〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A STAY in TROUBLE OR THE SAINT'S REST IN THE EVIL DAY. Exactly discovered from their Cordial dependence upon God, and comfortable assistance by him. Shortly digested as the SAINTS MANUAL In the worst of Times.  
The FIRST PART.  
By Alexander Pringle, a worthless Servant to Christ in the work of his Gospel.  
Thou hast known my soul in adversities.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Psal. 31.8. 
The Lord was my stay.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Psal. 18.19. 
I said thou art my God.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Psal. 31.14. 
London, Printed by Anne Maxey, for William Weekly at Ipswich, and are to be sold by John Rothwel, at the Fountain in Goldsmiths-Row in Cheapside. 1657.   

To the most accomplished READER.  
WOrthy Friend, (if such) thy Personal Character will easily discover the Mystery of this Manual: Seeing the wise Man's eyes are in his head, Eccles. 2.14. and the spiritual Man discerns all things, 1 Cor. 2.15. Piety and Prudence, as they are of a sacred Extraction, so they are of a searching Discretion.  
I confess here is (multum) not (multa) My (Genius) being accustomed to speak rather much in a few, then little in many words.  
Thou hast objected to thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stay in trouble; together with the sacred Sympathy of the Saints Vnsealed in that Estate: If there be any thing seeming amiss in the Draught of this Emblem, look again? There may be a dimness in the Optic, as a blemish in the Object: The Eye and Color being often guilty of their active, and passive distempers: Let me only tell thee, seeing Wisdom is justified of her Children: The truth of this Compendious Tractate, is more than ordinary careless of the trivial Censures of many.  
But if any hath a Cordial appetite to peruse it, I shall entreat them to befriend it, with a few of the choicest acts of their Intellect; otherwise, they may beat the Bush, but never catch the Bird.  
It shall facilitate somewhat the Exercise of their Fancy, to keep close to the Subject, charging nothing more of a second (Notion) upon it, than what the (Being) of the first will bear.  
Otherwise, if they trouble themselves with an over-sensing Nonsense; they may build Castles in the Air, but no way reaching the mind of the Author.  
I have Candidly contrived a short System of sound words, for the ease of Troubled Spirits, if the gracious solidity of such sweetening Materials can settle their Condition, he hath his end, who zealously studieth their Spiritual Establishment in Truth and Peace; As  
Christ's meanest Servant in the Ministry of the Gospel, ALEX. PRINGLE. From my Study in Harwich, Jan. 1. 1656.   

READER,  
BE pleased, take notice, that the Escapes of the Press, are neither the Mind of the Author nor the Design of the Printer, and therefore let it be thy Civility to both, to excuse the absence of the one, and correct the unwilling Errata of the other.  

Errata in the first Part.  
Page 7. line 11. read as. p. 6. l. 1. r. Signing. p. 7. l. 1. r. as. p. 9 l. 20. r. say. p. 36. l. 1. r. but by him p. 39 l. 11. r. tedious.   

Errata in the second Part.  
Page 5 line 13. r. viris. p. 9 l. 21. r. affectu. p. 10. l. 19 r. serie. p. 17. l. 13. r. Indemnity. p. 28. l. 15. r. Gallios'. p. 38. l. 3. r. affectus. p. 39 l. 11. r. a me. p. 47. l. 9 r. it. p. 4●. l. 22. r. holy. p. 62. l. 7. r. manu:    

Imprimatur,  
March 7. 1656. EDM. CALAMY.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A STAY in TROUBLE, OR THE SAINT'S REST In the Evil Day.  Psal. 63.8. My Soul cleaveth to thee, Thy right hand upholdeth me. 

Introduction.  
IN the Composure and subject matter of this Psalm, 
Hic Psalmus est exgenere mixtorum. Pareus ad loc.  we have a true account of the exercise of David's Spirit, whilst he was in the Wilderness of Ziph; 
1 Sam. 23.14. Psal. 57.2, 3.  It seems that place to him (whatever it was in itself) was a solitude of Prayer and Meditation.  
Gracious Spirits can make the best of the badst places, 
Animadversion. Isai. 26.3. Act. 5.41: 2 Cor. 6.10.  fair weather in the foulest storms; they can turn raging troubles into Religious trials, and a barren Wilderness in a Sanctuary of worship: 
Psal. 57.7, 8, 9, 10. Psal. 42.5. Psalm 73.28. Isai. 40.29, 31.  It was David's cross to suffer, but his comfort and Crown to serve God in that estate.  
He had a malicious Saul for his implacable enemy, 
1 Sam. 24.15. 1 Sam. 26.1. Psal. 52.8, 9  but a merciful God for his intimate Friend, he will not gratify the one, to dishonour the other; he will glorify God wheresoever he sojourn, let the Devil and Saul do what they can; 
Psal. 54.6.  
Psal. 57.2.  they may banish him from the Tabernacle, and force him to the Wilderness, 
1 Sam. 26, 19, 20. Psal. 56.2, 3, 4, 5.  but not from God's worship; they may afflict his body, but they are not able to pervert his Spirit: 
Rom. 8.35, 36, 37. Psalm 56.11, 12, 13.  For (saith he) My soul cleaveth to the Lord, his right hand upholdeth me.  
In which words we have two things materially considerable of David's Spirit, as it is now engaged in this disconsolate condition.  
First, Its dependence upon God, 
The Text divided.  My soul cleaveth unto thee.  
Secondly, Its assistance by God, His right hand upholdeth me.  
In both which parts, 
Note. Saints spiritual communion in, trouble with God.  we may discern what a comfortable correspondence is kept betwixt the Lord and David, in this sad time; his heart cleaves to God, and the Lords hand upholds him; we shall consider his words, 
The Text opened.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My soul, my whole Spirit, my life, 
Plura autem hoc vocabulo fignificantur, 1. Spiritus. 2. Vita. 3. Anima rationalis. 4 Homo corpore, & anima compositus. 5 Per synecdochen personam fignificat. Saints careful of their spirits in trouble. Psal. 56.3. Psal. 7.2, 3. Amos. 6.8 Gen. 17.21 Leu. 19.28  the whole man as the root, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 originally import, Gen. 17.14.  
Doubtless, David had nothing but what he had cast upon God, in the case wherein he was; but especially his person, which was more precious to him then all his other enjoyments; and it is the Saints custom to speak by their Spirits all things else, that being their (unum) their only thing precious; if this be well placed, all things else are well preserved: So David speaketh nothing here but his heart, and its establishment upon God, 
Heb. Non simpliciter adherere significat sed amantem conjugali affectu; quare, & Rabbi David in radicibus per associari ex ponit.  My soul cleaveth to God.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adhaesit, adherescit anima mea post te, My soul cleaves after thee, as do things which hang by another; the root is of so great frequency in Scripture, as of inquiry amongst Critics; it importeth here the posture of David's spirit, and speaketh it close to God; and so depending upon him, as nothing could loosen it from him: Satan's subtlety, saul's cruelty; his own personal loss and indemnity, are not all of them of any force or dexterity, to cut asunder or untie the Gordian knot of this unity 
* Expremitur hac voce arctissimum, & indissolubile vinculum quale est inter conjuges. Gerh. loc. come. .  
The cleaving of David's spirit, was a glewing of the Lords spirit; a marriage of the Lords making, is altogether incapable of the Devils breaking.  
It is no wonder, David's words report him so much devoted to God, 
Dependence.  seeing with the same breath they speak him supported by God, 
Assistance.  Thy right hand (saith he.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dextra tua, Thy right hand; This is a humane member feigning a Divine Power; 
Psal. 118.16. Rev. 1.17. Psal. 138.7. Psal. 139.10. Psal. 80.18.  it is ordinary for the Spirit to speak low, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for our infirmity that we may conceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (in a Divine decency) according to our capacity.  
Right hand] In Scripture Language, when attributed to God sometime signifieth God himself, Isai. 48.13. His word, Isai. 62.8. His present aid and assistance, Psal 74.11. All which may be understood by this right hand upholding David in this juncture of time.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sustentat me, 
Exprimit ad jumenta omnia & adminicula quibus pollere sibi videtur. A word signifying not only the strength of body, but also of mind.  He often or always upholdeth me: This seems to be a Phrase of David's experience, he had tasted that the Lord was good in that and other his suffering seasons.  
The Saints are sensible of their supplies, and resent them: The vessels of mercy are all so thankful, 
Note. Psal. 116.3, 4, 5, 6, 7.  as faithful observers of God's favour; 
Deut. 8.11. Psal. 119.16. Psal. 103.2.  they vent none of their receipts, but in respective acknowledgements.  
It is not with them, as it is with those hollow Cisterns of this degenerous. Generation, whose worthless Genius speak them such as they are; under the most eminent kindnesses, all so senseless as thankless, Psal. 9.17.  
David it seems is of another more refined Spirit, 
Note. The thank fullness of the Saints.  he will professedly publish those mutual out-going of Spirit and power, betwixt the Lord and himself, and tell the world, that his enemies may hear his soul cleaved to God, and the Lord did uphold him.  
Such Religious tidings might cool the courage of his adversaries, they hearing he was joined to so strong a party, who was able to support him and bear him up, 
1 Sam. 18.13, 17. & 24.22.  in opposition to all their designed stratagems complotted or executed against him.  
HAving thus shortly taken a survey of David's words; I find they present the singular deportment and encouragement of his own, 
The result of the words.  or any other gracious spirit in trouble, and thus in two eminent considerations.  
First, Conclus. 2 Such a gracious spirit hath its total dependence upon God.  
Secondly, It hath a comfortable assistance from Cod.  
In these two streams flow all the substantial sweetness of David's words in this place.  
First, They give us in the testimony of David's spirit cleaving to God.  
Secondly, They report his experimental assistance in the evil day by him; we shall speak to each of these in their order.   

I. Of the Saint's Dependence.  
FIrst, That a gracious spirit hath its total dependence upon God in trouble, seems to be David's case and qualification in this estate.  
He was sharply assaulted by Saul, but strictly united to God; My soul cleaveth to God: Adhaerendi verbum (says Calvin) significat David cor suum firma perseverantia semper affixum fore Deo. Cal. ad loc.  
Troubles lay hold upon David, 
David's custom. Psal. 11.1. Psal. 25.1.  and David's Spirit lays hold upon his God: It is worth Animadversion, he casts not of his burden, but casts himself and his burden upon God: My foul, such as it is, my persecuted, troubled soul cleaveth to the Lord: Here David expresseth an absolute dependence upon God, 
Diodate.  says Diodate in loc.  
Temporal sufferings for God, 
Troubles unite, and not divide saints from God.  are spiritual soddering of the Saints Spirits to him: Such an Antiperistasis begets a Religious heat in a gracious heart, burning their corruptions, and melting their affections upon God, Psal. 119.28.  
Afflictions work kindly upon the Spirits of the Godly; 
Note.  it was good for me (said David) that I was afflicted: 
Note. Afflictions work diversely upon Saints and Sinners.  Crosses are corrosives to some, but Cordials to others.  
There is no stomach can down with calamity, 
Gal. 6.14. 2 Cor. 6.10. Psal. 56.10, 11. Psal. 56.3.  so well as that which is appetized with mercy; such spirits are more the Lords than their own, 
The Saint's rest in affliction. Isa. 54.11, 12, 13, 14, 15, 16.  and therefore in storms can rest upon him, like the Dove upon the Ark, or the Ark upon Arrarat; he is the highest and surest mountain, and can settle us in the deepest deluge: 
Note. Whether afflictions send or lead the Saints.  I confess, I have observed the Scriptures speak much of the Saints motion, and tendency of their spirits in trouble, and I have always seen them turn into this City of refuge, and take hold of the horns of this Altar: I read David praising God, Psalm 18.2. By the Phraseology of a Rock, Fortresse, Strength, Trust, Shield, and horn of his Salvation: And elsewhere, Psalm 23. he prizeth his presence so much, that although he should walk in the valley of the shadow of death, he feared no evil, he was with him, his rod and staff comforted him.  
Bt it seems there is no love lost betwixt the Lord and his servants in trouble; 
Note. The sweet correspondence betwixt the Lord and his people.  for he is with them whilst they are with him, 2 Chro. 15.2. 
Saints more happy than the wicked every way.  Thus the Saints are happier in their crosses then the worldlings in their comforts; the first may be enjoyed with God, the second without him.  
But to wind up all what is here reported of David, 
Note. David's practice, and all the Saints the same.  I find it is the Language and Learning of all the godly in his case; as they are of the same spirit and interest, 
In affection.  so they are of the same practice and profession, to depend upon a gracious God in trouble.  
There be three reasons amongst many, 
Note Hence the arguments of the Saints dependence upon God in affliction.  obliging the Saints to a dependence upon God in trouble.  
First, Their accomplishment.  
Secondly, Their encouragement.  
Thirdly, Their establishment in that estate.  
It seems as the Saints cannot be troubled without God, so they can confidently look upon him for all their supplies and furniture in that their sad condition.  
We shall take notice of those prementioned grounds in their order.  
First, 
First Argument. Saint's accomplishment. Described what it is.  Of the Saint's accomplishment from their dependence upon God in trouble.  
The Saint's accomplishment is their gracious qualification, becoming their Interest, adding nothing to their Essence, but to their Ornament, 
Phil. 4.13.  putting a fitness upon them to serve God in that condition. 
Note. The decency of the Saints accomplishment in adversity. Psal. 97.8.10, 11.   
That this accomplishment is very suitable to the Saints, and ariseth to them in trouble, from their dependence upon God is easy to find out, if we seriously consider the Particulars following.  
First, 
The grounds of accomplishment in trouble.  Troubles are the Saints trials, and there is nothing more becoming them in that estate, then to act like themselves, 
Psal. 13.1.2, 3.  that by their carriage they may confute their calamity, 
1 Pet. 2.12. 2. Ground.  and the abetters of it.  
Secondly, There is a dextrous activity necessary in trouble, which at other times is useless: The Mariner in a Tempest must stand to his Tackling, when in a calm he may sleep.  
Thirdly, Ground. 3 It is one of the truest Characters of worth, to manage every condition with advantage; not that gain is the honour of our actions, 
Preoccupation.  but that thus all our actions are gainers of honour.  
Now as to these the Saints should come eminently short, if they were not fixed upon God, and therefore they cleave to him for accomplishment, when (in such a season) they have none in themselves. 
Dependence upon God necessary and profitable.  And they find their dependence upon God is not labour in vain; God hath engaged his promise more than once or twice for the profit of this posture, Isaiah 26.3. With an assured purpose wilt thou preserve perfect peace, because they trusted in thee: Here is peace designed by God to a depending soul upon him; the like is promised often elsewhere, Deut. 11.22. If ye cleave to him, then will the Lord cast out the Nations before you: Here we may read Israel will be too hard for his enemies, if he can be happy in holding fast his truest Friend. The God of Israel is the giver of every good gift, Jam. 1.17. There is no fear of Provision if he be our Steward, Psal. 84.11, 12.  
Hence it comes, 
Grace the Saints riches, and the Saints are happy in trouble by their Graces.  the Saints are richer in adversity, then are the wicked in their prosperity; they have more precious furniture in one corner of their hearts, than the wicked in the whole Storehouse of their spirits, 2 Cor. 7.4.  
The godly have not only the exercise, 
Grace's great in adversity.  but the increase of their Graces in trouble; for they resting upon God, 
Note. Enlargement of Graces in affliction.  they are recruited and enlarged by him. Hence it comes, their Faith is more lively, their hope more heavenly, their Love more fervent, their Wisdom more vigilant, their Patience more permanent, their Prudence more provident, their Piety more prevalent, whilst they labour in that estate.  
These distinguishing Characters of accomplishment, 
Graces manifested by trouble.  have been written upon the Lord's worthies in the days of their difficulty, that they might shine as so many memorial Monuments to posterity of future observance; that as it is the Saints lot to be troubled, 
Saints no losers by trouble.  so it is their happiness to be no losers in that estate, by their dependence upon God; it seems it is the Saints communion with God, that sweetens that condition. 
No leaning upon ourselves in affliction.   
The godly should be hardly put to it, if they did lean upon themselves: David was a great deal more happy by cleaving to his God, than Saul and all his favourites trusting upon man. 
David out-wits his enemies, by his dependence upon God.  And herein he was wiser than all his enemies which complotted his ruin; he knew he was not only out of their reach, when he rested upon God, but fully accommodated with all things befitting his condition; he was with such a Friend, who would spare no cost in his keeping, 
To close with God is the Saints security in trouble.  and therefore to keep close to him was his surest and sweetest course he could take in trouble, Psal. 73, ult.  
It is the excellency of David's spirit, that he is contented to be any where with God; 
The godly are contented to be with God any where.  He can digest the weariness of a Wilderness, by the comfort of his company: God's presence makes every place alike, and is instead of all Enjoyments to the godly, and it is no wonder they should be so satisfied with him, seeing he is so precious or profitable to them, Psalm 37.39, 40.  
Let this piece of David's and the godlies practice bear witness, Application. that it is not a matter indifferent to depend upon, or cleave unto God in the evil day, but that it is an act of singular advantage, both in respect of themselves and their adversaries; it seems both are gainers and losers in this very thing.  
First, 
Saints are gainers by their dependence upon God.  It is the Saints gain to depend upon God, because of their furniture: They should be as other men in trouble, if they were not happy in those things which they receive from God, Psalm 31.19. How great is thy goodness which thou hast laid up for them that fear thee, and done to them that trust in thee before the sons of men: Here the Spirit of God will have us take notice of two things,  
First, 
The Saint's mercy is expected by them.  That the godly have more than ordinary favour in trouble.  
Secondly, They are such as depend and attend upon that goodness.  
Secondly, 
Note. The wicked are losers.  For the Saints adversaries; That they are losers, it cannot otherways fall out, if the godly be gainers; But so it is, the godly being joined to God, they are accurately fitted by God to encounter their enemies. 
Divine dependence doth strengthen the Saints.  Through God we shall do valiantly; It is not for the enemies of the Lords people to engage against God.  
Me thinks all this, 
Application in trouble.  and much more, might give warning to the Saints to fear none of their enemies, when they have the Lord upon their side, Rom. 8.32. If God be for us (saith Paul) who can be against us.  
I have observed the godly to be patiented in their Afflictions, 
Note. An observation of the saints deportment in trouble, whilst depending upon God.  Prudent in their transactions, Pious in their persecutions, Peaceable under injuries, Humble under indignities, and hopeful of their deliverances; All which, as so many extractions from their dependence upon God.  
It is the worst of nonsense, 
Note.  to say we can be close by the fire, and not find warmth; and by the sea, and not find water: Such may be the folly of those who imagine a soul united to God, and not qualified in trouble suitable to its estate.  
I confess, 
The saints singular carriage in this world.  when I see the Saints deportment in the world, I am apt to admire at their singularity, that they are neither in Principle or Practice like the world; and when I see they are no more strangers to some of the wickeds persons, then to all of the wickeds practice and carriage in trouble; I consider that there is something more than ordinary acting in them, whilst they are in that estate; and when I have made a serious inquiry, I can find nothing but their cleaving to God; 
Union with God makes the Saints of asweet behaviour in the world, to the good example of all.  that establishment of their spirits upon him, rendereth them not only considerable in the eyes of their enemies, but eminently profitable to themselves and others of their Interest.  
For the nearer they are to God, the more accomplishment they have from him: 
Dependence upon God delivers us from distractions.  So that the godly are eased of all their inconvenient Encumbrances, if they rest upon him. The consideration of which, moved Peter when he writ to all the Saints, 1 Pet. 5.7. To counsel them to cast all their care upon him, for he cared for them; words of singular use for the godly in trouble, to attend provision in such a season, 
Help to be expected from God, when there is none visible.  when there is none to be seen: When the black curtain of calamity is drawn about them, and all secondary helps separate from them, 2 Sam. 22.19. Such was David's case in this desert, wherein he had no reserve but his God, and therefore his soul cleaveth to him: My soul cleaveth to thee.  
Secondly, 
2 Argument. Of the Saint's dependence upon God.  there is another considerable ground of David's dependence upon his God; and this is his encouragement in trouble.  
David had need of encouragement in his now sad condition; 
Encouragement in trouble.  it seems he had many cruel enemies, but few cordial Friends; and therefore he thought it best to make sure of God, 
Saints sure of comfort if they depend upon God in trouble.  and then he knew to be sure of continued comfort, whatever should betid him.  
This was not only an act of David's Piety, but of his singular Prudence and Policy; He was no stranger to the Lords tenderness over him, and all the godly acting for both: The Lord (saith he) is amongst them that uphold my soul, Psalm 54.4. It would seem the Lord makes a party for David in the midst of his Enemies.  
It had gone hard with him if Satan had got his mind; 
Saints should be in a sad condition if the Lord did not own them in trouble.  he would not only have stripped him of all his accomplishment, but also of all his encouragements.  
By the first, Unfitting him to suffer.  
By the second, Undoing him in that estate.  
But I find David's dependence upon God, dispels all such discouragements; he was certain that Satan or any of his Instruments could not wrong him, if the Lord did stand his friend; I trust in God (saith he, Psalm 56.11.) I fear not what man can do unto me.  
David had an enemy (which in respect of his place and pravity of spirit, 
David's enemies of a cursed and cruel spirit, and bend to undo him.  as the times presented) might have dampt his courage, he being then in a capacity to do him a great deal of mischief; but this sealed Saint, being in league with God, he valued not his wrath; for he apprehended his security from that unity betwixt God and his spirit: My soul (saith he) cleaveth unto God, his right hand upholdeth me.  
The Saint's dependence upon God in trouble, doth afford various encouragements to them in that estate, 
The Saints encouragements in trouble.  but especially,  
First, His presence with them.  
Second, His Providence over them.  
Third, Honour to their Friends.  
Fourth, Shame to their Enemies.  
Fifth, Shortness of their troubles.  
Sixth, Sweetness of Deliverance.  
First, 
1 Encouragement.  The Saint's dependence upon God assures them of his presence: I am always with thee (saith David) I have set the Lord at my right hand, Psalm. 16 8.  
It is not hard to find out God's presence with his servants in trouble by their dependence upon him; And I conceive, the Lord is pleased to encourage his servants thus, by countenancing of them, that they may relish his favour, which they account better than life. 
God's presence, the Saints preservative.  Thus he will not have his servants to be troubled at the fury of their Adversaries, whilst they have him to be friend.  
Hence it is, that the godly do so much prise him, 
God the alone help of the Saints.  that they look after no assistance with him; his presence is such a cordial preservative to secure them, that they are almost careless of any power whatsoever to oppose them: This encouragement, I conceive, may prove profitable to all of David's interest, if they ingenuously desire the Lord's presence with them; 
Saint's dependence is blessed with the Lords presence.  they must conclude to fix their spirits upon him, than they need not question but he will hid them privily in his presence 
Psal 31.20.  from the pride of men.  
Secondly, 
2 Encouragement.  The Saints have the encouragement of the Lords providence acting for them, when their spirits depend upon him; it is not the Lords custom to forget or neglect those who are in unity with himself, he hath an eye to look out for them, as they have a heart to lay hold upon him, Psalm 17.7.  
Hence the godly are not much troubled in adversity for their provisions; they conclude (seeing the Lord is their Shepherd) they cannot want; He maketh them rest in green pastures, and leadeth them by the still waters; so that they may know their unity with God speaketh them happy, in the hardship of any estate whatsoever: Gods gracious providence over them, is such an encouragement to them, as both sanctifieth and seasoneth their trouble, and their spirits under it.  
Let this encouragement quicken Saints, but damp sinners, 
Application of the former encouragements.  whilst both suffer in the evil day; Let it assure the first, that they are not alone in adversity, whilst the second are desolutely drowned in the fainting fits of their own sinful calamity.  
Third encouragement of Saints, 
Third encouragement.  depending upon their God in trouble, is the honour of their friends: The Saints as they are a chosen generation, so they are of the same mutual interest and honour.  
It is not so much a matter of private, as public concernment, that they depend upon God; thus they stand in the face of their enemies, 
Saints stand or falito their brethren.  to their brethren as to themselves: For the Church's credit is common as to all, so to each particular member of that body: It is no small encouragement to the godly, 
Encouragement to the godly to see their party prosper.  to see their party prosper in despite of malice, they are delighted in the Saint's honour as their own; and therefore in the day of trouble they depend upon God, that the Saints be no losers by them, and that all their enemies may know the godly have credit and comfort in their sharpest conflicts, both for themselves and friends, let the devil do what he can: All this is come upon us, yet do we not forget thee, neither deal we falsely concerning thy Covenant, Psalm 44.17.  
It should not only be the shame, 
The godly are troubled in their brethren's calamity, for their common concernment.  but the sorrow of Saints to see their brethren betray their common interest to the will of the wicked, by making shipwreck of their integrity upon the breaches of their trouble; 
Dependence upon God, a preservative of the Saints integrity.  and there is nothing can preserve them from such an adventure, but to be much with God; their unity with him, doth fit and completely furnish them with an accomplishment and sweet encouragement in every estate; so that in the worst of times, their deportment may nor only be a happiness to themselves, but an honour to all their friends.  
Fourthly, 
4 Encouragement. Punishment of the Saints enemies.  it is no small encouragement to the Saints, to see God turn his hand against their enemies; that as they have been scourged by them, he is pleased to cast the rod in the fire: God always gratifies his servants thus when they depend upon him; he can cloth their enemies with shame, that they may see their desires upon them.  
The Scripture tells us, The Lord will have the credit of calamity to fall at last to the share of the Saints, but the curse to their enemies; that although the wicked hath sown their misery, 
The wicked sow what they do not reap.  yet they shall never be able to reap their ruin, no not so much as the least of comfort or honour in their disturbance; it is just with God to trouble them who trouble you, 2 Thess. 1.6.  
Therefore the godly cast their case upon God, 
God the avenger.  and he takes order with their enemies to satisfaction; they cannot seek so much honour to themselves, or shame to their adversaries, as the Lord will heap upon both.  
This (me thinks) should warn the wicked to mind themselves when they malign the Saints: Applic. For if they prove insolent over the godly by an (Ace) another cast of the Die of Providence, may Sink their condition.  
Fifthly, 
5 Encouragement.  Shortness in trouble is another encouragement to the Saints from their dependence upon God; and this is the Lords work, and the Saints benefit: 
Dependence upon God shortens the Saints trouble.  It seems they obtain such favour from him, when they are in unity with him: It is easy with God to make an end of the Saints Calamity, if they rest upon him, for the Saints crosses are like Samsons cords, they are quickly broken if the Lord do but strain them; 
Simile or comparison  it is but a poor trial of the Lords ability, to ease the Saints of their sufferings, he can do that for them and never trouble himself: Therefore it hath been his practice to dispatch their calamity like a cloud, if their spirits did six upon him; 
Exo. 14.13  how soon is Pharaoh drowned, when Israel standeth still to behold the salvation of his God?  
I apprehend this is no course encouragement which the Saints have from God, when their spirits cleave unto him; it seems he maketh an end of their troubles to the best advantage.  
Therefore I conclude it convenient for the Saints to settle upon God in their saddest condition; Application. this hath been accounted the godlies shortest and surest way to determine their troubles; 
2 Chro. 20.12, 22, 23, 24, 25.  they have trusted the Lord with their business, and he hath always brought their purposes to a desiderable period.  
It is the Saints happiness to be happy in this, that they have learned to depend upon God, more than upon any thing else below him, 
The Saints know what the Lord can do for them by instruments.  for they are certain he can employ any instrument to befriend them, if they did cast themselves upon him.  
Sixthly and lastly, 
6 Encouragement, a gracious deliverance.  It is not the least encouragement to the godly after a tedious trouble, to be sure of a gracious deliverance.  
It seasoneth the bitterness of former calamity, to have a few grains of mercy mingled in their future recovery; 
The Saints forget their troubles, & forgive their enemies when they are delivered.  and therefore the godly being delivered, are contented to seal a Bill of oblivion to all their former sufferings upon that account.  
There is no better way to obtain this comfortable benefit from God, then by a confident dependence upon him: For as there is no evil in the City without God, so there is no deliverance from it by him.  
Hence the godly have this their encouragement amongst the rest, that they do rely upon God for a glorious deliverance; from trouble in their deepest engagements in it, Mich. 7.9. he will bring me forth unto the light, and I shall see his righteousness.  
The Saint's case should be very dismal and miserably dark, if they did not see somewhat coming, which did sweeten their present condition; and therefore they look for this as an encouragement of their dependence upon God, to have a gracious deliverance from him.  
I shall need add no more: 
David's practice our pattern in the evil day.  David is a notable pattern of this kind of practice: My foul (saith he) cleaveth to thee: He fixeth his spirit upon God, assuring himself if he did engage his heart to a religious dependence upon him, he was certain of a comfortable deliverance by him; and so much we have spoken of David's, and all the Saints their encouragements, from their dependence upon God.  
The third ground of the Saints their dependence upon God in trouble, 
3 Argument, establishment of spirit.  is their establishment spiritual, whilst they are labouring under the pressure of that dismal estate.  
It is not only a convenient, but a qualification absolutely necessary for the Saints interest, to be of an established spirit.  
This piece of composure showeth what they are, 
Establishment a character of Saints.  both in Principle and Practice; and there is nothing can put or keep a soul in this posture, but its dependence upon God, when the soul is anchored upon him; it is fully fitted to ride out unchangeably the fury of any storm, 
Satan Improves the Saints trouble to unfix them.  Psalm 46.1, 2, 3, 4, 5. It is Satan's Master piece to improve the Saints afflictions to inconstancy of spirit; thus making his best advantage of their worst and weakest condition  
If he can but shake them from their piety, he is then sure to break them by his policy, and therefore he is as vigilant as malicious to effectuate their ruin.  
The godly have nothing to prevent him, but to close with their God; prising more his presence with them, than the enmity of all created powers acting against them.  
This is visibly legible in David's spirit, who is careful in nothing but to own his God; and he knew that the keeping of a familiar Correspondence with him, should soon ease him of all his adversaries, he tells all of them of whatsoever impression they were, his soul cleaved to God. 
Afflictions put the Saints to it.   
It was an hard time with David, the waves of wickedness did wash upon his Spirit, yet we see this tedoius Tempest did not drive it from its Anchor: David is of a stable heart in the midst of those Distractions; his enemies could do nothing upon his inward, whatever breach they did make upon his outward estate; it seems he secures his Soul with God whatever befell him. 
Satan more pleased to pervert the spirits, then to impoverish the bodily estates of the godly.   
I confess it would have pleased the Devil better to have made David a sinful Sceptic in this his Calamity, then to see him a suffering Saint, to have made him of no Religion as to God, then of no Estate as to the World; to have stripped him rather of the goodness of his Conscience, then of the glory of his Kingdom. 
Satan prevented   
But herein David outwits his Policy, and outworks his Power, he takes such a Comfortable course with his Spirit, as Satan could neither unsettle it, or unseal its integrity; he casts it upon God, and so firmly secures it in opposition to any Change whatsoever, let Satan or all of his Instruments do their worst.  
So much we have considered of the Saints Dependence upon their God in trouble, according to this pattern of David's practice, My Soul cleaveth to God. We shall further inquire into the second Conclusion.   

II. Of the Saint's Assistance.  
IT appears by David's words here, and elsewhere, 
Note. Saint's assistance a fruit of their dependence upon God.  that the Saints assistance from God, is a fruit of their dependence upon him.  
Our fathers trusted in thee (saith David) and were delivered, they trusted in thee, and were not confounded, Psal. 22.4, 5.  
There is an old correspondance of kindness kept betwixt the Lord and his servants; as they look upon him for their furniture in adversity; so he upon the frame and posture of their spirits expecting it: 
God will be sought after.  The Lord is good and a strong hold in the day of trouble; but (saith the Prophet) he knoweth them that trust in him, Nahum 1.7.  
The godly consider the Lords assistance to be the best; 
Gods help the best & most precious.  and therefore as that which is most profitable and precious, it is desired by them. I find David and others of the godly in the Scriptures to look upon this divine help as abstracted often from means. I do not trust in my bow, neither can my sword save me, but thou hast saved us, Psal 44.6, 7.  
As means are not the objects of the Saints confidence, so they know without the Lord they cannot be the subject of their assistance. 
Saints rely not upon means.  If the Lord had not helped me, (Psal. 94.17) my soul had almost dwelled in silence, when I said my foot slideth, thy mercy stayed me.  
There is a Caveat put in against all means by the Spirit, 
Caveat.  that they rob not God of his honour; 
Dependence upon means, disparage God  and therefore the Saints give no more to them then he hath allotted 〈◊〉 they know they only act in their service, 
Means are acted by God only, and not of themselves  as they are ordered by God; and that there is no more of any ability in them, than what the Lord hath dispensed, therefore the godly look upon the Lord's hand as the hope of their help, in trouble, thy right hand upholdeth me.  
So then the Lord is the only help, 
As the Saints look upon God, so he looketh upon them.  and grand assistant of his Saints, and their eyes in trouble are upon him; which aspect, as it signifieth the excellency of the Lords favour to them, so it sealeth the unity of their spirits with him, In the multitude of the thoughts of my heart, thy comforts rejoiced my soul, Psal. 94.19.  
Here is David's familiarity with God, and his refreshment given in to him, in the juncture of his trouble.  
And it may be witnessed by the experience of all the godly, that this is not only his, 
Gods help the portion of all the godly.  but the portion of all the Saints, therefore shall every one that is godly, make his prayer to thee in a time when thou mayst be found. Surely in the floods of great waters they will not come near him, Psal. 32.6.  
It seems it is the Lords custom, for the Saints exceeding comfort, to engage for them when they entreat him in trouble; 
God will be entreated for his assistance.  and therefore he hath commanded them to pray, that he might engage for them, Psal. 50.15. Call upon me; There is here somewhat notable, that the godly must not fail to call if they expect the Lord to answer, or to do any thing for them.  
Me thinks I need not put the Reader to any further cost of considering many more Scriptures, 
Preocupatio.  which speak home the truth of the Lords assistance to his Saints in David's case. Let us only take the Affidavit of one Scripture more to this purpose, Isai 41.10. Fear not for I am with thee, be not afraid, for I am thy God, I will strengthen thee, I will sustain thee with my right hand of Justice. Here I conceive the Prophet hath commission to speak the Lords mind fully to his people in order to their comfort and confidence in trouble, and that he may do it to purpose he crowds in the vast body of the Lords benevolence to them in a Nutshell. And so he is pleased to speak much in little, and but a little of much, Engrossing a sum of assurances, in the system of a few promises, for their establishment.  
It is a great comfort, which is able to settle the spirit of the godly in trouble, when they know what the Lord will do for them.  
And in this very point of the Saints Information, 
It is the Saints comfort to know God to be their friend.  he is pleased to privilege them above the wicked in adversity. He opens their eyes, not only to let them see their mercy, but himself the fountain of it.  
I will lift up my eyes (saith David) to the mountains, from whence my salvation cometh, my help cometh from the name of the Lord. This was David's distinguishing mercy, that in the midst of his misery, he could see his remedy, and the Lord his Physician.  
So then the difference betwixt suffering Saints and sinners lieth in this, 
Difference betwixt Saints and sinners in trouble.  the Lord engageth for the assistance of the one, and not for the other. So that the wicked are left hopeless and helpless in the evil day, when the godly find a favourable and gracious support in that season.  
Thy right hand upholdeth me, saith David. This is a word of his experience, and so much the Scriptures witness of all the godly, that the Lord doth engage for them. But upon what grounds he upholds the Saints against their adversaries, 
Grounds of the Lords assistance for his Saints.  is the thing further now to be inquired after.  
I find the Scriptures give in ample testimony of the Lords engagement for, and supporting of his people in trouble, 
Eight grounds of the Lords assistance.  and so do move us to consider of eight reasons of his undertaking for them.  
First, We read of an eminently intimate interest he hath in them, 
Ground of the Lords help his interest  so that they are honoured with the names of strictest relation, union and communion with himself, 
Cant. 5.2.  as of his Spouse, Children, Brethren, to his Son Christ, 
Exod. 19.5  his chiefest treasure above all people in the earth; and with the characters of greatest worth as can be put upon such, as, a chosen generation, 
1 Pet. 2.9, 10  a royal Priesthood, a holy Nation, a people set at liberty; in times passed not a people, but now the people of God; in times passed not under mercy; but now obtained mercy, etc. By all which we understand those saving rights he hath to his Saints by Election, 
Eph. 1.4, 5 1 Cor. 1.30  Vocation, Redemption, Justification, Sanctification and Glory.  
This Interest laid in the bottom, 
Interest the ground of assistance.  upon it is built the whole Fabric of the Lords favour both in prosperity and adversity to the godly. So that they are put in a more than ordinary security of obtaining whatsoever is necessary, for their comfortable assistance and subsistence in any estate. I remember, David tells us, Psal. 34.10. That the beasts of prey may be starved when the Saints shall have plenty. The interest which the Lord hath in the Saints, 
Interest makes the Saints precious.  as it is the ground of his acting for them, so it renders them precious to him, as a seal upon his heart, or a signet upon his arm. And it is not to be questioned, but the Saints find the sweetness of it in their sharpest conflicts. 
Saint's dearer to God then their parents.  Though my father and mother forsake me, yet the Lord will gather me up, Psal. 27.10. And therefore the Lord professeth, that the case of his people is always before him, when they apprehend (by their estate) that they are neglected by him, Isa. 49.14, 15, 16.  
This interest is the binding bond of matrimonial unity and amity betwixt the Lord and his people, 
Interest the marriage bond of Saints.  Hos. 19.20. I have married thee, etc. Persons married are cemented with all the soddering and sweetening influences of conjugal correspondence either in prosperity or adversity.  
Hence I find this interest to be very serviceable to the saints in their suffering seasons. It is the Altar upon which they sacrifice the Offering of their addresses to God when they are put to their utmost, 
Interest the Altar of our duties to God.  Isai. 63.15, 16. Look down from heaven, and behold, from the dwelling place of thy holiness, etc. Where is thy zeal and thy strength, and the multitude of thy mercies, and of thy compassions? they are restrained. Doubtless thou art our father though Abraham be ignorant of us, and Israel know us not. Here is a serious address upon interest put up to God. It is no wonder the saints should be earnest upon that account, 
Interest the ground of the Saints correspondence.  seeing the most solid ground of that mutual correspondence betwixt the Lord and his people, and therefore to be improved in the worst of times.  
Oh then let this be remembered by all the heirs of heaven in the dark day of their danger, Applic. 
Improvement of Interest.  when the clouds of calamity are dropping over them here upon earth, that there may be a spirit of wisdom acting in them, 
Interest the anchoring place of the Saints.  to anchor their heart in peace; upon the ground and cape of this hope.  
I could advise the godly to take that cordial counsel which Christ giveth his Spouse, Cant. 2●7. 
Christ's counsel convenient for the Saints.  Until the day break, or the shadows flee away, be like a young Hart upon the Mountains of Bether. That however the Mountains of Divisions, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divisio.  may eclipse the comforts of the saints prosperity; 
The Saint's interest a means of union.  yet I should wish this Mount of conjunction might dispel the distraction of their calamity in the hour of trial.  
The godly have a great advantage of all their enemies by reason of this interest. They have the benefit of God's power to support them in spite of their enemies, 
The benefit of interest.  and therefore we find, that it lies not in the hand of the wicked to ruin the godly: I presume it is not for want of malice, 
The Saint's interest boundeth the wickeds power.  but might. They cannot do what they would, and therefore they do what they can. It is the happiness of the godly to be united to God by interest when the wicked are divided from him by their iniquity.  
As the first secureth assistance to the godly, so the second prepareth destruction for the wicked.  
But seeing it is certain, that the Lords interest in the Saints is the first ground of his engaging for them; me thinks this should fix divers particulars upon the saints spirits, 
Interest doth settle the Saints spirits in trouble.  worth their serious meditation.  
First, they are not to fear their enemies, when they have such a friend. David is not afraid of ten thousand of the people to trouble him, if the Lord did assist him, Psal. 3.  
Secondly, They must not look upon the Lord's service as a piece of difficulty. For if the Lord have an interest in our persons, he will have a finger inour practise. He is as careful in the time of prosperity to direct and help us to do good; as in the evil day to protect and preserve us from danger.  
Thirdly, They are not to look upon their enemies, as in any capacity to undo them, seeing the Lord doth support them.  

Advertisement to the wicked  It seems it is to kick against the pricks to fall out with the godly because whatever they are to the world, they are dear and near to God. Let them be opposed by any, they have a God to take their part.  
I remember David, Psal. 46.7. tells his enemies that he had God for his friend, and so he was strong enough for his stoutest adversaries And this hath put life in the saints when almost mortified with the sense of their sufferings.  
Fourthly, 
Interest bindeth the Saints to their good behaviour.  This obligeth the godly to a singular deportment before God beseeming his engagement for them in the day of trouble. As they are above the world in their unity with him, so I would have them in the same degree of duty to him. Oh how careful should they be to honour him, whose principle and gracious practice it is (by reason of his interest) to preserve them.  

2d Ground, the Saints weakness.  The second ground upon which the Lord is pleased to give in assistance to his Saints in their suffering condition, is their weakness to deal with their enemies, who are often as mighty as malicious, and as numerous as furious, 1 King. 20.27. Israel marched like a flock of Kids before the Aramites who filled the Country.  
This ground of the Saints weakness doth move the Lord with a great deal of tenderness towards them, 
The Saint's weakness the object of the Lords pity & severity.  and bitterness against their enemies, that place of Obadiah, chap. 10.11, 13, 14, 15, 16. is worth our animadversion, and serious consideration.  
How tenderly is the Lord affected with jacob's calamity, and how smartly moved against Esau's cruelty, For thy cruelty against thy brother Jacob, shame shall cover thee, and thou shalt be cut off for ever; when thou stoodst on the other side in the day when the strangers carried away his substance, and strangers entered his gates, and cast lots upon Jerusalem, even thou wast as one of them. After such like direful and dreadful expostulations, he concludes the destruction of all his people's enemies, giving a ground of his engagement against them. 
Law of retaliation, equalis redditio.  For as ye have drunk upon my holy Mountain, so shall the heathen drink continually.  
It seems the Lord will satisfy the temporary crosses of his servants, with the continued curses of their enemies, and that because they had insulted upon their weakness.  
The strength of the godly is without them. 
The Lord is the Saints strength.  God is the strength of David's heart, and his portion for ever, Psalm 73 26. and therefore in all their engagements they lean not upon themselves, although considerable in respect of competent ability, even in the sight of their enemies. 
The saints have no confidence in the arm of flesh.  Jehosaphat professeth for all his numerous army, that he knew not what to do. We know not (says this potent Prince) what to do, but our eyes are towards thee, 2 Chron. 20.12. He will rather lean upon God for the victory and his assistance, then to dispute with such a malicious enemy by the strength of a puissant and valiant Army, a stronger then which was never any assembled in Judah. 
Note.  But as there is no counsel or strength against the Lord, 
It is good to have the Lord to our party.  so is there none without him. It is good fight under the Lords colours; if he command and order the battle, the victory is certain.  
The Lord's presence is the fountain of power, 
Note.  and the seat of salvation, The Lord of Hosts (saith David) is with us, the God of Jacob is our refuge; He breaketh the bow, and cutteth the spear, and burneth the Chariots with fire. And so we read of Saints performances in opposition to enemies of greatest ability and subtlety; so eminently doth the Lord who is their strength act in weakness: Not I (saith Paul, 1 Cor. 15.10) but the grace of God in me 
* Portus salutis. . This Land of Rest was in the sight of David, when, Psalm 125.4. he entreats God's benevolence for the assistance of his brethren, Do well (saith he) to those who be true and upright in their hearts.  
Oh that this Ground might bring forth something to our spirits in the day of our controversies, Application. making our weakness more visible to us in our conflicts with our spiritual and temporal enemies, so that we might lean more upon our God, and less upon ourselves, 
God the best Umpire of controversies.  we should then sooner have our digladiations more certainly decided, and all the contention of our controversies peaceably determined, then otherways we ever can; 
No finishing of business without the Lords assistance. God's help in our counsels to give advice exceeding profitable and necessary.  we should do more in dispatching the punctiloes of Sacred and Civil differences in an hour with God, than all our days without him.  
Let him be Precedent of our Counsels, and then we shall find him the perfecter of our purposes, Cast your burden upon the Lord, saith David; Psal. 55.22. This good advice doth teach us the shortest way to ease ourselves. Commit thy work (saith Solomon, Prov. 16.3.) unto the Lord, and thy thoughts shall be directed.  
There is no thinking of any end of that business, 
God must do all our work forus, Isai. 26.12.  wherein the Lord hath not a finger to finish it: and therefore in short, Let the Lord be more familiar with us, and then all our matters shall be a great deal more easy for us, there shall be no opposition which can stand against us. It is a memorable encouragement which the Lord gave to noble Joshua, Josh. 1.5, 7. There shall not a man be able to withstand thee all the days of thy life; as I was with Moses, so will I be with thee, I will not leave thee or forsake thee, only be thou strong, and of a valiant courage, that thou mayst observe and do according to all the Law which Moses my servant commanded thee; thou shalt not turn away from it to the right nor to the left hand, that thou mayst prosper whithersoever thou goest.  
These words are directed to Joshua, 
Joshua's Commission & comfort belong to all of his interest and Authority.  and in him to all of his gracious interest, Piety, honour or Authority, of whatsoever magnitude they are; that they may clearly read their assured assistance in the lines of their reliance upon, and correspondence with God. Quo docemur ita nos, demum, fore in expugnabiles si ad prestandum Deo fidele obsequium enitamur. Calvin ad loc.  
The third Ground of the Saints assistance from the Lord, 
3d Ground, The Lord's word.  is his word. He hath engaged his word for their assistance in any of their conflicts, whoever be their adversaries, of whatsoever place or power. 
God secure his Saints by his word.  I find the Spirit giveth a large and full account of this promise in many Scriptures, but especially in that most excellent, Psal, 9●. 4. wherein we have assurances of the Lords kindness in this particular set down almost in every line, but especially in the 5, 6, 7, 15 and 16 verses, Thou shalt not be afraid of the fear of the night, nor of the Arrow that flieth by day, nor of the pestilence which walketh in darkness, nor of the plague that destroyeth at noon day. A thousand shall fall at thy side, and ten thousand at thy right hand, but they shall not come near thee. I will be with them in trouble, I will deliver and glorify him; with long life will I satisfy him, and show him my salvation. All which be more than ordinary expressions to assure the godly of his favourable assistance, and doing well by them in the day of trouble.  
And if the Saints had no more but a word of Promise from him who is holy and true, 
God's word sufficient to 〈◊〉 the Saints.  and whose words are more unchangeable than the heavens it were enough; but to his Promises we have his precepts and words of authority added commanding us to make our addresses to him for help, Psal. 50.15. Call upon me, etc. I will deliver thee, etc. 
Saints rely upon promises.  And David confesseth he had been much with God in that estate, and had found such refreshment as his soul could wish, Psal 34.7. Thou hast known my soul in adversity, saith he; 
Saints find by experience the Lords words true.  this he speaks by personal experience, as to what he had found.  
Doubtless David had such gracious returns, as give his spirit a great deal of enlargement in extremity beyond his ordinary hopes.  
The Scriptures often mention three Qualifications of the Lords Promises to satisfy his servants in order to their assistance. 
Qualifications of the Lords promises to the Saints.   
First, they are full.  
Secondly, they are free.  
Thirdly; they are certain.  
1. That his Promises are full, is very evident, because they are given out without any limitation of persons, 
Lord's promises indefinite.  places or dangers of the godly. So that it is a part of the Saints Commonwealth, of whatsoever magnitude or size, they are high, low, rich, poor, in whatsoever danger they fall in, 
Saints adventure any where upon God's Word.  they are alike sharers in the Promises. Let David go in the valley of the shadow of death, he is sure of deliverance, for God is with him, and his rod and Shepherd's crook shall comfortably preserve him.  
This precious soul could not be alone in trouble, such was the fullness of the Lords Promises to him, that he had always the Lords presence with him. 
God's presence and promises alike.  God's Promises and Presence are of the same dimension, both essentially infinite in their fullness.  
2. They are free, 
2d Qualif. Free.  and thus they are held out to the Saints, that they may never question their accomplishment or application upon the sense of their own unworthiness and so when such desires are sent up by them, the accomplishment of which may be as a tree of life to them, 
Accomplishment of promises to the godly sweet.  they may confidently expect a seasonable return. And so I find David and others never question, that if they call, but the Lord will answer to satisfaction.  
Hence the godly are more confident (in respect of the promises) in the night of their adversity, 
The godly more confident in adversity, than the wicked in prosperity.  than the wicked are negligent (by reason of their principles) in the day of their prosperity.  
The first hath hope in his death when the other hath no faith in his life.  
3 
3 Qualif. Certain.  That the Promises are certain. Christ is the best interpreter of his Father's words Heaven and earth may pass away, but of them there is not one jot to be changed. O Lord (saith David, 2 Sam. 7.28) thou art God, and thy words are true; Hence the Saints pass with patience through any difficulty without the least of disturbance, 
The patience of the Saints.  because they are certain by promise that they shall obtain if they run the race with perseverance, which is set before them. They know that he who is their life, and the length of their days can support them in opposition to any Antagonist whatsoever, according to his promise.  
These things being cordially considered, 
An advertisement in order to an improvement of the premises.  God's word of promise should take deep impression upon every heart, especially such who have experimentally found the Lord holy and faithful, who may comfortably and confidently assert they never sought the Lord in vain, but that he hath ever answered above their hopes.  
Oh how should a spirit be touched with the feeling of that favour which hath ever shined clearest in the cloudiest seasons of their extremity, when there was none to befriend but God. 
The Lord a loving friend in extremity.   
Oh let such never forget that it is the Lords custom to conform his kindness in the thick of all discouragement, that the gale of his goodness bloweth in every season, 
His mercies sweet in that season.  that there is no storm can stop his affection from watering all the plantations of the Saints, that he puts counsel and comfort, in every corner befitting their condition: 
Gen. 32.29 1 Kin. 17.4  he hath an Angel for Jacob, and a Raven for Elijah.  
Fourthly, 
4th Ground His glory.  His own glory is another ground of his engagement for his Saints.  
To this Ground we have the Scripture give in great and frequent testimony. It seems the Lord speaks much of the tenderness of his glory, 
God is jealous of his glory.  that he will not dispense with its abuse to any, I am the Lord, 
The Lords glory engaged for his people.  my glory I will not give unto another, Isai. 42.8. In the Saints troubles the Lords glory is much engaged; the Saints are always sufferers upon his account; For thy sake all the day long are we persecuted, 
Note Satan intends to dishonour the Lord by his servants  Psal. 44.22. It is worth our noting, that in the Saints troubles, it is not so much Satan's design, to disquiet the servant, as to disgrace the master. That putting the Saints from their patience and perseverance he may turn the reproach of their shipwreck and apostasy upon him whom they serve, 
Satan endeavoreth to affront God upon his Saints sufferings.  who should have espoused their controversy, he having engaged to own them in their sharpest conflicts; therefore the Lord for his glory hath engaged in opposition to their stoutest enemies, Psal. 105.14, 15. He suffered none to do them wrong, he reproved Kings for their sake, saying, Touch not mine Anointed, and do my Prophets no harm. And again, He saved them for his name sake, Psal. 106.8. I remember Moses in his administration doth plead from his glory for his people's deliverance, often in Exodus, Leviticus, Numbers, Deuteronomie; all which, with a great many more Scriptures evidences we have to assures that the Lord doth good to his people in point of honour.  
Here it is worth observation, 
Note.  if the Lord doth impledg or pawn his honour for our peace in adversity, 
We are to serve God as a preserver after deliverance Luke 1.74  we are justly obliged to pay the tribute of piety to him, in the day of our prosperity.  
As the Lord is pleased to look upon us afflicted, so we should look upon God being delivered, etc. As he tendered our good, so must we his glory. It must not be with the best of Saints, as it is with the worst of sinners, to turn the grace of God unto wantonness the most cordial kindness to a carnal profaneness. 
The wicked unthankful.  Let us be more the Lords than our own, seeing he owned us when we were nothing. 
Saint's engagements.   
Let God's honour be as precious as it is profitable to us.  
Let us not be so mercenary, 
God's honour must be precious to us.  as to balance its commodity, and not its excellency. It is of greater worth than all we can have by it.  
Let it therefore be our piety to pay it its due, and our sincerity to contribute all our endeavours to the promoting of its interest.  
Ingratitude is the shame of Saints, 
What ingratitude is  and the Seal of sinners.  
As it is the height of Sacrilege to rob God of his Glory, so it is the purest worship in the Sanctuary to advance his honour; therefore as Blaspemy is a subject of the greatest iniquity, 
Blasphemy a dishonour to God, and the object of justice.  so let it be the object of the greatest severity. For as it was cruelty to Israel to spare Amalek, so it is no friendship to God or his truth to favour their enemies.  
Let us then take notice of that glory engaged for us, 
Nothing to be preferred before God's glory  that our zeal be impartially engaged for it.  
Fifthly, 
5th Ground Wickeds power.  The power of the Saints enemies, is a ground of his engagement for them. Many times it falls out, that the godly are overpowered, 
The Lord is the saints reserve.  and their party worsted than it pleaseth the Lord to step into the field with a recruit.  
It seems this hath been often Israel's case, Psal. 129.1, 2, 3.  
The Church lamenteth thus, They have oftentimes afflicted me from my youth, may Israel now say, etc. the Plowers have ploughed upon my back, and made long furrows, but they could not prevail against me; (mark it) for the righteous Lord hath cut the cords of the wicked.  
I find here a clear confirmation of all this truth; we read in this testimony, that the Lord appears for his people, when hopeless to do any thing for themselves, in opposition to their enemies.  
I remember in the time of Israel's Aristocracy, (or Government under Judges) they were often sadly and sharply put to it by their enemies, 
An observation of the Saints trouble, and their help.  insomuch that if the Lord had not pitied their misery, they had been undone by the malignant ability of their merciless adversaries.  
But we find there recruiting recorded for the accomplishment and establishment of their brethren in such a case.  
That religious deportment of precious Hezekiah, towards the reproaching Ribaldry of railing Rabshekah, is very memorable. It seems he troubles not himself with his language or Letter, 
The Saints leave their enemies to God:  but leaves both to the Lords consideration and reading for his return, he speaks not a word to him, 
Saints are often silent when most falsely traduced or accused; so was their Saviour before Pilate, Luke 23.9.  but spreads his Libel before the Lord, that he might answer it. He knew that Ashurs' Army was to hard for him, but not for the Lord, who could quickly dispatch them by one Commission Officer; and so he had them routed and ruined in a night. 
Judgement to the wicked.   
This Point of the Lords assistance threatens dreadfully the deluded spirits of the Church's adversaries, they dream not of such an Auxiliary in their confident combatings with the godly; but it seems they are mistaken, they find a stronger and more eminent Antagonist than they are ware; and therefore it is hard for them to kick against the pricks.  
And this speaketh well for the godly, 
Mercy to the godly.  who commonly have fewest friends, but most enemies, that they have a reserve when weakest, to grapple with their strongest and greatest adversaries. 
2 Cor. 12.10  It is the Saints glory to confess, when they are weak, than they are strong, Let us therefore in all our conflicts, mind more the favour of our God, than the fury of our adversaries.  
Let us join with him to befriend us, Applic. whose power is dreadful to all that oppose us. Let us speak our troubles to him, that our spirits may have ease. Let us rest upon him, who will not fail us. Let us keep a familiar correspondence with God in our prosperity, that he be no stranger to us in the day of our calamity. 
Plety the Saint's policy.  It is not the least part of the Saints policy to gather with God, and scatter with the world: they can be no losers by such an exchange in the day of trouble.  
He that hath the Lord for his friend, and the world for his enemy, he hath Piety in his right hand, and Prudence in his left.  
He is looked upon as the best of Saints, and wisest of men, whose troubles prove but trials to depend upon God: and seeing it is the Lords practise to frustrate the wickeds power, let us have heavenly affections in our greatest distractions; 
Settled spirits in calamity.  and never fear that enemy which the Lord cannot only out-wit, but outwork.  
Sixthly, Ground, 6 
Saint's pressures.  The Saints pressures under the weight of their troubles, doth engage the benefit of the Lords assistance and support under such a burden, Exod. 3.7. I have surely seen the trouble of my people, and I was to them as he that taketh off the yoke Hos. 11.4.  
I remember David, Psal. 10.11. 
The wickeds delusion,  sets down the wicked under a strange delusion, asserting, that the Lord did take no notice of what the Saints did suffer, or they impose upon them, He hideth his face (say they) he will not see. 
by Satan.  It seems the devil charmeth their spirits to this apprehension, as he did the old Epicures, Deus nec curat sui, aut alieni. But how ever such are sinfully deluded, 
The Saint's persuasion.  suffering Saints are more graciously schooled, and know better of God, That he beholdeth mischief and wrong, and taketh it in his own hand, Psal. 10.14. The godly should have (duram provinciam) a hard task of their troubles, 
To be neglected of God the saddest trouble.  if whilst they are afflicted by men, they should be neglected by God. Such an oversight should more inwardly wound them, than all their wretched enemies could outwardly wrong them; 
What Gods favour is to Saints.  for his favour is better than life, and his frowning is worse than death to a gracious spirit; and therefore the fainting fits of our infirmity are the designed objects of his paternal clemency. 
God is tender over his Saints.   
He will not suffer our brudens to sink us, whilst the rolling of his bowels are able to support us.  
Let this respective kindness have a seat in our hearts which hath such an hand in happiness. Applic.  
Let not the impress of worldly distraction more affright us to suffer then the promised power of a heavenly refection delight us to bear. 
Afflictions mitigate.  Let God's words more secure us with the hopes of our help, than all the world unsettle us with the threats of our hurt. I cannot think that the vapours of wickedness should so stupidly damp us, but that the spirit of grace and godliness should more religiously prompt us to any piece of the Lords service whatsoever.  
Let us consider what we are in prosperity, 
The Saints are the same in prosperity and adversity to God.  that the same we are in adversity to our gracious God, he is in both the strength of our hearts and our portion for ever. There may be a little of our condition eclipsed as to us, 
God's love to his saints unchangeable.  but not a grain of affection changed, as to God; the Pleyades of his continued providences, sweetly dropping over us, send down the same effluential influences of power in all the weakly and sickly seasons of our cross bearing condition.  
So that there is no fear of ability to bear, 
Saints are carried out by a divine power in affliction.  whosoever hath laid on the burden, if we lean upon him. Hence I conceive, here is something here worth the exercise of a Saints wisdom in the day of trouble.  
First, 
God the Saint's provisor in trouble.  We are not to consult the Oracle of our own, but of the Lords ability in that estate; seeing he beareth the purse of power, we need not fear provision, under any pressure whatsoever. 
Saint's inlargements in trouble.  We may be more in spending then sparing, in improving then retaining what is entrusted to us.  
Secondly, 
To mind our God the subject of our strength.  Whilst our burdens lie upon us, let our weakness warn us where our strength lieth. It is one of the greatest Characters of a worthless spirit, 
Stupidity in adversity signs the indignity of a spirit.  to be a stupid sufferer, to merit little, and mind nothing of its supplies. Such a patiented, as it hath but little of sense, and less of reason, so nothing of grace in its deportment.  
The choice government of a troubled Saint is well drawn up in David's words of his dependence upon God, and his assistance by him. My soul (saith he) cleaveth to the Lord, his right hand upholdeth me.  
The seventh Ground of the Lords engagement for his people, Ground, 7 
Pride of the wicked.  is the pride of their adversaries.  
The Scriptures tell us, it is not sufficient for the Saints enemies to afflict them, but to insult over them. And thus as the godly are put upon all the senses of sorrow, so the Lord puts himself upon all the service of their succour and supply, in not only opposing the power but the pride of their adversaries.  
Of this we have large testimony from the Lords word, 
The saints know the pride of their enemies.  and the Saints experience; but that there is an insulting spirit predominating in the wicked over the Saints, is seen often in the sufferings of the godly under it. 
The Saints complain of this indignity for case.  I have heard David in his Psalms bemoaning this piece of his injuries by the wicked, beseeching the Lord to ease him of such an indignity, Psal. 25.2. Let not mine enemies rejoice over me, etc. and elsewhere often he entreateth the same favour. I take notice of the Church's voice, Mic. 7.8. Rejoice not against me, O my enemy.  
This kind of iniquity is a blossom of that cursed impurity which naturally in the wicked designeth the disgrace of the godly. 
What this pride is.  For it is so with that cruel root of bitterness, 
Pride of enemies how it groweth.  that it never thriveth in any soul, but when it is watered with the contempt of the Saints, which renders their case the more considerable, 
Saints contented to suffer.  in that they are objects of their enemy's scorn. It is the Saints humility to submit to their cross; but the wickeds pride and pravity to trample them under it.  
God doth not take it well at the wickeds hand, that they should add affliction to the afflicted; he seems to resent it, 
God will be avenged of his Saints enemies.  when he promises to make them repent it, that ever they meddled with his people, Isaiah 10.12. he promiseth to remember Ashurs' pride, after the perfection of Zions' peace. He tells us, 
The Saints enemies have their time of visitation.  that he had not done with Ashur, when he had made an end with Jerusalem; He must lift up the cursed Ephah from Israel, 
Zach. 5.10, 11  and place it in the Land of Shinar. He will burn the broom which beat his children.  
Me thinks (these things considered) it is dangerous meddling for the devil or the wicked betwixt God and his children. I have observed from the Scriptures he will have none so much as to laugh at their calamity, 
The Lord will have his children beaten by none but by himself  but at their peril of mourning in the day of their prosperity.  
He looks upon it as a just quarrel against the wicked, that they are so forward to set him against his people, and to bring faggots to the fire of his fury. And are so ready to run upon them in the day of his displeasure.  
Thus we may see what the Lord is in reference to his people. 
How God dealeth with his people, and for them.  He hath love in his anger, and anger in his love, yet so well soddered for their safety, as that he acteth the first, for the correction of themselves, and the second for the destruction of their enemies. 
God must bridle the wickeds malice.  If the Lords power did not check the wickeds pride, the world would soon be too hot for the godly: How happy then are the Saints, 
The Saint's happiness in trouble wherein it stands.  who hath one that can lodge them in despite of their enemies and protect them in opposition to all their pride.  
Let it therefore be the Saint's wisdom to value the Lords power above the wickeds pride. Application. If this last afflict them; let the first support them. It is the Saints comfort as they are occasionally objected to injuries, so they are providentially attended with the best of remedies. The Saints have always their Physician by them, whilst they are on this side of glory. 
David's dependence and assistance common to all the saints.  Their position of David's antecedent, assures them of his consequent. If they can but win their spirits to the unity of his dependence, there is no question of the commodity of his assistance.  
Eighthly, Ground, 8 
The wickkeds malice.  and lastly, the implacable malice of the Saints adversaries, is an eminent reason of the Lords engagement for them, to oppose their fury. This the Lord hath comfortably concluded in favour of his servants. 
Determined assistance.  Because (saith he) thou hast a perpetual hatred, and hast put the children of Israel to flight, by the force of the sword in the time of their calamity, 
The wicked threatened.  when their iniquity had an end, I will lay their City's waste, etc. Ezek. 35.4, 5.  
As the wickeds malice argue their mischief, so its continuance threatneth their ruin. 
Malice the bane of the wicked.  The wicked would do a great deal better by themselves, if they dealt kindly by the godly.  
It hath been observed, that malice with continuance, 
What continued malice is.  is but the devil in disguise, who loves rather to be abroad in the hearts of the wicked, then at home in hell.  
Therefore to supplant his subtlety, and to prevent his cruelty, are eminent acts of the Lords kindness in favour of the godly.  
I have always observed that the Lord is pleased by the power of his grace, 
An observation of God's favour to the godly.  to make the Saints wiser than the wicked, and stronger than the devil. So that however both may hate them, yet neither can undo them.  
They may be implacable in their malice, but incapable in their practice to do them any considerable harm.  
The heat of their hatred may blacken their beauty, 
Malicecannot undo the godly.  but let Satan and his instruments do what they can, the Saints are still comely as the Tents of Kedar, and the Curtains of Solomon.  
It is not the staining of the Saints Colours, but the stopping of the Saints comforts, that is their sorrow. 
The Saints more afflicted with eclipsing of their graces, than loss of their good  The breathe of malice may deface the first, but the gates of hell are not able to obstruct the second. For as the Saints have hope in their death, so they are blessed with the continued comforts of the spiritual life, let the devil and the wicked do what they can.  
The godly were in a piteous condition, 
Satan would undo the Saints if God did not prevent him.  if they had no more refreshment than what Satan would bestow; he would starve them to his service, and kill them in it; he would feed them with the bread of affliction to prepare them for destruction. But it is the Saints happiness, they are not upon his allowance. They have bread, whereof he knoweth nothing; 
Saints are not spiritually starved.  the secrets of their mercy is shut up from him, and they are not straitened of their provision, even in the worst of times. It is not Satan's malice that can mince their mace.  
Thou hast prepared a table for me (saith David, Psal. 23.5.) in the sight of my adversaries. The Lord will let Satan and the wicked know he keeps his servants well, that they may conclude, there is nothing wanting to them that fear him, Psalm 34.9.  
It is the sweetness of the Lords Spirit, 
The Lord's kindness comfortable in the sharpest season.  the sharper the wicked hate his Saints, the dearer he loves them, and the better they far; For I am with thee to save thee, and deliver thee, saith the Lord to Jeremy, Jer. 15.20.  
So me thinks Satan and his Clients are but fools for all their fury; 
Conclus. The folly of Satan & his instruments.  they do but befriend the godly by their malice, thus melting the Lord's affection in a warmer fervency to his Saints, 
The wicked defeat their own design.  and so becoming guilty of the death of their own design; they show what they can do, but not what they would.  
It seems they have not so much rope in their posse, 
The wicked cannot execute their malice against the godly.  as they have scope in their velle. Dog's may show their teeth although they durst not by't.  
Here me thinks it is no loss of time to pause a little admiring that mercy which compasseth the Saints. 
Saints favour great.  How great is thy goodness which thou hast laid up for them that fear, and done to them that trust in thee before the sons of men, saith David, Psalm 31.19.  
We see amongst all the stratagems of Satan's subtlety, he is not more restrained in any, 
The wicked cannot but as they have.  then in this of the wickeds malice, that those his emissaries cannot hurt, as they hate; the Lord having chained up their freity with the cord of his Commission; 
The wickeds weakness.  so that there is no stirring for Satan or his servants beyond the reach of their line, let them struggle what they can.  
Oh then, Applic. how should the Saints love their mighty God, whose power is their preservative against such an evil, 
Saints are not given up to the wicked.  that he will not suffer his Saints to be sacrifices to the will of their enemies; they may hunger for their destruction, but starve before they obtain it. It is not malice can catch the prey, when mercy prevents it. David is here cruelly hunted by Saul, but graciously supported by God. It is not his malice can murder him, or his plotting that can surprise him; for the Lord was with David, whither soever he went.  
FINIS.    

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: BOWELS of MERCY BREATHING FOR THE SAINTS IN DANGER: OR SACRED SYMPATHY UNSEALED.  
BY ALEXANDER PRINGLE, A Worthless Servant to Christ in the Work of his Gospel.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Col. 3.12. 
LONDON, Printed by A. Maxey for Wil Weekley at Ipswich, and are to be sold by J. Rothwell at the Fountain in Cheapside, 1657.   

LECTORI INTEGERRIMO.  
INter Multifaria, blaterantis hujusce seculi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nulla tam perfrictae frontis videtur nequitia; quam est ista in Evangelicae veritatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impudens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Qua dum universa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dogmata conspurcare studeat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cruentos quosdam è suis spelaeis excitat Lupos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sceleratisssimo quorum Ministerio, Jurgia non modo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refertisssima sed & Zizania in Domini vinea virulentissima operose disseminat. Sic ut mediantibus hisce, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Satanicae hujusce praxeos nefarii, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; non tantum sunt Socinianae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 satellites, Pelagianaeque vafritiae versipelles vaferrimi, aut enthusiastici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anabaptisticae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed & alii quam plurimi purae-putae indignantis ignaviae soboles astutissima 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simulata quorum pietas duplicata evadit iniquitas; quibusque aurigatio rustica aut sutrina quaedam civica, aptius multo convenit quam ratione ratiocinante de crypticis fidei mysteriis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disserere, aut sacrae paginae digestis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, imponere, competit; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verum isti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suas ineptias ac dilirantis cerebri diliria effutire gestiunt nullumque non movent lapidem quo jure, quave injuria, ut evangelii sacris ejusque servis fidelissimis Nigro Carbone sligmata inurerent. Hinc illae Lachimae! quantum languescit Pietas, marcescit puritas, gliscit iniquitas, ingruit aequitas, quam est Domini vinea spinosa, dumis, vepretisque referta, Luporum spelunca, malesuadae partim ignorantiae, omnigenae propemodum dementiae deformata inquinamentis; quanta est non modo errorum colluvies, sed et convitiornm ubique congeries, quam est effrons blasphaemiarum aenea facies adeo ut transmarinae illud heterodoxias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 auribus identidem intonat, quicquid schismaticum, aut haereticum Anglo-est, aut Scoto-Britannicum.  
Pudet haec opprobria dici, etc. Verum hisce ex animo serio seduloque pensatis (Integerrime Lector) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hanc sequentem, boni Consule; ejusque lucubrationibus favere Perge, qui est Theologicae veritatis salut iferae aeternaeque tuae (in Christo) beatitudinis  
Summa Observantia Studiosissimus, AL. PRINGLAEUS. Harvegiae 5 Id. Feb. 1657.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: BOWELS of MERCY, BREATHING FOR THE SAINTS IN DANGER.  PSAL. 125.4. 
Do well, O Lord, unto those that be good, and true in their hearts.  
IN This Supplicatory Address, we have the breathing of a very gracious spirit, wishing good to the godly, entreating the Lord earnestly for them; that it may go well with them in the day of trouble.  

Note.  It is easy to find out the actings of this spirit (in Scripture) upon, and in the hearts of all the godly whilst they are carried forth with the streams of heavenly affection, and spiritual tenderness over the bleeding and suffering condition of their precious brethren.  
We find Esth. 3.1, 2. 
Mordecai  modest Mordecai was extremely moved when he was informed, that the Jews (the Lords peculiar people should be utterly ruined.  
The spirit of honest Uriah could not be persuaded to rest and sleep at home in peace, 
Vriab.  when the Ark and Israel were abroad in danger, By thy life, (saith he to David) and by the life of thy soul I will not do this this thing, 2 Sam. 11.11. It seems his spirit could not be brought to delight in any such refreshment, whilst it went hardly with the Lord's people.  
I read Nehem: 1.4. 
Nehemiah  that gracious Nehemiah takes no pleasure at Court when he heard that poor Jerusalem was lying plundered, burned, and broken down in the Country; he tells us, how much he was affected with her trouble, When I heard these words, I sat down and wept and mourned certain days, and I fasted and prayed before the God of heaven.  
The same melting spirit we find in zealous Daniel, 
Notandum est cum interpres esset somniorum Daniel non tamen fuisse elatum vel confidentia vel superbia Cal. ad loc.  accounting little of his personal preferment, without a seasonable assurance of Israel's National enlargement, Dan. 9.3. I turned my face unto the Lord God, and sought him by prayer and supplication, with fasting, sackcloth and ashes. By all which and many more of his expressions we may observe he was more humbled, and tenderly afflicted with the Church her calamity, then in the least exalted or affected with the illustrious eminency of his personal dignity.  
I conceive the same tenderness of spirit which we find in Mordicai, Uriah, Nehemiah, Daniel and others, did predominate in David when he prayed so affectionately, Do well, O Lord, unto those that be good and true in their hearts.  
These words are digested in one of those Psalms which are named by a distinguishing Character, 
Text designed.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Songs of Degrees. This Inscription is prefixed to fourteen Psalms more of the same denomination, 
Difference of Interpreters about he title of this Psalm.  and hath cost Interpreters, both Jewish and Christian, more than ordinary inquisition; all of them passing their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon it, but with little or no satisfaction in it.  
I remember Calvin tells us of the Jewish Doctors, that they only divine, and not certainly determine or agree about it. Hic Psalmus & quindecim sequentes vocantur graduum, qua ratione, non convenit etiam inter Hebreos Doctores, quidam fingunt quindecim fuisse gradus ad partem templi uvas destinatam; quum infra subsisterent mulieres, 
Quindecini Psalmi sequentes vocantur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graduum, vel Ascensionum dequibus variae sunt opiniones alii à gradibus templi, alii ab ascensione seu intentione vocis dictos volunt, alii genus melo diae sic dictum, alii Psalmos ascensionum, i. e. reditus Judeorum a Babilone in Judeam ut Beza. Alii volunt esse tonos modulationis, ut Calvinus. Mollerus Lyrani sentontiam sequitur de gradibus cleri lacerdotum. Par. adversar. in Psa. 120  sed frivola est divinatio & scimus quantum licentiae in rebus obscuris sibi permittant Judaei ad quidivis fingendum. Cal. in Psal. 120.  
And for Christian Expositors both ancient and modern, they conclude nothing certain; they also conjecture, that these Degrees are spoken of certain places, certain orders of persons, certain Descants, and Tones of Voices; wherein, by whom, and how those Psalms have been sung.  
Concerning this punctilio of the Title of this, and those other fourteen Psalms, we need not make much inquiry, we may safely join with Learned Paraeus, and conclude, In re tam obscura & non magni momenti liberum cuique judicium; That is, in a thing of so great obscurity, and so small utility, we may leave every man to abound in their own sense.  
For my part, I have ever thought the time better spent in improving Scripture Truths, then in searching out the fruitless pedigree of Scripture titles.  
The subject matter of the words make up a considerable part of this Psalm. It seems it is David's design (for I look upon him as the Author of this Song) to cheer up and consolidate the spirits of the godly three ways,  
1. By promises from God, ver. 1, 2, 3.  
2. By Prayer to God, ver. 4.  
3. By Prophesying against the wicked.  
The words I have chosen, seem to fill up the middle rank of this order: for as judicious Calvin well observeth upon the words, after that David had given assurance to all the godly, of their establishment and refreshment in affliction, ver. 1, 2, 3. In order to their farther Confirmation, he prays for the accomplishment of the same promised assurance, Quamquam propheta certo piis omnibus pollicitus fuerat opportunum auxilium se tamen ad precationem convertit. 
Calv. ad lo.  And he tells us, that this address of David was not in vain; for although our Faith in the Promises may support us in respect of God, yet our flesh doth weaken us in respect of ourselves, that there is need of Prayer to strengthen us in attendance of the accomplishment of the Promises. Neque frustra quia etsi nos sustentet fides quia tamen interea vacillant carnis nostra sensus, preces miscenda sunt ad confirmationem. Calv. ad loc.  
So much for the words of my Text, as they stand in order to their Contexts. If we look upon them in themselves, we have them here form to our hand in the Model of an address to him, who had formerly given assurance it should go well with the godly in their suffering condition. The rod of the wicked (saith he) shall not lie upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lot of the righteous, v. 3. 
The fitness of my text.  And thus my Context cometh to hand in season, as a suitable subject exciting the Saints this day to an intercession for their brethren in that estate.  
The words be naturally digested in two material members: 
Text divided.   
1. There is a Supplication, Do well, O Lord.  
2. A Designation of certain select persons, for whom the address is tendered, viz. such who are good and upright in their heart.  
It seems David puts up a request to God, 
For whom David prays.  but it is for such as be under the eminent Characters of Piety and Sincerity: Neque tantum simpliciter rogat ut bonos benign tratet Deus, sed bonitatem quoque definit quis manat ex sincero affectum. Calv. ad loc. I apprehend David understandeth here the faithful of the land (as he phraseth the godly, Ps. 
Note. Gracious Magistrates car full of the godly.  101.6.) he is very careful of the party that they may be happy in a sweet correspondence with God in the day of trouble. And therefore he intercedes in those words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benefac Jehova: So Jerome, Tremelius, Do good, O Lord. To do good, is an act (primario) Firstly, from Jehova, as the fountain of all Being and Goodness: 
Operari sequitur esse.  he is that Primum bonum & summum in esse: He is that primitive Supreme Good in being, and so from himself doing good in operation. All inferior agents are subordinate to his moderation in all their transactions. Hence (in recta ferre causalitatis) in the right case of causality, 
Means productive as influenced by God.  all means, of whatsoever magnitude or qualification, are only productive, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they are influenced by him to do any good, and so the Lord as he is the first, so he is the best, and choicest of Chemists, 
God the best Chemist.  to quintessentiate the good of his people, from the most malignant materials. 
Saint's rest in God for assistance.  And therefore David in this address doth trouble himself no farther to call in the secondary succurrence of any subordinate instrument whatsoever to befriend the Saints in trouble, but here goeth confidently to the Throne of Grace, 
Saints know where to go in trouble. Heb. 4.16.  for the Lords benevolence to his people in the time of need. I presume David was no stranger in heaven, and therefore knew with whom to intercede for the Saints on earth. He had often experience, that the God of Israel was the Lord of Hosts, 
David acquainted with God by experience.  and the Saints surest and sweetest friend, and ever soon to be found for counsel, comfort, and all accommodation, in the evil day.  
Me thinks David's practice should be the Saint's pattern in their addresses to heaven for themselves or others. 
David's practice should be a copy to us to go to God.   
They must not seek to the second, 
Animadversion.  but the first hand, for encouragements in the day of calamity; they are to eye the God, and not the Men of Israel; Mercy before Means; the Fountain before the Streams; Gods Favour, before humane Fidelity or Ability whatsoever. 
David a good man and a good Magistrate  This is the method of David, one of the best of men, (a man according to Gods own heart) and one of the choicest of Magistrates that ever did bear principality or charge over the Lord's people: And so much for his Supplication.  
His Designation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the good in the plural. 
The persons designed in this Address.  It seems the party for whom this address is made, are set apart by David as singular for their qualification.  
I conceive it is not necessary I should make any fixed discourse of those Characteristical impressions by which they are illuminate, and designed in my Text; 
Animad. before.  only we take notice, that this party is precious both in themselves, and David's account.  
In themselves they are set down to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and those be Characters of such eminent worth, 
The persons prayed for are excellent, & of a choice qualification.  that they always denominate the subject excellent, and above the ordinary size or stature of Professors.  
To be good, 
To be good, what  is to be of God by participation.  
To be upright, 
To be upright, what  is to to be of his word by qualification.  
And to be both in heart, 
To be both good and upright, what it is.  doth sign the truth of Sanctification.  
These be the marks of Honour, and letters of Religion, engraven and written upon those persons which render them so precious in the eyes of David, that their accomplishment gives him encouragement to make a presentment of their condition before the Lord.  
A gracious people are very dear to a godly Magistrate: David is tenderly affected, that such precious souls should be afflicted; 
David studieth the happiness of the Lords people.  and therefore (as their Prince and Prophet) he is willing to do his utmost for them, that it may go prosperously with them; by making this serious Address to God, that he would befriend them, in opposition to all of their enemies whatsoever. Do well, O Lord.  
The substance of David's words may be the comfortable seminary of several sweet Conclusions. 
The fullness of this text  But for the present, I shall briefly take notice of two only.  
1. 
2 Conclus. from the words.  That there is a special regard to be had of such who be gracious, and or godly, whilst they are in danger.  
2. We are to deal earnestly with God, to befriend them in that estate.  
Both which Conclusions seem to be the rule of David's practice, and the subject of his prayer in this place.  
The party for which David pleadeth, is not of a trivial tincture, 
Who are those who are truly godly.  but of the deepest ingrain of godliness, being clothed with the choicest impresses of inherent holiness: True and upright in their heart, etc.  
It is worth our observation as we pass along, 
Note. Of David's Spirit.  that it was one of the eminent ingredients of David's accomplishment, to have his heart affected with, and his eye directed upon the honour and happiness of the Saints: My eyes are upon the faithful of the land, Psal. 101.6. All my delight is in them, Psal. 16.3. Thus setting an excellent copy to all of his interest, both for Piety, and Authority to value the godly, etc.  
First, 
Doct. or the Conclus. proved  that there is a special regard to be had of the godly in danger.  
This is a matter of such material concernment amongst the Saints, that I find it not only as a duty eminently recommended to them, but religiously improved by them, as a service suitable to their interest; Pray for the peace of Jerusalem, Psal. 122.6. Remember them that are in bonds, as if ye were bound with them, and them that are afflicted, as though ye were afflicted in the body, Heb. 13.3. Weep with them that weep, Rom. 12.15.  
Hence is effectuate that tenderness of Spirit in the godly over their brethren; so compassionately sympathising with their dangers and indempnities, as if they were personally stricken with the sense of their sufferings, 
Doctrine shortly cleared from some stirring principles, in the Saints moving them to brotherly tenderness.  and the pressure of their burdens.  
That there is somewhat more than ordinary amongst the Saints, which stirreth their bowels to such a benevolence, may be demonstrate from these Motives.  
1. Motive. 1 
Gal. 6.10. Eph. 4.6.  From their mutual relation to God, that they are all of one Family, 
Mar. 23.9. Eph. 5.23, 26. Eph. 5.26. Acts 2.38. Rom. 8.17  of one Father, having the same Saviour, the same Sanctifier, the same interest in the Promises and Privileges, as heirs of the Kingdom of Grace and Glory.  
This relation is none of the least, 
Saints are of the same relation.  if not the first engagement upon the Spirits of Saints, to take to heart the case of their brethren's threatened, or inflicted calamity; they being all Members of the same Body, they become all partners of the same malady, 1 Cor. 12.26, 27.  
Secondly, Motive. 2 their Dispensations from God; these also being common, 
Joh. 1.16. Eph. 4.7. 1 Pet. 2: 9, 10. Saints are of the same dispensation of grace 1 Cor. 1.30  that they live under the droppings of the same benevolence; being all of them, a chosen Generation, a royal Priesthood, a holy Nation, a people set at liberty; being all of them called, justified, and sanctified, 
Col. 3.3 Gal. 2.20 Eph. 4.5, 6  having the same life and livelihood of Faith and Love, with the hope of Salvation, doth so influence the souls of the Saints with a more than ordinary communion, both in prosperity and adversity, etc. Galat. 6.2. Phil. 2.4.  
Thirdly, Motive. 3 
Eph. 4.5 Gal. 5.13 Rev. 19.10 Gal. 1.10 Acts 14.22 Saints are of the same ministration. Luke 1.24 Mat. 24.45 Rev. 2.10 Hence the Saints are put to it. 2 Cor. 4.8 But gainers, Job 23.10 jam. 1.3, 4 The doctrines improvement.  their mutual Ministration, that they are all of one Oeconomy, fellow-servants to the same Lord, having their work laid out in opposition to more than a Legion of Adversaries, which want neither craft or cruelty to compass their ruin, doth engage their spirits to an affectionate Sympathy of one another's condition, etc. 2 Cor. 1.4.  
Hence the truth of this Doctrine may determine its improvement:  
1. use 1 By obligation to bind the Saints with all the cords of Christian kindness to a fraternal feeling of their mutual calamity. It is a convincing Argument of the Saints accomplishment, if they be affected with their brethren's trouble; 
Saints known by their tenderness.  such a tenderness doth speak them like themselves. It is a more than ordinary carnal exorbitancy to be without compassion. As it sealeth the Pravity, so it signeth the Cruelty of an unreformed spirit.  
There is nothing more becoming a gracious heart, 
How becoming it is to befriend the saints.  then to befriend the godly: for as it is an act of our obedience to God; so it cleareth our correspondence with him.  
Therefore let the saints adversity be of eminent efficacy to oblige our prayers for their advantage in the evil day. Applic.  
2. use 2 By Reprehension of such who are not only of a seared Principle, 
Of reprehension.  but of a selfish Practice, in prejudice of the godly; who are no more touched with a sense of their sufferings, then are such who have no interest in them.  
In order to the just rebuke of this Antichristian Apathy in such stupid Stoics, 
The wicked reproved for their apathy of the Saints troubles.  I shall offer these Considerations:  
First, Confid. 1 they live in the world without a love to Christ; their non-commiseration of his members, witness them cold to himself; seeing it is not so much the servants, as the master in them, which suffereth in the world; Non tam vos quam Deum in vobis persequuntur, says Martia. It is not so much you, as God in you which they persecute. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Acts 9.4  Why persecutest thou me? 
Christ a sufferer in his Saints.  Me (inquit) non meos, August. de Sanct. 14. Myself and not mine: Christ is pleased to call his Saints discourtesies his own, Mat. 25.41, 42, 43. I was hungry, and ye gave me no meat; and thirsty, and ye gave me no drink. I was a stranger, and ye took me not in; I was naked, and ye clothed me not, etc.  
It is worth our Animadversion, Christ was not only once willing to be a sufferer for his servants, but as yet constantly is contented to be afflicted in them, Patitur in vobis Deus, says Martial Epist. 2. It may be a Paradox in Nature to hear of a suffering God, (a Deity under infirmity) yet this is nothing admirable, to be assured that Christ, who is God manifested in the flesh, the Head of the Body his Church, to be contemned in his Members: 
Christ takes part with his saints.  Contemnitur Christus dum contemnitur membrum Christi, August. in Psal. 50. Christ and his Members are sharers of the same disgrace. There is nothing which doth more discover enmity to God, than antipathy to the godly. 
God and his people alike hated  Insectantur & oderunt servos Dei & in eyes Deum. Salvian de Provide. lib. 8.  
It is easy to find out how that spirit is affected to the Master, who hath no pity of his afflicted servants.  
It is not likely that Christ is much respected, 
Animad.  when suffering Saints are altogether neglected, etc.  
And therefore me thinks it is no injury to conclude against the love of those to Christ, who hath, 
There is no love to God where there is none to his members.  or showeth none to his members, 1 Joh. 4.20, 21. I humbly conceive the head is not precious to such, who care not what become of the body.  
Let this be a warning to hearts hardened against the Saint's calamity, that they keep a cold communion with Christ. Christus loquitur, Christus patitur, quia in membris Christi Christus est. Loquitur caput pro corpore, & corpus in capite. Aug. in Psal. 30.  
There is such a mystical Unity betwixt Christ and his Members, 
No correspondence with Christ without his members.  that there is no correspondence with the one, without respect to the other: they suffer, and complain of the same injury; Tanto vos affectu amare dignatur, ut quod nos patimur, ipse se pati testatur. Aug. Hom. 15. Such is Christ's affection to us, that he witnesseth his affliction for us. Therefore,  
If this day I might be esteemed worthy to counsel you, 
Ezhortation to all the saints.  I would seriously desire you, consider the troubles of your brethren, as if they were your own; their danger, as your indemnity: Such a care, as it becometh your interest in them, so (let me tell you) ye are concerned in their safety: All things come alike to all men, says Solomon, Eccles. 9.2. Cuivis potest accidere, quod cuiquam potest; scito omnem conditionem versatilem esse & quod in illum incurrit in te quoque, incurrere potest. P. Syr. apud Senec. 
Troubles common to all the saints.  That which befalleth one, may befall another. And it is worth observation (saith he) That every condition is changeable, and the lot of one may fall in the lap of another.  
And this is a Truth beyond Contradiction, 
An advertisement to all.  That there is no people or person whatsoever that hath such armour of proof, 
Animad.  as is affliction-free. 
Tum tua res agitur, etc.  It is the great Council of Providence, which passeth Decree of the Saints troubles, and determineth precisely of its individual objects; the Saints must be no choosers, but bearers of their burdens, 
Our own case must warn us.  Ille hodie, ego cras (says ancient Bernard) He to day, and I to morrow.  
Therefore let this be a word in season, Applic. to such who would seal their love to Christ, to show more than ever their cordial affection to his suffering Saints.  
Secondly, Consid. 2 such whatever they are to the world, 
Such are dead who are not tender of the godlies case or sufferings.  yet they are dead as to God. As they are not affected with the Saints danger: so they are not quickened with the Saints life. If they were of their spirit, they would act like their being; operari sequitur esse: operation, or action, is the natural flux of essence: as things are in Nature, so they Act. Hereby we know, that we are translated from death to life, because we love the brethren, 1 Joh. 3.14.  
There is nothing which signeth more the life of grace in ourselves, 
Note. A mechanic membership without compassion or sense.  then to commiserate the mortal engagements of the godly. It is but a kind of a mechanic Membership, which sympathiseth not with the case and temperature of the person.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Ex Herodoto.  a wooden leg naturally is of no feeling, or moving, as a silver nose is of no smelling, and a withered hand of no holding; 
Dead members in the body for show only.  and yet those are in the body more for show then use, being altogether senseless of its pain or pleasure. So these members are dead in themselves, 
Note.  which are past feeling the dangers of others. They are rotten as to the body, which doth not compassionate its sufferings. Membra putrida & mortua sensum non habent, tales sunt Christiani qui de alienis malis & afflictionibus non dolent. August. in Psal. 130. Hom. 15. As rotten and dead members (says he) have no sense; such are Chistians who for the evils and calamity of others have no sorrow.  
Hence it is no wonder, the wicked are much of Gallius spirit, 
Acts 19 The wicked careless of the saints condition.  careless of the Saints calamity, they having never tasted of their comforts. They live not the Saint's life, and so are senseless of the Saints lot; they are altogether strangers to the sanctimony of their conditions, and therefore to the severity of their afflictions.  
Therefore me thinks this Consideration may prove serviceable, 
Strong arguments to tenderness.  as an effectual incentive to all the godly, that as they have an eminent interest in the things of heaven; so to own the transient troubles of their brethren here upon earth.  
Thus as they are not of the world, they will distinguish themselves from it; as they are the coheirs of Glory, they will convince the world they are the precious children of the Spirit of Grace. Therefore  
I shall humbly beseech all the godly, 
Exhortation to all the saints  in this juncture of jacob's trouble, to witness their principle, by their practice; what they are in the graces of their life, 
To wrestle with God.  by the greatness of their labour this day with the Lord; Let it be known to the enemy, that there be Chariots and Horsemen in Israel; and that the practice of the Saints by prayer, is of greater power in heaven, 
The power of prayer.  than all Navies or Armies whatsoever, moving upon Sea or Land.  
Let it not be said, 
We must look upon Christ's members & interest in trouble.  that we want a life to breathe for the refreshment of Christ's Members, lest he take it ill at our hands. Who knoweth, but he hath separated us from the sadness of their condition, that we might be suitors for their safety? It is good for them, that we may be honoured to have a subordinate hand in their happiness.  
Let their engagement put a more than ordinary engagement upon our spirits: 
The saints danger an argument of our intercession.  Let it be a matter of public evidence, that we live not only to ourselves, but to our brethren.  
It shall be a glorious victory which is purchased by prayer; it shall be a triumph of the Lords contriving, a day of the Lords deliverance, and an eminent evidence of the Lords benevolence to our British Jerusalem; it shall be worth our pains, worth our prayers; it will determine our interest in God, by our prevailing with him in behalf of his Saints.  
Thirdly, Consid. 3 
No zeal to God, where there is no love to the brethren.  as such are not affected with a sense of the Saints misery; so they are not warmed with a zeal to the Lords glory. It is very certain, the same spirit which is troubled with the one, is melted with the other. 
Animad.   
There is such a strict communion betwixt the Lord and his servants, 
The saints neglect is the Lords dishonour.  that he not only accounts their injury, but neglects, as impeachments to his glory: and therefore where there is no tenderness for his Saints; he looks for none or little respect to himself.  
I could hearty wish, that every soul considered seriously a few things of that correspondence kept betwixt God and his servants in extremity. The thoughts of which, would influence their spirits to a sympathy of their condition, as it becometh the Lords and our interest in them.  
1. Consid. 1 It seems the Saints are more the Lords than their own; and therefore nothing can befall them wherein his Glory is not concerned.  
2. Consid. 2 
Satan the saints and the Lords enemy.  The Lord and his people have the same common adversary, who endeavoureth the dishonour of the one, as the ruin of the other; and in opposition to him, the Lord equally engageth for both.  
The Saints are sufferers for God, Consid. 3 
Saints suffer upon the Lord's account.  and therefore it is not to be imagined, when they are afflicted by the wicked, that they are neglected by him: But the more they are persecuted for him, the more they are owned by him, and endeared to him, by all the most intimate engagements of love and honour.  
4. Consid. 4 
Saint's happiness what it is to God  We must take notice that the Lords honour consisteth much in the saints happiness, and therefore such as befriend their prosperity, are promoters of his glory.  
5. Consid. 5 As there is nothing so dear to God as his glory 
* Esa. 42.8 Gods honour engaged for the supply of he saints. ; so there is nothing can sooner engage it, than the saints necessity: for as his honour is precious to him in respect of his Deity; so are his servants wants in respect of his clemency.  
6. Consid. 6 
God accounts favour to the saints respect to himself.  It hath ever been the Lords custom, to balance the saints favour with his own; always acknowledging himself a debtor to both, in order to a comfortable requital: If a cup of cold water is not to be forgotten, how will greater courtesies be remembered? We need not think we shall be losers by the godly, when we contribute to their necessity, 
There is gain in doing the saints good  if the Lord be our paymaster: for he is never short, but always exceedeth in liberality our expectation or desire.  
7. Consid. 7 It is an eminent act of the saints wisdom, to mingle mercy to their brethren, with duty to God; and thus thinking they cannot serve God better, 
It is service to God to befriend the saints.  then in befriending the godly.  
It is one of the grossest parts of the wickeds folly, that they imagine a correspondence with God, but not with his people; being strongly possessed, that howsoever they may be in arrear to him, yet they are in nothing debtors to them. Thus they often offer to God, with strange fire, the Idol of their own conception.  
8. Seeing there is nothing more considerable in the eye of God, 
To be tender of God's honour upon the saints account.  then to favour his servants; Let us ever be sensible of the prejudice of the Lords honour, in the afflictions of the godly. It was not so much the routing of the Host of Israel, 
The cause of Elies' death:  or the ruin of his children, as the captivity of the Ark, and the blood of the Saints, which was the cause of Elies' death. He was more afflicted with the injury of God's glory, then affected with the sorrow of all his domestic indemnity; it was God's dishonour, and not his own loss, which broke his heart.  
The wife of Phineas minds more Israel's glory, 
and of his daughters.  than her husband's death; the taking of the Ark, than the travelling of her birth; the departing of glory from Israel, then of life from herself.  
Oh how tender is a gracious spirit of the glory of God. It is the ground of the Saints engagement against the wicked: therefore it should be of eminent efficacy to draw a strong party, even all of its interest to their assistance.  
Hence it is easy to conclude this Consideration, Applic. that they savour of another interest, then that of the Saints, who are not sensible of their sufferings.  
Fourthly, Consid. 4 
Doggish anpidity hindereth tenderness of spirit.  such doggish stupidity, Caninae aequanimitatis stupor; As it smells nothing of Religion, so it crosseth all antural affection. It is below the excellency of reason, not to compassionate the injury of nature.  
There be none but such who are appointed to ruin themselves, which do not pity the ruin of others: Soli filii irae iram non sentiunt nec tristantur in tristibus. Bern. Ep. 256. They are the children of wrath (says he) who are not sensible of wrath, 
A danger not to be touched with the saints condition.  and are not affected when their brethren are afflicted.  
It signeth not only a worthless, but a spirit of immanity, not to be troubled with another's extremity, Quis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illam ubi nullus animum tangit affectas stuporem immanem quo nullo prorsus erigatur neque excitetur affectum non enim quia durum aliquid inde rectum aut quia stupidum ideo sanum. August. lib. 14. de Civit. cap. 10.  
Who saith, he can speak any thing of that Apathy, 
Apathy of inexpressible injury to ourselves & others.  which spoileth the mind of affection, and covereth it with a stupid distraction, so that there is nothing can stir it, is it therefore a thing right, because hard? or sound, because stupid?  
Let this give a short, 
An advertisement of trial of spirits.  but a seasonable Advertisement to such, to try their condition, who are more in charity with themselves, than any else; who love rather to flatter their own accomplishment, then to give encouragement to others; that whatever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they pass upon themselves, they may consider again, and they shall find, that this their senseless apathy of the state of others, signeth them to share more of the worst of sinners, then of the meanest Saints; and more of Monsters, than Men, who are altogether careless, what become of their Neighbours. We are not only by Nature rational, but social: Homo sum humani, nihil & me alienum puto. Terent. 
The want of Christian compassion & brotherly tenderness, doth design us of a more than beathenish spirit.  The very heathen could speak in order to their kind, and the befriending of it: how much more such, who have learned in the School of Christ, to bear one another's burden, and to be tenderly affectionate towards one another, as becometh brethren.  
I hearty wish, this secret counsel might be serviceable to some, who have not only cast off the bond of all spiritual fraternity with the godly; 
Spirits warned of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but also of natural humanity with others: so that they take no more notice of their danger, then if they were not concerned in their safety. They mind nothing of the danger of others, so it go well with themselves: They will neither be at the cost of prayers for them, or of encouragements to them in their troubled condition; such is the Genius of those stupid Stoics, who think they were made for none but themselves; whose spirits are else void of compassion, as their hearts of holiness, or their ends of future happiness.  
It would make a soul tremble to think, 
A fearful expectation to such who are not tenderly affectioned.  what pity they can expect for themselves, who will show none to others; what love they can look for from God, who hath none to the brethren; who hath neither hearts or tongues to befriend them.  
It is a rule which admits of no exception, That judgement merciless, belong to them who show no mercy.  
Therefore me thinks it were the wisdom of such, 
Exhortation to such.  to take warning, that such an apathy of spirit is nothing else, but a mortal Messenger of their hastening misery.  
It is good for us to deal with others, as we would have a gracious God to deal by us: if we would have favour, we must be favourable; if pity, must be pitiful; if tenderness, 
brotherly tenderness speaks us the Lords children.  we must be troubled with the afflictions of others. There is nothing which speak us more the Lords children, then to bear the image of this grace.  
But to conclude this Consideration, Applic. let the thoughts of the godlies sufferings so influence our spirits, that by the very character of Sympathy, we may be signed to be of their interest.  
And because a senseless apathy doth better become unnatural abortives, than the children of a heavenly extraction; Let us improve our passions to sweeten the afflictions of the Lords people in this juncture of their need, and pray with this same gracious spirit in my Text, Do well, O Lord.  
And so much we have thought fit to present for the reprehension of those sullen selfish apathy, who are altogether careless of the sad estate of the godly in their comfortless dangers.  
Lastly, 
Last Use of caution.  if the Saints must be regarded by us, when dangerously engaged for us, 
To beware of iniquity seeing it is the cause of our own and others calamity.  in opposition to any cruel enemy whatsoever; let not our iniquity prove their disadvantage.  
It is supposed by many, (and that not without reason) that our domestic iniquity may endanger them abroad; that our personal private sins, may make them public sufferers; Cum aliorum peccata Deus in aliis videtur ulcisci. August. in Jos. quaest. 8. whilst God punisheth the sins of one upon another.  
It is ordinary in Surgery to sear the Neck, for a Reuhme in the Eyes; to open a vein in the Arm, for a predominant Humour in the Body. 
Jos. 7.1, 2, 3.  We read of one wretched Achan, which troubled the whole Camp of Israel; his personal sin, became a national sorrow.  

2 Sam. 24.16.17.  Thousands of David's subjects were sufferers for David's sin.  
Jeroboams Son must die for his Father's offence.  

Gen. 20.28.  Abimeleches family is plagued for his personal oversight.  
The firstborn in Egypt must be killed, because Pharaoh is hardened.  

Others punished for sins which they had not committed  It should be tedious to remember the course and consequence of sin, in its practice and diversity of its punishment, as to the person offending, or others. De anathemate quia usurparit unus, in eos qui nec fecerant nec factum noverant vindicta processit. August. contra Julian. lib. 6. cap. 7.  
Such who have neither known or done any thing to sins practice, yet may be sharply afflicted with the curse of its punishment.  
It is in the Lord's disposal, 
Animadversion.  to punish as he pleaseth; he can change, or choose the object of the Rod, without the least injustice.  
Therefore it must be our constant care to please God, and our filial fear to offend him, upon the account of our brethren, lest our sins make them sufferers, and so they pay the debt which they never took on.  

It is our happiness to be holy.  It is one of the greatest courtesies we can do to ourselves or others of the Lords people, to be holy and harmless, that we contract no disease which must be cured upon them; making them the Patients, although we are the delinquents.  
I humbly conceive then, we are to make peace with God for ourselves, if ever we think to be useful to our brethren: God will first be in unity with us, before he will be entreated by us. God heareth not sinners, Joh. 9.31. We shall make bad Orators for others, who cannot speak a word with confidence for ourselves: 
No in ercession without reconciliation.  Cum displicet is qui intercedit irati animus ad deteriora provocatur: It is not for us to intercede, unless we be in favour with God, our prayers are but provocations to him.  
Therefore let our first work be Reconciliation for ourselves, and the next intercession for others.  
It is the saddest of injuries which cometh by sin; 
Note.  for the fault of one may prove the plague of many: Unius facinus plurium pestis. Salvian de Provide. lib. 7.  
There is none more unhappy amongst the creatures, 
Sin like Satan and the Cockatrice.  than those who kill at distance; as doth Satan by sin, and the Cockatrice by sight: nothing can cure the sting of their poison, but the death of the Patient.  
It is a part of that hurt the Saints receive from their Neighbours, 
Saint's sufferers by the wicked  that they can wrong them by their wickedness at the greatest distance. When the Lord maketh inquisition for sin, he hunts at home; if he find it in the whole Body, he can punish any member.  
Oh that this were considered, 
A receipt to enre.  we might take a shorter course to cure our calamity by letting blood of our wickedness for the health of the body.  
It is a Maxim in Policy; Potius pereat unus quam unitas: Better that one, than the whole society perish.  
I have ever observed Piety to be the best security, both for ourselves and others,  
And therefore I conceive it a matter of eminent concernment, 
A word to all.  to be near to God; for than we shall not only be serviceable to ourselves, but profitable to the godly.  
It is like, 
Saints are the Courtiers with God.  when we live at Court, we may prove Favourites, and so be serviceable to our friends. To walk with God, is an act of duty to him, and certainly of great utility ourselves and his servants. Such a deportment doth not only befriend our personal advantage, but all the Israel of God.  
Now then to conclude this fraternal Consideration, of our regarding the Saints in their suffering condition. If ever we intent to have our spirits helpful to our Brethren, they must be helpful. We must not think to preserve them by our Addresses to God, when by our sins we provoke him.  
There is no prevailing with God for good, 
Saints are fit suitors when renewed in spirit.  till we cease to do evil; and than it shall be brotherly tenderness indeed of the first magnitude, to remove their dangers, by renewing of our spirits. Thus preserving their prosperity, by the purity of our prayers, and purging that from ourselves, whose pestilential contagion may be the bane of others.  
We know the right side cannot be well, when there is a pleurisy in the left; when the heart is sick, the head is heavy.  
Non est enim pondus verae virtutis insensibilitas cordis, quia & valde insana per stuporem membra sunt, quia & incisa sentire dolorem non possunt. Greg-Mor. lib. 2. cap. 16.  
Where insensibility of the heart is, there is no weight of true virtue; because the members are unhealthfully stupefied, and being cut, they feel no pain.  
As if the Moralist should have said, 
Analogy of the physical & the mystical body.  When there is no feeling in the heart, than the members are dead, and vice versâ. When the members are mortified, the heart is senseless.  
Hence it is easy to unriddle his conception, that there must not only be a symmetry of parts, but a Gospel-sympathy of hearts amongst the Lord's people in trouble.  
I could hearty wish, 
Objection solved.  one scruple were removed by the force of this Doctrine, before we proceed.  
It is the common Calumny of the wicked, Object. who have less of God than corruption, That there is no such binding relation upon the spirit of any, obliging them to a strict observance, or sympathising correspondence of, and with the suffering condition of the Saints.  
This piece of arrogance hath no little efficacy to break Christian communion, and to make our spirits answer with Cain, Am I my brother's keeper?  
Therefore to cut the root of this poisonable Coloquintida, we shall shortly present two things:  
1. Sol. As there is nothing more perniciously destructive to common society, than such a principle: so all the Laws of Religion and Reason do forbid its practice; Anima ut in toto corpore tota est, & in qualibet ejus parte, ideo cum sit aliquid in exigua particula corporis quod non sentiat anima; illa tamen tota sentit, quia totam non latet. August. de Trinit. lib. 6. cap. 6. As the Soul is in all and every part of the Body, and there is no part of the Body insensible, etc. By which is demonstrate, the sympathy not only of the Natural, but of the Mystical Body, in its life, motion, affection, and mutual compassion.  
2. Sol. It is a Dictate of the Deity, transcribed by Paul, Gal. 6.2. That we bear one another's burden, and so fulfil the law of Christ, which speaks nothing more, than a fraternal correspondence of the Saints spirits in the time of trouble, that as the Saints have common benefit in Christ, so they have common burden for him. Members of the same Body, are of the same tenderness and feeling, if they be not dead; and if such, they are not of Christ's Body, or inlived by him: Qui non dolet cum pungitur & vellicatur pro putrido & mortuo membro habetur. August. Hom. 18. Such a member (saith he) which is not pained when pinched, is deservedly esteemed rotten and dead.  
By which we are certified, there is none of Christ's Body, but such who are touched with a sympathy of his Members.  
Therefore let us savingly conclude, 
Determination.  as there is no duty of greater utility; 
Saint's communion the ground of their compassion.  so there is none of greater authority to be improved amongst Professors of the same Gospel, and its interest, than this is.  
Cum patiuntur membra corporis ejusdem quomodo alia membra, licet superiora non compatiuntur membris unius corporis laborantibus. Ambros-Epist. 22. When members of the same Body are suffers, how can the one be without the sympathy of another's trouble?  
Cum membra quaedam sunt in tribulatione quadam in pace, & istos contristat eorum tribulatio, & illos pax illorum consolatur. August. in Psa. 30.  
There is such a communion amongst members of the same Body, that they are sad and rejoice, as it goeth well or evil with them, in their saddest and most peaceable times. It seems it is their practice, to mourn with them who mourn, and rejoice with them who rejoice.  
I have ever observed, 
No such communion as that of the Saints.  that there is no such communion kept amongst any, as amongst the Saints, both in adversity and prosperity; but especially in the evil day, the time of common danger; then they all cry with David, Do well, O Lord, etc.  
And so much for the first Proposition. 
The first Doct. finished.   
The second considerable Conclusion, Conclus. 2 suggested to us by David's Prayer, cometh to hand, viz.  
That the Lord is to be entreated to befriend his people in danger. 
Proved.   
This, it seems, is David's Practice; let it be our Pattern: Let us take some pains this day for the Saints profit: Esa. 62.7. Give him no rest, till he repair and set up Jerusalem, etc. It is not for Saints to be silent, whilst their Brethren are suffering: We are to pray for Zions' prosperity, if we love our own: Psal. 122.6. They shall prosper that love thee.  
The Lord is pleased to make the peace of his people, 
The Saints prayers profitable.  the return of their prayers, that he may not only engage them, but all of their Brethren, in the duty for such a purchase; and so it is easy to find out, how zealously and often the spirits of the godly hath been engaged for their brethren's security in the day of calamity; Because (says Samuel) it hath pleased the Lord to make you his people, God forbidden that I should sin in resting to pray for you, 1 Sam. 12.24. It seems Samuel looked upon it as an act of iniquity, to deprive the Lords people of the Benefit of his Prayers. He considered, his addresses for them to God, might prevent their ruin.  
How importunate is Abraham for the Saints in Sodom! 
Gen. 18.25, 26.27.  How zealous is Elias for all the Israel of God Nehemiah, Jeremiah, and Daniel, for the children of the Captivity! It is no marvel to read those gracious Orators so compassionately earnest for the obtainment of their end, seeing the prosperity and interest of the Lords people, hath been so eminently dear unto them, that they have jointly striven to advance it at their utmost peril.  
I confess there be very solid Arguments and Grounds for the Saints engagement in behalf of their Brethren, 
Arguments for he Saints prayers.  in the day of trouble: as  
First, in respect of God; 
Demonstrate. Exod. 19.5, 6.  they are owned by him as his inheritance, his peculiar treasure, though all the earth be his, Exod. 19.5.  
As there is none like himself amongst the gods; so there is none like them amongst the Nations.  
They are not only near, but invaluablely dear unto him: Precious in the sight of the Lord, are the death of his Saints, Psal. 116. The Saint's harm, toucheth his honour: Zech. 2.8. He that toucheth you, toucheth the apple of my eye. God is highly concerned, both in the Saints injuries and favour; he taketh both their enemies and friends as his own; 
God looks upon the Saints enemies & friends.  assuring us, if we make account to keep in with him, we must befriend his servants: so that there is no corresponding with him, without praying for them in the day of trouble. He looks upon those to be most cordial to himself, who are most compassionate to his Saints.  
I conceive the godlies interest in God, is no ordinary argument to their Brethren, of their Addresses to him upon their account. They may truly apprehend their welcome with God, 
God favoureth prayers for his Saints.  who come about such business to him.  
The Lord likes such suitors who come often before him, as Interpreters only of his Saints Necessities.  
Hence it comes to pass, 
Saint's prayers prevail.  we seldom find any returned from the Throne of Grace, without a comfortable answer.  
Whilst Daniel was praying and opening the case of his people's calamity, 
Dan. 9.20, 21.  there is a Messenger dispatched to ease his spirit, with the glad tidings of a timely deliverance to the Church: so he had his question resolved, and his mind satisfied.  
Prayers in behalf of the Saints, 
Note.  is a part of that sweet communion which we entertain with God; for as long as we have tongues to speak, 
Ps. 34.15.  he hath an ear to hear: And I find, that the godly have taken this course of correspondence with him in behalf of their Brethren.  
Let us then in the first place conclude, Applic. 1 That it is the greatest part of the Saints happiness on this side of heaven, to be in favour with God. For thus in their greatest extremity, they are not only precious to God, but profitable to all of his interest; and they are not only the objects of Mercy, but the subjects of the Saints Prayer, Do well, O Lord, unto, etc.  
Secondly, Applic. 2 in our serious Addresses to God, 
Not to come before God without our brethren.  let us ever be mindful of his servants, if they be in danger: Let us not come before him without them; so we shall speed the better: and let us take notice, when we pray for the Saints, we but befriend ourselves; the more we endeavour their happiness, the more we promote our own: The Lord hath engaged our Addresses for them upon our own account; and it is not to be questioned, but he will acknowledge our kindness.  
Let therefore this pregnant argument of the Saints Unity with God, 
The Saint's union with God, must encourage our proyers for them.  bespeak our deportment in Prayer, that it be such as please God, and profit the Saints: for they are precious to him; let them be such to us: Let us not forget their necessities, whilst we are earnest for our own supplies.  
The Lord will have our Prayers to be the Proxies of our Spirits, and to sign our qualification with a witness; so that all their Dialect must be sweetened with Fraternity.  
I humbly confess, it is harder to love another, than ourselves; but the Saints are taught to love both alike, that our hearts may seal their sincerity to God and his interest.  
I cannot but take notice, 
Animad.  before the dispatch of this Argument, how unkind they are to God, who mind not his afflicted servants; whose case is as comfortless, as danger can make it. I do apprehend such, as they express themselves guilty of want of unity with God; so of interest in his Members.  
I shall cordially desire all Professors, who seem to be respective to God, They would be such to his precious servants: Let God's love upon their hearts, warm them to a constant communion with his Saints; and so fixing it as a Monument of their kindness to him, never to be forgot.  
I shall farther presume to add a word to the premises:  
That the Lord takes such for enemies to himself, 
A word of enlargement.  who do not positively befriend his Saints; and so any may conclude, in what relation they stand to God; by what of respect they carry to them.  
Secondly, 
2 Arg.  the godly are to be presented to God in their dangers or troubles in respect of the Nation: to which they do belong.  
The godly of a Nation, 
The ged the precious in the nation.  as they are the party of the greatest worth as to God; so they are of the greatest advantage to their neighbours. They are not like fruitless Weeds, which trouble the ground, but such a Seed as make the soil the better; a Garden of the Lords dressing; a Vineyard of his own watering; a Vine of his own planting; and a husbandry of his own blessing: 
They are profitable in many respects to a nation.  and their prosperity is of such commodity to the Country wherein they converse, that they are guests which make the house the better.  
First, 
1 In respect of ornament.  in respect of Ornament: the godly are a Nations glory; they put an honour upon it, which naturally it hath not in it.  
There is a distinguishing Character, 
The Church thenations glory.  written upon Zion, Psal. 48.2. which is not to be read upon all the Mountains of the earth. It is not only the Beauty of the Nations, but eminent by its Inhabitant, being the City of the great King.  
It is no wonder that Esay prophecies, The Mountain of the Lords House to overtop the hills; seeing it is a habitation of Holiness, and the Sanctuary of the Lords Rest.  
I would have people to look upon the godly with other eyes, then upon the world. There is as great difference betwixt them and the children of this world, as is betwixt the precious and the vile, the heaven above, and the earth below.  
We must think it is not for nothing, 
Saints are eminently owned.  the Spirit doth so emimently own them with a choice in the world, as if they were not of it.  
I have often listened, to hear the voice of God in his Word, speaking to them as his People, 
Ps. 33.12.  his Inheritance, 
Psal. ●4. 1. 1 Cor. 6.19 Rom. 8.16 Gal. 3.26. Can. 5.2, 3 Eph. 5.23. 1 Co. 12.12. Bsa. 40 11. Luk. 12.32 Job. 10.3. Eze 34 12 Ezra 5.11.  his Tabernacle, his Temple, his Children, the Spouse of Christ, his Love, his Dove, his Undefiled, his Body, his Members, his Flock, his Sheep, his Servants. All which most eminent Titles of Love & Honour, do more than ordinary demonstrate in what account they are with God, and how to be looked upon by the world: But let the Sons and Daughters of Nature think what they please of the Saints; they should be very contemptible with God, if they wanted their company.  
The world without the godly, 
What the world is without the Saints.  is like the firmament without stars; or the Elementary Region, without the light of the Sun. 
The Saints the Zodiac of the Sun of Righteousness.  It should not only be darkened by privation of their persons (the Zodiac of the Sun of Righteousness) but for want of their practice, which do shine like Lights in the world.  
I shall not stand to put honour upon the Saints, to honour the world: Let this world only take notice from a little, That the same is obliged in point of credit, to wish well to the godly; and if their prayers were profitable, they have reason to pour them out upon their necessity, seeing they are their Ornament in respect of God; they should befriend them upon that account.  
But all this is in vain to the wicked; 
Preocaupation.  they have other thoughts of the godly; 
The wicked do lowly esteem of the godly.  they put a lower esteem upon them, and upon what is theirs; their Persons, Principles, and Practice, are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with them: they esteem not them worth their society, much less of assistance; but least of all to be named in the day of eminency and ornament amongst them; they scorn to hold any communion of reputation, or honour with them; and therefore to persuade such a party, were to beat the Air; or arenam arare) there is no speaking of a correspondence betwixt God and Belial, in any season, either of prosperity or adversity.  
Let us therefore turn from them who are more apt to add affliction to the afflicted, 
Apostroph or a word to the godly.  then to sweeten the Saints condition, and to prevent their distraction in the evil day.  
I shall humbly beseech the godly therefore, 
Exhortation.  who are of the same interest and unity with their brethren, that for Zions' sake they would wrestle with their God. Let the lives of the Saints be as precious to them, as to the Lord who bought them. Let us call strongly for the people of the Lord and the Ark of his strength (the Gospel and its inlargements) Let there be nothing so near our hearts, 
Blood of Saints of the greatest price. A dear commodity.  as the blood of Saints, which is a thing of the greatest price in heaven or earth: Let the honour of the Lords people, and their continued safety, be a great enlargement of our happiness, that it may not be spoken in Gath, or published in the streets of Askelon, that the Lords Worthies, and the work in their hand, should not only be worsted, but shamefully derided by the enemies of the Lord, and his people, but that the Lord would do his great Work, that all the world may know there is a God who ruleth in Jacob, and a King in Israel; and that it may be set home upon the spirit of the Adversaries, that their God is not like ours, even themselves being judges.  
Secondly, 
It is a sadness to the Saints to have their party reproached.  let it be presented to God, the condition of our National Sadness, if it should go hard with the godly in this dangerous engagement; if the godly be the Nations glory, what an eclipse of that honour should overshadow the surface of the City of God? How would the enemies of God blaspheme, and they of no Religion cloud it with their Calumnies, 
The wickeds rail.  telling us, with more than impudent arrogance, That our interest in heaven is but ordinary, or none at all, seeing the Saints have shared with the common hardship of the wicked.  
Let us deal earnestly with our God in behalf of the Ornament of the Nation, to which we belong, seeing it is laid in the prosperity of the faithful of the land, that chosen Generation, whose safety is the Nations honour, and their own happiness.  
Let this be presented to God, that we may receive a comfortable answer in behalf of our Brethren. It seems they stand or fall not to themselves, but to all of their Brethren and Compatriots: 
Remember the godly are the nations glory  They are their Ornament, and to lose this with an enemy, is a double affront.  
First, it is to yield to an enemy, which we would not part with to our dearest friends.  
Secondly, it is to make ourselves a scorn to them who thirst our disgrace.  
I shall proceed no farther in this; only leave you to be thinking of this Argument, to act your Spirits to a farther engagement with God, for his comfortable Correspondence with those qualified persons in my Text, those true and upright in heart, whose spirit with all its accomplishments, is more the Lords, than their own.  
Let those precious ones be obliged to your prayers for their security, and the Nation to them, and their interest for its remarkable eminency: for they are the Nations Ornament.  
Secondly, they are not only the Nations Glory, but the Pledges of its peace and security.  
It should go hard with the wicked, if they had no favour for the godly; they should not only fall short of mercy, but of all opportunities of Repentance.  
It is remarkable in the History of the Deluge, 
Noah's preaching and preparing of the Ark, deferred the flood.  That all the time Noah was building the Ark, he was warning the world of their danger: But whilst he is preparing this great Vessel, the world was in no fear of drowning: Noah and his Family must be shipped, before the world be destroyed; he must be shut in the Ark, before the waters break out upon the earth; when he is removed, the world is ruined. It seems all the Inhabitants of the earth are undone, when Noah is gone.  
God promised to Abraham, to save five Cities for ten righteous persons. 
God will have the wicked beholding to the Saint.  God is graciously pleased to have the world beholding to the godly, upon a religious account, that they may be persuaded, that Piety is of great price with God, and of singular efficacy in the Saints, to befriend themselves and others. Paul had the lives of all them who are shipped with him, presented to him for salvation; that all might take notice of Paul to be the Lords favourite, and an eminent Courtier in Heaven, although now Nero's Prisoner upon earth.  
Many times, 
Note.  the godly are much mistaken by their Brethren; 
Saints mistaken.  and it is no wonder; for Satan their great Adversary, 
The wicked reproach the godly to deform them.  hath not only a mind to malign them, but a black Art to disguise them under several shapes. He is not only a dexterous deceiver in himself, but a malicious traducer in the person of others.  
Let this give a running Caveat to Saints, 
A Caveat to the godly.  not only to consider the subtle cruelty of Satan, but the sacred integrity of their fellow servants (although strangers) with a great deal of Christian candour, and tenderness of spirit.  
But if the safety of the Nation lean so much upon the Saints. I truly think we need no other argument to befriend them, but the assurance of our own, in their happiness and safety.  
There is an observation of the Spirit. Esa. 57.1. that the righteous are taken away from the evil to come; as if God, when he hath designed to make war upon a Nation, he removes his hostages of peace from it:  
1. That the wicked may take notice of the godlies mortality, to be a deadly messenger of their future misery.  
2. That they may take seasonable warning, God hath concluded mischief against them, when he hath withdrawn the saving society of his servants from them.  
And that he hath determined ruin against a Land, when he accounts it not worthy to lodge his people.  
The Scripture tells us, 
The Saint's death a forerunner of the words destruction.  That all of the Antediluvian Patriarches were removed to heaven, before the Judgement of the flood.  
The year of the world's drowning, was the year of Methuselah's dying. God, it seems, would close up the number of his many days, and shut his aged eyes from beholding the sad spectacle of the Creatures confusion.  
It is historically reported of S. Augustine, That the people of Hippo were not only happy in his Preaching the Gospel to them, but also by the enjoyment of his person amongst them, in the time of the Arrian Persecution in afric: for whilst he lived with them, nothing could be done by their cruel Adversaries against them; but immediately after his death, their Town was totally ruined by the merciless Vandals, before the falling out of the Germane Miseries by War. The Lord was pleased to gather many of his precious servants to heaven in peace.  
And this hath not only been an ancient kindness to the godly, (before the worst of times) but a Modern Mercy to many of our Age, who are daily taken up, and secured in heaven from the present dangers of spiritual and carnal profaneness, which overfloweth in this degenerous Generation wherein we live. 
We should take notice of the godlies death & its warning.  Their daily removing from us, doth presage nothing of good unto us, but bitterness in the latter end.  
I humbly desire this were more seriously considered by us, to a reforming advantage;  
That however the Saint's removal be an act of Grace, as to themselves; yet that their departure were owned by us, as a matter of sorrow, and greatest grief.  
I shall offer one thing to be thought upon by all: and it is shortly this;  
Where God hath no favourites, 
Animad.  he shows no kindness, but separateth his Saints from the Tents the wicked, to undo them for ever.  
Therefore let me this day counsel you, 
Counsel.  if ever you make account to do any thing in favour of your Country, and its National interest, mind your afflicted Brethren in this juncture of their trouble.  
We know not what a day may bring forth. 
Pressed home.  This is the day of jacob's Calamity, and we know not what the Lord will do for him, upon our interest and request.  
What a Glory shall it be to us, to be the instrumental Saviour's of our Brethren, in preserving them more by our Prayers, than they can do themselves by Military Power.  

Animad.  Remember how much of the Nations happiness is wrapped up in their security, whose private Orators we are upon a public account.  
Let there be zeal in our spirits, to cry earnestly for them, that it may go well with them.  
Let us be wrestling with God, 
Our prayer our forces.  whilst they are struggling with men; joining our Forces, that they may prevail.  
Let us sow in tears for them, that they may reap in joy for us.  
I can use no stronger Argument to engage your spirits, than to assure you from God, That the Glory of a Nation, are the Godly in it; they are the Pledges of its Happiness, and therefore whensoever or wheresoever such are engaged, Let us mind their condition, upon a public account.  
It is but folly, to fancy of our National or Personal security, whatever become of them: Can the Building stand, if the Pillars be broken?  
It is a Masterpiece of Satan's policy, 
Satan's invention.  to Charm some to such thoughts: thus fainting their spirits, and friezng their prayers.  
1. But if the Blood of Saints;  
2. The Blessing of the Gospel; and  
3. The Benefit of three Reformed Nations, can affect us, then let their cases command our Addresses to God for their assistance; 
We cannot help our brethren, but by prayer.  though they be wholly engaged for us: yet we cannot be farther serviceable to them, than our Prayers can prevail. Let something therefore be done to purpose with God for the profit of his People.  
Let it be seriously remembered in our assemblings before the Lord, 
Animad.  that we make Addresses to him for the safety of his friends, and not of his enemies; such who are not only in unity with himself, (True and upright in their bearts) but are this day zealously engaged for his interest.  
And if this Godly Party be joined in the common danger, 
A scruple removed.  to those who are of another Character, than this of Piety; mentioned in my Text: Let such be favoured upon the Saint's account.  
That those poor creatures may be convinced,  
1. It is not in vain to serve the Lord in prosperity, and to depend upon his assistance in the day of adversity: and  
2. That they are debtors to the society of Saints for their deliverance:  
3. Who are so highly prized by God, that he will spare the wicked for their sake.  
And however, some of those miserable wretches engaged, may be past prayers; 
Jer. 7.16. & 11.14. & 14.11.  in respect of their personal demerit: yet now being occasionally concerned in the public safety, they may reap a return of prayers upon the account of others.  
This I have added, 
The Saints spirits satis fied.  to ease the Spirits of some, who are straitened to intercede with God for such, who possibly have lifted up their heart and tongue blasphemously against himself, his Truth, and People.  
But we hope there is no such ungracious Instruments employed in the present quarrel. Therefore letting the judgement of Charity pass upon all, we conceive it becometh our interest in them, to deal fervently with our God for them; ever thinking ourselves much befriended in their deliverance.  
But lastly, 
L●st Anim●● Our own concernment in this days address.  I presume it may contribute somewhat to the promoting of the present business, if we consider ourselves, there is nothing of greater misery can betid us on this side of heaven, then to be stripped of the Saints company and comfort.  
They are not only in general the Nations Glory, 
Our misery to win the Saints society.  and establishment, but each particular members encouragement and help.  
There is none so useful and so intimate to Christ and his Members, 
The Saints our help, every way useful.  as are those of his spirit and interest: they are eyes to the Blind, Feet to the Lame, Light to the Ignorant, Quickening to the Negligent, and Ease to the Oppressed. As they can speak a word, so they can do a work of seasonable sweetness, for the comfort of their Brethren in the evil day.  
And therefore, as it is of the greatest gain to be gathered with them; so it is the saddest of losses to hear of their ruin.  
We read of David, to be more afflicted with the tidings of Jonathans' death, than ever he was troubled with the malicious malignity of saul's fury.  
God's children being of the same spirit and interest, 
Our obligation to Pray.  are supernaturally obliged to a continued Sympathy both of losses and crosses. So that they are as much affected with their common indemnity, as if it were personal.  
And as they are of the strictest unity: so they are of the sweetest amity, for mutual assistance.  
Let all this be accounted to our Brethren. 
God All-sufficient for the Saints waints.  We are now before him, whose favour can befriend them, whose Power can protect them, whose Wisdom can direct them, whose Hand can help them, whose Heart can pity them, and whose Presence is dreadful to all of their Adversaries.  
I conceive than it stands us in hand to deal earnestly with the Lord for them.  
It is not the Power of Man, but the Providence of God which can secure and cover their head in the day of Battle.  
Therefore before I close up this my Exercitation, 
A few profitable directions for the qualification of our prayers.  I shall shortly recommend to your improvement, these few particulars following:  
First, Direct. 1 
Holy.  Let your Addresses to God for them be holy. Sinful Prayers are always fruitless: as they have no power with God: so they never return any profit to ourselves or others.  
If we make account to do any thing for them, we must begin with ourselves.  
David tells us, Psal. 26.6. that he will wash his hands in innocency, and then compass the Lords Altar, etc.  
So that it is easy to conclude, There must be personal Piety to season our devotions.  
Secondly, Direct. 2 
Humble.  let your Addresses be humble; there is an assurance of grace to such, who are of this impression, Jam. 4.7. It is not for Beggars to be Boasters, but to submit to the grace of the Giver: for as there is nothing in us which can commend us to God; so we have nothing of qualification which should lift us up before him.  
Hence we may determine humility to be a necessary ingredient in our Addresses for ourselves or others.  
Here pause a little, 
Note.  and consider the different entertainment of the Pharisee and the Publican; the first is rejected; the second accepted.  
Thirdly, 
Faithful.  let your Addresses be mingled with Faith: it is folly to seek God, without confidence in him. He that cometh to God, must believe that God is a Rewarder of them who seek him, Heb. 11.6. For as it is impossible without faith to please God; so it is to obtain any thing from him.  
Hence the godly are the proper Orators at the Throne of Grace: For being justified by Faith, they have access to God, so accomplished by his Son, who is the Way, the Truth, and the Life, Joh. 14.6.  
It is with Christians in their prayers to God, 
Comparison of the Saints with the Molossians in their addresses.  as it was with the Molossians in their address to their king; It seems they behoved to take the prince in their arms, before they durst come in his Presence: So the Saints are to apply and embrace their Saviour by Faith, before they have access to God, or acceptance with him for favour.  
To conclude this also, Applic. 1 let us not imagine to obtain any from God by faithless Addresses to him.  
Lastly, Direct. 4 
Zealous.  let your prayers be warmed with zeal.  
Let there be a heat in your hearts to your Brethren, and their interest, whilst ye are dealing with God for them.  
It ssems they are precious to God (True and upright in their hearts) Therefore let our spirits be carried out with a more than ordinary ardency for them, That when deliverance is granted, 
The Saints rejoice when their preyers are returned for the Saints profit.  our hearts may be mercifully cheered with the expected refreshment of our Prayers return, and triumphantly rejoice with the voice of gladness; acknowledging that the right hand of the Lord hath done valiantly; he hath got himself a Name by the safety of his servants, who looked for his salvation.  
Oh then let there be nothing wanting in our Spirits, 
The Point pressed home.  that may effectuate such a glorious end!  
If Holiness, Humility, Faith, and Zeal, can compass it, let us engage all for a comfortable return. I desire nothing more from you, 
From the Saint's practice.  than what hath been the sacred practice of Saints in the like case. How serious they have been in the time of common danger, importuning of God by Fasting and Prayer in behalf of the godly!  
I could instance (if time did not straiten me) both their persons and practice to this purpose: 
Conclusion of the premises confirmed by Tertul.  but for the present, sparing all farther enlargement, I shall break off with the presentment of a most excellent testimony from Tertullian to this purpose, wherein we may observe the acting of that Spirit, which did quicken the Primitive Saints, in favour of their fellow-servants: 
Tertullian his testimony.  Coimus in caetum, & Congregationem, & Deum quasi manum fastu ambiamus, (grata Deo vis est haec) vota fundimus; coeium tundimus, Deum tangimus, misericordiam extorquemus. Tertul. in Apolog.  
We beset God (says he) we offer violence to him (such as is acceptable to him) we pour out our Prayers, we send up our Cries, we touch God, and we wrest mercy out of his hand.  
Let our Spirits be thus united, thus engaged, thus affected, and thus exemparily directed, whilst we are acting with God in behalf of our Brethren; and let us send up David's eapresson with David's affection; speaking his words with his sympathising Spirit, Do well, O Lord, to those who are good, and upright in their hearts.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

BOOKS Printed for William Weekly at Ipswich, and are to be sold by John Rothwell, at the Fountain and Bear in Goldsmiths-Row in Cheapside.  
FEstered Conscience new lanced.  
The good Master's Plea, and the evil Servants Cavil.  
Orthodoxal Navigation.  
The Universal Character.  
Choice Sermons of Faith, by Matthew Laurence M. A. late Lecturer of Ipswich in Suffolk.