God-praising heart are a greater blessing then fulness with an unthankful spirit and it is a greater mercy for God to give a thankful spirit in a low condition then to advance a man to the highest pinnacle of outward prosperity in the world This I say is a blessed relief that causeth the soul to bless God in the want of all outward comforts 3. When God is pleased to strip a Christian of all his outward comforts he gives in a greater measure of faith that he may depend upon God for a supply So that though he hath nothing to live upon yet he is sure he shall not want for true faith looks not at secondary causes so much as at the word of promise and therefore if all means fail yet as long as the promise fails not a believing soul knows that it shall have a supply although it cannot imagine how or which way she shall have it Now inward supports in time of want and secret intimations of a supply from God in his own way and time are a sweet relief to the soul in that condition So saith David I had fainted unless I had believed to see the goodness of the Lord in the land of the living Psal 27.13 True faith in God will keep the heart alive when a man hath nothing to live upon and 't is Gods way to fix a Christian most upon the objects of faith when the objects of sense are removed from him when a Christian lives least by fight then he lives most by faith Now as a Christian believes so comfort flows in to him Faith is to a Christian in stead of all things for it is the substance of things hoped for Heb. 11.1 What ever a man wants yet if he believes truly he hath the substance of that which he hopes for A Christian hopes for great things greater comforts more enlargments and heaven at last Why faith is the substance of all He that lives by faith hath the substance of heaven to live upon and that must needs be a sweet relief to the soul in a time of need It is the Christians comfort that he hath a durable and a lasting state that will never fail him and that he hath a God to go to that will not fail him but will give him such an allowance as shall maintain him till he comes to his journeys end where he shall be put into a full possession and fruition of it 4. Those small repasts which come from the hand of Divine Providence to uphold a Christian under his wants are filled so full of Divine Blessing and strength that he can truly say I have enough A man would think that pulse and water would afford but little nourishment I but Divine Blessing filled it full of strength that Daniel felt no want of better chear Let a Raven be the Prophets Caterer and if Divine Blessing attends the provision as it did he shall walk in the strength thereof forty days and not faint Though poor Christians in these days do not live upon Divine miracles yet they live upon Divine wonders that makes them sometime wonder how they live they cannot but see a Divine hand in giving what they have and then in blessing it beyond expectation for though they want much of that which others do enjoy yet they enjoy that which others want and this makes them healthful and chearful in their wants There is many a poor Christian that hath more joy in one day then thousands that enjoy the treasure of the earth and why It proceeds from this very ground the good mans little is given in love with a heart-chearing blessing while the wicked mans plentiful estate is given in wrath and with a curse upon it hence is that of Solomon Prov. 15.16 Better is a little with the fear of the Lord then great treasure and trouble therewith i. e. they that fear the Lord have not that trouble with their little which they that do not fear the Lord have with their great treasure and therefore the good mans little is better then the wicked mans great treasure The good mans little comes with a blessing for a blessing rests upon a good man and all that he hath be it little or much Now a Divine blessing ever gives strength and vertue to any means Let it be never so poor and weak of it self yet Divine Blessing makes it mighty and efficacious so that it is no matter what a Christian hath to live upon if the blessing of God goeth along with it 5. When God strips a good man of all he hath he then pours forth a mighty spirit of prayer for a fulness of grace to maintain the life of holiness in this estate He that hath nothing without to live upon and but a small stock of grace within will have much ado to rub through and a gratious soul is sensible hereof and therefore God is pleased to draw out the desires of his soul after a greater measure then yet he hath attained and indeed when outward wants meet with a soul that is full of grace they do not make such an impression upon it as when they meet with one that hath but little the empty vessel makes the greatest noise and empty Christians are fullest of complaints until a spirit of prayer is poured forth upon them whereby they attain an inward fulness and this keeps and maintains a spirit of holiness in them I confess he that prospers and thrives in the world stands in need of a large measure of grace to keep his heart holy in that estate and so he that is low in the world stands in need of a great measure of grace also or else he may miscarry There is one eminent rock upon which poor people are very apt to split and hazzard their immortal souls and that is the use of indirect and unlawful means for their relief and subsistence in the world Hence is that prayer of Agur Prov. 30.6 7 give me neither poverty nor riches feed me with food convenient for me least I be full and deny thee and say Who is the Lord Or least I be poor and steal and take the name of my God in vain Mark this least I be poor and steal Noting out that poverty hath this temptation attending it if grace prevents not poor men will be prompted to use some indirect course for their subsistence they 'l steal rather then want what they desire I but a good man dare not do thus This in him would be not only a breach of the eighth command but also of the third It is a taking the name of God in vain for this is a certain truth that whosoever takes upon him the profession of Christian Religion and yet departs not from iniquity he takes the name of God in vain now a true Christian in whom the fear of the Lord is planted dreads this and therefore crys mightily unto God to keep and preserve him that he may not do so unworthy an
interest in God And therefore do not conclude against thy self for though thy hand of faith be grown so weak that it can't take fast hold on God yet Gods hand is strong and that will hold thee fast So saith the Prophet nevertheless I am continually with thee thou hast holden me by my right hand vers 23. God held him fast when he was ready to drop from God He had lost the sense of his interest in God I but his interest in God was not lost God was his God though he did not know it And so God may be thine thou mayst have a sure interest in him although thou canst not find the prints of Gods feet in thy soul nor trace him in his ways of goodness towards thee And know this that it is better for thee to have an interest in God although thou knowest it not then to have strong presumptions and be deceived The want of sense and feeling of our interest in God is no sin though it be a great affliction Christ himself was without sense I he was so deep in it that when he was upon the cross he cried out Why hast thou forsaken me I but a groundless presumption is a sin and leads to eternal ruine None ever perished for want of faith of evidence but hundreds perish for want of faith of adherence Oh blessed is the man who believes and sees not that can say with Job Though he slay me yet will I trust in him Though my flesh fails and my heart fails yet I will believe that he is my strength and portion for ever Thus I have answered this case and so made way to application Vse 1. Hence we may infer the sad and woful condition of those who have no interest in God for they that have no interest in God can expect no relief from God in a time of necessity Wicked men have their failings their flesh fails them sometimes and their hearts fail them but no relief comes from God at those times Of all men they are most to be pityed for there is no help no relief for them If I be wicked saith Job woe unto me Job 10.15 i. e. If I be wicked I can expect no mercy no comfort from God Nay hear what God saith himself to such Esay 65.13 Therefore thus saith the Lord behold my servants shall eat but ye shall be hungry behold my servants shall drink but ye shall be thirsty behold my servants shall rejoyce but ye shall be ashamed behold my servants shall sing for joy of heart but ye shall cry for sorrow of heart and shall bowl for vexation of spirit The meaning is God will not afford them any comfort or relief in times of distress When God invites his own servants to feast with him they must be shut out And if God helps not who can No without me ye shall bow down saith God Esay 10.3 The wounds of the wicked are desperate wounds there is no cure for them Mark that of Job for what portion is there from above and what inheritance of the Almighty from on high is not destruction to the wicked and a strange punishment to the workers of iniquity The latter verse is an answer to the former and the sense is this all the portion and inheritance that the wicked can have from God above is destruction and a strange punishment Job 20.2 3. God is the strength and portion of a godly man when his flesh and heart fails him but the wicked have no other portion from God then utter destruction a strange punishment So Job 20.27 28 29. The heavens shall reveal his iniquity and the earth shall rise up against him the increase of his house shall depart and his goods shall flow away in the day of his wrath This is the portion of a wicked man from God and the heritage appointed to him by God Here is heaven and earth set against him the heavens shall reveal his sin and the earth shall punish him for his sin But is there no relief for him in God No This is the portion of a wicked man from God The case of such a man must needs be very black and dismal when heaven and earth and all the creatures therein are armed against him and mustred up by a Divine Hand Where can he have any relief then If God were for thee 't is no matter what sets it self against thee But if God be against thee 't is no matter what is for thee it will not help thee If misery and destruction be all the portion that God will allow thee there is nothing then can save thee If this be all thou hast to live upon to eternity thou wilt have a miserable living of it Vse 2. Hence all those that have interest in God may fetch comfort here is a well out of which all good men may draw the water of consolation with joy And what can afford greater comfort to you then this Doctrine doth that divine relief shall be administred unto you in time of your necessity when your flesh fails and your heart fails God will be the strength of your heart It is a great comfort to a Merchant-adventurer to have an assurance from the Ensuring Office that his Adventure at Sea shall be made good to him in case the Ship miscarries Even so it may be to a childe of God to have an assurance given him that if all fails him without and within he shall have relief from God Why this Text and Doctrine gives thee an assurance hereof and therefore as Job said hear it diligently and let it be your consolation You may take comfort in your greatest discomforts that you shall have comfort If there be enough in God to relieve and help you you shall not want relief Obj. But the doubting Christian may say I could take comfort in this truth had I not walked so unworthy of that former relief I have received from God I can truly say the Lord hath magnified the riches of his grace upon me but I have abused it and it may be just with him to cast me off for ever He hath helped me when I was in a low condition he hath strengthened me when I was in a weak state but I have not made suitable returns thereunto and therefore how can I expect relief Ans Now to such I have five things to say 1. The unsuitableness of a believer to and his unworthiness of relief cannot stop the current thereof As divine relief is not administred to us upon the account of our worthiness as if we did merit it so our unworthiness of it nor unsuitableness to it shall not prevent it Thy miscarriages may cause God to correct thee with failing of thy flesh and of thy heart but cannot cause God to cast thee off if thou hast an interest in him No that love that moves him to correct thee for thy good will also move him to relieve thee when thou art under the rod of correction
can't and one can suffer that which another can't one goeth heavily and drooping under his burden when another sings and is merry with a burden that is far heavier One can slight a temptation and resist it allthough it be very great and another is overcome when it is small I 'le give you some Examples hereof First Compare the first Adam with the second the first was suddenly overcome with a temptation and fell from a state of happiness into a state of misery because he had not Divine influence to support him and keep him from falling his strength was placed in himself and not in God But the second Adam stands his ground and keeps the field against Satans strongest attempts and batteries yea beats him with his own weapon and forces him to retreat because the God-head dwelt bodily in him and in him dwelt all fulness Again Compare Lot and his wife with Abraham in point of trial when God would have Lot and his wife deny themselves and leave their pleasant habitation of which it is said that it was even as the garden of the Lord you shall find Gen. 19.16 that Lot and his wife were loth to obey God herein 't is said he lingred c. But now when God tried Abraham in a far greater matter see how willingly he obeyed God therein so you may see Gen. 22. Rom. 4.20 The strength of a Christian lies not so much in his inherent Principles as in his assisting influences a Christian is strong as they flow in As a child in his fathers hand may do that which one of larger growth cannot do of himself so a young Christian in the hand of Christ can do that which old Adam could not do in innocency when left to himself A weak bearer with strong supporters may hold a greater weight than a stronger bearer without supporters A weak Christian underpropt and upheld by Divine strength may undergo and bear more then one that hath a larger measure of inherent grace This is that which makes a Christian differ from himself at one time very weak and at another time very strong as buds open in the day and shut at night as a man fasting and full differs in strength We see David at one time is afraid of a little 1 Sam. 27.1 1 Sam. 30.6 and at another time fears nothing At one time he concludes that one day he shall perish by the hand of Saul and yet not near him at another time when his own people spake of stoning him he takes courage in the Lord his God An army of flies will terrifie a Christian at one time when as an army of Giants can't daunt him at another Sometimes he can do nothing at other times he can do all things Sometimes he doth but creep at another he runs towards heaven Full is that Ephes 1.19 we believe according to the working of his mighty power much or little a little power put forth will produce but a little faith a great power will produce a great faith So that this is clear that according to a Saints Communion with God and Gods influence into him such is his strength as a man receives from God such is his power and ability the whole strength of a Christians heart depends upon the enjoyment of God 4. According to the fulness and extent of grace promised in the Covenant of grace such is Gods influence into the hearts of his people for their strength The Covenant of grace is full and large proportioned to the eternal love of God and the weak state of fallen man So that there is no condition into which a Saint can fall but there is a proportionate and suitable good promised and Covenanted to it The Covenant is Gods dispensative wherein all receits for all Spiritual weaknesses is held forth there is not a heart failing but there is a receit for it some promise that is suitable thereunto Now Gods strength passeth from God through the word of promise As God speaks the word so Divine influence flows into the soul The words that I speak saith Christ are spirit and life Joh. 6.63 The Lord is therefore pleased to set forth the power and life of his promise by a lively similitude Esay 55.10 11 12 13. Even as the rain and snow gives strength to the earth to bring forth and to bud and makes it fruitful so doth the word of grace give strength to a weak heart to bring forth grace and comfort and makes it full of goodness David had experience of this and therefore saith In God I will praise his word Psal 56.4 10 i. e. This is my strength God speaks the word and it is done comfort and courage help and salvation flows in through the word of promise Alass I were not able to stand if I had not this supporter to bear me up So you may see Psal 21.13 I had fainted unless I had believed God doth not only strengthen his Saints according to his word but he strengthens them by his word This is the medium through which all Divine strength passeth into the hearts of Saints for the strength of God is in his word of promise as its proper life and virtue this makes it enlightening enlivening strengthening encouraging comforting and sanctifying Hence is that of the Apostle Peter 2 Pet. 1.3 4. He that takes hold on the Covenant and on the promises of grace therein takes hold of Divine strength and as it is said of Sarah shall receive strength to conceive and to bring forth the image and life of God in his soul and conversation When God seemeth to stand at a distance from the soul that she can't see him nor find him out yet if the word of promise be nigh her and in her she can't want strength for the strength of God is in it and have you not found it thus sometimes that upon the reading or hearing of a gratious promise of God held forth in the Scripture such a clear light hath shined into your souls and such a strength hath flowed in therewith as to raise you up and to work a mighty change in you 5. According to that mutual transact that is between God the Father and his Son Christ Jesus both on Gods part and on the believers part so doth the Covenant give forth its virtue and grace to the believer You heard before that the Covenant of grace is Gods means whereby he strengthens his people there is the strength of God laid out now this means works not but as it is moved it gives forth nothing but as it is set on work Though there were healing and strengthening virtues in the pool of Bethesda yet they could not put forth themselves until the Angel moved the waters so it is here the Covenant of grace is Gods strengthening pool I but the virtue thereof is not put forth without a motion these waters are set on work by a mutual transact between the Father and the Son First Therefore God
all goes yet the heart is born up in the enjoyment of God as Habakkuk was Hab. 3.17 And also when all is enjoyed Deut. 3.8 10 11. God may have the glory and praise of all Deut. 6.9 10 11. O Beloved maintain a constant sense of Divine fulness upon your spirits 't is not enough for a Christian to make God his All and to know him to be so but to present God thus always to his mind and spirit What is it for a man to be worth a vast estate if he be unmindful of it though he be never so rich yet he looks upon himself as poor and so lives a dejected and a disconsolate life Thus it is with a Christian though he makes God his portion yet if he be unmindful of God his comfort will fade and fall And so on the other side when he is full of the creature his heart will be too much elevated and puffed up if he forgetteth him who filleth all in all forgetfulness of God either raiseth a man too high or else casts him down too low he that forgets God will either be proud or else despondent 2. Is God your portion then be content with such things as you have Heb. 13.5 What though thou hast not enough in the world yet thou hast enough in God and though thou hast not a self-sufficiency yet thou hast an All-sufficiency God is thine All. Let not this trouble thee that the world can't be a God unto thee or that thou hast not all that the world can afford thee in kind for thou hast more in God Remember this that the life of man consists not in the abundance of riches Luk. 12.15 Thou canst neither live upon them nor prolong thy life by them thou canst neither comfort thy self with them if God withdraws nor increase them without his word of blessing but contentation with a little is great riches if God presents himself to thee in it as thine All. O therefore murmure not repine not fret not thy self because the stream is low when as thou hast the fountain that can never be drawn dry 3. Be not solicitously or distrustfully careful for what you want the presence of God will fully supply the absence of any creature thou hast enough to live upon when all created comforts fail thee Hence is that of the Apostle Phil. 4.6 God will not suffer thee to want any good that is needful for thee Psa 34.9 10. What thou canst not enjoy in the creature thou shalt enjoy in God himself A Christians motto may be this Nil habeo nil careo nil curo I have nothing self-denyal hath outed me of all all is to him as nothing I want nothing for he hath all in God I take care for nothing for he looks upon God for his provision A carking solicitous man takes Gods office out of his hand for God hath made it his work to take the care of his people and hath made it their duty to be careful for nothing 1 Pet. 5.7 There is a double care 1. Cura officii 2. Cura eventus First There is a care of duty and so every man is bound to labour in that calling wherein God hath set him carefully and industriously 'T is not only lawful but our duty to make provisions for back and belly for our selves and others So Rom. 12.17 1 Tim. 5.8 Secondly There is a care of event and so we ought to be without care we are to look at God for the event and issue of all and for a blessing upon all conscience of duty and faith in God are to be inseperably conjoyned we must use the means and yet look beyond it Neglect of means is disobedience and distracting care about the issue is infidelity two rocks on which the soul is apt to split if not rightly steered by a Divine hand 4. Is God your portion then above all be thankful for the enjoyment of God every gift that cometh down from God requires thanks but much more when God gives thee himself in every thing give thanks saith the Apostle 1 Thess 5.18 For this is the will of God but how much should our hearts be enlarged with thanks and praise for the incomes of God himself as the enjoyment of good is the object of thanks so our thanks should be proportioned to the good enjoyed the highest good should have the highest praise So David Psal 118.28 Thou art my God I will praise thee thou art my God I will exalt thee SERMON II. PSAL. LXXIII XXVI My flesh and my heart faileth but God is the strength of my heart and my portion for ever WE have raised two Doctrines out of these words 1. That God is the Rock or Strength of an Israelites heart and his portion for ever 2. That Divine relief flows from God to his people according to their necessity We have dispatcht the first of these and shall now proceed to the Second That Divine relief flows from God to his people according to their necessity When flesh and heart faileth then God is the strength of their heart and portion When the old stock is almost spent God renews it again When the fire is almost out he throws on new fewel When the old house is falling upon our heads he underprops it When the Cistern fails the Conduit shall run In plain English when a Christian stands in greatest need of relief and help God will communicate the most of himself to him God oftentimes leads his people as he did Abraham to the top of the mount of trials temptations and afflictions and then appears to them in grace and goodness that they may set up their stone and write Jehova Iireh upon it the Lord will be seen Now for the more methodical handling this Doctrine I shall do these three things 1. Consider the particular cases wherein a Christian stands in need of relief 2. Shew you how relief flows from God to Christians in those cases 3. Give you the grounds and reasons thereof First For the cases wherein a Christian stands in need of relief and these are reducible to two heads according to the Prophet here in our Text. 1. Failing of the flesh 2. Failing of the heart First Failing of the flesh and this is twofold 1. When the comforts of a mans life fail him 2. When the strength of the outward man fails Secondly There is a failing of the heart and that is threefold 1. When the faculties of the soul fail and cannot perform their due offices either by way of apprehension election or retention 2. When the acquired or infused habits of the heart are weakned or indisposed to act 3. When the animal spirits are expiring and even breathing forth This as I hinted at the first in opening the Text was the Prophets case who pen'd this Psalm He was brought very love even to the very pit ready to die soul and body failed all without and all within failed and then God was the strength of
be able to withstand a temptation then he saw the uncleanness of his heart and therefore cried to God to wash him and cleanse him and it is as if he had said Lord I see now what a filthy and unclean Spirit dwelleth in me Lord do thou purge it out and cleanse me from it If any one had gone to David and told him that at such a time he should be overcome by such a temptation and commit two great sins he would hardly have believed that his heart had been so bad But after wards his expeperience taught him 2. Hereby God teacheth the Soul where its strength lieth and on whom its grace depends The decay of grace shews that the strength thereof is not in man nor in grace it self but like the Vine it must have a supporter Grace can't live nor thrive without constant influences I but good men are too apt to depend upon their grace and not to go to him for strength in whom it lies Now when a Christian feels the decay of his grace and his own insufficiency to relieve and strengthen it this drives him out of himself to Christ This is one main difference between the total want of grace and a sense of decay in grace The total want of grace drives men from Christ but a sense of the decay of grace drives men to Christ So it did David his weakness brought him upon his knees 3. The falls of Christians through the weakness of grace and the power of sin are made notable antidotes and preservatives against final Apostasie For as there is nothing that estrangeth the heart from God as spiritual pride and self-confidence so nothing keeps the heart so close to God as a filial fear of offending God So you may see Jer. 32.40 And I will make an everlasting covenant with them that I will not turn away from them to do them good but I will put my fear in their hearts that they shall not depart from me This is that which hemms in the Soul that it cannot go astray Now the falls of Christians provoke and draw forth this filial fear into act The burnt child dreads the fire and he that hath been stung with a Serpent will shun his hole so it is here None so fearful of falling into sin as they that have fallen None so wary and watchful none so resolute and stout against temptations and occasions of sin as those who have been at a time overcome 4. These falls and decayes are like mighty winds to the Oak that settles him faster and make him root deeper in Christ As the more the Oak is shaken if it falls not the faster and deeper it is rooted in the earth So when a Christian hath been shaken with the winds of temptations and corruptions the faster hold he layeth upon Christ and the deeper he is rooted in him For 1. His experience of Christ's faithfulness in keeping him from falling finally and totally strengthens his faith in Christ 2. His experience of Christ's pardoning love knits and unites his heart close to Christ First His experience of Christ's faithfulness in keeping him from falling totally and finally strengthens his faith in Christ As 't is a notable trial of Christ's faithfulness to keep Saints from falling away finally when they fall souly so experience of Christ's faithfulness is a notable strengthener of a Christians faith in Christ They that know thy name will put their trust in thee saith David Psal 9.10 A friend that keeps close to a man in time of need may well be trusted Even so 't is here Christ keeps close to a Christian even at that time when he deserves to be cast off and is both a shame and a grief to Christ Surely the experience hereof must needs be a great incouragement to a Christian to trust him for ever He seeth that Christs strength never fails although his own strength fail He seeth that there is grace enough in Christ to support him in the weakest condition and to raise him up when he is at the lowest Nay further he finds this strength put forth upon him according to the word of promise and though he is unbelieving yet Christ abides faithful to him And therefore he cannot but conclude from hence that Christ will be his strength for ever and will never fail him Secondly A Christians experience of the fulness and continuance of Christs pardoning love knits and unites his soul faster to Christ then ever this doth endear Christ to the soul exceedingly tryed love is an endearing love and if any thing will draw out the souls affections unto Christ and confirm them against all future assaults it is the renewing of pardons upon the renewal of offences When the soul shall hear Christ say as he doth Esay 43.24 25. Thou hast brought me no sweet cane with money neither hast thou filled me with the fat of thy sacrifices but thou hast made me to serve with thy sins thou hast wearied me with thine iniquities I am he that blotteth out thy transgression for mine own sake and will remember thy sins no more I say when the soul shall hear this it must needs be deeply affected herewith What! Will the Lord be gratious to such a vile wretch as I am Will he pardon a backslider Will he forgive the sin of one that hath made him to serve with his sin and wearied him with iniquities O here is wonderful love this is transcendent love and shall not I love him that hath loved me thus Yet Lord thou knowest that I love thee 't is true I have backslidden and grievously offended but I will do so no more Thus God sometimes doth the soul much good by that which in it self doth him the greatest hurt as pain easeth a Christian death revives him dissolution unites him so corruption clarifies him and this is a most gratious relief But before I leave this particular I must enter four cautions 1. That no man take up the better opinion of sin hereby for as darkness is nevertheless an evil though God bring light out of darkness so sin is nevertheless an evil though God is pleased to bring good out of it Poison is destructive although a Physician can so correct it as to make it medicinal and so is sin and the better opinion thou hast of sin the more evil and mortal it will be to thee 2. Take heed of lying in sin with hopes of a relief from God watch against it pray against it that thou mayest not be overcome of it but however if thou art overcome by a temptation if Satan hath tript up thy heels get upon thy feet again assoon as possibly thou canst if thou fallest with Peter weep with Peter and labour to find as much bitterness in sin as thou hast found of a seeming pleasure in it Remember this that more have fallen into sin with hopes of rising again then have risen after they have fallen Many sin with Peter but few repent with him
things though promised in the word can be effected because they are not able to conceive of the way nor know the means whereby they shall be effected Turn to 2 Kings 7.1 2. and there you shall find this fully exemplified For there 't is said that when Elisha told the people of Samaria that the famine should be turned into plenty An atheistical Lord answered That if God should make windows in Heaven might this thing be I but see how his Atheism and unbelief was reproved Behold thou shalt see it with thine eyes but shalt not taste thereof And most full is that of the Prophet Es 26.11 Lord when thy hand is lifted up they will not see But they shall see and be ashamed And indeed oft times it falleth out thus that those providences that do not work to mens conviction and conversion do work to mens confusion at the last Fourthly and lastly Hence it is that the faith of believers bottom'd upon a divine word is honoured and confirmed 1. 'T is honoured for hereby faith is tried and holding out is commended That faith that can trust God upon a bare word of promise and rely upon unseen providences is an honourable faith And therefore is Abraham so much commended for his faith because he followed God in the dark at a word of command And against hope believed in hope that he might become the Father of many Nations according to that which was spoken so shall thy seed be Rom. 4.18 And indeed as true faith gives glory to God as you have it ver 20. so God gives glory unto faith So you may see 1 Pet. 1.7 That the trial of your faith which is more precious then Gold tried in the fire may be found unto praise honour and glory at the appearance of Christ 2. As 't is honoured so 't is confirmed Divine promises give faith its esse its being through divine influence and providential administrations gives its porro esse a further being He that believes in God unseen will trust him more upon experience of his fidelity in performing his word So Psal 9.10 They that know thy name will trust in thee A literal knowledge of God a knowledge by report and hear-say may cause faith to flutter I but a knowledge of God by experience will cause it to fly yea to towre aloft with strength Now that I may wind up the Doctrinal part of this divine proposition Give me leave to say that that which doth confute carnal reason disappoint carnal confidence reprove unbelief honour and confirm the faith of Gods elect must needs be a Soul-amazing glory Applicat 1. Infer Is it so that the providence of God is like a wheel within a wheel then this speaks dread and terror to the wicked for this one wheel within the wheel counterworks them in all their waies and workings the wheel within the wheel is above all wheels Take it in Scripture language in the thing wherein they deal proudly God is above them Exod. 18.11 The providence of God waits upon all the counsels devices and imaginations of Ungodly men to detect and frustrate yea to turn them upon their own heads to their eternal woe and grief So saith David Psal 9.16 The Lord is known by the judgement which he executeth the wicked is snared in the work of his own hands Alas there is no man that plots any evil against God his ordinances appearances and truths but puts his feet into a snare out of which he is not able to extricate himself On some God lets their conscience loose to be their own tormentors with intolerable horrors and terrors and so he dealt with Cain Sometimes he arms the creatures against them even the least as well as the greatest That treacherous man Phillips who betrayed Mr. Tindal was devoured of Lice Sometimes God leaves them to themselves as the executioners of his divine vengeance Judas went forth and hang'd himself Nay sometimes the immediate hand of God falls upon them and ruines them When they cry peac peace to themselves then sudden destruction breaks forth upon them The wheel within the wheel turns their own counsels and plots upon their own heads 2. Infer Is it so then this doth administer abundant matter of unspeakable comfort to the godly 'T is a breast full of the milk of spiritual consolation whereat thou mayest suck and be abundantly satisfied So you may see Psal 16.8 9. I have set the Lord alwayes before me therefore my heart is glad A clear sight of God in Christ is a heart-rejoycing sight and so to behold God in his administrations as the wheel within the wheel that turns all things about to his own glory and our eternal good this is a taking and a comforting object The word of promise is a Christians daily food and the works of providence are his cordials and banquets wherewith God bears him up and keeps him from fainting Many a Soul would fall into a swoon if he were not stayed with these Apples and comforted with these Flaggons I shall say to you as Job to his friends Hear diligently and let this be your consolations Job 21.2 So I say observe consider and meditate upon the providences of God and let them be your consolation and that both in your doing and suffering the will of God whilst you live here Let this bear up animate and fortifie your Spirits against all fear and discouragements that you meet with in your Christian course When God calls you forth to perform hard difficult and discountenanced duties call to mind and remember those assistances which he hath provided in the Covenant of Grace and exhibited to his servants of old when he hath called them forth to such duties You know it was an hard and difficult work for Joshua to succeed Moses in the conduct of Israel into the Land of Canaan he was not only to meet with much opposition from the Inhabitants of Canaan but to conflict with the frowardness and perverseness of Israel Joshua could not expect better usage from them then Moses had had experience of Yet observe how providence did fortifie and encourage him Josh 1.7 first Verses And turn to Hebr. 13 5. You shall find the same laid in for all Christians for the future This may be our consolation that God will not leave us nor forsake us but be with us for our assistance as he was with Moses and with Joshua in their work How God did manage and assist his servants at all times in every work whereto he hath called them Scripture speaks fully and largely Read Ezek. 2.6 Ezekiel met with briars and thorns they were with him in his work and yet saith God to him be not afraid What difficulties and discouragements did the Apostles and servants of Christ meet with in their dispensing the Gospel all along the primitive times I but how mightily were they assisted and carried through all Read Act. 13.45 46. The more they were opposed the boldeâ— they were
under a pretence of acting for God Wicked men will do so but you must go beyond them You must do more then they can do 3. In living by faith upon God 2 Cor. 5.7 We live by faith and not by sight A Christian ought not to hang by the eye-lids eying and looking at external wheels and second causes only but to exercise faith upon the wheel within the wheel This is that which must actuate and inliven all second causes or else they cannot work What is it that thou dost desire this must bring it to pass Not by might nor by power but by my Spirit Zech. 4.6 Would'st thou have thy corruption mortified thy temptation conquered thy graces strengthened thy comforts enlarged thy fears prevented thy prayers heard rest not upon the external wheels but upon the wheel within the wheel Means must be used but not trusted in God alone is the object of a Christians faith Say therefore In vain is salvation hoped for from the multitude of hills and mountains but in the Lord our God is salvation Jer. 3.23 And let it be said of you as it is of Abraham Ro. 4.18 19. Who against hope believed in hope When all instruments are dead Ordinances dead Comforts dead Graces dead heart even dead yet give glory to God by believing in him who never dies And for this end follow the example of the Prophet Psal 77.10 11 12. I will remember the years of the right hand of the most high I will remember the works of the Lord surely I will remember thy wonders of old I will meditate also of all thy work and talk of thy doings Yea wouldst thou set this internal wheel on work wouldst thou move that Why then set faith on work this is that whereby divine providence suffers it self to be moved How came Abraham to be the Father of many Nations but by the movings of this internal wheel and what set that a going but the faith of Abraham And therefore it is said that he believed in hope that he might become the Father of many Nations Beloved if ever you would set any instrument or inferiour wheel on work you must move the greater wheel So it is here 't is God that must move and you must set God on work by faith An active faith will not let God alone it gives him no rest untill he hath set all second causes on work and accomplished the desired mercy Now in this you go beyond all moral men they may make use of means I but they can't believe they can't set the great wheel on work 4. In fixing your hearts upon things that are above Let the constant openings of your Souls be for the entertainment of Heavenly enjoyments And this is a wonder Rev. 12.1 A Christians heart should be in Heaven and the world under his feet The Earth is Gods and a good mans foot-stool thou mayest walk upon it but not be buried in it Most excellent is the Apostles Rule 1 Cor. 7.29 30 31. But this I say Brethren the time is short It remaineth that both they that have wives be as though they had none and they that weep as though they wept not and they that rejoice as though they rejoiced not and they that buy as though they possessed not and they that use this world as not abusing it for the fashion of this world passeth away And this was the Apostles glory that the world was crucified unto him and he unto the world Gal. 6.14 He looks upon all as so many dead corps and carkases Fourth and last Inference If this divine wheel be so admirable and glorious then this teacheth you to maintain a constant communion with it For you are little wheels I but what will you do if this divine wheel be not as a wheel in the middle of a wheel what shall act and move you in order to your comfortable winding up Sure I am you will be like Sampson when his Lock was cut off Your strength is departed from you and you like Instruments laid aside and of no use I but if God be in you and with you then you shall go forth in the strength of an omnipotent power and be admirable in working yea you shall have cause to admire the wheel within the wheel and sing with Moses Who is a God like our God glorious in holiness fearful in praises doing wonders Yea with the heavenly Quire saying Amen blessing and glory wisdom and thanksgiving and honour and power and might be unto our God for ever and ever Amen FINIS A Divine Paradox OR A PRISONER at LIBERTY AND HIS JUDGE IN BONDS Being a Subject Treated of before the Right Honourable the Lord Chief Justice Hales at an Assize holden at Saint Edmunds Bury In the County of Suffolk March 27. 1669. By Samuel Blackerby Minister of the Gospel at Stow Market LONDON Printed for Nevil Simons at the Princes Arms in S. Paul's Church Yard 1674. Acts 24.25 And as he reasoned of righteousness temperance and judgement to come Felix trembled THat I may observe the watch-word given and confine my discourse to the time alotted for it I shall at present wave my usual course and lay aside the threds by which I was resolved to have steer'd my passage to the Text And yet before I can attempt to anatomize and breath any vein of truth therein I must crave leave to strip it of a double paradox which at first view it secmeth to be drest up in For 1. Here is a Prisoner in liberty 2. A Judge in bonds Saint Paul the Prisoner and Felix the Judge the one we meet with in the entrance into the Text the other in the close and both afford us matter of admiration First The liberty of St. Paul the Prisoner for here we find him at liberty to preach and preaching with liberty 1. At liberty to preach That an Apostle should be a Prisoner is much but that he who was imprisoned upon the account of preaching should have liberty whilst a Prisoner to preach and that before his Judge this is more Not many daies before he was accused by a famous Oratour and libell'd against with a deep charge of high misdemeanours and capital crimes and that with so much artifice and subtilty that it is a wonder that a sentence of death had not passed upon him according to the malevolent expectation of his malicious enemies and he for ever deprived of his liberty to preach any more and yet to speak in the Ciceronian Dialect Vivit imo vivit in Senatum venit He lives yea he lives to preach And that 2. With liberty I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with much liberty and boldness For neither the grandeur of the Auditor nor the experience that he had of a former durance no nor his fear of future had any such influence upon him as to seal up his lips or tempt him to play the Sycophant or flattering Courtier that thereby he might have gained an enlargement
mark the perfect man 2. As we should mark him so we must behold him Mark and Behold The latter word imports more then the former For in the Hebrew Language it signifies sometimes to behold an object with pleasure delight and admiration as persons exceedingly taken and taken up with the object and so here for there are many that will very accutely and exactly Mark and observe the perfect and upright man I and watch him too in all his motions and actings as far as they can I but they watch and observe him with an evil eye Not with any pleasure or delight in him Not with an eye of approbation but with an eye of reprobation Not with an eye of admiration but with an eye of detestation not with an eye of imitation but with an eye of malediction unless he chance to trip and stumble in his way and then they make no better use of it then this they that were careless and remiss before in observing and beholding themselves in reference to their own sinful ways grow more careless and remiss after until they become past recovery and eternally wrapt up in misery unless grace prevents Such watchmen there are in the world but they do not observe the watchword in the Text for that is of another import and certainly it must needs be great injustice to fix an evil eye upon one whom the holy Ghost is pleased to set forth under two glorious and admirable titles as are expressed in the Text. The object is no contemptible object but a rare and soul taking object The Holy Ghost doth not set thee to feed thy eye and thy soul with a meer shadow a low and empty thing but with that which may afford thee a due and fit object of soul-contemplation 1. The perfect man 2. The upright man Two inseperable companions in one Subject for no man is perfect but he that is upright and no man upright but he that is perfect in a Gospel sense And therefore I find the same word that is rendered here perfect in other texts is translated upright And so Gen. 17.1 Walk before me and be thou perfect or as in the Margin be thou upright for as uprightness and sincerity is Gospel perfection so they always go together And yet when we have both the expressions in one text as here we must distinguish the sense for it is not a tautologie And therefore saith a Divine of ours the former may be taken for inward soundness the latter for outward justice and equity respecting a mans dealings in the world or in two words a perfect man is a plain hearted man and an upright man is a plain dealing man in the one you may mark and behold the holiness and grace of his heart in the other the holiness of his life and both are to be marked and beheld with much accuteness of observation joyned with admiration and delight Object But some will say is this a truth that any man is perfect in this life doth not S. Paul an eminent Saint and servant of God deny perfection Phil. 3. Not as though I were already perfect Answ By a distnction There is a twofold perfection 1. A Perfection of Justification 2. A Perfection of Sanctification 1. A Perfection of Justification and in this respect all true believers are compleatly perfect i. e. They are perfectly justified So Heb. 10.14 By one offering he i.e. Christ hath perfected for ever them that are sanctified And Col. 2.10 And ye are compleat in him 'T is true in themselves they are incompleat and imperfect but in Christ they are compleat and perfect in themselves sinners but in Christ righteous For as a man looking upon an object with a pair of coloured Spectacles takes the object to be of the same colour So God looking upon persons through Christ who is righteous looks upon them as righteous their sin is charg'd upon him and his righteousness is imputed unto them So saith the Apostle 2 Cor. 5.21 He was made sin for us that we might be made the righteousness of God in him So that God looks not upon a true believer as a sinner but as righteous for he looks upon him in him that for his sake was made a sinner not by inhaesion or transgression but by imputation 2. There is a perfection of Sanctification and this is twofold 1. A Perfection in respect of Parts 2. A Perfection in respect of Degrees As a child that hath all the parts of a man may be said to be a perfect child although it be not grown up to the age and stature of a man So a Child of God that hath all the saving and sanctifying graces of Gods Spirit and the lines of his image drawn upon him may be said to be perfect although he is not yet come to his full age and growth in grace such a one is fundamentally perfect although he is not complementally perfect grace is glory inchoate and glory is grace consummate As soon as ever a man becomes a new man he is a young glory although he be not complementally glorious yea he is such a glory and so perfect in glory at the first that he is worthy of our due observation and a fit object of contemplation with great delight and admiration Mark the perfect man and behold the upright observe him accurately and throughly yea fix the eye of your souls upon him intensly and with the greatest delight pleasure and admiration that you can Thus I have opened the first part of my text and shall resolve it into this proposition That a perfect and upright man is a remarkable man worthy of a delightful contemplation or thus a godly man is a taking object there is much in him to take the heart and feed the eyes of men with delight and pleasure And indeed next to God Christ and the Holy Spirit he is the most taking the most delightful object the whole world affords not the like in that respect he is a none such I what though he be never so poor in the world that he hath scarce a rag to cover his nakedness or a piece of bread to put into his mouth or an house to put his head in yet for all this he is a taking object for I may say of him as our Saviour of the Lillies that Solomon in all his glory was not arrayed like one of these So the greatest person upon the earth in all his outward glory and splendour if he be destitute of true grace is not cloathed as one of these all his beauty is but deformity his greatness but meanness his riches but poverty the righteous saith Solomon is more excellent then his neighbor I though the neighbor be never so great in the world 't is grace that renders a man truly excellent and truly honourable For 1. Look upon him as to his pedigree and birth and see from whence he came and you must needs take him for a great and noble personage So