, By Soul-abasement and humiliation, acknowledging our own unworthiness and insufficiency, that we are less than the least of all God's mercies, unworthy any crumm that falls from his Providential Table. Indeed as long as we can stand upon our own legs, we will not go to God. (The Child as long as he can maintain himself, will not come home to his Father,) but when we are fallen, than we are glad of help: This is that hath always obtained with God for particular mercy and public salvation; and hath been the constant carriage and behaviour of his people in their addresses to him, though they come to him boldly as to a Father, yet withal humbly as to their King. Thus the Centurion, I am not worthy thou shouldest come under my roof. Thus the Prodigal, Father, I have sinned against thee, and against Heaven: So the Woman of Canaan, Truth Lord, the dogs, etc. So in public suits, Abraham comes not with dust and ashes on his head only, but in his mouth also, when a solicitor for Sodom. Ezra, Nehemiah, and Daniel, present themselves with great humiliation before God, when praying for the people. So the Princes of Israel when captivated by Shishak humble themselves, and say, the Lord is righteous, 2 Chron. 12.6, 7. and so the Church, Isa. 64.7. When she stirs up herself to take hold upon God, she confesseth he had hid his face from her for her sins, and consumed her for her iniquities. The Lord upholdeth all that fall, and raiseth up them that be bowed down, Psal. 145.14. If we would find acceptance with God, we must go to him, as that good King, Lord, we know not what to do. Lord, I am under such a guilt, under such a temptation, under such a want, or affliction, and I know not what to do, but mine eyes are towards thee. And that's the second, with renunciation of all Creature-helps, and carnal confidences: God never loves to give his people mercy, till they know not where to have it else; when they know not what to do, than he will let them know what he can do. Thus the Church goes to God, Jer. 3.23, 24.— and cap. 14.22. and so Isa. 26.13.— When all our Cisterns are dried up, then is a fit time for God to open the windows of Heaven. If we would have Soul-help we must deny ourselves, and disclaim all creature-props, and stays, ordinances, duties, graces, privileges, and if outward help, we must abandon all Creature-dependencies. The hand must be first emptied, that receives any gifts of grace and mercy from Heaven. Thirdly, By Prayer and Invocation. It's God's promise in leading his people to their resting place, that with weeping and supplications he would lead them, Jer. 31.9. Asa in his great strait goes to God by Prayer, and begs and implores help, 2 Chron. 14.11. He cried unto the Lord, and said, Help us, O Lord our God. So Hezekiah, Lord, undertake for me. The Apostle directs us to the throne of grace for help, which Paul attending found this answer, My grace is sufficient. Prayer is the bucket of Heaven. It's the Psalmists little River in the City of God, Psal. 46. At which come up all the souls goods. I sought the Lord, and he heard me, Psal. 34.4. Then shall ye pray unto me— and I will give you an expecied end, Jer. 29. For all these things I will be inquired of by the house of Israel, Ezek. 36.37. Prayer is the condition of mercy: We must call, though we never so fully expect. If we stop our mouths, God will stop his hand; and leave off ask, God will leave off giving and granting. Sometimes God is found of those who seek him not, (potest inveniri, non perveniri) as to the first grace, but having once given his Spirit, he will be sought of all that find him. Prayer is vehiculum divinae misericordiae, the Chariot in which the King of Heaven comes down graciously into our souls. Prayer indeed cannot hasten mercy as to God's time, but it may as to ours; not as to the time he hath appointed (but his Promise being conditional) it may as to the time by us expected. And the assurance of mercy should not prevent duty, but enforce it: the certainty of the end, establisheth and confirms the use of the means. If we would have mercy from God, we must not be too proud or shamefaceed to beg it, but take words with us, and say, Take away iniquity, and receive us graciously. When we are laid by affliction flat on our backs, then have we a fit opportunity to look up to Heaven, and say, Behold us, O Lord, look upon us, and our afflictions, remember the troubles and sorrows of our hearts, come and heal us, and help us; for thou alone art our stay and trust, our succour and support, our prop and pillar, our only help and hope. God hath made many large and excellent promises to prayer under personal, and also public calamities, 2 Chron. 7.14. If my people pray— And Jehosaphat urgeth this promise in prayer, 2 Chron. 20.9. If when evil comes on us— and we cry to thee in our affliction, then hear and help. God knows how to give out mercy, but he will have this homage of us, first to ask, and then will not, cannot deny, Luk. 18.7. Quanto magis? Fourthly, By faith and believing. He that speeds in his accesses must believe. As prayer must be made, so faith must be acted. He gives grace and glory to them that trust in him. Faith trades at Heaven, and fetcheth in large incomes of mercy. Prayer may knock and beg for mercy, but saith receives it, though not as manus laborantis, yet, mendicantis. An unbeliever can receive nothing from the Lord. Faith is to prayer, as fire to powder; the piece will not off without it, nor make any report. Without faith wings it, prayer can never reach Heaven, and therefore not bring down any thing thence. Prayer is the ship, but faith the wind, whereby we must sail to the cape of good hope. Faith without prayer, is but a bold bravado, or daring presumption; Prayer without faith, is but a beating the Air, an uncertain sound, or vain canting in the ears of Heaven. Fifthly, By returning resolutions. He that would come to God, so as to obtain mercy, must resolve so to come, as never to departed from him more by iniquity. O Israel, return to the Lord, saith the Prophet, from whom thou hast fallen, Hos. 14.1. So Jer. 18.11. Behold I frame evil, and devise a device against you, return you now every man from his evil way, and make your ways and your do good. There is no coming to God to beg only further liberty of sinning against him. I will hear, saith David, what God will speak, for he will speak peace to his People, and his Saints, but let them not turn again to folly. God will never bestow his salvation for us, to make it only a fomentation to our corruption. When Israel kept close to God, than he helped them when in all their straits and calamities they called upon him; but when they rebelled against him, he gave them up into the hand of the Nations. Surely his salvation is nigh them that fear him, and keep his Covenant; a penitent, humble, obedient frame, is requisite in all our approaches to Heaven; a turning to God with fasting, weeping and mourning, a resolve to offer him the calves of our lips. The Prophet hath it excellently, Isa. 21.12. We must inquire, return and come. Such approaches to God always are welcome to him, and successful to his People. That's the second. Thirdly, This is a ground of satisfaction and acquiescence to the People of God. His help may be sufficient to give our souls contentment under all the fails or wants of the creature. The Apostle (in that holy paradox) bids us be careful for nothing, not anxiously— but in every thing make our requests known to God with prayer and thanksgiving— Phil. 4.6. Duty and service is our work, care and providence Gods. The child takes no care, because he hath a Father to provide for him; nor is the Wife solicitous, because she is provided for by her Husband; we must not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, distract our hearts with needless fears and cares about worldly reliefs or comforts; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was our Saviour's caution, let not your hearts be roiled, as waters with stirring, or troubled, as a ship with tossing. Nec habeo, careo, aut curo, may be the Christians Motto. We should not envy wicked men's fullness, when as we have an interest in God's Alsufficiency; nor necessitate him for lower blessings, when he hath given us the better part. Holy Jacob was brought to an excellent pitch of contentation, upon his experience and observation of providence, when he vowed to God, that if God would be with him, and keep him in the way he was to go, and give him but bread to eat, and raiment to put on, than the Lord should be his God, Gen. 28.20. If God gives us necessaries, why should we stand on superfluities? Let me ask thy soul (Christian) but this one question, whether thou wouldst part with thy hope of an interest in thy God for all the world? And if God hath given thee the best things, why shouldest thou doubt or distrust his providence for the worst? why doubt ye, O ye of little faith? does God provide for Ravens, and will he not provide for his Sons and Daughters? he that feeds the Sparrows, and the Lilies, will never see his children starve or perish. It's strange to see how carnal men can trust their Mammon of the world, and yet Christians cannot trust the everliving God. Strange, that we can trust God with our souls, and yet hardly trust him with our bodies. This speaks a living by sense, more than by saith: strange, that we could trust him before we knew him in a way of gracious acquaintance with him; and now doubt him, when we have had such plentiful experience of him? They who know his Name should trust in him. Fourthly, This lays a just ground for return unto God for all receipts of help and influence from him. Grace should ascend, where it does descend; privilege asks service. What shall I render? saith David, Psal. 116.12. It was charged on Hezekiah, that he returned not to the Lord according to the benefit done to him (the help afforded him against the King of Assyria.) 2 Chron. 32.25. But who can give to the Lord? or what can man be profitable to his Maker? Indeed we have nothing worthy his acceptance; all our duties have no further value in them, than what grace puts upon them: as gilded and enamelled with his gracious acceptation in Christ, so they become only beautiful and precious in his sight. But though God expects no full compensation, he doth a right and just improvement. And there is but a twofold way of improvement. By studying the advance of God's honour and glory, and communicating to the wants and necessities of our Brethren. First, For God's glory. Does the Lord help us? it's but reasonable we should help him. Let us help him against the mighty: but God stands in no need of our help; he will maintain his own cause, we may let God alone to govern the world: yet we find God himself once ask the question, Psal. 94.16. Who shall rise up for me against the evil deers? who shall stand up for me against the workers of iniquity? Who is on my side? who? The cause and interest of God sometimes is leaning, seems falling; and though God does not need our help, yet he sometime requires it, not choosing to act in a more immediate way, but like the Master, stands and looks on, while his men do his work. And we may be assured, God will take it very heinously, if we see it carted for want of putting to our shoulders. O let us then be zealous for God, and appear for his cause; truth and glory; appear in our places against sin, and for holiness. As we would ever have God appear for us at the last day, when he comes out against the world; so let us appear for God in our day, when the world are going out against him. With what face or confidence dare we look God in the face at judgement, and desire him to stand then by us, when our consciences shall accuse us? Time was when we would not stand by him, or venture any thing for him, and tell us withal, that he that denies Christ before men, he will deny before his Father in Heaven. Secondly, For our brethren's supply. As we have received, so let us communicate. Communicate to other poor souls that need our help. When converted ourselves, we ought to strengthen our Brethren. The world is for use, not for enjoyment, grace for both: We are not owners, only Stewards of those talents God hath concredited, and he will expect an account of us, according to our receipts ought to be our disbursements; and never did any soul lose by his layings out for God, but he sufficiently reimbursed him. The liquor of mercy is on purpose put by God into broken Vessels, that it might run out to others. We should do what in us lies to hand Christ and Grace, those gifts of God to our Brethren; our Lamps should be filled with Oil, that others might borrow of us, at least light from us. It was Jobs commendation, that he was eyes to the blind, and feet to the lame; he fed them with his morsels, clothed them with his raiment, harboured them in his house, Job 31. It's much more our duty to endeavour the illumination of blind minds, and recovery of lame souls, and help them by the crutches of our prayers, tears, and counsels, who cannot as yet step without them. If our neighbour's beast be in the ditch, we ought to help him out, and much more his soul, when about plunging into Hell. When one neighbour's house is on fire, all the neighbourhood will contribute their best ability to quench it, and shall we not lend our helping-hand to extinguish the flames of divine wrath, which our Brother's soul hath already kindled upon him, and wherein he is like to burn else to all eternity? And as graceless sinners stand in need of our help, so oftentimes do comfortless Saints; they are weary and heavy laden, and would be glad of a lift at their burden. To a man afflicted, pity should be shown of his friend. No truer sign of grace than a compassionate sense of the wounds of a troubled conscience; and no surer sign of a desperate mind, devoted to destruction, than a want of sympathy with them. The end God comforts us, is, that we may comfort others? 2. Cor. 1.4. And he expects, being ourselves converted, we should strengthen our Brethren; we should not be cisterns, to keep all in, but conduits to let run out our gifts, graces and experiences to others. It's the rarest Art in the world, to comfort afflicted consciences; every Christian should endeavour to be well skilled in it. By distributions of grace and comfort to others, we shall become gainers, and lose no more than the Sun does of light, or the Fountain of water, by affording us their beams and streams. Virtus eundo crescit. Natural motions may spend, but this spiritual increaseth. It's pity the talents of grace should ever lie dead by us, and such holy usury and improvement always brings in the greatest increase, and largest revenue. And indeed a Christian hath no more grace, than he well improves for God's glory, and his own and others good. And as we must communicate to others souls, so to their outward conditions too that need our help. Feed the hungry, cloth the naked— As we have opportunity, do good to all men, with such sacrifices God is well pleased. Charge them (saith the Apostle) that are rich, that they be ready to distribute— And he that hath this world's goods, and seethe his Brother need, and hath no compassion on him, how dwelleth the love of God in him? The merciful is blessed, and he shall find mercy, but let him never expect mercy from God, that hath no mercy for man. God will one day shut his heart as close as ever he did his purse, and straiten his bowels to him, as he did his bounty to his Brethren. The bill at the last day runs in negatives, and God will cause both the gallant and worldly muck-worm, shortly to know, that he gave them estates, not to lay out on their backs and bellies; and moneys, not barely to trade with, and treasure up for their followers, but to do good with in their generations by acts of piety and charity as occasion was offered them. Christ will go on the other side from their Souls another day, who now passed on the other side with a bare naked view of their brethren's bleeding condition. It was good Nehemiahs' glory, That he did not oppress the poor, but relieve them. It will be a fearful cry against rich hoarders at the last day, which all the cravings, and starvings of the poor amongst them will send out against them. The Apostle gives us a report of it, Jam. 5.4, 5. Pure Religion and undefiled is to visit the fatherless and widow, and to keep a man's self unspotted in the World. It's reported of the Deer, that they in swimming over a River help each other by leaning on one another's backs, and when the foremost be weary he comes hindmost. And the story of the Belly in the Fable is not unknown. So should we help each other in our passage to Heaven. Fifthly, Let this be a ground of confidence in God under all trials and troubles; let us not cast away our confidence, for it hath a sure foundation, and therefore shall have great recompense of reward: Let us not despond, but depend on God for help in all our straits: lift up our eyes to the heavens, whence cometh our help, as the Psalmist hath it, Psal. 121.1, 2. Not that we should not make use of all lawful means, under trouble, and do like him (who being plunged into a ditch, would not stir, but stay till God helped him out). This is to tempt God, and not to trust him. Qui vitat molam, vitat farinam. Reliance on the first Cause destroys not the use of the second. There is a great deal of difference between using of means and resting on them: As it's evil to use means, and not rest on God, (this is carnal confidence) so it's vain to depend on God out of the use of Means, (that's daring presumption). Though God hath determined all states, conditions and changes, notwithstanding his decrees, a man may staive for want of food, and die for want of Physic too. God hath decreed necessary means in order to such and such ends, and he that would obtain the mercy God hath promised, must use the means he hath appointed. But notwithstanding this Caution, we must not so look down on the Valley, as not withal, yea, chief and principally to look up to the Hills, nor so view Earth, as not in the mean time (with that Cardinal) to have leisure to look up to Heaven. O 'tis a sweet thing to see our mercies and supplies coming from God's right hand, and dropping to us from Heaven. Happy it is in all conditions to have a God to fly to, and to encourage ourselves in. When we are reduced to great straits, and all the World seems to be in an uproar, and blended in a Chaos of confusion, and we are amuzed and amazed, then to have a God to repose and confide in, is an infinite mercy. O learn we to trust and hope in this our God at all times: Who would not trust this God, who is so able and so ready to help? Trust him for yourselves, with your Bodies, your Estates, your Souls, your all: Trust him for the Church; trust him in time of men's fiercest persecution; trust him in time of his own immediate visitations. But it may be you will object and say, we are unworthy of any such help or influence, and therefore cannot put forth such confidence. But remember, God does all for his people gratis, all graciously from first to last, for his Names sake: He blots out iniquities, heals backslidings, repairs his people's breaches, and all for his Names sake. Take one place for all, Isa. 48.9. For my Names sake will I defer mine anger— This is the grand argument God's people insist on in all their applications for mercy, Jer. 14. Dan. 9 And the flag of defiance he hung out, and the standing challenge he made to Israel in all his Benefactions to them, Not for your sakes— Consideration of our unworthiness (if sensible of it, and rightly affected with it) is so far from being a discouragement, that it should be to us rather an encouragement to come to God on all occasions, whether for our spiritual, or our temporal estates and conditions. God is worthy to give, and will not say as Alexander once, when one asked him a groat, that that was too little for a King to give, and a talon too much for a Beggar to receive, but will give like a King, like a God, though we be never so unworthy to receive. Free grace delights to triumph in sinner's unworthiness. But it may be, unbelief will object and say, It's in vain, we have waited a long time upon the Lord for help, and none comes, for strength under such a temptation, for comfort under such an affliction, for deliverance out of such and such straits and trials, for salvation for his Church and people, but yet no sign of his coming, the Chariot-wheels of mercy draw heavily: God hath forsaken us, there is no hope, why should we wait on the Lord any longer? Notwithstanding all this (my Soul) It's good to hope, and quietly to wait for the salvation of the Lord. In answer to this cavil, consider but, First, That God does not always work according to our platform. We would chalk out the way of Providence, limit the holy one of Israel, prescribe to Omnipotency and Eternity for the time and manner of our deliverance: but this is to go beyond our last, over-sawcy boldness, and malapert presumption. Who art thou O man, that wouldst sit at God's Councel-table, or become his Director? Shall the Clay prescribe to the Potter his way of workmanship? God does all things in infinite wisdom and holiness, and works all things according to the Counsel of his own will. God indeed is a sure help to his People, yet he does not always help them, perfectly, visibly, or presently. First, Not perfectly, mercy is at first an Embryo, and Infant, before it comes to any stature and proportion. The motions of Providence are great (God is doing many things at once, and one design is lodged in the bosom of another) and therefore slow, though sure. Providence is forced to ride circuit, go fare about, before it can effect and accomplish God's intended purposes; and oft the furthest way about proves the nearest home. We must not (as Luther was wont to say) judge of God's Comical Tragedies before the last act. The Picture though a rude draught at first, before the Limner hath done with it, becomes a polished piece. God does (as that famous Painter answered, when he was taxed for his tediousness in drawing Venus' Picture) aeternitati pingere, carries on a design for Eternity, by all the present revolutions of Providence, which though the blind World cannot now behold the beauty of, yet at the last day will appear glorious to the view of men and Angels. Secondly, Not visibly. God's Providence oft, when it works for a man, seems to work against him. Jacob thought all things were against him, when all went well on his side. It was a good observation of Luther, that God useth to work by contraries for his Church, to bring light out of darkness, and Heaven out of Hell. God's ways are often in the Deep, and his paths hidden and unknown. Thou hidest thyself, O God of Israel, the Saviour. The Devil first comes with the sweetest, and at last with the sharpest; God on the contrary makes a sad beginning, but a blessed and comfortable end.— ye have seen the end of the Lord. God indeed usually comes to the wicked first with a blessing, and last with a judgement, but to his people first with a judgement, and last with a blessing. The wicked have the top of the Cup of mercy, but the dregs of that of wrath: The Saints sip of the Cup of wrath, but have the bottom of that of mercy. Now the further off the approaches of mercy are, the more invisible. The Prophet speaks of the Interstitium between the Law, and the Gospel, that it should be a day half dark and half light, Zech. 14.8. And 'tis always darkest and coldest a little before break of day: We are no competent Judges of divine operations. God was in that place, and Jacob knew it not; we often fear a Devil of fury, when, there's nothing but an Angel of mercy, and look not on that side of the Picture, which hath the face of a beautiful Virgin, but the other that hath the affrighting look of an ugly and deformed Monster. Manoah, when God came to visit him, thought he came to murder him: when God comes to comfort us, than we are well-pleased, but let him come to humble, refine and purge, better and reform us, than we cry out Undone. We are sensible when he gives us fuller assurance, but not when he works in us more holiness. So let Christ appear in his glory in his Church, let him give her a Year of Jubilee, than her Children lift up their heads; but let him appear in the prefiguring signs, and shake all Nations, come with Fire and Sword, than men's hearts tremble for fear, and scarce is faith to be found in the Earth. But the infinitely wise God hath private Channels and Conveyances of grace, which are not a whit less sure, because more hidden and secret. And thirdly, not presently. As God works not according to our model, so he takes his own time. That leads to the second. He always observes not, nay seldom or never our time. Christ would do nothing before his hour came. It is not for us to know the times and seasons which God hath reserved in his own Power. All things shall (not do at present) work together for good; take the whole piece, when finished, and it will appear excellent. God hath an appointed time, which once come, mercy shall stay no longer. Exod. 12. ult. The very same day Israel went out of Egypt by their armies. In that instant Daniel was praying, the seventy weeks being determined, comes a Dove with a Letter in its wing, an Angel flying to him with intelligence of the return of their Captivity. There is a set time when he will have mercy on Zion. God sent his Son in the fullness of time. When the Ammorites sins be full, he will judge them, though it be four hundred years first, he had not forgotten them; one day with him is as a thousand, and a thousand years but as yesterday, as a Watch in the night. And when Gods people's graces be at the full, he will then come and save them. He gathers his fruit when once ripe. God does not always ride post, or mercy come on the wing, but though it be long first, it shall surely come at last, and the longer in coming, the better and more welcome; mercies soon ripe are soon rotten, soon gotten soon lost; but those which cost us dear, and are the fruit of many prayers, tears and sorrows, and results of much faith and hope, waiting and patience, are sweetest and surest, our Benjamins and most beloved darlings. God hath bound himself by promise to his people for the thing, but not for the time, and he does not therefore observe the soon but the seasonablest time, nor so consider our need, as not also to respect our fitness, and so his own glory. He can work when he pleaseth: Nullum tempus occurrit Regi— and if he does not when we desire, it's but a just requital; for as his time was not ours in coming to him, so 'tis but equal our time should not be his in coming to us. But yet his delays are no denials, and mercy may be nearest, when it seems furthest off: Faith knows God's time is the best, and is willing to stay for its portion, till he pleaseth to pay it; always saying, Not mine, but thy will be done. If God comes not ad horam, he will ad salutem: the longer the Physic remains in the body of the Patient, the more effectual will be its operation: And the longer the vessel of prayer be gone, the greater lading it brings with it, when it once comes home. Hasty births commonly miscarry, and how sad a case will it be to lose a mercy, or have it spoiled, and have half a mercy instead of it, for want of a little longer waiting? The Soldier will be vexed to purpose, if he delivers the Castle, when as if he had stayed but a few days longer, relief had come certainly. What got Saul by posting the Sacrifice before Samuel came? It might have cut him to the heart, if it did not to think, that had he waited but a few days longer, he had saved both his life and his Kingdom. Impatience hath lost or impaired many a mercy. God will grant our patient, sober, submissive requests, but never in mercy our restless and too importunate desires. These make him often give us royal favours in anger, and let his wrath enter our souls, while yet our meat is in our mouths. The Church had learned better manners, than to be so hasty, so quick and snatching, Isa. 26.9. In the way of thy Judgements have we waited for thee. It's too great a boldness to make our watch a rule for God's Sun; our seeming destructions often usher in our deliverance, and our too great haste for deliverance oft proves our destruction. But thirdly, We may say, our case is sad, our misery great, we are under sore trials and temptations, have met with many disappointments, so as we have no hope, our case is desperate, our disease is grown incurable. To which I answer, the sadder our condition, the more hope. The greater man's misery, the more God's pity, and deeper our affliction, the higher his affection. It's the more honour to God to work, when others have thrown it up; and the greater glory to this heavenly Physician to do the cure when 'tis grown opprobrium medicorum, the scorn to all others. God delights to come in at a straight, to know his People in a day of adversity: To stay till all our power be gone, our hope perished, and we have given over praying, seeking, waiting, hoping and expecting, and given up all for lost, that so he may have wherewithal to set all his Attributes on work at once; his power, wisdom, goodness and mercy. When Israel had committed a great sin, yet Ezra comforts them with this, There is yet hope in Israel. Art thou troubled with the guilt of sin, defilement, and power of corruption? art thou disturbed with fears, doubts, temptations? dost thou want the evidence of God's favour, and blessed assurances of his love? art thou pressed down with the weight of thy afflictions? do thy feet stick in the mire, and thy soul is born down, and sinks through the load that is upon thy shoulders? yet look up by faith to Heaven; God can open a door of hope in this valley of Anchor. Lo he is behind the curtain, though thou seest him not, and will step in and help thee, if he sees the swoon or faint. He is praesto, ready at hand to save thee; though he seems to sleep, he and his arm can awake (Isa. 51.9.) as a mighty man out of sleep, for his enemy's confusion, and eke his People's consolation. He will arise, Psal. 44. ult. He can turn thy captivity as the streams of the South, and a word of his mouth shall do it, as well as an act of his hand. Be not discouraged or despondent, but wait his approach. Though thy heart fail, be of good courage; and he will strengthen thine heart. Thou hast an omnipotent arm to lean upon, therefore give not in, nor give over. Still be found in the way of thy duty, pray still, believe, wait still, and for ever hope in the Lord and his mercy. God oft suggests his Creatorship in Scripture to encourage his People in great extremities. As to Jacob, Isa. 40.27, 28. So Psal. 124. ult. Our help is in the Name of the Lord, who made Heaven and Earth. And thus in this present Psalm, in the words following the Text: Which made Heaven and Earth, to teach us, that God can do any thing, who made all things. What is it God cannot do, as well as he did create the world out of nothing? What should we doubt in his way of providence, whose power we have such demonstrative proof of in the work of creation? And the Apostle Peter seems to make that relation speak mercy too, as well as power, and goodness as greatness, 1 Pet. 4.19. Where he exhorts Saints in a suffering condition, to commit the keeping of their souls to him in well doing, as into the hand of a faithful Creator. This title alone speaks comfort and assurance to God's People, and abundant encouragement to wait and hope in him: not crying out in their passions, I shall one day fall by the hand of this evil; but staying themselves on him in the worst of humane miseries and calamities. Let me leave it with this Memento, That thy condition is not such, neither can ever any such state befall thee, that either God hath not helped in, or cannot help in. No temptations betid thee, but what are common to the Saints; and should there, God can do that he never did, as well as thou need that none ever had; and being thy God and Creator, thou mayest be sure his help shall always be sufficient to thy needs, for he will not forsake the work of his hands. He can work, and none shall let him. He that said, Let there be light, and there was so in the world, can say, Let there be grace, peace, comfort, and there shall be so in the heart; Let there be truth and peace, and there shall be so in the Church. If God be your help, then make him your hope in all conditions and cases, public or private. Hath God broken your estates, your families, or man ruined them? God can repair them: Hath he broken his Church and People, broken down her hedge, so that the Boar of the Wood doth waste her, and all the wild beasts of the Forest devour her? he can yet look down upon her, and raise her up when lowest, and throw down her enemies when highest. Let the house of Aaron and Levi, yea, and all that fear the Lord, trust in the Lord, and ye that have no helper, make him your hope and help. Say, This God is our God, and shall be our guide to death. I shall dismiss this branch of Application, with an answer to these two Questions. First, What are the conditions upon which we may challenge help from God in an evil day? Secondly, What are the times and seasons when we may most confidently expect it? All evils are reduceable to two general heads. They are either Gods immediate visitations, or humane afflictions and persecutions. The former of these I shall answer with special reference to the first, the latter to the second. First, On what terms may God's People expect help, when he is going out in the way of his Judgements, as Sword, Pestilence, & c? I shall but name these five conditions, (the discourse being swollen far beyond what it was intended.) First, A religious severity, which consists in an accurate walking before God in a day of prosperity and mercy; a setting straight steps to his Kingdom, a cleaving to him, a dwelling in him as our habitation, a maintaining strict and close communion with him, Isa. 32.17. The effect of righteousness shall be peace, quietness and assurance for ever. Communion with God in a good day, lays a sure foundation for confidence in him in an evil. He that remembers God in his high estate, God will remember him in his low; that makes God his song in Sunshine days, shall find him his strength in tempestuous times; who give God a room in their hearts and houses in times of felicity, shall have room in his Ark in the day of adversity, Gen. 6.8, 9 Noah found grace in the eyes of the Lord; he was a just man, and perfect in his generations, and walked with God. Whereas, they who forsake God in the time of mercy, he will forsake them in the time of extremity; those who now turn the back on him, he will then turn the face from, Jer. 18.17. As they gave a deaf ear to the voice of his mercy, shutting the door of their hearts to him, he will give a deaf ear to the voice of their cry, and shut the door of his grace on them, Prov. 1.24. This also consists in an immunity from the sins of the times, not only a sympathy of their sufferings, but a freedom from their sins and defilements. When a Christian saves himself from a perverse generation, is unspotted with the times, keeps his garments fair, though he lives in a contagious Air, yet preserves himself free from its infection; and like the fish keeps the freshness of his grace, though swimming in the salt-waters of sin and wickedness. When out of an holy and reverential fear he dares not comply with, but withstands, opposes, protests, witnesses against, and mourns for the abominations of the times. This was Noabs' carriage, being warned of God, and moved with an holy fear of his threatened Judgements, he makes an Ark, Heb. 11.7. which the profane and secure world flouted and derided. This was Lot's security in the overthrow of Sodom, his soul was vexed with their filthy conversation, 2 Pet. 2.7, 8. And the Apostle makes him a precedent, his deliverance a ruling case, so as to argue and draw up a firm conclusion from it for all the godly under like circumstances, verse 9 This tenderness of conscience was that which removed Josiah out of the dint of suffering, 2 King. 22.19.— Jealousy of sinning, is the best security against suffering. Such as fear God's Name, shall have the bright side of the cloud, when others have the dark; he will be to them a Sun, when to the rest a fire. This holy carriage protected Jeremiah, and kept him out of captivity; and exempted Baruch, and gave him his life for a prey. God's mourners, who gave him their testimony, by wearing his livery, shall also have his mark of distinguishing favour, Ezek. 9 They are plucked as brands out of the fire. We may invert that of the Prophet Ezekiel, and make the subject the predicate, cap. 7.16. They who are as Doves of the Valleys mourning for their iniquity, shall escape. They who feared the Lord, and thought on his Name (minded Religion, and made it their business) had a book of remembrance written, Mal. 3.16. Phinehas' zeal procures him the covenant of God's peace, Numb. 25.8. Secondly, A fiducial recumbency. God saves them that trust in him, and because they trust in him, Psal. 37. ult. He that believes shall never be confounded. God is a buckler to them that trust in him, Prov. 2.8. The scope of the whole 91 Psalms, is to assure preservation to them that exercise faith in God, and keep in viis, in ways of strict and close walking with him: Not an absolute faith, that God certainly will protect and deliver (for that cannot be without a special revelation) but a steadfast faith, and firm dependence on God, and his power and providence, both as able and willing to do it. Jobs confidence in God gave him assurance of his being his salvation. This obtained a special privilege for Obedmelech, Jer. 39 ult. Thy life shall be for a prey to thee, because thou hast put thy trust in me, saith the Lord. And this gave Daniel a marvellous, yea miraculous protection, Dan. 6.22, 23. Innocency was found in him, and he believed in his God. Thirdly, A praying importunity. When God's Spirit is poured out from on high, and his stir up themselves to take hold on God, plead and wrestle, call and cry, being his remembrancers day and night, Psal. 32.6. And so Zeph. 2.3. Seek the Lord all ye meek of the earth, which have wrought his Judgement, seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lords anger. in the most desolating Judgements God reserves a remnant, and they are the seeking, praying one's, Joel 2. ult. Whosoever shall call on the Name of the Lord, shall be delivered. So Psal. 91.14, 15. Fourthly, A perfect and exact integrity. He saves the upright in heart, Psal. 7.10. He compasseth them about with favour as a shield. The way of the just is uprightness: thou most upright dost weigh the path of the Just, Isa. 26.7. Integrity is the ground of hope. This gave Job a certainty of his coming out of affliction, and of a glorious restauration, Job 13.18. I have ordered my cause, I know I shall be justified. This was that Hezekiah pleaded under God's correction, Isa. 38.3. And Nehemiah under his enemy's rage and opposition: Think upon me my God for good. Christ's Righteousness is only pleadable at the bar of God's Justice, but our own in the Court of his mercy. A man may as well rear a building on a quagmire, or quicksand, as build a just hope on Hypocrisy; but righteousness is a sure soundation. The morning star being once up and visible, it's never very dark: Such as walk always in the view of their uprightness, have always some glimmerings of comfort, and are never hopeless and desolate. This was Gods own assignation of the reason of Noah's deliverance, Gen. 7.1. Thee only have I found righteous in this generation. He that walks uprightly, walks securely. When men are upright to God, to men, exercise a conscience void of offence in duties of the first and the second Table; keep themselves from their iniquities, and have respect to all God's Commandments, and whatsoever comes on them, do not forget God and his Covenant, they are upon the fairest ground of security. The Prophet Amos puts them into not a bare capacity, but at least a probability of mercy, Amos 5.15. Hate the evil, seek good, and establish Judgement in the gate, it may be the Lord God of Hosts will be gracious to the remnant of Joseph. Nay the Prophet Isaiah goes further, and puts them under a certainty, Isa. 33.16. (When Hypocrites were bundled as thorns, or packed as brands into the devouring fire of God's wrath) who should abide now? He that walketh righteously— He shall dwell on high, his place of defence shall be the munition of Rocks: bread shall be given him, his waters shall be sure. Fifthly, A resolved singularity, and courageous zeal and magnanimity for God in the worst of times, both as to doing and suffering. When Christians shine with an eminent lustre of piety, like stars in a dark night, with greater brightness, and burn with an holy zeal, as fire in frosty weather, always hottest, are none such of the times, and do not only keep themselves untainted from the sins they embrace, but see on the duties they oppose; resolving with Joshua, that they and their house will serve the Lord, and with Daniel, that they will as formerly (notwithstanding all prohibitions to the contrary) make their supplication to the God of Heaven: They will keep up private family duties, public attendances, though all give them up; maintain those duties of Religion most zealously, strenuously, and industriously, that are most momentous, though most opposed and despised; dancing before the Lord's Ark, though laughed to scorn by the michael's of the world. Though Princes speak against them, they will meditate and speak of God's statutes. They will appear for God, when all appear against him; as did Elijah, whom God wonderfully secured; and Paul, whom he stood by miraculously; and Luther, whose language was fiat justitia ruat Coelum, whom God signally protected at Worms, and elsewhere, though he were the only butt his pretended holiness than had to shoot at. When a man is resolved to consult duty, and not safety, to suffer before he sins, to burn in a fiery furnace, before bow to a graven Image; and with an holy fortitude, to stand up for God against the sins of the time and place, though he hath none to back him, though all the neighbourhood, Town, City, be otherwise affected, (as it was with him as to Baal's Altars, and Paul to the Athenian worships) and is determined to venture all for God, and in his Cause, with a Caesarem veho in his mouth, if I perish, I perish; and can confidently look danger, bonds, death in the face, being willing with Paul, for the hope of Israel, to be bound with this chain, Act. 28.20. As holy fear, so this invincible faith, and undaunted courage, is an evident token of salvation, and that from God, Phil. 1.28. Whom in the world should God help, if not them that help with him? or stand close to, if not those who stand fast to him? distinguishing duty shall certainly be rewarded with distinguishing mercy. Secondly, At what special times may God's People look for help in time of men's violence and oppression? Let me resolve that one question (in case the cause of the People of God should be brought to an extremity) and leave it with them as a fortification of their hopes and spirits. Now, though as it's impossible for us infallibly to determine the periods of God's grace to sinners, when abused, so the times and seasons of his giving out mercy and salvation to his People, when wanted; (times being in his hand) yet so far as we have the Scripture for our guide, we may assign some particular and extraordinary cases, wherein help is promised, and so may be justly expected. As First, When God's Cause lies a bleeding, and the general concern and interest of Religion is at stake. God is jealous for his great Name. Thus Joshua pleads when Israel fell before their enemies in battle, cap. 7.9. And Jeremiah, cap. 14.9. We are called by thy Name, leave us not; and vers. 21. Do not abhor us for thy Names sake, do not disgrace the Throne of thy glory— When the enemy houted God's People, pointing with the finger at them, These are the People of the Lord, he had pity for his holy Name, Ezek. 36.21. When the whole interest of Religion, and God's people must go off at a blow, God will step between the Axe and them. We have such a memorable example of this, in God's deliverance of the whole body of the Jews from Haman's conspiracy, as the defeatment thereof may be a standing encouragement to his people in all ages. Secondly, When a cloud of reproach and scandal is cast upon his People's innocency and integrity, and thereupon ariseth an unjust oppression of them. This was Job's case; all along his Friends falsely accused him, but his God did compurgate him, and so david's, as appears almost in every Psalm, where he now appeals to God, and makes protests of his innocency; as Psal. 7.3. then prays for relief, Psal 38. ult. and 71.11, 12. and 109.26. professeth his hope in God notwithstanding, Psal. 35.15. promiseth himself redress, Psal. 37.6. So Jeremiah, cap. 20.11. and the Church, Mic. 7.8, 10. who promise themselves salvation, and prophesy their enemy's destruction, upon their slanders and scandals cast upon them. God will take part with his people, what is done to them he takes as done to himself, whether in way of kindness or abuse. As they vindicate his Name and glory in the World, so will he theirs from all reproach put upon it. Thirdly, When there is a failure and disappointment of all humane help. This is the Psalmists argument, Psal. 44. ult. and the ground of his plea, Psal. 79.8. Let thy tender mercies speedily prevent us, for we are brought very low— When Pharaoh said, The Israelites were entangled, the Wilderness had shut them in, God comes and cuts a passage for them. Exod. 14.3. God commonly helps his People at the lowest; the taking the weakest part is to him no disadvantage. When vain is the help of man, and the cause is concluded desperate for want of an Advocate, than God is called in by our Prophet, Psal. 12.1. Help Lord, for the godly man ceaseth,— Cum nemini obtrudi potest— Psal. 116.6. I was brought low, and he helped me. When Zion is called an Outcast, and no man seeks after her, than God chooseth to have mercy on her, Jer. 30.17. Fourthly, When the Enemies of God's Truth and Cause blaspheme his Name, and insult and triumph over his people. Whom hast thou reproached, saith God to Rabshaketh? Isa. 37.23. There's the ground of his appearance against him: The King of Heaven may pardon his People's rebellions, but revile are too saucy for subjects to give, or the infinite and eternal God to bear from a vile worm, a sinful and mortal creature. It's time for God to arise, when wicked men thus make void his Law, and so far usurp upon his Supremacy and Prerogative, as to offer a competition with him, who, he or they, shall be Lord Controller in the World. When the Assyrians talked blasphemously, that God was the God of the hills, and not of the valleys, therefore did he deliver them into Israel's hand, 1 King. 20.28. God dare wrestle or engage with them, though on disadvantageous ground. This argument the Church useth for deliverance, Psal. 74.10, and strongly urgeth, Psal. 79.10, 11, 12.— and the cruelty and blasphemy of the enemy may prevail with God sometimes, when cannot the Prayers of his Saints and People, Isa. 47.6, 7, 8. God will save the afflicted People, and bring down the high and proud looks, Psal. 18.27. It's observable, when God assigns to his people the reason of the expulsion of the Nations, and the introduction of Israel in their room, he gives it thus, Not for your righteousness but their wickedness, Deut. 9.5. when Saints holiness cannot avail for mercy, sinner's iniquity may call for justice. Fifthly, When the spirits of the Saints begin to despond and fail, and yet are carried out with serious humiliation for their sin, and (recovering these fits and qualms) with out-going of Faith and Prayer to Heaven. When Christ comes, there will scarce be Faith in the Earth: when the hearts of God's people begin to swoon, he will contend no longer, lest their spirits should fail before him. When the wicked are fleshed and puffed up with vain hopes, God breaks their bones asunder, and their horn in pieces: when God's people are as dry bones he lives and flesh's them, Ezek. 37. When the Question is asked, By whom shall Jacob arise, for he is small, the answer is, The Lord repent for this, Amos 7.2, 3. God will not always suffer the rod of the wicked to rest on the lot of the righteous, lest he puts forth his hand to iniquity, Psal. 125.3. God passes by his People, when as tall Cedars, and beholds them when low and weak Shrubs; he delights in them when in an abject low condition, and shows them mercy. When the Locusts do most overrun the Cassians, than the Seleucidian Birds come and are their devourers and destroyers. God is willing his people sometimes should be brought to that pass, that they know not whither to turn, that so they may know what their God can, and will bring about for them. When God's people are laid upon their backs, then is a fit time for him to take them up into his arms, and put them into his bosom. Especially, when their uncircumcised hearts are humbled by their afflictions (though ofttimes not so sincerely, at least not throughly) God will come in for their help, as Judg. 10. 2 Chron. 12.— Especially where there is a spirit of true humiliation, Faith and Prayer, that conjunction is a sure Prognostic of mercy, and sign of deliverance, Zach. 12.10. compared with cap. 13.1.— No sooner Daniel gins his Prayer, but the Captivity makes its end. Hos. 5. ult.— I will go to my place till they acknowledge— When they come to seeking, God soon comes to saving. God never puts his people hard on begging, or inclines them to ask, but he stands ready handed with, and fully bend and disposed to mercy. When the Sea gets into the Ship, and Peter cries out, Christ reacheth out his arm to save him. Sixthly, Let this be a ground of adherence and firm conjunction and cleaving to God at all times, always cleave to this God who is such an help, with full purpose of heart. As Ruth to Naomi going where he goes, and living where he lives. Let nothing separate you from your God. Like the Spaniel, couch close to your Master: It's good for you to draw near to God; lose all rather than lose him; part with all the World before him. Better God your Friend to stand by you, than all the World without him. God is faithful to you, be you so to him, and though all else do, do not you forsake him. Forget your Kindred and Father's house: love not father or mother, wise or children, house or land, but hate them, if coming in competition with him. Throw off your Father (as holy Jerom said) though he hangs about your neck, and trample on your mother, though she lay in the way, to go out unto him. Give not up the cause of God to Satan, or the common Enemy, because ye meet with a little trouble. Though the Captain hath not present relief, he will not deliver up the City, if in any hope or expectation of it, but hold out if possible; he knows not how nigh he is relief. Sacrifice not God's interest, help may come before you expect it. Christians, on your first coming in, you gave yourselves up to the Lord, and indeed as that Noble person said, In undertaking Religion you might be deceived, if you thought to save any thing but your Souls. Oh take heed of making a breach of promise. Take heed of using any sinister course, any unlawful and indirect means, to evade the sufferings of the Gospel never accept a deliverance which is worse than bondage, better have help God's way than your own, as finding it, than as making it. Infinitely far better that trouble which ends in peace, than that peace which ends in trouble. Fight therefore the good fight of Faith, so as at last ye may lay hold on the Crown of eternal life. So run as ye may obtair. Go on securely and courageously in the way of your duty whatsoever occurs, fear the Lord only, and keep his way. Esther, though under strict interdiction, yet ventures to approach the King, having fasted and prayed with her Maidens, in hope of divine benediction: The Apostles though under a prohibition (if not a suspension) to preach choose to obey God before man, Act. 5.29. Be neither drawn or courted by the fawning allurements of the world, nor yet frighted by its terrors, to give up, or in, in your profession. Take our Saviour's advice, Luk. 12.4. Fear not him that can only kill the body, but rather him that can destroy both body and soul in Hell. Lastly, A word to sinners, and strangers from God and his hope and help concludes all. This offers first a word of direction to poor sinners, whether they must go for help: They are all lapsed fallen creatures, plunged into a state of guilt and corruption, brought under the supremacy and dominion of Satan, and have no power or sufficiency of themselves to recover, but God alone is their help, Hos. 13.9. O Israel, thou hast destroyed thyself, but in me is thy help to be found. Man fell by his own free will, but cannot recover without God's free grace, Homo libertatem quam accepit nisi Christo liberante non recipit; as Saints therefore must bless him, so sinners go to him as their only help; go to him for light, life, by Prayer, in the use of Ordinances, which are media cultus, and gratiae too; and though God will not hear you as sinners, he may as creatures. Secondly, Labour all to get an interest in God, that he may be your help. Time may, nay, will come, when you will stand in need of an help. You may have many storms in your journey to eternity. It's good in a Sunshine to provide for a storm. A day of affliction may come, of death and dissolution must come. A sword, a plague, a fire, a famine, a captivity may come, and what will ye do in the evil day? All worldly helps will then be in vain; ye may kindle a fire of your own sparks, but the end will be to lie down in sorrow. You may with him that took up an hand-full of Glowworms in a dark night, hope to warm your fingers with them, but it will be a false fire, and afford no heat with its light. These Glowworms may shine till you come to the light of Sun or Candle. These fair-faced nothings may please till you come to be convinced of a better beauty, but then will vanish. What will it profit to have a little comfort from them for a moment, and at last be cast into the hellish dungeon? Though ye have all creatures for you, and God against you, your case is as sad and miserable, as had you God for you, and all the world against you, it were comfortable. Time may come too, that you may have all the world against you, and the Devil too, yea, your own consciences, and what will ye do, if ye have not a God, a Christ to stand for you? Created-comforts cannot help you, if God hath once forsaken you; though he can supply their absence, who is the Sun of Righteousness, and make day, though there be not the star of any creature visible, yet they cannot his. If the Sun be gone down, it's night for all the stars. They have no Oil for themselves, much less can afford to others. There is no trust in riches, friends, men, Angels; they are all a vain hope. The Parent may leave his Child, the Husband his Wife, the friend his friend, when time of trial comes. God hath stood on Mount Ebal, and blasted all carnal confidence, as well as on Mount Gerizim, and blessed confidence in himself: Yea, he may justly give us up to our own trust, and those things we have confided in, if we repose in any thing short of himself, so he did them, Jer. 2.28. And will the creatures Mantle be a sufficient covering to us? Will the great Tree of outward mercies, profession, privileges, protect us under the soaking and lasting storm of God's wrath? The whole 49 Psalm is a conviction of the vanity of all the Pageantry of this world. They are as birds, or a string that at one time or other will deceive us. And is not God in the mean time, a necessary, free, universal, sole, sufficient help? Who ever trusted in the world, and was not deceived? and who ever trusted in God, and was disappointed? The ends of the earth look to him and are saved— O cease then from these lying vanities, and endeavour to make God your God, that so he may become your help. And if you would do so, labour first, to get an humble sense of your own helpless and hopeless condition by nature. Bethink yourselves, and see the plague of your own hearts. As long as the soul hath any crutch to lean on, it will never go alone; while it knows whither to run, it will never go to its God. O labour to be weary and heavy laden in yourselves, and disclaim all creature-dependance, as Paul did, Phil. 3.7, 8. Renounce all for Christ, and Gods free grace and mercy in him. And when in this wilderness, lean on the arm of your Beloved. Secondly, Fly to God's Name and Covenant by faith in Christ. If ever God be yours, it must be through Christ. For there is no other Name; God hath laid help on his almighty arm, you must lay your hope there: All God's help runs through Christ: he hath determined never to pardon one guilt, or give out one dram of grace, but through his blood. He is the only daismen, the true Samson, by whose strength, the heavy weights of sin and wrath may be removed your souls. All the souls fresh springs are in him: He is the well head of salvation. Without union, no interest or influence. No flying or abiding God's presence, escapeing, or enduring his wrath, unless your souls get under the skirt of his love. He that would have interest in God by any other proxy, must expect salvation by a deputy only. O come to him then by faith, venture on him as the Lepers did on the Camp, 2 King. 7 s. Do not only take Ropes about your necks, and put Sackcloth about your loins, but come before this King of Heaven, he is a merciful King— And thirdly and lastly, Strike Covenant with God, enter into a confederacy with him. King's keep those confederate, and in league with them. The wickeds is a vain, a strumpet's confidence, that challenge God as their Father and Husband, and yet wantonise from him, and care not for his company and communion, Jer. 3.4. A good conscience only is the ground of a good hope and conndence, 1 Pet. 3.16. God may help and save by the wicked, but never will he be the Saviour of them. Break off from sin then by righteousness, and engage in, yea, keep covenant with God. There's a league both offensive and defensive between God and his People, and the Promise made to Abraham (observing the conditions) stands good to all his faithful children, Gen. 15.1. If we walk before God, and be perfect, he will be our shield, and our exceeding great reward. To conclude all with the Apostles options, Rom. 15.13. Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope through the power of the Holy Ghost— And 2 Thes. 2.16, 17. Now our Lord Jesus Christ himself, and God, even our Father, which hath loved us, and given us everlasting consolation, and good hope through grace, comfort your hearts, and establish you in every good word and work. FINIS.