SERMONS PREACHED ON Several Occasions. SHOWING, 1. The Saint's Relief in time of EXIGENCY. 2. The Admirableness of Divine Providence. 3. A Prisoner at Liberty, and his Judge in Bonds. 4. The most Remarkable Man Upon Earth, or The true Portraiture of a SAINT. By SAMVEL BLACKERBY, Minister of the Gospel, at Stow Market. LONDON, Printed for Nevil Simmons, at the Prince's Arms in S. Paul's Church Yard. 1674. To the Worshipful THOMAS BLACKERBY, Esquire. My honoured Patron, and Kinsman, with His honoured Consort Mrs KATHERINE BLACKERBY. Much Honoured, THose that know my Relation to you, the Interest that you have in this place, and those Obligations, which your Kindnesses to myself and Family, have laid upon me, will not wonder at the Dedication of my first fruits of Printing to you. You were the Instruments (under God) of my removal from a foreign County to this place, where most of these Sermons (which are now exposed to public view) were preached: Under your Patronage and Wing, have I now lived (for the space of above ten years, in many respects) a comfortable, and pleasurable life. For here I have enjoyed a large opportunity of Preaching, in season, and out of season, the glad tidings of Peace, and the Gospel of Salvation. For (through Grace) I can say it, that I prise my Liberty (in this respect) above the Living, and my Work (though hard to flesh and blood) above any worldly advantage. Here I have seen the go of God, yea, power and glory in the Sanctuary. Here some have been enlightened, convinced, and awakened out of a dead sleep; and others strengthened to run the Christian Race, that is set before them. Here are broken Reeds, and smoking Flax; yea, here are some newly planted in the house of the Lord, who (I hope) will flourish in the Courts of our God. So that I make no question, but many do at this day, sound forth the praises of God, for guiding and disposing of your Heart, to take care of this great place. You opened the door, and the Lord hath made it effectual. You sent an Earthen Vessel hither, and the excellency of the power hath been of God, let him have all the glory. Not unto us, not unto us; But unto thy Name, O Lord, be the praise. But, O dear Sir, Do you account it your Honour to be used still as an Instrument (under God) of doing good, and of being made serviceable to his Church, in your Stations; that the Children unborn may bless the Lord for you. This is the way to eternize your Name, to draw down Heaven's blessing upon your Person and Estate; yea, to attain the happiness, and comfort of Soul-ravishing smiles, from the well-pleased face of the great Majesty of Heaven. Go on and prosper, let your last works be as good, if not better than your first; and in all, encourage yourself in the Lord your God. My first Subject now Printed, tells you, that when your Flesh and Heart fails you, God will be your strength; and I hope your own experience bears witness thereunto. That trust that was committed to you, when you was made High Sheriff of the County of Suffolk: The great loss that you sustained by the Fire, in the Metropolis of our Nation, together with other remarkable losses, and charges at the same time, did require a more than ordinary influence for your support and relief: But I am well assured, that the cheerfulness of your Countenance, and wise conduct of your Affairs, under those heavy pressures and burdens, speak forth nothing less than a divine support, and seasonable relief. But to my Labours upon Psal. 73.26. I have added that Sermon which I preached upon your request at the Assizes holden at Bury St. Edmunds, March 27. 1669. And all I do now dedicate to you, as a Testimony of my thankfulness for those many Kindnesses, which you have conferred upon me. However, by this Inscription, the Book is become yours, with this humble and hearty desire, that it may not only receive grace and favour from you, but that by your diligent perusal thereof, you may receive Grace from it. So prays Your most obliged Kinsman and Servant, Samuel Blackerby. Stow-Market Decemb. 2. 1673. TO THE READER. Courteous Reader, I Would be sorry the luxuriancy of the Press, should cloy thy Stomach, to take off thy Eye from a through review of this profitable Treatise, here commended to thee: The Reverend Author whereof, did not calculate the greatest part of it, for any other Meridian then his own Pastoral charge; and there it had lain without exposing it to the Censure of critical eyes, had not the importunity of Friends prevailed so far with him, as to afford it a Midwife to bring it into the world. I had the happy advantage to be an Auditor of some of the Sermons, wherein I observed such Spiritual Solidity, that what I then wished, I now obtain; the publication of such elaborate exercises, for the common good. I am not ignorant of the blessing of a Pulpit Dispensation, accompanied with the gusts and gales of God's Spirit: Yet it is pity such a Jewel should be a Pendant on the Ear, without the privilege of a Press, to leave an impression upon the Heart; Grapes that have past the Press, cannot but have a most delicious relish. Hereby this Reverend Author living near, in the Hearts and Affections of his People, who have given him no small encouragement, by their proficiency under his Ministry, may abide with them after his translation hence; and the Name of Blackerby, both in his worthy Father and Son, may like a box of Spikenard, perfume their memorial, when this Servant of God is gone, following his Father to receive a Crown, the reward of his unwearied Work. The Author of this Treatise, hath (like his Master) been a man acquainted with infirmities, exercised divers years, under bodily pressures, and thereby becomes the more fit by his own experience, to commend to a gracious Soul, Divine Relief, in the deficiency of Animal Spirits, and to teach a Soul how to lean upon her Beloved, coming out of the Wilderness, Cant. 8.5. I have seen him divers times in the Pulpit, when he had more need to have been in his Bed, seeming to me, reduced almost into his Socket, having spent his Lamp in giving light to others; yet Divine Relief hath carried him through his Work, with a revival of him, and the Hearts of many under his Charge, so as he may say with the Apostle; When I am weak, then am I strong, 2 Cor. 12.9. The joy of the Lord being his strength, Nehem. 8.10. For his way of Preaching, I am well acquainted with it, he is not ambitious of that which some call the Knack of Preaching; to start some spruce Notion, or crop the flowers of Elegancy. This is not his vein, or aught to be thy work: But his dexterity lies in that which Luther terms the right Art of Preaching, to hold forth Jesus Christ, and free Grace in a searching way, that his people may learn to swim to Heaven in a Gospel Channel. I dare assure thee (Reader) if thou shalt peruse this Treatise, not cursorily, but with a serious and judicious eye, thou wilt find enough, not only to exercise thy Head, but to recreate thy Heart. So as thou mayst name this Work, as Lamech did his Son Noah, Gen. 5.29. This shall comfort us concerning the work of our hands, when others are exercised (in this Angry Age) in reading of polemics, the product of their Animosities, by reading this Treatise, thou mayst retire, like an Anima Seperata, into thy bosom, and view the complexion of thy own Soul, and see what need thou hast of Divine Relief, in all thy Exigencies, and Ark thyself within God's Pavilion in a cloudy day. I will detain thee (Reader) no longer from satiating thyself, with Balm from Gilead in the ensuing Work; desiring the God of Grace and Mercy to bless the Labours and Endeavours of his faithful Servant, to the good of many precious Souls in this our Israel. Thine to serve thee in our dear Lord Jesus Christ, Thomas Holborough, Some time Rector of Battisford. TO THE READER. READER, THE Life even of the best men is short, the strength of that Life is much shorter, and the actual improvement of that strength, must be acknowledged to have yet a less proportion: The most painful and faithful Ministers of Jesus Christ, while they are speaking unto others, are spending themselves, and when they have served a while, their Generation fall asleep: But good men's desires to be serviceable to God and his Church, are of a larger measure, they exceed their actings, strength and life; as an expression whereof they sometimes make their Labours survive their Persons, and give a more permanent existence to their transient words, that being dead, they may yet speak, and be read, when not heard, (Heb. 11.4.) Hast thou so much charity, as to judge this to be the reason, thou hast, wherewith to excuse in great measure, the common offence of the abounding Press. It will be no dishonour to the many worthy Servants of God in the Gospel of his Son, whose extant works remain to the Church, to relate among their number the Reverend Author of the following Discourses. Though the instance of a degenerating posterity be too many, yet God hath not left himself without sufficient witness to prove the faithfulness of his holy Covenant, The Geneneration of the upright shall be blessed, (Psal. 112.2.) The just man's children are blessed after him, (Prov. 20.7.) Mr. Richard Blackerby, the Reverend Father of the Author, was none of the least Names in the Church of God, in his Generation, the powerful and successful Instrument of the Spirit of God for the saving of Souls: To him God gave (what Absalon had not) a Son, even this Son, to keep his Name in remembrance, in honourable remembrance, that in a gracious Son, that Divine Word might have its fuller accomplishment to a gracious Father. The memory of the just is blessed, (Prov. 10.7.) We doubt not to say, with respect to the present Age, that he hath been, is, and we hope yet shall be a singular Blessing to a very great Congregation. Considerable as for its number, so especially for the many serious and sober Christians that are found therein. Over which, after a few years intervening, the providence of God happily placed him, in succession to the Reverend, Learned, Orthodox, Prudent, and Holy Dr. Young. Where, by the space of ten years (not without difficulty, through much weakness and infirmity of body) by sound Doctrine, and good Conversation, he hath successfully built upon the happy Foundation, which was before laid. The Neigbourhood in the mean time gladly partaking with his own people of his weekly Lectures. Those little things, which some so zealously contend for; as they are not the matter of his Preaching, so neither are they matter of difference between him and other good men, therein dissenting from him. The truth of Doctrine, power of Godliness, Real and Spiritual Religion, as it is the subject, design, and business of his Ministry; so is it the object of his affection and honour wherever he seethe it, the delight and pleasure of his converse, wherever he meets it. He that hath no worse designs upon others, may go abroad with danger or offence to none. He that hath no worse respects for others, when abroad, may expect reception and entertainment from all. Mayst thou reap the benefit which he designs, thou wilt pay thy respects due to him, and thy thanks due to God for him, which is the hearty wish of The Author's unworthy Brethren, Richard Jennings, some time Rector of Combs. John Fairfax, sometime Rector of Barking. ERRATA. PAge 4. l. 11. for but is, r. but God is. p. 10. l. 3. for strength, r. strengthen. p. 16. l. 14. for earns, r. yearns. p. 22. l. 8. for leads me some, r. leads me to some. p. 23. l. 13. for Judg. 10. r. Judg. 20. p. 42. l. 9 for subline, r. sublime. p. 54. l. 27. for not all, r. not in all. p. 66. l. 32. for some say, r. some may say. p. 86. l. 21. for hands, r. heart. p. 126. l. 11. for clean for ever, r. clean gone for ever. p. 146. l. 20. for Jacob, r. Joseph. p. 172. l. 29. for substructio, r. substractio. p. 177. l. 14. for it, r. is. p. 180. l. 21. for peac, r. peace. p. 206. l. 10. for Magistratus, r. Magistratu. p. 210. l. 21. for prevent, r. pervert. p. 211. l. 9 for bone, r. been. p. 216. l. 31. for ring, r. reign. TO MY DEAR Parishioners, And beloved Neighbours in the Burrow of Stow-Market, and Stow-Vpland. Gentlemen, and Neighbours. I Read of a Creature, which Historians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, One days life, dead as soon as bred: And certainly that Title may be given to many Sermons, whose breeding have cost more time, than their life amounts to. Several days for their Conception, some considerable time for their Birth; but die, as fast as they are brought forth, at the lips of the Preacher: For as they go in at one Ear of some Hearers, they go out at the other. And this (I conceive) is one ground of printing Sermons, that there may be a Resurrection of the Dead. And that that which made no impression upon the Heart, when tendered to the Ear, may (through Divine Blessing) be conveyed to the Mind (by being presented to the Eye) and take up its lodging, and live there. 'Tis now many years since I preached the Sermons, that have the precedency in this little Piece, which I now offer to your perusal: And I am afraid, that (as to some) they are dead, yea, buried in the grave of forgetfulness, and are, as if they had never been preached. Upon this, and some other Considerations, am I overcome, to do that now, which (formerly) I thought, none should ever have had such an influence upon me, as to prevail with me to attempt. I have been informed, that the preaching of them was very grateful unto spiritual palates; and that doth encourage me to hope, that the Printing, and Reading of them, will be so too. You have them, and the rest, Printed as they were studied and penned, but I cannot say, as they were preached. The Matter is the same; I, but they may want something of their heat and life; unless a diligent reading of them be attended with the Spirit of Life. As the Subjects are various, so various motives, and impressions upon my Spirit, put me upon preaching of them at Stow. And in all, I hope, I was under a Divine Conduct. For, 1. When I perceived my Ministerial Labours and Employment were necessarily augmented, and did exceed my first engagement and expectation, my Flesh and my Heart began to fail: So that I was ready to say with the Apostle, Who is sufficient for these things? and therefore could not fix upon a Text in all the Book of God, more suitable than Psal. 73.26. both to myself, and also to others, who (at that time) had their failings of Flesh, and Heart also. 2. When I had experienced the power and presence of God with me, so that the Hearts of many, both in the Town and Country, seemed to be knit to me upon a Spiritual account; I was then throughly convinced, that it was the Wheel within the Wheel that brought me hither, and therefore made choice of Ezekiel's Vision of the Wheels, or the Mystery of Divine Providence, as a fit Subject to treat of in this place: And afterwards, contracted the chief of the matter (contained in many Sermons) into a narrower compass, and preached it in a more eminent place. I am not altogether insensible, that this precious Liquor broached, and drawn forth in studying and preaching, hath passed through an impure Pipe: This Heavenly Treasure hath been put into an Earthen Vessel, and therefore may have received some hurt and detriment; yea, have a taste thereof. But I hope, that the sense of your own imperfections, and failures in spiritual undertake (for we are all as an unclean thing, and our Righteousness as filthy rags) will be an effectual enducement to you, to plead with God on my behalf, that what is mine therein, may be pardoned, and on your own behalf, that what is his, he will so own, as to make it powerful upon your Spirits, whilst you are reading and meditating thereon, in order to your present, and eternal advantage. I bless the Lord for any fruits of my Labours in preaching among you, and if the Lord shall please to lengthen out my Life, to see an increase thereof by Printing, I shall say with David, I will praise him yet more and more: Yea, than I shall have gained my end in this New Work, and say with the Apostle in reference to both. What is my crown and glory? are not even ye in the presence of our Lord Jesus? However, God's glory, your spiritual advantage, and public service to the Church, being the marks I aim at in this Undertaking. If I spend my strength for nought, and in vain at present, yet surely, my Judgement is with the Lord, and my Work with my God; and when I am rotting in my grave, the Seed which hath been sowing in Stow many years, may spring up and bring forth a plentiful and glorious harvest. The Lord grant, that none of you do make it evident at the last, that you are either of the number of highway hearers, thorny-ground, or stony-ground hearers. But that you all may be good-ground, fit and prepared to receive the Seed, that God hath yet to sow among you, by the hands of his seeds-men; so that though they sow in tears, yet at last, they may reap in joy. As for myself, I shall not cease to pray, yea, to beg the prayers of others, that the Gospel may still run and be glorified among you, that this Son of Light, Glory, and Grace, may never set upon you in a cloud, and that your glorious day of God's visitation in mercy, may not wind up in a dark, and dreadful night of darkness and desolation. I can do no less at present, than put you in mind of, and publish, the kindness of God to you, and to myself in you, for that distinguishing mercy of God, that is written upon S●ow, in a very fair, and legible Character, even to the admiration of many that live near us; yea, to strangers also, whose occasions have invited and drawn them hither: insomuch, that some very judicious persons have expressed their Hearts to me, in these, and such like words; That there is scarce a Town to be found (in many mile's distance) so eminently blessed, and that in many respects. What they have said upon Report, I shall now publish upon my own observation, and experience; and that in some particulars. 1. That there is so much Brotherly love and union of Heart among you, in order to Spiritual, and Evangelical ends, although some difference in Judgement, as to some Circumstances. 2. That in the space of almost eleven years, there hath not been one that professed Godliness in the Town, that hath separated from the public preaching of the Word. 3. That when the Arrows of the Pestilence flew thick round about us, God preserved us. 4. That under your Peace and Liberty, you have wonderfully thriven, and prospered in your worldly Estate; so that there is a new face upon the Town. 5. That God hath given you a more than ordinary Spirit of Zeal for his Glory, and of Charity towards the Souls of young ones in the Town: Witness the Agreement, and Subscription of many of you, for the Education of poor Children; and a strict observation of the Lords Day. 6. I must not forget your Kindness to myself. And that, 1. In your Unanimity of Spirit to receive, entertain, and encourage me, at my first coming among you. 2. In your frequent Visits, and Night-watching with me, in my Sicknesses, and sore Afflictions. 3. But especially in your daily remembrance of me, at the Throne of Grace; and constant attendance upon the Word preached in public. I have often said it, that my Life hath been given in to the Prayers of my people. And let the Reader know, that I account it no small favour and smile from Heaven, that I live among a praying people. Though all of them be not, yet many are. Now (Gentlemen and Neighbours) for all these Favours, I return you my hearty thanks, and as a Testimonial thereof, I must tell the World, that I bless the Lord, for his providence in my Removal hither, and in continuing me thus long among you; and do not repent me of the hard Labour, Afflictions, Trials, and Temptations, which I have endured here. The Lord grant, that our mutual Love may not only continue, but increase, and that our winding up may be better than our beginning. For than shall we triumph in glory, and sing hallelujahs together, for ever and ever. For this end he shall not cease to pray for you, who is, Your Servant in the work of the Gospel, Samuel Blackerby. Stow-Market, Decemb. 2. 1673. THE CONTENTS. THe Introduction to the words of the Text. Page 1. The Psalmists twofold Experiment, his Malady and Relief; a Demonstration that God is good to Israel. Page 2 The Particulars contained in the Text, with the Observations raised from each Particular. Page 4 The first principal Doctrine. That God is the Rock of a Saints heart, strength, and portion for ever. Page 5 Divided into two Branches. Page 6 The first branch, that God is the Rock of a Saints heart, strength, proved by Scripture. ib. Explained in three particulars. 1. He is the Author and giver of all strength. 2. He is the increaser and perfecter of a Saints strength. 3. He is the preserver of a Saints strength. ib. Six Positions, laid down by way of Demonstration. Page 7 1. All strength is in God originally, and fully. ib. 2. The Israel of God, have a peculiar interest in the strength of God. Page 8 3. According to the Saints communion with God, and God's influence into them, such is their strength. Page 9 4. According to the fullness, and extent of Grace, promised in the Covenant of Grace, such is God's influence into the hearts of his people for their strength. Page 13 5. According to that mutual Transact that is between God the Father, and his Son Christ Jesus, both on God's part, and on the Believers part; so doth the Covenant give forth its virtue, and grace to the Believer. Page 14 6. According to the Spirits Revelation of this Grace in the Heart, such is our sense, and feeling thereof; and according to our sense, and feeling thereof, such is our comfort. Page 18 Use of Instruction to all true Believers. 1. To account God their strength. 2. To give God the glory of their strength. Page 19 The second Branch of the first principal Doctrine. That God is Israel's portion for ever, proved, and explained. Page 40 Demonstrated, by showing how God comes to be a Saint's portion. Page 44 The Use of Inference is in three particulars. 1. That the people of God, are the richest people. Page 52 2. That the people of God, are a truly happy people. Page 53 3. That the people of God, cannot be made miserable. ib. The second Use is of Instruction, to teach us, 1. Where to have a Portion for ourselves, and ours. Page 54 2. That if we would have God to be our portion, we must be his. Page 56 The third Use is of Direction, and Counsel to God's Israel. 1. To learn the distinction to the height, between God in himself, or God in the Creature, and the Creature without God. Page 59 2. To be content with such things as they have. Page 61 3. Not to be solicitously, or distrustfully careful, for what they want. Page 62 4. Above all, to be thankful for the enjoyment of God. Page 63 The second principal Doctrine. That Divine Relief flows from God to his people, according to their necessity. Page 64 The particular Cases wherein a Christian stands in need of Divine Relief, are failing of the Flesh, and failing of the Heart. Page 65 Divine Relief flows in divers ways, when the comforts of a man's life fails him. Page 66 Divine Relief flows in divers ways, when the outward man fails. Page 75 Divine Relief flows in, when the Understanding fails. Page 87 When the Will fails. Page 94 When the Memory fails Page 102 Divine Relief flows in, when the infused habits fail. Page 110 God works four things for the Christians good, by his decay in Grace, and falling into Sin. Page 114 1. Hereby God discovers that corruption, that is in the Heart. ib. 2. Hereby God teaches the Soul, where its strength lies. Page 115 3. The falls of Christians, through the weakness of Grace, and the power of Sin, are made notable Antidotes, and Preservatives, against final Apostasy. ib. 4. These falls and decays, settle him faster, and make him root deeper in Christ. Page 116 Four Cautions entered hereupon. Page 118 Divine Relief flows in, when the Animal Spirits fail, through Disappointment. Page 122 When they fail through the hiding of God's face. Page 124 When they fail through a sense of Sin, and God's displeasure for it. Page 128 When they fail through a sudden passion of fear. Page 132 When they fail through some strong temptation of Satan. Page 136 The Doctrine confirmed by three Reasons. The First, Taken from that near relation, that is between God, and good men. Page 140 The second, taken from God's design, in all his people's straits and necessities. Page 142 The third, taken from the beautifulness of Relief in the time of necessity. Page 144 A grand Case, put by a Christian that doubts of his Interest in God, because he hath no experience of Divine Relief, flowing into him, according to his necessity, resolved. Page 145 Use 1. From this Doctrine is inferred the woeful state, and condition of those, who have no Interest in God. Page 152 The second Use is of Comfort to all that have an Interest in God. Page 154 An Objection against taking Comfort from this Doctrine, drawn from the Christians unworthy walking, of former Relief, answered. Page 155 Jehovah jireh; OR, THE Saint's Relief In a Time of EXIGENCY, Held forth in several Sermons Preached at Stowe Market in SUFFOLK. By Samuel Blackerby Minister of the Gospel and Vicar there. LONDON, Printed for Nevil Simons, at the Prince's Arms in S. Paul's Church Yard. 1674. SERMON I. The Saint's Relief in a time of Exigency. Psal. 73.26. My flesh and my heart faileth but God is the strength of my heart, and my portion for ever. THough Divine truth may be clearly understood by Divine revelation, yet the heart of a Christian is then most confirmed, and settled in the belief thereof, and most confident to assert it, when he hath had some experience of the power and life thereof in himself; when he can say, I know this by experience. The first conception, and rise of true faith, and sound knowledge springeth from Divine principles, revealed and explained by the Holy Spirit: but the confirmation thereof flows from experiments made, and had of those principles. We need go no further, than this Psalm for a proof hereof. The Prophet (whoever he was) was one that was endued, with a saving knowledge of Divine Principles, and with faith therein: I, but the confirmation of his faith, was made by a Divine work, in which the life, and power of those principles shone forth. He did believe, at first, that God was good to Israel; I, but his faith was not strong, and able to overcome an assault, and to quench this fiery dart that Satan shot at him: until he had found the truth of this principle by experience in himself: So you may see, verse, 2, 3, 13, 14. Sense prevails against his faith, until such a Divine work was wrought in himself, as terminated his faith and sense in one object. Now he can, with boldness, and great confidence, assert, that God is good to Israel, etc. For he is able to give a demonstration thereof from his sense, as well as from faith. This you have in the Text, My flesh and my heart faileth me, but God is the strength of my heart and my portion for ever. q. d. I now find it to be true by mine own experience, & I can give a particular demonstration thereof. God was good to me. I was in a languishing & sinking condition; my strength gone, and my life almost gone, the pains of death, and the sorrows of hell took hold on me, that I was giving up all my hopes for lost: And then God appeared to me, and revived and strengthened my heart. My case was very sad, and now 'tis as comfortable. My hell is turned into an heaven of joy, and comfort. So that in the words you have a two fold experiment brought in to demonstrate one precious truth. That God is good to Israel, that is the truth. 1. The first experiment is the Prophet's malady. 2. The latter is the Prophet's relief. The first is brought in to grandize and heighten the other. Had not the Prophet's malady been so desperate, his relief had not appeared so glorious. The worse the Prophet's state was, the more was God's goodness seen, in his relief and help. Let us therefore take a further Survey of both, First of the malady, and therein consider, 1. The nature or kind of it; failing. 2. The Subject, wherein it was seated; both in the flesh and in the heart. Failing of the flesh, notes out a consumption of the outward man, or a loss of external supports. So we find flesh taken in Scripture, both properly, for the outward man, or the body of man, when the strength thereof abates, and departs, the bulk, or quantity thereof lessens, or the beauty and glory thereof fades; and also Metaphorically, for the loss of external privileges. So Phil. 3, 4, Flesh is taken for all external advantages. These may fail. Failing of the Heart notes out a sinking or dying. When, 1. The faculties of the soul sink, and cannot perform their due offices; either by way of apprehension, election, or retention. 2. When the infused or acquired habits of the heart are indisposed to act, or are weakened, not only our moral, but our Spiritual habits much abate. 3. When the Animal spirits are expiring and even breathing forth. This seems to be the Prophet's disease and malady; he was brought very low, even to the very pit, ready to die; soul and body failed, all his powers weakened. When the body is smitten, it flies for succour to the heart, (the spirit of a man will sustain his infirmities;) but when the heart is smitten also and that fails him too, the man is done then, he can afford himself no relief. Die he must, and will, if God comes not in. When communicated strength fails, 'tis time for the man to look abroad, and seek for strength in God, or else he sinks, and never riseth more. Secondly, This is the Prophet's relief: God comes in and fetcheth life again; reinsouls him, communicates a new supply of strength to him, sets him upon his feet again; this makes him to say as you have it in the Text, But is the strength of my heart, and my portion for ever, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rock of my heart. In which words we may take notice of five things, 1. The order inverted. When he mentions his malady, he gins with the failing of the flesh, and then of the heart: but when he reports the relief, he gins with that of the heart. From hence. Observe, That when God works a cure in man (out of love) he gins with the heart, he cures that first. And there may be these reasons for it, 1. Because the sin of the heart is often the procuring cause of the malady of body and soul. 2. The body ever fares the better for the soul, but not the soul for the body. 3. The cure of the soul is the principal cure. 2. The suitableness of the remedy to the malady. Strength of heart for failing of heart, and a blessed portion for the failing of the flesh. Obs. That there is a proportionate remedy and relief in God for all maladies and afflictions whatsoever, both within and without. If your hearts fail you, God is strength if your flesh fails you, or comforts fail you, God is a portion. 3. The Prophet's interest, he calls God his strength and his portion. Obs. That true Israelites have an undoubted interest in God. He is theirs. 4. The Prophet's experience in the worst time. He finds this to be true, that when communicated strength fails, there is a never failing strength in God. Obs. That Christians experiences of God's all-sufficiency are then fullest and highest, when created comforts fail them. 5. Here is the Prophet's improvement of his experience, for support and comfort against future trials and temptations. Obs. That a Saints consideration of his experience of Gods all sufficiency in times of Exigency, is enough to bear up, and to fortify his spirit, against all trials and temptations for the time to come. Thus you may emprove the Text by way of Observation; But there are two principal Doctrines to be insisted on. First, That God is the Rock of a Saints heart, his strength and his portion for ever. Secondly, That Divine influence and relief passeth from God to his people, when they stand in most need thereof. First, God is the rock of a Saints heart, strength and portion for ever. Here are two members or branches in this Doctrine, 1. That God is the rock of a Saints heart, strength. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. That God is the portion of a Saint. Branch, 1. God is the rock of a Saints heart, strength. He is not only strength, and the strength of their hearts, but the rock of their strength: so Esay 17.10. Psal. 62.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word, that is used in the Text; from hence comes our English word sure. Explic. God is the rock of our strength, both in respect of our naturals, and also of spirituals: he is the strength of nature, and of grace, Psal. 27.1. the strength of my life natural and spiritual. God is the strength of thy natural faculties; of reason, and understanding, of wisdom and prudence, of will and affections. He is the strength of all thy graces, faith, patience, meekness, temperance, hope and charity; both as to their being, and exercise. He is the strength of all thy comfort and courage; peace and happiness; salvation and glory. Psal. 140.7. O God, the rock of my Salvation; In three respects. First, he is the Author and giver of all strength, Psal. 18.2. It is God that girdeth me with strength, Psal. 29.11. he will give strength to his people, Psal. 138.3. Psal. 68.35. Secondly, He is the increaser and perfecter of a Saints strength: it is God that makes a Saint strong and mighty both to do, and suffer, to bear and forbear, to believe and to hope to the end; so Heb. 11.34. Out of weakness they were made strong: so 1 Joh. 2.14. And therefore is that prayer of Peter, 1 Pet. 5.10. Thirdly, He is the preserver of your strength; your life is laid up in God; Col. 3.3. your strength is kept by the strength of God; so Psal 91.1. God doth overshadow the strength of Saints, that no breach can be made upon it; Psal. 63.7. In the shadow of thy wings will I trust. Now for Demonstration, I shall lay down six positions. 1. All strength is in God originally, and fully. God is the first strength, and the fountain of strength; He is the root & spring of strength; He is all strength in himself; He is wisdom itself, and light itself, and life itself, and grace itself. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sometimes the Original Fountain of things; and God is called so, because he is the beginning and efficient cause of all things, out of himself, thus Schindler. The strength of a Saint is but a drop in the bucket, a beam of the Sun, a spark of fire in comparison of God. He alone is all. Whatever is in the creature is eminently in God; 'tis much more in him. Hence is that Character, which God gives of himself to Abraham, Gen. 17.1, I am the Almighty God: for this is peculiar unto him; Many beings may be called strong or mighty; but none may arrogate the title of Almighty but God: 'Tis God that is All-sufficient both for himself, and for all beings below himself. The stream is often low, and yet the spring and fountain full and high. The strength of the creature may fail; but the strength of God never fails. 'Tis fully in God, when 'tis not in us. Life may go out of the branch, and yet remain in the root; This is the happiness of God's people, that though they have little in themselves, they have enough in God. Blessed is the man whose strength is in thee, Psal. 84.5. For when communicated strength is spent, yet there is an incommunicated fullness still in God. They may say, as the prodigal, when he had spent his portion; in my father's house, there is bread enough, and to spare. My light is gone, and my life fails, and my grace fails, and I am reduced to a sad condition in myself: I, but there is enough in God; there is light enough, and life enough, and grace enough; God is All still, even when I am nothing. I may allude to the story of Hagar; Gen. 21.15, to the 19 When the water was spent in her bottle, God opened her eyes, and she saw a well of water; So when your bottles are all empty, if God do but open your eyes, so as to behold him, you will see a well, a fountain of all strength. 1. The Israel of God, God's chosen and beloved ones in Christ, have a peculiar interest in the strength of God; the strength of God is their strength; so the Prophet saith, God is my strength. As when Jehoshaphat made a Covenant with Ahab, to go with him to Ramoth-Gilead, he tells him that all he was and had was Ahabs, 2 Chro. 18.3, I am as thou art, and my people as thy people, and my horses as thine, i. e. he reserved nothing peculiar to himself, but gave Ahab an interest in all: so doth God, he reserves nothing peculiar to himself, but his honour and glory (which he cannot give to another), but gives his people an interest in all. All the strength of God, is made over to the people of God. God hath nothing, but what they have an interest in. Whenever God speaks to a soul, as he did to Abraham, I will be thy God, at that time, God passeth and maketh over himself to it: and now, that soul hath a peculiar interest in God; the strength the All-sufficiency of God is that man's, the wisdom of God, the holiness of God, the mercy of God, the will of God, is his, that height, and depth, that length and breadth of strength that is in God, is a Saints. When he reads the Scripture, and there finds what riches of strength there is in God, and through the Spirit of light is able to conceive very largely of God. he may then say within himself All this is mine, All that God is, is mine. When Saints go to God for strength, either of nature, or of grace, they do not go as mere beggars, but as children go to a father, in whom they have an interest, and in all that he hath, and may with boldness plead their interest therein: a most full place you have in Esay 63.15, 16. & Psal. 119.94. And so when God gives forth himself to Saints, he doth it, not as some great man gives boons to all comers to express his bounty: but as a father gives peculiar gifts to his children; so Esay 43.1, 2, 3, 4. 3. According to the Saints Communion with God and God's influence into them, such is their strength. Divine incomes give strength, and maintain it. When God takes up his dwelling in the heart, it becomes strong and mighty: never before. We may say of men, that are at a distance from God, as the Prophet Hosea to Ephraim, how weak is thine heart? but of Saints, as Paul of himself, when I am weak, then am I strong. 2 Cor. 12.10. Paul had close Communion with God and Christ, and now the power of Divine grace rested upon him, and took up his residence in him, to strength him. The nearer the soul comes to God, and the more it enjoys of God, the stronger it is: a man full of God, is a man full of strength; so you may see, Micah, 3.8, but truly I am full of power by the Spirit of God: the Spirit of God was poured forth upon the Prophet, and this filled him full of power. The Disciples of Christ were weak, and therefore Christ promiseth to baptise them with the Holy Ghost, and with power; now they are able and strong. Even as when the Prophet Elias had been fed by the Raven he went in the strength thereof forty days, 1 King. 19.8. So when the soul hath fed itself upon Divine influence, it walks in the strength thereof. It is not here, as with the lean kine of Pharaoh, that devour all the fat, and yet never the better, for they that wait upon the Lord, shall renew their strength, Esay 40.31. God never lets that soul depart without this blessing, that waits upon him. I dare appeal to any experimental Christian for a witness hereunto. Hear what Solomon saith, Prov. 10.29, The way of the Lord is strength to the upright; And also what David saith, Psal. 27.14, Wait on the Lord, and he shall strengthen thy heart: wait, I say, on the Lord. This is that, which makes a disparity between one Christian and another: yea, between a Christian at one time and at another. What makes one Christian stronger than another, but the incomes of God? one enjoys more of God, than another: one hath more Communion with God, than another: one receives more from God, than another. And hence it is, that one can do that which another 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, although it be very great, and another is overcome, when it is small. I'll 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 Satan's strongest attempts and batteries; yea, beats him with his own weapon, and forces him to retreat; because the Godhead dwelled bodily in him: and in him dwelled all fullness. 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 loath to obey God herein; 'tis said he lingered, etc. 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 father's 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, than 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 spoke of stoning him, he takes courage in the Lord his God. An army of flies will terrify 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 God's 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 fullness and extent of grace promised in the Covenant of grace, such is God's 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 receipts for all Spiritual weaknesses is held forth: there is not a heart failing, but there is a receipt for it; some promise that is suitable thereunto. Now God's 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. Alas, 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 gracious 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 God's 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 God's 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 God's 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 the Father takes the poor sinner, and puts him into the hands of Christ; and saith thus to him: Son take this poor wretched sinner into thine own hands, for I cannot look upon him in himself, I can do nothing for him, as he stands upon his own carnal bottom: he is undone, weak, and wretched, and so he must abide without any help, unless thou dost bottom him upon thyself, and hid him under the robe of thy righteousness. I can't hear his prayers, nor own his desires, nor pity his groans, unless they be all presumed with the odour of thine incense, and presented to me by thy hand. The Covenant of grace, and the promises of grace are all made in thee, and must be performed in thee, and therefore he can have no benefit by them, until thou hast an actual possession of him: he must be thine, or else they can't be his. Then the Lord Jesus, takes the poor sinner, and having sprinkled him with his blood, and washed him from all his guilt, hides him in his own robes, and presents him to the Father, as an object of pity and mercy. And after this manner mediates and intercedes with his Father, on the sinner's behalf, Heavenly Father, here is one whom thou hast given me, for whom I have shed my heart blood, that I might make satisfaction to Divine Justice, for all offences committed by him against thee, and purchase all that grace, that is in the Covenant for him: he stands not upon his own account, but upon mine: I am touched with the feeling of his infirmities, his weakness and griefs are mine, his troubles and pains are mine, his faintings and failings are mine, his tears and cries are mine, his prayers and desires are mine: here I tender them to thee in mine own name, and beg thine audience, and acceptance of them: my sufferings and my blood shed for him cries to thee: yea, thine own Covenant, ratified and confirmed with thine own oath, cries to thee for mercy and grace to help and strengthen him. Now hereupon, the bowels of grace and mercy earns and melts over a poor distressed sinner, and like the great wheel in the Clock, sets all the lesser wheels a going by its motion; So the grace of God sets the Covenant of grace on work, that it may give forth its virtue and strength to the soul. This glorious mystery will be best understood and cleared to you by several steps. 1. That God the Father is the first mover in this great business. He first loves; and then gives souls to Christ, 1 John 4.19. Heb. 2.13. There is a two fold giving of souls to Christ. 1. By way of Covenant designation or decree made in heaven between the Father and the Son, in which God made over all his elect to Christ, and Christ undertook to bear their names. So Joh. 10.29. In this place he doth not only speak of those that did at the present believe, but of all others that should believe. So vers. 16. 2. By way of actual possession, and so God gives souls to Christ, as his mansion to dwell in. This is the Father's work, Joh. 6.44. No man can come to me except the Father draw him; When God doth draw a man to Christ, than he gives him to Christ for his actual possession. 2. God's design in giving souls to Christ, is that they may be put into a capacity for relief; for of themselves they are not. Out of Christ they cannot come to God, there is no immediate access to God; His first giving them to Christ by way of designation was for satisfaction; but this latter giving them to Christ is for application, that they may reap and enjoy the benefit of his satisfaction; that through Christ they might have access to God, and an entrance into the grace of the Covenant; and therefore did Paul so earnestly desire that he might be found in Christ. 3. The whole Covenant of grace with all the promises therein are founded in Christ, and performed unto none but the chosen of God in Christ, and such as are given to Christ. Hence is that of the Apostle, 2 Corinth. 1.20. Acts 2.39. 4. The Lord Jesus owns every sinner that is given to him by the Father as his peculiar trust; He becomes their shepherd, and takes the care of them, and never leaves them, until he hath brought them into actual possession and fruition of all Covenanting grace; You have this fully set forth, Heb. 2.11, 12, 17, 18, with 4.15. 5. Having taken this trust upon him, and made it his business, he mediates with the Father for them, that the Covenant of grace, with all the promises may be performed to them, Heb. 7.25. 6. The Covenant being pleaded by Christ with the Father, must be performed to the sinner. God can't in justice deny it; this treasury and store-house of grace is presently opened, for the soul to come and receive grace and strength; most full is that, John 14.12, 13, 14. & John 16.24. 6. According to the Spirits Revelation of this grace in the heart, such is our sense and feeling thereof; and according to our sense thereof, such is our comfort. Divine Revelation gives us the sense of Spiritual incomes and influences, and a true sense thereof gives us comfort; the larger the discovery is, the larger is our sense and comfort. There is many a gracious soul that wants the strength of comfort, and yet doth not want the strength of grace and holiness, and the reason is, because he hath not the sense and feeling of his grace. This therefore is the office of the Spirit to reveal, and make known those incomes, and Divine influences which the soul enjoys of and from God, for his strength and support; As you may see, 1 Cor. 2.10, 12. The spirit reveals all spiritual gifts to the souls of his Saints, that they may know them, and have the sense and feeling of them in their hearts. And hence he is called the comforter, because he reveals that to the soul which is matter of comfort. For it is the knowledge and sense of things that administers comfort; To be without a good, and not to know it, is all one in point of comfort; As what comfort doth any estate afford a man when he is ignorant of his interest in it, and enjoyment of it. If a man have a rich Mine of Gold and Silver in any part of his lands, and yet knows not of it, it is nothing to him. So if a man have never such a measure of gifts and graces from God, yet if he be still in the dark, and know it not, he can take no comfort therein. So long as a soul questions and is in doubt about his spiritual estate, he can't have comfort; and therefore the holy Spirit comes, and makes it known to the people of God, that they may have true comfort. Use. If God be the rock of a Christians heart strength. Then this may serve for counsel and instruction to all true Israelites. 1. To account God your strength. 2. To give God the glory of your strength. First, To account God your strength; He is so in truth, let him be so in your account. Own, and acknowledge God to be your strength alone. It is a Saints great privilege that God is his strength, and it is his duty to account him so. A Christian should live in the sense and feeling of this truth, in the power and life of it. The notion of it is of little advantage, but the sense thereof is of great use to a Christian. And that, 1. In point of settlement and quiet: this is a sure bottom for thy soul to stay upon at all times; The soul is like the trembling needle, that cannot stand still, but is ever in motion, and in fear, until it is directed to God its North-pole. When a man accounts of any thing else as his strength, he puts himself into a trembling posture: he cannot six himself, but is tossed to and fro with fears and doubts. But now, let him fix his eye upon God, as the rock of his strength, and then he is quiet and at rest, Psal. 16.8, 9 Soul trouble ariseth from two things principally, the loss of God, or the neglect of, and non-emproving God: if God be either at a distance from us, or if we do not set him before us, and keep him in our eye. Now he that doth not fix his eye upon God, by way of acknowledgement, will never fix his heart upon God for settlement; and therefore must needs be in continual motion, and never quiet. He that is strongest in wisdom, or riches, or friends, or graces, can never settle, nor be at quiet in his breast, until he fix on God. For none of these have an inherent, independent, and eternal strength; the strength of these is in God; and if God doth not convey some new supply of strength into them, they will all fail us: and our experience hereof makes a man fear, that at one time or other, he may be at a loss for strength: if a fit of sickness comes, a man's wisdom and strength quickly fails him: if an enemy invade the Land, a rich man may quickly be plundered of all, and made poor: and if a Christian be surprised with a temptation, and fall into some gross sin, how will it waste and consume his grace? So that here can be no settlement nor quiet. But now, that soul that looks at God as his strength, may well be quiet and at rest. Most excellent is that of the Apostle Paul, 2 Cor. 4.16, joined with Chap. 5. beg. for which cause we faint not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the word signifies to shrink back, as cowards in war: they are afraid, and can't stand their ground, they can't settle themselves to fight. Now saith the Apostle, we do not thus: no, we are settled and at quiet, whatever comes; for we look not at things that are seen, we look not at a created strength: but at things unseen; we look to God. What though we must break up house, and be dissetled as to our bodily condition: yet we know, that we have a building of God, eternal in the heavens. We have a God to go to, in whom we dwell now, and with whom we shall dwell for ever; a Christian that accounts God his strength, is never at a loss: he can never be dissetled. 2. In point of success, account God your strength, and that will carry you out, and bear you up, until you arrive at a happy issue of all things. O blessed is the man, whose strength is in thee: saith the Prophet David, a blessing doth ever attend that man that accounts God his strength: he shall never fail of a gracious issue: as Divine strength doth accompany that man, so Divine blessing doth ever flow from Divine strength. Divine strength is a River of broad waters, now a Christian that accounts God his strength, is like a tree planted by a river of waters, that ever bringeth forth its fruit in due season, Psal. 1.3. & Jer. 17.7, 8. Whatever his state and condition is, and whatever his work and employment is, Divine strength makes it fruitful and successful. Many earthly things are strong and barren, but heavenly and Divine strength is never barren. Nay, wherever it is communicated, it makes them fruitful; but especially when the heart is filled with it, and acted by it, the fruits thereof are full and glorious. A Christians graces, and his gifts and faculties are like a flock of sheep, whereof every one beareth twins, and none is barren amongst them: They all bring forth much fruit unto God and his Church. Yea, whenever a Christian goeth forth in the strength of God to perform any duty that God enjoins him, his work shall flourish, and be exceeding successful; So Heb. 11.33. This leads me some particular directions herein, that you may thus own God as your alone strength. 1. Be diffident of your own strength; go not forth in that, do not lean upon that; this counsel is given us by the Holy Ghost; Prov. 3.5, 6, 7. Do not say, I have strength enough, I can do this or that of myself, my wisdom, and mine understanding, and mine abilities and parts shall help and relieve; direct and carry me through: No, this is not to own God as your strength: but to set up yourself in the room of God, and to make it an Idol. Self strength is given us of God to use, but not to be rested on; for this is a departure from God. Jer. 17.5, Cursed be the man that trusteth in man and maketh flesh his arm, and whose heart departeth from the Lord. Or as the Arabic Version hath it: But his heart is removed from the Lord. O take heed of this, 1. When your strength is great in your own eyes. 2. When your work is little. 3. When your Spiritual enemies are quiet. First, When your strength is great in your own eyes, do not rely on it: But still own God the rock of your strength. It is a great blessing to have inherent strength, for a man to be wise, knowing, gracious, to be able to act for God, to mortify sin, and to combat with Spiritual adversaries: but the greater measure of inherent strength thou hast, if rested in, the nearer it is to a curse and blast. This is certain, that God doth not always succeed designs undertaken by great strength, and if God doth not assist them, they will never be effected: but he doth ever frown upon, desert, curse and blast both the strength and the design, when men rely upon it, and trust to it; let the strength be never so great. I will give you some notable examples of this out of the Holy Scriptures; Judg. 10. In this Sacred History you have three things very observable. First, Israel had a good cause in hand, as you may read at large, Chap. 19 Secondly, Israel did far exceed the Benjamites in strength, for the number of Israel was 400000 men, and the number of Benjamin was but 26000 men. Thirdly, the Israelites did ask counsel of God about the order of their fight, vers. 18.23. And yet you shall find that God did not prosper them, neither in their first, nor in their second attempt; but gave victory to the Benjamites against the men of Israel, who lost 40000 in the two battles. Neither did he go along with the men of Israel, until he had humbled them, and brought them to a low frame of heart; So you may see, vers. 26. 'Tis true, they had enquired of God before: I, but they too much relied upon their own strength, and God would abase that before he gave them deliverance. Many a man will pray, and rely upon his prayer, and not on God: I, But God will not own such a prayer. No, thou must be emptied of all self, and make God thine All strength, or else God will not own thee. Another example is that of Abijah, and Jeroboam, 2 Chron. 13.3.16, 17, Jeroboams Army was double to Abijabs; and yet the victory was given to Abijah. A third example will drive the nail home to the head, and prove the thing in hand fully. It is that of the Apostle Peter. He was a man, of all the Disciples the most courageous; and forward to confess and own Christ at all times: yea, to obey his commands; As you may see, Matt. 14.28, and so Matt. 16.15, 16, Matt. 17.4. & Matt. 26.33. But observe, that though Peter was thus stout and courageous, yet because he relied upon his own strength, he fell by a threefold denial of his Master; So Matth. 26.69. God doth ever dismount self confidence, and throw it in the dirt: a proud, self confident Christian, is seldom successful, or instrumental in the work of God. I have not read of any, as far as I remember. The truth is, a man is ever the least able, and useful, when he thinks himself the best. The stronger thou thinkest thyself the weaker thou art. The more thou trustest to a strength within thyself, the less thou shalt receive from God. How often have we found it by experience, that when we have expected great things by and from our own strength, we have been most foiled: and the higher we have built our nest in the rock of inherent strength, the lower we have fallen. What is the reason, that when Christians have thought themselves the most prepared for an ordinance, they have received the least benefit by it. And when they have been the most enlarged in a duty, they have miscarried suddenly after it. And when they have received the most comfort in a duty, or an ordinance, they have had the darkest cloud upon their spirits immediately following? Nay, when they have received the greatest influence from Divine strength, for the increase of grace, yet they have found a sensible withdrawing of the Spirit of God afterwards from them. O Beloved, it is because they have rested upon these more than they have upon God the rock of their strength: and therefore when your strength is greatest, do not rely upon it. Secondly, When your work is little, yet be self-diffident: It is not for a Christian to say, my work is but small, and therefore I may rely upon myself for ability to perform it. For though some works of a Christian are but little in comparison of others, yet no work is so little, but will require a greater strength, than what thou hast received; full is that; 2 Cor. 3.5. What work is less than that of thoughts? And yet saith the Apostle, we are not sufficient of ourselves to think any thing, as of ourselves: if thy Spiritual and Natural strength be never so great, and thy work never so little, yet thou must have a fresh supply of strength from God thy Rock, or else thou canst not perform it well. Beloved, we may as well give ourselves a Licence or Commission, as we may depend upon our own strength, for the discharge of the least duty. But if we have no Commission for our work, but our own, it can't own God for its Sovereign: and if we have no strength but our own, to perform it by, it can't call God Father: neither will it be acceptable to him, or rewarded by him: as you may see; Heb. 11.6. Without faith it is impossible to please God: As without faith in Christ for acceptance, so without faith in God for assistance. Works performed merely by a self strength, are not of the right stamp, they come not from God, and therefore cannot have acceptance with God. They are not the off spring of Divine strength; and therefore cannot entitle themselves to Divine favour. Thirdly, When your spiritual enemies are still and quiet: sin within, and Satan without, are not always alike active against thee. No! they lie in wait for an advantage, that they may take thee of a sudden, when thou art at a distance from the rock of thy strength. What though the roaring Lion hath betaken himself to his Den, and there lurks, will any man be so foolish, as to quit his place of safety; and (trusting to his corporal strength) walk to and fro by the mouth of the Lion's Den? much less shouldest thou forsake God the rock of thy strength, and walk up and down the world, where Satan lurks, and sometimes hides himself from thee, with a dependence upon thyself strength for safety: for thou knowest not how soon he may break forth upon thee. No! but in the time of thy greatest peace, labour for the nearest and closest communion with thy God. Betake thyself to that rock of strength, that must be thy safety in time of trouble: excellent was that piece of policy of Asa, 2 Chro. 14.6, 7. He that will not make God the rock of his strength in the time of peace, can't expect God to be his rock of strength in the time of war: He that will be sheltered from a storm at Sea, must not quit and forsake the ship in a calm. God's counsel therefore to Noah was, to enter into his Ark before the storm came: and this must be your practice if you would be safe; you must not trust your own naked self strength, no, not in the most serene part of your life: for you know not how soon a storm may arise, an enemy may assault you, and then what will you do? 2. Rest upon God alone for all strength: throw thyself into his arms, that he may bear thee up, and carry thee along through all thy ways. Psal. 37.5, 6, 7, Commit thy way unto the Lord, trust also in him, etc. Or roll thy way upon the Lord; Throw thyself first, and then thy way upon God; for he is thy strength, and supporter; So Psal. 55.22, Cast thy burden upon the Lord, and he shall sustain thee; The best way to ease thyself, is to lay thy load upon God, he will take it up, and also carry thee. There is many a man would be willing to go of himself, if another would but carry his burden for him: but if thou throwest thy burden upon God, he will not only carry that, but will also carry thee. He cares not how much weight a Christian layeth on his back: a true Israelite may ease himself, and best please his God at once. God delights not to see tears in thine eyes, or paleness in thy countenance: thy groans and sighs make no Music in his ears: he had rather that thou wouldst free thyself of thy burden, by casting it upon him, that he might rejoice in thy joy and comfort. Now true confidence in God, and resting upon God, will both free thee of thy burden, and also bring in the strength of God, to sustain and bear thee up from falling: wouldst thou therefore own God as thy strength, and fetch strength from God to thy soul, rest upon God, roll thyself upon him. And that, 1. In times of greatest weakness. 2. In times of the greatest service. 3. In times of the greatest trials. First, In times of greatest weakness; when thou feelest thine inherent strength to fail, yet be not discouraged, but rest upon the rock of thy strength. That is the truest act of Faith, that hath no created supporters: but is terminated in God alone: it is no hard matter for a strong man to believe, and to be confident, but it is a difficult thing for a man to discern the truth of his faith, when created strength is at its height; take away the crutch, and then you will see, what he will lay hold on next, to bear up his lame legs with. When a Christian finds nothing in himself, then to rest on God, is an evidence of true faith. Faith in God under poverty of Spirit, is a precious faith: 'tis such a faith as is peculiar to the people of God; such a faith as they must set on work; Zeph. 3.12, I will leave among you, men that are humble, a poor people, and they shall trust in the name of the Lord. When God hath emptied a man of all self-strength, and made him poor, then is the time for him to trust in the Lord. God hath a way to make a rich man poor, and take nothing from him, and to make a strong man weak, and yet not diminish his strength. Quest. How doth God this? Answ. By giving him an humble spirit; making him poor in spirit, So that his heart is taken off his riches, and off his strength, and now such an one will trust in God. But sometimes God makes men poor, and brings them low indeed, on purpose, that they may learn to trust in God alone. 2 Cor. 1.10. We received the sentence of death, that we might learn, not to trust in ourselves, but in the living God; So 1 Tim. 1.5, She that is a widow, is left alone, and trusts in God. Why truly to allude to this; there is many a soul who hath been wedded to a self-strength, and God hath cut it off, and made her a widow; one left alone, that she might trust in God, Rom. 7.4. O Beloved if this be your case, that God hath widowed your souls, and stripped you naked of all created and communicated strength, that you are poor and weak, helpless and comfortless, now is your time to cast your souls on God for all strength to bear you up. Secondly, In times of the greatest and highest service and employment, whether doing or suffering, account God your strength, by resting on him, and trusting in him; 1 Tim. 4.10, Therefore we labour and suffer reproach, because we trust in the living God. The work of the Apostles and Primitive Christians was very great, and very high; they stood in need of a mighty aid, for it was beyond their inherent strength, and therefore they did commit themselves, and their work, to the rock of their strength. As there is no work so little but exceeds our strength, so there is no work so great, but there is a proportioned strength to it, to be had in God. When God therefore calls thee forth to hard and high service, such as makes every vein in thy heart to bleed, and every string ready to crack, do not think it a work beyond omnipotency's power: sit not down dejected, as if God required impossibilities of thee, but trust him; and thou shalt but bear the name, he will do the work: no man ever failed in his work, who had the strength of God for his help. His strength ever rises as his work rises, and the higher the service is, the greater shall be his strength, Esay 40.29, 30, 31. And therefore when God called Moses forth to deliver Israel from the power of Egypt, see what he saith to him, Exod. 3.10, 11, observe here, Moses is doubtful of his own strength, and pleads that, as an excuse for his refusal of the work. Who am I? q. d. Alas, this is a work beyond my skill and ability to perform. Now, to this, God answers, by a promise of his presence; I will certainly be with thee: q. d. I will make up all thy imperfections and weakness in mine own fullness and strength: the greater the work is, the more I will manifest myself; and the less thou hast in thyself, the more thou shalt receive from me. And therefore when Moses pleads his excuse with a particular demonstration of his inability; God gives a particular answer. Exod. 4.10, 11, 12, Lord (saith Moses) I am not cloquent, but am slow of speech, and of a slow tongue, and therefore very unfit for the work. I am not able to deliver thy message either to Pharaoh or to the children of Israel, but shall rather spoil it, then deliver it. Now God gives a particular answer to this particular objection. First, by way of Interrogation; Who made man's mouth? i.e. Cannot I that made the mouth, cure the imperfection of it? cannot I give thee an eloquent and a ready tongue. Secondly, by way of particular promise in reference to that particular case. Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say; the like you have, Matt. 10.19, It shall be given you in that same hour, what ye shall speak. Divine assistances do ever flow in according to the greatness of the work; It shall be all one to thee, to perform a very high piece of service for God, with a strength proportioned to it, as it will be to do a lesser work with a little strength. Do but rest upon the rock of your strength, and you will never be troubled at your work. Thirdly, In times of the greatest trials: when thou art conflicting with spiritual or corporal enemies, than rest on the rock of thy strength. Sometimes a Christian is (as it were) drawn forth into the field to encounter with sin and Satan, and these two grand enemies of the souls Salvation, do set all their power and policy on work, to foil and ruin him: sin, that sets upon him (as Satan's messenger) and buffets him, and Satan stands with his bow in his hand, and shoots fiery darts at him, to wound and torment his soul: Now what should he do in this case? why, rest on the rock of his strength. It was a saying of Luther: He that most strongly trusts to God's assistance, he most surely defends himself. And I find it written of S. Augustin, that after his first conversion to the faith, he was grievously vexed with inward conflicts against his corrupt affections; and after long struggling with them by a self-strength, which he found too weak to overcome, and musing what to do more, he heard a voice saying, in te stas & non stas: thou standest in thyself, and therefore dost not stand. Whereupon apprehending that a self-strength could not mortify and conquer his corruptions, he betook himself to the rock of his strength, and at last found such inward assistance thereby, as made him stand his ground, and overcome his enemies. And this is according to Holy Writ; as you may see, Ephes. 6.10, 12. Finally my brethren be strong in the Lord and in the power of his might; for we wrestle not against flesh and blood, but against principalities, etc. i.e. If you would be able to encounter with your spiritual adversaries, and to stand your ground, you must rest upon the rock of your strength: you must be strong in the Lord, and in the power of his might. Fides sit tecum, & tecum est Deus in tribulatione, Aug. in Psal. 90, Have faith with thee, and God is with thee. And know this, that the strength of sin and Satan, could never match the strength of God; and hence it is, that the people of God have ever conquered, both sin and Satan at the last, and are able to say as Paul, thanks be to God that giveth us the victory, 1 Cor. 15. 2 Cor. 2. and causeth us to triumph. And what though a Christian is beset with corporal enemies, yet if he do but set faith on work, he shall find strength coming from the rock of his strength to bear him up against them. And hence is that of David, Psal. 56.3, at what time I am afraid I will trust in thee. The flesh will have its work in a good man, and stir up passions of fear and grief, when danger is near; I, but these shall not get the upper hand, if faith be set on work, and therefore saith David, at what time I am afraid, I will trust in thee. And as it overcomes our fears, so it overcomes our dangers too: for it carries the soul to the rock of strength to help us against them. Most full is that of Asa, 2 Chron. 14.8, 9, 10, usque fin. The like you have, 2 Chron. 20.12, 13, 15, & Judges 7.14. Psal. 118.6, 7, to the 14, & David to Goliath, 1 Sam. 17.45. This is the first branch of the use. Secondly, Is God the rock of your strength? then give God the glory of your strength: Take heed of robbing God, that you may sacrifice to yourselves: but as you have the comfort, so let him have the glory. 1. By due acknowledgements; say in your hearts and with your tongues, all my strength is from God, and all my strength is in God, and God is the rock of my strength: Thus doth David, Psal. 18.32. It is God that girdeth me with strength. Psal. 27.1. Psal. 28 7, 8. and he exhorts others thereunto, Psal. 68.34. 2. By a frequent reviewing and recording your experience of heart-strengthening influences: call to mind and take special notice of the incomes of strength from God, A Christian should be God's Notary, and his heart a book of Records, wherein all the memorable incomes of God, are written down. He that seethe not what God hath done for him, will never give God the praise of his do: and he that buries God's works in forgetfulness, makes God a loser by his gains. Hence it is, that David rouses up his soul, and all within him, and lays that charge upon himself, Psal. 103.2. Forget not all his benefits; He that will give God the glory of a mercy, must show it written first upon his heart; the heart is the first mover in a man: all a man's members are but the Organs of the soul, that sets them all on work; the tongue will sing and praise God, when the heart dictates to it, and stirs it up: now unless a man's memory be active, and his understanding quick in reviewing, and calling to mind the incomes of God, the heart will lie dead, and never stir. 3. By employing your strength for God, that God may have his own returned with advantage: This is God's end in giving you strength, that you may work for him: Oh, take heed of a slothful idle spirit; for this is to bury your talon in the earth of sensuality and vanity; and hence it is that Paul admonishes Timothy, to stir up the gift that was in him, and not to neglect it; 1 Tim. 4.14. 2 Tim. 1.6. This is also his charge upon the Romans, Rom. 12.12, an unactive strong Christian is as unprofitable, as he that hath no strength: and an unprofitable servant is in great danger of five evils, 1. Of the loss of Gods comforting presence. 2. Of the loss of Gods assisting presence for a time. 3. Of falling into some powerful temptation; So David fell. 4. Of corrupting thy heart. 5. Of an abatement of thy strength. First, Of the loss of Gods comforting presence; He that doth not draw nigh to God in duty, shall not find God nigh to him in comfort. Can any idle servant expect the favour of his Master, and a reward at night, when as he hath loitered all the day? No more, may idle, unactive Christians. How canst thou expect a smile, from God, or any manifestation of love, that spendest thy most precious time and strength in the service of another Master? as the withdrawing of God's quickening presence lays the soul up, that it grows dull and heavy: so a dull and dead Spirit unto Holy Service, oftentimes causeth God to withdraw his comforting presence. You have both in one verse, Esay 64.7, And there is none that calleth upon thy name, that stirreth up himself to take hold on thee, for thou hast hid thy face from us, and hast consumed us, because of our iniquities. The reason why they were so dead and unactive, that they stirred not up themselves, to take hold on God, was because God had hid his face from them; and the reason of Gods hiding his face from them, was for their iniquities, sins of omission, as well as of commission. Little do Christians think, what they lose, when they neglect an opportunity of calling upon God's name, seeking God's face, hearing of his word, and putting their graces upon exercises: Why, they lose the comforts of God, that are to be enjoyed in those exercises; the least ray and drop of which are more to be prized then the whole world. God never hides his face so soon, and so long from a Christian, as when he withdraws his hand from Holy work. As Apostasy from God and his ways causeth a total rejection, God turns his back upon that man, that withdraws from him; so a deadness and dulness in the work of God, will most certainly cause a frown from God. He hides his face from such, as being ashamed to own them. And indeed it is a shame, that Satan's servants should be more active and laborious in his vasallage and drudgery, than the servants of God oftentimes are in their high and heavenly calling and employment. I say, God is even ashamed of them, and therefore hides his face from them. O it is very good for Christians to examine themselves, when they find an ebb in their comforts, whether there is not an ebb in their spirits, that they are not so lively and active for God as they have been. Secondly, idle, unactive Christians, that do not lay out their strength for God, are in danger of the loss of Gods assisting presence for a time. To what purpose should God give in new influences, when as the soul neglects to lay out his former incomes? What reason hath the soul to expect, that God should stand by him, and give in a new supply of grace, to sit still, and do nothing? God is not so prodigal of his grace, and 'tis but folly in the soul to expect it. The promise runs thus; the Lord is with you, while you are with him, i. e. when the soul waits upon God in the way of obedience, and is faithful to lay out communicated strength therein to the utmost, then God attends all his motions, and communicates new supplies to help him forward therein: but now when the heart grows dead, and the spirit dull to Holy employment, God withdraws himself, and leaves the soul for a time. Some say, they must not enter upon a duty, until the spirit of God moves them: Why truly such men oftentimes sit still a long time without a motion from the spirit. No: we must attempt our duty, and then we may hope for the motions of the spirit: but otherwise we cannot. The Holy Spirit is an active Spirit, and he cannot endure to lodge in an idle unactive soul: also when the soul once takes off his hand from Holy employment, the Holy Spirit departs. The Church never found such a sensible withdrawing of her beloved from her, as when she was laid down to rest herself upon her pillow of ease and self enjoyment. As you may see, Cant. 5.2, 6. She found it very hard to recall him, and recover her enjoyment of him. And so it will be with all those that are in that posture. Mark her expression: I opened to my beloved, but my beloved had withdrawn himself and was gone: my soul failed when he spoke. I sought him, but I could not find him, I called him, but he gave me no answer. See here how God repays the soul in its own Coyn. She will do nothing for God, and now God will do nothing for her. She would not answer God, when he called, but was dumb and silent, and now God will not answer her, when she calls. She would not seek him, when he offered to be found of her, and now he will not be found, though she seek him. She would not lay out that strength for God which she had, and now he denies her that strength, which she wants. Thirdly, An idle, unactive Christian is in danger of falling into some powerful temptation. When a man once leaves off working for God, Satan will presently set him to work. If thou canst not find in thine heart to pray, meditate, believe, repent, and walk close with God, the Devil will find thee work to thy cost. The truth is, the soul of man can't lie still, it must move and act: Now if it be taken off from that which is good, it will fall to that which is naught. Little did David think, what a bait Satan had laid for him, when he went up to the roof of his house, and there walked; from thence did those two horrible sins of uncleanness and murder take their rise. When a man goeth forth out of his Chamber in a morning, with a purpose to spend a day idly and vainly, he little thinks what the issue thereof may be before night. An idle unactive Christian tempts Satan to tempt him, and Satan never goeth up and down unprovided, but according to the temper of the person, or the season of the year, or the place of a man's converse, or the age of his life, fits and prepares such a snare for him, as may most undoubtedly catch him, to the breaking of his peace, and the wounding of his conscience; And indeed the less any Christian works for God, the greater advantage Satan hath to work upon him. When thou intermittest thy seasons of praying and conversing with God in his Holy Ordinances, than the roaring Lion comes, and makes a prey of thee: Thou art then meat for his tooth: And know this, that sins of Commission do, for the most part, if not always, take their rise at sins of Omission. Thou dost not perform that which God commands, and Satan provokes thee to that which God hath forbidden. Thou straglest and wanderest out of God's way, and 'tis no wonder if this high way adversary take thee up. Fourthly, Thou art in danger of having thy heart more corrupted hereby. The heart of the best is bad enough, but by idleness it will be worse. Standing water will soon corrupt; and so will an idle unactive spirit. The less a Christian is employed in Holy Duties, the worse will his heart grow, more prone to evil, and less disposed to good. When a Clock stands still long, the wheels will contract rust, and put it out of Order. Even thus it will be with the heart of man; when it is not in continual motion towards God, and often wound up into an heavenly frame, it contracts abundance of filth, that puts it out of order, and renders it unfit for holy action: it his hard to get the heart into a good frame for communion with God, if a Christian take never so much pains with it; but if it be in never so good a temper, it will soon be out again, if a man take not as much pains to keep it so, as to get it into it. The corruption that is in man's heart, will quickly overtop his grace, if he stirs not up himself to oppose it. An idle Christian cannot continue a good Christian long. Fifthly, If thou be'st idle and unactive thy Spiritual strength will much abate: So much as thou abatest of this Christian work, so much will thy spiritual strength abate. He that will not work when he can, will not be able to work when he would. For as grace is strengthened by exercise, so it decays by idleness; And it is a just judgement of God to take away our Talents from us when we do not improve them for his advantage, Matt. 25. Branch 2. God is Israel's portion for ever. Now in the handling this truth I shall do three things. 1. Prove it by Scripture. 2. Explain it. 3. Give you the grounds and reasons, and so apply it. First, For proof, turn to that of David, Psal. 119.57. & 142.5. Jer. 10.16, the same with Jer. 51.19, word for word, and Lam. 3.24. Secondly, For explanation, I shall both give you the sense of the word; and also show you in what respect God is a portion. In the Hebrew word, there is a Metaphor taken from the old custom of dividing inheritances, in which every heir had his part given him by lot: and that was called his portion; so Josh. 18.5.6. In like manner God is Israel's portion. A division is made of heaven and earth; of God and the creature: the men of the world have their portion in the world. Psal. 17.14, and the Israel of God, have God for their portion. Now a portion notes out a man's All; All he hath to live upon for sustenance content and satisfaction. But God is the godly man's All. Deus est unde vivant. Aug in Psa. 119.57. He lives upon God. God is his sustentation content and satisfaction. Though God sometimes is pleased to give much of the earth to a godly man; as he did to Abraham, Lot, etc. yet that is not their portion, not their All. And therefore saith the Psalmist, Whom have I in heaven but thee, Psal. 73.25. viz. as my portion? And so when God takes away all a Christians earthly substance, he takes not away his portion. Job lost all his earthly goods, and yet Job lost not his portion. God was his All still. When God gives riches in abundance to a godly man, 'tis but God in those riches, God in lands, Dat deus portionem in terra viventium, sed non aliquid a se extra se. Aug. in Psal. 14.2.5. God in money, God in All: and therefore these may be all taken from him, and yet he keep his portion still. In like manner if a godly man have never so much of the world, he is not satisfied therewith unless God be his too. When Luther had many gifts sent him by good friends, he turned himself to God, and said, That God should not put him off with these things: As an heir though he have money, and victuals, yet still looks after the inheritance: 'tis so with a good man. Secondly, In what respect may God be said to be a portion? Ans. A portion hath three properties in it; and all attributable unto God. First, a portion is a good, Matt. 7.11, and hence a man's estate is called bona; because it consists of several good things. Thus God is a portion for he is good, Psal. 100.5. Psal. 34.8, O taste and see that the Lord is good. Nay, God is the chief and highest good: not only good, but goodness itself; All good in created beings is a participation of Divine Goodness. For there is but one efficient, exemplary and final goodness: that from whence good comes, according to which all good things are made, and to which all things tend. The goodness of God is not only the Original copy and first Idea according to which God drew all things, but the highest good, whereunto all things do tend, as their ultimate end. So Rom. 11 ult. For of him, and through him, and for him are all things. Secondly, A portion is a suitable good. Men do not give Stones and Scorpions, Poison or Prisons to their Children as a portion, Matt. 7.11. Thus God is a portion; For he is a suitable good; Nothing so suitable to the state of man, and the nature of the soul, as God is. Name what you will, riches, honours, pleasures in the world are not; these are heterogeneal things; The soul of man is spiritual and subline: Such a good is God; and whatever the soul pants after it is enjoyable in him. Hence God is resembled, and set out by such things as man stands most in need of, and are the most delightful to the heart of man. 1. God sets forth himself by the element of water, so Esay 33.21, Now water is a refreshing creature, to the spirit of a thirsty man, Esay 32.2. 2. God is also life, Psal. 36.9. now what is more suitable or convenient unto a dead man then life? a dead man can't have true content and satisfaction; nothing can sustain and keep a dead corpse from putrefaction and corruption, but life. All beings sink and perish without life. They are comfortless and miserable without life. I, but that soul that enjoys God, hath life, his presence quickens a dead soul to the life of God, the life of holiness, and the life of happiness. So that he that enjoys God, is eternally sustained and can never die. So John 6.50, to 57.3, God is also set forth under the notion of light. Psal. 27.1, a thing most comfortable and pleasant; and exceeding suitable to the state of man. Darkness shuts up a man in misery: but light brings him forth. Man is brought into the world in a state of darkness, and never seethe the light of life, until he comes to God, Psal. 36.9, In thy light shall we see light. In a word, God is that which the soul stands in need of to render it happy and glorious. Whatever the soul wants, it must have from God. It is he alone that gives grace and glory; and when he hath given both; himself must be all in all or else the soul can't have content: given what you will to a thirsty heart, and yet it is not content unless you give him that which is convenient for thirst. 'Tis not gold, nor silver, that will satisfy him: No, he must have drink: 'tis so in all other cases. In like manner, a soul that hungers and thirsts after God, cannot be satisfied without the enjoyment of him. Thirdly, A portion is an adequate and proportionable good. Every legacy is not a portion. A portion (as was hinted before) is a man's livelihood, his All. Now a man's Alderman must be proportioned to a man's necessity; it must be enough to live upon. Thus God is the Saints portion; he is enough; the soul needs no more than God to live upon; God may well be the Saints All; for he is All-sufficient, Gen. 17.1, I am the Almighty God, or God All-sufficient; God is pars abundantissima, & sufficientissima. The soul that enjoys God may truly say as Esau to his brother Jacob, when he offered him a large present, Gen. 33.9, I have enough Brother, or as the prodigal said of his Father, there is bread enough and to spare, Luk. 15.17; there is not only enough, but much to spare in God. The soul is of a vast capacity, all the world can't give it enough, I, but God can, and yet when it is satisfied, he hath never the less still. The heart of man is ever craving and begging until it be filled with all the fullness of God; and than it is quiet. That man that takes up his rest, and saith within himself, I have enough, I need not ask any more, I may leave off praying and seeking, is either very ignorant of the dimensions and fullness of God, or else is very proud and selfconceited. For let a man draw never so much, yet the well is deep, and there is as much as ever was. O the bottomless goodness of God O the inexhaustible fountain of Divine perfection! No heart is able to fathom or contain it. Demonstration. Q But how comes God to be the Saint's portion? First, it flows from Gods free donation, God hath given himself to his Saints. That is properly a man's portion, that his father gives him. Now because God can give no greater good than himself, therefore he gives himself to his Saints. God is their Father, and they must have a portion from him: and God cannot think any thing below himself a portion for them. He can give the world to his enemies, I, but he gives himself to his children; Hence it is said, that God hath set apart him that is godly for himself, Psal. 4.3, and the Lord hath chosen Jacob for himself, Psal. 135.4, even as a man takes a child and adopts him, makes him his own, and then gives him a portion; so doth God. 1 John 3.1, and Rom. 8.17. Now what is the inheritance but God himself? Nothing below God is the inheritance of Christ who is the Son, and nothing less than God is the inheritance of Saints, who are Gods younger children; but this is not by humane purchase, but by Divine gift. For alas, all the gold & silver in the world, is not to be weighed against God as a sufficient price. All the nations of the earth, are but as a drop in the bucket, and, as the dust in the balance: Nay, as nothing, and counted to him less than nothing. No, this is an inheritance not to be bought by any finite price: Nay, whatever thou valuest the most, yet comes infinitely short of a sufficient price. Wert thou more righteous than the Angels or Adam in innocency, yet all thy good works would not bring thee in a ray of Divine glory by way of merit. Why else had not the Apostate Angels and Adam in innocency the presence of God, for their sustentation to keep them from falling, but to evidence this truth, that man's righteousness cannot purchase the enjoyment of God? 2. This flows from a Saints selfdenying resignation. A true Saint denies himself in all but God, and to him he resigns up himself. Self-denial outs a man of all earthly goods in point of affection and affiance; and carries him to God alone for sustenance, content and comfort; So Psal. 73.25. A true Christian dare not own any thing as his All but God; He hath a true right to all that he enjoys as to use, but he doth not account it as his portion; No, he resigns himself to God, as his life and All; So David, Psal. 27.1, God is my life, i. e. I live upon God, and have all in him; I betake myself wholly to him; and, to him only. So Psal. 62.1. the word rendered (truly) signifies (only, i. e. I betake myself to God alone; I go not whither else; and the truth is, none but a true Christian knows the emptiness of the creature, and the fullness of God, and therefore he alone lets all go for God. Those things which are the worldlings gain, a Saint accounts loss for God; now when a man hath thus outed himself of All for God, he would have nothing at all to live upon, if he did not fix on God; as S. Paul said, 1 Cor. 15.19, If our hopes were in this life we were of all men the most miserable. What, to lose earth and heaven together? To deny a man's self in all worldly advantages, and not to have a God to lay hold on? This is most sad! No, therefore the Christian is so wise as to make an happy exchange, to forsake all for God, and having forsaken all for God, God takes him to himself; Hence is that gracious promise, (Hos. 14.3.) The fatherless shall find mercy; God is the portion of none but spiritual Orphans; he becomes guardian to none other; Mercy in God supposes misery in the creature. Now when the soul becomes the most wretched and miserable in its own sense, than it is an object of mercy, Matth. 5.3, Blessed are the poor in spirit for their is the kingdom of God. 3. God is a Saints portion by way of fruition: he enjoys God truly here and fully hereafter. God is not only round about his people, as their wall of protection: but he is in their hearts as their life and wellhead of eternal comfort and satisfaction, 1 John 3.24, He that keepeth his commandments dwelleth in him, and he in him. There is a mutual inhabitation; they dwell each in other, and so enjoy one another. So vast is the soul of man, that nothing but God can fill it, and therefore God dwells in a Saint: so immense and incomprehensible are the dimensions of God, that nothing is able to hold them, and therefore a Saint must enter into and dwell in God. Hence is that prayer of the Apostle for the Ephesians, Chap. 3.19. that they might be filled with all the fullness of Christ; So that of our Saviour, Matt. 25.21. The more an earthly portion dwells and lodgeth in the heart, the more it sinks and destroys the man: but this is our life and salvation, our glory and our heaven, to be full of God. God's indwelling in the soul is its resurrection, and exaltation, Esay 57.15, 16. Now for the right understanding hereof, you must know, that this indwelling of God in the soul, is not essentially, as the Godhead dwelled in the humane nature of Christ, and made up one person: but mystical and spiritual, 1. By lively impression. 2. By gracious influx. First, God dwells in the heart by lively impression: God stamps his own image upon the heart, and so lives in it, as the father lives in his child: a soul conformed to God, is a soul full of God. Then is the soul taken up into the life and light of God, when it is made like to God, holy as he is holy. Then God lives in the heart, when a spirit of holiness is planted in the heart; and when the lines of his glory are drawn upon it; so saith the Apostle, 1 John 4.12, 16. God is love. The love of God is his image; he that loveth truly and sincerely, he dwelleth in God, and God in him; There are some that dream of an immediate vision of God, they see him in his Essence; but saith John, No man hath seen God at any time: if we love one another, God dwelleth in us, and we in him, i. e. If the image of Divine glory be enstampt upon our hearts, and appears in its lively acts of grace and goodness, love and sweetness, then have we true and close communion and fellowship with the Father. So 1 John 1.7. If we walk in the light, as he is in the light, then have we fellowship one with another. This is to see God, know him and enjoy him, for the soul to be made like to him; transformation of the soul into Divine similitude gives it the fullest enjoyment of God, that it is capable of. As the soul is in likeness unto God, so it enjoys him. Perfection of holiness gives the soul a perfect fruition of God. Saints in glory are perfectly holy, and therefore do enjoy God perfectly. Secondly, God dwells in the heart by gracious influx; he is continually giving forth Divine virtue to a Saint; as he is a fountain of grace and goodness, so he diffuseth streams thereof into the hearts of his people; he is ever doing them good; and according to their needs, so doth he supply them; mercy flows in according to the state and condition of the soul; sometimes healing, sometimes quickening, strengthening, comforting, directing, and teaching; Hence is that of the Prophet; Psal. 36.8 9 4. It appears that God is a Saints portion by his improvement of his interest in God: men usually do improve, and make the best of their estates they can, that they may live the most comfortably upon it that may be. Saints are good husbands, and they do not let their portion lie dead by them; but do make the best of it they can. 1. By Contemplation. 2. By Supplication. 3. By Application. First, By Contemplation, a Saint takes great delight to behold God, not essentially as he is in his own beauty and purity; for so none can see God, and live; but manifestatively, as he is pleased to reveal himself in his Son Jesus: so John 1.18. When the Lord Jesus doth declare his Father to the soul, it is a ravishing sight; Even as a worldly man takes great delight to look upon his estate, to see his bags of money, his Barns of Grain, his cattle in his pasture; he feeds his mind upon them: so doth the soul of a gracious man feed itself upon God by contemplation, Psal. 104.34. my meditation of him shall be sweet. It was like sweet meats to the Prophet's taste. So Psal. 139.17, 18, how precious are thy thoughts unto me, O God, etc. I am still with thee, i. e. I think on thee in the night, and wake with thee in the morning; and wherever I go, and wherever I am, still my mind is on thee, and every thought is admirable and exceeding precious to me; a true Christian had rather spend an hour with God in Contemplation, and Divine Meditation, than Eternity with the world; this feeds his soul, and delights his heart, and takes up his spirit; Well might the Apostle say, to be spiritually minded is life and peace; No such life, no such peace as flows in this way. Secondly, By Supplication; the more he enjoys of God the larger are his desires after God. He must be ever sucking and drawing at Divine breasts, he goeth to God for all he wants, and the more he receives the more he craves; grace widens the heart and draws out the spirit; so that a Christian never thinks he hath enough. He drinks, and drinks, and yet he is the more thirsty: he prays continually and without ceasing; for one prayer begets another. As a man that hath an estate first calls for one thing, and then for another: and the use of one makes him desire another, and more of all. So he that hath an interest in God first seeks one grace, and then another: and the use of one grace puts him upon the begging of another. He wants knowledge, and he begs that, but knowledge without humility puffs up, and this makes him beg the grace of humility; he begs strength, I, but without faithfulness and skill to lay it forth it profits not; and therefore he must have that: he prays for wisdom and fidelity to use his strength. As graces are linked and combined together for use and helpfulness each to other; so are the souls desires, like to hasty messengers, ready to tread upon one another's heels. A Christian sometimes is big with twins of holy desires, and one comes first to the birth, and yet another (like to Pharez) steps forth, and makes a breach upon it. It is excellent to see, how the soul gets ground still, and goeth on still further and further by ' its desires. As thriving men, first buy one piece of land and then another, until they have enlarged their territories to a mighty compass: so do Christians enlarge their graces and comforts. It is with a Christian, as it is recorded of the rain that fell in Ahabs' time at the prayer of Elijah, 1 King. 18.44. so a Christians desires and returns are little at the first: but they greaten and greaten until they overspread the whole heavens of the soul. Matth. 7.7, ask, and ye shall receive, seek and ye shall find, knock and it shall be opened unto you; Here is a gradation; the soul proceeds by steps, and accordingly receives; and as the soul arises higher and higher in its desires and affections, so grace ariseth higher and higher in its answers. A prayerful soul comes at last to be a graceful soul; Thou that art much with God in prayer, shalt have much of God in thine heart. As the Sun draws forth vapours from the earth, not for itself, but to fatten the earth: so God draws forth the desires of the soul, not to better, or to add any thing to his own being or happiness, but to better the soul, and to add to its happiness and to make it complete. Thirdly, By Application the soul emproves God. A true Christian makes an advantage of all Divine incomes and enjoyments; so that he increases daily with the increase of God. As a worldly man turns the penny, and makes it double, and at last an hundred-fold; so doth a Christian: he hath an heavenly art, whereby he trade's with, and grows rich in all goodness; His four talents brings him eight, & his five gains him ten; A Christians grace lies not dead by him, and of no use, but is daily put forth into act and increaseth: The more he enjoys of God, the more he acteth for God, and the better he thrives: Prayer fetcheth in, and love lays out, until the man grows wonderfully rich; and gains a wonderful stock within himself. Use, 1. By way of inference; and hence we may infer. First, That the people of God are the richest people; they have the best portion the best inheritance. So the Prophet accounts it, Psal. 16.5, 6. The Lord is my portion, the lines are fallen unto me in a pleasant place; Yea, I have a goodly heritage. A goodly heritage; the best that can be had; the fullest, the richest, and the most delightful. Saints have Benjamins' portion, a mess five times so much as the worldling's ; All is a Saints; for they have God who is all; What though they are sometimes very poor in a worldly respect, yet they are wonderfully rich in an heavenly respect. 2 Cor. 6.18. Jam 2.5. A Christian is a mere paradox and heavenly riddle; he hath nothing, and he hath All; he is poor and rich. Levi had no portion an ongst the tribes, and yet had the best estate, for God was his portion. Alas, a worldlings portion is but a dark shadowy representation of a Saints portion; his house and land, his food and raiment, his money and Jewels, are but figures and resemblances of a Christians estate; There was far more difference between Solomon's stables and out houses for his horses and beast to stand in, and Solomon's Ivory Throne, or Temple whereon Solomon laid out all his glory, than there is between the richest worldlings portion and a Saints. We are exceeding apt to say of such a man, He is wonderfully rich, he hath a vast estate, he is worth so many thousands by the year; or he is a Prince in such a Dominion, and a mighty man: but alas he is not to be compared with one of God's poor Saints; A Christian that hath not a penny in his purse, nor a rag to cover his nakedness, nor a bit of bread to put in his mouth, is infinitely richer, than all the Princes and Potentates of the earth; For God is the portion of his Saints, Psal. 37.16. Secondly, That the people of God are a truly happy people. So saith the Prophet, Aug. to 9 p. 48. Psal. 144.15. Men account them happy that have aurum in arca; but they are truly happy, that have Deum in conscientia. For what is true happiness? Why, it is the enjoyment of good commensurate to all our desires. Now this is the happiness of Saints; they have a good commensurare to; yea, and infinitely beyond all their desires. God is better to them, than they wish for or desire; He exceeds the utmost bounds of the largest heart. God often gives his Saints more than they ask, and yet the enjoyment of God, is beyond all his gifts. Saints know not to the full, what they ask, when they beg to be filled with all the fullness of God, and when God is enjoyed by them, they scarce know what they have. These now must needs be happy, even to admiration. We may well say, O the happinesses of that man, whose portion is the Lord. Thirdly, That the people of God cannot be made miserable; as they are happy, so they are eternally happy, for they have a durable and eternal portion; worldly men are at a great uncertainty, they may be externally happy to day, and very miserable to morrow; Nay in a moment a curse comes upon them like an Eastern wind, and blasts them irrecoverably; but of the righteous we may say as Isaac concerning Jacob, he is blessed, and he shall be blessed; blessed to day, and blessed to morrow and for ever. A Saints estate is out of danger and hazard: 'tis a treasure that can't be plundered by thiefs, nor devoured by moths, nor corrupted by rust, nor taken away by unjust deal: 'tis a sure and undescisable estate: nay 'tis an estate that can't be spent. A Christian may live at as high a rate as possible he can; through faith and prayer, and yet he can't live at the height of it; he can't lessen or diminish it: the meal in the bowl, and the oil in the cruse will never be spent. Worldly men never sink in their estates until they come to spend of the stock; if they can but keep the Wolf from the door, they care not: 'tis so with a godly man; his stock and his portion holds, whatever he spends he spends not that. Use, 2. For instruction; Is God the portion of Israel, than this may teach us, 1. Where to have a portion for ourselves and ours; Why, by making sure of God; Alas, many persons are plotting about an estate and a portion for themselves, and their children, but God is not all their thoughts: and oftentimes it falleth out as the Psalmist speaks. Psal. 146.4, that whilst he is contriving and laying out his heart in this design, his breath goeth forth, he returneth to the earth, and in that very day his thoughts perish; he dies a beggar, miserably poor in estate, both for body and soul, and leaves his children nothing but an inheritance of their father's sin, and it may be the curse of God for it; that whilst he is roaring in hell, they are posting thither as fast as they can to increase his torments and make them more intolerable: But however, if it falls not out thus, that thou art defeated in thy design; but thou scrapest up an earthly portion for thyself, and leavest that to thy children, what is this to the enjoyment of God? Oh, what can compensate the loss of God? Not the whole world if thou hadst it; For alas, this earthly portion, is not the souls portion; I may help and relieve the body, but can do no good to the soul; that is poor, wretched, and miserable, without the enjoyment of God; the soul hath nothing to live upon, whilst it is without God; Now, what, must thy body be preferred above thy soul? Thy body, that is clothed, fed, delighted, and kept safe; I, but thine immortal soul is laid naked, starved, and miserable. 'Tis possible for thee, through the delusions of Satan and the corruption of the flesh, that thou mayst shuffle on a while; I, but when thy naked soul shall fit trembling upon thy lips, and ask thee this one question? Now whither must I go? What portion is for me? What canst thou answer? Thou darest not say as Dives said, soul take thine ease, thou hast goods laid up for many years: For alas, thy soul then takes its leave of all earthly goods, when it takes its flight from thy body, and if it hath not God for its portion to go to, it hath nothing to live upon, no harbour nor shelter to keep it from that eternal storm of Divine wrath which is showered down from God upon it. I have heard it as one of the saddest complaints of some women, when their husbands were ready to die, that they had not an house to put their heads in, nor a friend to go to, and it may be little or nothing to help and relieve themselves; and it may be the next news is, that they are thrown into prison for their husband's debts. Why truly it is the godless souls case: that when the body dies, the soul hath no habitation provided for it; but must speedily go to the common Goal, to be there kept as a miserable prisoner, bound with the chains of eternal darkness, and to feed upon soul devouring flame of Divine vengeance to all Eternity. O friends, will not you be so wise therefore as to look out in time for a sure portion for your souls; even for a God. Oh, live no longer godless, for so long as thou livest without God, thou hast no provision made for thy soul. 2. This may teach us, that if we would have God to be our portion, we must be God's Israel, and God's portion: as thou wouldst have God to be thine, so thou must be the Lords. Full is that of the spouse, Cant. 2.16. my beloved is mine, and I am his; The interest between God and his people, comes to be mutual. So Psal. 33.12. Thou canst never truly say, that the Lord is thy God, until thou canst say, thou art the inheritance of the Lord; Thou art never sure of God as thy portion, until God hath made sure of thee for his inheritance: He must have some interest in thy heart, or thou hast no fruition of him. First, Therefore, Set thy heart upon God alone, do not suffer it to be divided between many portions; let not the earthly portion share one part, and sin another, and the Devil another, and then what is left thou wilt be content that God should have it; But know, that God will be all or none; the love of the world and the love of God is inconsistent; 1 John 2.15. You know when the Merchant had found the pearl, he sells all for it; and so must thou; thy heart must be taken off all for God, and given up to him only. God never matches with an adulteress, with one that doth not love him entirely: For than he would be but as a cloak for wickedness to hid itself under, that it may be acted with greater security; As men that marry whores, they are but their wife's cloaks, they commit whoredom with the greater boldness; so would the heart of man, if it could enjoy God with the love of the world; it would sin the more securely and freely. God should be but a cloak to its wickedness. No, thou must not think, that God will be thy portion, that thou mayst play the harlot the more securely; Oh, therefore set thine heart upon God alone; let him have the whole of thine heart; set thy heart wide open for God to come in, and take possession of thy heart. Psal. 24.7. This is the voice of Christ; open to me my sister, my spouse; Cant. 5.2, and, Behold, I stand at the door and knock, if any man open, I will come in. Now love to God is the opening of the heart to God, and lets him in, entertains him, and bids him welcome. Thus God dwells in the heart, and receives content and satisfaction from it. Secondly, If thou wouldst be God's portion, and God's inheritance; thou must receive God's mark upon thee, that thou mayst be distinguished from all others; even as they that become the portion of Antichrist must receive his mark in their foreheads, and in their hands. Revel. 13.16. So all they that do become God's portion, must receive God's mark upon them; they must be sealed with Gods own seal, Ephes. 1.13. and Revel. 14.1. Even as Merchants set their mark or seal upon their goods, so doth God set his seal and mark upon all his goods, that they may be clearly known to him by their mark, as well as in his own decree. Now the distinguishing Character of a true Israelite from all others is Gospel sincerity, truth in the inward parts, Joh. 1.47, a true Israelite in whom is no guile, Revel. 14.15, in their mouth was found no guile, Psal. 32.2. Others may have gifts, and grace in show, but God's portion must have grace in truth; Others may have a form, but these have the power of godliness; Others may have lamps, but these have oil in their lamps; Others may have a name, but these have the name of God written in their foreheads. Alas, God cares not for these hangs-by, who call themselves by God's name, and cry up themselves as the only people of God, and yet never received the name of God upon their foreheads: but through a carnal liberty, which they assume to themselves are on and off, in and out, when they please. Sometimes they are for God, and sometimes for the Devil. No, Beloved, if you will be the Lords, you must be in good earnest; fully engaged, marked out with this mark of holy sincerity, so that God may have something in you, whereby to own you. When God shall look abroad, and seek for his own, and find them scattered up and down, and mixed with the world, God will take notice of none, but such as have his mark upon them, none but such as are sincere and upright; 'tis not a form of Anabaptism, or Quaking, or Seeking, but sincerity, that God will own, Matth. 7.21, 22, 23. Use, 3. For Direction and Counsel to all the Israel of God, who have God for their portion. I have four words of advice for you. 1. Learn the distinction to the height; God in himself, or God in the creature, and the creature without God. There is a vast difference between the enjoyment of God in himself, or in the creature, and the enjoyment of the creature, without the enjoyment of God. Some enjoy God, and not the creature, Some enjoy the creature, and not God, Some enjoy both. This is talked of amongst us, and oftentimes little understood by us; but the right and clear understanding hereof, is of great concernment unto Christians. 1. Some enjoy God and not the creature; these are (as I hinted before) poor and rich. 2. Some enjoy the creature and not God, these are rich, and yet poor; as having all, and yet having nothing. 3. Some enjoy God, and the creature; or God in the creature; These are rich in all respects; they are worldly rich, and heavenly rich, they have a double portion. But now here lieth a great task and difficulty: it is hard for such a Christian so to distinguish between these two estates and portions, as not to confound them. As a man that drives two trades; 'tis very difficult for him to keep them distinct: So 'tis here, when men have much of the world, & they drive a great trade therein, 'tis very difficult for them to distinguish between God, and that, i. e. so to use the world, as not to make it his All; hence is that counsel of the Apostle, 1 Cor. 7.29, 30, 31, and so 1 Tim. 6.17, 18. Oh, Beloved, for a Christian to be still in the enjoyment of all, as if he had nothing, this is right; to live in a constant dependence upon God as his All, and to make the creature but as the vessel or cistern through which God communicates himself: this is a true life; Such an one may say as Paul, I am dead, nevertheless I live; I am dead to the world, and the world is dead to me; such an one lives upon God, a true life of happiness and content. But I say, this is hard and difficult: and our experience is a full demonstration thereof: for according to creature enjoyments so we live; for when the creature is full, and all things flow in according to our desire, than we are quiet, merry and glad, but when that is low and dry than we fail and flag. Few Christians have and keep an even temper of spirit in fluctuating & various conditions: for few live so upon God, as to make him their All; and therefore when the creature ebbs and flows, it carries them along in the stream, either high or low: but this is to make God our portion, for Christians to make a real distinction, between the enjoyment of God, and the enjoyment of the creature; so that when 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 fullness upon your spirits; 'tis 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 thyself 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 murmur not, repine not, fret not thyself, 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-denial 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 God's 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; 'Tis not only lawful, but our duty to make provisions for back and belly, for ourselves 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 inseparably conjoined; 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 dispatched 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, than 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 fuel; 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 jireh 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. Show 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 man's 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 weakened, 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 Prophet's case, who penned 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 than God was the strength of his heart, and his portion. First, Therefore, we shall consider the failing of the flesh, and how Divine relief flows from God to a Christian in that case. First, When the external comforts of a Christians life fail him, as oftentimes they do; he is stripped naked of all worldly and sensual glory, happiness and comforts: divested, deplumed, and disrobed of all external delights, pleasures, profits and advantages whatsoever, which this life affords to render a man's sensitive life comfortable and happy. Why, this was Jobs case; God gave Satan a Commission to seize on all that Job had; As you may see, Job 1.12. All that he hath is in thy power; God reserved nothing for Job, but made Satan Lord of all he had; and accordingly he dealt with Job; he stripped him of all to the shirt upon his back: as he could not go beyond his Commission, so he would not come short of it in one punctillo: but turned him out of all to the wide world, to shift for himself as he could. Object. But some say, this was a singular case: we do not read of a parallel to it. Answ. I answer, in some respects It may seem singular yet in other respects it hath been the portion of many of the people of God: 'tis true it is not common for God to give Satan such a Commission: but it is very usual for God to strip his people of their external comforts, and to reduce them to a very low and distressed state: The Prophet Habakkuk therefore proposes such a case to himself; Chap 3.17. The figtree shall unto blossom, neither shall fruit be in the vines: the labour of the Olive shall fail, and the fields shall yield no meat, the flock shall be cut off from the fold, and there shall be no heard in the stalls: all means of livelihood and subsistence cut off; a perfect famine must needs follow. Now when a child of God is tried with this soar affliction, God is the strength of his heart and his portion: and this made Habakkuk rejoice; Yet I will rejoice in the Lord, and joy in the God of my salvation; the Lord God is my strength, i. e. what though this soar and most dreadful affliction comes, that all the comforts of our lives fail us, what though I have not a bit of bread to eat, nor a rag to cover my nakedness, nor any thing to sustain nature with: yet as long as I have not lost neither shall lose my God, I am not troubled at it; he is the God of my Salvaion and of my strength still; I have a God to go to, when I have not a Field or Barn of Corn to go to for bread; and as long as I can go to God, I care not; so may a child of God say, I have a God to live upon when I have nothing in the world to live upon; I shall have relief from heaven in this strait and exigency: He is the God of my salvation. For, 1. Then God gives in most of himself, when he strips his people of external comforts, and becomes that to a Christian, which the creature would be, if enjoyed; he is their life and strength in the want of a livelihood. It is impossible for all the creatures, if they were all collected into one body, to supply the room of God; but one God can supply the rooms of all the creatures in the world; And Saints than enjoy most of God, when they enjoy the least of the world. As 'tis reported of a Musician, who having the hap to break one of his Harp-strings in the middle of his Music; presently a Grasshopper leaped upon his Harp, and most melodiously supplied the place of the broken string. Thus it is with the people of God; No sooner do they break a string of their instrument, wherewith they make themselves Music: No sooner doth any created comfort fail them, but God steps in, and supplies the place thereof, and affords that to them, which the creature did; Though Jacob could not be a God to Rachel; yet God could be to Jacob in stead of a Rachel. As we are oftentimes furthest from God, both in affection, and affiance, when the creature is present with us, so God comes the nighest to us, when the creature is set at the greatest distance from us; When my father and mother forsake me, the Lord will take me up; saith David, Psal. 27.10. It is a sad pill to swallow, for a man to be forsaken of men, much more of near and intimate friends, but most of all, to be forsaken of father and mother; but is there no relief to be had in this case? Yes. When David's father and mother forsook him, God took him up; God supplied the place of a father and of a mother to him; Sensible withdrawings of the one, is joined with sensible manifestations of the other; It is Gods usual way to make up our wants in the enjoyment of himself, and to be to us, instead of all things; We lose the drop, and then are sure of the fountain; God is that, and much more than the creature can be to us, when it is at the full, and in its greatest strength and glory. Now saith God to the soul, I will be thy All; now I will fill thee full of myself, and enrich thee with the treasure of an infinite being; Now I will make thee shine with a surpassing glory, and make thee sparkle with the Gems and Diamonds of mine own perfections; Now I will adorn thee with those robes of beauty and amiableness, as shall outshine the very sun in the firmament, and make thee beautiful in mine own eye. And is not this a sufficient relief in the want of all sublunary comforts? Who would not be willing to part with the one for the other? And therefore, 2. God is pleased to bow the heart to a free submission to Divine Will herein; so that it rests satisfied, and content with its present state and condition; Now contentment and satisfaction in an estate, be it never so low, and poor, makes it a comfortable and happy state; What are riches if there be no contentment, but poverty? And what is poverty with contentment? Why, it is great riches; Godliness with contentment is great gain, saith the Apostle, 1 Tim. 6.6. A Christian gains more, when God gives him a contented heart, then if God gave him a world without contentment; for all the world can't give him content; to know how to want, makes a man far more happy, then to be full. O when the soul can say, Lord, I thank thee, I have learned to be content; I have as much satisfaction and content, as if I enjoyed the greatest riches and honours in the world; What though I have lost all, and have but from hand to mouth, yet I am content herewith. I can still bless thee, though thou hast taken away all my outward blessings. So doth Job, The Lord hath given, and the Lord bathe taken, blessed be the name of the Lord: Wants with a thankful, God-praising heart are a greater blessing, than fullness 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 'tis God's 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 journey's 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 cheer. Let a Raven be the Prophet's 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 cheerful in their wants. There is many a poor Christian, that hath more joy in one day, than thousands that enjoy the treasure of the earth; and why? It proceeds from this very ground; the good man's little is given in love, with a heart-chearing blessing: while the wicked man's 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 man's little, is better than the wicked man's great treasure. The good man's 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 virtue to any means; Let it be never so poor and weak of itself, 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 fullness 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 gracious soul is sensible hereof, and therefore God is pleased to draw out the desires of his soul, after a greater measure, than 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 fullness: 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 hazard 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, lest I be full, and deny thee, and say Who is the Lord? Or lest I be poor, and steal, and take the name of my God in vain. Mark this, lest 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'll steal, rather than 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 cries mightily unto God to keep and preserve him, that he may not do so unworthy an act, as to relieve himself by an indirect course; for he would not take the name of God upon him in vain; he had rather die then do it. Now when God hath thus drawn out the desires of the soul after grace, than he gives in such a measure as shall preserve it, and keep it from yielding to the temptation; and Beloved, it is a gracious relief to be kept in an holy and gracious frame of heart under a strong and powerful temptation: 'tis worthy of a Christians taking notice thereof; So doth the Prophet; this poor man cried, and the Lord heard him; Psal. 34.6. Beloved, if you be never so poor, yet if God draws out your hearts after him in prayer, you shall be kept, that you shall not take any indirect course to help yourselves, but be able to say, as David of himself, this poor man cried, and the Lord heard him. As prayer is the desire of the soul, form into requests and petitions, so crying is the importunity of the soul in prayer; Petitions and requests presented to God with an humble and reverential boldness; it is a wrestling with God for a blessing: a perseverance in prayer with an holy resolution not to be put off. Now 'tis the poor that thus cries; sense of want, that pinches the soul, joined with some hopes of obtaining, makes the soul to cry, and he that cries shall be heard; Divine relief shall come in to help it, in this time of need. Thus you see how relief comes in to a good man in the want of all outward comforts. Secondly, When the strength of the outward man fails. And this is properly the failing of the flesh, when a man is in a consumptive condition; God smites the body and then the flesh wastes, the beauty thereof fades, and the senses grow dull, and heavy; The Prophet David had great experience hereof: and therefore often mentions it in his Psalms, Psal. 38.10. my strength faileth, and Psal. 109.24. my flesh faileth of fatness, and Psal. 69.3. mine eyes fail; He was brought low; even to the mouth of the grave: but Divine relief came in; As you may see, Psal. 116.6. I was brought low, and he helped me. God sometimes raises a man from the very gates of death, and gives him a new life, restores him to his former health and strength. But if God doth not thus by a gracious man, yet he shall have cause to say, the Lord is the strength of my heart in this weak and low estate and condition. Divine relief shall be given to him, 1. To support and strengthen him to bear his affliction with patience: the power and grace of God is wonderfully seen, in bearing up the spirits, when the body sinks, and in giving grace to exercise patience, under the pains and sorrows of death; you have heard (saith Saint James) of the patience of Job, Jam. 5.11. As you heard of his corporal affliction, how soarly he was handled; so you have heard of his patience, how graciously he was he was supported, that he could bear his affliction without murmuring or repining: 'tis true it made him groan, I, but the stroke was heavier than his groaning, As he saith, Job 23.2. Even to day is my complaint bitter, my stroke is heavier, than my groaning. The spirit of a man will sustain corporal infirmities, when God sustains the spirit. Now patience under afflictions is equivalent to a deliverance from them; to be able to bear an affliction is as great a mercy, as to be freed from it; if God rebukes the of impatiency, and thereby cures that, it is as much as to rebuke a bodily distemper, and thereby to cure it; So you may see, 1 Cor. 10.13. There hath no temptation taken you, but that which is common to man; but God is faithful, who will not suffer you to be tempted above that you are able: but will with the temptation also make a way to ●scape, that ye may be able to bear it, i. e. I can assure you, that thus far you shall be set free from your temptations & afflictions, that you shallbe able to bear them. This is a gracious relief; for there is no affliction, but impatiency makes a greater affliction: many afflict themselves, when God doth not, and many afflict themselves more, than God doth; their impatiency first makes their groaning heavier than their stroke, and then their stroke heavier than it is in itself. 2. Divine relief and strength comes into the heart of a good man in this consumptive condition, to renew the inward man as the outward man decays; So saith the Apostle, 2 Cor. 4.16. Though our outward man perish, yet our inward man is renewed day by day. As God pulls down the old house, the house of clay, he frames and erects a new building, that shall abide for ever. So that a Christian may say, as Peter Martyr said when he was dying: My body is weak, my mind is well, well for the present, and it will be better for the future. The flesh and spirit of a good man are like two buckets; when the flesh goeth down, the spirit gets up; he is ever best within when he is worst without; when the body is going down to the earth, from whence it came, the soul is ascending to heaven, from whence it came; And you have a gracious promise for it; Psal. 92.13, 14. Those that be planted in the house of the Lord, shall flourish in the courts of our God. They shall still bring forth fruit in their old age, they shall be fat and flourishing; Old age shall have green fruit upon it. When ●he flesh proves the most barren, the spirit is most fruitful: a true Christian never flourisheth so much, as when old age hath nipped the flesh; and it is a lovely sight, to see grey hairs, a consumptive body, and a withered face, fat and flourishing in Holiness and Righteousness; to see Summer-fruit, upon an old tree in Wintertime: and yet thus it is with good Christians; their Winter of old age is their most flourishing time. When nature is most spent, grace comes to its greatest strength and perfection; Faith strongest, love to God and Christ most inflamed, hope most lively, and holiness most beautiful and sparkling; the greatest beauty in the soul, when the body is turning to rottenness and putrefaction: When the natural breath smells of the earth, the spiritual breath savours most of heaven; the eye of the soul most clear in discerning spiritual and heavenly things, when the eye of the body grows dim and dark; the hand of faith most steady to take hold on Divine promises, when the corporal hand shakes with the palsy, and the feet of the soul run fastest towards the mark, for the price of the high calling in Christ, when the bodily feet cannot move; So true it is, that a Christian may say as S. Paul said, When I am weak, then am I strong; weak in my outward man, but strong in the inward. 3. Divine relief comes in to the heart of a good man in a consumptive condition, to consume, waste, and destroy that body of death, that he carries about him. Bodily weakness, and sickness sanctified, is purgative: that as the body wastes and consumes so sin wastes and consumes; for God will not suffer sin to outlive a Saint; sin shall not enter into heaven with a Saint, for that would mar his joy there, as well as here: And therefore God first purges that out, before the soul can enter in; corruption cannot inherit incorruption; though God doth crown the grace of a Saint with glory; yet he will not crown the sin and corruption of a Saint with glory. Heaven is an holy, and glorious place, and will not hold any but holy and pure ones: 'tis the pure in heart, that shall see God: Heaven is a place for none but triumphants: for such as have fought the good fight of faith, and won the field, and conquered Sin, Satan, and the World, and put them to flight: I, but here a Christian is militant, and must encounter these three potent Adversaries; let him but worst these, and then he will not fear Death, though it be the King of terrors, and rereserved for the last. In this, now, the power of grace is clearly seen; for that directs the Arrow that Death shoots at the outward man, that it shall strike through the very heart of Sin, Satan, and the World; that these shall be dead to him, as well as he dead to them. No sooner doth a good man feel a wound in his body, but if sanctified, if grace flows in, sin is wounded also, that lies a bleeding in him. This is that which makes the children of God to rejoice in bodily weakness and infirmities; because (when sanctified through grace) it is a means to weaken the power of sin in them. For a true Christian bears an unfeigned and implacable hatred against Sin; and therefore like to Samson, can be content that the house may be plucked upon his own head, that his enemy Sin, may die with him. It is with the body spiritual, as in the body natural; there are some Diseases that must be starved out; so long as the body is pampered, the disease is nourished; it must be brought very low, or there will be no cure. 'Tis so with the body spiritual; there are some sins in good men, that must be starved out. So long as there is strength in the outward man, they will be stirring and active: God therefore is pleased to bring the Body low, that the Soul may get mastery and power over them. Or like to some Rebels in a Castle, that will never yield, as long as any Provision is left: 'Tis so with Sin, it will not yield, as long as corrupted Nature yields any Provision to it. And hence it is, that sickly and weakly Christians, are the most mortified Christians. 4. When a good man is in a consumptive condition, and gins to put one foot in the grave; it pleaseth God to give in such clear evidence of his love to him, and so full an assurance of his interest in eternal life, that he even longs for a dissolution. He was a child of Grace, and an Heir before; but now God makes him an Heir apparent. Now so clear a light shines into his Soul, as doth manifest his adoption and Sonship; so that he can cry Abba, Father, which he could not do before. I deny not, but a true child of God, may die in a cloud, and not fee the light of life, until it comes in Heaven: I, but it is not always thus; but sometimes God is pleased to reveal his well pleased face to the Soul at the last, and not before; that she can say, He is come, he is come. Some Christians are like to Swans, that never sing, but a little before their death; their comforts and joys come in at the last. The Holy Ghost is the Guardian of a Christians comforts, and sometimes he deals with them, as a Guardian doth with an Heir, who is committed to his trust: When the Heir is come to age, and is to enter upon his Estate; then the Guardian gives him in his Evidences to preserve and keep himself. Even so sometimes, when a Christian is to enter upon the Inheritance of Eternal Life; the Holy Ghost throws him in Evidences for it, that he may carry them along with him thither. 'Tis true, 'tis the duty of all Christians, to give all diligence to make their Calling and Election sure; but some are fain to wait a long time, before they can attain to this comfort; and then when they are leaving Earth, they have a glimpse of Heaven. When their earthly house of this tabernacle is crumbling down upon their heads, than God shows them his Building, An House not made with Hands, eternal in the Heavens; and this is a gracious relief to a dying Christian, for it is a beginning of Heaven, to have a sight of Heaven; it is comfort enough to have an assurance and evidence of these unspeakable joys, into which the Soul e'er long shall enter. The Soul may then say, as he said, when he lay upon his deathbed, putting his hand to his heart, Hic sat lucis, Here is light enough. This is that which makes sickness and weakness so sweet to a Christian: For though the Rod smarts, yet he tastes Honey at the end of it; that opens his eyes, as it did the eyes of Jonathan, to see the salvation of God: It is a most sovereign antidote against the sting of death, that it can't kill or destroy the Soul, although it doth the Body. No messenger is more welcome than this, that comes to call him home. 5. In all the weakness and consumptive condition of a good man, God doth act the part of a tenderhearted Nurse to him; and doth tend him even as a Nurse doth a bedrid person, who is committed to her care; and is not this much? Surely he shall be admirably well looked to, whom God tends. Now that God doth thus, is clear, Ps. 41.3. The Lord will strengthen him upon the bed of languishing, thou wilt make all his bed in his sickness. The Hebrew signifies to turn, and so Arias Montanus renders it. As Bed-makers use to turn and toss the Bed to and fro, that it it may be easy and soft to lie upon, so doth God deal with a good man, when he lays him upon the bed of languishing; he mitigates and moderates the affliction, that it may not be so painful and terrible to him, as else it would be. No Nurse can do that for a sick and weak person, that God can and doth for a good man. When a Nurse hath turned the Bed, and made it as soft as she can, that the sick man finds a little ease and refreshment; yet the Bed will quickly grow hard again, and the man as weary of it as before. But when God comes to make the Bed in our sickness, he moderates the pain, and giveth rest to the bones. Many a time, when those that are about him, stand weeping over him, to hear his groans, and to see him toss and tumble in his Bed, and know not how to afford him any relief; first they turn him to one side, and then to another, but the man finds no rest; then God steps in, gives a word of command, and that lays him to rest, refresheth and revives him: in an instant the pain and sickness is removed, and the man thinks himself in a new world. Thus you see how divine relief comes in to Christians, in the time of their greatest corporal weakness, when they are ready to despair of all help therein. Sometimes by divine supports enabling to bear it with patience; as also by renewing the inward man, and making that to thrive and flourish. Sometimes so sanctifying it, as that it proves the effectual death and decay of the old man in him. Sometimes giving him a sweet foretaste of Heaven, in clearing up the evidence of God's love to him: and sometimes by mitigating and moderating the pain and grief wherewith he is afflicted. In some, or all these ways, good men have experience of the incomes of divine relief in this condition. And thus much for the first particular, wherein I have shown you, how God is the strength of a Christians heart, when the flesh faileth. Secondly, Let us consider the failing of the Heart, and see how divine relief comes into a good man in this case. Now this failing of the Heart, I reduced to three Heads. 1. The failing of the natural faculties; and that either by way of Apprehension, or Election, or Retention. I call them Natural Faculties, although they are sanctified and changed: for Grace doth not alter and change the essence of the Soul, but only the quality and inclination thereof. Now, though they are thus altered, yet they may fail a man in whom true grace is, 1. In respect of Apprehension: The Understanding is the eye of the Soul, whereby it seethe, and discerneth spiritual objects; I, but sometimes the eye grows dim, so that though he be a child of light, yet he may walk in darkness, as you have it, Es. 50.10. Who is there among you, that feareth the Lord, that walketh in darkness and hath no light? Sometimes God is pleased to withdraw, or cloud up the light, and then though the eye be open, yet the soul is in the dark; the day of divine discoveries and manifestations may be turned into a dark night: But sometimes the light shineth clearly upon the Soul, and yet for want of a capacity to receive it, the Soul is in the dark still: as when the eye is shut, a man seethe no more, than he doth, when the light is withdrawn from him; and this was the case of the Penman of this Psalm, as he confesseth of himself, ver. 22. So foolish was I, and ignorant, I was as a beast before thee. You know, whatever light of Reason is offered to a bruit, it receiveth it not; because it is beyond its faculty and power: Read a Lecture of Philosophy to it, and render it as plain as it can be made, yet it understands nothing thereof. Even thus the Prophet complains of himself, That he was as a Bruit, that understood not. It was not for want of light shining, but for want of a seeing eye. He could not receive the light, and therefore was very much in the dark, and that in reference to three things, 1. In respect of his own spiritual state, and therefore mistook that. He thought it bad, although it was good; for so he saith, ver. 13. Verily I have cleansed my hands in vain, and washed my hands in innocency, i. e. All my Religion is to no purpose; it doth not at all advantage me, that I have lived strictly according to the commands of God; I might have spared a great deal of pains, that I have taken to cleanse my heart, and to wash my hands, and have sped as well. For notwithstanding all this, I have been plagued all the day long, and chastened every morning, ver. 14. Surely, had God loved me, had I belonged to him, he would never have dealt thus with me. 2. In reference to the spiritual state of others; and therefore mistook that. He thought the state of the foolish better than his own, because they seemed to prosper, ver. 3. For I was envious at the foolish, when I saw the prosperity of the wicked. As he concluded his own estate bad, so he concluded theirs good: He was so mistaken, that he could have been content to have exchanged states with them; and yet had he done so, he had made a bad bargain for himself. 3. In reference to God's mind, touching his duty under this complexed providence, he knew not what to do; but was at a great loss, exceedingly bewildered in his own thoughts through that darkness, that had overspread his understanding; and nothing less can be implied in these words, I was as a beast before thee, i. e. I knew not how to carry, or behave myself toward God; but acted very strangely and preposterously, as one that had no command of himself, or of his passions: and this is the case sometimes of God's dear children; they are so darkened in their Spirits, as that they know neither how to judge of things, nor how to act under divine dispensations. And hence flow misapprehensions of themselves, false conclusions of divine providence, and cross actings to divine will. Thus you see this particular case; Let us now see, what divine relief flows into the Soul herein. 1. In time of the greatest darkness that is upon the Spirit of a Christian, when 'tis dark night with him, when he meets with the darkest and most cross dispensation of divine providence, that he concludes against himself, and the goodness of his estate; then God is bringing about some glorious eminent design for his good. The more glorious any design of God is, and the more it tends to the good of any Soul, the more it is kept seccret, and the less the Soul discerns it, until it be wrought out. There is many a good man that fears, that God is setting himself in battle array against him, and shooting the arrows of his displeasure and indignation at him, and that the full vials of his wrath shall be poured forth upon him; and yet at that time, God is bringing about some eminent design of good for him. It may be, thou art questioning thy estate, and concludest against thyself, but God is about to clear it up to thee: Thou doubtest of God's love, and he is making way for the manifestation of it. Thou art labouring under strong temptations, and conflicts with strong corruptions: I, but God is giving in a glorious conquest, and treading Satan under thy feet; that which thou fearest will prove thy destruction, shall be thy salvation. God often works (as Luther saith) in mediis contrariis, by contrary means: God heals by wounds, and makes alive by killing; so that a Christian may say, as he said; I had been undone, if I had not been undone. The issue is good, although the means seem never so cross. This is excellently set forth under a type, Ezek. 1.16. And their appearance and their work, was as it were, a wheel in the middle of a wheel, i. e. very cross, and entangled one in another; one goes one way, and another goes another way; and yet all perform one and the same work. Thus is the providence of God, it is often very cross and complexed, it works by cross and entangled means; yet carries on one glorious design. All these cross ways and means work together (as the Apostle saith) for the good of them that love God, Rom. 8.28. 2. When a Christian is most in the dark, yet he shall not want a secret, (though insensible) conduct of God's Holy Spirit, that shall secure him from ruin in his way; It is a notable relief to a blind man, to have a sure guide: God is a sure guide to a good man, when he is unable to direct himself. Alas, no man is able to guide himself, without the assistance of God's Holy Spirit; So Jer. 10.23. O Lord I know that the way of man is not in himself, it is not in man that walketh, to direct his steps. Why how then shall he escape ruin and destruction, when so many snares and rocks are in his way? See that Psal. 37.23. The steps of a good man are ordered by the Lord. God goeth along with a good man, and orders him in every step he takes: though we cannot see a step of our way, yet if we take God with us, he will direct us: I will guide thee with mine eye; Psal. 32.8. His eye is open upon the righteous, and he will guide them in the right way, even then when they cannot see their way before them: and therefore is that counsel of Solomon, In all thy ways acknowledge him, and he shall direct thy paths, Prov. 3.5, 6. As God order the steps of a good man, so he order the ways of a good man; It may be, thou art apt to walk in one way, and God will put thee into another, where thou shalt find the greatest comfort and peace; we never walk so safely, as when God takes the sole care of us. When Abraham followed God in the darkness of sense and reason, not knowing whither he went, his course was never better steered: and oftentimes we do best, when we know not what to do; when we are at the greatest stand, our reason darkened, and our spirits perplexed, and all the ways we can imagine of true peace and comfort blocked up, and we know not where to set one foot forward, than God comes and takes us by the hand, and leads us into such a way as we dreamt not of, where our desired peace and comfort is prepared for us; There is an excellent promise for this purpose: Esay 35.8. And an high way shall be there, and a way, and it shall be called the way of holiness, the unclean shall not pass over it, but it shall be for those: the way faring men, though fools shall not err therein. Observe first, God makes out a way for good men to walk in, an high way, Via Regia, the King's way, the way of God, an holy way, or the way of holiness; sin and wickedness is not God's way. Secondly, fools shall not err therein, i. e. the people of God sometimes are much in the dark, and know not what to do in a particular case: I, but yet they shall be guided, that they shall not lose their way; but how shall they be guided? Why God will be with them; and so that passage may be read; for he shall be with them; In our translation it is rendered, but it shall be for those; but it may be read thus, but he, i. e. God shall be to them, or with them; to conduct and guide them in their way. How many Christians have cause to bless God and say, I could never have found the way to peace and comfort, had not God been my guide? This very experience brought the Prophet to that confidence for the future; As you may see in the second verses before my Text, Psa. 73.24. Thou shalt guide me with thy counsel, and afterward receive me to glory. 3. When a Christian is in the dark, God is so far the strength of his heart, that he can wait for light. When they know not what to do, nor what to think, yet they can wait for light; they are expectants; And now Lord, what wait I for? My hope is in thee, saith David, Psal. 39.7. My soul waiteth for the Lord, more than they that watch for the morning, Psal. 130 7. As a man that hath a long journey to go, upon very great and important business, how doth he watch for the morning, because the darkness of the night suspends his motion; I, but David waited more for the Lord, than a traveller watcheth for the morning; or as the words may be read, as they that watch unto the morning; and so he makes a comparison between himself and watchmen, i. e. There is no watchman doth more observe, and wait for the breaking forth of the light of the day, than I do wait for the Lord. And this is a blessed relief to the soul, to be put into a waiting posture. When the soul knows not what to do, yet it can wait for light; Not like Saul, And, why should I wait for the Lord any longer; But as David, I waited patiently for the Lord, Psal. 40.1. Though a good heart will not let God wait long; No, nor at all (willingly) for obedience, yet he is willing to wait as long as God seethe good for light to guide him in his obedience; loath is a gracious heart to miscarry in his work, or to tread awry, or step out of God's way, and therefore he will wait for light; glad would he be of one beam of light, to clear up his spiritual state to him; I, but he knows that God's time is the best; It is sad to him to be in the dark, yet he knows that none can scatter the cloud, that overspreads him but God; and therefore he concludes with the Prophet, It is good both to wait, and to hope in the Lord. 4. Though a good man may be in the dark, yet God will not always leave him in the dark; Unto the upright, there ariseth light in the darkness, Psal. 112.4. Oftentimes when they least expect it, than it ariseth; as the night is darkest a little before the day breaks: so when the thickest cloud hath overspread the soul, than God causeth light to spring forth: Even as it was with Saint Paul in another case, 2 Corinth. 1.8, 10. We were pressed out of measure above strength, insomuch that we despaired of life, but we had the sentence of death in ourselves, that we should not trust in ourselves, but in the living God, who delivered us from so great a death. When his condition was at the height, when nothing could help or relieve him, but he was at the very point of death, than God revived him; Even so it is in this case, when the darkness of the soul is at the height, and the soul is at the greatest loss and plunge, no way open for its comfort and relief, than God gives in some beam of Divine light to guide and direct it unto peace and comfort; for though it be the portion of good men, and of children of light sometimes to walk in darkness, yet they are never cast into utter darkness; eternal darkness is not their portion, they shall not lie down in darkness: light is sown for the righteous, and as God hath his seeds time, so they shall have their harvest; let the soul be never so full of fears, and perplexity of spirit, yet this cloud shall vanish, these fears shall be scattered; and the soul shall see and know, that it is under the gracious dispensation of a most gracious God, who hath ordered all things for her peace here, and eternal welfare hereafter. This is clear in our Text; the Prophet had been in darkness; I, but God had brought him forth into the light, and now he is able to correct his mistakes. 5. That experimental light and knowledge, which a sanctified soul gains in the time of its darkness, and from the flowing in of Divine Light to scatter that darkness, affords the soul unspeakable joy and satisfaction: that she accounts it a sufficient recompense for all her trouble and sorrow in the want thereof. As there is knowledge of things by principles, so there is a knowledge, that ariseth from experience; and it would be very strange, if the soul should gain no experimental knowledge by the incomes of Divine Relief in the time darkness. S. Paul saith, Tribulation worketh patience, and patience experience. Hereby the soul knoweth more of God, and attains clearer apprehensions of him, than it had before, when she is able to say, 'Tis true I was in darkness, but then God carried on a glorious design of doing me good, all though I could not see it; I was blind and not able to guide my feet into the way of peace, but I had the conduct of God's Holy Spirit; I was very much perplexed in my Spirit, but Divine strength kept me up in a waiting frame; Yea, I found at last, light breaking in upon me in the darkest night; my dark night was turned into a bright shining day. Now this experience must needs fill the soul full of ravishing joy and satisfaction; that she may say as David, Return unto thy rest, O my soul, for the Lord hath dealt bountifully with thee; and this is one mair. end of Gods drawing a cloud over the eye of a Christian, that he may have some experience of God's gracious dealing with him in this condition, and thereby attain a fuller knowledge of the ways of God, than he did before. I confess it may seem strange, but 'tis true, that a Christian gains light by the darkness of his spirit. Did not the light of a Christian fail him, he would never have such experience of Divine Relief, as now he hath. This makes his light double to what he had before: he had the light of instruction before, but now he hath the light of experience: and hence it is, that those Christians who have had the greatest clouds upon their spirits prove the most knowing Christians; for experience is the mistress of truth; and when the soul is taught by experience, it knows the truth indeed. Now the soul is put out of all doubt; there is no room for queries about it; she is fully satisfied in it. Many times when God goeth about to teach a man by his word, and reads him a Lecture of Divine Promises made to the Soul in such and such a condition, he little minds it: but when God teaches him by his works in fulfilling those promises, than he cannot but sit down and admire at the riches of God's grace, that God should deal thus with so vile and wretched a creature as he is. Thus you have seen how Divine Relief flows in to the Soul of a good man, when his understanding fails him. 2. A second particular case is in point of Election. It cannot be denied, that as the appetite of all men is carried out to that which is good, so the appetite of a good man is fixed upon the highest good, and the ultimate end: But than it must be granted, that there is sometimes a failing of the Will, both in point of Liberty, and also in point of Domination. 1. In point of Liberty, which consists chief in making choice of such means, as are most proper for attaining that end. 2. In point of Dominion, which lies in employing all inferior faculties for execution of those means. Now the failing of the Will in both these respects is, when the Will falls into a kind of hesitancy, or indifferency, and gins to halt. God hath appointed proper means for the attaining this end; but the Soul may be at a stand at some time, and not determined. Every good man can't say at all times with the Prophet, My Heart is fixed. It may be fixed as to the end, but not as to the means: There may be at some time a wavering in the Will about it; Christians find it so by experience. 2. When the strength of Resolution is not so powerful, as to stand out against all assaults, and to bear down all opposition. The Will may be fixed, but not so firmly as it ought to be; there may be a giving ground for a time to our spiritual adversary, a small retreat in time of temptation. A Christian never yields to a temptation of Satan, but there is at least a weakness in his Resolution, and some presumption in his Will, against which David prayed, Ps. 19 3. When the Will grows cold and dead; there is not that vigour or activity, as aught to be put forth in the use of means; his heart fails him, when as he grows like a silly Dove without heart; he prays, and hears, and confers, but in all with a dead and lazy Spirit. 4. When the Will is fickle and inconstant; 'tis in and out, and keeps not in one tenor and frame, but like a broken Bow, that soon starts aside. This, this is the spiritual plague and distemper of a good heart. Now let us see the remedy and relief that flows from God, for the cure hereof. First, God is pleased to cure this sad distemper, by discovering the evil that is in it. The failing of the Will is a greater evil, and is far worse, than the failing of the Understanding. The more there is of Will in the commission of Sin, and the less there is of Will in the performance of Duty, the greater is the Sin. Other wants of the Soul will sooner be passed by in a duty, than the want of Will; and therefore when God sets upon the cure of this distemper, he first opens the wound, and shows the filth that is in it, i. e. he convinceth a Christian of the greatness, and heinousness of the sin. It is possible for a Christian that is sound and upright in the main, to have so great a failing in his Will, that for a time he may but jog on in the way of God, that other Christians outstrip him far that set out long after him, and yet he may be very insensible thereof, until God is pleased to strike a dart of spiritual conviction through his very heart; and this wakens and rouzes him up, and makes him bestir himself, and consider where he is, and what he hath been doing all this while. A clear place for this you have, Cant. 5.2. I sleep but my heart waketh: it is the voice of my beloved, that knocketh, saying, open to me, my sister. This is the ingenuous confession of the Church, wherein she acknowledgeth that carnal deadness and security, that had overtaken her; I sleep, or I have been asleep. Now a Christian never sleeps spiritually, or in a spiritual sense, but when his Will flags and fails; when that falls to a kind of indifferency, or is not strongly bend and inclined, but grows cold and dead, which is the symptom of a sleepy man. I, but did Christ suffer his Spouse to lie in this sleepy state? No! See how he awakens and rouzes her up, he calls to her, and bids her open to him; whereby, he let in a beam of divine light, and convinced her of her sin, and this was the first step to her cure, this made her open her eyes; as when a man awakes out of sleep, he first opens his eyes, and then he rises. So 'tis with a sleepy and dull Christian: God's first work upon him is to open his eyes, that he may see his sin, and be affected with it, and this will make him stir. O beloved, it may be you do not know the evil that is in a sleepy estate, the sin that is inindifferency and halting in the ways of God, and in the weakness of your Resolution to walk therein; you take little notice it may be, of the coldness and deadness of your hearts unto holy duties, or of the fickleness and inconstancy of your Spirits in them; but at one time or other, you must expect a Soul-awakening voice, that will make you open your eyes, and then you will see how great a sin it is. What though thou dost not cast off the ways of God, yet this heartlessness in them is sin enough (if God should charge thee with it) to sink thy Soul as low as Hell. Secondly, God cures this sleeping evil, by reviving and renewing the inscription and impression of Divine Law upon the heart. A good man never grows dull and dead, but when Divine Law is not in its full strength and power upon the heart. As this is a means of divine life, so it is a restorer and renewer of life. When the heart is exceeding dead, and indisposed to any thing that is good, this can quicken it; and hence is that of David, Psal. 119.93. It is a blessed thing for a dead and dull heart to be quickened unto, and in the way of God: But this will not be, unless the word of God come with life and power upon the heart. And this effect is worth remembering, and a good man will say with David, I will never forget thy Precepts, for with them thou hast quickened me. It may be thou goest to read or hear the word, with a dead and dull Spirit, and by that God quickens thee: Oh, remember it, and never forget it. It was a great and wonderful mercy to thee, that God did write his Law upon thy heart, when he first brought thee under the bond of his everlasting Covenant; and then bowed and inclined thy heart to a ready and free obedience thereunto. It was a day of power, when he made thee willing to take his yoke upon thee. And it is a great mercy, that he is pleased to revive and renew the characters of this divine and heavenly Law upon thy Spirit, when they seemed to be obliterated and blotted out; when thou hadst almost lost the power and life thereof upon thy Spirit, that there was little stirring or moving in thy Will towards Heaven. God deals with a Christian, as a man deals with his Watch; when it goeth dull, and gins to beat slowly, he gets the Spring, which is the principle of its motion, mended and renewed: So when the heart of man grows dull and heavy, his motions very cold and dead unto any good, God mends and renews the Will, which is the spring and principle of motion in the heart; and for that end, he sets Divine Law and will to work upon it. When God's Will moves upon our Will, then 'tis quick and lively in its motions towards God, not else; if that be dead towards him, the man is dead to any thing that is good. I know the Law, as it is a Covenant of Works, is a kill Instrument; it slew Saint Paul, and laid him a bleeding before God: but as it is a Covenant of Grace, so it is a quickening Instrument, and sets the Soul a going after God, in the use of those means which he hath appointed. 3. Sometimes God cures this sad distemper, by shedding his love abroad upon the heart: Divine Love is both a heart-quickner, and a heart-in-flamer. We (saith the Apostle) love him, because he loved us first, 1 Jo. 4.19. Our love is but the reflex of his. God's love to us is founded in itself. He loves, because he will love; but our love to God, is founded on his love. Nothing in us moved him to love us; but God's love to us, moves us to love him: and therefore it is, that as God manifests his love to us, so we are able to love him; The love of Christ constraineth us, 1 Cor. 5.17. As when the Sun shineth, than Flowers open; so when the love of God shines upon the Soul, it opens to God: then the Heart is enlarged for God, the Will is carried out with high resolutions to follow him fully in all the ways of his commands. As the hiding of God's face is a great damp upon the Spirit, that makes it drive on very heavily in the way of God; so the shining of his face, is a notable quickener of the Spirit: it is like oil to the wheel, that helps on the motion with greater ease. When once a Soul hath tasted the love of God, and got some sense thereof, the pulse of holy desires, will begin to beat strong after the enjoyment of him; it is impossible for a Christian to remain dead, under the warm beams of this most glorious Sun. It is very observable, that no sooner did God call to Israel to return, with a gracious promise, of healing their backslidings, and of pardoning their iniquities: But they answer, Behold, we come unto thee, for thou art the Lord our God. Though their Hearts were turned even quite away from God, and their Wills exceeding averse from returning; yet that expression of Love and Grace to them, presently turned the bent and frame of their Spirits, and quickened them to a speedy return. Behold, we come unto thee, for thou art the Lord our God; as you may see, Jer. 3.22. And therefore it is that a gracious Soul longs for the sense and manifestations of God's love; not only for the peace and comfort that it brings along with it, but because he knows that it a is quickener of his Heart and Will, to a cheerful performance of obedience unto God. 'Tis that which begets a free Spirit in the Soul; renders it ready and prompt unto all holy service: And now set God call him to what he pleaseth, and he stands ready pressed to do it. God hath now (as it were) a string upon his heart, he may lead him about whither he will. 4. Sometimes God cures the failing of the Will, by removing those impediments, that stopped its motion. You know, if a wheel be scotched, there is no stirring of it, until that be removed; even thus 'tis here. Sometimes the Will of man (which is the wheel of Motion) is scotched, so that it cannot move forward, until that be removed: Hence that of the Psalmist, I will run the way of thy commandments, when thou shalt enlarge my heart, Psal. 119.32. The word enlarge, doth not only signify to widen, and extend a thing; but also, to set at liberty, and to free it from impediments and encumbrances, and so it is used, Psal. 4.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast enlarged me, when I was in distress; or, Thou hast set me at liberty. And as it is applicable to the outward state and condition of a man, so the Prophet makes use of the same word, in reference to tie the inward state, I will run the ways of thy commands. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. when thou shalt set my heart at liberty. i e. There is that in my heart, that clogs me, and hinders me, that I cannot run the way of thy commands, until thou dost remove it. Sometime the mind is clogged with strong temptations. Sometimes with sore pressures of grief and horror. Sometimes with impetuous lusts and passions. And until the Soul be set free, she cannot move in the ways of God. And therefore divine relief comes into the Soul, in this case, to remove those obstructions, and to take away those clogs. And many a gracious Soul hath cause to say, Lord thou hast enlarged my Heart. My Heart was scotched, but thou hast set me at liberty. I was pestered with such a temptation, and with such a pressure of grief and horror, or with such a passion and lust: but thou hast removed it, and set me at liberty. I know the perfect and full enlargement of the soul is not wrought, until she comes in heaven; but God gins the work here: and oftentimes when she is in the greatest strength, and so stopped in her motion, that she is like an instrument, quite out of tune, and ready to be hung up, or laid by, than God steps in, and affords this gracious relief to it. 5. Sometimes when God finds the soul in this dead and drowsy case, that it hath little mind or spirit unto duty, he makes use of the rod of correction; and then when the soul feels it smart, she rouseth up herself, and sets to work. Even as when Absalon sent for Joab to come to him once and again, and saw he would not stir, he commanded his servants to set Joabs' field on fire, and then Joab makes all the hast he could to Absalon, 2 Sam. 14.29 30.31. even thus it is here; God sends for us, first one messenger comes and then another, to tell us, that God would have us come to him: As you have it, Cant. 2.14. Let me hear thy voice, let me see thy face. I, but we stir not, come not at God, either to pray to him, or praise him; that at last, God is forced to fire us out, and then we come. You have a notable place for this, Hos. 5.15. I will go, and return to my place, till they acknowledge their offence, and seek my face: in their affliction, they will seek me early. They that lay snorting in their bed of security, in the time of prosperity, will be better husbands in time of adversity; they'll get up early: the word signifies they shall morning me, i.e. they shall come in the morning of their time, and seek me. And so Esay 26.16. They poured out a prayer unto thee when thy chastning was upon them, and in their affliction they visited thee; Mark it, when the rod was upon their back, than they cry, and then they beg: I, they poured out a prayer. It was not (as one observes upon the place) a dropping, now and then; but it was violent and continual: the spirit was stirred and now it cannot lie still; Afflictions commonly move and stir the heart one way or other: sometimes they stir the evil and cross humours, that are in the heart of man, and then he rages and fumes against God, and his ways: but where grace is, there they stir up a lazy and a dull spirit to meet God in his way with mournings and supplications. The finger may be in the eye, because grief is in the heart, but this sorrow will have a vent, else the heart will not be at rest: God and the soul must be friends, or she can have no satisfaction. When God corrects the soul in good earnest, than she seeks him in good earnest, and will not be quiet until she finds him. So Esay 26.8, 9 In the way of thy judgements, O Lord have we waited for thee: the desire of our soul is to thy name, and to the remembrance of thee. With my soul, have I desired thee in the night, with my spirit within me, will I seek thee early. Here is seeking indeed, the whole soul and spirit put forth, and that diligently and constantly, and then with waiting until she find; We have waited for thee. 'Tis true affections do not always work thus in the heart of a good man at first. God whips and whips again, before the soul stirs; I, but God will not give over whipping, until she stirs. Dull and heavy spirited Christians seldom go long without a rod at their backs: and 'tis a great mercy when the rod of correction is any ways efficacious to rouse them up out of their drowsy and sleepy state. 3. A third particular case of the failing of the natural faculties of the soul, is in point of retention; the memory may fail. As a man may have a good head, and a naughty heart: so a man may have a good heart and a naughty head; a head that will hold little or nothing, that tends to the support and comfort of his soul, when his flesh fails him. A good Christian may be like a leaking vessel, that retains no liquor long; he may let slip the word of God's grace, and the external works of God's grace, and not retain them long with him. I dare not question the truth of that man's grace, that can't remember every truth he reads, or hears delivered; Nor may we say, that the work of God's grace is not wrought in every one, that cannot at all times, call to mind. The great things that God hath done for him; the Apostle Paul writing to the Hebrews tells them, That they had forgotten the exhortation, Heb. 12.5. Or you have forgotten the consolation, as some render it; For the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both; because consolation ofttimes flows in by a word of exhortation; and it intimates that they had forgotten, both the word of comfort, and the work of comfort. And thus it is with many a good Christian; he comes to Church with great desire to learn that which tends to the good of his soul, and he is resolved to treasure it up in his memory: I, but that is not faithful to him, but presently looseth that which he hath committed to its trust. And it may be, God hath done great things for him, and given him great experience of his fatherly care over him, and tender love to him: I, but he hath lost much of his experience; that it is to him, as if it had not been. Oftentimes when Christians are under a cloud, they forget that the Sun of God's favour ever shined upon them. And when they are in straits forget the great Salvation that God hath wrought for them, when he called them out of a state of sin and misery into a state of grace and happiness. And this is a great affliction to him, that he can't remember the works of the right hand of the Lord, nor the gracious, and soul ravishing words of his mouth. Now is there no relief to be had from God in this case? Yes, and that I shall show you in three particulars, 1. Sometimes God brings truths and experiences to our minds and remembrance, when we stand in the greatest need of them. God deals with us as natural parents do with a dear child, whom they love exceedingly: it may be they bestow a thing upon it, which is very useful for it, but for want of care, it looseth it; the parents finding it, lay it up for the child against a time of need, and then bring it forth. Even thus doth God sometimes; that truth and experience, which we have lost, he treasures up against a time of need, & then brings it forth, when he knows it will do us the most good, Comfort shall be given in, when the soul hath quite forgotten, that she ever had comfort. And as 'tis the office of the Holy Ghost to comfort mourners, so in order hereunto, he must teach the soul, and bring things to our remembrance. So it is promised, John 14.26. But the comforter, which is the Holy Ghost, whom the Father will send in my name, shall teach you all things, and bring all things to your remembrance; First, He must teach the soul those things that belong to comfort: I, but the soul is very apt to forget what she hath learned; Why if it doth so; then he is a remembrancer to bring things forgotten to our remembrance. As 'tis a notable comfort to a Christian, in the time of trouble and sorrow, to call the promises and providences of God to mind; so it is part of the Office of the Holy Ghost to bring things to our remembrance for our comfort. And sometimes when things are quite out of our remembrance, and even buried in the grave of forgetfulness, the Holy Ghost brings them all to our minds as fresh as if we had but newly received them. Saint Paul wrote the same things to the Phillippians, which he had either preached to them or wrote to them before, that he might imprint them the better upon their minds: and some gather out of Matth. 5. compared with Luke 6.20. that our Saviour preached the same Sermon twice over; because many hearers are dull to conceive, hard to believe, and apt to forget. And the Holy Ghost sometimes comes and Preaches that again to the soul, which it may be she heard ten or twenty years before, but had forgotten it. Perhaps thou art at a great loss for a promise, and for former experiences, and wouldst give any thing in the world for the comfort that once thou hadst thereby: and then the Holy Ghost gives them in to thee. Dying Christians sometimes have had experience hereof, when all their comfort hath fled from them, as the brooks passed away from the troops of Tema. 2. Sometimes when a Christian hath forgotten old experiences, God creates new for his joy, and comfort. When old mercies are worn out of our remembrance, he engraves new mercies upon our minds; and when some promises of grace, and comfort are slipped out of our memory, he points us to others that are as suitable to our present state. It may be thou hast forgot the promises of this life, and God fastens the promises of eternal life upon thy spirit; thou hast forgot something of that which thou hast learned heretofore. And to supply the want thereof, he teacheth thee something which thou didst never learn and sometimes a word of precept is more needful to be taught, than the word of promise; and a Christian finds it so. When the heart gins to grow wanton and lose under gracious promises and experiences, it is just with God to take them away, and to feed her with harder Diet: yet so, that she shall have cause to bless God at last for it; for else she might have died of a surfeit. God doth not always administer that to us, which is most toothsome, but that which is most wholesome; not always that which is most delightful, but that which is most needful, as is hinted by our Saviour, Matt. 6.8. Your father knoweth what you have need of, i. e. You may be sure of that which God knows necessary and suitable to your present state and condition; although he denies you that which you most desire. A father doth not always provide the same diet for his children, but gives them sometimes one thing and sometimes another: but however, they shall have that which is most needful for them; and when he denies them that which their appetite longs for, and it can't be had, he gives them that which may be more for their health. Even thus God doth with his children: spiritual food they shall have; and although they must not always feed upon the same dish, yet they shall have that which is best for them. New mercies are oftentimes given in to them, who have forgotten old. So that a Christian hath a new song put into his mouth, to sing before the Lord, as the Prophet saith, Psal. 40.3. He hath put a new song into my mouth even praise unto our God. I confess it is the sin and weakness of Christians to forget old experiences of God's goodness to them; yet such is the indulgence of our heavenly Father, as to supply our defects herein by a suitable dispensation, and to remember us, when we forget him. 3. Sometimes God supplies the want of a good memory, by a mighty and efficacious blessing of his Holy Spirit; so that there is much conveyed into the heart, to better that little that is retained in the head. A good work may be wrought upon the heart, when very few words, that are delivered by the Preacher, are remembered. The word sometimes passes through the soul, and leaves a sweet savour behind it, although it stayeth not. It may be a poor soul goeth to hear a Sermon, and upon his return, would think he had lost all his pains, were it not for this, that he hath felt the power and efficacy of the Spirit of God upon his heart to do him good; and for this he blesseth God. He finds his heart quickened, or melted, or established in the faith; and this is better to him, than if he had it all by heart, without such gracious effects. 'Tis good to remember what you hear; but 'tis better to be what you hear; when it may be said of you, as our Saviour of his Disciples, Now are ye clean through the word which I have spoken to you, John 15.3. As a sieve will not hold the water, that is put into it, yet is washed and cleansed by it; even thus it is with some hearers, though they can retain nothing of the expression of the word, yet they are cleansed by the lively and efficacious impression thereof. Beloved, I speak not this to encourage any one in careless hearing and wilful neglect of retaining what they hear: but for the comfort of those, who when they have given all diligence in their attention, yet their memory fails them in retaining what they have heard. And I desire that all would take notice of this one thing; that though it be the duty of all, to treasure up the word in their heads, yet the desire of their souls should be chief carried out after an impression thereof upon their hearts. Head knowledge is good, but heart knowledge is better. To be able to repeat a Sermon is good, but to live a Sermon is better. And thou mayst be sure, that God will enable thee to live truth, in some measure, although thou art not able to express the words thereof, as they are delivered to thee; And this shall be thy Relief in this case. Thus much shall serve to show you how Divine Relief flows in to the soul, when the natural faculties thereof fail. 2. Divine Relief flows in from God, to the Soul of a good man, when his infused habits fail; and in the opening of this, I must hold to my propounded method. 1. I shall show you, that they may fail, and how far they may fail. 2. How relief flows into the Soul in this case. First, The infused habits of Grace and Virtue may fail. There is not a Grace in a Christian, but may fail at one time or other. Though the state of Grace abideth always; yet every man's grace, (if any man's) doth not always abide in the same state. A true frame of Grace, shall never be destroyed, but the heart of a gracious man doth not always continue in the same frame. The stream may not be cut off, and yet there may be ebbings, as well as flow. It may be low water with a Christian at some time, in point of inherent grace, as well as spiritual comfort. He that hath the most grace, may seem like him, that hath the least; and that in three things. 1. In respect of the strength of Grace. 2. In respect of the vigour and activity of Grace. 3. In respect of the beauty and lustre of Grace. First in respect of the strength of Grace: Grace is not always in the same strength. Abraham was strong in Faith, yet his Faith was not always alike. We find his Fear too strong for his Faith: Abraham's Faith had ebbings and declinings. Job's Patience at the first, was mighty to bear, and undergo his afflictions; yet at some time it flagged. Secondly, Grace may fail in point of life and vigour: The spiritual life of a Christian, may not be always lively and active. Faith and love may not die, and yet they may stir very little; the fire of holy affections not be extinct, and yet not flame. The Church of Ephesus had left her first Love, but she had not left off to love; she loved Christ: I, but not as she did at first; So it may be with others; there may be an abatement of their love, although not an extinguishment of it. Thirdly, Grace may fail in respect of its beauty and loveliness; the beauty thereof may fade much. 'Tis with a Christian, as 'tis with a fruit-bearing tree; the beauty of the tree, is its leaves and fruit: Now when the fruit is plucked, and the leaves fallen, the beauty is gone. Even so the holy fruit of a Christian, is the beauty of a Christian; that which renders him and his grace very lovely in the eyes of good men: but when the fruit is off the tree, when you see not the fruit of holiness and of spirituality growig upon him, in his season, the beauty of a Christian is departed from him. And thus it may be with a good man for a time. He that formerly acted very humbly, may upon some temptation, act very proudly. He that once acted very self-denyingly, may at another time, act very self-seekingly. He that formerly walked like a Saint, and truly acted the part of a Saint; may act not only below a Saint, but below a man: Such changes and varieties are found upon the most gracious frames of Spirit, which the best of Saints have in this world. The strength of grace may so far abate, as that the strength of sin may increase. The vigour and life of grace may so far abate, as that little or nothing may appear, but the deformity of sin. Secondly, What relief flows into the heart of a good man in this case? God is still the strength of his heart, 1. By preserving the root and principle of grace alive that would die if it were not preserved by a divine power. Every Christian would cease to be gracious, as well as fail in the exercise of grace, if he were wholly left to himself: I, but Christians are kept in a state of grace, by the power of God, 1 Pet. 1.5. Grace in a Christian, is the root of a Christian; and therefore Believers are said to be rooted and grounded in love, Eph. 3.17. and as the root may live, when the fruit falls off, nay when the trunk of the tree withers and decays, that there is little life in it; so it may be with a Christian. I, but how is this Root kept alive? Why, it is kept by an Almighty power. Though a Christian doth not always take care of his graces, that they may be lively and strong; yet God doth always take care, that the root of grace may live; he will keep that alive. Divine power is like a strong Fort or Garrison to a Christians Grace, that keeps it safe: It may be assaulted and beleaguered, but shall never receive a mortal wound. It is the great security of a Christian, that God will not trust him with the root and principle of grace. That shall never be in thine own keeping, he trusts thee with the exercise of grace, but not with the principle and root. No, he keeps that himself; he is both the Garrison, and the Commander in it; and you may be sure that that is impregnable. 2. God is the strength of a Christians heart, when the infused habits of grace fail, and sin grows strong and vigorous; by healing and restoring him. A Christian never fails in the exercise of grace, but sin gives him a wound. And therefore David prayed, Lord heal my Soul, for I have sinned, Psal. 41.4. And what David prayed for, God promiseth to his people, Hos. 14.4. I will heal their back-slidings. The weakness and decay of grace, brings a Christian presently to the falling sickness; and so it did David and Ephraim: I, but God will be a Physician to the Soul in this case, and will heal their diseases; and so he did David's falling-sickness: for which he returned the tribute of Praise, Psal. 103.3. My soul, praise thou the Lord, and all that is within me, praise his holy name, who healeth all thy diseases. David had many diseases upon him once; for one disease is the cause of another: I, but God healed all, and raised him up again. And herein the grace of God did shine forth with great lustre and glory, that even ravished his soul in the sense thereof. As it appears wonderful in preserving spiritual life, and the root of grace, so it is no less to be admired for its healing and restoring virtue, that it puts forth upon the Soul, when spiritual diseases have seized upon it. You have a notable place for this, Cant. 8.5. I raised thee up under the appletree. They are the words of Christ to his Spouse: She had been feeding herself upon the forbidden fruit of earthly delights, and sensual pleasures, until she could stand upon her feet no longer, and there she falls and lies: I, but then Christ comes to her seasonably, takes her by the hand and raises her up. Green fruit will cause distempers in the body natural; and sensual delights and pleasures will cause diseases in the body spiritual: none can cure them but Christ. When thou art fallen under the Appletree, he must raise thee up; nay, Christ will do it: though he may suffer the poor Soul to fall, yet he will not suffer it to lie and perish. This is one main difference between the falls of a gracious man into sin, and the fall of a wicked man. God lets a wicked man fall and lie in his sin. As he falls willingly and resolvedly, so he lies wretchedly, and desperately in his sin: But as a godly man falls through a weakness of grace, so God pities him, and raises him up again. Peter fell foully, when he denied his Master, but he did not fall finally: Christ raised him up, and restored him to his former health and soundness. So you may see, Matth. 26.75. And Peter remembered the words of Jesus, and he went out, and wept bitterly. The way that Christ takes to heal the backslidings of his people, is to break their hearts and melt them into godly sorrow. When poor Souls have been almost drowned in the ways of sin, he drowns their sin in the red sea of godly sorrow; the Soul swims aloft, but his sin sinks to the bottom, that it may rise no more. 3. God is the strength of a Christians heart, when grace fails, by working a new creation upon the heart. The giving of grace at first, is a creation; and hence new Converts, are called new creatures. So the strengthening weak grace, and reviving and renewing of grace, is no less a creation; it is the work of an Almighty power upon the Soul. And therefore David prayed for it, under this notion; Create in me a clean heart, O God, and renew a right Spirit within me, Psal. 50.10. God puts forth the same power in strengthening the weakness of grace, as he doth in giving the first act of grace; as grace is not man's creature, but Gods. We are (saith the Apostle) God's workmanship, created in Christ Jesus, unto good works, Eph. 2.10. So the renewing and reviving grace, is not man's work, but Gods. When he seethe a poor Christian lie languishing, that he is scarce able to put forth one act of grace he can neither believe, nor love, nor obey, that Satan makes a prey of him, and is ready to carry him away captive, as his prisoner, God creates new strength, and a new life, and a new glory upon the Soul. If a Christian hath his winter, he shall have his spring also; he shall not be always without fruit. Most full is that promise, Hos. 14.5, 6. I will be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon: His branches shall spread, and his beauty shall be as the olive tree, and his smell as Lebanon. Observe God's method in working upon decaying Christians. First, he heals their backslidings, so ver. 4. I will heal their backslidings: I, but that is not all. For without divine influence the Soul will be as apt to relapse as ever; and therefore God promiseth, as a further act of grace, that he will be as the dew unto Israel. Dew is of a fructifying and refreshing nature, it calls forth the fruits of the earth, when they lie hid in the roots of trees, and herbs. Even so is Divine Influence, it is of a fructifying nature, and calls forth the fruits of grace, when they lie hid in the root thereof. Let but God send forth his power, and Grace will send forth new buds and blossoms of holiness, that there shall be a new face upon a Christian: He shall grow as the Lilliy, cast forth his roots as Lebanon, his branches shall spread, and his beauty shall be as the Olive, and his smell as Lebanon. 4. God is the strength of a Christians heart, by drawing forth much good out of this great evil. It is a sore evil for a Christian to decay in grace. and to fall into sin: I, but God works good out of this evil. Four things God works by this, and they are all good for him. 1. Hereby God discovers that corruption, that is in the heart. As when the water ebbs and grows low, than the earth appears; than you may see what is at the bottom: So when grace ebbs, and grows low, than the corruption of the heart appears; than it is quickly known, what foul dregs are at the bottom. There is many a Christian, that little thinks how full of sin his heart is, until his grace grows languid and weak; and then he comes to have a sad experience thereof. Thus it was with David; When grace became so weak in him, as not to be able to withstand a temptation, than 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 shows, that the strength thereof is not in man, nor in grace itself; 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 Apostasy. 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 departed from me. This is that which hems in the Soul, that it cannot go astray. Now the falls of Christians provoke and draw forth this filial fear into act The 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 decays, 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 'tis 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 'tis 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 encouragement to a Christian to trust him for ever. He seethe that Christ's strength never fails, although his own strength fail. He seethe 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 fullness and continuance of Christ's pardoning love, knits and unites his soul faster to Christ, then ever; this doth endear Christ to the soul exceedingly; tried 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 haste 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 gracious 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; 'tis 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 itself 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 gracious 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 tripped 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. 3. Labour to prevent decays in grace: It is easier to keep health, then to recover it; And it is easier to maintain grace in strength and vigour, then to recover any degree of grace, when 'tis lost. Though it be God's goodness to restore grace, yet it is your duty to prevent the loss thereof. 4. Watch the first decay of grace, lest it grow to a total consumption of all, observe the least flagging of faith and love, when it comes to a trial; a little grace may serve to repair a little decay: but thou wilt stand in need of much to repair a great decay; and therefore as soon as grace gins to fail, do thou begin to repair. O, ply the throne of grace for strengthening influences, lest thy weakness prove dangerous and desperate: however, do not abuse relieving grace by a present security. 3. The third particular failing of the heart is the failing of Animal spirits, that the man is ready to fall into a swoon, or the soul just taking its flight from the body, and leaving its old habitation. So the Church complains, Cant. 5.6. My soul failed; Arias Montanus renders it, My soul went forth; And this made David cry out; Hear me speedily, O Lord, my spirit faileth; I am like them that go down into the pit. David was a man full of spirit, and yet he was at this time, as if he had had no spirit; As 'tis said of Nabal, his heart died within him, and became as a stone, 1 Sam. 25.87. And thus it may be with a good man at some time, and that in these cases, 1. When hope is deferred and expectation disappointed; Hope deferred (saith Solomon) makes the bear't sick, Prov. 13.12. i e. When the thing hoped for is deferred: a man's heart is set upon a thing, and he hopes for the obtaining it, and he waits, and waits, and yet it comes not, this makes the heart sick; but if his expectation be disappointed, than his spirit dies. It often falls out, that man's time, and God's time are not the same; Man sets a time to himself, and thinks thus; at such a time such a mercy and such a good will come in: I, but God's time may be long after. Now when he seethe that still he must wait, and yet the mercy comes not, his heart fails, his spirit sinks. 2. When God hides his face from the soul, and she can't see it; This was David's case, Psal. 143.7. My spirit faileth, hid not thy face from me, lest I be like unto them that go down into the pit, i. e. The hiding of thy face will quite kill my spirits. As the light of God's countenance is the life of the soul; so the hiding of God's countenance is its death: No sooner doth God departed from a good man, but his soul is ready to departed; So it was with the Church, Cant. 5.6. I opened to my beloved, but my beloved had withdrawn himself, and was gone: my soul failed, when he spoke. I sought him, but I could not find him: I called him, but he gave me no answer. 3. When the soul is wounded with the sense of sin, and of God's displeasure for sin; the burden and pain is intolerable, and then the spirit sinks. As nothing sinks the spirit so much as sorrow and grief: So no grief is so heavy upon the soul as grief for sin, and the sense of God's wrath. You have a notable passage for this, Job 6.4. For the arrows of the Almighty are within me, the poison whereof drink up my spirits. An arrow is a deadly Engine, so called in Hebrew, from its effect, cutting or wounding; and God sometimes shoots an arrow which pierceth into the soul, cuts and wounds it, yea, sometimes he shoots a poisoned dart, and that drinks up the spirit, i. e. it kills the spirit. Even as a great fire drinks up a little water, that is thrown upon it; So God's wrath drinks up the spirit; it leaves no spirit in the heart of a man. 4. A sudden passion of fear makes the heart to fail. So Luke 21.26. men's hearts failing them for fear; Fear when it is excessive, dispirits a man. When joseph's brethren found their money in their sacks, it is said, their hearts failed them; and why? for they were afraid, Gen. 42.28. 5. Some strong temptation of Satan may make the heart to fail, especially if grace be weak. Satan's assaults sometimes are very violent; they come upon the heart with great power, like a mighty torrent, that overwhelms and sinks the spirit. Thus Luther was assaulted by him; His temptation was so strong, that it seemed to him, as if the swelling surges of the Sea did sound aloud at his left ear, and that so violently, that die he must, except they presently grew calm: afterwards when the noise came within his head, he fell down as one dead, and was so cold in each part, that he had remaining neither heat, nor blood, nor sense, nor voice; and thus it hath been with others. The temptations of Satan are sometimes so strong, and violent upon the soul, as to cause the Animal Spirits to fail. These are the particular cases wherein God reveals and makes known the greatness of his strength for the relief of his people. 1. When a man's heart fails him through a disappointment; then there is a relief for him, 1. By exchanging a mercy; the soul hopes for one, and God gives in a better and more . God deals not with his people, as Laban dealt with Jacob; instead of a fair and beautiful Rachel, he put him off with a blear eyed Leah. No! God doth the contrary, it may be thou art set upon a bleareyed Leah, and God gives thee a fair Rachel; My meaning is, when the heart of a Christian is set upon, and strongly carried out after a low and inferior mercy, and the soul is sick for want of it even ready to die, God gives him an higher, and more glorious mercy. As God is often better to us then our desires, so he is better to us then our hopes, and when he disappoints our hopes, he gives us a mercy that is beyond our hopes; For God is no way tied to the hopes of his people; but only to his word of promise; and that he will perform in his own way and time. Now sometimes the hope of a Christian may be falsely bottomed, and not rightly fixed on God's word, and then it is no wonder if we meet with a disappointment; I, but though God doth frustrate our expectation, he will not break his word. The promise of God doth not fail; although we are apt to think it doth, when our hope and expectation is disappointed. The word of the Lord standeth sure; even then when we are not sure, that the thing we desire and hope for shall be granted to us: and hence it comes, that instead of the mercy we desire, God gives us in that, which he hath promised, although not desired nor hoped for. 2. God relieves the hearts of his people by giving in the desired mercy, when they are passed all hope of it. When the soul is at the very brink of despair, than the mercy is given in to revive it; and that is implied in those words of Solomon, Prov. 13.12. Hope deferred maketh the heart sick, but when the desire cometh it is a tree of life, i. e. God may defer the mercy so long as to make the heart sick, even unto death, and then bestow i● upon the soul: now when it cometh it is a tree of life; an allusion to that tree, that God planted in Paradise, Gen. 2.9. A tree that was a symbol or sign of life; as the Sacraments are of grace. Now as the faith, hope, and comfort of a true Christian is fed, nourished, and revived by these external symbols & signs: so it is revived by the income of a desired mercy. When the soul hath been languishing at the door of hope, until it grows out of hope, and is ready to perish, than God throws in the mercy to revive and comfort it. Nay further. 3. God sometimes gives in the mercy, in a way that is beyond all hope; in a way that seems the most cross to the hopes of a Christian. Sometimes God shuts up all the doors of hope; and makes that to be the way of conveying mercy to us. So God promised to his people of old, Hos. 2.15. The valley of Anchor for a door of hope, i. e. when they should be destitute of those means, as might encourage them to hope, and meet with the greatest difficulties and troubles, that they could meet with, than the desired mercy should be given. Great crosses oftentimes make way for, and usher in great mercies. Now when mercy comes in unexpectedly, and in a cross way, it comes with the greater force and power upon the Soul, to revive and comfort it. Mercies that are common to the Soul, do not make such a strong impression upon it, as those that are either more special, or come to the Soul in a singular and unexpected way. Such mercies are very sweet and precious to the Soul. 2. As there is relief for a good man in this case, so when the heart fails, through the hiding of God's face. And that I shall show you briefly in three things, 1. When a good man cannot see God's face, God speaks to him, and gives him strength to seek his face. When the Soul can't hear God, yet sometimes she hears the voice of God. So it was with David, Psal. 27.8, 6. When thou saidst, Seek my face; my heart said unto thee, Thy face, Lord, will I seeek. Hid not thy face from me, put not thy servant away in anger. God hide his face from David, I, but he did not shut up his lips; David had the happiness to hear his voice, though it was but from behind a curtain: And this encouraged, and drew forth his Soul to seek God's face. So when Christ withdrew himself from his Spouse, that she knew not what was become of him, she sought him, but could not find him; I, but she heard his voice, Cant. 5.6. And it is a great comfort to a good man, to hear the voice of God, when he cannot see the face of God. Sometimes God speaks to the Soul by his word, and sometimes by his works; and thereby draws it forth to seek his face. This is a notable sign; that God is not wholly and eternally departed from us. When God leaves a wicked man, he doth not so much as speak to him, he shall not hear from God, unless it be by way of denouncing judgement against him. But when he withdraws, and hides his face from a good man, he shall hear the voice of God, though he cannot see his well pleased face. God is desirous to see their face, although he hides his own; and therefore calls to them, to come and seek his face. Thou saidst, Seek my face, and this voice of God, caused an echo in David's Soul; And I said, Thy face, Lord, will I seek. And this is one end of God in hiding his face from the Soul, that hereby he may draw forth the desires of it after him. As a mother sometimes turns her back upon the child, to see wehther it will cry after her: Even thus doth God; and it is wonderful delightful to him, to hear a Soul cry after him, when he hath withdrawn himself and his face from it. 2. Sometimes, when a good man can't see the well-pleased face of God, he feels the hand of God, not the weight thereof to crush him down, but the power and strength thereof to sustain, and uphold him. That which the Church had experience of in another case, when she was sick of love, Cant. 2.6. she did promise to herself in this case, Cant. 8.3. His left hand should be under her head, and his right hand should embrace her. Christ puts forth both hands; one for the head, and another for the heart; to keep the soul from death in this case. 1. The left hand of Christ is put under the head, to keep up and maintain a good opinion of him. When the soul is full of inward trouble it is full of thoughts; So Psal. 94.19. In the multitude of my thoughts within me. Nay it is apt to have hard thoughts of God; such as are unbecoming the dear children of so gracious a father; We are apt to think, that when God hides his face from us, he hath forgotten to be gracious, and in anger shut up his tender mercies from us; that his mercy is clean for ever, and that his promise fails for evermore; that the Lord hath cast us off for ever, and will be favourable no more. To these and the like thoughts is a troubled soul very prone, when God withdraws; Now Christ to prevent these, or to moderate them, puts his hand under our head. As the putting of one's hand under the head of a sick person is a great stay to it, and affords it some ease, that he may compose to rest; so doth Christ deal with a soul, that is sick and ready to die, in the sense of Gods hiding his face from it. He puts under his hand to keep the judgement right, that it may maintain a good opinion of God, and keep up good thoughts of him, and this is a great ease to a good man; for there is nothing afflicts the soul more, than such hard thoughts of God; they are a great torture and perplexity to the soul, and when they are removed, the mind finds great refreshment thereby. 2. The right hand of Christ is put forth to embrace the soul; As his left hand is under the head, so his right hand doth embrace a good man; and with this he stays the heart and keeps it from dying: when the soul is going forth he stays it and keeps it in. So saith David, Psal. 18.18. But the Lord was my stay. The right hand of Divine Grace and strength doth compass the soul about, and thereby keeps it from going forth: and that is promised, Psal. 32.10. Mercy shall compass him about. The mercy of God is a long arm, and this doth encircle the soul and compass it about; the soul can stir no way but mercy meets it, to stay its flight. Sometime God sends a friend to him, who out of his own experience drops a seasonable word of comfort upon his soul, and that is a mercy. Job 33.23. Sometime God applies a word of Grace that enlivens his dead heart, and that is a mercy. Psal. 119.50. Sometimes God brings to mind some former intimations of his love, and grace to him, Psal. 42.6. And sometime and very often he stays the soul with this very thought; that it is a great mercy of God to him, that yet he is on this side hell, Lam. 3.22. and though he can't see the face of God, yet he is not put so far off, but he may have the happiness to see it at the last. 'Tis mercy, that he is not eternally banished from his presence; And this stays the heart. 3. Though God hides his face for a time, yet he doth at one time or other unveil and discover it to the soul, for its unspeakable joy and comfort. If not in this life, yet in the life to come, a true Christian shall see the face of God again, although it be hid for a time. You have an excellent promise for this, Esay 54.7, 8. For a small moment have I forsaken thee, but with great mercies will I gather thee: in a little wrath I hide my face from thee, for a moment; but with everlasting kindness will I have mercy on thee, saith the Lord thy redeemer. God's departure from a good man is not an eternal departure; His hiding his face, is not for ever: Though thou canst not see it now, yet thou shalt see it; Thou mayst say with David, Why art thou cast down, O my soul, and why art thou so disquieted within me? hope thou in God, for I shall yet praise him for the help of his countenance, Psal. 42.5. 3. In case that the Animal Spirits do fail a man, through the sense of sin and God's displeasure for it, there is relief to be had from God: when the poisoned arrows of Divine wrath stick fast in the soul, and drinks up the Spirits, there is relief for it; And this I shall also make evident to you in three things. There are three remedies that God makes use of to cure the wounds that sin and God's wrath make in the Soul. 1. The blood of Sprinkling. 2. The precious Balm of Gospel promises. 3. The sweet oil of the Holy Spirit. 1. The blood of sprinkling, or the blood of Christ sprinkled upon the heart: this washeth and cleanseth the wound; So 1 John 1.7. And the blood of Christ cleanseth us from all sin; And so Revel. 5. Unto him that loved us, and washed us from our sins in his own blood: For as a wound in the body natural will not heal, unless the blood and corruption be washed out, no more will the wounds of the soul ever be cured, unless they be first washed with the blood of Christ. And therefore this is God's first work to apply the blood of Christ to the wound; and it is very effectual for this purpose; as you may see, Heb. 9.13, 14. For if the blood of bulls and of goats▪ and the ashes of an heifer, sprinkling the unclean, sanctifieth to the purifying of the flesh: How much more shall the blood of Christ purge your conscience? It first stauncheth the blood, and then purifies the wound, and makes it fit for a plaster; The meaning hereof is this, that the knowledge of our justification by the righteousness of Christ is a singular and choice remedy, for the taking away the sense of sin and God's displeasure for it; It is not only requisite that Christ shed his blood for us, and that God hath accepted it as a full satisfaction to His Divine Justice which was offended by our sin, but this must be applied to us. As under the Law, it was not enough, to have the blood of bulls and of goats, but it must be sprinkled, or else there was no cleansing; even so, unless God applies the blood of Christ to thy conscience, and give thee the knowledge thereof, that it is shed for thee in particular, thy Spiritual wounds that sin and Satan hath made in thee, will never be cleansed; Thou mayest be justified before God, but still thine own heart may accuse and condemn thee; Though God doth not charge thy sin upon thee, yet thou wilt be continually charging it upon thyself; and the burden will be intolerable; thy wounds will still bleed; every remembrance of sin, will draw new blood from thy heart; It is true the blessing lies in Gods free remission of our sin; but the comfort lies in our knowledge thereof. A traitor may be pardoned, and that may save his life, but if he knows it not, he looseth the comfort thereof. Even thus it is, until we know that God hath freely justified us in the blood of Christ, the sense of sin, and Divine wrath will be heavy upon the spirit of an awakened sinner, and therefore God's sprinkling the blood of Christ upon the conscience must needs be a sweet relief. 2. Another remedy which God makes use of for the curing of this spiritual wound, is the balm of Gospel promises: there are two sorts of promises, by which God speaks comfort to a disconsolate soul. 1. Inviting promises. 2. Assuring and sealing promises. 1. Inviting promises and by these he encourages a poor distressed sinner to come to him; Such is that, Matth. 11.28. Come unto me all ye that are weary and heavy laden; And that Esay 55.1. Ho, every one that thirsteth, come ye to the waters: he that hath no money; come ye buy and eat, yea come buy wine and milk without money and without price; And that Rev. 22.17. And the Spirit and the Bride say, come, and let him that heareth, say, come, and let him that is a thirst come; and whosoever will, let him take the water of life freely. Now when a soul that heareth these promises, considers with itself thus; Sure I am, that I am weary and heavy laden with the burden of sin; sin is an heavy load upon my soul; the arrows of God's indignation have set my soul on fire, that I stand in need of these cooling and refreshing waters; I am a poor ceature; I have no money; nothing to give for the incomes of God's grace and love; I am a mere beggar; and therefore must needs be one that God invites. And thus God draws the soul to him, that he may apply, 2. The assuring and sealing promises of comfort: Such as these, Heb. 10.16, 17. This is the Covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them, and their sins and iniquities will I remember no more; And that in Esay 57.15, 16, 17, 18, 19 For thus saith the high and lofty one, that inhabiteth eternity, whose name is holy. I will dwell in the high, and holy place: with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. For I will not contend for ever neither will I be always wroth: for the spirit should fail before me, and the souls that I have made. For the iniquity of his covetousness was I wroth and smote him: I hide me and was wroth, and he went on frowardly in the way of his heart; I have seen his ways and will heal him; I will lead him, and restore comfort unto him. I create the fruit of the lips, peace, peace to him that is far off, and to him that is near, saith the Lord, and I will heal him. Now as these promises are the matter of comfort, so they are the means of comfort; For when God applies them to a wounded soul, there passeth a virtue and power through them to heal and cure it. 3. To this he adds the oil of his Holy Spirit, and that he drops into the wound; and this doth not only heal, but takes away the very scar of the wound, and renders the skin as fresh and beautiful as before; Oil in Scripture sets out joy and cheerfulness, and therefore it is called the oil of joy; And Esay 61.3. To appoint unto them, that mourn in Zion, to give unto them beauty for ashes, and the oil of joy for mourning; This cures the mournful sad and perplexed spirit, and makes the face to shine again with brightness and glory; according to that, Psal. 104.15. And oil to make the face to shine. I do not say, that God always raiseth the comfort of the soul thus high, but sometimes he doth, not only heal, but anoint and make the soul fair and lovely in his eye; For there is no such sight in God's eye, as a sanctified heart that is cheerful and joyful before him; such a soul is the joy and delight of his heart; and especially where he hath made the deepest wound, and filled the soul with the greatest horror in the sense of his wrath and displeasure, there when he comes to give peace and comfort, he anoints the most; the greater wound the greater measure of comfort; and hence it is, that many a soul blesseth God for its wounds, because else it would never have attained to such joys and comforts as God gives in. Thus I have shown you what relief flows into the soul in this case. 4. In case that the Animal Spirits fail through a sudden passion of fear; There is relief for it, And that four ways. 1. Sometimes God preventeth the thing feared, and never suffers it to come to pass. 2. Sometimes God delivers the soul from its fears. 3. Sometimes the thing feared is so ordered and disposed by the Lord, that it is less than our fear, not worth our fear. 4. Sometimes God turns the fears of his servants into the right channel, that instead of fearing evil, they fear him more than ever they did. First, Sometime God prevents the thing feared, and never suffers it to come to pass; or at least not at that time we are afraid it will: 'tis true Job could say, the thing which I feared is come upon me, Job 3.25. I was not in safety, neither had I rest, nor was I quiet, yet trouble came. I, but many a good man hath cause to say, the thing which I greatly feared is not come upon me; Though God did not deliver me from my distrustful fear, yet he delivered me from that which I did fear. As sometimes we groundlessly expect and hope for a thing that never comes: so sometimes we groundlessly fear an evil that never comes. As God denies the desires of a groundless confidence in great mercy, so he prevents our groundless fears in mercy; For as wicked men are apt to fear evil less than they should, so the godly are apt to fear evil more than they should. But as that which wicked men fear not, comes suddenly upon them, so sometimes that which a godly man fears, comes not at all; This made David say, Psa. 34.4. I sought the Lord and he heard me, and delivered me from all my fears, i. e. He delivered me from the evils which I feared; The effect is here put for the cause. Secondly, Sometimes the Lord delivers a good man from the fear of evil. I mean, from a distrustful, distracting, and tormenting fear, which dispirits him, and sinks his spirits; As some fear, where no fear is, so sometimes God animates, and lifts up the soul above fear, where fear is; True faith will strive with tormenting fears, and when 'tis made strong, will cast them out. There is an excellent promise for this, Job. 11.14.15. If iniquity be in thine hand put it far away, and let not wickedness dwell in thy tabernacle. For than thou shalt lift up thy face without spot, yea thou shalt be steadfast, and shalt not fear. Noting out, that when faith is so strong as to purify the heart and life from sin, than it sets the Soul free from the fear of those evils, that come by sin. Now this is a great relief to the Soul. For to be freed from the fear of evil, is better than to be freed from the evil. The promise runs not thus, Thou shalt be freed from evil, but thou shalt be freed from the fear of evil. Happiness consists more in removing inward, then outward trouble. He that is afraid of evil, before it comes, may be happy though it comes. Thirdly, The thing feared, is so ordered and disposed by the Lord; that it is a lesser evil, than we feared, and is not worth our fear. Many are far more afraid than hurt; or more hurt by their fears, then by the evils they feared. We are indeed very apt to greater evils, and lesser mercies; and that is the reason, that we meet with evils with so much fear, and mercies with so little faith. The thoughts of one evil torments our Spirits more, than the thoughts of many mercies cheers and comforts our Spirits. I, but God's thoughts are above our thoughts; and when we are afraid, that the evil impending will be very great, it proves very little. 'Tis with many Christians, as with some inexperienced Patients; they dread the taking of any Physic, lest it should overpower nature: but when they come to take it, they find it works not half so much, as they feared it would. A wise Physician tempers the potion, according to the constitution of the body, and the nature of the distemper, and not according to the fears of the Patient. Even thus doth God oftentimes deal with us; he order and corrects all our evils, so that they prove less hurtful, and more beneficial to us, than we could think; not one dram too much, or too little. He proportions not our purging Physic according to our fancies, but to our necessity; when a little will serve the turn, he will not exceed. Fourthly, Sometimes God turns the fears of his servants into the right channel; that in stead of fearing evil, they fear him more than before they did; and the fear of God is a notable means to cure the fear of evils. (As one saith well) He fears nothing else, who fears that one thing, to sin; and he fears none else, who fears that one, who is more than all, God. The fear of God is an excellent antidote against the power and poison of all other fears. You have a full place for this, Es. 8.13, 14. Fear not their fear, nor be afraid; sanctify the Lord of Hosts himself, and let him be your fear, and let him be your dread. He that would not fear that which the wicked sometimes do, and aught to fear, must fear him only whom they do not fear. And this is God's great work, to put his fear into the hearts of his people, and that will cast out all distrustful and distracting fears. Thus I have dispatched the fourth case. Fifthly and lastly, In case that the Animal Spirits fail through some strong temptation of Satan; there is relief for it. As Satan sets all his power and policy on work against the Soul: So God sets all his power and wisdom on work, to relieve and help it. And when Satan doth his worst to destroy it, God doth his best to save it. Relieving power comes in according to invading power: when All might is against him, than all might is for him. Three things God doth for an assaulted Christian. 1. He calls Satan off. 2. He calls the tempted Soul in, and administers heart-cheering Cordials. 3. He crowns the victory. First he calls Satan off. When God seethe this roaring Lion, preying upon the Vitals of a Christian, and ready to destroy him, God calls him off. For God hath Satan upon a string, and he can go no further, than he permits him. When Satan would have touched the life of Job (as he had a great mind to it) than God bade him hold; that was precious, and not a fit morsel for the tooth of such a beast. Satan never engageth, nor encounters with a Christian, but with God's leave. He can't shoot a fiery dart at the Soul, until God is pleased to loosen his Chain, whereby he hath him at command. And no sooner is he in any hopes of a victory over him, but God sounds a retreat. He must and shall fall off: for God will not suffer him to kill, though he wounds. The Spirits may fail, and the Heart may ache, when Satan thrusts sore at him; I, but Satan shall not give him a deadly wound. If God doth but appear on the behalf of a poor assaulted Christian (as he doth in the very nick of time, when there is but an hairs breadth between him and death,) Satan cannot stand his ground, but gives back, and the Soul enjoys a sweet release. It is in this case, as it was with those, that were possessed with the Devil. Christ did but give the word of command, and Satan presently obeyed it. As you may see, Mark 1.23, 24, 25, 26, 27. And there was in their Synagove a man that had an unclean spirit, and be cried out, saying, Let us alone, what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the holy one of God. And Jesus rebuked him, saying, Hold thy peace, and come out of him. And when the unclean spirit bade torn him, and cried with a loud voice, he came cut of him. And they were all amazed, insomuch that they questioned within themselves, saying, what thing is this? what new doctrine is this? for with authority commandeth he even the unclean spirits, and they obey him. The words hold out the authority of Christ, put forth upon Satan in a time when there was the greatest need thereof. When the poor creature was ready to be devoured by him, Christ gave but the word, bade him come out, and he was not able to keep possession any longer. Even so, when the Soul is assaulted by him; if God steps but in, and lays his commands upon him, if God doth but say it is enough, let him alone; he is presently bound hand and foot, he cannot stir any further. Satan never had, nor ever shall have his will upon one true Believer. Secondly, God calls the poor tempted Soul in, and administers heart-cheering cordials to it. A poor Soul never stands in more need of a Cordial, then when it hath been worried by this arch enemy of its comfort; and God stands as ready to administer it. No sooner had Christ got rid of him, when he had worsted him in open field, but God dispatched away some of his glorious attendants, with the best Cordials that Heaven could afford. So you may see, Mat. 4.11. Then the Devil leaveth him, and Angels came and ministered unto him. Surely it must needs be some rare dainty, that is sent by the hand of an Angel: what it was is not expressed; a Christians experience doth best discover it: for as Christ was in all things tempted as believers are, so one main end of his temptations was, that he might be able to secure those that are tempted, Heb. 1. ult. For in that he himself suffered being tempted, he is able to secure them that are tempted. He is sensible of that relief that he had from his Father, both in the temptations, and after. And as he will have Christians conformable to him in temptations, so they shall be in relief and comforts; He knows what it was to be tempted, and what it was to be administered unto after the temptation was over, when he came sweeting out of the field, faint, and weary; and he hath learned to secure and relieve his people in the like condition, and therefore he sends to them, and sends for them to come to him, that he may administer to them. He first sends down the holy Spirit into their hearts, to give them notice, that this is a fit season for them to come to Court, and apply themselves to him at the throne of Grace, that they may have grace and mercy, in this time of need: & when they come and make their addresses to him, he than applies himself to them, & administers to them according to their need. No sooner was Luther released from a grand assault of Satan, and come to himself; but presently he betook himself to Christ in prayer, and prayed most earnestly, and received great comfort thereupon, and made confession of his Faith. This made him say, that Meditation, Prayer, and Temptation makes a Divine. I am sure it makes an experimental Christian. Thirdly, God crowns the victory. Though a Christian may be tempted, yet he shall overcome, In all these (saith the Apostle) we are more than conquerors, Ro. 8.37. What is that? Triumphers, 2 Cor. 2.14. Now thanks be to God which always causeth us to triumph in Christ. As sure as Satan leads a poor Christian into the field, and there encounters him with his hellish temptations; God will bring him out with an holy triumph. Hence is that of Psal. 5.11, 12. But let all those that put their trust in thee, rejoice: let them ever shout for joy, because thou defendest them: let them also that love thy name, be joyful in thee. For thou, Lord, wilt bless the righteous; with favour wilt thou compass him as with a shield. The Hebrew word signifies, thou wilt crown him with a shield. Some think that the Prophet alludes to a custom of the Athenians; who were wont, if a Soldier brought his Shield with him out of the battle safe and whole, although he lost his Sword, to lay his Shield upon his head, and with that, as with a Diadem to crown him. He that holds fast the shield of Faith in an hour of temptation, shall wear it on his head as his crown. The trial of a Christians faith, which is much more precious then of gold that perisheth, though it be tried with fire, shall be found unto praise, honour and glory, at the appearing of Jesus Christ, 1 Pet. 1.7. And hence is that of the Apostle, I have fought the good fight, I have kept the faith, and from henceforth there is laid up for me a crown of righteousness, 2 Tim. 4.7, 8. Thus I have opened the Doctrine, and shown you what relief flows from God to his people, both when their flesh fails, and when their heart fails. 1. When the natural faculties of the Soul fail. 2. When the infused habits of the Soul fail, and 3. When the animal Spirits fail. Now I will give you the grounds and Reasons thereof. Reas. 1. Taken from that near relation that is between God and good men. He is their Father, and they his Children, he is their Husband, and they his Wife. Now this double relation speaks forth that infinite love, that God bears to them, and special care, that God hath of them. God bears a love to his people, not only like to the love of a Father, but infinitely beyond the love of a Father: the love of a Father to his Child, is but a dark resemblance of the love of God to his Children: and therefore as God out-loves all Parents, so he outdoes all Parents. His love is the love of an infinite Father, and therefore knows no bounds either of time or measure, and his relief is proportionable to his love; Relief wrought by an Almighty arm. See this clearly held forth, Jer. 31.9. I will cause them to walk by the rivers of water, in straaight way, wherein they shall not stumble, And why? for I am a father unto Israel, and Ephraim is my firstborn. Divine Paternity is one main ground of a Saints relief. This is the reason why he will cause them to walk by the rivers of water, in a strait way, wherein they shall not stumble, because he is their Father. You know what dear and tender affection a good Father beareth to his Children, especially to his firstborn. All the Child's wants, weakness, and grief, are a trouble and grief to the Father. Much more is God affected with the faintings and failings of his Children. So Es. 63.8, 9 He said surely, they are my people: so he was their Saviour. In all their afflictions he was afflicted, and the Angel of his presence saved them: in his love and in his pity he redeemed them, and he bore them, and carried them all the days of old. The Prophet alludes to the Song of Moses, Deut. 32.11. As an Eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: so the Lord alone did lead him. How doth this silly creature bestir herself, when her young ones are in danger. She stirs up her nest, she fluttereth over her young, and spreadeth abroad her wings. And if all this will not secure them, she takes them up, and bears them upon her wings. But how much more will God, who is the fountain of such a disposition in his creature, bestir himself, and put forth his Almighty arm for the relief of his dear ones. He will bear them upon the wing of his providence, and carry them out of all danger: Satan shall not make a prey of them. If any thing will draw forth the bowels of a creature, the same will draw forth the bowels of God; yea much more, Luke 11.13. If ye being evil, know how to give good gifts unto your children, how much more shall your heavenly father give the Spirit? Alas the love of the Creature is but a drop in comparison of the love of God: and therefore there must needs be more life and vigour in the love of God, then in the love of all creatures. As there is more heat in the body of the Sun, then in all its rays, were they all contracted into one ray: so it is here. And therefore if an earthly creature be so apt to tender the good and welfare of those that belong to it, what propensity is there in the heart of God, to relieve his people when they are in any straits? Many an Orphan sits down, and weeps over himself in his calamity, and thus bemoans his condition, If my Father were alive, he would not see me want, he would pity and relieve me in my sad condition. Why, Beloved, there is never a child of God, that needs put finger in the eye in this respect; for your Father is alive, he lives for ever, he is an everlasting Father; and as our Text saith, A portion for ever. And as he is a tender Father, so he is a kind Husband. So Es. 54.5. For thy maker is thine Husband. Though he will not relieve and help men, because he is their maker; yet he will relieve and help all those to whom he is an Husband. As long as marriage Covenant holds, God will take the care of his Spouse, in sickness as well as in health, in poverty as in riches, in weakness as in strength. Nay, as a good Husband is most tender over his Wife in the time of her weakness and sickness: even so is God to his Spouse; she shall want nothing that an Almighty hand can provide for her. Reas. 2. Taken from God's design in all his people's straits and necessities. God lets them fall into straits, that he may have the glory of their relief. Whatever hand brings them in, it is a divine hand that must bring them out. We may say of all a Christians troubles and failings both of Flesh and Spirit, as our Saviour said of Lazarus his death, John 11.4. This sickness is not unto death, but for the glory of God: that the Son of God might be glorified thereby. Lazarus must die, yea, and be buried also, that Christ might have the glory of his resurrection, and that after he had been dead four days. His sickness was unto death, but not to death eternal, for he had a speedy resurrection that made his death but a trance, or a long sleep. Happy Lazarus (as one saith) though sick and dead, to be an instrument of glory, to be given to God. Thus it is with Saints in their spiritual sicknesses: they are not unto death, but for the glory of God, that Christ may be glorified in their relief. Otherwise God is able to prevent them; but might nature always have its course, there would be no room for wonders. Nature must sometimes have a stop, that the glory of God may appear. Saint's comforts and strengths must lie a bleeding and die, that the glory of God may appear in their resurrection. And wherein doth the glory of God appear more, then in such a work as this? This is a glorious work, a work that outshines all common and ordinary works of God. For God to breath upon dead and dry bones, that they shall live again; For God to bring a Ionas out of the Whale's belly, where he was buried alive three days; For God to set Job upon his legs again, and to put him into stock, both within doors and without, when he had stripped him of all, and to make his last days better than his first; this was a glorious work, a work wherein God is much glorified. As the beams of the Sun reflected and sent back, renders the Sun very glorious: So 'tis here. Reas. 3. Taken from the beautifulness of Relief in time of necessity. Every thing is beautiful in its season, Eccl. 3.11. And relief is very beautiful in time of necessity, because it is seasonable. True necessity puts a decorum upon every act, that is requisite to be put forth therein. It would be very absurd to do that at one time, which may and aught to be done at another. Should those things, be done for a person in health, that are done in the time of his sickness, they would be very ridiculous; but done in season, and with due order, they are very comely. God therefore times his works well, and that puts a beauty upon them. Man's necessity, is therefore God's opportunity, to express the riches of his mercy. He calls not the righteous, but sinners to repentance. Physic is not for those that are in health, but for the sick. So Divine Relief is for those whose flesh fails, and whose heart fails. Divine strength is for them, that have no might. And this beautifies Divine dispensations. For as God loves to beautify the the house of his glory: so he loves to beautify the works of his glory. These are the Reasons of the Doctrine. Now before I come to the Application, I must speak something to the doubts and scruples of weak Christians. Case. Perhaps some will be apt to say; If it be true, that Divine Relief flows from God to his people, according to necessity, than I am afraid that I do not belong to God, because I have no experience hereof. My flesh hath falled, and my heart fails; I, but I do not find relief coming in. Resolution. Now to such I have three words, by way of Answer. 1. I beseech you take heed of charging God foolishly; for, for aught thou understandest yet, this may prove a vain and foolish denying that grace of God, which thou hast not received in vain. Thou mayest have received relief from God in many of these cases, and yet be insensible thereof. It may be with thee, as it was with Jacob: God hath been with thee, supported and relieved thee, and yet thou not know it. God conveys Divine Relief insensibly sometimes, as well as seasonably. When a man is in a swoon, many things may be given him to fetch him again, and to recover his Spirits, and yet the man insensible thereof: it may be so with thee. Thou hast been in a spiritual swoon, and God hath administered many heart-reviving Cordials, that hath brought thee to some life again; and yet thou mayst be insensible thereof. It is good therefore to take a more strict survey of thy spiritual state; and perhaps upon examination, thou wilt find some prints of Divine Relief upon thy Soul. For as wicked men do not find their state so bad as it is, because they overlook it: so sometimes good men do not find their spiritual state so good as it is, because they overlook it. The piece of Silver that the woman thought she had lost, was in the house, although she knew not where it was, until she did light a candle, sweep the house, and seek diligently for it; as you may see, Luke 15.8. God may have sent thee a token of his love, and thou mayst have it in thy heart, and yet not know it. Thou hadst best set up a candle, even the word of God in thine heart, and by that light search thy heart, and that diligently, and then thou mayst find it. 'Tis true, some particular acts of relieving grace, are so full and strong upon the heart of a Christian, that he cannot be insensible thereof: but there are others, that are conveyed to the Soul, in a more secret and insensible way. God writes a Letter of consolation to the Soul, sometimes in so small a character, that she hath much ado to read it: it is hard for her to spell out the mind of God therein. God deals with Christians, as some wise Physicians do with some of their Patients; they give them Physic, and they never know of it; something must be put into their Beer, or something into their broth: Even so God gives much relief to Christians in their spiritual weakness, that the Soul knows not of. Little did jacob's brethren know that they had their money in their Sacks, when they came homewards out of the land of Egypt: No, when they came to bait, and opened their Sacks, they found it. Even thus it may be with many a child of God; thy money, thy relief may be in thy heart, and yet thou ignorant of it. Perhaps when thou comest to refresh, and lookest within to see what thou hast, thou mayst find that which thou dreamedst not of. There are three things that sometimes hid relief from the eye of the Soul, and are an occasion of the Souls mistake. 1. God works gradually herein; The cure is not perfected the first day that God takes thee in hand, and some diseases are long before they will be cured. Now here may be a great mistake. If thou thinkest that God hath made no application to thee, because thou art not perfectly cured of thy distemper, thou dost wrong God exceedingly. Thou mayst be in a tendency to a cure, God may have done much for thee, and yet thy sore may run, and thy wound be very wide still. Look again therefore, and see if there be never a Plaster upon the sore: thou mayst be in a way of cure, though not cured. Strength may be given in, although thou art not strengthened with all might. Here may be rather matter of thankfulness, then of complaint, and thou shouldst rather give God the glory of what he hath done for thee, be it never so little, then sit down dejected, because all is not yet done, that is requisite to a perfect cure. Bless God for a little, and that will be the way to obtain more. Thou mayst get that with a thankful spirit, which thou shalt never get with a froward. 2. God works variously: he relieves all his people, but not all alike: he cures all, but not always with one and the same receipt, nor after one and the same manner and method. He varies his dispensations much; and therefore here may be a mistake, that because God doth not make the very same applications to thee, which he doth to another, therefore thou concludest, that God hath done nothing for thy cure, and relief. 'Tis here, as in the case of conversion. Some Christians are apt to think they are not savingly converted, because God did not work upon their hearts in the same way and manner, that others are wrought upon. They were not brought under those legal terrors, nor held under a spirit of bondage, in that measure and degree, that others have been. But this is to tie up God to one way of working grace, when as he varies in his working. Even such a mistake may be in this case. Perhaps thou thinkest that God hath afforded thee no relief, because it came not in the same way to thee, as it hath done to others. 'Tis good to eye and observe the experiences of other Christians, but not to limit God by them. As the thoughts of God will be ever above our thoughts, so the ways of his providence will be ever past finding out. No man can trace God in some of his ways, they are so mysterious. God doth not always leave the print of his footsteps where he goeth. The way of an Eagle in the Air, the way of a Ship in the midst of the Sea, the way of a Serpent upon a Rock, are not so untraceable, as many of the ways of God. It is mercy that God knows our Souls in the time of our failing, though we cannot know every way and method of his relieving us. 3. Sometimes distempers work cross, that what is appointed for the cure of one, is the occasion of another. 'Tis sometimes so in the body natural, and it may prove so in the body spiritual. When God is curing the weakness and failing of grace, and that gins to recover its wont strength, then spiritual pride breaks forth, some self-admiration gins to bud out, and that puts God upon a new work. It is very rare for a Christian to be strong in some of his graces, and not to be too much exalted in his Spirit: or for God to lift the heart up in the sense of his love, and not grow wanton and secure. 'Tis pity that fair weather should do any hurt: But 'tis thus with some souls, that the Sunshine of Divine Favour and the light of God's countenance is so ill emproved, that the heart grows worse with it, and like bodies that have long fasted, or are newly brought out of a languishing fit of sickness, take a surfeit of their diet, and fall again, it may be, into some worse disease. Now here may be a great mistake in this, if thou thinkest, that because new failings and new distempers break forth, God hath done nothing towards thy cure. Had not thy distempers wrought so cross, thou mightest have been upon thy feet again long before. This is the first particular by way of answer to this case; Thou mayest have received great relief from God and not know of it. And I have shown you wherein the mistake may lie; in the gradation or variety of Gods working, or in the cross working of soul distempers. 2. Thou sayest that thou canst not set thy seal to the truth of the Doctrine, because thou hast had no experience hereof. Consider therefore in the next place, that it may be, God's time of relieving thee, is not yet come. God will come in a time, that is most seasonable, though not always when we expect it. Thy time may be come, but God's time is not yet come. God's hand is not shortened, nor his arm weakened, nor his heart shut up; I but his time is lengthened out beyond thy expectation. Some are fain to wait a long time for relief, before it comes; their eyes fail, while they wait for God. So did David, Psal. 69.3. Mine eyes fail while I wait for my God. It may be thou hast thought the time very long. I, but if God seethe it good thou must wait still; We read in the Gospel, of a man that had an infirmity thirty eight years; a long time, Job. 5.5. And what if God will try thee with thine infirmity as long, yet when his time is come, relief shall be given in; thou shalt be made whole. It may be thy case is not bad enough yet: God will take thee a pin lower yet; he'll draw a little more blood from thee; and when there is scarce an hairs breadth between thee and death or ruin, than relief shall come. And therefore do not conclude, that because thou hast no experience yet of the truth of the Doctrine, that either it is not true, or thou hast no saving interest in God; for though thou hast no experience hereof yet, thou mayest have great and wonderful experience hereafter. 3. Consider that a Saints interest in God depends not upon his sense of Divine Relief, but upon the All-sufficiency of Freegrace. Thy interest will hold when thy sense thereof is lost. Though thou mayst think, that thou hast lost thy hold on God, and canst not act faith on him, yet, if once thou hast had an interest in God, God will not lose his hold on thee. What though thou failest; thy flesh and heart fails thee? yet Divine Strength cannot fail. In the Lord Jehovah is everlasting strength, Esay 26.4. And as long as God hath an arm to hold thee, thou shalt not be lost. Remember I pray thee (saith Eliphaz to Job) Who ever perished, being innocent? or where were the righteous out off? Job 4.7. The ruin and perishing of souls is when they are totally and finally forsaken of God, that God will not own them, nor be a God unto them; when they are utterly and eternally driven from the gracious presence of God, never to see the well-pleased face of God: I, but who ever see the innocent thus to perish, or the righteous thus cut off? Joh. 10.28. I do give unto them eternal life, and they shall never perish. What though thou canst not see that hand that holds thy soul in life; yet it will so hold thee, that thy spiritual life shall not be taken from thee. If those afflictions and distempers which make thy heart to fail, could cause the strength of God's free grace to fail, than thou wouldst be in danger of an eternal ruin; they might prejudice thy interest in God: but though these have some influence upon thee, they have no such influence upon God. Now as long as they can have no influence upon the grace of God to weaken that, they can have no influence upon thy interest in God. And therefore do not conclude against thyself; for though thy hand of faith be grown so weak that it can't take fast hold on God, yet God's 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 God's 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 ruin. 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. Use 1. Hence we may infer the sad and woeful 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 pitied: 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 rejoice 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 departed, 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 mustered up by a Divine Hand: Where can he have any relief then? If God were for thee, 'tis no matter what sets itself against thee? But if God be against thee, 'tis 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. Use 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, than this Doctrine doth: that divine relief shall be administered 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 child 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 administered 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. A most full place for proof of this you have, Psal. 106.43, 44, 45. Many times did he deliver them: but they provoked him with their counsels; and were brought low for their iniquity. Nevertheless he regarded their affliction, when he heard their cry. And he remembered for them his covenant, and repent according to the multitude of his mercies. Here is the case; First, God afforded them relief, He had many times delivered them. Secondly, Here is their unanswerableness to that mercy. They provoked him with their counsels. Thirdly, Although they did deserve to be cast off, yet God did not cast them off; but as a father corrects his child, whom he loves, so did the Lord correct them. He brought them low for their iniquity. Fourthly, Did he leave them then? No. He regarded their affliction, when he heard their cry. And why was all this? He remembered for them his covenant. God did not eye their tempers so much as their interest, nor the frame of their Spirits, or carriage towards him, as his Covenant made to them. The unworthiness of a Christian comes, and pleads against the Souls relief in time of necessity, yet God's Covenant will carry the day for it. And though a Christian may have too much forgotten God, yet God cannot forget his Covenant. 2. There is nothing more unbecoming a Christian, then to doubt of divine relief after experience had thereof. Thy other miscarriages and failings may seem worse in the eye of men; but nothing seems worse in the eye of God, than unbelief. There is no sin (as one observes) so often and so properly called a provocation, as unbelief is. It may be thou thinkest it but thy modesty and humility to make question, or to doubt of thy relief from God; and thou art afraid to rest upon God for it in a time of need: I, but thou little imaginest what thou dost herein: Why, hereby thou provokest God. So you may see, Deut. 9.7, 8. Remember and forget not, how thou prourkedst the Lord thy God. Also in Hereb ye provoked the Lord. Now how was that? You may see, Exod. 17.6, 7. Behold, I will stand before thee there upon the rock in Horeb, etc. And thou shalt smite the rock, etc. And he called the place Massah and Meribah, temptation and strife, because of the chiding of the children of Israel, and because they tempted the Lord, saying, Is the Lord among us or not? They doubted of relief from God in the want of water, and hereby they tempted and provoked him. Obj. But it may be thou wilt say. Israel's sin lay chief in doubting of God's power: I, but I do not doubt of the power of God; I know God can do all things, and nothing is impossible to him: All my doubt is about the will of God, for though he can do all he will do, yet God will not do all he can. Ans. Now to this I answer. To doubt of Gods will in reference to those things, which he hath promised to do, is as great a sin, as to doubt of God's power; for herein thou callest the faithfulness of God into question, and makest him that is truth itself a liar; and therefore this must needs be a provoking sin. Nay further, the attributes of God are so linked together, as that no man sins against one through unbelief, but he sins against all. As he that breaks one command of God, breaks all: So he that tempts God in one, tempts God in all. He that doubts of the will of God revealed in a promise, doth implicitly doubt of the power of God, which is engaged for the performance of it. 3. Confidence in God for relief before thou standest in need thereof, is a notable help to the exercise of faith in a time of need. He that distrusteth God when he is full, will hardly trust in God when he is in want. I know that many will say, they believe in God, when all things go well with them; and yet when faith is put to a trial indeed, they discover that they have little or no faith in them: but he that shrinks before the trial comes, will hardly hold out in the trial. It is not an easy matter to raise thy Soul unto a believing frame; it is not done in an instant; there must be a daily exercise thereof. It is good for us to put faith to its trial, before God puts us upon trial, that we may have some guess at the strength of our faith. When a Christian by daily exercise hath enured himself to live the life of faith, and to cast doubts out of his spirit, he can with greater ease live by faith, when he hath nothing else to live upon. When a Christian can truly say, I have trusted God many years, and he hath not forsaken me, he will be apt to say, Shall I distrust him now, when my condition calls more for his help, than hitherto it hath done? I know whom I have believed (saith S. Paul) and I am persuaded, that he is able to keep that which I have committed to him, 2 Tim. 1.12. Paul doth not say, I know whom I do believe, but whom I have believed: he had maintained the life of faith, by a continued exercise thereof, and therefore was the more confident of relief from God in a time of need. 4. Though, through thy miscarriages, thou hast rendered thyself unworthy of relief in time of need: yet God is most worthy to be trusted for relief. Though thou dost not deserve relief at his hands, yet he deserves thy trusting in him. To trust in God, is a duty that all men own to God. As all men are bound to love God, and to fear him: so they are bound to trust in him. And God deserves this trust. He and he alone ought to be the sole foundation of every man's confidence: but especially of those, who have had experience of him. It is common for one man to say of another, that is tried and found faithful, he is worthy to be trusted; much more is God. He hath bought thy confidence with the price of many mercies; and shall God lose his purchase? this would be an act of injustice to him. And therefore say within thy heart, though I am not worthy of relief from God, yet because he is most worthy to be trusted in, I will trust in him for ever. 5. Though thou hast abused relieving mercy, yet thou hast not sinned it out. Relieving mercy is a fountain that can never be drawn dry. And as thou mayest fetch new supplies of strength to help thee against miscarriages; so thou mayest fetch new pardons of thy miscarriages. And the speediest way to obtain a pardon, is to exercise faith on God in Christ, for a pardon. So Acts 13.38, 39 Be it known unto you therefore, men and brethren that through this man is preached unto you the forgiveness of sins, and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. Observe this; by Christ all that believe are justified. Now if God justifies, who can condemn? Rom. 8.33, 34. Who shall lay any thing to the charge of Gods elect? It is God that justifieth Who is he that condemneth? It is Christ that died yea rather that is risen again, who is even at the right hand of the father, who also maketh intercession for us. Now if thy sin be pardoned, then there is nothing, which thou canst possibly fear will prevent thy relief; and therefore be persuaded to set faith on work in Jesus Christ. Go out of thyself to him for righteousness, that thou mayest be found in him; and believe that with God there is still mercy for thee, and plenteous redemption. Thus did David fetch in comfort against a time of need, Psal. 130.3, 4. If thou Lord shouldst mark iniquities, O Lord who shall stand? but there is forgiveness with thee, that thou mayest be feared. I wait for the Lord, my soul doth wait, and in his word do I hope. i e. If God's eye should be wholly fixed upon our sins, and not upon Christ's righteousness, we could not be justified; we should never be able to stand in his sight. And if our eye be only fixed upon our sins, and not upon God's mercy in Christ; we should never attain to any confidence in God for relief in time of need. I but now, saith David upon this ground: I can wait for the Lord, and hope in his word. Yea, upon this very ground he exhorts others to hope, v. 7. Let Israel hope in the Lord, for with the Lord there is mercy. Still there is mercy; though we have lived upon this stock of mercy all our days, yet there is enough still; nay, there is nothing spent of it. And therefore take home the comfort hereof with you, that divine relief shall be administered unto you in the time of your greatest need. When your flesh fails, and your heart fails, God will be the strength of your heart, and portion for ever. FINIS. THE PROPHET'S Amazing Vision, Of a Wheel, in the middle of a Wheel. OR, The admirableness of DIVINE PROVIDENCE, Opened, proved and improved; In a Sermon, preached at the Cathedral in Norwich, July 30. 1673. With some additional Application. By Samuel Blackerby Minister of the Gospel at Stow Market. LONDON, Printed for Nevil Simons, at the Prince's Arms in S. Paul's Church Yard. 1674. SERMON III. Ezek. 1.16. And their work, and their appearance, was as it were, a wheel in the middle of a wheel. THese words have both their height of glory, and also their depth of difficulty: much excellency wrapped up in them, but hard to be understood. As the richest Pearls, and purest Mines lie lowest in the earth; and the sweetest Kernel hath the hardest shell: so the richest and most precious Truths are wrapped up in a mystery, not obvious to every man's understanding, but must be sought as Silver, and searched for, as for hid Treasure. As you have it, Prov. 2.4. Much pains must be taken, proper and suitable means used, and yet, when all is done, we must pray with David. Open thou mine eyes, that I may behold wondrous things out of thy law. And is not here a wonder? for here is an invisible glory, represented to us by a visible thing; divine counsel set forth in an Hieroglyphic: For in the foregoing verse, we have a wheel upon the earth by the living creatures, with his four faces, and here we have a wheel in the middle of a wheel. This, this is the amazing glory. By the one wheel upon the earth, with its four faces, some do understand the Universe, or visible World; which is as a wheel, round, and subject to wheelings and turn, mutations and changes, and that in all the four quarters thereof; and much may be said for this interpretation. I shall only take leave to add this; that this visible World is to be considered, as consisting of, and containing in it, those second causes, instruments and means, whereby God wheels about his own designs and plots, together with their several appearances and faces, and yet with one likeness in conspectu Dei. This is one part of the Vision, the wheel with its four faces. The other is the wheel in the middle of a wheel. This may be taken two ways. 1. Transversly. 2. Comprehensively. First transversly; and so two things are observable in it. 1. That the wheels seemed cross to one another, and entangled one in another, as the lines and circles in a Globe, cut and cross one another; so say some. And if so? they do most lively represent the crossness, intricacy, and entangledness that is in all second causes each to other, both in their natures and their motions. The whole world is but entangled and cross wheels; but I shall not detain you herein. And therefore, 2. There are others that say, that all the wheels made up one spherical figure, touching themselves at right angles, that without turning or delay, they might run and roll any way, on any side. And if so? then they are a most lively emblem of that harmony that is in all things; for though cross in themselves, yet they serve to make one globe, and do carry on one ultimate design. According to that of the Apostle, Rom. 8.28. All things work together for good. This is the import of the wheels, if taken transversly. But Secondly, They may be considered comprehensively; one wheel within another. As in some Watches, there are wheels one in another, and one that moves the rest. And if so? then here we have a Divine Mystery that outshines the former, viz. That amazing glory of Divine Providence, which works in all created beings, moves them, and sets them to work, as the great and sprincipal wheel moves the lesser and inferior. And this, this is the true form and work of the wheels. The wheel of divine providence is set up in all wheels, as the prime and principal wheel. Obser. From hence we shall observe, That divine providence is admirable, and Soul-amazing. And this will appear, if we take into consideration, these three particulars. 1. The esse, The being and constitution of this divine wheel. 2. The motus, The motion thereof. 3. The mysterium, The mystery thereof. And, Oh that my discourse upon these might be verbum in Rota. First, The being of this divine wheel is very admirable: for it is made up of infinite and transcendent glory. 1. Of the light and counsel of Divine Wisdom. 2. Of the sovereignty of Divine will. Both these beams of glory are infinite and transcendent, and do make up one most glorious and incomprehensible wheel in the divine being. 'Tis true, they are distinguished as to us, yet they are but one in God. And so saith the School-man. Cum esse & intelligere in Deo indistincta sunt, ipsum per suam scientiam causare res oportet, adjuncta tamen voluntate. Or rather take it in the words of the holy Apostle, Eph. 1.11. He worketh all things after the counsel of his own will. For as the will of God, is the practic principle in the Godhead: so it is a will full of Divine light, wisdom, and counsel, directing it in all its determinations and resolutions. Hence it is, that as there is not the least spot of error herein; so there is not post-repentance thereof, Psal. 33.11. The counsel of the Lord standeth for ever, the thoughts of his heart from generation to generation: for it is the counsel of his will; or divine will joined with the highest light, wisdom, and reason. An infinite will sparkling and shining with infinite counsel and reason; and indeed, the Godhead itself must be divided, or else a separation cannot be made between the will of God and the wisdom of God; no! (but as I hinted before) they make up one wheel in the divine being, and this is that which Divines call eternal providence. It is nothing else (as I humbly conceive) but one eternal and undivided act of Divine Will, most wisely determining and appointing all things with the most apposite means and highest end, and that after a most exact order and method. Ipsa ratio ordinis rerum in finem providentia in Deo nominatur. 'Tis true, as the preordained means, so the preordained ends are various; I, but the highest and ultimate end of all his plots and contrivances, workings, and administrations, is the glorifying and exalting the riches of his Essential Glory. This I say, is the supreme end, the end of ends, the Corner Stone, whereon all the designs and purposes of God do lean, and the mark at which they are leveled; All other ends, though co-ordained with this, do strike sail to this, and in this respect are but as means appointed to effect it; For God being the first and the last, the highest being and the best good, must needs be the highest and the ultimate end of all his own counsels. And that in two respects. 1. In respect of his Philantie or self-love, which is above all that love, that he bears to any other being; Great is his love to the man Christ Jesus, So John 5.20. The Father loveth the Son, and showeth him all things that himself doth, and he will show him greater works, that ye may marvel. I but though his love to Christ be thus great, yet not so great as that which he beareth to himself: nay take all that Love which he expresseth to all beings below himself, and you will find it to fall abundantly short of that love, which is in God to himself; For all Divine Acts are proportioned to their objects, and diversified by them, that love which God bears to a created being is proportioned to such a being; and that love that God beareth to himself, is proportioned to himself, as he is an uncreated and an infinite being. Now as there is a vast disproportion between a created and an uncreated, a finite and an infinite being; so there is a vast disproportion between the love that God hath for the one, and that which he hath for the other; he being the highest being, must needs love himself with the highest love, and therefore cannot but propose himself, and his own glory as his highest end; For else he should express greater love to a creature, then to himself, to a less good, then to the best good. But again, 2. It must needs be so, in respect of the nature of an end, especially of the highest end. For this lieth in two things, 1. In terminating the act. 2. In so doing to give rest to the agent. For as the end gives a beginning to the act, by drawing forth the agent: So the agent is carried on to the attaining of that end, and cannot rest until that be accomplished; the truth is, the work is never perfect but in that, and there is no rest but in that. Now I beseech you tell me, what is there in any being below the supreme, that may be the highest end in these two respects; For can it be imagined that a less good can draw forth God to act, when as there is a greater? Surely, no; and therefore he being the highest and the best good, must needs be the highest and ultimate end of all his counsels, determinations and workings; for in himself, and his own glory. 1. His work is perfected. And 2. He himself hath content, rest and satisfaction. Will I eat the flesh of bulls, or drink the blood of goats (saith God, Psal. 50.13)? No! but offer unto God thanksgiving; This, this is the joy and delight of his heart. Thus we have given a dispatch to the first consideration of this Divine wheel. Secondly, Consider the motion thereof, and you will find, that an admirable being hath an admirable motion; And therefore it is represented to us by a Wheel in the middle of a Wheel, noting out the intenseness of its motion; As 'tis said of Elias, that he prayed in prayer, i. e. he was intense in prayer. So a Wheel in the middle of a Wheel, notes the intenseness of its motion; it hath heat and fervour in it, which makes its motion quick and powerful, and is an argument of its supereminent excellency, and incomparable use; 'tis true, creature motions are sometimes too intense, and therefore do miscarry, and are of dreadful consequence. I, but that proceeds from their irregularity and disorder. Zeal is good in a good act; I, but if it be not regulated and ordered by a Divine Light, and an Holy prudence, it puts the agent upon a great hazard of miscarrying therein. As a ship is never in greater danger, then when her sails are spread, filled with a strong gust of wind, and herself upon the greatest speed, in case that she be not well ballast, or wants a skilful Pilot. I, but though it be thus ofttimes in creature motions, yet 'tis not so in the Divine; For in these there are not only heat, but light; And therefore in Sacred Writ, there is frequent mention made of the eyes of the Lord. So 2 Chron. 16.9. & Zech. 4.10. The eyes of the Lord run to and fro through the whole earth. Noting out, that all the motions of this internal and Divine Wheel are luminous motions, full of light; as 'tis always in motion, full of activity, vigour and life, so it is admirably regular in its motions; it turns and rolls in a straight line. When the eyes of this wheel look various ways, yet the wheel carries on one design. I say, this one wheel in the middle of a wheel is all light, all eye. And therefore there can be no miscarriage in its motion; No! as its determinations, so all its motions are regular and and orderly. This is that which Divines call actual providence; which differs from eternal no otherwise then execution from determination. Eternal providence is as the head, and actual providence is as the hand; Actual providence is the evidence of eternal, 'tis the breaking up of Divine Counsel. But you must note this, that eternal providence did not cease to be, when actual providence first took place, but actual providence waits on eternal, that Divine Counsel may be put in execution, and all things acted according to the heavenly pattern; For so it is said in the forementioned place, Ephes. 1.11. That God worketh all things after the counsel of his own will. Eternal providence is as the womb, wherein all things are conceived, and actual providence is as the midwise, whereby they are brought forth, as the nurse whereby they are preserved and brought up, and as the governess whereby they are ruled and ordered in their station and motion. And so there is a threefold motion in the Divine Wheel. 1. Production. 2. Conservation. 3. Gubernation. First, Production, for actual providence is constantly exercised in delivering Divine Counsel of its offspring; and nothing but the Active Providence of God can bring to pass the Counsels of God; Eternal Providence is Gods thinking of things, and actual providence is Gods speaking of things, that the thoughts of God may become a work of God. Yea, let him but speak the word and the thing is done, as you have it, Psal. 33.9. He spoke the word and it was done. Let there be light, and there was light. Thus, thus (I say) this one Wheel in the middle of a Wheel, Wheels about all Gods Divine Counsels and predeterminations into actual being; let things be never so great, glorious, and unexpected, yet they are wheeled about into actual being by a word of his mouth: Divine Plots and contrivances do not, shall not prove abortive; but are and shall be brought to light in their due time. So Gen. 41.32. The thing is established, and God will bring it to pass; 'tis first established in the Divine Mind, and then brought to pass by a Divine Hand; And therefore saith the Prophet, Zeph. 2. The beginning. Gather together, yea, gather together, Oh nation not desired, before the decree bring forth. The Divine Mind had conceived, and time was now at hand, when it should be delivered of its offspring. And indeed, Divine Providence is never idle, but always at work, in bringing forth that which is conceived in the Divine Mind, and nothing shall hinder. I will work (saith God Esay 43.13.) and who shall let? The question implies a negation, q. d. None shall let. No 'tis not in the power of earth or hell, to scotch this Divine Wheel in its motion; As God wants no wisdom to contrive; so he wants no power to execute; and therefore may well be resolute herein, and say as you have it, Esay 46.10. I will do all my pleasure. But Secondly, Shall a Divine Offspring be left to the wide world for maintenance and preservation? No! Divine providence is as well exercised in the one as in the other. What she brings forth, she will bring up, to that which she gives a being, to that she will afford Divine Influence for her sustentation and support in being. And This is called by Divines, the manutenency of God, because God doth uphold things by a Divine Hand. Thou hast made (saith Nehemiah, Chap. 9.6.) and thou preservest all things; and the Apostle asserts the same, Heb. 1.3. He upholdeth all things by the word of his power, or by his powerful word. For as the word of God gives a being; so it upholds in being; thou holdest our soul in life, faith David, Psal. 66.9. The four wheels are upheld by this one wheel, or else they would soon turn into their first nothing, annihilatio est substructio influxus divini, Let God hid his face, and then the wheels are scotched, but let him withdraw his supporting influence, and then wheels are no wheels. I, but though we read of destruction and dissolution in Scripture, yet we no where read of annihilation. 'Tis true, sometimes God is pleased to make use of a wheel for a time, and all that time hath his work upon it, and then of a sudden lays it aside; I, but he never lays any wheel aside, until he hath wrought and effected as much by it, as he intended; and indeed, as he hath various works, and various wheels to carry on his work by; so sometimes he moves and works by one, and sometimes by another. I, but as long as he hath any work to do by any one, so long he maintains and upholds it in motion, as well as in being; Hence is that of David, (Psal. 31.15.) My times are in thy hand. My time of being, and my time of motion, q. d. I am one of thy wheels; I, but thou art in this wheel for sustentation and support. I cannot be, I cannot act, unless thou be'st as a Wheel in the middle of a Wheel. Thirdly, As actual providence brings forth and brings up, so it governs: This sits at the Stern, and Steers the course of all instruments and secondary causes, and directs them in all their motions unto the designed end. Hence it is, that God is called King of Kings, & Lord of Lords, because the government of all things lies upon him; He is not only omnipotent but omniregent; So Psal. 103.19. His Kingdom ruleth over all. And therefore we have it in the vision of the wheels, vers. 18. That their rings were full of eyes round about. They were (as one saith) stellatae oculis, bedecked with eyes, as the heavens with stars; and therefore no wonder if they are regular in their motion, in reference to their designed end. Nay give me leave to add this, as a thing most remarkable; that Divine Providence doth so rule in all, and overrule all motions and actings, as that the greatest irregularities are made subservient to the highest and most glorious ends; 'tis true irregular motions cannot be called regular; I, but 'tis as true, that they are improved by the wheel within the wheel for great advantage. Insomuch that light ofttimes springs out of darkness, and good out of evil. 'Tis true none ought to take encouragement from hence to act irregularly, and to cross Divine Rule revealed and laid down in the Word; No! at his peril be it, that doth so. I but 'tis as true, that as all things work together, so they work for good, yea, they terminate at the last in the glory of God. God serves himself by the disservices of the creature; yea, experience tells us, that Divine Providence sometimes takes occasion from the very sins & corruption of man's nature to turn men from sin unto God. That which (in itself is a means of alienation of the heart, is made use of as an instrument to work it up into communion with God. As good example draws, so sometimes bad example (when out of measure bad) serves to set out the wickedness of man's heart (when jest to itself) & to drive men out of themselves, and out of a state in nature, yea to bring them into a state of grace. In a word, some had never been so good, if others had not been extremely bad. However this I hope none will deny, that Divine providence moves in the turn and motions of created beings, and makes them instrumental to carry on a most glorious design. How often doth God convince and affect the hearts of sinners by those Lectures which he reads to them out of the book of the creature? Yea, sometimes the wheelings and turn about of States and Nations in the world; sometimes the changes that come upon men's persons or estates are strangely improved for the change of their hearts. Sometimes an evil feared or felt, a good hoped for or enjoyed; expectation frustrated, or hope deferred; comforts multiplied, or turned into crosses; prayers heard or denied, are sanctified and blessed for spiritual and soul-advantage; yea, there are many men had not been happy, if others had not been miserable: the fall and ruin of some, hath proved the rise of others. Oh, the wheel in the middle of a wheel. Thus you have heard something of the motion of this divine wheel, I but you do not see it. For, Thirdly, This is a mystery, a very great mystery: for it is a wheel in the middle of a wheel; a wheel that no mortal eye ever saw, a wheel that the most sublime understanding cannot reach, and as the wheel itself is a divine secret, hid in the brightness of its own glory, so is its motion. And therefore saith the Psalmist, Psal. 77.19. Thy way, O God is in the sea, thy paths in the great waters, and thy footsteps are not known. And again, Psal. Thy way is in the Sanctuary. I, in that Sanctuary into which none can enter, but the high Priest, unless the Veil be rend. Hence comes the prophetic Spirit to be of use in its time; for had men been able to foresee the plotting and contrivances of divine providence, or to trace it in its workings, the Spirit of Prophecy had not been so necessary as it was. And therefore God raiseth up an Ezekiel, and by an immediate vision instructs him, that he might let the people understand their future state and condition; and indeed, 'tis in God's light that we see light. 'Tis true, external wheels are visible, instruments and agents may be seen; I, but as the wheel within the wheel is invisible, so are all its workings upon the wheels, until they are brought off. And therefore is that counsel given, Prov. 27.1. Beast not thyself of to morrow, for thou knowest not what a day may bring forth. Time traveleth with divine counsels; and in its season brings them forth; I, but little do men know what is in the womb thereof, until she be delivered. And therefore saith the Lord, Es. 55.9. As the heavens are above the earth, so are my ways above your ways, and my thoughts above your thoughts. And indeed, an infinite mind must needs have transcendent conceptions and thoughts, such as are above the reach of a finite mind. Now the ways of God being correspondent to the thoughts of God, they must needs be very dark and mysterious unto us. And hence it is, that men talk so much of dark, and complexed providences. Not that there is any daskness in them. Non caeco imp●tu volvuntur rotae; the wheels are not carried on blindly. No! but because their motion is above our apprehension. And therefore 'tis said, ver. 18. As for their Rings, they were so light that they were dreadful. Things that are above our reach, are not only Soul-amazing, but sometimes Soul-terrifying, and do put us in a posture of fear and trembling. When we know not what to think of things, we are apt to dread them; that which is an object of admiration, is sometimes a cause of fear and dread. Hence it is, that sometimes, those providential administrations, that are big with Soul-mer●i●s and refreshing comforts, are by our dark understandings misrepresented, and rendered as dreadful to us, as if they were nothing else but signs of divin● wrath and vengeance. Even as Christ's walking upon the Sea towards his Disciples for their relief and comfort, put them into a panic fear, because they thought that they had seen a Spirit. However, whether this be always the effect or not, yet this is certain, that providential plots and works are very high, very mysterious. We may say more truly of God, than we can of any man, that he walks in the clouds; that of the Psalmist, Psal. 18.9. if, full for the purpose. He bowed the heavens and came down, and darkness was under his feet. And again: He made darkness his secret place. For the truth is, nothing of God, or the counsels of God is further known, than he is pleased to reveal. And so the Apostle argues, 1 Cor. 2.11. For what man knoweth the things of a man, save the spirit of a man which is in him, even so, no man knoweth the things of God, but the spirit of God. Hence it is that four things fall out frequently. 1. Carnal reason confuted. 2. Carnal confidence and hope disappointed. 3. Unbelief reproved. 4. A well grounded faith honoured and confirmed. First, Carnal reason is often confuted by the mysteriousness of providential administration: for they often tell the rational and wise men of the world, that their apprehensions and assertions are a mere non sequitur. And therefore Saint Paul, 1 Cor. 1.20. Triumphs over them with four sarcasmal questions. Where is the Wise? Where is the Scribe? Where is the Disputer of this world? Hath not God made foolish the wisdom of this-world? Where are they? alas, they are forced to get into an hole, and to hid their heads, as men confounded and amazed; one act of providence scatters them, and makes them fly, at least strikes them dead & dumb. They that were continually scribbling, cannot now write. And they that thought themselves the only wise and knowing men, now see that they know nothing. And they that would never be quiet, but would be ready to quarrel with every one they met with, that were of a contrary opinion, and spoke wisdom among them that are perfect, are now silent, for that which they accounted reason and wisdom, appears to be folly; and that which they accounted folly, appears to be reason and wisdom. Oh, what a change doth a divine providence work in some men's heads, at least, what a check doth it give to some men's apprehensions. And hence is that counsel given by the Lord himself to all such men, Zech. 2. ult. Be silent, O all flesh, before the Lord, for he is raised out of his holy habitation. And oh, that men were so wise as to take this counsel in due time. Secondly, Hence it is, that carnal confidence and hope, is often disappointed. Men sow the wind, and reap the whirlwind; expect good, and meet with evil; look for light, and behold darkness. So Mich. 1.12. The inhabitants of Maroth waited carefully for good, but evil came down from the Lord. Thirdly, Hence also it is, that unbelief is often really reproved. O fools, and slow of heart to believe, is a frequent message that an unbeliever meets with in the very acts of divine providence. Men will not believe that such and such 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 'tis 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 men's conviction and conversion, do work to men's confusion at the last. Fourthly and lastly, Hence it is, that the faith of believers (bottomed upon a divine word) is honoured, and confirmed. 1. 'Tis 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 than Gold tried in the fire) may be found unto praise, honour and glory, at the appearance of Christ. 2. As 'tis honoured, so 'tis 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 tower 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 ways 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 lose 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 hanged himself. Nay, sometimes the immediate hand of God falls upon them and ruins 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, than this doth administer abundant matter of unspeakable comfort to the godly. 'Tis 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 always before me, therefore my heart is glad. A clear sight of God in Christ is a heart-rejoicing 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 Flagons. 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 fortify 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, than Moses had had experience of. Yet observe how providence did fortify 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 briers 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 bolde● they were. And so in respect of suffering, let the providence of God support and comfort you. I have read this of Chrysostom, that when Eudoxia procured his banishment; He said thus, None of these things trouble me, but I said within myself, if the Queen will, let her banish me, the earth is the Lords and the fullness thereof: if she will, let her saw me asunder, Isaiah suffered the same: if she will, let her cast me into the Sea, I will remember Jonah: if she will, let her cast me into a fiery furnace, or amongst wild beasts, the three children and Daniel were so dealt with: if she will, let her stone me, I have Stephen and the Baptist for my blessed companions; go tell her, nil nisi peccatum timeo. Thus should we support and comfort our hearts by the providences of God exercised towards others, and especially by the comforts, that others have received from God, in the same sufferings and torments, that we at any time do or may endure. Bishop Ridley writing to Latimer in Prison, saith, ever since I heard of our dear Brother Rogers his stout confession, and departing, I never felt any lumpish heaviness in my heart, as sometimes I did before. And further, when you hear or read of the providence of God in preventing evil determined by evil instruments against his Church and people, this should raise your spirits to a greater pitch of consolation, and holy courage. And indeed, how many wonders hath God at all times wrought in preserving and hiding his Saints and people from intended and designed plots of mischief and ruin? is almost incredible. I remember what is recorded in the life of Dionysius Areopagita; that when he was caused by Sifinius the Perfect to be thrown to hungry wild beasts, they would not tear him, and into an hot Oven, it would not burn him. The like is reported of S. Ambrose; for a certain wizard sent his spirits to kill him, but they returned answer, that God had hedged him in as he did Job: another came with a sword to his bed side to have killed him, but he could not stir his hand, until, repenting, he was restored, by the prayer of S. Ambrose, to the use of his hands again. So the Circumcellians, being not able to withstand S. Augustine's preaching and writing, sought his destruction, having beset the way, wherein he was to go his visitation; but by God's Providence he missing his way, escaped the danger. And one saith of Luther, That Luther a poor Friar should be able to stand against the Pope was a miracle: that he should prevail against the Pope was a greater: and after all to die in peace, having so many enemies, was the greatest of all. When this was represented unto Moses in a type, it did much affect his heart. Oh, saith he, I will turn aside and see this great sight. Exod. ●. 2, 3, 4. It was a great and glorious sight to see the bush in the fire not consumed: but more to see the Church under great persecution, and yet not destroyed: the people of God maligned and opposed, and yet to live: this is a miracle, a soul comforting providence. But oh then, what a surpassing comfort, doth the consideration of God's improving providences, afford to the Saints? those providences (I mean) whereby he doth extract the best good out of the worst evil; So that the soul may say as S. Paul of a great evil; I know that this shall turn to my salvation. Phil. 1.19. And therefore I rejoice. So 2 Cor. 12.9, 10. Most gladly therefore will I rather glory in mine infirmities. And again, Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake, for when I am weak then am I strong. S. Paul's weakness was converted into strength; he never was so strong in the inward man, as when he was weakest in the outward; and herein he rejoiced. God doth ever bring about some glorious design (as it were) at a back door, and a contrary way; that the wrath of man shall praise God. And doth not this speak comfort, and courage to the people of God in all their dark and cloudy fits? surely it doth; and that which kills the hearts of others, may be the greatest reviver of their hearts; For their greatest sorrows, shall turn to their greatest joy; and their extremity of miseries, shall prove their highest glories; their Winter, shall bring forth a flourishing Spring; and their mournful Seedtime, a most plentiful Harvest. And therefore, let me exhort you in the words of the holy Apostle, Heb. 12.12. Lift up the hands which hang down, and the feeble knees. Be not dismayed or discouraged at any thing that falleth out: For know, that there is a wheel within a wheel, that worketh and moveth in all things; yea, that ordereth and disposeth them so, that not one iota or tittle of God's counsel shall fail of accomplishment. Melancthon knowing the rage of the Papists, and Cesar's threats, was much troubled, and gave himself wholly up to grief, sighs and tears: Whereupon, Luther writes to him thus, I extremely dislike your excessive cares, with which you say, you are almost consumed: If the cause be bad, let us revoke it, and fly back: If it be good, why do we not trust God in his promises? If Christ be the Conqueror of the World, why should we fear it, as if it would overcome us? As for Luther himself, he had an undaunted Spirit: For when our King Henry the eighth, had written bitterly against him; He makes this Answer, Let the Henry's, the Bishops, the Turk, and the Devil himself do what they can, we are the Children of the Kingdom, worshipping and waiting for that Saviour, whom they, and such as they, spit upon and crucify. The truth is, there is no condition whereunto the Church of God in general, or any Christian in particular can fall, but they may hold up their heads, and lift up their hearts, to an high pitch of consolation therein; if they do but lay the providence of God to heart, and consider how that works in all, to bring about the will of God. They may say, as Shecaniah said to Ezra, There is yet hope in Israel concerning this thing. And as Mordecai to Hester, Comfort and deliverance shall come. And as Saint Paul to the Corinthians, in the temptation God will make a way for an escape. He hath delivered, he doth deliver, and in him we trust, that he will deliver. What though Satan, and all the confederates of darkness, were now at work to destroy one Soul, and to pluck it out of the hand of Christ; yet providence will preserve it. What though Antichrist, and his adherents are combining and plotting against Christ and his members, his truths and ordinances; yet providence will them. And Beloved, if every Error in the Nation were an hundred, and every Heretic a thousand; yet truth, and the professors thereof shall prevail, Acts 5.38. Providence hath her secret ways of working, that cannot be found out, and though we are not able to trace her way; yet we may assure ourselves of her issue. What was it but providence, that hath maintained the Gospel this 1600. years? What, but providence, that hath kept up a preaching Ministry and Sacraments hitherto, maugre the malice of all their opposers? 'Tis true, God may suffer truth to be eclipsed, and the glory of the Church to be much darkened, and the number of Christ's followers to be abated; and yet turn the wheel of second causes, so as that there ●●●ll be such a remnant kept, as shall multiply and increase more than ever. Nay, if all means should fail, and all instruments perish, yet God's work, and his design shall go on without the least prejudice or hurt, Es. 63.5. We may take up the words of the Prophet Habakkuk. Chap. 3.17. Although the figtree shall not blossom, neither shall fruit be in the vines, the labour of the olive shall fail, and the fields shall yield no meat, the flock shall be cup off from the fold, and there shall be no herd in the stalls: yet I will rejoice in the Lord: I will joy in the God of my salvation. 'Tis all one with God, to work without means as by means, and 'tis not out of any necessity, but to magnify the riches of his wisdom, power, and bounty, that he doth make use of any: and therefore, when God comes down from the hills into the valley, we should not fear, nor be despondent. Yea, whatever the subject be whereon he works, though never so dead and dry, he can form it according to his own mind and will; dead and dry bones he can cause to live: As you may see, Ezek. 37. begin. Rocks shall flow with water, the Sea shall give way for Israel's passage, the Ravens shall turn Caterers and Cooks, Abraham and Sarah shall grow young again, and be fertile; nay, the very heath, and barren wilderness shall become fruitful, and pleasant places to dwell in. In a word, God doth whatever he pleaseth; his hand is no way shortened or weakened by working: And therefore he is pleased to make daily repetitions of his old wonders, that the people of God may have full and strong consolation. 3. Infer. Is it so; then this serves as a spur to quicken Saints to the performance of holy duty, and to teach them to be admirable therein. Sirs, God is admirable in his working for you, and therefore this should draw out your hearts to admirable workings for God: your affections, and your actings should be as so many wonders. True Christians should be the world's wonders; and should set men a wondering at the beholding of the admirableness of their conversations. Sirs, you have admirable Spirits, admirable Principles, an admirable Life, admirable Rules to walk by, and an admirable reward promised at the last; and surely, all these are strong engagements unto an admirableness of living. And yet besides all these, let me tell you, that you live upon the wonders of divine providence; 'tis a wonder, that sinners live on this side Hell, and enjoy so many forfeited mercies and comforts, as you do enjoy. And therefore you may well take up the the words of the holy Apostle; seeing all these things are thus, What manner of persons ought we to be. For I tell you, that a common life is no way suitable to God's admirable dispensations: No, God saith to all such, as our Saviour did once to his Disciples, Matth. 5.47. What do you more than others? For 'tis not enough for you that live by, and under the turn of this divine wheel, to be good in the general; but you must labour to be excellent. Every motion of this wheel, is a new engagement upon your Spirits; take a few directions herein: For an admirable life lies chief in a conformity to the life of God; no life is admirable, but the life of God, and our conformity thereunto. And hence it is, that the life of God, is set up as our pattern of imitation, Matth. 5.44, 45, 48. But I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you: that ye may be the children of your father which is in heaven: for he maketh his Sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. Be ye therefore perfect, even as your father which is in heaven is perfect. The Child is but the Father multiplied, 'tis Man in a new edition: And so he that lives the life of God, is nothing else then a new edition, and a new copy of the image of God. Holiness in life and power, is the image of God drawn upon the heart, and life of man. Saints are living pictures of their heavenly father; they are Gods looking-glasses, wherein he loves to view his own excellency and glory. Hence it is, that they are said to be near to him; and that he taketh pleasure in them, Psal. 148. ult. 149.4. As women will have their glasses before their eye, and take pleasure in a true glass, that gives a true reflex of their beauty. So Saints are a people near to God, and God delights in them; as they are in Christ, so he loved them: but as he lives in them, so he delights in them. Now that which is God's delight, is the most admirable, and may well be our wonder. Nothing should take up our hearts, thoughts, time and strength, so much as the life of God: All other things should be of little force to take up our hearts; But take heed, lest a form of godliness keep you from the life of God. Religion is now in fashion, and every one (almost) makes some outward show; I, but few do live the life of God. 2. In high and most eminent designs for God: He that knows God to be all in all, must be all for God. Most full is that of Paul, Phil. 1.21. To me to live is Christ. i.e. All my designs are for Christ; for the advancing his designs in the world; that he may be all, and have all subjected unto him. A Christian should do nothing, but plot and design for Christ; he should be of a public active Spirit, and lay out himself, and his abilities to the utmost for God. 'Tis recorded of Levi, that he knew neither Father nor Mother. And Paul saith, That henceforth, we know no man after the flesh: We should be wholly for God. A Christian should not know such a thing as Self, in his designs and aims; self-interests, self-glory, self-comfort, and all should be thrown down at the foot of God. All external wheels, are but instruments acted by this internal wheel, and ordered and disposed of so, as that this may have the glory of all. Shall the Axe boast itself against him that heweth therewith, or the Saw magnify itself against him that shaketh it? Es. 10.15. Nothing more improper and absurd. Oh Beloved, take heed of carrying on self-designs, under a pretence of acting for God. Wicked men will do so; but you must go beyond them: You must do more than 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 eyelids, eyeing 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. Wouldst 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, Grace's 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 do. 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 itself to be moved. How came Abraham to be the Father of many Nations? but by the move 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 inferior wheel on work, you must move the greater wheel: So it is here, 'tis 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, until 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 man's footstool; 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 corpse and carcases. Fourth and last Inference, If this divine wheel be so admirable and glorious, than 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 Samson, 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, than 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 Choir, 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 Prince's 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 watchword given, and confine my discourse to the time allotted for it; I shall (at present) wave my usual course, and lay aside the threads, by which I was resolved to have steered my passage to the Text: And yet, before I can attempt to anatomize, and breathe any vein of truth therein, I must crave leave, to strip it of a double paradox, which (at first view) it secmeth to be dressed 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 days before, he was accused by a famous Orator, and libelled against with a deep charge of high misdemeanours, and capital crimes, and that with so much artifice and subtlety, 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 of his present liberty: No! but in stead thereof, he levels a piercing, and a wounding arrow at his breast, and reasoned of such things, as he knew were wanting in him: For the Text tells us, that he reasoned of righteousness and temperance. And where is the man almost in the Apostles case, that dare preach such things before such an Auditor? the more is Saint Paul to be admired, for his boldness and liberty in preaching, and reasoning before Felix. This is the first Paradox. Secondly, Here is a Judge in bonds; for as the Apostles reasoning, argues his liberty; so the Judge his trembling, argues his bondage; and so 'tis said in't he Text, Felix trembled. For this is certain, that there are no such pinching, and soul-tormenting bonds, as legal and servile fear puts upon, and binds the Soul with. 'Tis said of Joseph, that the irons entered into his Soul: I, but none go so deep, nor wound so much, as the bonds and irons of servile fear; I, but is not this a paradox, that he, that had the power of civil binding, and losing others, should be put into bonds, and that by his Prisoner? I say, do not these things seem strange, are they not knots hard to be untied? Why, surely they are; and therefore I shall take the assistance of three hands, to untie them. 1. Manus authoritatis, The Prisoners call. 2. Manus integritatis, The Prisoner's integrity. 3. Manus reatus, The Judge's guilt. First, The Preachers Call, gave him liberty to preach before his Judge? 'Tis true, quod officium, he had his authority from God, but quod exercitium officii, he received authority from man; For so it is storied, ver. 24. that Felix sent for him; and who might better open the door, than he that shut it? And when was the time for the Apostle to enter, but when the door was opened? 'Tis true, he took no more liberty, than was given; but, what was given, that he took; else, he might have been checked with ingratitude to the Judge, (who gave him a call, to preach at this time) and also, with unfaithfulness to his Lord and Master, who gave him his grand and Apostolical Commission; and thus the knot gins to be unloosed, and the wonder to cease. And therefore give me leave, to make use of a second hand; And that is, Secondly, The Preachers integrity; for this gave him liberty and boldness in preaching: 'Tis true, Si sat accusatio, quis innocens? If to accuse were sufficient, the Preacher had been guilty, & the Judge might well have retorted, a turpe est doctori. But whoever reads his defence, in some preceding Verses, shall find him to keep his ground, and hold fast the sense of his integrity, although his enemies hoped, to have given him a rout. Now, as the old Proverb hath it, bonae causae spem adesse comitem. I shall only add, bonae conscientiae, to make it full and clear. A good cause and a good conscience, teacheth confidence and boldness; and you have a better warrant for it, Prov. 28.1. The righteous is as bold as a Lion. And indeed, that Minister of the Gospel, that doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may boldly, and freely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He that lives the life of St. Paul, may courageously preach the Doctrine of St. Paul. He that is righteous and temperate, may with confidence, and without a blush, reason of Righteousness and Temperance, unless he be frowned into a meal-mouthed baseness, by his Auditors. And 'tis as true, that had the life of the Auditor in the Text, been consimilar, and proportioned to the life of the Preacher, he might have sat out the Sermon, with as much comfort, as it was preached with confidence: For hic murus ahencus, nil conscire sibi. But as none wrangle against the truth, but the erroneous; so none dread it, but the guilty; and this leads me to the third hand. Thirdly, The Judge's guilt; for if Josephus, and Tacitus, may be believed in their Reports, he was notoriously guilty; but we need go no further, for a proof thereof, than his carriage towards the Preacher, and the naming of his Wife Drusilla: for her, by enticements and magical arts, he alured to himself from her Husband; and him he detained Prisoner two years unjustly, because he would not give him a Bribe: And therefore no wonder, that as the Prisoner reasoned, the Judge trembled. And thus you see, there is a wonder, and no wonder; or the knot, and difficulty that lay before us, untied, that we may consider the words of the Text, as they lie naked before us; and therein you have three Considerables. 1. Modus concionandi, The manner of the Apostles treating his Auditor. 2. Subjecta materia concionis, The subject matter of his Sermon. 3. Effectus utriusque, The effect of both. The manner was convictive, He reasoned. The matter was substantial, summed up in three Topics; Righteousness, Temperance, and Judgement to come. The effect was glorious; for as the Apostle reasoned of the Topics, Felix trembled. All very considerable. For, The manner serves for a Gospel-Ministers imitation. The matter serves for all men's information. And the effect gives us a ground of expectation, that ministers so reasoning, as the Apostle did, and preaching such matter, as he preached, may (through divine influence) meet with the like success of their labours. And, Upon this account, have I chosen the Text, and of these things, I shall take liberty, to reason at this time. 1. By way of explication, as to part. 2. By way of application, as to the whole. Fist, by way of explication. And the 1. Thing that offers itself to be explained, is a Kernel, hid in the first word of the Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For I find it variously rendered; sometimes to discourse or confer, contend and dispute; but in the Text, to reason, and to argue: For that is the most convictive way of preaching, or teaching; and, so constantly used by the Apostle, that he tells the Corinthians, 1 Cor. 2.2. That his preaching was not with enticing words of man's wisdom: but, in demonstration of the spirit. Not (I bumbly conceive) as some would have it, and do assert it, by working of miracles, as if the Apostles success of the Ministry, flowed only from that. But (as a learned Annotator saith) with demonstrations, fetched out of the very marrow of the Scriptures. 'Tis very true, Miracles served much, to evince the truth of the Gospel, and to beget an head conviction in many, that were spectators thereof: but demonstrations drawn from the letter of the Gospel, was the vehiculum spiritus sancti; the medium of divine influence, to beget an heart-conviction: For, no sword will pierce the spirit of man; but the sword of the Spirit, the Word of God. And therefore saith the Apostle, 2. Cor. 4.7. We have this treasure in earthen vessels, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That the excellency (or the hyperbole) of the power may be of God, and not of us. This Sword, and this Treasure, we find in the second Considerable in the Text. And that is, 2. The Subject matter of the Apostles reasoning, for whosoever consults it, will not find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fruitless flourish of words, in stead of a rich Mine of desirable treasure. No! but matter of an universal concern; for it concerns all, both superiors, and inferiors, innocent and guilty, to be instructed in these topics, righteousness, temperance, and judgement to come. The two first relate to man, and the third to God. 'Tis man's duty to be righteous, and temperate; and God's Prerogative to judge; The two first are two Cardinal virtues, and the third imports a judiciary trial of men thereby, at a time fixed in Divine minds; men must be virtuous, for they shall be judged. There is a time given to men to exercise virtue, and that is the time present; and there is a time, for men to be judged by the rule of virtue, but that is to come. S. Paul reasons of both, and so shall I. First, Of the Cardinal virtue's instanced in; and herein, I cannot but observe the Apostles imitation of a Master Builder, that having laid a good foundation, ad solidum & in solido, leaves it not naked, but erects the superstructure proportionate thereunto; For having presented his auditor with the sum of the Gospel, in preaching faith in Christ to him (that he might not appear a Solifidean or Antinomian) he reasoneth of righteousness, and temperance, which are the proper and genuine superstructure, upon that most choice and excellent foundation; For though faith in Christ alone justifies in a figurative sense, yet that faith, that justifies, is not alone; For as faith in Christ justifies the person, so virtue justifies faith, and renders it to be of a Divine Stamp, even the faith of Gods elect. Faith, without works, is dead, and works, without faith, do not please him, whom, above all, we ought to study to please. Well therefore, did the Apostle, as it became an Apostle, to build the silver, gold, and precious stones of righteousness and temperance, upon the glorious, and precious foundation of faith in Christ; for righteousness imparted, is a most suitable structure to righteousness imputed, and renders the whole fabric uniform, and beautiful; the cost indeed is Gods, but the beauty is man's. And therefore the moralist (in dressing up his moral Lady) saith, that her head is wisdom, her eyes prudence, her heart love her spirits charity, her thighs justice, her health temperance, and fortitude her strength; For that person, that is endowed with these virtues, is a lovely and beautiful person, although he hath no other ornament upon him; Nay I hope, without offence to Ladies, I may call him a beauty; Others may be as beautiful as Absalon, as fair as Aleibiades in their bodies without; and yet have corpora turpissima intern, as was said of the last; foul and deformed souls. Yea, may justly be accounted Reipublicae morbi, the botches of the Commonwealth. Alas, with many, to be religious, just, and temperate, is too mean, too base, in their esteem: in their eye, virtue is the vice, and vice the virtue; pudebat me non fuisse impudentem (as S. Augustine hath it in his confessions) may be written upon the foreheads of some persons, and none of the inferior sort. For they do not only resist the impressions of grace, but trace the stamp of nature and hope, with Herostratus, to be memorable for villainy. But I must not be excursive, being confined to an Apostolical method, and to an inch of time, in my reasoning hereof. And therefore, once more I crave your leave, that I may reason of righteousness and temperance apart, as the Apostle did. And, 1. Of righteousness; and herein (not to trouble you with the various definitions, and descriptions thereof, laid down in sundry Authors) I shall take the liberty, to give you this description of it, that it is an exact conformity unto law, in our deal with others, according to the sphere wherein God hath set us. First, I say, it is an exact conformity unto law, in our actings towards, and deal with others; And therefore, some will have the Latin word, to derive its pedigree from a word, in that language, that signifies Law; and say, justitia habet nomen a jure; for this is an undoubted rule, id tantum possumus, quod jure possumus; that, and that only is just, which is justifiable by Law, either Humane or Divine; either Literal or Aequipollent. 'Tis very true, a discourse of Law, becomes Westminster Hall, or an Inn of Court, better than God's Sanctuary: and yet I hope, a Gospel Minister may take liberty to press all men to make Law their Rule; I, and the Law of man, as far as it is conform to the Law of God. For I may say, of that as Tertullus of Felix; By that we enjoy great quietness in our rights and possessions. But, Secondly, This is not all; for righteousness is an exact conformity to Law in the sphere and place wherein God hath set us; for that is a righteous act, when performed by one; which is unrighteous, when done by another: And therefore if St. Peter draws his sword, (though in defence of his Master) and cuts of Malcus his ear, he receives no better reward, than a sharp rebuke from his Master, the King of righteousness, and Prince of peace. And if David cuts off the lap of saul's Garment, his heart smites him for it. 'Tis true, a national reformation may be very necessary, at some times, and in some cases; but not to be undertaken by private persons, Renuente Magistratus, against the express and declared will of the supreme Magistrate. And hence ariseth that common distribution of Justice, into distributative & commutative. The first whereof refers to the Magistrate, and the other to the Privateer. 1. I say, Distributative Justice belongs to the Magistrate, qua Magistrate; for he properly, and principally is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The keeper of Justice and Equity; and if I may not style him God's Ark, because that was, in an especial manner, sanctified to keep the Law in? Yet, I may be bold to call him God's Cabinet, to whose trust, this precious Jewel is committed. He is custos utriusque tabulae, & jus dicens. But when I speak of Magistrates in general, you must know, that under that notion, all their Assistants, and Officers, are comprehended, in reference to the execution of Justice; not only the Judges and Justices, that sit upon the Bench; but also many of those, that sit below; not only a Supervisor, but every Civil Officer and Juror, is concerned herein. For in some respects, the Sword of Justice is put into the hand of all these, especially at such a time as this is. And that, 1. At the Bar of Nisi prius; in determining, and silenceing controversies about right, between party and party. 2. At the Crown Bar. And that, 1. In protecting the Innocent, and therefore Magistrates are called the shields of the earth, because the shield serves for defence and protection. 2. In rewarding the well-doer. 3. In punishing the offender. These things I might have insisted on, but a word to the wise is sufficient, and many words to others will not be of force, and therefore I shall forbear to offer any thing more by way of explication of the nature of the duty; and only give you some directions, as the time will permit, and so imitate the Apostle in reasoning. And the, 1. Rule that I shall lay down is this, that justice must be done cito, speedily, and you have an express for it, (Ezra 7.26.) which (though it came from an heathen King, yet) 'tis approved of by the Holyghost; 'tis this, Whosoever will not do the Law of God, and the Law of the King, (for these must not clash.) Let judgement be executed speedily upon him; and yet give me leave to tell you, that Vespasians motto upon his Coin, will do very well in the case, Sat cito, si sat been, That is soon enough, that is well enough. And therefore, 2. Take this rule also, that justice must be executed prudenter; with judgement and discretion. 'Tis easy to cut a knot, but hard to untie it; and therefore Magistrates must be Seers, as well as Ministers, or else they will not be Ministers to the Subjects for good; And indeed, upon this account, they are called heads of the people. I, but what is an head, without an eye? and if the eye be dark how great is that darkness? And therefore, saith one, blind Ministers are the Pest of the Church, and blind Magistrates are the Pest of Kingdoms; and yet give me leave to tell you; That these eyes must not be covered, nor blinded. And therefore saith Solomon, Prov. 25.2. 'Tis the glory of God, to conceal a thing: but the honour of Kings to search out a matter, i. e. It concerns all, that are entrusted with the execution of justice, to search out the matter. I, but hic labor hoc opus est; they must exercise patience, and prudence herein; or else shoot at rovers, and wound where they should apply a healing balsom; or else be Physicians of no value, in giving a Cordial, instead of a Purge or Corrosive; They must, therefore, have an eagle's eye, as well as a Lady's hand; that they may hit the distemper; Protection to whom Protection is due, punishment to whom punishment is due. Let not one have that portion of justice, that belongs to another; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore as one word in the Hebrew Language signifies an ear, and a pair of balances, so the ear of all those, that are entrusted with the execution of justice, should be as a pair of balances, first to weigh things, and then to determine. Let not him that sits upon the Bench be a Merchant to carry the balances of deceit about him, and justice will be duly administered; When res cum re, causa cum causa, ratio cum ratione concertet. When many words of a different complexion, are dropped into a Judges, or a Justice's ears, then is the time for them to weigh, and consider things wisely, before they give out their sentence; and that made much for the commendation of Philip, that he always kept an ear open for the Defendant. 3. Justice must be executed universaliter, impartially, without respect of persons; And therefore the common Emblem of Justice is drawn with covered eyes; to intimate, that, though a Magistrate should not be blind as to causes, yet, as to persons he should. Nay, in this respect Magistrates should be no men of this world, but like the Angels in heaven, who know no such thing as a relation or a friend; And say with the Apostle, (2 Cor. 5.16.) We know no man after the flesh; friend and foe, rich and poor, old and young, must have justice done them; And so the Law of God requires, Levit. 19.15. Thou shalt not respect the person of the poor, nor honour the person of the mighty. And again, Exod. 23.3. Thou shalt not countenance a poor man in his cause, i. e. If his cause be unjust; the rich must not be injured, that the poor may be countenanced; For Magistrates are not called to do acts of Charity, but acts of Justice. God himself cannot endure, that any one should be wronged under a pretence of doing him right; And therefore saith, (Esay 61.8.) I the Lord love judgement, I hate robbery for offerings. Now if we may not unjustly take from men, to give to God; certainly, we may not take from man, to give to man; no! not from a foe, to give to a friend; not from the rich, to give to the poor, nor from the poor, to give to the rich; but as the Law was made, so it should be put in execution, without respect of persons; not rendered like Tardalus his web, wickets for some, and snares for others; an unlike judgement must not be given to those that are alike, nor alike judgement given to those that are unlike in point of offence. A Magistrate must not weigh the big looks of the sons of Anake, nor make any difference in civil, or criminal causes, betwixt the mighty Nimrods' of the nation, that declare their sin as Sodom, and the cowardly lurchers, that dare not show their faces; A powerful oppressor, a valiant Dueller, a gallant high-way-man, and a mad Hector, should receive no more favour from the Sword of Justice, than a sneaking Cutpurse. 4. Justice should be administered gratis, not for filthy lucre sake, but for justice sake; and that upon the account of a Sacred, and Divine Statute, Deut. 16.19. Thou shalt not respect persons, neither take a gift; for a gift doth blind the eyes of the wise, and prevent the words of the righteous; and indeed experience tells us, that if a man hath the eye of an Eagle, a most piercing eye, yet a gift, a bribe, like a vail or covering, muffles him up in darkness, that he cannot discern a difference in things, or causes; and hence it is, that sometimes, not he that hath the best cause, but the best purse carries the day; a bad cause is good weight, and a good cause found too light to pass; or to speak in the Language of one of the Ancients; auro loquente, Greg. Naz. iners omnis oratio; all motions and plead (though never so much to the purpose) are of little, or no effect. 'Tis true the Holy Ghost compares justice and Judgement to waters, and gives an express charge, (Amos 5.24.) That judgement should run down as waters, and righteousness as a mighty stream: I, but 'tis sad, when Angels trouble these waters, that they cannot run clear and smooth. However, this I am certain of, that there is a sad complaint, in many places of the Nation; that either Justice is not administered, sat cite, not soon enough, or not sat bone, not well enough. And truly, when I consider men's boldness, and impudence in their lewdness, I am somewhat jealous, that there is some reason, or ground for the complaint: For men swear, and drink, and whore, and commit all manner of wickedness, as if they had received a a Law, to do such things. For, qui non prohibet peceare, cum possit, jubet. But I must not insist upon this particular any longer, for there are some persons in a lower Orb, that I must a little reason with; and that, in reference to that other part of Justice which we call, 2. Commutative. Take it in the Apostles words, Rom. 13.7. Render to all their deuce. 1. To your Superiors. 2. To your Equals. First to your Superiors: And that according to the command of Christ, Matth. 22.21. Render to Caesar the things that are Caesar's; or, as the Apostle proceeds in his direction, Tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour. Once more, 1 Pet. 2.17. Fear God, honour the King. Secondly, To those that are upon a level with you, and are your equals, and neighbours. And oh, that that golden rule were written upon your hearts, and made legible in your lives, which Severus the Emperor, was so taken with, that he caused it to be written in his Palace, and elsewhere; 'tis this, Quod tibi fieri non vis, alteri ne feceris; What you would not have others do to you, do not you that to them; and the rather, because it was delivered by our Saviour, and stands upon record, in the affirmative, Mat. 7.12. The extent whereof is this, That what we would have other men to think, speak, and do to us, with a rectified will, that we must think, speak, and do to them, and no worse. Wouldst thou have good weight, and full measure in buying? why, thou must give the same in selling. Wouldst thou have another faithful, in a trust committed to him, by thyself? why, that also may be justly expected from thee, when ever thou art trusted. Wouldst thou have another keep his word with thee? why, thou must be as careful to keep thine with others. Art thou unwilling, that others should wound thy name, blast thy credit, by reproaches, or bearing false witness against thee? why, then take heed of doing that to others; and give me leave to tell you, that were this Rule observed, our Vine would not be as the Vine of Sodom, nor our Grapes, the Grapes of Gall. Judgement would not spring up as Hemlock in the furrows of the field, nor righteousness be turned into wormwood, but we should be the habitation of righteousness, and the mountain of holiness; and yet, if any of you think this Rule too general, or too narrow, for you to walk by, take some other that may convey a more particular light to you. That in Levit. 19.35, 36. Ye shall do no unrighteousness in judgement, in meet yard, in weight, or in measure, just balances, just weights, a just epha, and a just been, shall ye have. And Deut. 25.13. There is to the same purpose; I know, that a caveat emptor is a Salvo to the stupid and seared conscience of many a Seller; I, but the Apostle gives him another caveat, that he must observe, or else the other will not serve his turn. You have it, 1 Thess. 4.6. That no man go beyond, or defraud his brother in any matter, for the Lord is the avenger of all such. It may be, the man whom thou defraudest in thy deal with, is not able to right himself upon thee, and therefore must put up the wrong that thou hast done him; I, but God will not: No, he will avenge it, unless prevented by a timely repentance, in which, thou must not forget, to make restitution and satisfaction, according to thine ability. Thus I have finished my discourse upon the first cardinal virtue. And therefore, briefly of the 2. Viz. Temperance, for so the original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is rendered here, by our English Translatours, as also, Gal. 3.23. 2 Pet. 1.6. And therefore (though I find it otherwise expressed, in divers foreign Translations) yet I shall not quit our own; and the rather, because I humbly conceive, that the design of the Apostle was not only to lop of a luxuriant branch of incontinency in his Auditor, but also to strike at the root, from whence that branch did sprout; and further, to implant a contrary fundamental virtue in him, that would produce better fruit; for (if I mistake not, from hence springs chastity, righteousness, moderation, clemency, self-denial, meekness, sobriety, and such like. He that is temperate, is endued with all these virtues: For temperance is nothing else, but a kind of Lordship, which man exerciseth over himself, subjecting himself, and all his passions and affections to right reason. When rectified reason is in power, and keeps the reins straight in her hand; then the affections and passions become regular in their motions, and those motions may pass under the title of distinct virtues; but if so, what shall we call the opposite, and contrary motions of man's passions and affections, but so many distinct vices? at least, give to every one the black title of Intemperance, even those very impetus primo primi, the first rise of original corruption, and the least degree of lust and will, that is not conform to the rule of right reason, and curbed thereby, is sinful and intemperate; not only, when the desire is enlarged, as Hell; but also, when it is any ways inordinate: However, I am certain, that none can, with any colour of reason, deny, but those belluine, and beastly lusts of the flesh, Drunkenness, Gluttony, Fornication, Adultery, and such like, may very well pass under the notion of intemperance: For as the actions of these do not at all conform to the rule of right reason, so they have the same names given to them (in Scripture) that the bruits have; for the truth is, they do unman themselves; and as it is recorded of Eli's sons, They made themselves vile and contemptible: Yea, so much the more vile, because that they take so much care to satisfy their lusts; and so little to save their immortal Souls. But oh, that we could weep over such, as one once did, Pambus. when he saw an Harlot dressing and trimming herself, with her comb, and her glass, upon a double consideration. First, because she took so much care to undo her Soul; and secondly, because he took so little care, in providing for his own. For this is an undoubted truth, and the Apostle tells us so much in the Text. That 2. There is a future judgement, a judgement to come; and this is the motive which the Apostle makes use of, both to dehort his Auditor from Vice, and also to press him to the practice of Virtue. And so I pass from explication, to Application. I have already, according to my Text, presented you with a chequer table, and discovered the black of Vice, that all must shun and avoid, together with the white of Virtue, which all aught to pursue in their respective spheres and stations. All therefore, that the time will suffer me to do, is to hand out a coal from the Text, and to convey a quickening beam from the Sun of truth, that shines therein: 'Tis this, Be righteous in your Sphere, and temperate in your Spirits and actings; for there is a future Judgement, wherein God will call you to an account. 'Tis reported of Augustus, that he enforced all the Roman Knights, to give an account of their lives; sure I am, God will. We must all (saith the Apostle, 2 Cor. 5.10.) appear before the judgement-seat of Christ, that every one may receive the things done in the body. Mark this, we must all appear; for no man is either above, or past Judgement: No! They that sit in Judgement upon others, must come to Judgement; And they that take an account, must give an account; and they that pass the sentence of Judgement upon others here, must receive a Sentence themselves above; for with God, there is no respect of persons in Judgement. All men, of what degree and rank soever, will be divided into two sorts, Sheep and Goats; with a venite benedicti, to the one; and an ite maledicti, to the other. If the former be your Sentence, than you shall enter into your Master's joy: but if the latter; then nothing but horror, and trembling, weeping, and wailing, and gnashing of teeth, in that lake, that burns with fire and brimstone for ever. And therefore, I shall say to all here present, as the Apostle doth, 2 Corinth's 5.11. Knowing the terror of the Lord, we persuade men, to flee from the wrath to come. For neither Riches, nor Honours, nor Garments, No! nor Mountains, can shelter, or profit you in that day. Nothing but righteousness, will deliver from death; and without question, it was the apprehension and belief of this, that made guilty Felix tremble; or, as the Syrian hath it, filled him with fear: As the earth filled with vapours, trembles and quakes, so this made an earth quake in his conscience; as the Handwriting upon the wall, did in carousing Belshazzars; a sign that Fear was in its height and reing. The sinners in Zion, are afraid (saith the Prophet, Esay 33.14.) fearfulness hath surprised the hypocrite; and why so? Who among us shall dwell with the devouring fire? Who among us shall dwell with everlasting burn? For I can assure you, that Hell is no painted Fire, nor like the crackling of thorns under a pot, that make a blaze, but is soon extinct: No! the element of Fire, is but a dark and shadowy resemblance of Hell-fire. For, as it is far more tormenting, so it is everlasting; and that adds to the misery of that Soul, that must endure it. Oh, when the Soul must be always suffering, and yet never satisfy; and always dying, and yet never die; this must needs be intolerable. And therefore, I do most humbly beseech all guilty persons, to consider this, and seriously to lay it to heart; that you may tremble so here, as not to tremble hereafter; and so to repent here, as you may not repent when it is too late. And in particular, give me leave, to make my address to all you that are concerned in the work of the day: And I do as earnestly beg it of you, that no cause may be pleaded at either of the Bars here, but that which may have an Advocate in the Judgement to come; and that those things, and nothing else, may be Presented and Indicted, but what will be presentable in the Judgement to come; and that if possible, no Bill may be found, but that which will be found to be a Billa vera in the Judgement to come: And that none of you do take an Oath, but that which will appear to have been taken in Truth, Judgement, and Righteousness, in the Judgement to come: And last of all, that no Evidence be given, either in Civil, or Criminal causes, but such as will have the testimony of a good Conscience, in the Judgement to come: For else, even in this life; when a Lecture shall be read to you of Righteousness, Temperance, and Judgement to come, you may be brought to tremble; for so was Felix: As you have it in the Text, As S. Paul reasoned of Righteousness, Temperance, and Judgement to come, Felix trembled. FINIS. THE MOST Remarkable Man, UPON EARTH; Or, the true Portraiture OF A SAINT; As to his Birth, Life, and Death: Delivered in a Sermon, at the Celebration of the Funeral of Mr. Francis Bowtel, of Parham in High Suffolk. Jan. 14. 1668. By Samuel Blackerby, Minister of the Gospel at Stow Market. LONDON, Printed for Nevil Simons, at the Prince's Arms in S. Paul's Church Yard. 1674. To the truly Honoured Barnaby Bowtel, Of Parham Hasta, Esq; With Madam MAGDALEN his Lady, Grace and Peace. THe preaching of the Sermon, which I here present you with, and the choice of the Text preached on, at the Funeral of Mr. Francis Bowtel, your deceased Father, were (as you inform me) his dying Requests, and conceived in his Breast some time before: But had the choice of the Preacher, and the Text been left to me, I should have chosen a Newcomen, or an Harris for the Preacher, And know you not that a great man is fallen this day in Israel, for the Text. The Task was so much the harder, and more difficult for me to undertake, because confined to so little time, at so great a distance, in the depth of Winter, in a crowd of Business, and also having never preached on the Text before. But verba morientis— his Desires were as Commands to me; and therefore since it was, as it was, I must humbly beg of you, to receive the Sermon as it is, without emendation or correction. The Reason why I refused to print it, when desired by one, or both of you, was; because than I was utterly averse to that work: but now being drawn thereunto, I cannot but account myself obliged to conjoin this with some others, that I may lie no longer under the censure of Ingratitude, and also, that the memory of so worthy and remarkable a Person, may be revived and perpetuated. I know, that Funeral Sermons, are (mostly) made but matters of form, and men come to them, as to a great Feast. The first course, wherein God is most concerned, is lightly passed over: The second, wherein Man is represented, is (commonly) most expected, and stood upon: but herein I was prevented, and 'tis like, did frustrate the expectation of my Auditors; partly, by reason of my short acquaintance with him; and partly, that I might not give an alarm to my own people at home, and provoke their Spirits to accuse me of partiality in serving them up with the first, without the second; even at the Funerals of some persons of great worth, for true Piety and Godliness. And yet I hope without offence, I may take liberty to write that of him now, which I did not then speak. As to his natural Pedigree, I shall not concern myself, nor the Reader with it, for his spiritual is chief in mine eye, as that which speaks him to be one of the remarkable men in the Text, whilst living, and dying; for those that knew him better than myself, cannot but say this of him, that he was a Perfect and an Upright man. He had the external form of Godliness, and a name to live: for, as he was a constant attendant upon public Ordinances of Divine Worship, where he could enjoy them, and whilst in health and strength; so his Gesture and Behaviour therein was reverend and decent, suited to their nature and kind. His Speech was seasoned with Salt, that it might administer Grace to the Hearer. Yea, (as I have been informed) when he went forth to take an oversight of Servants and Day-Labourers, or when he met with poor people in his way, he would be speaking to them of the things of God, and that which concerned their eternal peace; A rare Practice in a Gentleman. As to the Education of his Children, and bringing them up in the nurture and admonition of the Lord, I hope, that the sobriety, temperance, and gracefulness of yours (Dear Sir) and your Sister's Lives, are the genuine fruits thereof; and yet this is not all. For to the outward form (without question) there was the inward power. He was nobly descended, being born again, not of Blood, nor of the will of the Flesh, nor of the will of Man, but of God: Yea, stamped with the Divine Image, made partaker of the Divine Nature, and richly adorned, and beautified with the gifts and graces of Gods holy Spirit: So that he did not act merely from external motives, but from internal principles, that could not be hid; and hence it was, that he was filled with the fruits of Righteousness, and like a Tree planted by the Rivers of water, bringing forth his fruit in due season: Or rather a Tree planted in the House of the Lord, and flourishing in the Courts of our God, still bringing forth fruit in old age, so that his Grey Hairs were a Crown of Glory to him, being found in the way of Righteousness. He lived about ninety six years a natural life, began the very day of his Death in Sabbath-work, and finished the work of his Natural Life with the ending of the day, and so went to his eternal rest, in the bosom of his dear Jesus; he lay down, and slept in the Lord. But, as he did not live (though he lived long) undesired, so he did not die unlamented; witness the Throng and Concourse of serious Christians, that accompanied his Corpse to the Church, where his Body was interred, and laid to rest, (and that in sharp weather, in a bitter Evening) with a silent and grave deportment, as true Spiritual Mournerrs are wont to do, at the Funeral of some eminent and remarkable man. Leves loquuntur, ingentes stupent— Honoured, My design is not to renew your grief, on the one hand, nor to flatter you on the other, but to be your Remembrancer, and to put you in mind of those things which you know, and are well assured of, being Eye, and Ear-witnesses thereof, that you may be stirred up to make a right use of his holy Example and Copy, which he left behind him, and with you in particular, to imitate and write after. So shall you approve yourselves to be of the number of the remarkable ones on the Earth, and your End shall be in Peace. I have nothing more to add, but that I am Your very humble Servant, Samuel Blackerby. Stow-Market, Decemb. 2. 1673. Psal. 37.37. Mark the Perfect man and behold the Upright: for the end of that man is peace. COsmographers divide the inhabitable world into sundry, and many parts, and tell us, that of those many, the fewest are those that own the Christian Religion, or the name of a Christ: but alas! how few of these, are the men, we find in my Text, perfect and upright men? the heap of chaff, is far greater than the wheat; and the number of Bristol, or pebbles stones, far greater than of Pearls and Diamonds. Christ's flock is a very little, little flock (as the Greek expresseth it, Luk. 12.32.) Many are called, but few are chosen, Matth. 20.16. Cast out the grossly ignorant, the practical Atheist, the debauched and profane, such as have made a covenant with death, and are at an agreement with hell, that can drink and whore, swear, and blaspheme the Sacred Name of God, profane his Sabbaths, contemn his Ordinances, cast his Law behind their backs, and hate to be accounted serious in Religion, lest they should bear the odious title of fanatics: I say, cast out all these walking dunghills, and monstrous miscreants; what a small number will be left behind, that have any colour, or appearance of reason to account themselves of the number of those that are deciphered and characterized in my Text? I, but then, cast out all hypocrites, such as have a name to live, and yet are dead; such as have the form of godliness, and yet deny the power thereof; such as have their lamps of profession, but are destitute of the oil of saving grace: Why, then perhaps, you will be at a stand, and ready to say, we scarce know where to find these, heaven may be full of such, but the earth bears but a few of them, if any: Herb-a-grace is very scarce: and 'tis very true, such as these, are very rare: there are but a very, very few of perfect and upright ones; but where ever they are, they ought to be marked and observed; for so saith the Psalmist in my Text, Mark the perfect man, and behold the upright: for the end of that man is peace. In which words we have two considerables. 1. A double duty enjoined; Mark the perfect man, and behold the upright. 2. A reason or motive to enforce the double duty; For the end of that man is peace. First, Here is a double duty enjoined; Wherein you have, 1. The Subject Matter, or Act. 2. The Object. 1. The Subject Matter or Act; Mark and behold. 2. The Object; The perfect man, and the upright. First, Here is the Subject Matter or Act. 1. To Mark. 2. To Behold. 1. To Mark; The Hebrew word (Shamar) in its Primitive signification, signifies to keep or preserve one from danger; And therefore, a Noun, coming from this Verb, signifies a watchtower, a place to descry a danger for prevention of it: Now because it is the duty of a watchman, that is set in a watchtower, to observe all comers and goers, enemies as well as friends; I, and to be very diligent and accurate in his observation of them: Therefore I conceive, the Holy Ghost is pleased to make use of this word, here in our Text; For such a kind of observation we ought to make of the perfect, and upright man, that a watchman should, of all comers and goers near the watchtower. We should be very acute herein, as of a matter of great concern; a slight thought of him is not sufficient. No! we should take special notice of him, as a person most remarkable; mark the perfect man. 2. As we should mark him, so we must behold him; Mark and Behold; The latter word imports more than 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, than 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 wrapped 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 mere 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 inseparable 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 tautology: And therefore, saith a Divine of ours, the former may be taken for inward soundness, the latter for outward justice and equity, respecting a man's deal 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, joined 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 completely 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 complete in him. 'Tis true in themselves they are incomplete and imperfect: but in Christ they are complete 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 charged 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 inhesion 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 God's 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 intensely, 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 Lilies, 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 clothed 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 than his neighbour. I, though the neighbour be never so great in the world? 'tis 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 John 1.13. born not of blood (or, as in the Original, not of bloods) nor of the will of man, but of God. Many men boast, and brag much of their parentage, and the family or house they came out of. Such a Duke, such a Lord, such a great person was their Father, or Grandfather, and such a great person is their brother, or their uncle or near allies. But alas, what is this to a man's being born from above, to come out of the family of heaven, to have God for thy Father, and Christ for thy Brother, and near ally? the other is not to be named with this. No, were thy earthly parents beggars from door to door, and thou born naturally upon a dunghill, yet if thou hast God for thy Spiritual Father, thou art more nobly descended, than all the great ones in the world, if they are not born from above, as well as from beneath. I tell thee thy relation speaks thee noble and honourable. 2. Look upon him as to his education and breeding, and see how he is disciplined and trained up, and you must needs be taken therewith. He is remarkable for that there are many that will boast of their breeding, if not of their birth; And indeed, there is as much to be considered in that, if not more, then in the other. And therefore Alexander the Great, thought himself as much bound to his Tutor, as to his Father; because the one gave him his being, but the other his well-being; the one was the instrument of life, and the other fitted him to live in the world. Why Beloved, a godly man hath not only the best birth, but the best breeding, for as he is born of God, so he is taught of God. Whoever is the usher or sub-tutor, God is the Master-teacher; So John 6.45. It is written in the Prophets; And they shall be all taught of God; And 1 Thes. 4.9. Ye are taught of God to love one another. Now if God undertakes the work, it must needs be admirably well done; those must needs be well taught, that have God for their teacher; for as he teacheth men the best things that can be taught, and learned: so he teacheth them in the best way that can be used; not only in the best method, but also with the greatest efficacy and power; he makes them such, as he teacheth them to be, and causeth them to do that, which he teacheth them to do: And in all, enricheth and ennobleth the minds and spirits of his Disciples, with such kind of learning and knowledge, as is not to be found in the whole world; he makes them all experimental Scholars in the great and profound mysteries of Heaven: So that there is not one in all the world, that can be a match for the meanest Scholar in his School: No, take a man that with Bereugarius, is able almost to dispute de omni scibili; or with Solomon, to unravel Nature, from the Cedar to the Hyssop; yet a poor Soul, in the lowest form in God's School, that is taught of him, is able to baffle, and to confound such an one, if once they come to engage in the matters of Heaven. 'Tis very true, Beloved, Humane Learning ought not to be despised; Humane Arts and Sciences are brave ornaments to the mind, and are very useful in many respects: I, but not to be compared with divine and heavenly light and knowledge. If Humane Learning be as the Ring, Divine Learning is as the Pearl or Diamond in the Ring; and far exceeds it in worth and excellency. 3. Look upon him as to the complexion of his Soul, and the air of his Countenance. And indeed, as a man may read much of the complexion of another man's Soul in the air of his Countenance; so did Jacob in Laban's, which put him to the flight: So there is much glory, and beauty in the Soul and Countenance of a godly man. Solomon saith, Wisdom makes the face to shine; how much more doth it make the Soul to shine, for that is the seat thereof. Mark that of the Apostle, 2 Cor. 3.18. We all, with open face, beholding as in a glass, the glory of the Lord, are changed into the same image. Now if there be beauty and glory in the Original, there must needs be beauty and glory in the Copy; else the Copy will not be any ways answerable to the Original. And therefore, saith Christ to his Church, Cant. 2.14. Let me hear thy voice, and see thy countenance, for pleasant is thy voice, and thy countenance is comely. Yea, he is so taken therewith, that it puts him, as it were into a rapture, it ravisheth his Soul, or takes away his Heart, as the Hebrew signifies, Cant. 4.9. And indeed a gracious Soul, is a lovely and amiable Soul; the greatest beauty in the world. She stands not in need of a black patch, to set her off, or to commend her to others. 4. Look upon a godly man, as to his life and conversation, and you must needs say, that he is very remarkable; for he is one, that walks with God, in the way of God, even in that way, that leads to the fullest fruition, and enjoyment of God: Nay, he is one, that lives the life that God lives, in some measure; for he lives a life of holiness, and that is the life that God lives. 'Tis true, he lives on the Earth, but his conversation is in Heaven, where his God and his Treasure is: Yea, 'tis true, he lives in Flesh, but not after the Flesh; for whilst he lives in Flesh, he lives in the Spirit, and walks in the Spirit; and so turns the life of Nature, into a life of Grace. Now the more excellent the life of any being is, the more remarkable and admirable is that being. What is it, that renders an Angel so admirable, but because he lives an Angelical life. And what is it, that advanceth a man above a beast, but because he lives a better life, than a beast doth. I speak now, of men that live like men, and not like bruits; and so, that advanceth a godly man, above all other men; because he lives a better life than others do. The life of Reason, is better than the life of Sense; but the life of Grace and Religion is far better than the life of Reason. Had I but time to set it forth in some particular instances, this demonstration would carry a strong conviction with it, into the hearts of any hearers, and cause them to confess, that none upon the face of the earth, live such honourable and noble lives as Saints do. Holiness of life is a conformity to the most noble and honourable Rule, even the law of the Spirit of Life in Christ Jesus. Holiness of life, is a conformity to the most noble and honourable pattern. Holiness of life is the power and virtue of Christ, expressed to the life; 'tis the Divine nature manifested in Humane flesh, 'tis the Spirit of God, breathing through corporal acts. Holiness of life, is the admiration of Angels, the joy and delight of the eternal God: (he taketh pleasure in his Saints) and therefore must needs be a taking object; 'tis very true, 'tis a great Paradox and Riddle to the men of the world: For it is simplicity, without foolery; 'tis gravity, without moroseness; 'tis humility, without will-worship; 'tis singularity, without affectation; 'tis reservedness, without narrowness and straightness of spirit; 'tis an holy freedom and liberty, without licentiousness; meekness, without cowardice; stoutness and valour of Spirit, without pride and cruelty; patiented for God, but impatient against sin; a sufferer in its own cause, but a warrior in Christ's; a death unto sin and the world, but a new life unto righteousness, and unto God. The man dies to all things here below, that are sinful, vain and transitory, and lives unto things above: Nay, which is the most to be admired in him, is this; that a Saints life is not only cross, and contrary to the life and conversation of wicked and ungodly men; but ever when others are worst, than he labours to be best. Thee have I seen righteous, saith God to Noah; I, the worse they grow, the better he labours to be; like the glow-worm, that shines brightest in a dark night. Then Daniel opened his window, when Prayer to the true God, was decried, and by the most restrained. Then did Elijah plead for God, when almost the whole Nation were for Baal, and Baal's Prophets were 450; here was great odds between them, and yet the Prophet's holy zeal carried him through his undertaking, until he saw a good success thereof. Holiness of heart and life, hath ever carried away the Bell, and Crown at last: And therefore, well might the Psalmist say in our Text, Mark the perfect man, and behold the upright: for the end of that man is peace. The end of his actings, and the end of his life is peace. And that leads me to a 5. Demonstration of the excellency and admirableness of a godly man, and is the second part of the Text, viz. The motive or argument, wherewith the Psalmist presseth and urgeth his exhortation and holy injunction. Mark the perfect man, and behold the upright: for the end of that man is peace. The finis cui, the end for which he is set, is for Peace. And the finis cujus, his end and winding up is Peace. Arias Montanus renders it; The last to the man is peace. 'Tis true, he meets with many a brush by the way; in the world, Saints shall have trouble on every side: none meets with so many, all winds blow cross to him, at one time or another. Sin, Satan, and the World; he is their But and Mark, at which they levelly all their poisonous, and deadly Arrows. If an Heathen could say, Nos fuimus Troes, agitamur ventis. What may not a Saint say in this respect: Surely as the Prophet, Esay 54.12. I am afflicted, tossed with a tempest, and not comforted: Or as the Apostle St. Paul, Without were fightings, within were fears: Or as the Church, Psal. 128.3. The plowers ploughed upon my back, they made long their furrows. I, but still mark and behold him in all this, look not only to his setting out, but to his Journeys end; for though he sails through rough and rugged waves, and is oft in danger of splitting upon Soul-ruining Rocks, or sticking in the Sands; yet at last he arrives at the Haven of Rest: The end of that man is peace. And it must needs be so; for as Christ hath forewarned him of the one, so he hath assured him of the other, John 16.33. In the world you shall have trouble, but in me ye shall have peace. If they han't it, in this life; yet they shall not miss of it, in the life to come: The end of those men is peace. The best Wine is reserved for the last, and the Crown for the Conquest. 'Tis very true, that Grace is given to men here in this life, or else 'tis never given: I, but 'tis as true, that if Peace be denied to a gracious Soul in this life; yet it shall not be denied to her, in the life to come, Esay 32.17. Though the Soul sows in tears, all the time of her abode in the body; yet she shall reap in joy, when she hath got her freedom from that prison. Below she may haply spend her days in mourning; but above, she shall spend an eternity in singing and rejoicing. Here she mourns, and sighs, and cries, because she is no better; but there she shall rejoice and sing, because she is so well: And indeed, the word Peace, is of large extent; it comprehends all the desires of the Soul of man, even felicity and happiness to the utmost: And therefore the ancient Salutation of the Jews, was Peace; for that is the most desirable thing. Heaven would be no Heaven, if there were no Peace enjoyable there: And Hell would be no Hell, if Peace were enjoyable there. Give a man true and solid Peace, and you give him Heaven; take Peace from him, and he is in Hell. Holiness and Wickedness, divides the World; and Peace and Trouble, divides the states of men in the world. To the wicked God saith, There is no Peace; to the godly he saith, The end is Peace. For, 1. Then he is above all danger; above the power of Sin, the malice of Men, and the rage of Hell. He hath nothing to trouble, or disquiet him; no temptations from without, nor from within; he is now sinless, and therefore sorrowless. A godly man goes free into Heaven, and there enjoys the utmost freedom. 2. Then he is at his Centre, and there enjoys Rest, and therefore Peace; God is the proper Centre of the Soul. And therefore (as the ancient Father hath it) we are not at rest, until we come to God. I, but when we come to God, than we are at rest, for than we are in our proper Sphere. In thy presence is fullness of joy, and at thy right hand are pleasures for evermore. I, joy without sorrow, and pleasure without pain; I, and such a fullness, as puts an end to all anxious and painful desires; for in God the Soul enjoys full, and perfect satisfaction, without any glut. When I awake (saith the Psalmist) I shall be satisfied with thy likeness. And when the Appetite is satisfied, and the Belly filled, we say, the Bones are at rest. Sure I am, when the Soul is full, she is at rest; here she is in motion, travelling from Duty, to Duty; and from Ordinance, to Ordinance; and from Scripture, to Scripture; and all to get something of God whom she loves, and after whom she breathes: but in Heaven, she is at rest, for there she is filled with all the fullness of God: God is the All, of a gracious Soul here, and there he will be all in all to her, and all in her: The lines of his glory will be completely drawn upon her then, and she swallowed up in divine embraces, without the least interruption. Alas, Sirs, here you have but a taste; but there a Saint shall swim in the Ocean of divine goodness and love. This, this is the great end of a perfect and upright man; who is born of God, taught of God, beautified by the indwelling of God, and raised up by the power of the Divine Spirit, to a most admirable converse with, and conformity to the life of God; The end of that man is peace. As soon as ever he enters into the Mansion of Glory, he enters into Peace. (As you have it, Esay 57.2.) And all the time he lodgeth there, he dwells in peace: For though the end of that man is Peace, yet the Peace of that man shall never end; the Crown of Life, is a never-fading Crown; not a Crown of Gold, but of Glory: The Kingdom is an everlasting Kingdom. Now, Beloved, put all these things together, and see if a perfect and upright man, be not a remarkable man, and worthy of your observation, and delightful contemplation? The truth is, he is oft the world's wonder; I, but 'tis very certain, he is a person of whom the world is not worthy. As you have it, Heb. 11.38. Not that he hath any worth in, and from himself; no, in himself he hath nothing that is good. In my flesh (saith Paul) there dwells no good. But as he lives from God, and lives in God, and receives communications from him, he is an admirable piece, next to the man Christ Jesus, he is the Masterpiece of Divine Love and Grace. Oh, where is the person so blind, so sottish and mad, as will not be taken with such a man! for so are all those, that are not taken with him; but why should we wonder at this? when as there are so many that take little or no notice of God, so few that fix their eyes upon their maker, so few that love him, or take any delight in him. If the Original be slighted, no wonder if the Copy be: The Panther bears an implacable enmity and hatred against Man, and therefore can't endure the picture of a man; and so here, Men by nature are enemies to God, and therefore they hate his Image where ever it appears. Application. But O Sirs, let me beg of you, that you will not be of that number: No, but let your hearts fall under the power of this Divine Truth in the Text. Mark the perfect man, and behold the upright. I know that unregenerate men ought to be marked and observed: But how, 1. That we may reprove them, according as occasion offered. 2. That we may pity and commiserate their lost and undone estate. 3. That we may be stirred up to pray for them, and commend their condition to God. 4. That we may admire free Grace, that makes the difference. I, but though we should mark, and behold the wicked; yet not as we should mark and behold the godly: No, we should mark the latter. So as 1. To admire God in him; for what is the perfection and uprightness of any man, but God in the man, working and framing him to such a gracious temper in his heart and life? I tell you, if you do admire the goodness and grace of any man, and do not at that time, look upon God as the fountain and efficient thereof, you do but set up an Idol: No, God is the all, and the do-all in the man; and therefore he, and he alone is to be admired. Oh, when you see the man in the Text, say, God is in the man; and therefore I am taken with him. 2. To mark and observe him so, as to imitate him, as far as he is imitable. So saith the Apostle, 1 Cor. 11.1. Be ye followers of me, even as I am also of Christ. I know that the best of men in themselves, and left to themselves, are but men; and therefore not to be followed in all things, at all times. David, Solomon, etc. are not to be imitated in all things: I, but so far as their acting, and behaviour speaks forth God in them, they are to be marked for our imitation, and Copy, after which we should write; For you can never be like him in his end, unless you be somewhat like him in his beginning and progress. You must not only desire with Balaam, that you may die the death of the righteous, but you must also live the life the righteous; you must be perfect and upright ones, or else your end will not be Peace. This eternal Crown will not be set upon any man's head, but upon his that hath run the race of Gospel-perfection and uprightness, and finished his course; doth not only begin, but holds out to the last: For the Text tells us, that 'tis he, and he only, whose end and last, or winding up, shall be Peace. Mark the perfect man, and behold the upright: for the end of that man is Peace. FINIS.