Aqua cœlestis, or, A soveraigne cordial extracted from the sufficiency of divine grace and strength made perfect in weaknesse : serving to bear up a drooping spirit under the saddest and sorest conflicts / by John Brinsley ...

AQUA COELESTIS , OR A Soveraigne Cordiall : Extracted from the sufficiency of Divine Grace ; and Strength made perfect in weakness . 2 COR . 12.9 .

And he said unto me , My Grace is sufficient for thee ; for my strength is made perfect in weakness .

WE have here a Return of Prayer , Coherence . Gods Answer to his servant Pauls Petition . So it was , Paul having received abundance of Revelations ( as the Verse next but one before the Text hath it ) {αβγδ} , therein far exceeding and excelling all others his contemporaries , he was thereby in danger ( as he saith ) of being exalted above measure , inordinately lifted up in himself . Paul's Conflict . Hereupon the Lord , as a wise and carefull Physician , for the preventing of this dangerous Tympany of spiritual pride , applies unto him a sharp Corrosive , exercising him with some sore and grievous Affliction ; which himself in a Metaphorical way there describes . [ There was given to me a thorn in the flesh . ] {αβγδ} , some great trouble and disquietment , either in his Body or Minde , which was to him like a thorn , or splinter in his side , very pungent and vexatious . [ The Messenger of Satan to buffet me . ] {αβγδ} . Angelus Satan , or Satanae ; either the Angel Satan , Satan himself , a malignant spirit haunting and vexing him with his Temptations ; or the Angel the messenger of Satan ( as our Translation renders it ) some wicked Instrument , ( such as Hymeneus or Alexander the Coppersmith ; of the latter of which we find Paul complaining that he had done him much evil . 2 Tim . 4.14 . and so is by Chrysostome , and some others conceived here to have a special eye at ) who created unto him a great deal of trouble and vexation . His Petition , Now in this condition the servant of God betaketh himself to his prayers , making his Address to the throne of grace , making it his earnest request unto God , that he would work a deliverance for him , by putting an end to this his disquietment . And this he doth again and again , ( as the verse following hath it ; ) For this thing I besought the Lord thrice , that it might depart from me . ] {αβγδ} ; Thrice , either at three several set times , as our Saviour is said to have done in his Agony , Matth . 26.44 . or , oftentimes , so the word is vulgarly used . Terque quaterque , thrice and four times , that is , often . And so we find Elihu in Job using it , Job 33.29 . Lo all these things worketh God oftentimes with man ; ] Bisque terque ( saith Tremelius , ) twice and thrice ( as our Margin hath it , {αβγδ} ) or Vicibus tribus , ( as Montanus renders it according to the Original ) three times , that is , often ; a certain number put for an uncertain ( which is frequent in Scripture . ) Numerus ternarius symbolum est multitudinis . C. Lap . in Text . And so it may fitly be here looked upon . Paul besought the Lord thrice ; frequently and earnestly , importuning the throne of grace . Now so doing , the Lord was pleased at the length to return unto him this gracious Answer [ And he said unto me ; My grace is sufficient for thee , for my strength is made perfect in weakness .

In which words we may take notice of two things , 1. The Answèr itself . 2. Division . Gods Answer . The Reason of it . The Reason of that Answer : The Answer it self , [ And he said unto me , My grace is sufficient for thee . ] The Reason of that Answer ; For my strength is made perfect in weakness . Deal with them severally , beginning with the former .

The Answer it self , which is here returned . The Answer looked upon two wayes . Which I shall look upon two wayes , first in a general , then in a particular way . In a general way , as an Answer ; In a particular way , as this Answer . More briefly of the former of these , though in it self a very useful consideration , and not to be passed by .

And he said unto me . ] {αβγδ} ; How , and in what way God said this unto him , In a general way , as an Answer . whether in an Extraordinary way , by Vision , Revelation , Oracle ; by an audible voice from heaven ( as he spoke to him at his first Conversion , when he was going towards Damascus , Act. 9.4 . ) or by the ministry of an Angel , Angelus consolatorius , such a one as was sent to our Saviour , to comfort and strengthen him in the depth of his Agony , Luke 22.43 . Or whether onely in an Ordinary way , by the secret instinct of the Spirit , making this impression upon his heart and spirit , whilst he was praying , bringing this comfortable meditation to his remembrance , it is a Question that , as it is not agreed upon , so neither cannot it be determined . Oraculōne habuerit hoc responsum , incertum est , neque magnopere refert . Calvin in Text . So I find it , and so I shall leave it ; looking upon it ( as Calvin doth ) as not being of that importance , that it should be worth the contending about . As for the thing it self , that is clear ; Paul upon his perseverance in prayer receiveth an Answer , a gracious Answer from his God .

And such success shall the like perseverance and importunity ever meet with . Importunate prayer shall receive an Answer from God . However for a time God may seem to lend a deaf ear to the prayers of his people , ( which sometimes he doth , as the Psalmist complaineth of it , Psal . 80.4 . O Lord God of hosts , how long wilt thou be angry against the prayer of thy people ; ] God deferring to answer their prayers , they apprehend it as a token of his anger ) yet , as he alwayes heareth them , O thou that hearest prayer ( saith David to his God ) Psal . 65.2 . so in due time he will answer them . This David was confident of as to himself ; In the day of trouble ( saith he ) I will call upon thee , for thou wilt answer , Psal . 86.7 . And so as to others ; He will regard the prayer of the destitute , and not despise their prayer , Psal . 102.17 . Such respect he had to his natural Son , the Lord Jesus ; He praying thrice , was heard in that which he feared ( as the Apostle tells us ) Heb . 5.7 . And like respect he hath to his Adopted children ; they praying , and continuing in Prayer , he will hear and answer them .

And it is no other then what standeth both with his graciousness and faithfulness to do . This standeth with Gods

1. With his Graciousness . The Lord merciful and gracious ; ( so he proclaimes himself , ) Exod . Graciousness . 34.6 . The Lord is gracious , and full of compassion ( saith the Psalmist , ) Psal . 111.4 . And being so , this inclines him to hearken to the prayers of his people . It shall come to pass , when he cryeth unto me , that I will hear , for I am gracious , ( saith the Lord , speaking of such as were fallen into the hands of cruel oppressors , mercilesse exactors . ) Exod . 22.27 . A gracious Prince will be ready to receive the Petitions of his distressed Subjects , and receiving them to answer them . And the like will God be ready to do for his loyal and faithful Subjects . They making their addresses unto him in their straits and necessities , he will be ready to hear and answer their Petitions , affording them such succour and relief as he shall see fitting and expedient for them . Which should he not do , he might seem to forget himself , being unmindfull of this Attribute . Hath God forgotten to be gracious ( saith David ( or Asaph ) speaking of Gods deferring to return answer to his prayers ) Psal . 77.9 . This is a thing which God cannot do .

2. And being gracious , he is also faithful . Knowing therefore that the Lord thy God , Faithfulness . he is God , the faithful God , which keepeth Covenant and mercy with them that love him &c. Deut . 7.9 . God is faithful . 1 Cor . 1.9 . What ever man be , or do , yet God is and will be faithful . If we believe not , yet he abideth faithful , he cannot deny himself ; 2 Tim . 2.13 . And being so , he will hear and answer the prayers of his people , such as are in Covenant with him . It is the Argument which David makes use of to move his God to do that for him ; Psal . 143.1 . In thy faithfulness answer me , and in thy righteousness . ] In thy faithfulness , according to thy promise ; and in thy righteousness , according to the equity of my cause . So it is , God hath engaged himself by Promise to hear and answer the prayers of his people . He shall call upon me , and I will answer him ; Psal . 91.15 . It shall come to passe , that before they call I will answer , and while they are yet speaking I will hear , ] it is the Promise which the Lord maketh to his people in Gospel times , Isa . 65.24 . They shall not be so forward to crave as I to grant , nor so ready to ask , as I to hear , and answer . Many such Promises we meet withal in the Book of God . Now these Promises being passed , it standeth with Gods faithfulness to make performance of them . And upon that account he will not suffer his people to lie too long under their burdens , or to be overburdened by them . God is faithful , who will not suffer you to be tempted above that yee are able ( so Paul telleth his Corinthians ) 1 Cor . 10.13 . But he will hear their prayers , and answer them . He is faithful that promised , Heb . 10.23 .

Thus you see that it is so , and why it is so . God being Gracious and Faithful , as his graciousness inclines him , so his faithfulness ( as we may say ) bindes him to do the like for other of his faithful servants , which here he doth to this his Apostle ; in his time to return an Answer , and a gracious Answer to their Prayers .

Which ( to make some Application of it briefly ) let it serve to buoye and bear up the hearts and spirits of all the Lords people under what ever affliction or suffering God shall please to exercise them with . They being a praying people , Comfort in Affliction for Praying Christians . let them know they have to deal with a God that heareth prayer . O thou that hearest prayer ! ( saith the Text fore-cited , Psal . 65. ● . ) And hearing them he will answer them . Such were not the Gods of the Heathen They have ears , but hear not , ( saith the Psalmist speaking of their Idols ) Psal . 115.6 . Cry never so long , or loud , to them , yet still they are deaf and dumbe . So was Baal to his Prophets , ( as we have the Story : ) 1 Kings 18. They called on the name of Baal from morning even untill noon ; saying , O Baal hear us ; but there was no voice , nor any that answered , v. 26. Yea notwithstanding they cryed , and cryed aloud , and cut themselves after their manner with knives and launcers , till the bloud gushed out upon them , ( as the 28. v. hath it , ) thinking thereby to move compassion in that their God , yet they hear not from him . Such was the success of their morning sacrifice . And no better was it with their evening ( as it there followeth ) v. 29. And it came to pass when the midday was past , and they prophesied until the time of the offering of the evening Sacrifice , that there was neither voice , nor any that answered , nor any that regarded . There was no manner of evidence whereby any might discern that their God heard them . He was deaf and dumb to them , but so was not Elijahs God to him , as we find it in the sequel . Elijah making his prayer unto him , v. 36 , 37. he presently returns him an Answer by fire , which falling upon the Altar which he had built , consumed the Sacrifice laid thereon . Which the people beholding , fell upon their faces , acknowledging him to be the onely true God . And they said , the Lord he is the God , the Lord he is the God . v. 39. And such success let all Gods faithful servants look for . Plying the throne of grace , making their Addresses to their God , let them be assured they shall have audience , and in due time receive a gracious Answer . In due time ( I say ; ) Though not in their own time , when they would have it , yet in Gods time , when he shall see it fitting and expedient for them . And therefore if this Answer be for a time differred , let this be no discouragement unto them . Quod differtur non aufertur . Let not this delay be taken for a Denial . Yet a little while ( saith the Apostle ) and he that shall come , will come , and will not tarry . Heb . 10.37 . Vapours being exhaled and sent up from the earth , and drawn up by the Sun , they hang in the clouds for a time , but at the length they fall down again in refreshing dews and showres . And even so it is with Prayers . Prayers being sent forth from a humble heart , and drawn forth by the spirit of grace and supplication , as they ascend up to heaven ; Thy prayers are come up for a memorial before God ( saith the Angel to Cornelius ) Act. 10.4 . so , though they may wait there for a time , yet in due season they shall have their returns , falling down in sweet refreshing showres , or dews of mercy .

Which ( in the 2d place ) let it invite and encourage all true believers to come unto the throne of grace upon all occasions , Gods children encouraged to come to the throne of Grace . there to poure forth their souls before God . O thou that hearest prayer , unto thee shall all flesh come . Psal . 65.2 . Come , and come with boldness . Let us therefore come boldly to the throne of grace , that we may obtain mercy , and find grace to help in the time of need . Heb . 10.16 .

To incourage whereunto call we to mind the experiences which the Saints of God have had . Coming to the throne of grace , they have still found audience and acceptance , their prayers have been heard and answered . This David frequently tells us of , as touching himself . I cryed unto the Lord with my voice , and he heard me out of his holy hill : Psal . 3. v. 4. The Lord hath heard my supplication , the Lord will receive my prayer . Psal . 6.9 . I sought the Lord , and he heard me , and delivered me from all my fears , Psal . 34.4 . And so often elsewhere . And the like doth our Apostle here in the Text ; calling upon his God he was heard , and answered ; And he said unto me . Now let these Experiences which others have had be incouragements unto us . Upon all occasions betake our selves to our prayers ; come to the throne of grace .

And coming thither abide there , not letting go our hope , Coming thither , they are to wait for an Answer , praying without ceasing orfainting . but being constant in this exercise , praying and not fainting . This is the Lesson which our Saviour teacheth his Disciples by the Parable of the importunate widow ; Luke 18.1 . And he spake a Parable unto them to this end that men ought alwayes to pray , and not to faint . ] To pray alwayes , {αβγδ} , in every opportunity ; upon all occasions , as need and season require . Thus are Christians to Continue in prayer ( as Paul calls upon his Collossians to do ) Col. 4.2 . {αβγδ} ; Continue instant in it ( as the same word is rendred , Rom. 12.12 : ) Praying without ceasing , {αβγδ} , ( as we have it ) 1 Thes . 5.17 . And as without ceasing , so without fainting . Alwayes to pray and not to faint . {αβγδ} . Not to be disheartned by whatever delays they meet with , by Gods defferring to answer their prayers , but still to hold on . So praying , they shall in due time receive a gracious Answer . Thus praying we shall receive an Answer , a gracious Answer in due season . Such was the success which that importunate widow is there said to find in her suit to the unjust Judge . Who , though ( as it is said ) he neither feared God , nor regarded man , minded nothing but his own interest , and so for a time stopped his eares against her cry , not affording her any relief , yet at the length , being overcome by her importunity , he granteth her request . And shall an unrighteous Judge do this ? how much more then ( as our Saviour there argues à minori , from the lesse to the greater ) will the righteous God be induced to hearken to the prayers of his Children , whom he so dearly loves , so as to succour and relieve them in their necessities . They being importunate with him , he will hearken to them . Great is the prevalency of importunity . It is so with men , Men overcome by importunity . who are oftimes overcome by it . So was Elisha by the importunity of the young Prophets , ( as we have the Story ) 2 Kings 2.16 , 17. They coming unto him , humbly besought him that he would give way that some might be sent to make a diligent search for his Master Elijah , who being then taken up into heaven , they apprehended that possibly the Spirit of the Lord , which had taken him out of their sight , might have cast him upon some Mountain , or into some Valley ; and so he might be in a solitary condition . But this their suit he ( knowing that their labour would be but in vain , and to no purpose ) would not hearken to . And he said , ye shall not send : v. 16. yet being importuned by them , he yields to them . When they urged him till he was ashamed ( as the next verse hath it ) ( ashamed that he should seem inexorable ) he said , Send . Thus are men oft-times overcome by the importunity of their unwearied suitors and supplicants , being brought to grant that which at the first they were unwilling with . And even thus doth the great God yeeld himself to be ( as it were ) overcome by the incessant importunities of those that make their humble addresses unto him , God yeelding himself to be overcome hereby . so as he seemeth to repent of what he had resolved upon . So he was by Jacob . Thus was he overcome by his servant Jacob , who wrestling with God ( as the Story tells us , Gen. 32 24. ) and holding it out all the night long , until the breaking of the day , however ( that he might be sensible of his own infirmity and weaknesse , as also of the power of him that strove with him ) he received a touch in his thigh , whereby he became lame , the hollow of his thigh was out of joynt , yet persevering , and not letting him go , though desired so to do , And he said let me go , for the day breaketh ; And he said , I will not let thee go , except thou blesse me . v. 26. At the length he prevailed with him ; Whereupon his name was changed from Jacob to Israel , ( as we find it v. 28. ) And he said thy name shall be called no more Jacob , but Israel , for as a Prince hast thou power with God , &c. Now in what way was it that he thus wrestled with his God , so as thus to prevail with him ? why it was not barely in a corporal , but in a spiritual way , by his Prayers and Tears . So the Prophet Hosea expounds it , Hos . 12.3 , 4. where speaking of Jacob , he saith , By his strength he had power with God , yea he had power over the Angel ( that is , the Angel of the Covenant , as Christ is called , Malac . 3.1 . ) and prevailed , he wept and made supplication unto him . By this means it was that after long striving and wrestling , he prevailed with his God .

And the like did Moses , as we find it Exod . By Moses . 32. The Lord being incensed against his people Israel for their Idolatry , in making and worshipping their golden calfe , he acquaints his servant Moses with what his purpose was , viz. to poure out his wrath upon them to their utter destruction , Now therefore ( saith he ) let me alone , that my anger may wax hot against them , and that I may consume them , v. 10. Hereupon Moses betaketh himself to his prayers , earnestly interceding on their behalf , ( as the verse following hath it ) And Moses besought the Lord his God , &c. And what was the issue ? we may see it v. 14. And the Lord repented of the evil which he thought to do unto his people . So prevalent was Moses's prayer for the diverting of that judgement which the Lord had threatned against them , and which , had not he stood in the breach , to turn away his wrath , ( as the Psalmist hath it , Psal . 106.23 . ) had broke forth upon them . Such success did these servants of God find in their prayers , both for themselves , and others . And the like have many others found ; by their importunity prevailing with their God . That we may find the like , imitate their examples , being importunate in our prayers , not doubting of speeding in our requests . What will not importunity do with a friend ? Importunity prevalent with a friend . This our Saviour setteth forth unto his Disciples , making use of it as an Argument to excite them to be instant , and earnest in prayer , Luke 11.5 , &c. And he said unto them , which of you shall have a friend , and shall go unto him at midnight , and say unto him , Lend me three loaves , for a friend of mine in his journey is come unto me , and I have nothing to set before him ; And he from within shall answer and say , trouble me not , the doore is now shut , and my children are with me in bed , I cannot rise and give thee . I say unto you , though he will not rise and give him because he is a friend , yet because of his importunity he will rise and give him as many as he needeth . Though in regard of the unseasonableness of the time it would be a disquietment to him and his , and thereupon he be not so ready to grant his request , yet upon his importunity he cannot but yeeld to it . And will importunity prevail so much with men , who like it not ? what will it do , or rather what will it not do , with God , who approveth of it , and is so well pleased with it , that he requireth it from those who are suitors unto him , putting the issue of their speeding upon it ? Upon this account then come we to our God , praying unto him after this manner , with a holy and humble importunity . So doing , now doubt not of a gracious Answer , of receiving what we pray for . For which we have our Saviours assurance there in the verses following , v. 9 , 10. And I say unto you , Ask and it shall be given you , seek and ye shall find , knock and it shall be opened unto you ; for every one that asketh receiveth , and he that seeketh findeth , and to him that knocketh it shall be opened . Provided , that what is asked , be according to the will of God , and that his time be tarried and waited for ( of which I shall speak more anon . )

Which ( to draw towards a conclusion of this point ) let it both put us upon praying , Christians to be instant in Prayer . and being instant in it , in seeking of God both for our selves and others .

For our selves , For themselves . for the obtaining of some mercy which we want , for the removal of some evil which we feel , or the diverting of some judgement which we fear ; In these cases , if God do not answer our prayers at the first , yet hold on , pray again and again ; pray ( as our Apostle here did ) Thrice , frequently and earnestly .

And what we do for our selves , For others who stand charged upon their prayers . Specially for the Church . do we the like for others , such as stand charged upon our prayers , or desires a share in them . Especially for the Publick , for the Church of God ( as elsewhere , so ) in this Nation : The condition whereof is such , that it calleth aloud for our prayers . And these I hope many of us have afforded . I , but as yet we have not received such an Answer as we have desired and expected . Still our divisions and distractions are continued ( if not increased ) our Breaches are not healed , but rather grow wider and wider . Now in this case what shall we do ? what lay our hands upon our mouths , and keep silence ? Not so . Ye that make mention of the Lord ( or are the Lords remembrancers , as our margin readeth it ) keep not silence , and give him no rest , till he establish , and till he make Jerusalem a praise in the earth ; ( so the Prophet calleth upon Gods servants , his Ministers and others , to do ) Isa . 62.7 . willing them to be instant and earnest with their God in the behalf of his Church , to be incessant in their prayers for it , for the restitution and settlement of it . And this let all that have a good will to Sion do ; being ( as we ought to be ) deeply affected with the calamities of the Church , be we importunate with our God in the behalf thereof , that he would please to settle and to establish it . Thus be we instant and constant in our prayers , not doubting but that in due season we shall receive a gracious answer .

Onely ( to give you a word of Direction briefly ) that our Prayers may be thus heard and answered , Take heed of obstructing the return of prayer by giving allowance to any known sin . take heed of obstructing them , of stopping , or hindering the course of them . Which is done by allowing our selves in any known sin . Now we know that God heareth not sinners ( saith the Blindman being restored to his sight , ) Joh . 9.31 . Sinners! {αβγδ} , Peccatosos , habitual , obstinate sinners , such as live and lie in any known sin against light , against conscience . Such as stop their ears against God , will not hear him speaking unto them , they cannot expect that he should hear them speaking unto him . Their prayers are to him an Abomination . So much the Wiseman tells them , Pro . 28.9 . He that turneth away his ears from hearing the Law , even his Prayer shall be an abomination . Upon this account it was that the Lord rejected the sacrifices of the Jews ( as the Prophet Isaiah sets it forth , Isa . 1. To what purpose is the multitude of your sacrifices unto me , saith the Lord ; v. 11. When ye come to appear before me , who hath required this at your hands , to tread in my Courts , v. 12. Bring no more vain oblations , Incense is an abomination unto me ; &c. And as their Sacrifices and Ceremonial services were thus slighted by him , so also their Prayers , as he tells them v. 15. When ye spread forth your hands , I will hide mine eyes from you , yea when ye make many prayers I will not hear . Were they never so instant and importunate , yet they should find no audience . And what was it that thus obstructed their Prayers ? Why would not God hear them ? The Reason followeth , Your hands are full of blood . They were given to oppression and exortion , being cruel to their brethren , which in Gods repute is no better then Murder . So then , would we speed in our prayers , and find acceptance with God , prevailing with him , hearken we to that advice and counsel , which he there giveth unto them in the verses following . Wash ye , make ye clean , put away the evil of your doings from before mine eyes , Cease to do evil , learn to do well ; Come now , let us reason together , saith the Lord , v. 16 , 17 , 18. They who would offer up unto God such a Sacrifice of Prayer as may be acceptable unto him , they must lift up pure hands . I will therefore ( saith the Apostle ) that men pray every where lifting up holy hands , 1 Tim . 2.8 . {αβγδ} . Such a Custome there was among the Jewes , before they went to their devotions , they were wont to wash their hands , as a token of their Innocency . So much is collected from that Text of the Psalmist , Psal . 26.6 . I will wash mine hands in innocency , so will I compass thine altar . What they did in a Ceremonial , do we it in a spiritual way . Wash we our hands in innocency , see that our lives be blameless , our actions approveable to God and men . And as our Hands , so our Hearts . If I regard iniquity in my heart , the Lord will not hear me , Psal . 66.18 . See that we be true Worshippers of God , fearing and serving him . Being such , now may we comfortably look for audience in our Prayers . If any man be a worshipper of God , and doth his will , him he heareth , Joh . 9.31 .

And whilst we do his will , see that we ask according to his will . Aske according to Gods will . And this is that confidence that we have in him , that if we ask any thing according to his will , he heareth us , 1 Joh . 5.14 . {αβγδ} According to his will ; both in respect of the Matter asked , and the Manner of asking it , both which are conceived to be comprehended under that limitation .

1. For the Matter asked , the thing petitioned for , For the Matter asked . see that that be according to the will of God ; either agreeable to his revealed will , that which is good and acceptable in his sight , as the sanctifying gifts and graces of his Spirit are , which therefore he will not deny to those that ask them . If ye then being evil , know how to give good things unto your children , how much more shall your heavenly Father give the holy Spirit to them that ask him ? Luke 11.13 . Or not contrary to his secret will ; which in all our Petitions is to be submitted to ( as I shall show you anon . )

2. And ( 2dly ) for the Manner of asking , also that that be according to the will of God ; For the Manner of asking . that in making our Addresses , and presenting our Petitions unto God , we comport and behave our selves according to his Will , as he hath ordered and directed us in his Word .

1. Come in the name of Christ . Coming unto him in the name of Jesus Christ . Not in our own names , in confidence of any merit or worthiness in our selves , but of his merit , and Intercession . Verily , verily , I say unto you , whatsoever ye shall ask of the Father in my name , he will give it you ( saith our Saviour to his Disciples ) Joh . 16.23 .

2. And asking in his name , ask in faith . Ask in faith . If any of you lack wisdome , let him ask of God ( saith St. James , ) but let him ask in faith , not wavering ; Jam . 5.6 . {αβγδ} : In faith , resting upon Gods power , whereby he is able ; upon his grace and mercy , whereby he is willing ; upon his faithfulness and truth , whereby he will not fail to perform what he hath promised . Not wavering , {αβγδ} , not calling into question any of these Attributes of his , or yet doubting of obtaining what we ask , if good for us . I will that men pray every where lifting up hely hands , without wrath or doubting ( saith our Apostle in the Text fore-cited ) 1 Tim . 2.8 . {αβγδ} , being holy in their lives and conversations before God , and in Charity with their Neighbors , let them not doubt of Gods performing his Promises . Thus come we to the throne of grace , though with humility , looking upon our selves as not worthy the least of mercies , yet with holy confidence and boldness . Let us therefore come boldly unto the throne of grace , that we may obtain mercy , and find grace to help in time of need , Heb . 4.16 .

3. And thus praying in faith , pray also with fervency . The effectual fervent prayer of a righteous man availeth much : Jam . 5.16 . {αβγδ} , not a languid , faint , formal , but an earnest and affectionate prayer . It was the fire upon the Altar that made the smoke of the Incense to ascend upwards . And unlesse there be a holy fervour in the heart , our prayers will never ascend up to heaven . Thus see that our Pray ers be according to the will of God , both for their Matter and Manner .

3. And so also for their End ; see that that also be right ; For the End in asking , which should be chiefly Gods glory . not the satisfying of our own lusts ; Ye ask and receive not , because ye ask amiss , that ye may consume it upon your lusts ( saith St. James ) Jam . 4.3 . But the glory of God . This is that which a Christian should have a chief eye at , as in all his actions , in what ever he undertaketh , whether therefore ye eat or drink , or whatsoever ye do , do all to the glory of God , 1 Cor . 10.31 . So in his prayers , in what ever he asketh from God . Therein he is to seek not so much himself , as God ; begging such and such mercies from God , that he may be the more serviceable unto him . Thus aske what we aske according to the will of God .

And thus asking ( to give you a Direction , Wait for an Answer . or two , more ) now Waite : I have waited for thy salvation , O Lord ( saith the Patriarch Jacob ) Gen. 49.18 . Lifting up our hands to him in prayer lift we up our eyes also . Unto thee lift I mine eyes ; O thou that dwellest in the heavens ! ( saith David , Psal . 123.1 . Waiting upon him to see what return he will make to our prayers . Behold , as the eyes of servants look unto the hands of their Masters , and as the eyes of a maiden unto the hand of her Mistress , so our eyes wait upon the Lord our God , until that he have mercy upon us ( so the Psalmist there goeth on ) v. 2. Thus do poor suppliants , having presented their Petition to their Prince , they now wait for an Answer . And the like do we to our God ; Having put up our prayers to him , now wait for his Answer . And wait with Patience . I waited patiently for the Lord ( saith David ) and he inclined unto me , and heard my cry , Psal . 40.1 . Thus doth the Husbandman ( as St. James tells us , Jam . 5.7 . ) Behold the Husbandman waiteth for the precious fruit of the earth , and hath long patience for it . Having cast his seed into the earth , now he waiteth for the coming of it forth , that in due season he may receive the Crop . The like do we , having sown the seed of our prayers , now wait upon God for the Return of them . Be patient therefore Brethren to the coming of our Lord , ( so that Apostle there applyeth it . ) {αβγδ} , Be long patient ( as the margin readeth it . ) Though our God deferreth to Answer us ; we have prayed again and again , but hear not of him , yet wait , tarrying his time , which is the best time .

And thus waiting upon him , now let us hearken to him . Hearken what God will say . Whilst we lift up our hands and eyes , lend we our ears also to hear what he will say to us . I will hear what God the Lord will speak ( saith David ) Psal . 85.8 . Having in the verses foregoing put up his earnest prayer to his God in the behalf of himself , and his people , that God would withdraw his Judgements from them , reviving and restoring them ; Wilt thou not revive us again , that thy people may rejoyce in thee ? v. 6. Shew us thy mercy O Lord , and grant us thy salvation , v. 7 ; then he resolves upon what he would do , quietly to wait upon his God for an Answer , hearkning and hearing what he would say , what return he would make . And the like do we ; having put up our prayers unto God for our selves or others , now lend our ear to him , hearing what he will speak , carefully observing what return he shall please to make to us . So doth our Apostle here in the Text . Having plyed the throne of grace with his prayers , besought the Lord thrice ( as he saith ) frequently and earnestly , now he heareth what the Lord said unto him , what return he made to him . Which what it was , the words following will informe us , to which I now come . And he said unto me , My grace is sufficient for thee .

But what is this to Pauls request ? The Answer looked upon in a Particular way , as this Answer . That which he desireth is , that the thorne in his flesh might be taken from him , that the Messenger of Satan might depart from him , that he might be freed from that vexatious trouble , so as to feel no more of it . But this he heareth nothing of , onely of a sufficiency of Grace .

Such returns God is pleased often to make to the prayets of his people , Prayer not alwayes answered directly , but by way of equivalency . answering them not directly , by complying with their desires , granting the particular thing which they pray for , but somewhat instead of it , somewhat that may be equivalent to it , as good , if not better for them . Such was the Answer that was returned to our blessed Saviours prayer which he made in the Garden . Being then in his Agony , he prayes and prayes ( as Paul here did ) thrice . And thus praying , he was heard . He was heard in that which he feared ( as the Apostle telleth us ) Heb . 5.7 . Now what was that which he feared ? Why , that bitter Cup , which he saw coming towards him , his bitter death and Passion , which was then at hand . This was the thing which he feared , and fearing deprecated , praying against it , earnestly desiring that he might be freed and delivered from it . He fell on his face , and prayed , saying , O my Father , if it be possible , let this Cup pass from me , Matth . 26.39 . And in this prayer he was heard . But how was he heard ? What , by granting the thing he prayed for ? Not so ; that bitter Cup was put to his mouth , and he drank it , yea drank it off , suffering whatever Gods justice required , and had predetermined . But he was heard and answered by way of equivalence ; having an Angel sent unto him to comfort , and strengthen him ( as St. Luke tells us ) Luke 22.43 . and being mightily by a divine power supported in his sufferings , so as wrestling with Hell and Death he came off a Conquerour , Abolishing death , 2 Tim . 1.10 . Through death destroying him that had the power of death , the Devil , Heb . 2.14 . So triumphing over them in his Cross , Col. 2.15 . Thus was he heard in that which he feared ; Not by granting that which , with submission to his Fathers will , he desired , but by doing that for him which was more for his , and the worlds advantage . And even after the like manner was this our Apostle heard in that which he felt . Not by granting to him the thing which he prayed for , but by promising to him what was equivalent , as good , yea better for him , a sufficiency of grace for the supporting of him in that conflict , and giving him a comfortable issue of it . And thus ( as I said ) God is pleased often to answer the prayers of his people ; Non quoad votum sed quoad commodum , non quoad voluntatem , sed quoad utilitatem , non quoad desiderium sed quoad salutem , ( as Aquinas and Carthusian , and some others writing upon the Text observe ) not according to their wishes , their wills , their desires , but according to what may be most safe , most expedient , most advantageous unto them in order to their salvation ; not granting the thing which they pray for , but somewhat instead of it .

And will you know why he doth so , see a threefold ground or Reason for it ; A Threefold Reason of it . their Weakness , his Wisdome and Goodness .

1. Their Weakness in asking , Mans ignorance in asking . which it may be is such as that they know not what to aske . So our Saviour tells Mother Zebedee , with her two Sons , when she presented that request unto him in their behalves , that they might sit the one on his right hand , and the other on his left in his Kingdome , be preferred to the highest places of honour in that his temporal Kingdome , which they then dreamed of , He answered and said , ye know not what you ask , Matth . 20.22 . They thought that those who were his chief favourtes should have much secular honour and ease , with all affluence of worldly accommodations . But herein they were much mistaken , as he there tells them ; were that their Petition granted they would find the quite contrary , being exposed to more and greater troubles and sufferings then others , more then they knew how to bear : Are ye able to drink of the Cup that I shall drink of , &c. And truly so it is oft-times in the Petitions and requests which Gods people put up unto him ; whilest they ask such and such temporal blessings , they ask they know not what ; they desire that , which if it were granted to them , they would have cause to repent of their prayers , that which would prove hurtful , if not baneful to them . Such were the Israelites Quailes to them , which they asking were given them , and that in great abundance , but what went in at their mouths came out at their nostrils ( as Moses foretold them it should do , Numb . 11.20 . ) they being therewith surfeited , so as they in a violent way came to vomit up what at the first was so pleasing to their palates . And so would it fare oft-times with Gods people , should he satisfie their desires , in granting what they pray for , it might prove very prejudicial to them , if not in a temporal , yet in a spiritual way , very detrimental as to their souls . Many a soul there is now in hell , which ( if we speak according to secondary causes ) had never come there , had not God granted the desires of it in bestowing upon it such an abundance of outward things , as Riches and Honours , &c. which oft-times prove baneful to the possessors of them , as the Preacher tells us from his own observation , Eccl. 5.13 . There is a sore evil which I have seen under the Sun , viz. Riches kept for the owners thereof to their hurt ; their temporal or spiritual hurt , whereof they were the occasions . And many a soul is now in heaven , which had not God crossed the inordinate desires of it , by withholding from it what it would have had , it had never come there . Such is the weakness even of Gods own people in praying , that oftentimes they ask that , which if granted to them , they should ( as I said ) have cause to repent of .

2. But ( in the 2d . place ) such is the Wisdom of God , Gods Wisdome . that he knoweth what is good for them . As he knoweth what things they have need of , before they ask him . Matth . 6.8 . so he knows what will be expedient for them . So our Saviour tells his Disciples concerning his own departure from them , Joh . 16.7 . Nevertheless I tell you the truth , it is expedient for you that I go away , for if I go not away , the Comforter will not come unto you , &c. Thus God foresees what good or evil would redound unto his people , from what he shall grant unto them , or with-hold from them .

3. And being thus wise ; he is also good and gracious to his people , consulting for their good , His Graciousness . their Benefit ; and thereupon it is that he doth not alwayes grant their requests , but sometimes answer them in some other way . Bonus Dominus , Hieron . Epist. ad Paulinum . qui saepe non tribuit quod volumus , ut tribuat quod mallemus ( saith Jerom to his Paulinus . ) Good and gracious is the Lord , who oft-times withholdeth that from his people which they would have , that so he may bestow upon them that which will be more welcome to them . A loving father will not give his child a knife , though it cry for it . Nor will God grant unto his children that which may be hurtful to them , though they earnestly desire it from him . But will do that , in way of Answer to their prayers , which he seeth to be most expedient for them . And hence it is that he seemeth sometimes to lend a deaf ear to their prayers ; suffering them to lie and continue under some sharp affliction , not working deliverance for ahem , though earnestly importuned by them . Even as a Chyrurgeon deals with his Patient ( it is Augustines similitude , August . in Psal . 130. and it is an apt one ) having applyed to him some sharp corrasive , which drawing and burning , puts him to great pain , he earnestly desires him to take it off , but his Chyrurgeon , being Master of his Art , and so knowing what is fit and proper for his trouble , lets it alone , wishing him to be Patient , and let it lie still , untill it have done the work for which it was intended , promising to do that which shall be best for him . Even so dealt the Lord here with his servant Paul . Paul being in danger of a spiritual Tympanie ( as I shewed you before ) of being inordinately lifted up through abundance of Revelations , for the preventing hereof the Lord exerciseth him with some sharp affliction . Hereupon he earnestly solicites him for a removal of it . But this request of his is not granted , the Lord not seeing it expedient for him . Onely in the mean time he giveth him a comfortable assurance of that which should be as good , nay better for him . My grace is sufficient for thee .

A useful Observation . Applicat . Christians not to stint God in their Prayers . So let it be unto us , teaching us not to stint God in our prayers , by being so absolute in our requests , as that nothing shall content us , unless we have the thing which we desire . Such was Abraham's and Rachel's desire after Children . Lord God , what wilt thou give me ; seeing I go childless ? ( saith he ) Gen. 15.2 . Give me children , or else I dye ( saith she to her husband Jacob ) Gen. 30.1 . Such is the impatience of some , and too many , their hearts running out after such , or such a blessing , nothing will content them but that . Let it not be so with us . Knowing that we have to deal with a wise and a good God , who knoweth better what is fit for us , then we for our selves , let us submit our wills to his will . So did our heavenly Pattern , the Lord Jesus , though he prayed thrice for the taking away of the bitter Cup , yet still it was with submission of his will to the will of his heavenly Father . If it be possible , let this Cup pass from me , Nevertheless not as I will , but as thou wilt , Matth . 26.39 . And again , O my father , if this Cup may not pass from me except I drink it , thy will be done , v. 42. And so he prayed the third time , using the same words , v. 44. Herein let every of us propound him as a Pattern for our imitation , following his example ; In presenting our requests unto God , resigne up them , and our selves unto him , leaving our Petitions with him , to make what answer he shall think fit to return . Which receiving , now let us rest contented with it , and thankful for it . Looking upon it as no small grace and favour that we may have access to the throne of grace , and that our prayers may find audience and acceptance with God . And looking upon our selves as not worthy of all the mercies which he hath shewed unto us ( as Jacob humbly confesseth concerning himself , Gen. 32.10 . ) now , though we fall short in our desires , wanting what we would have , yet bless God for what he is pleased to reach forth unto us . Resting ( as I said ) contented with it , and thankfull for it . Remembring that it is not for Beggars to be choosers . No nor yet for Children , who do not know what is good for themselves so well as their Parents do . But I shall not any longer insist upon this ; but pass on to that which my eye is chiefly upon ; the Matter and Substance of this Answer , The Matter and Substance of the Answer . what is it that God here saith unto his servant Paul .

My grace is sufficient for thee . ] My grace ; Grace here taken two wayes . {αβγδ} . And what shall we understand hereby ? Not to trouble you with the various senses of this Word [ Grace ] in Scripture ; which are very many , scarce any one word ( that I know ) admitting of more . In this place I find it looked upon two wayes .

1. Some hereby understand the Love and favour of God . For the Love and favour of God . And thus we find this word , {αβγδ} , Grace , frequently used . Being sometimes applyed unto men , whose loving and well liking is called by this name . Thus it is said of Joseph , that he found grace in the sight of his Master Potiphar , Gen. 39.4 . And so of Hester , that King Ahasuerus loved her above all the women , and she obtained grace and favour in his sight more then all the virgins , Hest . 2.17 . And so we read of the Apostles , that they had favour with all the people , Acts 2. ult . Where the word is the same with that in the Text , {αβγδ} , grace , they were well liked , and approved of by them . And thus being referred unto God , it often imports the same thing , his love and favour . Thus it is said of Noah , that he found grace in the eyes of the Lord , Gen. 6.8 . And so of Mary the Mother of our Lord , whom the Angel salutes after that manner , Luke 1.28 . Haile thou that art highly favoured ; ( or freely beloved ( as the former Translation hath it ) {αβγδ} , gratificata , full of favour and grace , as the vulgar Latin readeth it , Ave gratiâ plena . So he explaines his meaning , v. 30. Thou hast found favour with God . And so it is said of Christ himself , Cap. 2. v. ult . he increased in favour with God and man . In both which places that word is still the same with that in the Text . Grotius . Diodate . Estius . And in such a sense do divers Expositors of note here look upon it . My grace , that is , My Love and favour .

Now so taking it , How this grace may be said to be sufficient . how doth the Lord here say to Paul , that this his grace was sufficient for him? {αβγδ} ; sufficient , or sufficere debet , ( as Grotius explaines it ) it is enough for thee ; that which may well suffice thee , so as thou both mayest , and oughtest to rest contented with it . In such a sense Philip useth the word , Joh . 14.8 . Lord , ( saith he to his Master Christ ) Shew us the Father and it sufficoth us . {αβγδ} ; we shall rest satisfied and contented with it , so as not to be further troublesome unto thee in propounding any more questions . And so it is here looked upon by some . My grace is sufficient for thee . It is enough to suffice thee . Yea more then enough . So this word is fitly expounded by some in that Text , 1 Pet . 4.3 . The time past of our life may suffice us to have wrought the will of the Gentiles . {αβγδ} . It is enough , and more then enough . And so it may be here looked upon , as having a Meiosis in it , intending more then what is expressed . My grace is sufficient for thee ; enough , and more then enough , that which may serve abundantly to satisfie and content thee in this condition , though thy prayer be not answered according to thy desire .

And so it is in all estates and conditions ; Christians in all estates to rest satisfied with Gods love and favour . In the midst of what ever wants or sufferings , Gods grace , his love and favour is , and ought to be , sufficient to those that are interested in it , so as they are to rest themselves satisfied and contented with it .

And well may they so do , considering whose Grace this is ; He being a God Allsufficient . My grace , the grace of God , who is a God Allsufficient ( as the Geneva renders that Text ) Gen. 17.1 . A fountain , the fountain of living waters ( as he calleth himself ) Jer . 2.13 . & 17.13 . As for all other things , creature stays and comforts , be they what they will , they are but ( as he theresaith of the Idol Gods ) Cisterns , Broken cisterns that can hold no water . Though they may afford some solace and cotentment for a time , yet they are soon drawn dry ; being like leaking vessels , that will not hold the liquor that is put into them , not yielding what is promised by them , and expected from them ; but oft-times , like brooks in the summer , failing when there is most need of them . But God is a fountain , fons perennis , an everlasting fountain , from whom cometh every good and perfect gift ( as St. James tells us ) Jam . 1.17 . And being so , they who have an interest in him , in his grace and favour , what is it that they may not expect from him ? With thee is the fountain of life ; in thy light we shall see light ( saith the Psalmist ) Psal . 36.9 . God being fons vitarum ( as the Original there hath it ) the fountain of lives , {αβγδ} Vena vitarum , Montanus . from whom life temporal , spiritual , and eternal , and all such good things as appertain to any of them , do spring and flow , they who have an interest in him , in his grace and favour , however for a time they may walk in darkness ( which a childe of light may sometimes do ( as the Prophet Isaiah intimates it , Isa . 50.10 . ) yet in his light they shall see light ; when he causeth his face to shine upon them , manifesting that his grace and favour to them , they shall enjoy comfort and contentment ; not wanting any thing that he shall see fitting and expedient for them . The Lord God is a Sun , and a Shield , ( light and defence ) the Lord will give grace and glory , and no good thing will he withhold from them that walk uprightly . Psal . 84.11 . No good thing , if good in it self , and good for them , it shall not be withheld from them : being Gods favourites , he will shew himself kind and liberal unto them . It is that which the Wise man saith of a King , Prov. 16.15 . In the light of the Kings countenance is life , and his favour is as a cloud of the latter rain . And again Chap. 19.12 . His favour is as the dew upon the grass ; refreshing and enriching those that are interessed in it . His favourites shall not want what he hath to bestow upon them , be it riches or honour , &c. No more shall Gods favourites : He being able to do for them exceeding abundantly above all that they can ask or think ; ( as the Apostle sets forth Gods Alsufficiency , Eph. 3.20 . ) and not more able than willing : well may they sit down and rest themselves contented with this , that they have this God for their God , having a standing in his Grace .

To this I might add , that as God is alsufficient , so also he is immutable , unchangeable : A God Immutable in his Love . I am the Lord , I change not , Mal . 3.6 . Unchangeable , as in his Essence , so in his Affection . Such was Christs love to his Disciples , ( at St. John tells us ) John 13.1 . Having loved his own which were in the world , he loved them unto the end ; to the end of his life . And with such a love doth God love his Elect people in Christ ; he loveth them to the end , the end of their lives ; yea to Eternity . I have loved thee with an everlasting love , Jer . 31.3 . Herein doth this grace and favour of his differ from that of earthly Kings and Princes , which is like themselves , mutable and changeable . Those whom they love to day , they may hate to morrow , ( as Saul did David , 1 Sam . 18. and Ahasuerus his Haman . Hest . 6. ) Their favourites have but a slippery standing . But so have not Gods favourites ; their standing in his grace is a sure standing . I am perswaded , that neither death , nor life , &c. shall be able to separate us from the love of God , which is in Christ Jesus our Lord . Rom. 8.38.39 . So then , they who are once interessed in this grace , well may they ( as I said ) sit down , and content themselvs with it .

A truth , and a usefull one ; so let it be unto us , Christians excited to two things . minding us of two things , 1. Of seeking after an interest in this Grace , and then of contenting our selves with it .

Seek wee after this grace , that we may get an interest , To seek an interest in this Grace , and assurance of it . a standing in it . This God expecteth and requireth that we should do , and in obedience to his Commands see that we do it . When thou saidest , Seek ye my face , my heart said unto thee , Thy face , Lord , I will seek , ( saith David ) Psal . 27.8 . So it is , God ( as it were ) holdeth forth his face , tendreth his grace and favour to those who will seek after it , and this he calleth upon them to do . Now to this call let all our hearts ( with Davids ) make answer , and say , Thy face , Lord , we will seek . And seek we this in the first place , as that which is more to be valued than all other things in the world . So David looked upon it , and therefore beggeth this above all , Psal . 4.6 . There be many that say , who will shew us any good ; Lord lift thou up the light of thy countenance upon us . As for the multitude , the greatest part of men , their hearts were carried out after the things of this world , {αβγδ} ( as Paul saith of some among his Philippians , cap . 3.19 . ) minding earthly things , riches and honour , &c. which are their summum bonum , their chief good . But David was of another mind , placing his felicity in Gods grace and favour , he prized that above all : yea even above his own life . Thy loving kindness is better than life , ( saith he , being then in the wilderness ) Psal . 63.3 . And so look we upon it , preferring this before all other things , seek we it ( as I said ) in the first place , that we may have an interest in it , and have some good assurance of it ; that God would make known to us this our interest , evidencing his love , his peculiar love to us . This is that which the Spouse maketh her first request to her wellbeloved , the Church to Christ , Cant . 1.2 . Let him kiss me with the kisses of his mouth , for thy love is better than wine ; desiring that he would give unto her more clear evidences of his grace & favor , which would be more pleasing and cheering to her , than wine is to the palate and heart . Such account did Christ make of her love to him , as he expresseth it in the same language ; Cap. 4. v. 10. How fair is thy love , my Sister , my Spouse ? how much better is thy love than Wine ? And of like account was his love to her . And so it is to all Gods children , such as have tasted of this grace ( which all true believers in measure have , as St. Peter intimates it , 1 Pet . 2.3 . If so be ye have tasted that the Lord is gracious ) not onely heard of it , by the doctrine of the Gospel ( which is called the Grace of God , Tit . 2.11 . because it holdeth forth the saving grace of God in Christ ) but tasted of it , having had some experimental knowledge of it in themselves , they cannot but be much taken with it , and highly esteem of it . And this dowe ; giving no rest to our souls , untill we have got some evidence and assurance of this our interest , that we have a standing in this grace .

This grace ; Not contenting themselves with Gods Common Grace and favour . I say ; mark that . Not contenting our selves with that common grace and favour , which God vouchsafeth even to the worst of men , on whom he bestoweth many left-hand blessings , many temporal favours , and that sometimes , oft-times , in a more plentiful measure , then upon his own dearest servants ; upon the account whereof they may be said to find grace in his sight . But rest we not contented with this common grace , which is often exercised upon those who have no interest in his love . No man knoweth either love or hatred , by all that is before him , Eccles . 9.1 . But seek we after a special grace , a peculiar love and favour , such as that is wherewith he imbraceth his elect people , whom he hath ordained and called to obtain salvation .

Quest . But how shall this interest be obtained ? And how shall it be assured ?

Two useful Questions . I shall give Answer to each briefly .

Quest . For the former ; How shall this interest be obtained ? How this Interest may be obtained .

Ans. I answer in a word ; Get an interest in Christ ; which is done by believing on him . By this means , and onely this , Get an Interest in Christ . it is that poor sinners come to have a standing in this grace . So much we may learn from that one Text of the Apostles ( among many other ) Rom 5.1 , 2. Therefore being justified by faith we have peace toward God , through our Lord Jesus Christ , By whom we have access by faith unto this grace , wherein we stand . By this means it is , that being by nature enemies , they come to be reconciled unto God , it is by and through Jesus Christ . All things are of God , who hath reconciled us unto himself by Jesus Christ , 2 Cor . 5.18 . And by this means they come to be ingratiated with him , being made accepted in the be oved , Eph. 1.6 . that is , in Christ . God being well pleased with him , he is well pleased with all those whom he beholds in him . This is my beloved Sonne , in whom I am well pleased ( saith the voice from heaven ) Matth . 3. ult . {αβγδ} , In whom ; ] God having set his love upon Christ , being the Sonne of his love , he loveth all those whom he beholdeth in him . Hence is it that ( as some do expound it ) the grace of God is sometimes called the grace of our Lord Jesus Christ : which we find the Apostles frequently apprecating , and wishing to the Churches , The grace of our Lord Jesus Christ be with you , Rom. 16.20 , 24. 1 Cor . 16.23 . Rev. 22.21 . Meaning thereby the grace and favour of God ; which as it is purchased and procured for all Gods Elect by Jesus Christ , so it is conferred upon all those whom he beholdeth in him . So then , that we may have a share in this grace , see that we have an interest in Christ , being united to him , and made one with him by faith .

But how may we be assured of our interest in this grace ? How Assure . Ans. Briefly , have we received grace for grace ? By receiving Grace for Grace . This St. John tells us all true believers have . Of his fulness have all we received , and grace for grace , Joh . 1.16 . {αβγδ} , Grace upon grace , one grace following , and flowing from another , the grace of Sanctification flowing from the free grace and favour of God in Christ , ( as some expound that Text . ) Nor have we received this Grace ; the spirit of grace , ( as it is called Heb . 10.29 . ) that Spirit which God of his free grace bestoweth upon his elect people , and worketh effectually in them , enduing them with all saving and sanctifying graces . Do we find the Spirit dwelling and working in us , inclining our hearts , as to fear God , ( not with a servile , but a filial fear , to fear him as a Father ) so to love him ; now take this as an evidence of this grace , and assurance of this love . We love him ( saith St. John ) because he first loved us , 1 Joh . 4.9 . So it is , our love to God , Love to God a reflexion of his Love , evidencing it . is but the reflexion of his love to us ; being the product and effect of it . So as from the one , we may certainly conclude the other , as we do the Cause from the Effect . Only see that this our love be

1. Sincere and unfeigned . Being sincere That we love him ( as St. John saith he did the Elect Lady , 2 Ep. Joh . 1. ) in the truth , in sincerity : Grace be with all them that love our Lord Jesus Christ in sincerity , Eph. 6. v. last . That we love him for himself , and for his love to us .

2. A peculiar love , Peculiar . that we love him above all , above all other things in the world . Lovest thou me more than these ? ( saith our Saviour to Peter ) Joh . 21.15 . {αβγδ} , that is , ( as some ( how rightly I will not say ) expound it ) more then thou lovest these thy Brethren . Thus do they who truly love God , and Jesus Christ , they love them above all , hating all things in comparison of them ; as our Saviour expresseth it , Luk . 14.26 . If any man come to me , and hate not his father and mother , and wife and children , &c. yea and his own life , he cannot be my Disciple . Which is ( as I said ) to be understood comparatively , so as not to prefer him before all . Now is there such a love to be found in us ? Can we say that we love God above all ? and withal prize his love above all earthly enjoyments ? Now take this as an undoubted evidence of this his grace , his love to us .

Which being thus interested in , and assured of , Christians in all estates , to rest contented with this Grace . now let this grace be sufficient for us ; in what ever state or condition we be , rest we our selves contented in this , that we have God for our God . Nimis avarus est cui non sufficit Deus ( saith Augustine ) Well may he be looked upon as a great deal too covetous , whom God himself cannot satisfie . What though we want these and these creature comforts which others enjoy , yet enjoying him , let him be to us instead of all . Am not I better to thee than ten Sons ( saith Elkanah to Hannah , when she was bemoaning her barrenness ) 1 Sam . 1.8 . And so may it well be said in the want of whatever blessings ; What ? is not God better to us then they , or whatever else we can desire ? Deus meus & omnia , If God be ours , all is ours . All things are yours , ( saith Paul to his believing Corinthians ) whether things present , or things to come , all are yours , 1 Cor . 3.21 , 22 , 23. Having an interest in Christ , and so in the grace and favour of God through him , now all things were theirs , serving for their good and benefit . And let this be enough for us . It is enough , Joseph my Son is yet alive , ( saith the aged Patriarch ) Gen. 45. last . It was enough to content him , he being to him his dear son : And so let it be said to us ; having the living God for our God , our tender and affectionate Father in Christ , let this be enough to us ; having an interest in his grace , his peculiar love and favour , now in the midst of whatever wants , or sufferings we are exercised with , let this suffice and content us , as well it may . So the Lord is apprehended by some here to speak unto his servant Paul ; Paul being in a sad conflict , under some temptation or vexation , he earnestly desireth to be freed from it : but the Lord returns him no other answer but this , My grace is sufficient for thee : so willing him to rest satisfied and contented with this , yet he was a favourite of his , and consequently he would have an eye to him , to do that for him which would be most for his good . But I shall not any longer insist upon this sence of the word ; the sweetness whereof hath drawn forth my meditations beyond my first intention .

Others there are , who by the Grace of God here , understand rather the {αβγδ} , Grace taken for Gods gracious assi●stance . the putting forth of this grace , the acting of it , the effectual operation of the Spirit of grace : And in such a sence this word [ Grace ] is frequently used in Scripture . As in that Text , Act. 14.26 . where it is said of Paul and Barnabas , that they were by the Church recommended to the grace of God ; recommended in their Prayers to the gracious assistance of Gods holy Spirit , which might enable them to the work of their Ministry , and make their labours effectual . And so the Apostle himself useth it , 1 Cor . 15.10 . where in one verse we find this word [ Grace ] used in a threefold sence : 1. For the good will and favour of God [ By the grace of God I am that I am . ] That he was not only a Christian , but an Apostle , an eminent Apostle , this he ascribes to the free grace of God , his meer good will . 2. For a gift of that grace ; [ And his grace which was bestowed on me was not in vain ] meaning his calling to his Apostleship , with his Ministerial gift , his ability for the discharge of it , which he improved to the utmost of his power , for the good and benefit of the Church , not without good success . Then ( 3. ) for the Powerfull assistance of Gods Spirit [ But I laboured more abundantly then they all , yet not I , but the grace of God , which was with me ; ] a divine assistance going along with me in Preaching of the Gospel , giving me both will and power to do what I have done . And in such a sense is this word not unfitly looked in that Text , Rom. 6.14 . where Paul saith of his believing Romans , that they were not under the Law , but under Grace : not under the rigorous exaction of the Law , which requireth what it giveth no strength to perform , but under the gracious dispensation of the Gospel , and under the Covenant of grace ; having an internal power given them , the spirit of God working effectually in them , and so fulfilling that in them which was required from them . In this sense most properly here taken . Sufficit ●tibi gratia mea ] quam scil : in ta●●â ●bundant●â dedi tibi , ut per eam possis , & visiones videre , & tribulation●s tole rare . Corran . Com . in loc . And so is it here looked upon by many , the greatest part of Expositours . My grace is sufficient for thee ; that is , my grace in thee . Not that Habit of grace , which he had already received , ( as Gorrham here understand it ) which ( saith he ) was in so great abundance , as might well enable him to bear those , or whatever sufferings ; But that supply of grace , which I will make , and reach forth unto thee ; the supply of my Spirit . This was that which Paul himself looked at as that which must support , and carry him through , as his doing , so his suffering work , turning all to his good . So he tells his Philippians , Cap. 1.19 . I know ( saith he ) that this ( meaning the malice of his Adversaries , who sought to add affliction to his bonds ) shall turn to my salvation through your prayer , and through the supply of the spirit of Jesus Christ {αβγδ} , the ministration of the Spirit , coming in unto him , and sanctifying his affliction to him . And such a supply of grace it is , that the Lord here speaketh of , a supply of his Spirit , which should support and strengthen him in that conflict , inabling him to endure and go through with it , so as to be a gainer by it , and come off a Conquerour in the end . So Calvin here looketh upon it . This word Grace ( saith he ) here signifieth , not the favour of God ( as elsewhere it doth ) but Auxilium Spiritus Sancti , Vocabulum Gratia hic non favorem Dei ( ut alibi ) sed per Metonymiam aurilium Spiritu● Sancti significat Calvin in loc . the the aid and assistance of Gods holy Spirit . And so Hemingius and many others ; with whom I shall choose to go along , though not wholly excluding the former Interpretation , being not inconsistent with this , yet looking upon this as properly and principally intended in this place . So much I conceive is intimated to us in the clause following , which is rendred as a Reason of the Answer here returned , For my strength is made perfect in weakness . My power or vertue being exerted and put forth for thy support and comfort . This it is which here he calleth Grace , and My Grace .

Quest . And why so called ? Divine assistance why called Grace ? Take a Reason or two for each .

Grace ; 1. Quia gratis data , because freely given and bestowed , Because freely given . without respect to any merit or desert in the person on whom it is bestowed . Such is the operation of the spirit , which we find called a free spirit , Psal . 51.12 . Establish me with thy free Spirit . Spiritu spontaneo , or voluntario , a free spirit , ( as upon other accounts , so ) in as much as it worketh freely ; being in the motions of it like the wind , as our Saviour maketh the comparison , Joh . 3.8 . The wind bloweth where it listeth , &c. So is every one that is born of the Spirit . The working of the Spirit is a free operation . And upon that account all the gifts of it may be called by the name of grace , because gifts of grace , freely bestowed . Now we have received , not the spirit of the world , but the Spirit which is of God , that we might know the things that are freely given to us of God . 1 Cor . 2.12 .

2. And again , Grace ; quia nobis à gratuito Dei favore provenit , because ( as Calvin hath it ) it is not onely freely bestowed , as all other gifts are ; but it also proceedeth from that special grace and favour of God , which he beareth to his Elect . In this work of the Spirit is that special grace also exercised and put forth The one being as the spring , the other as the stream ; the one the Mother , the other the Daughter ; the one the Seal , the other the Print ; the one an impression and clear manifestation of the other . Why God , grace ?

My grace ; 1. in as much as God is the Author and giver of it . Thence called the God of all grace , H●●● the God of all grace . 1 Pet . 5.10 . The Lord will give grace and glory , Psal . 84.11 .

2. As it cometh from him , so the propriety of it still resteth and remaineth in him . Grace in man Gods Talent . Grace is a Talent , which God putteth into the hands of his people , to improve for him . So as they are but like those who trade with another mans stock . Lo there thou hast that is thine ( saith that evil servant in the Parable , when he returned to his Master the Talent wherewith he had betrusted him , ) Matth . 25.25 .

Applic . And if so , why then should any be proud of the grace which they have ? Christians not to be proud of their grace . Though therein they exceed and excell others , yet why should their hearts be lifted up in them above measure ? It being not so much their grace , as Gods grace . They are but the users , he the Owner of it ; To whom also they must be accountable for what they have .

2. Which taking notice of , let is be our care and endeavour to improve the grace which we have ; But to improve it for God . to make the best improvement of it we may . Remembring that we are rather factors then Owners , not Lords but Stewards . That is St. Peters phrase , 1 Pet . 4.10 . Stewards of the manifold grace of God ; {αβγδ} . And so looking upon our selves , see that we endeavour to be , such as he there calleth upon us to be ; {αβγδ} , good stewards of this grace , remembring whose grace it is , and to whom we must be accountable for it . But this by the way .

We see what is here meant by grace , and how the Lord calleth it , Grace , and his grace . And of this his grace he mindeth his servant Paul that it was sufficient for him . {αβγδ} My grace is sufficient for thee .

And so is it to every one that shall make a right use of it ; Divine Grace is sufficient for such as shall make a right use of it . mark it . This is the Observation which I take up from hence , and which my eye is chiefly upon . Gods grace is sufficient for all that will make a right use of it . This is that which the Lord here tells this our Apostle . Paul was at this time ( to make use of the Vulgar Phrase in a true sense ) in ill handling . God had let Satan loose upon him to buffet him , to exercise him ( as is most probable ) with some sharp and violent Temptation , so as he apprehended himself for the present in a very ill state , a dangerous condition . Hereupon he maketh his Address unto God , frequently and earnestly soliciting and importuning him for a speedy deliverance . But the Lord returns him no other Answer but this , My grace is sufficient for thee . And so it may be said to all others , what ever their estate and condition be , yet this grace of God is sufficient for them .

And well may it be concluded so to be , considering ( what hath been touched upon before ) whose grace this is . Being the grace of God , who is the God of all grace . My grace . The grace of God , ( who is as we have heard ) El Shaddai ; a God All sufficient , Gen. 17.1 . All-sufficient in himself , {αβγδ} ; and All-sufficient to his Creatures ; Being ( as our new Translation there renders the word , ) almighty , he is able to do for his people exceeding abundantly above all that they ask or think ( as the Apostle sets forth his All-sufficience , Eph. 3.20 . ) Needs must this grace be in it self sufficient , which is the grace of that God who is All sufficient . Such is the fountain .

2. And such is the Conduit-pipe , through which this grace is conveyed , Conveyed through Christ , who is full of grace . which is Jesus Christ . In him there is a fulness , as of Merit , so of Spirit , a fulness of grace . The word was made flesh , and dwelt among us , full of grace , and truth . Joh . 1.14 . God the Father communicating his Essence to his Son , he therewith communicated all his essential properties and perfections to him , as power , wisdome , goodness , mercy , &c. and so was he full of grace ; the fulness of the God-head dwelling in him bodily , that is , really and substantially , ( as the Apostle hath it ) Phil . 2.9 . And out of this fulness it is that all true believers receive this grace of God . Of his fulness we have all received , and grace for grace , Joh . 1.16 . that is ( as some expound it ) grace conveyed unto us from the fulness of grace in Christ . To every one of us is given grace , according to the measure of the gift of Christ . Eph. 4.7 . Now there being such adiffusive fulness of grace in him , well may this grace be looked upon as sufficient for all those who have an interest in him , and communion with him .

3. To these I might add ( in the third place ) the efficacy of the Spirit , Wrought by the Spirit , which is the Spirit of Grace and Power . which as it is the Spirit of grace , so of Power . Thence called by the name of power , Eph. 3.20 . According to the power that worketh in us ; {αβγδ} , that is , the holy Spirit of God working powerfully and effectually in the hearts of his Elect people . Such is the {αβγδ} , the efficacious working of the Spirit of grace where it doth vires exerere ; put forth its strength , it worketh mightily , as the Apostle saith it did in him , Col. 1.29 . According to his working , which worketh in me mightily , {αβγδ} with power . And consequently well may that grace , which is the working of this Spirit , be concluded to be sufficient . But I shall not spend time in evincing what , in Thesi , in the general , will at all hands be yielded . A sufficiency in this Grace there is .

Quest . But for Whom is this Grace sufficient ? and for What ? Let this twofold Enquiry be made , for the more full handling of this useful point . Of the former more briefly .

Quest . For Whom is this Grace sufficient ?

Ans. For whom this grace is sufficient . I answer , Generally for all men . The grace of God that bringeth salvation , hath appeared to all men ( saith the Apostle ) Tit . 2.11 . {αβγδ} , Generally for All. Gratia salutaris , or salutifora , the saving grace of God , his exceeding mercy and goodness tendring salvation to all , all sorts of persons , not onely Jewes , ( as under the Law ) but Gentiles , to all without distinction of Nation , sex , age , or condition . This grace now under the Gospel it is indifferently manifested unto all . And being thus manifested unto all , it is sufficient for all , bringing salvation unto all men , ( as that Text by some is , and well may be rendered , {αβγδ} ) that is , Omnibus eam acceptantibus ( as Grotius explains it ) to all that shall receive it , and make a right use of it . There is neither Jew nor Greek , there is neither bond nor free , for ye are all one in Christ Jesus . Gal. 3.28 . So as that which the Lord here saith to his servant Paul , may be in a large sense spoken and applyed to every one , My grace is sufficient for thee .

Which yet let it be warily and rightly understood . Not that this sufficient grace is given to all , Sufficient grace not given to All. to every one . No , not to all those to whom the Gospel is preached ( as Arminius and his followers would have it . ) Davenant Determinat . 49. Prideaux Lect . 3. de Gratia Universali . Herein I freely subscribe to that Orthodox Determination of our two learned and judicous Professors Davenant and Prideaux ; Non datur omnibus auxilium sufficiens ad salutem . All have not sufficient grace given to them to bring them to salvation . For if so , Perkins Treatise of Predestination . then ( as our Perkins , and others rightly conclude ) it would be also effectual in them for the renewing and converting them . But where this grace of God , his special grace , is given and received , it is sufficient , and that for all .

Quest . But for What is it sufficient ? That is the second Enquiry ; For what is it sufficient ? to which I may return Answer again in a general way . As it is sufficient for all , all Persons , so it is sufficient to all , In general for all intents and purposes . to all intents and purposes . The Spirit of grace being like a Wind ( to which it is compared in that Text fore-cited , Joh . 3.8 . ) yea a mighty wind , ( so it descended upon the Apostles at the day of Pentecost , like a rushing mighty wind , Acts 2.2 ) it carrieth all before it , going on in its way , holding on its course , effecting whatever it undertaketh . It is sufficient ( as I say ) to all intents and purposes , for what ever it undertaketh .

But to set forth the sufficiency of this grace more clearly and fully , In particular , I shall descend into some particulars . To make way whereunto I shall take notice of that obvious Distinction of a twofold Grace , Gods Grace twofold . Gratia Operans , & Co-operans , Working and Co-working grace ; Working the first grace . Co-working the following grace . or the first grace , and the following grace . The first , or working grace is the converting grace of God , whereby men are turned from all sin unto God , made new Creatures , being regenerated and born again , having not onely their understandings enlightned , but their wills and affections renewed and changed . The following , or Co-working grace is that whereby God continueth , confirmeth , and perfecteth that first grace , that work of grace which is begun in the soul , carrying it on until it come to full perfection in glory . Both these we finde put together in that one Text of the Apostle , Phil . 1.6 . Being confident of this very thing , that he which hath begun a good work in you , will performe ( or Perfect ) it until the day of Jesus Christ . God who had begun the work of grace in them in their Conversion , which was his first grace , he would carry on and perfect that work by his subsequent , his following grace . Now to these two heads may the several acts of the Spirit of grace be reduced , in all which we shall find it sufficient . Begin with the former .

The sufficiency of that first grace , that working grace . The first Grace sufficient for Conversion . This we shall find sufficient for the work which it undertaketh , for the Conversion of those in whom it worketh . Of this sufficiency , this chosen vessel , this our Apostle had already had experience in himself . Being , before the grace of God met with him , a sinner , a great sinner , {αβγδ} , the first , the chief of sinners ( as himself acknowledgeth ) 1 Tim . 1.15 . A Blasphemer , and a Persecutor , and Injurious ( as he particulariseth ) v. 13. as bad as who was worst , yet obtaining mercy from God for the pardoning of his former sins , he found his grace sufficient for him , working powerfully and effectually in him for his Coversion . So it there followeth , v. 14. But I obtained mercy , &c. And the grace of our Lord was exceeding abundant , with faith and love , which is in Christ Jesus . ] The grace of our Lord ; ] the regenerating , renewing , sanctifying grace of God ; [ was exceeding abundant ] {αβγδ} ; working a wonderful change in him ; so as he was no more the man that he was , I live , yet not I , Gal. 2.2.20 . No longer Saul , but Paul , having his name and nature changed ; of a Blasphemer he was now become a believer ; of a Persecutor and Injurious , he was now become a true lover of Christ and his Saints ; Both which graces , his Faith and Love , he there maketh mention of , in opposition to those his former sins . Thus was the grace of God sufficient for him , for his first conversion . And what he found and felt in himself ; the like had many others in his time done . Being in some kinds as bad , yea morally far worse then he , yet they had experience of the like sufficiency of this grace for the changing and renewing of them . So had divers in the Church of Corinth done ; whom he mindeth of it , 1 Cor . 6.11 . Where having reckoned up divers kinds of hainous sinners , as Fornicators , Idolaters , Adulterers , and the like , he subjoineth , And such were some of you , but ye are washed , but ye are sanctified , &c. They had found the grace of God sufficient for them , working effectually in them for the changing of them . And the like shall they do in whomsoever it undertaketh this work . It is that which the Lord saith he would do for his people , the people of the Jewes , after their return from Captivity , Ezek . 36.25 , 26. I will sprinkle clean water upon you , and ye shall be clean , from all your filthiness , and from all your Idols will I cleanse you ; A new heart also will I give you , &c. And I will put my spirit within you , and cause you to walk in my statutes , and ye shall keep my judgments , and do them ; Promising to communicate his grace unto them , which should be sufficient for them , working effectually in them for their Conversion , and Salvation . And so it is where ever it is communicated . It is that which the Prophet Jeremy , speaking in the person of God , saith he heard Ephraim , ( the people of Israel , the ten Tribes ) say unto him , Jer . 31.18 . Turn thou mè , and I shall be turned ; or ( as the Geneva hath it , ) Convert thou me , and I shall be converted ; that is , give us grace to repent , and we shall repent . Which was accordingly granted and performed ( as the verse following hath it , ) Surely , after that I was turned I repented ; After that God was pleased to work a gracious change in that people , by the working of his Spirit of grace cooperating with their afflictions and sufferings , then they came seriously to repent them of their sins . Such is the sufficiency of this grace for the working of true Conversion in the Soul .

Quest . But ( it may be said ) if it be thus sufficient , how then cometh it to pass , Why is it not alwayes Efficient . that it is not alwayes efficient ; that it is not alwayes effectual in those to whom it is tendred , but that some and many receive it in vain ? This Paul beseecheth his Corinthians that they would beware of , 2 Cor . 6.1 . We then , as workers together with Christ , beseech you also , that ye receive not the grace of God in vain ; Thereby intimating to them , that there were many who did so , in whom the grace of God being tendred to them , proved altogether ineffectual . Now how cometh this to pass ?

Ans. For this divers Reasons might be assigned , two whereof I look upon as principal ; Two Reasons hereof assigned . the one of them to be found in God , the other in men themselves .

Reas . 1. The first in God , who doth not give this grace to all to whom it is tendred . God doth not give it to all . It is that which our Saviour told his Disciples , Math . 13.11 . when they demanded of him a Reason why he spake unto the people , as he did , in Parables , He answered and said unto them , Because it is given unto you to know the mysteries of the Kingdom of heaven , but to them it is not given . So it is in preaching of the Gospel , where the grace of God bringing salvation , is held forth , and tendred alike to all ; it is not given alike to all to receive it . The free grace of God making the difference betwixt those which do , and do not receive it . This ( I say ) depends upon Gods free grace , his meer good will , and favour . He hath mercy on whom he will have mercy , and whom he will , he hardeneth , Rom. 9.18 . Hardeneth them , not by making their hearts hard , ( which is Satans work , and their own , ) but by withholding his grace from them , not mollifying , not preparing of them ( which also is a work of his grace ) by which means it cometh to pass that all the means which are made use of for their good prove ineffectual to them . Here is the first Reason of this inefficacy . Whereof let not any be so bold and daring as to demand a further Reason , why God should put this difference betwixt one and other . Nay , but O man , who art thou that repliest against God , ( or disputest with him ? ) Shall the thing formed say unto him that formed it , why hast thou made me thus : Hath not the Potter power over the clay , &c. So the Apostle there stoppeth the mouths of those that shall dare to quarrel with this dispensation , ver . 20 , 21. Gods will is both Law and Reason .

Reas . 2. Another Reason hereof is to be found in men themselves . All do not receive it . They do not receive this Grace as they ought to do . They let it into the ear , giving it the hearing , but not into the heart , embracing of it . They shut the door of their Souls against it . Now upon this condition it is that Christ promiseth to communicate himself , and his grace to those to whom he cometh , viz. if they shall open the door to him . Behold , I stand at the door and knock , if any man hear my voyce , and open the door , I will come in , and sup with him , and he with me . Rev. 3.20 . It is not the bare hearing of the voice of Christ speaking in his word , but the opening of the door , the letting of him into the soul , receiving and entertaining him by faith , and love , that will bring men to have communion with him , to be made partakers of his grace and spirit . Now this many will not do ; they shut the door of their souls against Jesus Christ ; not letting in the motions of his Spirit into their hearts , but opposing , resisting it . This is that which Stephen chargeth upon the Jewes , Act. 7.51 . Ye stiff-necked and uncircumcised in heart , and ears , ye do alwayes resist the holy Ghost ; as your fathers did so do you . And so is it with many , they hear the word , but they do not let in the monitions of it , nor the motions of the Spirit into their hearts .

Q. Why , but is not the grace of God irrisistible ? Is not Gods grace Irresistible ?

A. This is made a mater of controversie , eagerly debated betwixt Arminians and Orthodox Divines ; I shall not now wade into it . In a word take this Resolution ; The Spirit of grace in it self is irresistible , ( I mean so irresistible , It doth not alwayes work irresistibly . as that though it may be opposed , yet it cannot be conquered ) but it doth not alwayes work in an irresistable way and manner . In it self ( I say ) it is irresistible , so as if it will put forth its strength , it is able to make way for the motions of it ; able to open the door of the soul , though never so close shut against it , so as not only to illuminate the mind , but also to change the will ; not by forcing and constraining it , ( which being contrary to the nature of the will , is inconsistent with it ; should the will be forced , it should cease to be a will , the property whereof is to act freely ) but by sweetly inclining it , of unwilling , making it willing to comply , and yield to such terms as are tendred to it ; by which means the grace of God becometh effectual in it . But this I shall not enlarge upon , resting contented with this , that the Grace of God is sufficient for all that shall receive it ; sufficient for their Conversion .

And is it so ? ( to make some Application of this Branch before I pass any further . A Cordial for broken-hearted . Penitent Sinners . ) Let this serve as a soveraign Cordial for the bearing up of the drooping spirits of poor broken-hearted penitent sinners . Penitent sinners ( I say ) not Presumptuous ones ; not such as St. Jude speaketh of , Jude 4 who turn the grace of God into wantonness , taking occasion from the sufficiency of Gods grace , his pardoning grace , to indulge themselvs in their sinfull wayes and courses , saying in their hearts that which Paul abominates the thought of , Rom. 6.1 . Let us continue in sin , that grace may abound . As for such I have not now to deal with . However I dare not say but that this grace of God may be sufficient for them ; yet so long as they thus abuse it , let them never look that it will be efficient in them . They are Penitent sinners to whom I hold forth this Consolation ; such as are in a like condition , as to their Souls , to that wherein Paul at his Conversion was , as to his Body . Of whom the story tells us , Act. 9. how that going to Damascus he was struck down to the earth , ver . 4. and after , having been for a time blind , upon Ananias his coming to him , his eyes were opened , ver . 18. So was it with him as to his Body . And so is it with all truly penitent sinners , as to their Souls : Having their eyes opened to see the sinfulness of their own hearts and lives , they are cast down in the sense and apprehension thereof , abhorring themselves , and repenting in dust and ashes . ( as Job saith he did , cap . 42.6 . ) Now to such , all such , let this Cordial be applied . Let them hear what the Lord here saith unto his servant Paul , and hear him speaking it unto them , My grace is sufficient for you . As my pardoning grace is sufficient to pardon all your sins past , though never so many , never so great , The Lord , the Lord God , mercifull and gracious , forgiving iniquity , trangression and sin : that is , all sins of what kinds or degrees soever , ( so he proclaimeth himself ) Exod . 34.7 . so my sanctifying grace is sufficient to work a blessed change in you . And hearing this from him , now let them make use of it for the bearing up of their Spirits , in this sad conflict which they have , or may have , with Sin , Satan , Hell , Death . Let not any , nor all of these , so far prevail against you , as to drive you into desperation ; taking notice that there is hope , yea and good hope for you through grace : ( as Paul saith there was for him , and his believing Thessalonions , 2 Thes , 2.16 . ) The grace of God is sufficient for you . It matters not what your condition hath been , or for the present is : You have lived in sin , and made a trade of it , being habituated sinners , so as through long custom and continuance in it , it is become as natural to you as your meat and drink ; yet let not this discourage . The Grace of God sufficient to make them new Creatures This Grace of God is sufficient to make you new creatures ; That God who hath your hearts in his hand , can change them , giving you a new heart . This is that he maketh promise of to his people Israel , ( as you heard it from that Text ) Ezek . 36.26 . A new heart also will I give you , and a new spirit I will put within you . And this he can do for you . What though your hearts for the present be no other than a sink of sin , most impure and unclean , full of inordinate lusts , yet hear what he there saith to them in the Verse afore-going , I will sprinkle clean water upon you , and ye shall be clean ; freeing you , as from the guilt of sin , by sprinckling the blood of my Son Christ upon you for your Justification , so also from the power of it , by communicating my grace and Spirit unto you for your Sanctification . And such a change is the Spirit of grace able to make in you .

I , but ( saith the drooping Sinner ) I have resisted this Spirit of grace , This Spirit of grace hath been resisted . my heart hath been , and is , a hard and inflexible heart , not yielding to the motions of this Spirit . God hath often called upon me by his Word , , but I have often stoped my ears against him : He hath allured me by his Mercies , and terrified me by his Judgments , yet none have hitherto so wrought upon me , as to bring me home unto him . So impenetrable hath this heart of mine been to this grace of his .

A. Yet despair not . This maketh thy case indeed so much the more difficult , Yet is it suffieient ? but yet not desperate : still Gods grace is sufficient for thee ; he can take away this hard and stony heart . So that his Promise to his people Israel there goeth on , v. 26. I will take away the stony heart out of your flesh , and will give you a heart of flesh ; that is , I will take away the hard and obdurate heart from you , and will give you a soft , a tender , and a pliable heart , that shall be ready to receive the impressions of my grace , and to be guided and governed by my Spirit . And such is the sufficiency of Gods Grace for thee .

Which that it may be Efficient in thee , The Efficiency of it not to be despaired of do not again put it from thee by despairing of it , and so shutting the door of thy soul against it : Thou hast resisted it , but do so no more . Now let it in , hearkning to it , yielding up thy self to be wrought upon by it . So doing , now doubt not of an effectual operation . Having tasted of Gods Preventing and Preparing Grace ( as the Schools distinguish ) his Preventing Grace in putting some good motions , Praeveniens : Praeparans . good desires and purposes into thy soul , desires after Supernatural grace ; his Preparing Grace , in inclining thy will to hearken to his Word , and to yield obedience to the dictates of his Spirit ; ( both which are the work of divine and supernatural Grace , ) now doubt not of finding the sufficiency of his working grace for the changing and renewing of thee in thy mind , will and affections , and so making thee a new Creature .

Onely ( to give a word of Direction ) see that thou wait upon the Spirit of grace , The Spirit of Grace to be waited on in the use of Means . in the use of such means as it is wont to work by . The two chief whereof are the Word and Prayer .

1. The Word , the Word Preached , which is the ordinary means in and by which the Spirit useth to work . The Word Preached . Thence is it that the Messengers of the Gospel are called Ministers of the Spirit , and their Ministration or service , the Ministration of the Spirit . 2 Cor . 3.6 , 8. {αβγδ} & {αβγδ} . In as much as by them , through their ministery , the preaching of the Gospel , God is wont to communicate his Spirit ; thereby working grace in the hearts of his Elect . As the grace of faith , ( of which the Apostle saith that it cometh by hearing , Rom. 10.17 . by hearing of the Word preached ) so other sanctifying and saving graces . See then that with care and conscience you attend upon this Ordinance of God , where it is dispensed according to his mind and will ; Watching daily at wisdoms gates , waiting at the posts of her door , Prov. 8.34 . Like as those impotent persons are said to have done , who lay at the Pool of Bethesday , waiting for the time when the Angel should move the water , John 5.3 . So wait you upon God in the use of this Ordinance of his , until he shall please ( which in his due time he will ) to send down his holy Spirit , and make it effectual for the healing of your sin-sick souls .

2. And to this joyn Prayer . Herein imitating this our Apostle , who in this his Conflict ( as you have heard ) prayed thrice , frequently and earnestly . The like do you , Be frequent and earnest in soliciting of the throne of grace , begging this grace from the God of all grace , that he would send his Spirit into your hearts , and that ye may find and feel the effectual work of it . Which doing , now rest comfortably assured of receiving a gracious Answer from him , Yea of obtaining what you desire . If ye , being evil , ( saith our Saviour to his Disciples ) know how to give good gifts unto your children , how much more shall your heavenly Father give the holy Spirit to them that aske him ? Luke 11.13 . As for other things , as temporal blessings , God may , and often doth , with-hold them , though never so earnestly sought for , seeing them not to be expedient for his people ( as here he did from his Apostle what he desired . ) But as for his Spirit , his Spirit of grace , never did soul seriously and earnestly seek it , but hath had it given unto it ; receiving , though not such a measure of grace as it would have had , yet such a measure as God hath seen to be sufficient for it . And thus have I now done with the first Branch of this useful Doctrine , the sufficiency of this first grace , this Working , Converting grace Pass we to the second .

As the working , Gods Coworking or Following Grace here chiefly intended . so the Co-working grace of God , his following and assisting grace , that is also sufficient . This is the grace which the Text hath a more special eye at . Paul was now under grace , having felt the power of Gods first grace , his working grace , in his Conversion , being in a state of grace . And being so , the Lord here telleth him that his Grace was sufficient for him . As it had already been efficient in him for the working of so great a change as it had done ; This Grace sufficient for all that are in a state of Grace . so it was also now sufficient for him . And so it is for all those who are in the same estate , such as are in a state of grace . Having tasted of that first grace , Tasted that the Lord is gracious ( as the Apostle saith of Believers ) 1 Pet . 2.3 . having had some experimental knowledge of the mercy and goodness of God , as in pardoning their sins , so in regenerating of them , making them new Creatures , now it may be said of them , and to them , that the grace of God , his subsequent and assisting grace , is sufficient for them . So it is , and that to all intents and purposes , sufficient to do for them what ever it is that they stand in need of in order to their salvation . The sufficiency of this Grace set forth in divers Particulars . For the opening and demonstrating of which I shall descend into some particulars , shewing you for what this Assisting grace of God is sufficient .

That which I shall begin with , is the Establishing of them . The Establishing of them , keeping them from Falling . For this is this Grace sufficient . Having brought them into a new state , a state of grace , it is sufficient to uphold them in that state , to establish them . Uphold ( or establish ) me with thy free spirit , ( it is Davids prayer for himself ) Psal . 51.12 . And it is Peters Apprecation for the Saints , to whom he writeth a Prayer which he putteth up for them , and a Blessing which he pronounceth upon them , 1 Pet . 5.10 . The God of all grace , &c. make you perfect , confirm , strengthen and stablish you . This is Gods work , the work of his grace , as to begin the good Work in the hearts of his Elect , so to confirm and stablish them . Now he which establisheth us with you in Christ , and hath anointed us , is God , ( saith Paul to his Corinthians , ) 2 Cor . 1.21 . Both these are his work , first to annoint his Elect people , by communicating his Spirit of grace unto them , which he doth in their Conversion , then to establish them . Even as it is in the works of Nature ; God first creates , giveth a being to his creatures , then he continueth that being to them by preserving , upholding and maintaining them . He upholdeth all things by the word of his power . Heb . 1.3 . Thou preservest man and beast , Psal . 36.6 . So is it in the work of grace , God first beginning it , he then continueth it . Having made his people new-Creatures , they being the work of his hands ( as the Prophet Isaiah saith of them , Isa . 64.8 . and that not onely in a general way , by Creation , as other creatures are , but in a special way , by Regeneration ( as Mr. Calvin expounds that Text , ) he upholdeth his own work in them , establishing them . Which is a thing that his grace is sufficient for . Be they never so weak in themselves , yet that is sufficient to uphold them . So saith our Apostle of the weak Brother , Rom. 14.4 . He shall be holden up ( or established , {αβγδ} ) for God is able to make him stand . Having set them on their feet , it is able to uphold them , to keep them from falling . Now unto him that is able to keep you from falling ( saith St. Jude , speaking of God our Saviour ) Jude 24. This is God able to do for his people , though being in themselves weak , they are subject to fall , yet by the power of his grace he is able to keep them {αβγδ} , Illabiles , to keep them from falling into sin . To keep them faultless . So it there followeth , And to present you faultless before the presence of his glory , {αβγδ} , free from gross and scandalous evils , so as the Momus's of the world shall have nothing to upbraid , or charge you with . Thus God is able to keep his people ; And thus he will keep them , if they be not wanting to his Grace . The Lord shall keep the feet of his Saints ( saith Hannah in her ●ong ) 1 Sam . 2.9 . that is , protecting , and directing them , ordering their Affections and Actions , keeping them in their wayes . He shall give his Angels charge over thee , to keep thee in all thy wayes , they shall bear thee up in their hands , least thou dash thy foot against a stone , ] so the Psalmist , Psal . 91.11 , 12. sets forth the security and safety of a godly man , whom God hath such a care of , that whilest he endeavours to keep close unto him , walking conscienciously before him , he will keep him from those dangers and miscarriages which otherwise he is obnoxious to ; as from Temporal , so from Spiritual evils . So Paul tells his Thessalonians , 2 Thes . 3.3 . The Lord is faithful , who shall stablish you , and keep you from evil . {αβγδ} , from that evil one , Satan , to keep you from his snares and plots , so as you shall not be surprized and foiled by him . This is that which our Saviour teacheth his Disciples to pray for in that form of prayer which he set them and us , Matth . 6. Deliver us from evil ; or from that evil one , {αβγδ} . And what they pray for , God is able to grant ; for this his grace is sufficient , to keep the feet of his Saints , to keep them from falling , falling into sin .

Object . But is it so ( may some say ) how is it then that they do fall , and that so frequently , How is it that those who are in a state of grace do fall into sin . yea and sometimes so fouly as they do ? Instances hereof we have but too many . Eminent Saints , stars of the first magnitude ; who have had a larger measure of grace meted out unto them then others , how have some of them fallen , as David and Peter , &c. Now by this it may seem , that either the grace of God is not sufficient for all , to uphold them , or else that he is not willing to communicate it to some .

Ans. To return Answer to this briefly : 1. Thus indeed it is , and that too often , but whence is it ? Not from any Deficiency in the grace of God ; This is from themselves , not co-operating with the grace which they have received . but in themselves , in not co-operating with that grace which they have already received , not making that use of it that they ought and might ; not keeping a strict watch over themselves ; Forgetting that which Solomon minds them of , Prov. 4.23 . to Keep their hearts with all diligence ; and that which our Saviour calls upon his Disciples to do , Matth . 26.41 . to Watch and pray , that they enter not into temptation . By this means it is that Satan , who lyeth in wait , to take all advantages breaks in upon them , shamefully foiling them by his Temptations . Neither are they wary , as they ought to be , for the avoiding of the occasions of sin , and so coming near the ditch their foot slips , and they fall in . Nor so careful in the use of those means , and observing those Rules and Directions which God hath prescribed them . Now hence it cometh to pass that that Grace , which is sufficient for them , becometh not so effectual in them as otherwise it would . Even as it is with an infirme person , being in a course of Physick , his Physician administers to him a Remedy proper for his Malady , what might be sufficient for his Cure , to make and keep him sound ; But withal he prescribes him such and such Rules for Diet , Exercise , &c. Now he not observing these , finds not that benefit which he expected , and otherwise might have had . So is it here . God in communicating his grace to his people , he prescribes them such and such Rules for the ordering of themselves , that so they might co-operate with his grace ; which is sufficient for them , but they not observing , but neglecting them , by this means it cometh to pass that it becometh not so effectual in them as otherwise it would be : As it was with Sampson ; not keeping his hair from cutting , which being a Nazarite , he was by Gods express command injoyned to do , he fell into the hands of his enemies , the Philistims , and became a prey to them , Judg . 16.19 , 21. so is it oft-times with the servants of God ; not following his Directions , not observing his Ordinances , they fall into the hands of their spiritual enemies , so as to be foiled by them ; For which they may thank themselves .

2. This God permits , with an eye This is a thing which God permits . He suffers his people thus to fall ; which he doth with an eye to himself , to them , to others .

1. To himself , To himself for the manifesting of his Grace and Power . for the further manifestation of his grace and power , as in pardoning , so in restoring of them ; ( of which more anon . )

2. To them , that he may make them know him , and themselves ; his power , their own weakness . To them , that they may the better know God and themselves . His power in supporting them whilest they do stand ; their own weakness , which is such as being left to themselves they cannot but fall . Both these , God will have his people to know , that so giving to him the glory of the one , they may be made more humble by the other ; that they may learn not to stand upon their own feet , to put any confidence in themselves , to trust in their own strength , but in him whose strength is made perfect in weakness . Jacob wrestling with the Angel prevailes with him , but yet to make him sensible of his own weakness , his humane frailty , he receiveth a maim in his thigh , that so he might not be too much puffed up with the glory of that victory , Gen. 32.25 . Thus God sometimes leaves his dear servants to the sad experience of their own infirmity , suffering them to stumble and fall , and so for a time to halt , that so they may not be exalted above measure , which otherwise they are subject to .

3. To others ; that others may be warned by their harms , To Others , that they may be warned by them . and so be the more jealous over themselves ; more careful of their own standing , more fearful of falling ; which our Apostle mindeth Christians of , Be not high minded , but fear , Rom. 11.20 . Let him that thinketh he standeth ( that he hath a sure standing ) take heed least he fall , 1 Cor . 10.12 . For these and some other ends best known to himself , God suffers his people thus to fall , whom yet his grace is sufficient to keep from falling .

And ( 2. ) as it is sufficient to keep them from falling , This Grace sufficient to keep them in Falling , that they shall not fall Totally . so in falling ; so to keep them , as that though they do fall , and fall fouly , yet they shall not fall Totally . It is that which David saith of a righteous man , Psal . 37.24 . Though he fall , he shall not utterly be cast down , for the Lord upholdeth him with his hand . Righteous men are subject to fall as well as others . A just man falleth seven times , Prov. 24 16. Seven times , that is , often . Falling , as into miseries and calamities , so into sins . But though he thus fall through the infirmity of the flesh , yet he is so upheld by the power of divine grace , as that he shall not utterly be cast down , he is thereby kept from a total defection . Though he fall into a sin , yet he shall not fall from grace . It is the promise which the Lord maketh to his people , Jer . 32.41 . I will make an everlasting Covenant with them , &c. And I will put my fear into their hearts , and they shall not depart from me . Such is the Covenant which God maketh with his people , the Covenant of grace , an everlasting Covenant . Putting his fear , his grace , into their hearts , they shall be so kept by the power hereof , as that they shall not depart from him , not utterly , not totally . However through weakness and infirmity they may sometimes turn aside , yet they shall not depart , so as utterly to fall from him , and his grace . This is that which our Saviour tells Peter , Luke 22.31 , 32. I have prayed for thee that thy faith fail not . And what he did for him he hath done the like for others , even for all that believe on him . Neither pray I for these alone ( viz. his Apostles ) but for them also which shall believe on me through their word ( so he declares it ) Joh . 17.20 . By his intercession impetrating this for them that their faith shall not fail . However it may be shaken , and so fail in the {αβγδ} , in the acting of it , ( as Peters did , when he denyed his Master ) yet it shall not totally fail . Peters faith failed in his Mouth , but not so in his Heart . Thus grace may fail in a true believer as to the Act , but not so as to the Habit : In their greatest defections there is yet a Principle of Life in them . As it was with that young man Eutichus , Acts 20. v. 9. Falling from the third loft , he was taken up dead , that is , for dead , ( as it may be construed ) so apprehended to be by those that saw him , who were much troubled at this so sad and sudden an accident . But Paul coming to him , and embracing him , said , Trouble not your selves , for his life is in him , v. 10. Even so fareth it sometimes with Gods Saints , such as are set upon the third loft , being above others in grace , they by some great and grievous fall may seem both to others and themselves to be dead , to have no life of grace left in them , but yet having been once truly regenerated , their life is in them ; this shall not utterly fail . For this , express and full is that known Text of St. John , 1 Joh . 3.9 . Whosoever is born of God , he doth not commit sin , for his seed remaineth in him , and he cannot sin . ] He doth not , he cannot sin , {αβγδ} , that is , so fall from the grace of God , as to be given over unto sin , to be brought under the power and government of it . No , his seed abideth in him , semen gratiae , that seed of grace , which was sown in his heart by the Holy Ghost at his first Conversion . This still remaineth , and remaining ( as the seed doth which is buried in the earth ) it will in due time put forth , and shew it self again . Such is the sufficiency of divine grace for the keeping and upholding of true believers in their falling , that though they do fall , yet they shall not utterly be cast down , not fall totally .

And ( 3. ) as this grace is sufficient to keep them from falling , To restore them being fallen . and in falling , so to Restore them being fallen ; to raise them up , and set them upon their feet again , to restore them to their former condition , so as they shall not fall finally . This is that which the Wiseman saith of a Just Man , in that Text even now cited , Prov. 24.16 . He falleth seven times , and riseth up again . Fall he may , and that frequently and dangerously , as into sufferings , so into sins , but he falls not finally , he riseth again , being raised and restored by the power of divine grace . Of this had Peter experience in himself . He fell , and fell fouly in denying and forswearing his Lord and Master , but no sooner did his Master turn to him and look upon him ( as St. Luke reports it , Luke 22.61 . ) looking upon him ( as Theophilact saith ) {αβγδ} , with a benigne , a gracious aspect , but presently his heart relented for what he had done , He went out and wept bitterly , v. 62. so being by repentance restored from his fall . And the like experience many other of the Saints of God have had . Having through weakness fallen and fallen dangerously , yet they have found the grace of God sufficient for their restauration . Such a Physician is God to his people , he knoweth how to heal all their infirmities . I am the Lord that healeth thee ( saith he to his people Israel , ) Exod . 15.26 . That healeth all thy diseases ( saith David ) Psal . 103.3 . As of the Body , so of the Soul ; Heal my soul , for I have sinned against thee ( saith he ) Psal . 41.4 . There is never a sin , but maketh a wound in the soul , some deeper then others , all of them mortal and deadly , threatning death , unless they be healed . Now this is Gods work , the work of his grace , to heal the Back-slidings of his people . This is that he promiseth to do for his people Israel , Jer . 3.22 . repeated by the Prophet Hosea , cap . 14. v. 4. Return , and I will heal your back-slidings . And this his grace is sufficient to do . Heal me O Lord , and I shall be healed , saith the Prophet Jeremy , intending ( as is conceived ) a temporal deliverance out of the hands of his enemies , which he earnestly desired from his God , being assured that he was able to work it for him , Jer . 17.14 . And the like may a poor sinner , whose soul is wounded with sin , say unto him , Heal me O Lord , and I shall be healed . Such is the sufficiency of this grace , that it is able to work a perfect cure , where ever it undertaketh it , restoring the Soul to former Rectitude , and to former Comfort . In these two consisteth this Cure ; and both these the grace of God is sufficient for .

1. To restore to former Rectitude : So it is , the falls of Gods Children , To former Rectitude . are oft-times like that which Mephibosheth being a child , took from the armes of his Nurse , whereby he became lame of his feet , 2 Sam . 4.4 . Even so by their falls , their souls ( it may be ) contract a lameness , being ( as it were ) out of joynt , so as they do not walk in the wayes of God so vigorously as sometimes they did . But this grace of God is sufficient to cure , to set their souls in joynt again , and to cure their lameness . Such cures Christ wrought upon the Bodies of those that came unto him , being lame , he healed them ; which he did by a word . And with like facility he is able to work the like cure upon the Souls of men ; being become lame , he can heal them by the work of his Spirit , restoring them , being fallen , to former Rectitude .

2. And as to former Rectitude , so to former Comfort . To former Comfort . So it is , sometimes by their falls , the Bones of Gods children are not only dislocated and out of joynt , but ( as it were ) broken . So it was with David after that fall of his in the matter of Bathsheba and Uriah , his bones ( as he complains ) were even broken , Psal . 51.8 . The bones which thou hast broken . Broken with the sense of that foul sin of his , which lay so heavy upon his Spirit , that he could have no rest for it , There is no rest in my Bones because of my sin ( so he elsewhere crieth out ) Psal . 38.3 . Now in this case the grace of God is sufficient to work a cure upon them , by binding up these broken hearts . The spirit of the Lord is upon me , he hath sent me to bind up the broken hearted ( saith the Prophet Isaiah ) Cap. 61.1 . This was he to do as a servant , a Minister of God , by speaking a word of comfort in the name of God to them . And this is God able to do by sending his Spirit into the heart ; which being the Comforter , ( as our Saviour calleth it , Joh . 14.26 , &c. ) the Spirit of Consolation , it can make broken bones to rejoyce . Make me to hear joy and gladness , that the bones which thou hast broken may rejoyce , ( saith David there ) Psal . 51.12 . restoring unto his people the joy of his salvation , ( which he there prayeth for , v. 12. ) the sence and feeling of his love and favour . Thus as the Sun breaking forth , dissipates and scatters those dark clouds which before hid the face of it from the earth , so the Lord lifting up the light of his countenance upon his people , he can scatter those dark clouds of their sins , which have for a time hid his face from them , restoring comfort unto them . And this he maketh promise of that he will do to the penitent sinner . Isa . 57.18 . I have seen his wayes , and will heal him , I will lead him also , and restore comforts unto him . [ I have seen his wayes , ] his sinfull wayes and courses , wherein he hath walked contrary to me ; yet upon his returning unto me , I will heal him , restoring comfort , the joy of my salvation unto him . Such is the sufficiency of divine grace for the restoring of those that are fallen , to restore them to their former rectitude , and to their former comfort . Here is a third Particular .

In the Fourth place , as this Grace is sufficient to restore them , To strengthen them . so to strengthen them . This the best of Saints , being in themselves weak , have need of . So Peter apprehended it , and therefore beggeth this for those to whom he writeth , in that Text forecited , 1 Pet . 5.10 . The God of all grace make you perfect , establish , strengthen you . And the like doth Paul for his Ephesians , Cap. 3. v. 16. That he might grant you according to the riches of his glory , that ye may be strengthened by his spirit in the inner man . To be strengthned in the inner man , {αβγδ} , the mind , the soul , that is the work of the Spirit , the Spirit of Grace : and this work this Spirit of grace is sufficient for . Of the truth hereof this our Apostle had had great experience in himself , who tells his Corinthians , 2 Cor . 12.10 . When I am weak , then am I strong . When weak in himself , in his own apprehension , then strong in Christ ; when weak in the flesh , then strong in the Spirit . By the assistance of which he was enabled to do whatsoever he was put upon . I am able to do all things through Christ that strengtheneth me , ( so he tells his Philippians ) cap . 4.13 . {αβγδ} , Omnia valeo , I am able for all things , whether to do , or suffer . Such a kind of Omnipotency there is in the grace of God , that it is able to make the weakest of his servants able to go through with what ever work he shall call them to . Inabling them to a fourfold work . Be it to wrastle with Temptations , to subdue Corruptions , to perform Duties , to endure Sufferings . In these four lyeth a chief part of a Christians work . And all and every of these , Divine Grace is sufficient to enable him for . See it in the Particulars .

1. To wrestle with Temptations . These Conflicts , whilst they are here , To wrestle with Temptations . Christians are continually subject to . As Paul saith of himself when he was come into Macedonia , Our flesh ( saith he ) had no rest , but we were troubled on every side , without were fightings , within were fears , {αβγδ} , 2 Cor . 7.5 . He was exercised with sundry kinds of Temptations , some whereof were outward , others inward . Even so fareth it with the best of Saints , they are subject to be exercised as he was , with both these kinds of Temptations , outward and inward . Outward from the World . Of which there are two sorts , some deterring and discouraging , others enticing and alluring : Deterring from that which is good , enticing to that which is evil . Inward , either Satanical Injections , or Divine Desertions . Now as to all these this grace is sufficient to strengthen them , enabling them so to wrastle , as that they shall not be overcome by them . Reflect we upon them severally .

For Outward Temptations , Temptations from the World ; which ( as I said ) are of two sorts , With outward Temptations . some deterring , others inticing . Both these Gods Saints and Servants are subject to . And both these his grace is sufficient to enable them to wrastle with .

1. With Temptations deterring . Temptations deterring and and discouraging . Such is that opposition which the servants of God meet with in and from the world , having many stumbling blocks cast in their way , to stop or hinder them in their course , meeting with many discouragements from those who like not the way which they walk in . But the grace of God is sufficient to bear up their Spirits , and to carry them on in their course in despite of all these . So it was to Paul , who had frequent experience of these kinds of Temptations , having ( as he saith ) fightings without , meeting with many Adversaries , ( as he tells his Corinthians ) 1 Cor . 16.9 . {αβγδ} , many that opposed themselves against him . Some whereof were secret , others open . Such were the Jewes generally , whom we find withstanding him wherever he went ; not only Blaspheming his Doctrine , which they did Act. 18.6 . They opposed themselves and blasphemed ; speaking evil of that way before the multitude ( as we have it ) Act. 19.9 . that is , of the Doctrine of the Gospel which he preached ; but also laying in wait for his Person , seeking to take away his life , as we find it often , Act. 20.3 . & 25.3 . &c. Yea so inraged were some of them , that they engaged themselves by oath to do it ; more then forty entring into conspiracy against him , banding together , and binding themselves under a curse , saying that they would neither eat nor drink till they had killed Paul , ( as we have it ) Act. 23.12 . So many and so great were the dangers that he was continually exposed to ; which could not but exceedingly affect him , causing fears and terrors to arise in his heart . Having such fightings without , well might he ( as he saith ) have terrors within . Yet in the midst of these Temptations , by the power of divine grace he was supported , his spirit was born up , the Lord comforting him . So St. Luke setteth it forth in his story , Act. 23.10 , 11. When the people were so enraged against him , that he was in danger of being pulled in pieces by them , The night following the Lord stood by him and said , Be of good cheer Paul , &c. And the like he did again when he was brought before Nero to answer for his life , his friends all forsaking him , The Lord stood with him , and strengthened him , ( as he himself tells Timothy ) 2 Tim . 4.17 . Thus was he comforted and strengthened by the power of divine grace , so as he was enabled to resist those Temptations , not giving way to his fears , but going on in his work . So he tells the Elders of Ephesus at Miletum , appealing to them , who could attest what he said , Act. 20.18 , 19. Ye know ( saith he ) from the first day that I came into Asia , after what manner I have been with you at all seasons , serving the Lord with all humility of mind ; and with many tears and temptations which befel me by the lying in wait of the Jewes . Thus was the grace of God sufficient for him , bearing him up in these conflicts , supporting him under these discouragements . And the like the Lord here tells him it was able to do for him in this condition wherein he now was . Being buffeted by a messenger of Satan , either Hymeneus , or Alexander the Coppersmith ( as I I told you some conceive of it ) or some other Instruments of Satan , who fought to do him all the mischief they could , creating to him a great deal of trouble and disquietment , in this condition the Lord gives him to know that his grace was sufficient for him , to support and bear him up under this Temptation . And so other of the Saints of God have found it , who have had the like experience hereof , being after the like manner strengthened and supported , so as they have not given way to inordinate fears and terrors in the midst of the greatest dangers . So was it with David , who bearing himself upon the strength of his God , was bold and confident , not fearing the machinations and designs of his enemies . The Lord is my light and my salvation ( saith he ) whom shall I fear ? The Lord is the strength of my life , of whom shall I be afraid ? Psal . 27.1 Though an Host should encamp against me , my heart shall not fear ; though warr should rise against me , in this will I be confident , v. 3. So again , Psal . 56.4 . In God have I put my trust , I will not fear what man can do unto me . Which he repeats v. 11. as also Psal . 118.6 . The Lord is on my side , I will not fear what man can do unto me . And what he said , it is no other then what all true believers , who have an interest in God , having him for their God , may say , and that with like confidence that he did . So much the Apostle tells them , Heb . 13.5 , 6. The Lord hath said , I will not leave thee , nor forsake thee ; So that we may boldly say , The Lord is my help , I will not fear what man shall do unto me . Such is the power of Divine Grace , that it is sufficient to bear up the hearts and spirits of the servants of God , in the midst of whatever deterring and discouraging Temptations , so as they shall not be overcome by them .

And the like may be said ( in the 2d . place ) of Alluring Temptations ; Temptations Alluring , the Lusts of the world . which are far more dangerous then the former . Such is the Lust of the world ( as St. John calls it ) 1 Joh . 2.17 . The World passeth away , and the Lust thereof . {αβγδ} , that is , those things in the world which are so earnestly desired and lusted after . These in the verse fore-going he reduceth to three heads , All that is in the world , the lust of the flesh , the lust of the eyes , and the pride of life , &c. v. 16. Here is the worlds {αβγδ} , all that is in it , that is of chief esteem and account in it with men of the world , the three Pearls in their eyes , Pleasures , Riches , Honours ; which being inordinately affected , produce those three finful lusts , Voluptuousness , Covetousness , Ambition . Now to these and other the like lusts , by reason of these Temptations presented to them , Gods own children are subject as well as others , But such is the sufficiency of his grace , that it is able to keep them in the midst of these snares from being intangled by them , to keep them in the world from the lusts of it , so as they shall not be overcome by it , but overcome it . Whatsoever is born of God ( saith that Apostle ) overcometh the world , 1 Joh . 5.4 . Every true believer , for of all such he concludeth that they are so born , v. 1. Whosoever believeth that Jesus is the Christ , is born of God . Believing him , and believing on him , they are born of God , regenerated by his spirit , and made his children by the grace of Adoption ; And being such , he saith of them , they overcome the world ; that is the Temptations , the lusts of it , which ( as St. Peter saith of them , 1 Pet . 2.11 . ) war against the soul . These Gods children overcome , not by any strength of their own , but by the power of his grace . So it there followeth in the latter clause of that verse , This is the victory that overcometh the world , even our faith . Faith laying hold upon Christ , who hath obtained this victory for all that shall believe on him , be of good cheer , I have overcome the world ( saith he to his Apostles ) Joh . 16. ult . applying his Merit , and drawing vertue from him ; this is the victory , the means whereby Christians come to conquer the world ; which having in measure done already , not being led Captive by it , as sometimes they were , they ( being inabled by the strength of Christ , I can do all things through Christ that strengtheneth me , Phil . 4.13 . {αβγδ} , Christ inabling of me ) shall proceed and go on in this their warfare till they have made a full and final conquest of this their enemy ; which they shall certainly do . So much ( as Beza noteth ) is intimated in that Text , Beza Gr. Aunotat . in loc . This is the victory that evercommeth the world ; {αβγδ} ; quae vicit ( as he renders it ) which hath overcome the world . Thus having in the former part of the verse made use of the Present tense , whatsoever is born of God overcometh the world , {αβγδ} , Vincit , here he subjoines the Preterperfect tense , {αβγδ} , quae vicit , which hath overcome , thereby intimating ( as he observeth ) that however this Conflict betwixt the World and believers is still continued , yet they shall obtain the victory , and that as certainly as if it were done already . Such is the power of this grace of God , which appearing to his people , worketh in them , appearing to their eyes in the doctrine of the Gospel , worketh in their hearts , it teacheth them , and that effectually , to deny ungodliness and worldly lusts ( as the Apostle saith of it ) Tit . 2.12 . Worldly lusts , {αβγδ} , inordinate desires after the things of the world , which are so lusted after by the greatest part in the world . These the grace of God teacheth Christians to deny , to renounce and forsake , in measure also inabling them so to do . So as whilest they live in the world yet they are in measure freed from the Infection of it . Being by Regeneration made partakers of the divine nature ( as St. Peter hath it , 2 Pet . 1.4 . {αβγδ} , not {αβγδ} , not the divine essence and substance , which is incommunicable , but divine qualities and graces , whereby men are in measure made like unto God , transformed into his image ) they have now escaped the corruption that is in the world through lust . {αβγδ} , having fled from it , and being freed from the reigning power of it . And having thus escaped it , now by the same power they keep themselves from it , so as they are unspotted of it . So St. James describeth true Religion , Jam . 1. ult . Pure Religion and undefiled before God and the Father is this , &c. For a man to keep himself unspotted of the world ; free from the sins of the times and places wherein he liveth , so as not to be tainted and corrupted by the evil example of others . This by the power of divine grace assisting them , Gods Saints are inabled to do . Thus did Lot keep himself whilest he lived in Sodom . Seeing and hearing what he did , the filthy conversation of the generality of them , he vexed his righteous soul from day to day with their unlawful deeds ( as St. Peter saith of him ) 2 Pet . 2.7 , 8. but he was not infected by them . Being kept by the power of divine grace , he still retained his integrity , he still remained ( as he is there called ) {αβγδ} , just , righteouus Lot . Thus are the Bodies of men sometimes by a special providence preserved in the midst of a general Infection ( as the Bodies and Garments of those three Worthies were in the midst of the furnace , which were not scorched , though the fire was seventimes hotter then it used to be ( as we have the Story , Dan. 3. ) so as though the Pestilence rage , yet it cometh not nigh them ( as the Psalmist hath it , Psal . 91.7 . ) Even so are the souls of Gods Saints by his especial grace preserved in the midst of a general corruption , so as they are not tainted with it , but ( as Paul prayeth that his Phillippians might be , Phil . 2.15 . ) they are kept blameless and harmless , without rebuke in the midst of a crooked and perverse generation , among whom they shine as lights in the world . Such is the sufficiency of this grace for the inabling of the children of God to resist those Temptations which they meet with in , and from the world , whether Deterring , or Alluring . Thus I have done with the former sort of Temptations , such as are Outward .

Besides these there are another sort , Inward Temptations , Inward Temptations . such as seize more immediately upon the Inward man , the Soul . Such are Satanical Injections , and Spiritual Desertions ; both which , where they take place , cause sad conflicts in the soul . But such is the sufficiency of divine grace that it can inable a Christian to wrestle with them , so as not to be overcome by them . Begin with the former .

1. Satanical , Diabolical Injections . So it is , the chief enemy that a Christian hath to conflict with , is Satan . Who is called their Adversary , Satanical Injections . your Adversary the Devil , 1 Pet . 5.8 . And the Enemy , Mat . 13.39 . The Enemy that sowed them ( viz. the Tares ) is the Devil . {αβγδ} . The Arch-enemy of Mankind ; with whom Christians have more dangerous conflicts then with any other creatures . We wrestle not against flesh and blood ( saith the Apostle ) but against Principalities and Powers , against the Rulers of the darkness of this world , against spiritual wickednesses in high places , Eph. 6.12 . Christians have other Enemies to wrastle with , as the World , the Flesh , but their grand Enemy is Satan . He is the Goliah , who cometh forth and fighteth against them . This he doth by his Temptations . Of which there are divers kinds , some Mediate , others Immediate . Mediate , making use of Instruments to convey his Temptations . Thus he tempted our first parent Adam by his Consort Eve , making use of her to present the Apple unto him , Gen. 3.6 . And so he did our Saviour , making use of Peter to hand that Temptation unto him , for the stopping of him in the course of his obedience , taking him off from his suffering work , that so he might have hindered mans salvation . Herein was Peter an instrument of Satan , set a work by him ; upon which account our Saviour sharply reprehending him for what he had done , calls him by his name , Get thee behind me Satan , Matth 16.23 . Or else presenting Objects to their senses , which may be taking to them . Thus was our first Parent Eve tempted by him , by presenting unto her view the Apple , which she looking on , and seeing that it was not onely good for food , but pleasant to the eyes , &c. she took and eat of it , Gen. 3.6 . And after the like manner he tempted our Saviour in the wilderness , by presenting unto him a view of the world , shewing him all the Kingdomes of it , and the glory of them , Matth . 4.8 . And in the like way doth he ordinarily convey his Temptations , by presenting unto men the Pleasures , Profits , Honours of the world , All which are his Snares ; as they are sometimes called . Let their table be made a Snare , Rom. 11.9 . They that will be rich ( seeking greedily after wealth ) fall into Temptation and a Snare , 1 Tim . 6.9 . the Devils snare ( as Reproach is called , 1 Tim . 3.7 . ) But besides these , he hath other Temptations , which are more Immediate , his secret suggestions , which are injected and cast by him into the hearts of men . Upon which account they are called his Darts , Eph. 6.16 . The fiery darts of the wicked : {αβγδ} , that wicked one , Satan ; whose Temptations are called Darts , in as much as they are injected , and cast at the souls of men , as Darts are at their Bodies , for the wounding and killing of them ; And fiery or burning , {αβγδ} , because sticking in the soul , they burn inwardly , as poisoned darts do in the Body . Such Darts were those which the Devil cast at Judas ; when first he tempted him to betray his Master , which was done by his instigation , as St. John sets it forth , Joh . 13.2 . The Devil having put into the heart of Judas Iscariot , Simons son to betray him ; {αβγδ} , Injected , cast it into his heart . And afterwards to destroy himself . And such Temptations not onely wicked men , who being his servants , his children ( as Paul calleth Elimas , Thou child of the Devil , Acts 13.10 . and our Saviour the malicious Jewes , Ye are of your Father the Devil , Joh . 8.44 . ) are more under his power and command , their hearts being alwayes set open to him , but even the best of Saints are subject to . However he hath no such right to them , as he hath to others , The Prince of this world cometh ( saith our Saviour ) and hath nothing in me . {αβγδ} , nihil juris habet , he hath no right to me , yet by Gods permission , letting Satan loose upon them , they are subject to be exercised with these kind of Temptations ; to have these Darts cast at them ; to have such things presented to their fancies , as being dangerous to them , work great disquietment in them . Such are the Temptations of Incredulity and Despair , and Temptations of Blasphemy , which being so abhorrent to them as they are , so contrary not onely to Grace , but Nature , may well be concluded to be Diabolical Injections . Such Temptations are Gods dear servants sometimes exercised with , which it may be , come upon them in so violent a way , that they know not how to resist them ; but the more they strive against them , the more they are troubled with them ; being like a Ball , which the more strongly it is cast against the wall , the more strongly it reboundeth back upon the face of him that threw it . So fareth it oft-times with these Temptations , the more earnestly they are resisted , the more violent they are . And being so , this must needs be a sad Conflict . So it was with this our Apostle , who is most probably conceived to have been exercised in some such kind . The Messenger Satan , ( as the words in the Original may well be looked upon , {αβγδ} , Angelus Satan ) the Devil being Gods Messenger , he was sent to buffet him , by divine permission being let loose upon him to assault him with some foul and dangerous temptation , with which he had a sore conflict , it being to him as a thorne in his flesh , causing great vexation and disquietment . And the like Conflicts have many of the dear Saints and servants of God been exercised with , sad Conflicts . But even in these the grace of God is sufficient for them . So the Lord here tells his servant Paul , My grace is sufficient for thee : Though he did not grant his Request , in giving him a Quietus est , freeing him from his trouble , by causing the evil Spirit to depart from him , yet he promiseth so to fortifie him by his grace against that wicked fiend , that he should not prevail against him , but that he should so stand it out as to come off a Conquerer . And such is the sufficiency of Divine grace ; that it is able to do the like for others . Though in themselves weak and infirm creatures , no wayes able to wrestle with this Goliah , yet through the assistance thereof inwardly strengthening them , they shall be able to grapple with , and in the end come off , as David did triumphing over him . So much is intimated by our Apostle in that Text forecited , Eph. 6.16 . where directing Christians concerning their spiritual warfare ; he bids them among other things to make special use of the shield of faith . Above all taking the shield of faith , wherewith ye shall be able to quench all the fiery darts of the Devil . Such a fence is a good shield to a Soldier , let there be never so many darts cast at him , this being held forth will secure him against them all . And this will faith do to a Christian , being exercised aright , laying hold upon Christ , and fetching strength from him , it will be as a shield to him , defending him against all temptations ; so as though he may be assaulted and infested with them , yet he shall not be overcome by them .

But there are yet another sort of Temptations , which are soarer then these ; Divine Derelictions . and these are Divine Derelictions , Spiritual Desertions ; when God seemeth to withdraw his assistance , hiding his face from the soul in these conflicts , seemingly leaving it to it self . Of this Temptation our blessed Saviour himself had experience ; whom we may hear crying out upon the Cross , Eli , Eli , Lama-sabacthani , My God , my God , why hast thou forsaken me ? And the like had David , who was therein ( as in many other things ) a Type of Christ . Him also we hear complaining after the same manner , in the very same words , Psal . 22.1 . My God , my God , why hast thou forsaken me ? Why art thou so far from helping me , and from the words of my roaring ? And the like have many other of the dear Saints and Servants of God had , and frequently have . Now this cannot but be to them a sad Conflict . When the Sun hideth its face , there must needs be darkness upon the earth : And so when God hideth his face , it must needs be sad with the soul . So it was with David , Thou didst hide thy face , ( saith he ) and I was troubled , Psal . 30.7 . And so was it with our blessed Saviour , who upon this account tells his Disciples , that his soul was exceeding sorrowfull , even unto death , Mat . 26.38 . And upon the Cross he complains more of this , than all other his torments . But as sad as it is , yet such is the sufficiency of this grace , that it is able to support and bear up the spirit under it . So it did our blessed Saviour , who in the midst of that desertion , was inwardly strengthened and supported by the divine Spirits dwelling in him , so as though the sense and feeling of his Fathers love for a time failed him , yet so did not his faith , which he manifested by calling him his God ; My God , my God . And of like power is the same spirit , the spirit of grace ; which dwelling in the hearts of true believers , ( though not after the same manner that it did in Christ , in whom it dwelt ( as the Apostle expresseth it , Col. 2.9 . ) {αβγδ} , Bodily , that is , Essentially ; yet truly and Really in regard of the vertue and operation of it ) it is able in a secret way to support them whilst it doth not manifest it self unto them . Such a support it is that the Lord here maketh promise of to his servant Paul ; though he seemed to hide his face from him in not hearkening to his prayer , not granting what he so earnestly desired , yet he giveth him to know that his grace was sufficient for him , and so should be efficient in him , for the upholding of him in that Conflict , and giving him a happy issue out of it . Such is the power of this Grace , that hereby a Christian may be enabled to wrestle even with God himself . So was Jacob , who wrestled with the Angel , ( the Angel of the Covenant ) and prevailed with him . Upon which account ( as you heard ) his name was changed from Jacob to Israel : Thy name shall be called no more Jacob , but Israel , for as a Prince hast thou power with God , and with men , and hast prevailed , Gen. 32.28 . A strange and incredible thing , that a poor worm ( so Jacob is called , Isa . 41.14 . ) should not only strive with his Maker , but conquer him : Yet this did Jacob : But how ? not by any strength of his own , but by a divine assistance , the Lord himself upholding him in that conflict , and in the end , yielding to be overcome by him . Such is the sufficiency of this grace , that it is able thus to support the soul in whatever Conflicts , to keep it from sinking . Even as Peter was born up by the help of his Master , so as he came to him walking upon the waves of the Sea , Mat . 14.29 : Even so are believers by the power of divine grace and assistance , born up upon the waves of whatever Temptations , so as not to sink under them : However through the weakness of their faith they may begin to sink , ( as Peter there did v. 30. ) be in danger of perishing ; yet Christ reaching forth his hand to them ( as there he did to him ) they shall be supported . And thus have I done with the first of these particulars , the first thing which this grace of God is sufficient to enable his people to , viz. to wrestle with and resist Temptations . Upon which I have insisted the longer , the Text leading me more directly to it than to the rest . Of which more briefly .

In the 2d . place , as this grace is sufficient to enable Christians to resist Temptations , Work to subdue Corruption . so to subdue Corruption , the corruption of sinfull nature , the Flesh . This is one of a Christians Enemies , and that of all other the most dangerous ; in as much as it is within him , lying in his own bosome , ready to betray him into the hands of those his other enemies , the Divel , and the World . These are Enemies without , the Flesh an Enemy within ; which is ready to open the door to them , and to comply with them in letting in , and giving entertainment to their Temptations , without which , they could not take place , and become effectual . Every man is tempted ( saith St. James ) when he is drawn aside of his own lust , and enticed , Jam . 1.14 . Here is the source and original of all Temptation unto sin , mans natural Corruption ; without which , neither the World nor the Devil could hurt him , they tempting by working upon mans own Concupiscence . Hence it was that the Devils fiery darts which he cast at our blessed Saviour could do him no hurt , because he found nothing in him . The Prince of this world cometh , and hath nothing in me , Joh . 14.30 . He did not find the like tinder of sinfull Concupiscence in him , as in others ; so as those sparks could not take fire , his Temptations could take no place with him : upon this account there is no Enemy so dangerous as this , the Flesh . And with this Enemy the best of Saints have many sad and sore conflicts . Corruption still dwelling in them ; though not reigning ( as it doth in unregenerate persons , who are in the flesh , in their natural state and condition , and nothing but Flesh ) yet still it dwelleth in them , It is no more I that do it , but sin that dwelleth in me ( saith Paul ) Rom. 7.17 , 20. Still there is a remainder of sinfull Corruption in the best . And thus dwelling in them , it is continually working in them , and warring against them . So Paul found it in his own experience ; Regenerate Paul ; However he delighted in the Law of God after the inward man , ( the new-man ) ( as he there saith ) v. 22. Yet ( saith he in the verse following ) I see another Law in my members warring against the Law of my mind . This did sinfull Corruption , which was continually working in him ; opposing and hindring him in the doing of what was good . I find then a Law ( the Law of sin ) that when I would do good , evil is present with me , v. 21. viz. to stop and hinder him in what he desired and in ended , and putting him upon what was evil . The good which I would I do not , but the evil which I would not , that I do , v. 19. Thus did the Law in his members , the Law of sin in his unregenerate part , warr against the Law of his mind , the Law of grace in his regenerate part . And the like experience have the best of Saints , in whom Corruption is continually working after the same manner ; hindring them in the course of their obedience , being to them as a weight , or a net , as the Apostle compareth it , Heb 12.1 . Let us lay aside every weight , and the sin that doth so easily beset us , speaking ( as some understand it ) of Original Corruption , which lying heavy upon the soul , entangleth it , hindring it in its journey to Heaven . And hindring from what is good , it instigateth to what is evil . The spirit that is in us lusteth to envy ( saith St. James ) cap . 4.5 . the evil Spirit , which still keepeth a residence in the best , inclineth them to that , and other the like sinfull Passions and Affections , which by the power of grace they resist . Thus have they continual Conflicts with this Enemy ; which are to them sore and sad Conflicts . So they were to Paul ; whom we may hear passionately crying out , Rom. 7.24 . O wretched man that I am ! who shall deliver me from the body of this death ? or , this Body of death , meaning that Body of sin . ( as before he called it , Cap. 6. v. 6. ) This being still in him , it was to him like a dead Body tyed to a living , which by the ill savour of it maketh the man weary of his life : so was he , being wearied out with these continual conflicts . And what he had experience of , the like have all other of the servants of God , being exercised with the like conflicts betwixt the flesh and Spirit . The flesh lusteth against the spirit , and the spirit against the flesh , and these are contrary the one to the other , so that ye cannot do the things which ye would ; ) so Paul telleth his Galathians ) Gal. 5.17 . Such an unwearied Enemy is the Flesh to them , which striving so continually and so impetuously as it doth , they are not able of themselves to stand out against it , but are subject to be worsted by it . So was Paul , who sheweth how by that Law in his members warring against the Law of his mind , he was brought into Captivity to the Law of sin , Rom. 7.28 . He was thereby , though against his will , drawn inevitably into sin , to do the evil which he would not . And so fareth it with the best of Saints ; the stoutest Champions are subject to be foiled by this Enemy : And if so , how then shall poor weak Christians be able to withstand it ? Yes , such is the sufficiency of Divine grace , that it is able to support them in these conflicts , and to enable them to conquer and subdue this Enemy . Hereof that chosen vessel , the blessed Apostle , had comfortable experience in himself , who after that compassionate complaint which he had made of that Body of death , which so infested him , Rom. 7.24 . ●e presently breaks forth into an affectionate gratulation in the verse following , I thank God through Jesus Christ our Lord ; so blessing his God for what he had already begun to do for him , in freeing him from that dominion of sin under which sometimes he was , and for what he was further assured that he would do , in supporting him by his grace , so as he should stand out in this Conflict , and in the end come off a victorious conquerour over this his Enemy . And the like sufficiency of grace there is for all true believers ; though Corruption in them be strong , strongly inclining them to some sinfull and inordinate lusts , yet by the power hereof they may be enabled to subdue them . It is that which the Church , among other things , comfortably assureth her self of , that God would do for her after he had converted her to himself , he would then subdue her iniquities , Mich 7.19 . He will turn again , he will have compassion upon us , he will subdue our iniquities . Those sinfull lusts which formerly had tyrannized over them , should be brought into subjection to them . And this is Gods grace sufficient to do in and for his people , thus to subdue sinfull Corruption in them ; enabling them to bring it under , and keep it under . Both these Paul telleth his Corinthians that he did to his Body , 1 Cor . 9.27 . I keep under my Body , and bring it into subjection . This did he , macerating his Body by labours , and fasting , denying himself some indifferent liberties , that so his Body might be in subjection to his Soul , and might be the more serviceable to his God ; his flesh being by that means subdued to the obedience and discipline of the Spirit . And the like are Christians by the Spirit of grace enabled to do to the Body of sin in them , to bring it under , and keep it under .

1. To Bring it under ; Crucifying and mortifying it . To bring it under . They that are Christs have crucified the flesh with the affections and lusts , Gal. 5.24 . So is it with true Believers ; in whom the Body of sin is like the Body of a man fastned to the Cross , which though it be not quite dead , yet it is in a dying condition , not able to move and stir as before it did . Even so is it with the Body of sin in them , which ( as the Apostle saith of it ) is crucified with Christ : Rom. 6.6 . Knowing this that our old man is crucified with him , that the Body of sin might be destroyed , that henceforth we should not serve sin . Like as Christ was crucified , fastned to the Cross , that so he might die by degrees ; so is the old man , the Body of sin in a regenerate person ; it is crucified with Christ , to whom he is made conformable in his death , that it might be destroyed ; having already received a mortal wound , whereby it cometh to decay in the strength of it , so as it hath not any longer dominion over him . This is that which Paul giveth a comfortable assurance of to his believing Romans , v. 14. of that sixth Chapter , Sin shall not have dominion over you , for ye are not under the Law , but under grace . Being , as they were , {αβγδ} , under grace , under the Covenant of grace , and under the work of grace ; the Spirit of grace having begun the good work in them , they were freed from the dominion of sin , so as though it still dwelled , and stired in them ; yet by the same grace inabling them to resist it , they should be no longer servants unto it , but servants of righteousness . So he there tells them , v. 18 , Being then made free from sin , ye became the servants of righteousness . Free from sin , as from the Guilt , so from the Power of it ; sin being in them , by the power of Grace subdued , brought under .

2. To keep it under . And being brought under , by the same power it is kept under ; so as it doth not break forth as otherwise it is inclined to do , and would do . The Spirit that dwelleth in us ( saith St. James in that Text even now cited ) Lusteth to Envy , But God giveth more grace , Jam . 4.5 , 6. Thus by the Spirit of Grace , that evil spirit , sinfull Corruption , is kept under ; so as by that means the servants of God are kept from those sins , which otherwise by nature and custom they are very prone and inclinable to . Thus David tells us that he kept himself , Psal 18.23 . I was also upright before him ( before God ) and I kept my self from mine iniquity . Endeavouring to walk closely with God , he kept himself from that sin to which he was by nature most inclined . But how did he thus ? what , by his own strength ? Not so ; being left to himself , he had sad experience of his own weakness , as in the matter of Bathsheba ; but by the strength of his God , I will love thee O Lord my strength , so he begins that Psalm , v. 1. It is by the power of special grace , that Gods Saints are inabled thus to subdue their Corruptions , to bring them under , and keep them under . For both which this grace is sufficient .

And so it is ( in the Third place ) to enable them to perform Duties ; To Perform Duties . These a Christian of himself is not able to do . Without me ye can do nothing , ( saith our Saviour to his Disciples ) John . 15.5 . {αβγδ} , without me , seorsim a me ( as Beza renders it ) being severed from me , not having Communion with me , without the assistance of my grace and spirit ; of your selves , Ye can do nothing , {αβγδ} , not any thing at all , any thing that is truly good , and well pleasing unto God . This men cannot of themselves so much as will , much less do . To will is present with me ( saith Paul ) but how to perform that which is good I know not , Rom. 7.18 . Regenerate persons , though their hearts be upright with God , their wills complying with his Will , so as they are desirous to do whatever it is that he requireth from them , yet their hands are weak , having no strength to act and perform what they desire . But for this also is the grace of God sufficient , sufficient to strengthen their weak hands , and confirm their feeble knees , ( which the Prophet Isaiah calleth upon the Ministers of God to do to his people , by minding them of his Promises , and their own experiences , Isai . 35.3 . ) to enable them to do whatever it is that he calleth them to , to perform the Duties both of their General , and Particular callings .

1. Of their General Calling , as Christians . To perform all duties of Piety and Charity ; Of their General Calling . Piety towards God , Charity towards their Neighbours : so working out their own salvation , which Paul calleth upon his Philippians to do , Phil . 2.13 . Work out your own salvation with fear and trembling . To which he subjoins , For it is God which worketh in you both to will and to do of his good pleasure . As though he had said , Though you have no strength of your own to do this , yet the grace of God is sufficient to enable you to do it . Here is a Christians sufficiency , not in himself , but in God , who is All-sufficient . Not that we are sufficient of our selves , to think any thing as of our selves ; but our sufficiency is of God , ( saith that Apostle , speaking of himself ) 2 Cor . 3.5 . It is God that worketh both the {αβγδ} & {αβγδ} , to will and to do . And whilst his grace doth the one , it can do the other ; being alike sufficient for both . Whilst the Spirit of grace inclineth the heart to a loving and liking of Gods Commandments , it also strengtheneth the foot to walk in them . This is that which the Lord promiseth to do for his people , Ezek . 36.27 . I will put my Spirit within you , and will cause you to walk in my statutes , and ye shall keep my judgments , and do them . Such is the Covenant of grace , the Gospel Covenant , ( not like that of the Law , the Covenant of works , which like an Egyptian Task-master requireth the tale of brick , whilst it giveth no straw to make them with , exacting a perfect obedience to what it requireth , but giving no ability to perform it ) a gracious Covenant . What God requireth from those who are under this Covenant , he enables them by his Grace and Spirit to yield an Evangelical obedience to ; so causing his people to walk in his way . Yea , such is the sufficiency of this grace , that be men never so weak in themselves , ( as the best are ) not able to stir or move , to set a foot in this way , yet it can enable them to run it . I will run the way of thy Commandments , when thou shalt enlarge my heart ( saith David ) Psal . 119.32 . Even as it is with a Clock , which being rusty or foul , it either moves not all , or very flowly ; but being supplied with oyle , it runs glib : So doth the Soul ; being anointed by this Spirit of grace , though dead and dull before , yet now it moveth vigorously , and goeth on cheerfully in the wayes of God , running after him . Draw me , and we will run after thee , ( saith the Church ) Cant . 1.4 . Thus are Gods children by the effectual work of his Grace in them , enabled to follow him in doing and performing the duties of their general Calling , as Christians .

2. And so of their Particular Callings ; whether Publick or Private . Of their Particular Calling . Publick of Magistracy , or Ministery . The Lord having anointed David with his holy oyl , he saith , his Arme should strengthen him , Psal . 89.20 , 21. enabling him to go through with that service which he had called him to . And thus Ezra the scribe going about Temple work , the beautifying of the House of the Lord , I was strengthened ( saith he ) as the hand of the Lord my God was upon me , Ez. 7.27 , 28. by divine assistance carried on in his work , being inwardly strengthened and encouraged to go forward in that work which he was called to . And so Paul tells us of himself , how he went thorow with his Ministerial service : Whereunto ( saith he ) I also labour , striving according to his working , which worketh in me mightily , Col. 1.29 . And so the like may be said of Private Callings ; being such as are lawfull , this Grace of God is sufficient to direct Christians how to demean and carry themselves in them , so as they may therein abide with God , ( which Paul calleth upon them to do , 1 Cor . 7.24 . ) walking in them uprightly , and fincerely , and unblameably , approving themselves to God and the world . But I shall not dilate upon this any further .

A fourth and last of these Particulars , to which Christians are by this divine grace strengthened , To Endure Sufferings . is the enduring of Sufferings : And for this also is this grace sufficient ; as to carry them through the course of their Active , so their Passive obedience , enabling them , as to do , so to suffer , to endure Sufferings : which are of two sorts , Humane , or Christian ; Humane , such as are alike common to men , as men . {αβγδ} ( as the Apostle calleth them ) 1 Cor . 10.13 . There hath no temptation ( or trial ) taken you but such as is common to man . Christian , If any man suffer as a Christian , let him not be ashamed ( saith St. Peter ) 1. Pet . 4 16. {αβγδ} ; that is , suffer for the sake of Christ . Now in both these is the grace of God sufficient to support those that are his , to enable them to endure these sufferings , and that with Patience and constancy . Of the former kind David had comfortable experience in himself ; whom we may hear blessing God for it , Psal . 138.3 . In the day when I cryed thou answeredst me , and strengthnedst me with strength in my soul . And the like had Paul of the latter ; who in the forecited Text , Phil . 4.13 . saith , that he was able to do all things through Christ that strengthned him . He was able for all things ; as to do , so to suffer for Christ . That is the work which there he hath a special eye at , his suffering work . So much we may learn from the verses immediatly foregoing ; where he setteth forth his sufferings for Christ , and with what Patience and holy contentation he bare them . I have learned ( saith he ) in whatsoever state I am , therewith to be contented . I know both how to be abased , and how to abound , &c. v. 11.12 . Thus was he enabled , as to do , so to suffer for Christ . But how ? Through Christ that strengthned him . {αβγδ} , Christ assisting of him by his grace . Which grace strengthning the Soul , what will it not be able to suffer ? we see how it is with leaden vessels , though of themselves subject to melt , yet having water , or other liquor in them , they will endure the hottest furnace . Even so is it with the souls of Saints ; though in themselves infirm and weak , yet having received some measure of this Spirit of Grace , what will they not suffer for Christ ? So much the Apostle tells us of the Saints under the Old Testament , how that as by faith they wrought righteousness ; so some of them endured mockings , scourgings , rackings , what not ? we may see a List of the Particulars , Heb . 11. the latter end . These things also Christians through the assistance of grace have been inabled to suffer ; and bearing sufferings for Christ , they have done it not onely with Patience , but with Joyfulness . So did the believing Hebrewes take the spoiling of their goods , they took it joyfully ( as the Apostle bears them record ) Heb . 10.34 . And thus the Apostles , when having been imprisoned they were beaten , most uncivilly used , they departed ( saith the Story ) from the presence of the Council , rejoycing that they were counted worthy to suffer shame for the Name of Christ , Acts 5.41 . And Paul in the verse after the Text sets forth how he took pleasure in Infirmities , in Reproaches , in necessities , in persecutions , in distress for Christs sake . Now how were they inabled so to do ? why through the assistance of divine grace . This being unto them ( as Paul saith to his Phillipians , ) Cap. 1. v. 29. Unto you it is given in the behalf of Christ , not onely to believe on him , but also to suffer for his sake . And they being strengthened with all might , according to the glorious power of God unto all patience and long suffering with joyfulness , ( as he prayeth for his Colossians that they might be ) Col. 1.11 . Whatever the sufferings of Gods children are , specially if sufferings for Christ , the grace of God is sufficient to support them under them . And thus you see how this Grace is sufficient to strengthen the Believer , inabling him to that four-fold work ; to Resist Temptations , to Subdue Corruption , to Performe Duties , to Endure Sufferings . This Grace sufficient to Perfect the Believer . Here is the 4th . Head .

To which add one more , of which briefly . As this grace is thus sufficient to stablish and strengthen the Believer so to Perfect him . This St. Peter joynes with the two former of these in that fore-cited Text , 1 Pet . 5.10 . Where he maketh this Apprecation for the Saints to whom he writeth . The God of all grace , &c. make you perfect , establish , strengthen you . And this the grace of God is sufficient to do for all Believers , to make them Perfect . Such they are already as to their Justification ; Being in Christ they are perfect in him ; who ( as the Apostle saith of him ) hath by one offering of himself for ever perfected them that are sanctified , Heb . 10.14 . made them perfect as to their Justification . Having paid a full price , and made a plenary satisfaction unto the Justice of God for all their sins , he hath thereby freed them from the guilt of them , so as they stand as perfectly righteous in the sight of God . And what he hath done by his Merit for their Justification , his Spirit is able to do the like for their Sanctification : To make them Perfect ; A twofold Perfection . and that both with Perfection of Parts and Degrees .

1. With Perfection of Parts , to sanctifie them wholly . Perfection of Parts . This is Pauls prayer for his Thessalonians , 1 Thes . 5.23 . And the very God of peace sanctifie you wholly . {αβγδ} ; the whole man in every power and faculty of it . So the next words explain it ; And I pray God that your whole Spirit , Soul , and Body be presented blamelesse unto the coming of our Lord Jesus . Thus doth the Spirit of grace , like a sweet perfume which spreadeth it self through the whole room where it is , into every corner of it , diffuses it self in the work of Sanctification through the whole man , through all the powers and faculties both of Soul and Body . And thus sanctifying them in every part it also furnisheth them with all gifts and graces requisite for them . So were the believing Corinthians qualified , to whom the Apostle giveth this Testimony , 1 Cor . 1.4 , 5. I thank my God ( saith he ) alwayes on your behalf for the grace of God which is given you by Jesus Christ , that in every thing ye are enriched by him , &c. So that ye come behind in no gift . And thus furnishing them with all sorts of graces , it also maketh them perfect in every good work ; which is that the Apostle prayeth for in the behalf of his believing Hebrewes , Cap. 13. v. 20. Now the God of peace , &c. make you perfect in every good work to do his will , working in you that which is well pleasing in his sight . Here is a Perfection of parts .

2. Besides which there is a Perfection of Degrees , Perfection of Degrees . which again is two-fold ; either Comparative or Absolute . Comparative , when a man attaineth a greater degree of Perfection then others have , or himself had . Absolute , that Celestial Perfection reserved for the Saints in heaven . And for both these is the grace of God sufficient .

To perfect Believers , For both these this Grace is sufficient . by bringing them to some good degree of perfection here ; building them up further . And now Brethren I commend you to God , and to the word of his grace , which is able to build you up further ( it is Pauls farewel to the Elders at Miletum ) Acts. 20.32 . {αβγδ} , superstruere , ( as Beza renders it , ) to build upon that foundation which is laid to increase the work of grace in you . This the word of Gods grace is able to do , the Doctrine of the Gospel being accompanied with the spirit of grace , it becometh effectual , as to begin the good work , so to carry it on to perfection . For this end it is that Christ hath ordained and appointed Ministers in his Church ; as the Apostle tells us , Eph. 5.11 , 12 , 13. He gave some Apostles , and some Prophets , and some Evangelists , and some Pastors and Teachers , For the perfecting of the Saints , for the work of the Ministry , for the edifying the Body of Christ ( his Mystical Body , the Church ) till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man , unto the measure of the stature of the fulness of Christ . This was Christs designe . And what he hath designed , he will see effected in all those which are given to him , to believe on him . Having begun the good work , the work of grace , in them , he will see it perfected . Such was Pauls confidence touching his believing Phillipians . Being confident of this very thing that he which hath begun a good work in you will perform it until the day of Jesus Christ , Phil . 1.6 . Till the day of his glorious appearing , at the general Judgement . At which time the Saints of God , appearing before him in their Souls and Bodies , shall be presented absolutely perfect , Grace being then swallowed up of Glory . Such is the sufficiency of this grace of God , that it both can and will do for all that are under it whatever is requisite in order to their Salvation .

And thus have I now done with the Doctrinal part of this useful Truth . This useful Truth ; So it is in it self , and I wish that it may be so to every of us . Which that it may be , let the Application of it be directed two wayes . By way of Consolation , Exhortation .

1. By way of Consolation . That is the End for which it is intended here in the Text . Consolation , a Soveraigne Cordial for drooping Spirits . Paul being under some sad and sore Conflict , the Lord from heaven , who is the God of Consolation ( as the Apostle calleth him , Rom. 15.5 . ) administers to him this Cordial , reaching forth to him this Grace-Cup this Cup of Salvation , saying unto him , My grace is sufficient for thee . And of such use let it be unto us , as an Aqua Coelestis , a Soveraign Cordial ; serving to bear up our spirits in the midst of what ever Conflicts .

Onely that it may not be misapplied ( as Cordials sometimes are , See that we be under Grace . being administred to those that are not fit to receive them ) take we this Proviso . See that we be Sons of Consolation . Such a one Joses was in an Active sense , who by the Apostles was sirnamed Barnabas , which is , being interpreted , The Son of Consolation , Acts 4.36 . {αβγδ} , a Comforter , one who being a Preacher , had an excellent gift in comforting the afflicted minds of his hearers . And such see that we be in a Passive sense , such to whom Comfort , this Comfort belongeth . See that we be in the number of those that are under Grace . Under the Covenant of grace , and under the work of grace ( as I before expounded that Phrase . )

1. Under the Covinant of grace . Not under the Law . Ye are not under the Law , Under the Covenant . but under Grace ( saith Paul to his believing Romans in the Text before made use of ) Rom. 6.14 . Not under the Law ; under that Legal Covenant , the Covenant of works , which all unbelievers are ; but under Grace , under the Gospel Covenant , the Covenant of Grace , which all that are in Christ Jesus , ingrafted unto him by faith , and so made members of his Mystical Body , are . See that we be of this number .

2. And 2dly . under Grace , under the work of grace , such as have that {αβγδ} , Under the work of Grace . that good work begun in us , the work of Regeneration ; such whose hearts are turned from all sin unto God ; such as have taken him to be our God , and given up our selves to his service , desiring in all things to approve our selves unto him , and to walk before him in all well-pleasing . Being such as are thus led by the Spirit , now we may be assured we are not under the Law ; If ye be led of the Spirit , ye are not under the Law , Gal. 5.18 . Being such , make use of this Cordial in all Conflicts . But under Grace . And being thus qualified , now take we this Cup of Consolation , and drink of it , making use of this useful truth as well shall have occasion . In all our Straits , in all our Conflicts , hearing the Lord say untous , what here he doth to his servant Paul . My grace is sufficient for thee . To descend into Particulars .

1. Against fear of falling into sin . Is it so , that we being sensible of our own weakness , do fear our standing , our continuing in the state of grace whereinto we are called ; being of our selves subject to fall , to fall into sin through the infirmity of our flesh , yet here remember this Consolation , the grace of God , by whose power we are kept through faith unto salvation ( as St. Peter mindeth us of it , 1 Pet . 1.5 . ) is sufficient for us . Sufficient to establish us , to make us stand . He is able to keep us from falling , Jude 24. which , whilst we lean upon him by faith , and endeavour to approve our selves to him , he will do . He shall be holden up ( saith Paul speaking of the weak Brother ) for God is able to make him stand , Rom. 14.4 . Thus is this Grace sufficient to keep us from particular fallings .

2. However ( in the second place ) though we may be left to the sad experience of our own weakness , Against fear of falling totally . to stumble and fall into some particular sin , or sins ; yet remember that this grace is sufficient to keep us in falling , to keep us from a total defection , from falling away totally . And this , so long as we make a right use of this grace , cooperating with it , and being subservient to it , in endeavouring to do what it directeth us to , it will do . If ye do these things ( saith St. Peter to Believers ) ye shall never fall , 2 Pet . 1.10 . These things , viz. that which he had minded them of in the words foregoing ; Giving diligence in making their calling and election sure , to get assurance of their salvation , which is done by continuance in well doing . So doing ( saith he ) ye shall never fall , {αβγδ} , Nunquam impingetis , Ye shall never stumble , ye shall go on smoothly in your way to heaven , without falling into sin ; However , not so fall as to lose the prize , not fall away totally from the grace of God , not so fall as to be utterly cast down . The steps of a good man ( saith David ) are ordered ( or , established ) by the Lord , and he delighteth in his way . Though he fall , he shall not be utterly cast down , for the Lord upholdeth him with his hand , Psal . 37.23 , 24. Such is the stability of the Citizens of Zion ( as David setteth it forth Psal . 15. ) the true and faithfull servants of God , such as desire and endeavour to walk closely with him , walking uprightly , and working righteousness , ( as he describeth them , v. 2. ) having a respect to all Gods Commandments , as well those of the second Table , as of the first , to do their duty to God , and their Neighbour ; of such a ●●e ( saith he v. last ) He that doth these things shall never be moved ; that is , never be removed , cast out of that state into which by grace he is entred . He shall abide in Gods Tabernacle , and dwell in his holy hill , ( as the first Verse there hath it ) being a true member of Christs Church , he shall never be cast out from having communion with it , here , or hereafter .

Reply . I , Comfort to a Lapsed sinner . but ( saith a poor soul ) I am already fallen , and that foully and fearfully ; fallen into some great , hainous and horrid sin , which hath wounded my Conscience , weakned and wasted my strength and comfort , so as I do not , I cannot , walk in the wayes of God as sometimes I did . My sin lyeth heavy upon me , and is ever before me , so as I can have no peace , no rest or quiet , but am ready to sink , and to be swallowed up of the gulph of desperation . What is there any hope , any crum of Comfort for me ?

Ans. Yes , thy soul being truly humbled within thee , now despair not , but hear God saying this unto thee , My grace is sufficient for thee . Sufficient , as to pardon thy sin , so to heal thy soul , to raise thee up , and set thee upon thy feet again , to restore thee to thy former health and comfort . This it did ( as we heard ) for David , and Peter , whose sins are as great as thine . And why not for thee ?

Repl . Comfort against Relapses . I , but I have fallen again and again , having had experience of the power of this restoring grace I have relapsed ; I have with the Dog returned to my vomit , and with the Sow that was washed to the wallowing in the mire : What is there any hope , any help for me ?

Ans. To this I have ( as I remember ) returned Answer before ; shewing you how this case is dangerous , yet not desperate . To which let me add a word more . Such relapses into gross and scandalous sins , are not ordinarily to be found in persons truly Regenerate . David committed Adultery but once ; and Peter , though he denied his Master thrice , yet it was at one and the same time , whilst he was under the same Temptation . His falling being like that of a man falling down a pair of stairs , who falls three steps one after another before he can recover himself ; all which is but one fall . As for gross sins in a sanctified person , they are like some diseases in the Body , ( as the Quartan Ague ) which being once perfectly cured , seldome return again . But supposing this to be thy case , yet despair not , hearing God to say this unto thee ; My grace is sufficient for thee . Provided that there be the like Repentance in thee as was in David and Peter , and then doubt not of finding the like grace exercised upon thee as was upon them . He that requireth it of thee , that If thy Brother trespass against thee seven times in a day , and seven times in a day turn again unto thee , saying I repent , thou shalt forgive him ; ( which our Saviour doth , Luk . 17.3 . ) will not be wanting in the exercise of the like grace towards thee , as in pardoning , so in healing thy reiterated transgressions . Only see that thy repentance be true and sincere . And then remember the Caveat which I gave before ; Take heed of abusing this Grace , by making it an occasion of sin : But ( as our Saviour said to the impotent man , whom he had cured of a long continued infirmity , Joh . 5.14 . ) Go thy way and sin no more , lest a worse thing come unto thee .

3. To proceed , ( in the third place ) Are we led into Temptation , exercised therewith ; Comfort in Temptations . of what kind soever it be , yet give not way to despondency ; but still remember this Consolation , hearing God say unto us , what here he doth to his servant Paul in the like condition ; My grace is sufficient for thee . Which make we use of in the midst of these Conflicts , for the supporting and bearing up our spirits in wrastling with these Temptations , whatever they be ; whether Outward , or Inward .

1. For Outward Temptations , such as we meet withal in and from the world , Outward ; whether Deterring . be they Deterring or Alluring , yet fear them not : I mean with a distrustfull , distractfull fear . Fear them we may , nay we ought , specially the latter of these , which are of the two the most dangerous ; Happy is the man that feareth alwayes ( saith the Wiseman ) Prov. 28.14 . that fearing God with a fear of Reverence ; feareth himself being conscious of his own weakness , and so feareth all his spiritual Enemies , lest he should be overcome or hurt by them . Thus a Christian may and ought ( among other ) to fear the world , to be afraid of the Temptations of it : But not with a diffident , distrustfull and distractfull fear . Thus fear not Deterring Temptations . Of these we must make account to meet with many , much opposition from the men of the world . Because ye are not of the world , but I have chosen you out of the world , therefore the world hateth you , ( saith our Saviour to his Disciples ) Joh . 1.5.19 . So it is , there being an Antipathy betwixt these two spirits , that which is in the world , and that which is in those that are called out of it , the Spirit of God , which is a holy Spirit , and the Spirit of Satan , which is a wicked spirit ; those in whom this wicked spirit dwelleth and ruleth , ( as it doth in the men of the world , wicked and ungodly men ) they do naturally hate those in whom the spirit of God dwelleth and worketh , being visible in the graces of it . And hating them , they will be ready as occasion is to express their hatred , both by word and deed , being unto them as thorns in their flesh , as the messengers of Satan to buffet them , so seeking to stop or hinder them in their course ; discouraging and disheartning them what they can . But let not Gods servants give way to those Temptations . Be we not terrified by them . Only let our Conversation be such as becometh the Gospel of Christ : And then ( as Paul encourageth his Phillippians , cap . 1. v. 27 , 28. ) In nothing be terrified by these our Adversaries , Fear not their fear , neither be afraid , ( as the Prophet Isaiah hath it ) Isa . 8.12 . But bear up head and heart against all their menaces ; knowing that the grace of God is sufficient to support and bear up our spirits under these discouragements , and to carry us on in our course . Even as we see how a good gale of wind carrieth a small Vessel at Sea against the strongest tide , so as it not only beareth up head against it , but maketh way through it ; so is the Spirit of God ( which is compared to a wind , as you heard Joh . 3.8 . ) able to bear up our Spirits against whatever opposition we may meet withall in and from the world .

And so it is to keep us from the Allurements of it ; Or Alluring . which ( as I said ) are more dangerous then the former . Yet this is the sufficiency of this Grace , that it is able to keep us in the midst of these Temptations so as we shall not be ensnared by them ; not so taken with the Profits , Pleasures , Honours of the world , as to have our hearts inordinately set upon them . Of this sufficiency others of the Saints of God have had a gracious experience . So had Moses , who living in Pharaohs Court yet was not taken with what he there saw . Not with the Honours and Promotions which were tendred to him . When he was come to years , ( years of discretion , so as he was capable of preferment ) he refused to be called the son of Pharaohs daughter , Heb . 11.24 . To be her adopted Son ; the highest promotion that that Kingdom could afford , and a fair step to the Crown , which very probably in that way he might have obtained ; yet he slighted the offer . And so for the Pleasures which he might there have enjoyed , he slighted them . Chusing rather to suffer affliction with the people of God , then to enjoy the pleasures of sin ( or sinfull pleasures ) for a season , ( so it followeth ) v. 25. And the like for the Profits , ( as the next verse hath it ) Esteeming the reproach of Christ greater riches then the treasures of Egypt , v. 26. Thus was he weaned from the world , not being taken with any of these Temptations . And how came he so to be ? Not out of a stoïcal Apathy , or Antipathy , any natural dislike that he had of these things , but from a supernatural Principle , the work of grace in him ; By faith Moses , &c. v. 24. And the like work the same grace of God had in and upon this our Apostle , who tells his Galathians what little affection he had to the world , or any thing in it , Gal. 6.14 . The world is crucified to me , and I unto the world . The Profits , Pleasures , Honours of the world , which the men of the world so much dote upon ; they were no more to him then a dead thing , then a crucified Body is to the Spectators , which dying so ignominious a death is scorned by them ( as our Saviour was by the Jewes ) neither could they any more move or stir him , then sensual objects can move or affect a dying man . And how came Paul to be thus disaffected to the world ? Why , it was onely by the power of Christ working in him , as he there sets it forth ; By whom the world is crucified to me , &c. Having a spiritual union and communion with Christ , he had this vertue derived from him , whereby he became thus mortified in his affections . Now what this grace of God hath done for them , and many others , it is able to do the like for us . Having called us out of the world it is able to keep us in it , inabling us so to resist the Temptations of it , as that we shall not be overcome by them .

2. And as for Outward , Inward Temptations . so for Inward Temptations . Is it so , that we are exercised with these Conflicts in our Souls , Satanical Injections . assaulted by Satanical Injections , having these fiery darts cast into our bosomes , and sticking there , so as we can have no quiet , no rest ? yet be not discouraged . As this is no other then what the dearest Saints of God ( some of them ) have had experience of , so that grace which hath supported them , is able to do the like for us . This ( as you have heard ) is conceived to have been Pauls case here . He was thus buffetted ; yet the Lord willeth him to rest contented , giving him to know that his grace was sufficient for him . And so it is for us , sufficient to support and strengthen us in this Combate , and in the end to give us the victory over this our grand Enemy . The God of peace shall bruise Satan under your feet shortly , Rom. 16.20 .

Repl . Divine Desertions . I but ( saith the poor drooping soul ) I have a greater enemy to deal with then Satan , even God himself ; who not onely hideth his face from me , but fighteth against me . As he is said to have done against his people Israel , Isa . 63.8 , 9 , 10. Having owned them for his people , and being a tender and compassionate Saviour to them , sympathizing with them , 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 bare them , and carried them all the dayes of old , v. 9. Such had his affection been to them . But they being changed , so was he ; They rebelling , and vexing his holy Spirit , He was turned to be their Enemy , and he fought against them , v. 10. Even so fareth it with me . Time was when I had gracious experience of Gods love and favour to me , when his face shone upon me , and I walked in the light of his countenance , but I having offended and provoked him by my sins , he hath now turned away his face from me ; nay he is turned to be mine Enemy , fighting against me , as by outward judgments , so by inward horrors and terrors , wherewith my soul is filled .

Ans. Of all Conflicts this the forest . A sad condition ; yet despair not . Of all Conflicts none like unto this , yet faint not under it ; but still hear thy God saying unto thee , My grace is sufficient for thee . So it was for his servant Job , whom we may hear passionately complaining to his friends , Job . 6.4 . The arrows of the Almighty are within me , the poyson whereof drinketh up my Spirit ; The terrours of God do set themselves in array against me , &c. God did not onely visit and afflict him outwardly , in his estate , his children , his body , but inwardly in his soul , filling it with horrors and terrors , yet was Gods grace sufficient for him , to support him in this conflict , and to give him a comfortable issue out of it . Ye have heard of the patience of Job ( saith St. James ) and have seen the end of the Lord ( what end he made with him , ) that the Lord is very pitiful , and of tender mercy , Jam . 5.11 . So the Lord was to him ; however he wrote bitter things against him ( as elswhere he complaineth , Job 13.26 . ) making him to possess the iniquities of his youth ; bringing his former sins committed in his age of ignorance and imprudence to his remembrance , setting them in order before him to his great horror and terror , yet he was to him very pitiful and of tender mercy , {αβγδ} , of many Bowels ( as that word properly signifieth ) which were as it were moved within him , as the Bowels of a tender Mother are , when she seeth her dear child in some extremity of pain . So was the Lord affected towards his servant Job , having compassion towards him ; which in due time he manifested unto him by giving him a comfortable issue out of that Temptation . Thus then though there may be nothing but frownes without , yet still there are Bowels of Compassion within towards all those who are Gods children by Adoption and Grace . So the Lord himself tells his Israel , Isa . 31.20 . Is Ephraim my dear Son , is he a pleasant child ? For since I spake against him , I do earnestly remember him still ; Therefore my bowels are troubled for him , I will surely have mercy upon him , saith the Lord . Such Bowels of tender pity and compassion hath the God of all grace towards all his adopted children , such as are under grace ; which in due time will break forth in the exercise of his grace and mercy upon them . In the mean time whilest he thinketh fitting to hold them under this saddest conflict , his grace is sufficient to uphold them , yea so to inable them to wrastle with him ( as Jacob did ) that they may prevail with him .

Thus then you see how useful this Soveraigne Cordial may be , and in its self is , for the bearing up of drooping spirits under whatever Temptations , whether Outward , or Inward . Which use let all that can make this out , that they are ( as I said ) under grace , make of it .

4. O , but ( saith the poor soul ) I have a viper , a scorpion in my bosome , Comfort against sinful Corruption . an enemy within me , the flesh , my own sinful Corruption , which strongly enclineth me to many sinful and inordinate lusts . And I fear I shall find it a Dalilah , doing the like to me , that she did to her Sampson , betraying me into the hands of the Philistims , those other enemies of mine , Satan and the World A dangerous enemy indeed ( as I have shown you ) and I wish that men were more jealous of it then generally they are , that so they might not sleep , as Sampson did , by their security betraying themselves . In the mean time be not discouraged by it , so as to leave off wrestling with it . So long as the Law in thy minde maketh resistance against this Law in thy members , going forth against it not in thine own strength , but in the strength of God , doubt not of good successe in the end . The grace of God , that grace which worketh in thee , is sufficient to support and strengthen thee , so as though thou mayest sometimes be foiled and worsted by it , yet in the end thou shalt come off a Conquerour . So did this our Champion Paul ( as I have shewed you ) though he had continual conflicts with this enemy , and was sometimes foiled by it , being ( as he saith ) brought into captivity to the Law of sin which was in his members , Rom. 7.23 . yet through the assistance of grace he obtained the victory over it , for which he blesseth his God , v. 25. So shalt thou , going forth in the strength of this grace , and relying upon it , ( to which I shall direct anon ) thou shalt find st sufficient to subdue Corruption , to bring it under , and keep it under .

I but in the mean time ( saith the conflicting soul ) I want strength to perform that which I ought , to perform duties to God and man , Comfort against inability to performe duties . the duties of my general and particular calling . These are a burden to me , under which I go heavily .

Ans. Yet sink not under it . Though thou findest no strength in thy self to perform what thou oughtest ( which as I shewed you , was Pauls case ) yet faint not under this Burden , which by the grace of God is made light . My yoke is sie , and my burden is light ( saith our Saviour ) Mat . 11. ult . So it is to a regenerate soul , where the will consenteth to the Law of God , now his Commandements are not grievous ; which ( as St. John saith of it ) is the work of Gods grace . This is the love of God , that we keep his Commandements , and his Commandements are not grievous , 1 Joh . 5.3 . the spirit of grace giving both will and power to do them ; inabling the believer to yield ; though not a Legal , yet an Evangelical obedience to the Law of God , such as shall find acceptance with him , and receive the recompence of reward from him .

O but how shall I be able to endure sufferings ? These already are neither few nor small ; Or to endure Sufferings . and I know not what they may be ; They may be many and great , and how shall I be able to go thorow with this suffering work ? Alas I am ready to sink under some light afflictions , I know not how to bear them . What shall I then do , if God call me to greater sufferings , to resist unto blood , to lay down my life for Christ ? Why , let not the thought hereof be a trouble to thy soul , remembring what the Apostle tells believers , 1 Cor . 10.13 . 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 escape , that ye may be able to bear it . For this his grace is sufficient . That power which supported the Lord Jesus under his Satisfactory , is able to do the like for thee under thy Castigatory , or Probational sufferings . And therefore rest contented with it , quietly submitting to what ever dispensations providence shall please to measure out unto thee ; being comfortably assured of the assistance of this grace , which shall support thee under them , and carry thee thorow them .

O , but my Grace is weak . Such is my faith , Against weakness of Grace . such is my Patience , and such are all other Graces in me . I have no competent stock to trade with , or live upon . Let this be granted , yet the grace of God is sufficient for thee , to make a supply to this thy want . He that hath begun the good work in thee is able to perfect it ; to give thee such a portion of grace as shall be requisite or expedient for thee . Requisite for thy Salvation , and expedient for thy condition . It was the case of that poor widdow of Zaraphath ( or Sarepta ) of whom we read , 1 King . 17. She had but a handful of meal , and a little oyl in a cruise , to maintain her self and her Son . But what saith the Prophet to her when she made this complaint to him ? You may read it , v. 13. And Eliah said unto her , Fear not , &c. For thus saith the Lord God of Israel , the barrel of meal shall not waste , neither shall the cruise of oil fail , until the day that the Lord sendeth rain upon the earth . Which accordingly came to pass , as the verses following set it forth , v. 15 , 16. Thus did that little by a special providence afford sufficient food for her and hers . And doubt not but the grace of God is able to do the like for thee . Onely do thou as she did ; imploy that little stock of grace which thou hast for God , as she did her handful of meal in making a Cake for Eliah . And then doubt not but he both can and will make the like supply to thee . His grace is sufficient for thee to make thee grow and increase in grace . We see what a general providence doth for Herbs and Plants , making them to grow up , some of them from a small seed to a tall tree . So our Saviour observeth it of the grain of Mustard seed , Matth . 13.31 . how that being the least of all seeds ( one of the least ) yet it groweth up to be the greatest among herbs , and becometh a tree , so as the birds of the aire come and lodge in the Branches thereof , ( so it seemeth it did in that Country of Palestine , growing higher and larger there then elsewhere . ) And is not the special grace of God able to do the like for his Elect people ? Having sown the seed of his sanctifying grace in their hearts , though it be at the first but like that grain , very small and inconsiderable ; yet he is able to make it grow and increase until it come to perfection . And let all who are under grace ( still I strike upon that string , as being that which every one who would lay hold of the Comfort here held forth , must labour to get some clear and comfortable evidence of ) be comfortably assured , that whilest they wait upon him in the use of means , he will do for them . They being like trees planted by the rivers of water ( as the Psalmist compareth the godly man , Psal . 1.3 . ) being watered by the continual influences of divine grace , they shall grow and flourish . Onely ( as I hinted it before , and shall touch upon it again hereafter ) be not wanting in the use of means , nor in the improving that little which thou hast . We see how by an ordinary Providence good Husbands beginning with a small stock grow up to great estates . And by the same means may a poor soul come ( through the blessing of God , the concurrence of his grace with its endeavours ) to increase in his spiritual estate , so as to grow rich in grace . I know thy works and thy tribulations , and poverty , but thou art rich ( saith the Lord Jesus to the Church of Smyrna ) Rev. 2.9 . And this it may comfortably hope and look for , having Christs own promise for it ; Unto every one that hath , shall be given , and he shall have abundance , Matth . 25.29 . That good and faithful servant , who by his diligence had doubled his Talents , by trading with them , of five making them ten , he had another Talent given him , which was taken from him who had hid it in a napkin ( as we there find it in the verse fore-going . ) Thus whilest Christians indeavour what they can to make improvement of that grace which they have received , let them not doubt of having a gracious supply made to them , so as they shall increase with the increase of God , until they come to be perfect men in Christ Jesus .

Thus then you see how Soveraign a Cordial this is , how this Sufficiency of divine grace may serve to meet with all Objections that a drooping spirit may make , and so to bear it up under the saddest and sorest Conflicts .

What then remaines , but that all of us come unto God for this Grace . Exhortation . Let that be the first word of Exhortation . Come we unto God ( I say ) that we may be made partakers of this grace . Come unto God for Grace . Taking notice that it is his grace , My grace ( saith the Text . ) He it is that is the God of all grace ( as St. Peter calls him ) 1 Per . 5.10 . whatever grace it is that we want come unto him for it , for the beginning , for the increasing of it . Lord increase our faith ( say the Apostles to their Lord and Master ) Luke 17.5 .

Onely ( for a word of Direction ) that we may be sure to speed in our requests , and obtain what we come for , see

1. That we bring empty vessels with us . That is the Direction which the Prophet Elisha giveth to that poor Widow ( of whom we read 2 King . Bring empty vessels . 4. when he intended the multiplying and increasing of that little oyl which she had , he biddeth her go borrow , and bring empty vessels to him , v. 3. which she doing , they were filled ( as we find it in the sequel ) v. 6. And the like do we , Having but a small stock of grace , and having great use of it ( as she had of her pot of oyle , which was all that she had to live upon , and to pay her husbands debts with , which were required from her ) come we unto God after the like manner , bringing with us empty vessels , hungry , and humble souls . Such , and onely such , they are that can look for a supply of grace from God . He hath filled the hungry with good things , and the rich he hath sent empty away ( saith Mary in her Magnificat ) Luke 1.53 . God resisteth the proud , and giveth grace to the humble ( saith St. James and St. Peter ) Jam . 4.6 . 1 Pet . 5.5 .

2. Thus coming , come we in the name of Christ . Come in the name of Christ . Whatsoever ye shall ask the Father in my name , he will give it unto you ( that is the Assurance which our Saviour giveth to his Disciples ) Joh . 16.23 . {αβγδ} , whatsoever , if good in it self , and good for you . Such is grace ( we are sure : ) which is by St. Paul often called the Grace of our Lord Jesus Christ , as upon other acounts , so upon this ; in as much , as it was merited , so it is conveyed by and through him ( as before you heard . ) Come we unto God then with him in our Armes , the armes of our faith , laying hold upon him as our alone Mediator and Advocate , who having ( as I said ) merited this grace for us by his Passion , is now impetrating it for us by his Intercession .

3. And thus coming , now let us come with a holy boldness and confidence . Come with holy confidence . That is the Apostles direction , Heb . 4. last . Seeing then that we have a great high Priest , that is passed into the heavens , Jesus the son of God , &c. Let us therefore come boldly to the throne of grace , that we may obtain mercy , and find grace to help in the time of need . Thus , being under grace , beg we a further supply of grace with a holy confidence . Being confident of this very thing , that he which hath begun a good work in you will perform it until the day of Christ , Phil . 1.6 . Not doubting . So our Apostle directeth Christians to pray , 1 Tim . 2.8 . I will therefore that men pray every where , lifting up holy hands , without wrath or doubting . Two things there are ( as Grotius well notes upon that Text ) which do after a special manner render a mans prayers unacceptable unto God ; the one is Odium adversus fratrem , hatred which he beareth to his Brother , which is there called wrath , in as much as hatred ( saith he ) is but Ira inveterata , inveterate anger : the other is doubting ; Dubitatio de Dei promissis , doubting of the Promises of God . This take we heed of , let not our prayers in praying for grace be leavened with this leaven . Here pray without doubting . In other things Christians may have some cause to doubt , not knowing whether that which they ask be according to the Will of God , or no . But as for grace , that we are sure of that it is so . And therefore here pray with humble and holy confidence . This is the Confidence that we have in him , ( in Christ ) that if we ask any thing according to his will , he heareth us ( saith St. John ) 1 Joh . 5.14 . He heareth us , and that so as he will give what we ask . So the next verse expounds it ; And if we know that he hear us , whatsoever we ask , we know that we have the Petitions that we desired of him , v. 15. that is , we shall have them granted , and that as surely as if we were already possessed of the things we pray for .

4. Only ( in the last place ) take heed of obstructing this Grace : Take heed of obstructing this Grace . which may be two wayes ; by grieving the Spirit , and by neglecting of means . Take we heed of being guilty of either .

1. Of grieving the Spirit . Grieve not the holy Spirit of God , By grieving the Spirit . whereby you are sealed unto the day of Redemption , Eph. 4.30 . {αβγδ} , the holy Spirit , the sanctifying Spirit of God , which having begun this work of grace , is to perfect it ; take heed of grieving , of sading it . The heart being grieved , sadded , it doth not send forth and communicate the vital spirits so freely , so strongly as otherwise it would . The grieving of the Spirit obstructs and hinders the influence of of grace . Q. But when is the Spirit grieved ? Ans. When the motions of it are slighted , not regarded , the counsels of it not hearkned to . To shut the door against a friend that cometh to give one a visit , cannot but grieve him . And so to shut the door of the soul against the Spirit of grace , when it standeth and knocketh there , cannot but be a sadding to it . And much more when any thing is done against that light which is set up in the Conscience by the Spirit . As ever we would have the Spirit of grace act and work rigorously and efficatiously in us , supporting and assisting , strengthening and comforting us , take heed of this grieving it .

2. Take heed of neglecting means , the means of grace . By neglecting of Means . It is in and by them that the Spirit breatheth , through which , it conveyeth this grace ; even as the Heart conveyeth the vital spirits through the Arteries , so doth the Spirit convey grace through Ordinances . And therefore see that with care and conscience we attend upon them : In special upon the Ministery of the Word . Which ( as you have heard ) is therefore called the word of Gods grace , Act. 20.32 . And now Brethren , I commend you to God , and to the word of his grace , ( saith Paul to the Elders and Brethren at Miletum , ) {αβγδ} ; The Ministery of the Gospel , which having been the means of their first Conversion , it was likewise to be the means of their further Edification , to build them up , and to give them an inheritance among them that are sanctified . ( as it there followeth ) . Upon this account then be we diligent in attending upon this Ordinance : Not neglecting that other , where it may be enjoyed according to Christs Institution , the Sacrament of the Lords Supper , which was ordeined and appointed for this very end , for the confirming and increasing of the good work , the work of grace , where it is begun . Thus seek we unto God for this Grace .

And thus seeking to him for it , now make we a right use of it . Make a right use of this Grace . Standing , living , walking by it .

1. Standing by it . Not upon our own feet , not trusting to our own strength . Which who so doth ( as you have heard ) must make account to fall . Sanding by it . Of which we have a sad instance in Peter ( which I touched before . ) But in the strength of divine grace , which only is able to make us stand , to stablish us and keep us from falling .

2. Standing by it , Live by it . The just shall live by his faith ( saith the Prophet ) Heb . Living by it . 2.4 . ( cited by the Apostle ) Heb . 10.38 . Faith in God , trusting and relying upon his grace , Let this be the Anchor of our Souls to ride by in all storms and tempest , making use of this in all estates and conditions , to buoye and bear up our drooping spirits in the midst of whatever Conflicts . In all Temptations and Tryals , of what kind soever they be , let this support us , the sufficiency of Gods grace ; trusting perfectly in him who is the God of all grace . What time I am afraid ( saith David ) I will trust in thee , Psal . 56.3 . which whilst he did , he was comfortably assured that he should find a supply of strength from him for the supporting of him , of which he had had former experience . I had fainted ( saith he ) unless I had believed to see the goodness of the Lord in the land of the living . Wait on the Lord , be of good courage , and he shall strengthen thy heart , Psal . 27.13 , 14. The like do we ; ( I speak it to Believers , such as have God for their God ) Be of good courage , and he shall strengthen your heart , all ye that hope in the Lord , Psal . 31. last .

3. And thus standing and living , now walk by it , going forth in the strength of this grace . Walking by it . Thus go we forth against our spiritual Enemies , the Divel , the World , and the Flesh . Not in our own strength . Great Goliah thus coming forth against little David in his own strength , fell before him . And no better success must they look for , who shall go forth in the like manner against these their spiritual Enemies . And therefore go we out against them in the Name of the Lord . So did David against that Goliah , as he giveth him to know it , 1 Sam . 15.45 . Thou comest to me with a sword , and with a speare , and with a shield ; ( armed with weapons offensive and defensive , wherein he placed his confidence ) But I come to thee in the Name of the Lord of hosts . And so went he out against the rest of his enemies with whom he was to combate , being comfortably assured of having the better of them , and coming off a Conquerer . All nations compassed me about ( saith he ) but in the name of the Lord I will destroy them . They compassed me about , yea they compassed me about , but in the name of the Lord I will destroy them : They compassed me about like bees , they are quenched as the fire of thorns , for in the name of the Lord I will destroy them : So he setteth forth this his well grounded confidence , Psal . 118.10 , 11 , 12. Thus did he go forth against these his Temporal Enemies ; not in his own strength , but in the strength of the Lord ; which he declareth , v. 14. The Lord is my strength , &c. And thus go we out against our Spiritual Enemies ; not trusting in our own strength , which is but weakness , but in the strength of the Lord our God , building upon this , that his grace is sufficient for us .

And thus set we upon Duties , the duties of our General and Particular Callings : looking up unto God for his grace , his gracious assistance , that he would strengthen our hands . So did Nehemiah in that his work which he had undertaken , the rebuilding of the walls of Jernsalem , and repairing of the Temple , from which his adversaries Sanballat and Tobiah , and the rest of them , sought to deter and discourage him . They all made us afraid , saying , Their hands shall be weakned from the work , that it be not done , ( so he sets it forth ) Neh . 6.9 . But what saith he ? Now therefore , O God , strengthen my hands . And thus go we upon whatever work or service it is that we go about , desiring God to strengthen our hands , enabling us by his grace to do what it is that he calleth us to : Which whilst we do , rest we comfortably assured , that he who putteth us upon the service , both can , and will gird us with strength for the performance of it in such a manner , as it may be acceptable unto him . Such use make we of this Grace .

Which having had some comfortable experience of , Give unto God the glory of this grace . having found this grace in any kind sufficient for us , now give unto God the glory of it . Acknowledging it to be his grace [ my grace ] give unto him the glory ; saying with the Psalmist , Not unto us , O Lord , not unto us , but unto thy name be the glory , Psal . 115.1 . Is it so , that we have been kept from falling , from falling into such or such sins as we have been in danger of , kept in falling , so as that we have not fallen totally ; that being fallen we have been restored and raised up again ? Is it so , that we have found inward strength to resist Temptations , to subdue Corruption , to perform Duties , to endure Sufferings ? Is it so , that we have profited in grace , and been more fruitfull in good works then others ? Ascribe we all to this grace of God , which hath been thus sufficient for us . So did this our Apostle , whatever he was , whatever he had done , he ascribes all to Grace . By the grace of God I am that I am ( an Apostle ) 1 Cor . 15.10 . I laboured more abundantly then they all , ( then any of the rest of the Apostles , so he goeth on , but mark what follows ) Yet not I , but the grace of God , which was with me . {αβγδ} , Nor in me , but with me , the cooperating and assisting grace of God : this it was that had enabled him to do what he did , to out-do the rest of the Apostles in his Ministerial service ; and to this he ascribeth it , not taking any share of the glory to himself . And therein let him be a Patern for our imitation . Whatever we are , whatever we have done , or suffered , ascribe all to this grace of God working in us and with us , enclining our wills , and giving us some ability to perform ; so working in us both to will and to do of his good pleasure . Blessing , praising and magnifying the God of all grace , who hath thus manifested and made perfect his strength in our weakness . And so I am fallen upon the latter Branch of the Text , to which I shall now come .

For my strength is made perfect in weakness .

Here have we the Reason which the Lord renders for this his dispensation and dealing with his servant Paul , The Reason of the Answer . shewing why it was that he seemed to stop his eares against his prayers , not answering him , though earnestly importuned . And why , when he did Answer him , he should do it in such a way , not by granting what he desired , but that which might be equivalent to it . This proceeding of his was not without a Reason ; which here he assigns , For , &c.

So it is , God being the wise God , absolutely wise ; God hath a Reason for all his Dispensations . ( upon which account the Apostle calleth him the onely wise God , 1 Tim . 1.17 . ) infinitely wise ( his wisdom is infinite , Psal . 145.5 . ) Wisdom it self , he doth whatsoever he doth most wisely . So he did in his works of Creation . O Lord how manifold are thy works ? in wisdom hast thou made them all , Psal . 104.24 . He hath established the world by his wisdom , and hath stretched out the heavens by his discretion , Jer . 10.12 . And the like he doth in his works of Providence . His general providence , in ordering the world , and all things in it . His special providence which he exerciseth towards and upon his own people : He doth all things most wisely , so as he can render a Reason of what he doth . This the Wiseman maketh a Character of a Wiseman , He is one that can render a Reason , Prov. 26.16 . a Reason , as of such other things as are propounded to him , so of his own Actions , and undertakings . And this the wise God can do , give a Reason of all his Dispensations ; even of those which to a carnal understanding may seem most unreasonable Such are his proceedings sometimes with his own people , when he seemeth to deal severely and harshly with them , suffering them to be brought into , and lie under great extremities ( as here he did his servant Paul ) not hearing their cry , not answering their prayers , not granting what they make suit for . Yet this doth not he without a Reason . Herein he hath an eye both at them , and at himself . At them , doing what he doth for their good , their Profit , {αβγδ} , Heb . 12.10 . For the exercising , confirming , and increasing of his graces in them , their faith , their patience , and for the humbling of them ; which ( it may be ) he seeth they have need of , being in the like danger that Paul was , of being exalted and lifted up above measure . At himself , his own glory . Lazarus ( as we have the Story Joh . 11. ) he fals sick , dies , is buried , lieth four dayes in the grave . Now ( as the Jewes some of them said v. 37. ) Could not Christ have caused that he should not have died ? Or if he had suffered him to die , could not he have prevented his burial , restoring him to life again before his interment ? Or when he was buried , could not he have raised him up again before the fourth day ? but suffer him to lie so long in the grave , til ( as Martha concluded ) his case was now desperate , and past all hope . Lord ( saith she ) by this time he stinketh , for he hath been dead four dayes , v. 39. Now wherefore was all this ? why it was not without a Reason . So our Saviour himself telleth the Messengers who brought him the first tidings of his sickness , v. 4. This sicknesse ( saith he ) is not unto death , ( i.e. irreparably and irrevocably , so as that he should be held under the power of it ) but for the glory of God , that the Son of God might be glorified thereby . And the like he saith to Martha , being at the grave with him , v. 40. Jesus saith unto her , said I not unto thee , that if thou wouldest believe , thou shouldst see the glory of God . See the glory of his power manifested in his Resurrection . Thus hath God in these Dispensations an eye both at his People , and at Himself . And upon this double account it was that the Lord here permitted his servant Paul to be thus buffeted by the Messenger of Satan , as he was , and that not for a brunt , a short skirmish , but continuing him under the Combate , notwithstanding his frequent and earnest solicitations for a discharge . This was done , as for Pauls good , his Spiritual profit and benefit , in preventing a great evil , which he was in danger of , so for the glory of God , as the glory of his grace , so of his power , both which by this means should be more clearly manifested in the supporting of him in this Conflict , and bringing him off a Conquerour in the end . So the Lord here giveth him an account of this his dealing with him . My grace is sufficient for thee , For my strength is made perfect in weakness .

Which let it teach every of us that Lesson which our Saviour would have his Disciples to learn and practise , Luke 21.19 . Rest contented with his Dispensations . In our patience to possesse our souls . Resting contented with Gods dispensations and dealings with us . Not being too inquisitive concerning the Reason of them , overcuriously enquiring into it . Not overcuriously enquiring into the Reason of them . Over-curiously ( I say . ) The Story tells us of Rebecoa , Gen. 25. how that feeling her twins strugling together in her wombe , which was to her no small pain , she cryeth out , If it be so , why am I thus ? v. 22. not knowing the Reason of that extraordinary commotion within her ; which being desirous to understand , she went to enquire of the Lord ( as it there followeth , ) making her addresse to him by prayer , or seeking unto some Prophet , that he would please to acquaint her with it . And the like Christians not onely may do ; but ought to do ; in their Afflictions and distresses , when the hand of God lieth heavy upon them , begging it of him that he would please to acquaint them with the Reason of his so dealing with them , why it is so with them ; without which they cannot make so good a use of the Affliction , as otherwise they might and ought . But herein ( I say ) be not overcuriously inquisitive . If God shall hide the particular cause and Reason from us , yet know that a Reason there is ; resting contented with those general Reasons preassigned . This God hath done or suffered for his own glory and our good ; that so we may come to have more experience of him and our selves , to know his power , and our own weakness more fully then we have done . But I shall not insist upon this , which I have gleaned by the way , taking it up from the Connexion of these words with the former , intimated in the Causal Particle ; For .

Come we to close with the words themselves . wherein by way of Explication , Three particulars unfolded . I shall unfold unto you these three Particulars : 1. What we are here to understand by strength . 2. How this strength is said to be made perfect . 3. How made perfect in weakness . Touch upon them severally .

What are we here to understand by strength ?

Ans . What here to be understood by strength . {αβγδ} , Potentia mea , My power , or strength . The vulgar Latine Translation here renders the word Virtus ; and so leaving out the Pronoune M● , The Vulger Latine Translation followed by many . My , readeth the words thus , Virtus in infirmitate perficitur , Virtue is perfected in ( or by ) Infirmity , or Weakness . Which gave occasion ( as is conceived ) as to that ancient Father Augustine , so to almost all the Doctors of the Church of Rome , lighting their Candles at his fire , to run out into an impertinent Discourse about the increasing and perfecting of grace and vertue in this way , Vertue is perfected by infirmity ; and how . by or through weakness and infirmity . Which ( saith Aquinas and Carthusian , commenting upon the words ) may be said to be done two wayes ; Materialiter , Occasionaliter , Materially , Occasionally : 1. Materially , when infirmity and weakness is the matter about which the vertue is exercised ; as Patience is in the bearing of sickness and other tryals , which are said to work it . Rom. 5.3 . Tribulation worketh Patience ; which it doth by trying and exercising of faith , from whence true Christian Patience springeth , ( as St. James tells us , Jam . 1.3 . Knowing the trying of your faith worketh patience . Thus is this , and other graces confirmed and encreased by sanctifyed Afflictions . Paul was made the more humble by this buffeting of Satan . 2. Occasionally , when Afflictions are by accident made an occasion , or means of encreasing any grace or vertue in the soul . Calamitas virtutis occasio est ( saith Seneca . ) Calamity is an occasion of vertue . Thus Temptations become a means for the confirming and strengthning of faith , which is exercised thereby . Even as the shaking of the tree is a means for the better rooting of it , not in it self , but occasionally ; so is faith confirmed by Temptation , by causing the soul being shaken , to take the faster hold of Christ . Thus doth the wisdome and goodnesse of God bring good out of evil , making things in themselves hurtful to become advantageous unto his people . Upon which account it is that he leaveth them to be exercised therewith . Upon such account it was ( as Aquinas notes it writing upon the Text ) that God would not have all the Heathen Nations to be destroyed and rooted out , but left a remnant of them , which were as wasps to the Israelites hive ; continually infesting of them , and making incursions upon them . This he did with an eye to his people , for their good , to prove them and to teach them ; Both which we find given as Reasons hereof , Judg . 3. To prove them ; These are the Nations which the Lord left to prove Israel by them , v. 1. that he might thereby try them whether they would be constant in their faith and obedience ; cleaving close unto him in the Profession and Practice of his pure Religion . To teach them , viz. the Art of Martial Discipline . So it followeth in the next verse , That the generations of the children of Israel might know to teach them war , at the least such as before knew nothing thereof , v. 2. That being continually exercised by these their enemies , they might themselves grow expert in Military affairs , so as to teach their Posterity , that so they might not in aftertimes become a prey to them or any other . Which policy ( as he also notes ) was afterwards made use of by Scipio , who would not yield that the City of Carthage should be destroyed , that so the Romans having a forreign enemy to wage war with , they might not be infested with what was far worse , a Civil War amongst themselves . And thus God suffers his people to be exercised with Temptations and trials from abroad , to be assaulted by Satan and his Instruments , that so by that means inward Corruption may be weakened , and the graces of his Spirit by the exercise of them confirmed and strengthned .

A truth not to be denied or questioned . A truth , Gods people are ofttimes great gainers by Afflictions . Gods people are gainers , and oft-times great gainers by their afflictions and sufferings . Whilest the outward man perisheth , the inward man is renewed day by day ( as the Apostle telleth us ) 2 Cor . 4.16 . whilest the Body is weakned by sickness , or other sufferings , the soul getteth strength , increasing in grace and vertue . This both Divines and Moralists have taken notice of , who have looked upon afflictions as the School of vertue . Calamitas saepius disciplina virtutis est ( saith Minutius Faelix . ) Calamity is often the discipline of vertue . Whereby men are often much bettered . Optimos nos esse dum infirmi sumus ( so said Pliny , cited by Grotius upon the Text , together with the former Author , ) Men are then best , when they are weakest . And this Gods people have usually had comfortable experience of . So had David , who ( as he declareth it ) found great spiritual benefit by his afflictions . It is good for me ( saith he ) that I have been afflicted , that I might learn thy statutes , Psal . 119.71 . Before I was afflicted , I went astray , but now have I kept thy word , v. 67. And so have many others , who have had cause to confesse that they have been more beholding to God for some one Affliction , then for all the temporal mercies that ever he bestowed upon them . A Truth

And that a useful one , teaching Christians , And a useful Truth . being Gods children , to kisse their fathers rod , quietly and patiently to submit to what ever Afflictions and Sufferings he shall please to exercise them with . But not pertinent to the Text . But I shall not now inlarge upon it , looking upon it as impertinent to the Text , not finding any ground or footing in it . All the Original Greek Copies with one consent ( as Beza hath observed ) inserting the Pronoun , reading it {αβγδ} , Potentia mea . My power , ( as the former Translation hath it ) or my strength ( as the latter ) the Power and strength of God .

Now what this Power , Gods strength what . this Strength of God is , I shall not need to tell you . It is a divine Attribute , a Property of God . God hath spoken once , twice have I heard this , that power belongeth unto God , Psal . 62.11 . With him is wisdom and strength , Job 12.13.16 . An essential Perfection , whereby he is able to do , and doth whatsoever he will . He doth whatsoever pleaseth him . Eccles . 8.3 .

But how then is this Power or Strength of his ( being such ) said to be made perfect ? How is his strength said to be made Perfect . That is the second Enquiry . {αβγδ} . Perfecting presupposeth Imperfection . When that which is perfect is come , then that which is in part ( and so imperfect ) is done away , 1 Cor . 13.10 . Whilest Gods Saints , the best of them are called upon to perfect holiness ( which they are by the Apostle , 2 Cor . 7.1 . ) it mindeth them that as yet they are not Perfect . But this cannot be said , or thought of God , who is every wayes Perfect ; Such are his Wayes , his Actions , and proceedings . As for God his way is perfect , Psal . 18.30 . And such are his Attributes , being all Perfections . How then can his power , his strength , be said to be made perfect ?

To this Illiricus returns Answer . Not by way of Augmentation , but Manifestation . Not in it self , but in respect of us . The power of God is said to be perfected , Non quoad essentiam sed quoad efficaciam , not in respect of the essence and being , but of the efficacy and operation of it ; when it maketh a more full and perfect impression upon the Creature , being put forth and exercised in a more compleat and perfect way . Now it is perfected , not by way of Augmentation , but Manifestation . And to the same purpose Hemingius . The power of God is said to be perfected , Non in se , sed quoad nos . Not in it self , but in respect of us , Virtus mea , inquit Dominus , perficitur in hominum infirmitate ; hoc est , Materiam habet se merendi , quum se prodit hominum Infirmitas ; neque id modo , sed clarius agnoscitur ut decet . Nam verbum Perfici relationem habet ad hominum sensum & agnitionem : quia non perficitur nisi palàm reluceat , ut habeat suam laudem Calvin . Com . in Text . in our apprehensions and conceivings . Now thus the power of God may be said to be perfected two wayes , Quoad exercitium , et quoad sensum & agnitionem . ( I take the ground of the Distinction from Mr. Calvin writing upon the words ) in respect of the exercise and manifestation of it , and in respect of the sense and acknowledgement of it . 1. In respect of the exercise and manifestation of it , when God doth put forth his power , and exercise it upon the creature in some particular act , or acts , whereby it is made visible , being clearly manifested to them and others . Thus the Lord biddeth Moses tell Pharaoh , Exod . 9.16 . And in very deed for this cause have I raised thee up , for to shew in thee my power , and that my name may be declared through all the earth ; viz. by my miraculous operations , my great and wonderful judgements , which I shall execute upon thee and thine . 2. In respect of sense and acknowledgment ; when the power being thus put forth , not only maketh an impression upon the Creature , but in it , so as that power is taken notice of , apprehended and acknowledged , and the glory thereof given unto God . Thus also is the power of God said to be made perfect , not in it self , but in our sense and feeling , because beholding it more clearly , we are the more affected with it , admiring it , and so giving unto God the glory of it . But this I shall open more fully anon .

The third and chief Enquiry is yet behind . How this power of God is said to be made perfect in weakness ? How made perfect in weakness .

{αβγδ} . The words may be rendred two wayes ; The words rendred two wayes . either By weakness , or In weakness . The Original will bear either ; and I shall touch upon both , looking upon them as pertinent and usefull .

1. By weakness . So Beza here renders it , Per infirmitatem , By weakness . By , or Through , weakness ( as our former Translation hath it . ) Now thus the Power of God may be said to be perfected two wayes , ( to follow him in his Gloss upon the words . ) Thus Gods strength is manifested . Either when he worketh without means , or worketh great things by small means .

1. When he worketh {αβγδ} , immediately by himself , By working without means without the use of any means or instruments . Thus was the power of God put forth in his first work , his work of Creation ; when he produced all things out of nothing , only by his Word . There was no preexistent matter to work upon , no Instruments to work by , nothing but his own Fiat , his word of Command , which going out of his mouth , effected what he had purposed . Dixit & factum est ; He spake and it was done , He said let there be light , and there was light , Gen. 1. Here might the power of God be truly said to be perfected by weakness , by that which had no strength in it ( which the word {αβγδ} , being compounded of a Privat ; and {αβγδ} robur , properly signifieth . ) Non entis nulla vis , nulla efficacia ( say the Schools : ) That which is not , cannot have any force to produce or bring forth ought ; where there is no existence , there can be no operation : So as herein was the power of God , his Almighty power , clearly and wonderfully manifested , in thus bringing all things out of nothing . Here was his strength made perfect in and by weakness . And so it is in his works of Providence , wherein he sometimes acteth and worketh after the same manner . Such were the Cures which our Saviour wrought upon those impotent persons which were brought or commended to him , being effected only by his word . Speak the word only , and my servant shall be healed , ( saith the Centurion unto him ) Math . 8.8 . Here is the power of God perfected by weakness .

2. And so it is when he worketh great things by weak Instruments , by unlikely means . Working great things by weak Instruments . That Sampson should do such executions , as he is said to have done , Judg . 15.15 . with the Jaw bone of an Ass , wherewith he slew a thousand men ; with the jaw bone of an Ass heaps upon heaps , with the jaw bone of an Ass have I slain a thousand men , v. 16. this shewed the strength of his arm , ( as it did of Scanderbags , who is reported to have done the like with an ordinary sword or Cimetere , which others , wanting his arm , could make little use of ) . Thus where great things are effected by weak Instruments , by small and unlikely means , here is the Arme of the Lord revealed . So it was in the delivering of his people Israel out of Egypt by the hand of Moses , who , when a child , was cast out among the bul-rushes , Exod . 2.3 . An unlikely instrument ever to have effected so great a work ; yet God made use of him in it , and effected it by him , which shewed the strength of his hand , not of Moses's but of Gods , as the Lord tells him , Exod . 6.1 . And the Lord said unto Moses , Now shalt thou see what I will do unto Pharaoh : for with a strong hand shall he let them go ; and with a strong hand shall he drive them out of his land ; that is , my hand shall be so strong , working so powerfully upon him , that he shall not only be content to let the people go , but withal his power be ready to expel them , rather then keep them Captives any longer . And so , that the sounding of the Trumpets by the Priests , and the shouting of the people should do as much , if not more than the greatest Canons could have done , level the walls of Jericho , ( of which we read ) Josh . 6.20 . Heb . 11.30 . That Gideon with his three hundred men , armed only with Trumpets , Pitchers , and Lamps in them , should rout such a strong and numerous Army of the Midianites in such a manner as is recorded Judg . 7. That Jonathan with his Armourbearer should make such a discomfiture and slaughter among the Philistines , as is reported , 1 Sam . 14. That little David , earstwhile a poor despicable Shepheard , scorned of his brethren , armed only with a sling and a stone , should bring down the Philistines pride , the great Goliah , laying him level with the ground , and taking his head from his shoulders ; In all these was divine power made perfect , in and by humane weakness , doing great things by weak Instruments .

Which also it is by making use of weak or unlikely means . Or by small and unlikely means . That the Rock in the wilderness should yield water to the Israelites , to serve them and their Beasts , Numb . 20.8 , 11. that the Jaw bone should do the like to Sampson , Judg . 15.19 . That Elijah in the strength of one meals meat should travel forty dayes and forty nights , 1 King . 19.8 . That a tree being cast by Moses into the waters , should take away the bitterness of them , and make them sweet and pleasant , Exod . 15.25 . That a handfull of salt cast by the Prophet Elisha into the waters at Jerusalem , should work the like cure , healing them which before were unwholsome , and making the ground , which was barren before , become fruitfull , 2 King . 2.21 . That the same hand , by casting a handfull of meal into the pot of pottage wherein the gourd had been boyled , should take away the unsavoury taste and deadly quality of it , making it both tooth-some and wholsome , 2 King . 4.40 , 41. That seven times washing in Jordan should cure Naaman of his Leprosie ; ( which we find in the Chapter following . ) That a piece of Clay tempered with spittle should open the eyes , and give sight to him that was born blind , Joh . 9.6 . That five loaves and two fishes should feed and abundantly satisfie so many thousands , Mat . 14.19 . That as the hemm of Christs garment , so Peters shadow , and Pauls handkerchief , should cure those which were diseased , and cause the evil spirits to depart from those which were possessed with them , as we read Matth . 9.20 . Act. 5.15 . & 19.12 . Here was the power of God made perfect by weakness , being wonderfully manifested in working so great things by so small and unlikely means .

To which numerous instances adde but one more , Grace working by weak means and Instruments . ( which Beza in his Annotation upon the Text putteth into my hand . ) And it is the Apostles own , 1 Cor . 1. What so great a work upon earth , as to open the eyes of man , ( the eyes of their souls , ) and to turn them from darknesse to light , and from the power of Satan unto God , ( which is the work that the Lord layes out for his servant Paul , Acts 26.20 . ) to bring the world into subjection to Jesus Christ ? Now what are the Means , what are the Instruments which God maketh use of for the effecting of this great work ? Weak Means , weak Instruments . Weak Means , the foolishness of Preaching . So Paul there calls it , v. 21. It pleased God by the foolishness of Preaching to save them that believe . {αβγδ} , Stultitia praedicationis , put for Stulta praedicatio ( as Beza renders it . ) Foolishness of preaching , that is , foolish preaching , so called ( as many other things in Scripture commonly are ) {αβγδ} non {αβγδ} ( as Grotius notes upon it ) not that it is so in truth , it being , in respect of the subject of it , the matter preached , which is Christ Jesus , the wisdom of God ( as it is called v. 24. ) but in as much as it seemed so to some , being then by many ( as it seemeth it is by too many at this day among our selves ) so accounted and esteemed . And such as the Means is , such are the Instruments ; men , weak men , Earthen vessels ( as the Apostle terms the Ministers of the Gospel , 2 Cor . 4.7 . ) Men that are {αβγδ} , ( as St. James saith of Eliah , Jam . 5.17 . ) subject to like passions , like infirmities that others are . Such were the Apostles who layed the foundation , and such are their successors who build upon that foundation ; Yet this is the Means , these are the Instruments which God hath made choice of for the effecting of this great work , the beginning and carrying on the work of his grace in the hearts of his Elect . God hath chosen the foolish things of the world to confound the wise ; and the weak things of the world to confound the things that are mighty ; ( so it there followeth ) v. 27. Now wherefore hath God done this ? Why , for the manifestation of his own power , that his strength may be made perfect by weakness . Therefore hath he made choice of this Means , the preaching of Christ crucified , which St. Paul there calls the power of God , v. 24. We preach Christ crucified , unto the Jewes a stumbling block , and unto the Greeks foolishness , But unto them which are called , both Jewes and Greeks ( i.e. Jewes and Gentiles ) Christ the power of God , and the wisdome of God . In this Preaching , which many have so slight an esteem of , is the power and wisdom of God wonderfully manifested , in making such use of so weak a means . And therefore also hath he made choice of such Instruments , as the Apostle tells us in that Text even now named , 2 Cor . 4.7 . We have this treasure in earthen vessels ( or vessels of shell ( as the word in the Original properly signifieth ) {αβγδ} , that the excellency of the power may be of God , and not of us . The weaker the Instrument , the greater is the strength of him that effecteth great things by it . And thus you see the former of these senses opened unto you , how the Power of God may be said to be made perfect by weakness . Passe we to the second .

As By , so In weaknesse . So our Translation renders it most agreeably to the Original . In weaknesse . My strength is made perfect {αβγδ} , In infirmitate , In weaknesse . Now thus this Power may be said to be perfected two wayes ; In weaknesse it self , or in the sense of weaknesse . Thus Gods strength is perfected two wayes . In weaknesse it self it is made perfect , both in respect of the exercise ; and manifestation of it . In the sense of weaknesse it is made perfect in respect of the feeling and acknowledgement of it . All these , as I conceive , come within the compasse of the Phrase ; I shall touch upon them severally , and briefly , reserving the Application of all to the Close .

In weaknesse it self . Here is Gods strength made perfect , In weaknesse it self .

1. In the exercise of it . So it is , Mans extremity is Gods opportunity . In the exercise of it . Then is Gods time which he often maketh choice of for the exercising and putting forth of his power , in the greatest weaknesses of his people , when they are brought to the greatest straits and exigents . In monte Jehovah . In the Mount of the Lord it shall be seen , or In the Mount will the Lord be seen ; So Abraham called the name of that place where he was about to sacrifice his Son , Jehovah Jireh , Gen. 22.14 . When his Son , his dear Son Isaac , the Son of his hopes , in whom he expected that all the Nations of the Earth should be blessed , was laid upon an altar , there bound , and the fathers hand lifted up to give the fatal blow , to slay him , then the Angel of the Lord appeared to him , rescuing his Son , and providing an {αβγδ} , a Ram for a sacrifice to be offered up in his stead . Whereupon that name afterwards became Proverbial among the Jewes , to mind posterity of that which Abraham intended by it , how that God , taking notice of the straits of his people , he is ready to step in unto them , and provide for them in their greatest necessities . So he did for his people Israel in Egypt , Duplicantur lateres tunc venit Moses . When their taske was doubled , and so their condition worse then ever it was , then was Moses sent by God to be a Saviour , a deliverer unto them , Exod . 5. And thus God is pleased often to step into his people , then and not till then , when they are reduced to the greatest extremities . When creature helps and comforts fail , then succouring them ; When my father , and my mother forsake me , then the Lord will take me up , Psal . 27.10 . In their weaknesse putting forth his strength . So he did in his servant Sarah , of whom we read , Heb . 11.11 . Through faith also Sarah her self received strength to conceive seed , and was delivered of a child , when she was past age ; ] In the ordinary course of nature past child-bearing , her womb being dead , as her Husbands body also is said to be , Rom. 4.19 . Thus is God pleased often to come in unto his people by such unexpected providences , doing for them beyond their own , or others expectations ; so making his strength perfect in their weaknesse . So he did in those Martyrs , of whom the Apostle telleth us , Heb . 11.34 . that Out of weaknesse they were made strong ; being raised up from dangerous sicknesses , and restored again to former strength , as David and Hezekiah were , Psal . 26.32 . Isa . 38. &c. And so was it with Paul , who faith of himself , in the verse after the Text , When I am weak , then am I strong : When weak in the flesh , he was strong in the Spirit , when weak in himself then strong in his God , whose power was exercised , and so made perfect in his weaknesse .

And being thus exercised , In the manifestation of it . it is also manifested ; and upon that account also may be said to be perfected . Perficitur , id est illustratur ( saith Grotius , ) My strength is made perfect in weaknesse , that is , made clearly to appear . So it is ; No where is the power of God more clearly and visibly manifested , then in the weaknesse of his people . Gontraria juxta se posita magis elucescunt . Contraries being set one against the other , ( as white and black in a Wall or Picture ) they do mutually illustrate and set off each other . And so do strength and weaknesse ; Gods strength meeting with Mans weaknesse , and there putting forth it self , it becometh illustrious , being thereby made the more visible and admirable ; and so may be truly said to be made perfect in weaknesse .

In weaknesse , ] The word weaknesse explained . To reflect upon the word a little , enquiring more fully , what we may here understand by it . This whilest we do , we shall find it like the Rock in the Wildernesse , which being struck upon , the waters gushed out amain , yielding us abundance of matter , as that did to the Israelites of water .

Weaknesse . A twofold weaknesse . {αβγδ} The word ( as you have heard ) in the proper signification of it imports a Privation of strength . Now Privation ( as Philosophers distinguish it ) is either Total or Partial , in whole or in part , Totally a privation or want of all strength . Partial , a privation or want of some measure of it . And both these shall we find in the Sons of men , who since the fall of their first Parents , of strong are become weak .

1. With a Total weaknesse . Which is twofold , Total ; which is Corporal . Spiritual . either Corporal or Spiritual . Corporal in the Body , Spiritual in the Soul . In the Body , which is subject to death , where ( as the Apostle saith of it , 1 Cor . 15.43 . ) It is sown in weaknesse ; {αβγδ} , the same word with that in the Text . Being under the power of death , and laid in the grave , like a grain of corn sown in the earth , it is destitute of all sense and motion , of all natural faculties and operations , not able to do any thing for it self , not so much as to drive , or keep away the worms from feeding upon it . Such is the weaknesse of the Body in death . Art thou also become weak as we ? ( so the dead are brought in as speaking to the living , ) Isa . 14.10 . And such is the weaknesse of the soul before it be quickened by divine grace ; a total weaknesse , a privation of all spiritual strength . When we were yet without strength in due time Christ died for the ungodly , Rom. 5.6 . {αβγδ} , altogether invalid , unable to do or to will that which is good . Being dead in trespasses and sins , Eph. 2.1 . having no more strength to do any spiritual actions then a dead man hath to do natural . This is a Total weaknesse .

2. There is a Partial weaknesse . Which again is either Temporal or Spiritual . Partial , which is Temporal . Spiritual . Temporal Infirmities . Temporal in the Outward man , Spiritual in the Inward . In the outward man ; whether in the Body , Bodily infirmities , which Timothy had great experience of , whereupon Paul adviseth him to make use of wine ; Use a little wine for thy stomacks sake , and thine often infirmities , 1 Tim . 5.23 . {αβγδ} , his frequent diseases and distempers which he was subject to by reason of the weaknesse of his concoction , and his feeble temper and constitution . And such was the weaknesse wherewith the Corinthians were visited , not so much for their neglect of the Sacrament of the Lords Supper , ( which for ought appears , they were not guilty of ) as for their abusing and profaning of it , their eating and drinking unworthily . For this cause ( saith the Apostle ) many are weak and sickly among you ; {αβγδ} , 1 Cor . 11.30 . being visited with corporal diseases and distempers . Or in Estate , or good name , or Liberty , &c. when a man is exercised with Losses and Crosses , with Reproaches or Persecutions , these also are Infirmities , weaknesses . So we find them called by our Apostle ( as in the 5th . verse of this Chapter , so ) in the words after the Text , Most gladly therefore will I glory in my infirmities , {αβγδ} . Which what he meant by he explains in the verse following . Therefore ( saith he ) I take pleasure in Infirmities , in Reproaches , in necessities , in persecutions , in Distresses for Christs sake . These were the Infirmities in which he saith he would glory , vying with the false Apostles , setting his many crosses and sufferings against their vain brags and boastings . And in such a sense understand we the word , Gal. 4.13 . Where he saith to his Galathians ; Ye know how through infirmitie of the flesh I preached the Gospel to you at the first ; he being then infirme in Body , or much broken with manifold griefs and afflictions , and troubles which he met with amongst them . These are temporal Infirmities , to which the outward man is subject .

Besides which there are Spiritual Infirmities and weaknesses which are to be found in Gods own children , Spiritual Infirmities , to be found in the Livesor Hearts of Gods Children . and that either in their Lives or Hearts . In their Lives , Actual Infirmities , slips , failings , sins , which not being willfully acted and committed , are to be looked upon in them as infirmities . We then that are strong ought to bear the infirmities of the weak ( saith Paul to his Romans ) Rom. 15.1 . {αβγδ} , so to bear with their failings as to pity and succour them . In their Hearts ; Habitual Infirmities . When Corruption is strong , and grace is weak . The Spirit indeed is willing , but the flesh is weak ( saith our Saviour to his Disciples , ) Mat . 26.41 . There was in them a supernatural principle of grace , which inclined their wills to what was good , but sinful corruption ( some remainders whereof there were yet in them ) did much weaken them , hindering them in doing of the good which they desired . Such Infirmity is to be found in the best of Saints , who though in comparison of others they are strong men , we that are strong , Rom. 15.1 . I have written unto you young men , because ye are strong , 1 Joh . 2.14 . that is , comparatively strong , yet in themselves they are weak , so as they cannot do the good which they would ( which Paul complains of in himself , Rom. 7.19 . ) But in some more then in others , in weak Christians ; In whom there is weakness of Knowledge , or of Faith . Of the former of which the Apostle speaketh , Rom. 14.1 . Him that is weak in the faith receive you , &c. viz. the weak brother , who is weak in knowledge , not being so perfectly , so throughly instructed in the doctrine of the Gospel , as others are , and he ought to be . And so again , Rom. 6.19 . where he tells his Romans that the Reason why he spake to him after that manner that he did , After the manner of men , expressing and setting forth to them sublime spiritual Mysteries by vulgar similitudes , which it may be did not so fully suit with the matter intended , was the Infirmity of their flesh , that is , the weaknesse and dullnesse of their understandings , which being a relict of the flesh , a remainder of sinful Corruption , makes spiritual things hard to be apprehended in their own natural sense , so as to make a right use of them . Of the latter speaketh the Psalmist , David , or Asaph , Psal . 77.10 . And I said this is my infirmity , confessing and acknowledging the weaknesse of his faith and confidence in God . And such weaknesse the best of Saints have experience of , being through the weaknesse of grace , unable of themselves to Resist Temptation , to subdue Corruption , to Perform Duties , to endure Sufferings , of which I spake before .

These are the Infirmities which Gods Elect people are subject to , In all these is Gods strength made Perfect . which as you see are of divers kinds . Now in all and every of them is the power of God exercised and manifested , and so may be truly said to be made perfect in weaknesse . Reflect we upon the particulars briefly , giving but a touch upon each .

1. So it is in that Total weaknesse , whether of the Body or Soul : In Totalweaknesse . of the Body in the second Resurrection . When that which was sown in weaknesse , Corporal , in the second Resurrection , raising up the dead Body from the Grave . shall be raised in power ( as the Apostle saith of it in the Text fore-cited , 1 Cor . 15.43 . ) that dead body which lay rotting in the grave , being returned to the dust from whence it came , shall be raised up in such a state as it shall be , an active , vigorous , incorruptible , glorious body ( all which the Apostle there sets forth , ) here shall Gods strength be perfected in weaknesse , his power be put forth , and wond erfully manifested in working such a change . It is that which this our Apostle saith concerning Christ , Rom. 1.4 . He was declared to be the Son of God , with power , &c. by the resurrection from the dead . Herein did he put forth and manifest his Almighty power , in raising up his own Body from the grave , and so declared himself to be what he was , the Son of God . And thus shall his power be exercised and manifested in the general Resurrection at the Last Day ; When All that are in the graves shall hear his voice and shall come forth ( as our Saviour describeth the manner of that Resurrection , Joh . 5.28 , 29. ) here shall be a glorious manifestation of the power of God ; whose strength shall then be made perfect in weakness .

2. Spiritual in the first Resurrection ; raising up the soul from the death of sin to the life of Grace . And what it then shall be in the second , it already is in the first Resurrection ; In raising up dead souls from the grave of sin to a state of Righteousness and Life ; here also is the power of God exercised and manifested . As it was in raising up Lazarus's dead body ; after it had lain in the grave four dayes , putting a natural life into it , so is it in raising up dead souls , after that they have lain for many years in the grave of sin , rotting and putrifying there , putting a spiritual life into them . And doing this in the like way , by the like means , onely by his voice , his word . The hour is coming , and now is , when the dead shall hear the voice of the Son of God , and they that hear shall live , Joh . 5.28 . The dead , men spiritually dead , dead in trespasses and sins ( as all by nature are . ) They shall hear the voice of Christ , hear him speaking to them in the Ministry of his Word . And hearing him , receiving and believing in him , they shall live , live the life of grace here , and glory hereafter . Here is Gods strength made perfect in Total weaknesse .

And so it is in Partial . Where first look we at that which we call Temporal , In Partial weaknesse . the weaknesse of the outward man . Here also is divine strength made perfect , exercised and manifested . Temporal , of the Outward Man . So it is in the weaknesse of the Body ; in supporting weak and infirme Bodies , drawing forth the thread of their lives beyond their own or others expectation , Supporting Infirme Bodies . and sometimes making use of them as very serviceable Instruments , in doing great service to God and his Church , which was Timoehies case ; who though of an infirme constitutiou , yet was an eminent labourer in the vineyard of his Lord . Restoring them from dangeroussicknesses . And sometimes in restoring and raising them up from dangerous , and ( in their own and others apprehensions ) desperate diseases ; when they are at the brink of the pit , the mouth of the grave , ready to be swallowed up , then working unexpected deliverances for them . Such Providences the sons of men have frequent experience of . Which we have set forth by Elihu in Job , cap . 33. Where speaking of Gods making use of sicknesse ( among other afflictions ) as a means to bring men home to himself , he sheweth how upon their repenting and seeking unto him , he then manifests his power in their weaknesse . When his soul draweth near unto the grave , &c. Then is he gracious unto him , and shall deliver him from going down into the pit , v. 22.24 . Lo all these things worketh God oftentimes with man , to bring back his soul from the pit , v. 29 , 30. Here is Gods power exercised and manifested . So was the power of Christ in healing all manner of diseases , curing the blind , and the lame , and the sick in a miraculous way . And so is the power of God often in his ordinary providences of this kind . Hereof our Apostle had experience in himself , as he tels his Corinthians , 2 Cor . 1.8 , 9. where speaking of some great trouble which happened to him in Asia , ( probably conceived to have been some dangerous sicknesse ) he sheweth how it lay so heavy upon him , that he was ( as he saith ) pressed out of measure above strength , in so much that he even despaired of life , having had the sentence of death in himself . Thus was he brought low , being past hope , as in the judgement of others , so of himself . But now in this desperate condition the Lord was pleased to step in unto him , shewing his power in his weaknesse , delivering him from so grent a death ( as it followeth v. 10. ) Like experience many others have had , and daily have , in whose Bodily weaknesse Gods strength is made perfect .

Which also it is in extricating and delivering them from other eminent dangers , Delivering them from other eminent dangers . saving and delivering them out of the hands of their enemies , which were too strong for them . Hereof David had frequent experience , who tells us how the Lord brought him up out of a horrible pit , Psal . 40.2 . and how he delivered his soul from death , Psal . 56.13 . working for him great and wonderful deliverances . And the like had Paul , who acquaints Timothy how when he was brought before Nero , and was in great danger of his life , all his friends forsook him ; But ( saith he ) The Lord stood with me , and strengthened me , &c. And I was delivered out of the mouth of the Lion , 2 Tim . 4.17 . Now here is the strength of God perfected in weaknesse , in working these temporal salvations for his people , when they can do nothing for themselves . This he did for his servant David , who setting forth the great things which his God had done for him , Psal . 18. amongst many other things tells us , v. 16 , 17. He sent from above , he took me , he drew me out of many waters . He delivered me from my strong enemy , and from them which hated me , for they were too strong for me . And the like he had done before for his people Israel , in bringing them out of Egypt , carrying them through the Red Sea , and through the Wildernesse , where he wrought many temporal salvations for them : All which he did for the manifestation of his own power , which was perfected in their weaknesse . Neverthelesse he saved them for his Names sake ; that he might make his mighty power to be known , Psal . 106.8 . which in and by these deliverances it was . Thy right hand , O Lord , is become glorious in power ( saith Moses in his song , made and sung by him and the people upon that great and wonderful deliverance which God had wrought for them , in bringing them through the Red Sea , where their enemies , the Egyptians , pursuing them , were drowned ) Exod . 15.6 .

To these we may add those other temporal Infirmities which Gods people here are subject to , Supporting them in their sufferings . and that more then others , their sufferings in their estates , good names , Liberties , by Crosses , and Losses , Reproaches , Restraints , &c. Here also is the strength of God perfected in their weaknesse , in supporting and delivering them ; bearing up their spirits under them , and giving them a comfortable issue out of them . All which this our Apostle had great and gracious experience of ; who tells us ( as you have before heard ) in the verse after the Text , that when he was weak , then was he strong ▪ The more he was outwardly pressed with those Infirmities which he there speaketh of , Reproaches , Necessities , Persecutions , Distresses , he was the more inwardly strong , strong in spirit , and the more inabled to do service to God and his Church : Thus is divine strength made perfect in the weaknesse of the Outward Man .

And so it is in those of the Inward . Where first look we upon the actual Infirmities of Saints , In Spiritual weaknesses . their slips , their falls , their sinful failings , which ( as you have heard ) are sometimes dangerous , as falls are to the Bodies of men , In Actual Infirmities . whereby they become lame , or weak ( as Mephibosheth was by his fall from his nurses arms . ) Such are scandalous sins , which Gods own Children , through the infirmity of the flesh , sometimes fall into . Hereby it may be the soul is for the present much weakned , being ( as it were ) put out of joint , so as they walk heavily and lamely . But herein is divine strength made perfect , Raising them up , being fallen . in restoring and raising them up again from these falls , restoring them to former strength and comfort , strengthening and inabling them to go on in their former course as vigorously , if not more vigorously then before . An instance whereof we have in Peter , who having denied his Lord and Master thrice , yet afterwards was so strengthened , that he confessed him unto the death , which he suffered for him , so glorifying God by his death , as his Master had fore-told him that he should do , Joh . 20.19 . Here is divine strength made perfect in humane weakness .

2. And so it is when Christians , In Habitual Infirmity , supporting and strengthening them . being weak in grace , are of themselves subject to fall , and unable to do and suffer what God calls them to , here is the strength of God put forth , his power exercised and manifested , in supporting and strengthening them ; making them not onely to stand , keeping them from falling , however from falling away Totally and Finally , which of themselves they are subject to ; but also to walk . As our Saviour did to that impotent person , who having had an Infirmity thirty eight years , was come to the pool of Bethesda for cure , to whom he said , Rise , take up thy bed and walk , Joh . 5.8 . The like cure is God pleased to work upon poor impotent souls , inabling them by the power of his Spirit to rise and walk ; by his strength carrying them on in the course of their Active and Passive obedience , strengthening them to that four-fold Act before spoken of , to Resist Temptations , to Subdue Corruption , to performe duties , to endure sufferings . Here also is divine strength made perfect in humane weaknesse . But having insisted upon these severally before , I shall not now again reflect upon them .

Thus I have done with the second of these senses , which the words in the Text do properly bear ; shewing you how Gods strength is said to be made perfect in weaknesse it self , which is a Proper object for it to work upon ; Ubi materiam habet se exercendi ( as Calvin explains it ) where it findeth fit matter to put forth and exercise it self upon , and to manifest it self by . I shall now passe to the third and last , of which but a word .

My strength is made perfect in weaknesse ; Gods strength made perfect in the sense of weaknesse ; Men being then most sensible of it . Nam ne homines quidem eam gustant , nist prius necessitatis suae fuerint convicti : Et statim obliviscuntur quid valeat , nisi assiduè infirmitatis suae sensu exerceantur . Calvin Com . in Text . as in weaknesse it self , so in the sense of weaknesse . So it is , men are never so thorowly sensible and apprehensive of Gods power , as when they are most sensible of their own weaknesse ; neither have they ever a right taste of it ( as Calvin hath it ) unlesse first they have been convinced of their own need ; And withal ( as he goeth on ) they are ready presently to forget the force and efficacy of it , unlesse they be continually or frequently , exercised with the sense and feeling of their own infirmitie . By this means they come to have a clear and experimental knowledge of the power of God , which is thus put forth and exercised upon themselves , in supporting , succouring , strengthening them , and working deliverance for them . And being thus sensible of it , now they are brought to a free acknowledgement of it , so as to give unto God the praise and glory of it . So was it with Job , who having had such experience of his own weakness in those many and great conflicts wherewith he had been exercised , and withal of Gods power in supporting of him in them , and giving him so comfortable an issue out of them , by this means he came to have a more clear and full knowledge of God , then ever he had before . I have heard of thee ( saith he ) by the hearing of the ears , but now mine eye seeth thee , Job 42.5 . He had before heard others speak highly of God , of his infinite wisdome , and power , but now having had such experience of it in himself , in his own weaknesse , he came to see what before he had onely heard of , to be more sensible of it , then ever before ; whereupon he was ready to confesse and acknowledge it . Which he doth v. 2. I know ( saith he , speaking unto God ) that thou canst do every thing , and that no thought can be with-holden from thee ; ( as if he had said , I do now , having had such sensible experience of thy power as I have had , acknowledge that there is nothing which thou art not able to do , and that as thy counsels are wise and just , so thou wantest not power to bring to passe whatever thou hast decreed and determined to do . Thus was Gods strength made perfect in his weaknesse , being by this means more clearly and fully made known to him . And upon the like account it was that the Lord here proceeded with his servant Paul after that manner that he did , suffering him still to lie and continue under that sad conflict , wherewith he was exercised ; this he did to the end that he having had such experience of his own weaknesse , might be the more apprehensive and sensible of the power of God in supporting and delivering him , so as to acknowledge it , and give him the glory of it . Thus , as in weaknesse it self the power of God is manifested unto others , who behold it , so in the sense of weaknesse it is manifested to a mans self , and so becometh the more glorious in his eye . Even as when the Sun breaketh forth of a thick cloud , or the light shineth in a dark place ( as that did in the Prison where Peter was , Acts 12.7 . ) the eye of the beholder is hereby so much the more affected with it . But I shall not any further enlarge upon the Doctrinal part of this Conclusion . Come we to make some improvement of it by way of Application : Which ( as in the former ) I shall direct onely two wayes , by way of Consolation , Exhortation .

1. By way of Consolation : Let this be put as another Ingredient into this Soveraigne Cordial , Consolation . and be made use of for the bearing up the drooping spirits of all the Lords people under whatever Conflicts , in the midst of whatever straits and troubles his Providence shall bring them into . Which let it be applied first in a General , then in a Particular way .

1. In a General way , in reference to the Mistical Body the Church . To her , Directed , first , in a General way , in reference to the Church . are Gods Ministers , as occasion is offered , to speak a word of Comfort . Speak comfortably to Hierusalem , ( saith the Lord to his Prophets , ) Isa . 40.1 . And this let me do at present . So it is , the Church , being here in a militant state , is subject to many Conflicts . In which , having many and potent enemies , it may be brought to a weak and low condition . So it was in the Egyptian and Babylonian Captivity ; In which latter the people of the Jewes were but like those dry bones , which the Prophet Ezekiel saw in his Vision , Ezek . 37.1 , 2. An Emblem very fitly representing and setting forth the deplorable state of the Church at that time , as we have it afterwards interpreted and applyed , v. 11. And he said unto me , Son of man these bones are the whole house of Israel : Behold , they say , Our bones are dried , and our hope is lost , we are cut off for our parts . And so was it afterwards under the heathen Roman Emperours ; Where the great red Dragon stood before the woman , to devour her child assoon as it was born , Rev. 12.4 . Satan , making use of those cruel and bloody Instruments , opposed the Church of Christ , endeavouring utterly to destroy and root it off from the earth , not sparing any that made a profession of the name of Christ . And so hath it since been , and at this day is , under their Successors , the Romish Antichrist ; Under whose Tyranny we read how the two witnesses were slain , Rev. 11.7 , 8. The beast that ascendeth out of the bottomlesse pit shall make warre against them , and shall overcome them , and kill them ; And their dead bodies shall lie in the street of the great City , &c. Such havock hath this Beast ( so called for his savage cruelty ) made of the faithful servants of God , who have in their generations given testimony to his truth , and in special of the Ministers of Christ , who are his witnesses after a special manner , as Christ saith his Apostles should be , Acts 1.8 ; exercising all kind of cruelty upon them . And this towards the end of his reign he shall do more then ever ; that being the Devils mode , as we have it set forth , Rev. 12.12 . For the Devil is come down unto you , having great wrath , because he knoweth that he hath but a short time . Such is the Churches condition , sometimes very weak and low . But let not this discourage and dishearten those that , being true Members of this Body , do sympathize with it , and wish well to it , praying for the peace and prosperity of it . Though Jerusalems strength be small , yet she hath a strong God to protect her , who will make his strength perfect in her weaknesse . And therefore fear not . So we may hear the Lord animating and encouraging his people , the people of the Jewes in their Babylonish Captivity , Isa . 41. when they were in a low condition , not able to do any thing for themselves , having little hope of ever seeing Jerusalem again , of ever being restored to their former state ; yet now he bids them not fear : Fear thou not ( saith he , v. 10. ) for I am with thee ; Be not dismayed , for I am thy God , I will strengthen thee ; yea I will help thee ; yea I will uphold thee with the right hand of my righteousnesse . And again , v. 14 , 15. Fear not thou worm Jacob , and ye men of Israel , I will help , saith the Lord , and thy Redeemer , the holy One of Israel ; Behold , I will make thee a new sharp threshing instrument having teeth ; thou shalt thresh the Mountains , and beat them small , and shalt make the hills as chaffe . Such was the Churches condition then , she was but a worm , trodden upon by every foot , very contemptible and despicable in the eyes of the World ; yet the Lord willeth her not to fear , in as much as he , being her Guardian , would so assist and strengthen her , as that she should be able , not onely to withstand , but to conquer and subdue all her enemies , though never so many , never so mighty . Such a Restauration the Lord maketh promise of unto them ; he would raise them out of that low estate . Those dead and dry bones should live again . So he willeth his Prophet Ezekiel to prophesie over them , Ezek . 37.4 . Say unto them , O ye dry bones , hear the word of the Lord : Thus saith the Lord God unto these bones , Behold I will cause breath to enter into you , and ye shall live . And I will lay sinewes upon you , and will bring up flesh upon you , &c. God would have his people know , and be assured of it , that by his power , his strength put forth in their weaknesse , they should be restored to , and established in their former estate . This he promised , and accordingly performed unto them . And the like he hath done and will do to his Church under the Gospel , to which that afore said Prophesie of the Prophet Isaiah is by the generality of Expositors conceived to have an eye ; as divers others of his Prophesies clearly have , which set forth the flourishing state of the Church under the Gospel . So doth that known one , Isa . 2.2 . And it shall come to passe ( saith he ) in the last dayes , that the mountain of the Lords house shall be established in the top of the mountains , and shall be exalted above the hills ; and all Nations shall flow unto it . Which cannot well be understood of the Church under the Old Testament , which consisted onely of one Nation , the Jewes , but of that under the New , where Jewes and Gentiles shall meet together for the compleating of it , and making it a full and a glorious Body ; which it shall be , being in regard of the spiritual glory of it advanced above all the Kingdoms of the world . Many other Prophesies of like nature we meet withal in that , and other of the Prophets , wherein God hath promised to do great and wonderful things for his Church in the latter dayes . Now having such Promises , let not the present state of it , how weak and mean so ever it be , be any discouragement to any that wish well to it . That God who hath made these promises , being a God of power , is able to performe them . It matters not though the eye of Reason cannot discern how , in what way , and by what means this work should be effected , or by what Instruments so great a mercy shall be conveyed . It is enough for faith to rest upon , what the Lord here saith , My strength is made perfect in weaknesse . Humane weaknesse is no obstruction to divine strength . That God to whom belongeth wisdome and power , can effect and bring to passe great things by weak means , if not without them , ( as before you have heard . ) That stone which Nebuchadnezzar in his dream saw cut out of the mountain without hands , is said to have smote the Image , and to become a great mountain , and to have filled the whole earth , Dan 2.35 . The Lord Jesus , who was conceived and born of a Virgin , not by the way of natural generation , as all others have been and are , but by the over-shadowing of the Holy Ghost , the immediate power of God , in his entrance into , and continuance in the world , he was mean and despicable , but now he is advanced to be King of Kings , and Lord of Lords , the Universal Monarch of the World . And as it was , and is with his Person , so shall it be with his Kingdome , his Church , which though but a little stone , small in the beginning of it , shall yet smite the Image , the Image of the Beast , Antichrist , with his adherents , breaking in pieces all oppos●ie powers . Which having done , it shall then so increase and multiply , as that it shall fill the whole earth , exceeding all other Empires whatever . Thus shall the strength of God , and Jesus Christ , be made perfect in his Churches weaknesse .

And therefore let none now despise the day of small things . The Day of small things not to be despised . With this the Lord upbraids some of the Jewes , who when the foundation of the Temple was laid by Zerubbabel , they seeing such weak Instruments set a work , and the work going on so slowly , they feared that those poor and small beginnings would have no good endings , but that the design would come to naught , he reproveth them for giving way to such doubts and fears , Zach. 4.10 . For ( saith he ) who hath despised the day of small things ? For they shall rejoyce , and shall see the plummet in the hand of Zerubbabel . Notwithstanding all their disdain and diffidence , they should see what they looked not for , and have cause to rejoyce , when they should see the work carried on to perfection . Thus doth God , ( as our Annotations observes upon those words ) out of meanest principles raise matters of great moment . Such was the beginning of that material Temple , being undertaken by such weak hands , yet the Lord promiseth that it should be carried on , and that in despite of all opposition . Who art thou , O great Mountain ? ( saith he , v. 7. ) Before Zerubbabel thou shalt become a plain , And he shall bring forth the head stone thereof with shoutings . And again , v. 9. The hands of Zerubbabel have laid the foundation of this house , his hands also shall finish it . Thus did the Lord begin and carry on that Temple work , not by any humane power , or policy ; but by his own strength . So he told Zerubbabel that he would do , v. 6. Not by might , nor by power , but by my Spirit , saith the Lord of hosts . And what the Lord there foretold him touching the material Temple , shall be made good in the building of the spiritual Temple , the Church ( of which the Temple was a Type . ) This work being put into the hands of Jesus Christ ( of whom also Zerubbabel was a Type ) it shall be carried on in the like way . Not as wordly Empires are , which for the most part are got and kept by force of Armes ; but by the Spirit of the Lord ; by his strength made perfect in weaknesse . Which ( as our Annotator writing upon the tenth verse of that Chapter , maketh use of it ) is the singular comfort of the Church in all ages , and at this very day .

And as it speaketh comfort to the Church in general , In a Particular way , to every drooping Spirit labouring under thesense of its own weaknesse . so to every particular member of it that droopeth under the sense and apprehension of his own infirmity and weaknesse , whether Temporal or Spiritual . Each of which have an influence upon the soul . So have Temporal infirmities , such as are incident to the outward man , as Sicknesses , Losses , Crosses , Sufferings . These being sore and grievous to the flesh , they ( as the Prophet Jeremy saith of the Sword and War , Jer . 4.10 . ) reach unto the soul . Being bitter , they reach unto the heart ( as he hath it again , v. 18 ) filling it with sorrows and fears , breeding agonies and distempers in the soul . But much more spiritual Infirmities , the weaknesse of grace , the want of ability to do what is required in order to salvation , as to Resist Temptation , subdue Corruption , perform Duties , endure Sufferings . This cannot but come near a gracious soul , which is truly apprehensive and sensible of it . So it did this our Apostle , whom upon this account we hear crying out , {αβγδ} . O wretched miserable man that I am , Rom. 7.24 . But let not any of these so seize upon a regenerate soul , as to cause a despondency in it . Thou art weak , and thy fainting which thou art subject to , shews thee so to be . If thou faint in the day of adversity , thy strength is small , Prov. 24.10 . But however thou art weak in thy self , yet thou art , or maist be strong in thy God , whose strength is made perfect in weaknesse . And therefore comfort thy self in him . So David is said to do in that great strait wherein he was at Ziglag , He encouraged ( or comforted ) himself in the Lord his God , 1 Sam . 30.6 . And the like do thou , having God for thy God , now set his strength against thy weaknesse . Remembring that the weaker thou art in thy self , thou art the fitter object for him to exercise and put forth his strength upon , which shall be made the more glorious in and by thy weaknesle . And therfore being weak in thy self , be strong in thy God . Is it so , that thou art reduced to straits , great straits , not knowing what to do , yet faint not , remembring and believing what thou hast heard , that this is the fittest season for God to put forth his strength , to shew his power . Ubi humanum deficit ibi incipit divinum auxilium . Where humane help ends , divine begins . And therefore what ever thy condition be , yet faint not , fear not . I will trust and not be afraid , for the Lord Jehovah is my strength ( saith the believing soul , ) Isa . 12.2 . God is our refuge and strength ( saith the Church ) a very present help in trouble . Therefore will not we fear , though the earth be removed , and though the mountains be carried into the midst of the Sea , Psal . 46.1 , 2. A truly brave and heroick resolution , well becoming a Christian , who hath made God his strength . Which let all those who have him for their God do , being strong in him . Be strong in the Lord , and in the power of his might , Eph. 6.10 . So doing , now maist thou say without boasting that thou art strong . Let the weak say , I amstrong , Joel 3.10 . Though weak in thy self , yet strong in thy God . This by way of Consolation .

In the second place by way of Exhortution , or Instruction , whereof divers Branches . Exhortation , or Instruction .

1. Is Gods strength made perfect in weaknesse , then be we weak , Christians to be weak in themselves . weak ( I mean ) in our selves , truly apprehensive and sensible of our own weaknesse . This Gods children sometimes are not , not so sensible here of as they ought to be . And upon this account it is that God is pleased to exercise them in that manner that he doth , both in the outward and inward man , with Afflictions and Temptations , bringing them into , and holding them under some sad and sore conflict , that so having experience of their own weaknesse , they may come to know themselves , and so not to think of themselves more highly then they ought to think , ( which our Apostle bids Christians to be ware of , Rom. 12.3 . ) By this means he preventeth or cureth that spiritual Tympany of the Soul , which the best of Saints are subject to ; hiding Pride from them . This Elihu tells Job that God doth sometimes by dreams and visions , revealing to a man his own vileness . Then ( saith he ) he openeth the ears of men , and sealeth their instruction ; that he may with-draw man from his purposes , and hide pride from man ; Job 33.17 . that is , keep him from doing the evil which he intended , and from being inordinately lifted up in himself , which probably Elihu apprehended his friend Job to be guilty of , or subject to . And this he doth ofttimes by Afflictions and Temptations ; herein leaving men to the experience of their own weaknesse , he hideth pride from them , keepeth them from being inordinately lifted up in themselves , exalted above measure . Upon this account it was ( as you have heard ) that the Lord proceeded with his servant Paul after this manner that he did , letting Satan loose upon him to buffet him , and continuing him under that Conflict , notwithstanding his frequent and earnest solicitations for a release ; This he did , that he might hide pride from him , keep him from that spiritual pride which he was in danger of , from being exalted above measure , through that abundance of revelations , which he had above any other of his time , ( as he tells us in the verse next but one before the Text , ) that hereby being made sensible of his own weaknesse , his soul might be preserved and kept in a humble frame and temper . Now then , for the preventing of these and the like trials , labour we to be truly and throughly sensible of our own weaknesse . Our spiritual weaknesse ( I mean ) . As for other weaknesses , the weaknesses of the outward man , weaknesse of body , or weaknesse of estate , &c. these Temporal Infirmities we are sensible enough of ( and oft-times too much . ) Be we so of our spiritual weaknesse , the weaknesse of the inward man ; our inability to walk or stand ; to walk in the wayes of God , to stand in his grace . How that we are not sufficient of our selves to think any thing as of our selves ( which the Apostle tells us the best of Saints are not , 2 Cor . 3.5 . ) How subject of our selves we are every moment , not onely to slip , but to fall ; and that not onely into particular sins , but to fall away Totally and Finally from the grace of God . Such is our weaknesse . And this see that we be continced of , and acquainted with ; that so , being throughly sensible , and continually mindful hereof , our soul may be kept in a humble & lowly frame and temper , so as we may do that which the Lord expecteth & requireth from us , walk humbly withour God , Micah . 6.8 . Now , and not till now , are we fit objects for God in a gracious way to exercise his power , to put forth and shew his strength upon ; which is made perfect in weaknesse , in the sense of weaknesse .

2. And being thus sensible of our own weaknesse , Making God their strength . now look out of our selves unto him to whom belongeth strength , making God our strength . So did David , who often so calls him . I will love thee , O Lord , my strength , Psal . 18.1 . Let the words of my mouth , and the meditations of my heart be acceptable in thy sight , O Lord my strength and my Redeemer , Psal . 19.14 . And so doth the Church , Isa . 12.2 . The Lord Jehovah is my strength . And this do we , not onely calling , but making him so . Which do we by leaning upon him . Thus doth the impotent man make his staffe his strength , by leaning upon it ; which being sensible of his own weaknesse he doth , as the Patriarch Jacob upon his sick-bed is said to have done , Heb . 11.21 . Thus do we in the sense of our own weaknesse lean upon our God , trusting in him . My God , my strength , in whom I will trust ( saith David ) Psal . 18.2 . Resting upon him , making him our Rock . The Lord is my Rock , Psal . 18.2 . The Rock of our strength . The Rock of my strength is in God , Psal . 62.7 . Flying unto him , and taking hold of him by faith . Which do we so much the more strongly , by how much the weaker we feel our selves . So doth the impotent person , who maketh use of a staffe , the more feeble he is , the more weight he layeth upon it . And thus do we , being weak in other things be not weak in faith . This was Abrahams strength , when he was weak in his Body , that being dead ( as the Apostle saith of him ) yet he was not weak in faith , Rom. 4.19 . still he believed and rested upon the promise which God had made to him . The like do we ; having Gods promise for his support and assistance , rest upon him , and trust in him for the performance of it . Making him the strength of our life . The Lord is the strength of my life ( saith David ) Psal . 71.16 . Living and walking in his strength . Which do we at all times , through our whole course , the course of our Active and Passive Obedience .

1. In our Active Obedience ; in performing of Deuties ; here walk not in our own strength , In their Active Obedience , walking in his strength . which ( as you have heard ) being trusted to , will be found to be no other but weaknesse , but in the strength of the Lord . This was Davids resolution , I will go in the strength of the Lord God , Psal . 71.16 . Thus do we , in what ever services we go about , go upon them in the strength of the Lord . Being sensible of our own weaknesse , look up unto him for strength , that he would strengthen our hands . So prayeth Nehemiah , ( as before you heard ) cap . 6. v. 9. being about a great work , the building of Jerusalem , the walls whereof were set up , but not quite finished , and finding some opposition , he looks up unto his God for his further assistance ; Now therefore , O God ( saith he ) strengthen my hands . And the like do we , going about Gods work , the word which he calleth us to , and doing it in obedience unto him , now look up unto him for strength . Which whilest we do , doubt not of his assistance , but be strong in him . Thus the Lord animates those who went about the rebuilding of his Temple , Zerubbabel and Joshua , the Prince and the Priest ( both which are to joyn hands in Temple-work , ) with the rest of the people that should be assistants to them , Hag . 2.4 . Yet now be strong , O Zerubbabel , saith the Lord , and be strong , O Joshua , and be strong all the people of the Land , saith the Lord , and work , for I am with you , saith the Lord of hosts . And let the like be said to all the Lords people , whether Publick or Privat persons . Whilest you go about Gods work , be ye strong in him , being comfortably assured that he will strengthen your hearts and hands , inabling you to perform what service it is that he calleth you to .

2. And doing this in our Active , do we the like in our Passive Obedience ; In their Passive Obedience looking up unto him for strength . as in our doing , so in our suffering work . Is it so , that God by his providence is pleased to exercise us with any kind of trials , bringing us into straits , so as we know not what to do , which way to look , now look we upwards . Even as a man that is cast into a deep pit ( as Joseph was by his brethren , Gen. 37.24 . ( not knowing how to get out , or which way else to look ; he looketh upwards . So let the Lords people do , being by his providence cast into a pit ( as Heman complains that he was , Psal . 88.6 . Thou hast laid me in th● lowest pit , in darknesse in the deeps , ) brought into great straits , now let them look up . This Idolaters are said to do , Isa . 8.21 . It shall come to passe , that when they shall be hungry , they shall fret themselves , and cursae their King and their God , and look upwards . Their Idol not succouring them , they shall look up to heaven , to see if any aid would come from thence . And this let all true Worshippers do ; creature helps failing them , let them now look upwards , lifting up their eyes and hearts unto their God . Neverthelesse lift I up mine eyes , O thou that dwellest in the heavens , ( saith David ) Psal . 123.1 . Thus look we up unto our God ; presenting our condition unto him , imploring his help and assistance , that he would shew his power , and make his strength perfect in our weaknesse . This do we in publick Calamities , when it goeth ill with the Church , now pray we as the Church doth , Isa . 51.9 . Awake , awake , put on strength , O arme of the Lord , awake as in the ancient dayes , in the generations of old . And as the Psalmist , Psal . 80.1 , 2. Give ear O Shepherd of Israel , &c. Stirre up thy strength , and come and save us . And the like do we in our private distresses . In all our Conflicts , of what kind soever they be , whether outward , or inward , temporal , or spiritual , still call in God to our assistance and help ; making him our strength , seeking unto him , and trusting in him .

And thus making him our strength , now wait upon him . In straits waiting upon him . This all the Creatures are said to do in a natural way ; having their subsistence in him and from him , they wait upon him . The eyes of all wait upon thee , Psal . 145.15 . And this do we in a spiritual way . As at all times , so in our straits and trials , looking up unto God , and committing our selves to him , now let us wait upon him , waiting for a gracious Answer to our prayers . And this do we Quietly , and Patiently .

1. Quietly , not murmuring against him . Quietly , not murmuring or repining . This was the sin of the Israelites in the Wildernesse ; not having what they desired and expected , they murmured against the Lord , Exod . 16.8 . A great sin in them , highly provoking the wrath of God against them . Take heed we be not guilty of the like . Neither murmurre ye , as some of them also murmured , and were destroyed of the destroyer , 1 Cor . 10.10 . Nor yet quarrelling with God , disputing with him about the reason of his dispensations and dealings with us . Do all things ( saith the Apostle ) without murmurings , or disputings , Phil . 2.14 . Nay , but O man , who art thou that repliest against God ? Rom. 9.20 . This let not us dare to do , as not touching his eternal Decrees ( of which the Apostle there speaketh ) so not concerning his Temporal dispensations . Let not us , being but as Clay in the hands of the Potter , say unto him , why hast thou made me thus ? Why hast thou brought me into this state and condition ? But let us quietly wait upon him to see what issue he will make . It is good that a maa should both hope and quietly wait for the salvation of the Lord , Lam . 3.27 .

This do we in the midst of publick Calamities , In Publick Calamities . troubles , persecutions ; not knowing what to do , now hearken to the advice which Moses gave unto the Israelites in that great strait wherein they were , when being come to the red Sea they saw the Waters before them , the Enemy behind them , and the Mountains on each side of them , not knowing what to do ; Now ( saith he ) stand still and see the salvation of the Lord , Exod . 14.13 . This do we in the like cases ; being reduced to great straits , and left destitute of Creature succours , now Stand still , Sit still . That is the Counsell which the Prophet Isaiah giveth unto the People of the Jewes in such a condition , Isa . 30.7 . Therefore have I cried concerning this thing , her strength is to sit still ; quitely to wait upon God for his Protection and assistance . And this let the Lords people do in the like cases . Which yet let it be warily and rightly understood . Not but that they may and ought to make use of lawful and warrantable wayes and means for their security , where God offers them to them . But not of such as are unlawful , unwarrantable , as that means was which the Jewes then made use of , in seeking help from forreign Nations , from the Egyptians , which God had expresly forbidden them to do . Let not Christians be guilty of the like . Where God leaveth them destitute of lawful succours , let them now sit still ; entering into their Chambers . That is the advice which the Lord by his Prophet , the Prophet Isaiah , giveth unto his people , the people of the Jewes , Isa . 26.20 . Come my people , enter thou into thy Chambers , and shut thy doores about thee , hide thy self as it were for a little moment , untill the indignation be overpast . Thus will men do , being abroad , and seeing a storme a coming , they will haste home to their houses , to take shelter there , there abiding , till it be over . And in times of danger , when the house is beset , they will retire into the secretest , and surest rooms of it , shutting and barring the doors , making all fast after them . And the like course are Gods people to take , fore-seeing his judgements a coming upon the Nation , or place where they live , they are by faith to enter into the Chambers of his Protection , and committing themselves unto him , quietly to wait for his salvation . Thus did Noah , fore-seeing the Deluge which was coming upon the world , he with his family entered into the Ark , according as God had directed him , Gen. 7.17 . there abiding and riding it out , though having neither Saile , Rudder , nor Anchor to make use of until the Flood was abated , and the dry land appeared for him to land upon . And the like did the Israelites in Egypt ( to whose practise that Text of the Prophet Isaiah is conceived to allude ; ) Having warning of the destroying Angels passing through the Land , they kept close within their houses ; Exod . 12.12 . And the like let the Lords people do in the like cases . Fore-seeing publick Judgements a coming , let them betake themselves to the Ark of divine protection , retiring themselves , seeking God by unfeigned humiliation and repentance , so quietly waiting for the day of his power , the time when he will put forth his strength in succouring and relieving them .

And what we do in publick Calamities , In private Distresses . do we the like in private distresses . Here , what ever our condition be , taking notice in whose hands we are , with whom we have to do , the great God to whom belongeth power , both {αβγδ} & {αβγδ} , Potestas & Potentia , Authority and Strength , so as he both may and can dispose of us as it pleaseth him , let us quietly submit unto him , and wait upon him . I was dumb ( saith David ) and opened not my mouth , because thou Lord didst it , Psal . 39.9 . Thus wait we upon our God quietly .

2. And as Quietly , so Patiently . If we hope for that we see not , Patiently , not limiting him . then do we with patience wait for it , Rom. 8.25 . This do we in our straits and troubles , hoping for a seasonable and comfortable issue , which God hath made promise of to his people , 1 Cor 10.13 . Let us now with patience wait upon him for it . Rest in the Lord , and wait patiently for him , Psal . 37.7 . As not murmurring against him , so not limiting of him . This is one thing which we find charged upon the Israelites in the Wildernesse , Psal . 78.41 . They turned back and tempted God , and limited the Holy One of Israel . They limited his power , appointing what he should do , and when he should do it for them . This take we heed of . Whilest in our troubles and sufferings we wait upon God , let us not dare to limit him , whether as to the manner or time , how or when he shall deliver us . It was a desperate speech of that impious King of Samaria , when having for a time waited for some succour from the Lord , which the Prophet Elisha is conceived to have made promise of , his expectation was not answered , but the famine increased more and more , he breaketh forth into that passionate and blasphemous language , Behold ( saith he ) this evil is of the Lord , what should I wait for the Lord any longer ? 2 Kings 6. ult . What he spake , do not we dare to think . But let the Psalmists resolve be our rule and practise , Psal . 123.2 . Behold , as the eyes of servants look unto the hand of their masters , and as the eyes of of a maiden unto the hand of her mistresse , so our eyes wait upon the Lord God untill he have mercy upon us . Thus looking up unto God , let us wait upon him . Having his promise , wait for the performance . The vision is yet for an appointed time ; but at the end it shall speak and will not lie ; though it tarry , wait for it , because it will surely come , it will not tarry , viz. not beyond the time appointed , Hab . 2.3 .

Which let us rest assured of . Thus looking up unto , Christians thus waiting , to rest assured of Gods perfecting his strength in their weaknesse . trusting in , and waiting upon our God , now doubt not but he will in his time make that good to us , which here he maketh promise of to his servant Paul , make his strength perfect in our weaknesse ; manifesting it in supporting and delivering us .

1. In supporting of us , Hereof David had comfortable experience , as we may hear him often acknowledging it . In Supporting them . Thy right hand hath holden me up ( saith he ) Psal . 18.35 . By thee have I been holden up from the wombe , Psal . 71.6 . And the like will the Lord do for his people who trust in him , shewing his power in their weaknesse . He giveth power to the faint , and to them that have no might , he increaseth strength , Isa . 40.29 . The salvation of the righteous is of the Lord , he is their strength in time of trouble , Psal . 37.39 . Strengthening them in the inward man , inabling them as to do , so to suffer what he calleth them to . Thus whilest he casteth them down with one hand , he holdeth them up with the other . Whilest the one hand is upon them , the other is under them . His left hand is under my head , Cant . 2.6 . The eternal God is thy refuge , and underneath are the everlasting armes , Deut. 33.27 .

2. And thus supporting us under our trials , he will also deliver us out of them . Delivering them . This he can do , and this in his own time he will do . Many are the afflictions of the righteous , but the Lord delivereth him out of them all , Psal . 34.19 . God is faithful , who will not suffer you to be tempted above what you are able ( through his strength ) to bear , but will with the temptation also make a way to escape ; 1 Cor . 10.13 . {αβγδ} ; He will make an out-going , find an out-let for his people . Bringing them into straits , he will find out a door or a window , to let them out at . So he did in a literal sense for his servants Peter and other of the Apostles ; they being close prisoners , he sent his Angel to open the prison doors for them , and to bring them forth , Acts 5.19 . And the like for Paul , when the Jewes took counsel to kill him , and the Governour of Damascus , who kept the City with a garrison , was ready to apprehend him , now in this strait providence found out a Window and a Basket to let him out , and down by the wall , Acts 9.24 . 2 Cor . 11.32 , 33 Thus God hath issues and outlets for his people , wayes and means , to themselves and others ( it may be ) unknown and unthought of , to let them out from their sufferings . Which some way or other in his time he will do , putting an end to them . And that a comfortable end . Making the end comfortable . So he did to his servant Job . Ye have heard of the patience of Job ( saith St. James ) and have seen the end of the Lord , Jam . 5.11 . how he rewarded his patience in suffering , by giving him a comfortable issue out of it , making him an abundant recompence for his losses , doubling his estate , giving him twice as much as he had ( as we have it ) Job 42.10 . And the like will he do for those who suffer as he did , Specially if their sufferings be for the sake of Christ . Now let them rest assured that the end shall be joyous and comfortable here , or hereafter . So runs our Saviours promise , Matth . 19.29 . Every one that hath forsaken houses or lands , &c. for my names sake shall receive an hundred fold ( in this life of secular goods , if good for him , or of spiritual riches , which are better ) and shall inherit everlasting life . Thus shall the strength of God be made perfect in the weaknesse of his servants , who thus Quietly and Patiently wait upon him in their sufferings , by Supporting and Delivering of them .

Which having in any degree and measure had experience of in our selves ; Christians to give God the glory of his strength put forth in their weaknesse . let us give unto God the glory of it ; acknowledging his strength thus made perfect in our weaknesse . Ascribing all , not unto our strength , but his strength . Ascribe ye strength unto God ( saith the Psalmist , speaking of the great things which God had done for his Church ) Psal . 78.34 . What was done for them , it was not to be imputed to any strength of their own , but to his strength . The God of Israel is he that giveth strength , and power to his people ( so it there followeth ) v. 35. And the like do we , having been supported under our sufferings , and delivered out of them , now ascribe we strength unto God , giving him the glory of his power , herein exercised and manifested . Thou art worthy , O Lord , to receive glory and honour and power , that is , to receive the praise of thy power ; so sing the four and twenty Elders , Rev. 4. ult . And herein let every of us joyn in consort with them ; every of us who have tasted of this power of his ( as who , but at some time , in some way or other , hath done ) give we unto God the glory of his power , which he hath shewn in these gracious providences which he hath exercised towards and upon us ; praising and magnifying him for it . This is a work fit and proper for Saints to do , to think and speak of Gods power . Thy Saints shall bless thee O Lord , ( saith the Psalmist ) they shall speak of the glory of thy Kingdome , and talk of thy power , Psal . 145.11 . This David himself was ready to do . Come and hear all ye that fear God ( saith he ) and I will declare what he hath done for my soul , Psal . 66.16 . And herein let him be a pattern for our imitation . Be we ready upon all occasions thus to declare and set forth the power of God , shewing what great things he hath done for us . And whilest we declare this unto others , confesse and acknowledge it unto him , praising , and blessing , and magnifying his name for all the manifestations of his power , in and upon us . Be thou exalted , Lord , in thine own strength , so will we sing , and praise thy power , Psal . 21.13 . Let him that is our strength , be our Song . So the Prophet Isaiah directs the Lords people to say , Isa . 12.2 . The Lord Jehovah is my strength and my Song . And this let us do . Having had experience of Gods power in supporting and saving us , working temporal salvations for us , now blesse and praise him for it . This was Davids practise , as he declares it , Psal . 59.16 . I will sing of thy power ( saith he ) yea I will sing aloud of thy mercy in the morning , for thou hast been my defence and refuge in the day of my trouble , unto thee , my strength , will I sing . The like do we . Forget not to give unto God the glory of his power and strength manifested in our Temporal Salvations . Much more in our Eternal Salvation . That he hath rescued us poor lambs , not onely out of the paw of the Lion , and the paw of the Bear ( as David saith he had done him , 1 Sam . 17.37 . ) delivering us from many temporal dangers , but also from the great Goliah , from the power of Satan , giving us the victory over all our spiritual enemies . And among the rest , over death it self . Herein hath his strength been made perfect in our weaknesse . Which let us thankfully acknowlege to his praise and glory . Thanks be to God , who giveth us the victory through our Lord Jesus Christ , 1 Cor . 15.57 . Not unto us , O Lord , not unto us , but unto thy name give glory , Psal . 115.1 .

To these Uses let me add but one more , and that briefly . Christians to imitate God , exercising their strength in their Brethrens weaknesses . Is this Gods way , thus to make his strength perfect in weaknesse , let us herein propound him as a pattern for our imitation , doing the like to our Brethren , being merciful to them , as he is to us . Be ye therefore merciful , as your father also is merciful , Luke 6.36 . Exercising and putting forth the power which he giveth unto us after the like manner , in succouring and relieving , supporting , and strengthening them in their weaknesse . It is Jobs speech to his friend Bildad , who pretended to come to be a Comforter to him in his distresse . How hast thou holpen him that is without power ? how savest thou the arme that hath no strength ? Job 26.2 . what ever he pretended , Job in his weak and sad condition found no relief , no comfort from him , by what ever he said or did . Such Comforters were he and the rest of his friends to him , miserable comforters ( as he calleth them ) Job 16.2 . Miserable comforters are ye all . Let it not be so with us . Do we see our brethren lying under any Infirmity , whether Outward , or Inward , let our strength be made perfect in their weaknesse .

1. Let it so be in their Outward Infirmities . In their want of necessaries , or conveniencies , In their Temporal weaknesses , succouring and relieving them . be ready to make supplies out of that store which God hath given us . It had been a sad charge , had it been true , which Eliphaz charged upon Job , Job 22.7 . Thou hast not given water to the weary to drink , and thou hast with-holden bread from the hungry . A Charge which lieth too justly against many , to whom God hath given great estates , yet they will afford little or nothing to the poor , who stand in need of meat and drink , and are ready to perish for want of it ; however , nothing proportionable to what God hath given to them . So it was with churlish Nabal , who when David being in the Wildernesse , and wanting provisions for himself and his followers , sent his Messengers to him to crave some relief , he returns him this Answer , Who is David , and who is the Son of Jesse ? &c. Shall I take my bread , and my water , and my flesh that I have killed for my shearers , and give it unto men that I know not whence they be ? 1 Sam . 25.11 . Such Nabals there are too many every where , men who live in prosperity ( as he is said to do v. 6. ) abounding in what the world can afford them , yet let a David make his addresse to them , he may as soon draw water out of a flint , as find relief from them . Let it not be charged upon any of you . Remembring what your Saviour tells you in that known Text , Matth . 25. that he will say at that great day , when he shall come in his glory , and all his Angels with him , and shall sit upon the throne of his glory ; what he will then say to those on his right hand , and what to those on his left . To the one , Come yee blessed of my Father , inherit the Kingdome prepared for you from the foundation of the world ; For I was a hungred and ye gave me meat , and I was thirsty , and ye gave me drink , &c. v. 34 , 35. But to the other , Depart from me ye cursed into everlasting fire , prepared for the Devil and his Angels ; for I was a hungred , and ye gave me no meat , I was thirsty , and ye gave me no drink , &c. v. 41 , 42. which in what sense he shall speak it , he there expounds , v. 40 , 45. In as much as ye have done it ( or not done it ) unto the least of these my brethren , yee have done it ( or not done it ) unto me . Those who will shew no mercy to their Brethren here , how can they expect mercy from God here , or hereafter ? But I shall not enlarge .

2. Thus stepping into their Temporal , do we the like to their Spiritual Infirmities . In their spiritual weaknesses bearing with them , and strengthening them . Being Infirmities , let us bear with them , and bear them . We that are strong , ought to bear the infirmities of the weak , Rom. 15.1 . Not taking offence at them . Much lesse giving offence to them , by casting stumbling blocks in their way , wounding their weak Consciences ; which Paul was very tender and wary of , as he tells his Corinthians , 1 Cor . 8.13 . Wherefore if meat make my brother to offend , I will cat no flesh whilest the world standeth , lest I make my brother to offend . And such respect have we to our weak brethren , rather abstaining from things lawful , not being necessary ; then by the use of them to give offence unto their weak consciences , It is good neither to eat flesh , nor to drink wine , nor any thing whereby thy brother stumbleth , or is offended , or is made weak , Rom. 14.21 . And whilest we take heed of being accessary to their falling , now far be it from us to rejoyce in , or making any advantage of their falls . But being fallen , put forth our hand and do what we can to raise them up . Brethren ( saith the Apostle ) if a man be overtaken in a fault , ye which are spiritual , restore such a one with the Spirit of meeknesse , Gal. 6.1 . Thus let the strong help the weak . Not discouraging or disheartning them , but comforting and strengthening them . That is one thing which Paul exhorts his Thessalonians to , 1 Thes . 5.14 . Now we exhort you brethren ( saith he ) &c. Comfort the feeble minded support the weak . And the Prophet Isaiah calleth upon the Lords people to do the like , Isa . 35.3 , 4. Strengthen ye the weak hands , and confirme the feeble knees ; Say to them that are of a fearful heart , Be strong , fear not . Thus he willeth , as Gods Prophets , his Ministers in special , who are by their Office ( as you have heard ) Sons of Consolation ; so all other true believers , to be thus officious and helpful each to other , comforting and strengthening their weak brethren , whose hearts and spirits are ready to faint under the sense and apprehension of their own weaknesse ; or by reason of any evils felt or feared ; by acquainting them with Gods promises , their own experiences , so ministring to them what Cordials may be proper for them , for the supporting and strengthening them . This doth our God for us ; In our weaknesse he putteth forth his power , then making his strength perfect . And the like do we to others , as God shall give ability and opportunity . And thus have I now , through the assistance of divine grace , and strength made perfect in weaknesse , done with this useful Subject , which having finished , I shall now make use of Pauls farewel to his Brethren at Miletum , Acts 20.32 . Commending you to God , and to the word of his grace , which is able to build you up , and to give you an inheritance among all them which are sanctified .

FINIS . {αβγδ}