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 superiours and inferiours innocent and guilty to be instructed in these topicks righteousness temperance and judgement to come The two first relate to man and the third to God 'T is mans duty to be righteous and temperate and Gods Prerogative to judge The two first are two Cardinal vertues and the third imports a judiciary trial of men thereby at a time fixt in Divine minds men must be vertuous for they shall be judged There is a time given to men to exercise vertue and that is the time present and there is a time for men to be judged by the rule of vertue but that is to come S. Paul reasons of both and so shall I. First Of the Cardinal vertues instanc'd 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 auditour with the summe 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 vertue 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 pretious 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 fabrique uniform and beautiful the cost indeed is Gods but the beauty is mans 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 vertues 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 interne as was said of the last foul and deformed souls Yea may justly be accounted Reipublicae morbi the botches of the Commonwealth Alass with many to be religious just and temperate is too mean too base in their esteem in their eye vertue is the vice and vice the vertue 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 inferiour 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 villany 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 dealings with others according to the sphear wherein God hath set us First I say it is an exact conformity unto law in our actings towards and dealings with others And therefore some will have the Latine 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 onely is just which is justifiable by Law either Humane or Divine either Literal or Aequipollent 'T is very true a discourse of Law becomes Westminster Hall or an Inn of Court better then Gods 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 sphear 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 then a sharp rebuke from his Master the King of righteousness and Prince of peace And if David cuts off the lap of Sauls Garment his heart smites him for it 'T is 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 supream 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 stile him Gods Ark because that was in an especial manner sanctified to keep the Law in Yet I may be bold to call him Gods 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 concern'd 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
doth incourage 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 penn'd 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 then Psal 73.26 both to my self 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 Countrey 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 Ezekiels 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 undertakings 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 then 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 Gods glory your spiritual advantage and publick 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 high-way 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 my self 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 Gods visitation in mercy may not wind up in a dark and dreadful night of darkness and desolation I can do no less at present then put you in mind of and publish the kindness of God to you and to my self in you for that distinguishing mercy of God that is written upon Sâ—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 miles 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 publick 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 then 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 my self 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-watchings 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 publick 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 then our beginning For then shall we triumph in glory and sing Halelujahs 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 two-fold 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 Gods influence into them such is their strength Page 9 4. According to the fulness and extent of Grace promised in the Covenant of Grace such is Gods influence into the hearts of his people for their strength Page 13 5. According to that mutual Transact that is between God the Father and his Son Christ Jesus both on Gods part and on the Believers part so doth the Covenant give forth its vertue 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 Vse 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 Israels portion for ever proved and explained Page 40 Demonstrated by shewing how God comes to be a Saints portion Page 44 The Vse 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 Vse is of Instruction to teach us 1. Where to have a Portion for our selves and ours Page 54 2. That if we would have God to be our portion we must be his Page 56 The third Vse is of Direction and Counsel to Gods 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 wayes when the comforts of a mans life fails him Page 66 Divine Relief flows in divers wayes when the outward man fails Page 75 Divine Relief flows in when the Vnderstanding 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 Apostacie ib. 4. These falls and decayes 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 Gods face Page 124 When they fail through a sense of Sin and Gods 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 Gods design in all his peoples straights 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 Vse 1. From this Doctrine is inferr'd the woful state and condition of those who have no Interest in God Page 152 The second Vse 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 Iireh OR THE Saints Relief In a Time of EXIGENCY Held forth in several Sermons Preached at Stowe Market in SVFFOLK By Samuel Blackerby Minister of the Gospel and Vicar there LONDON Printed for Nevil Simons at the Princes Arms in S. Paul's Church Yard 1674. SERMON I. The Saints 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 vers 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 c. For he is able to give a demonstration thereof
God-praising heart are a greater blessing then fulness with an unthankful spirit and it is a greater mercy for God to give a thankful spirit in a low condition then to advance a man to the highest pinnacle of outward prosperity in the world This I say is a blessed relief that causeth the soul to bless God in the want of all outward comforts 3. When God is pleased to strip a Christian of all his outward comforts he gives in a greater measure of faith that he may depend upon God for a supply So that though he hath nothing to live upon yet he is sure he shall not want for true faith looks not at secondary causes so much as at the word of promise and therefore if all means fail yet as long as the promise fails not a believing soul knows that it shall have a supply although it cannot imagine how or which way she shall have it Now inward supports in time of want and secret intimations of a supply from God in his own way and time are a sweet relief to the soul in that condition So saith David I had fainted unless I had believed to see the goodness of the Lord in the land of the living Psal 27.13 True faith in God will keep the heart alive when a man hath nothing to live upon and 't is Gods way to fix a Christian most upon the objects of faith when the objects of sense are removed from him when a Christian lives least by fight then he lives most by faith Now as a Christian believes so comfort flows in to him Faith is to a Christian in stead of all things for it is the substance of things hoped for Heb. 11.1 What ever a man wants yet if he believes truly he hath the substance of that which he hopes for A Christian hopes for great things greater comforts more enlargments and heaven at last Why faith is the substance of all He that lives by faith hath the substance of heaven to live upon and that must needs be a sweet relief to the soul in a time of need It is the Christians comfort that he hath a durable and a lasting state that will never fail him and that he hath a God to go to that will not fail him but will give him such an allowance as shall maintain him till he comes to his journeys end where he shall be put into a full possession and fruition of it 4. Those small repasts which come from the hand of Divine Providence to uphold a Christian under his wants are filled so full of Divine Blessing and strength that he can truly say I have enough A man would think that pulse and water would afford but little nourishment I but Divine Blessing filled it full of strength that Daniel felt no want of better chear Let a Raven be the Prophets Caterer and if Divine Blessing attends the provision as it did he shall walk in the strength thereof forty days and not faint Though poor Christians in these days do not live upon Divine miracles yet they live upon Divine wonders that makes them sometime wonder how they live they cannot but see a Divine hand in giving what they have and then in blessing it beyond expectation for though they want much of that which others do enjoy yet they enjoy that which others want and this makes them healthful and chearful in their wants There is many a poor Christian that hath more joy in one day then thousands that enjoy the treasure of the earth and why It proceeds from this very ground the good mans little is given in love with a heart-chearing blessing while the wicked mans plentiful estate is given in wrath and with a curse upon it hence is that of Solomon Prov. 15.16 Better is a little with the fear of the Lord then great treasure and trouble therewith i. e. they that fear the Lord have not that trouble with their little which they that do not fear the Lord have with their great treasure and therefore the good mans little is better then the wicked mans great treasure The good mans little comes with a blessing for a blessing rests upon a good man and all that he hath be it little or much Now a Divine blessing ever gives strength and vertue to any means Let it be never so poor and weak of it self yet Divine Blessing makes it mighty and efficacious so that it is no matter what a Christian hath to live upon if the blessing of God goeth along with it 5. When God strips a good man of all he hath he then pours forth a mighty spirit of prayer for a fulness of grace to maintain the life of holiness in this estate He that hath nothing without to live upon and but a small stock of grace within will have much ado to rub through and a gratious soul is sensible hereof and therefore God is pleased to draw out the desires of his soul after a greater measure then yet he hath attained and indeed when outward wants meet with a soul that is full of grace they do not make such an impression upon it as when they meet with one that hath but little the empty vessel makes the greatest noise and empty Christians are fullest of complaints until a spirit of prayer is poured forth upon them whereby they attain an inward fulness and this keeps and maintains a spirit of holiness in them I confess he that prospers and thrives in the world stands in need of a large measure of grace to keep his heart holy in that estate and so he that is low in the world stands in need of a great measure of grace also or else he may miscarry There is one eminent rock upon which poor people are very apt to split and hazzard their immortal souls and that is the use of indirect and unlawful means for their relief and subsistence in the world Hence is that prayer of Agur Prov. 30.6 7 give me neither poverty nor riches feed me with food convenient for me least I be full and deny thee and say Who is the Lord Or least I be poor and steal and take the name of my God in vain Mark this least I be poor and steal Noting out that poverty hath this temptation attending it if grace prevents not poor men will be prompted to use some indirect course for their subsistence they 'l steal rather then want what they desire I but a good man dare not do thus This in him would be not only a breach of the eighth command but also of the third It is a taking the name of God in vain for this is a certain truth that whosoever takes upon him the profession of Christian Religion and yet departs not from iniquity he takes the name of God in vain now a true Christian in whom the fear of the Lord is planted dreads this and therefore crys mightily unto God to keep and preserve him that he may not do so unworthy an