Christ Crucified, Sermon 15
SERMON XV.
ISAIAH LIII.I.
—And to whom is the arm of the Lord revealed?
MIniſters have not done with their work when they have preached, and People have not done with their work when they have heard: That which is of greateſt concernment follows, which either hath, in the want of it influence on the ſadning of both Miniſters and People, or in the obtaining of it, on their Conſolation: This is the thing that we find Iſaiah upon here, who having preached the Goſpel, looks what Fruit it hath, and when he beholds the general unfruitfulneſs it had in his own time, and ſhould have in our time, it weights him exceedingly, and indeed it's very ſad that Iſaiah ſhould be ſo much weighted in foreſeeing the unfruitfulneſs of the Goſpel in our days, and that we our ſelves ſhould be ſo little weighted with it, and ſo ſenſleſs under it.
He caſts in this word, To whom is the arm of the Lord revealed? partly to confirm the former word, Who hath believed our report? and partly to help to make the right uſe of it, by drawing Men to the diſcovery of the Soveraign Hand of God in the matter, and of the neceſſity of His Grace for making the Goſpel effectual in the Hearers of it wherever it comes, Who (ſaith he) hath believed our report? To whom is this preached Goſpel made effectual for Faith and Salvation? It's but to very few, even to as many as have the Arm of the Lord, the effectual Power of His ſpecial Grace revealed to them, and no moe.
The laſt Doctrine we propoſed, and began to ſpeak of as the Scope, was, That believing and receiving of the Goſpel, and the Lord's exercing a powerful work of His Grace with it, are ever ſtill knit together; they are of equal extent; as many Believe as He ſtretcheth out His Hand of Power with the Word to work Faith in them, and as many ly ſtill in Unbelief as His Hand of Power is not revealed unto, This is his Scope.
We took up this Doctrine in two Branches, Firſt, That the moſt powerful Means cannot work nor beget Faith in the Hearers of the Goſpel, except there be an inward powerful work of Grace on their Hearts accompanying them; and this we cleared, and ſpoke a little to …o Q…eſtions in the Uſe, and left at a third, to wit, What the Hearers of the Goſpel ſhould do that have the Call and Offer of the Goſpel, ſeing without the effectual work of the Grace of God they cannot Believe? which we ſhall forbear to ſpeak to, till we open the ſecond Branch of the Doctrine, becauſe this Queſtion relates to both.
The ſecond Branch then of the Doctrine is, That wherever the Lord applieth the powerful work of His Grace, there neceſſarily Faith and Converſion follow; or the ſtretching forth of God's Arm in the work of His Grace, hath always the work of Faith and Converſion, and the engaging of the Soul unto Jeſus Chriſt following on it; and indeed if it be true that we cleared b…fore, to wit, That there are as many Unbelievers as there are Perſons on whom Grace doth not thus powerfully work, or that they are all ſuch that this work of Grace is not manifeſted on, then the work of Converſion and Believing is as broad as this work of Grace is, for the Prophet maketh them of equal extent, who is he that believeth? even he to whom the Arm of the Lord is revealed▪ and on the contrary, who is he that believeth not? even he to whom the Arm of the Lord is not revealed, and on whom this work of Grace is not manifeſted. By which we may ſee it to be very clear, that the Prophet hangs the Believing of the Goſpel on the Lord's manifeſting His Arm; ſo that where it is not manifeſted, this work of Faith is not brought forth, and where it is manifeſted, neceſſarily it is brought forth.
This being a Doctrine concerning the Efficacy of God's Grace, which ought not to ly hid from the Lords People, we ſhall a little, firſt, clear it, and then ſecondly, confirm it to you.
Firſt, For clearing of it's Meaning. 1. Ye would not take up our meaning in it ſo, as if we made every common work that lively means may have on the Hearers of the Goſpel, to be Converſion; The preaching of the Word will ſometimes make Folks tremble, as we ſee in Felix, and will waken Convictions and Terrors in them, and put them into an amazement, and yet leave them there; for all theſe Convictions may be, and often are reſiſted, as to any Saving Fruit at leaſt, which we conceive to be that which Stephen points at, Acts 7.51. while he ſaith, Ye ſtiff-necked and uncircumciſed in heart and ears, ye do always reſiſt the Holy Ghoſt, as your fathers did, ſo do ye; and what he means by this is explained in the words following, Which of the Prophets have not your fathers perſecuted, &c. even their contending with the Word of the Lord in the mouths of His Servants: Yea, in that ſame place, where it's ſaid, that they gnaſhed upon him with their teeth, it's inſinuated that they came over the belly of the cutting Conviction which his Preaching had upon them: Nor do we 2. mean, That every common operation of the Spirit, whether illumination of the Mind, or a touch on the Affections (ſuch as may be in Temporaries and Apoſtates, as is clear Mat. 13.20, 21. Heb. 6.4. and downward) is Converſion; There is a great difference betwixt a common work or gift of the Spirit (which in a large Senſe ma… be c…ed Grace becauſe freely given) an… the …v…ng work of Grace, which before … …e… a peculiar work: And oft-times t…t c…mmon operation of the Spirit is quenched and p…t out, therefore the Apoſtle 1 Theſſ. 5.19. exhorteth thus, Quench not the Spirit. 3. When we ſpeak of an effectual bringing forth of Faith by this Grace of God, we would not have you thinking, that we ſuppoſe no reluctancy to be in the Man in ſo far as he is unrenewed, for though where Grace effectually worketh, Faith follows neceſſarily, yet Corruption being in the Man, it's diſpoſed and apt to thwart with, and to oppoſe Grace; and the Will hath its averſneſs to yield: But the meaning of the Doctrine is this, That though there be ſuch a ſtrong power of Corruption in the Man to whom Grace comes, and on whom it is put forth, yet the power of Grace is ſuch, that it powerfully maſters and overcomes Corruption, and wins the Heart to believe in, and to engage with Chriſt; though (to ſpeak ſo) there be ſomething within that ſtrives to keep the door ſhut on Chriſt; yet when it comes to that, Cant. 5.3. He puts in his fingers by the holl of the lock, and makes the myrrhe to drop; the Heart is prevailed with ſo, as it is effectually opened, as the Heart of Lydia was to receive the Word that Paul preached: Thus, notwithſtanding of Corruptions oppoſition, Grace gains its point, and the Lord never applys His Grace of purpoſe to gain a Soul, but he prevails. 4. When we ſpeak of the power and effectualneſs of Grace in conquering and gaining the Heart and Will of the Sinner to believe in Jeſus Chriſt, we do not mean that there is any force or violence done to the Will, or any exerting of a coactive power, violenting the Will contrary to its eſſential property of freedom, to cloſe with Chriſt; But this we mean, that though Corruption be in the Heart, yet Grace being infuſed and acted by the Spirit, the pravity in the Will is ſweetly cured, and the Will is moved and made to Will willingly and upon choice, by the power of the Spirit of Grace taking in that ſtrong hold; This great work is wrought by an omnipotent ſwavity, and by a ſweet omnipotency; and it needs not at all ſeem ſtrange, for if Man in Nature, be, by the power of habitual Corruption, made neceſſarily to will Evil, ſo that notwithſtanding he doth freely and willingly chooſe Evil; why ſhould it be thought ſtrange o… abſurd to ſay, that when a principle of the Grace of God is infuſed into the Soul, and acted by the Spirit of God, If hath, that much influence, power, and efficacy as to prevail with the Will, it keeping ſtill its own freedom, to make it willing to embrace Jeſus Chriſt, and yet not at all thereby wrong that eſſential property of the Will? ſure, Grace is as powerful as Corruption, and the Lord is as dextrous a worker, and can work as aggreeably to the nature of the Creature in this gracious work, as the Creature can in its own ſinful actings. So then we ſay, when the Lord is pleaſed to apply the work of His Grace to convert a Sinner, that work is never fruſtrated, but it always hath neceſſarily the work of Faith, Renovation, and Converſion following on the back of it.
Secondly, We ſhall a little confirm the Doctrine, and the grounds of Confirmation are theſe, The 1. whereof is, The expreſs Scriptures wherein this Truth is aſſerted, as John 6.44, 45. It is ſaid in the 44. Verſe, No man can come to me except the Father draw him, and on the contrary, it is as expreſsly ſet down verſ. 45. It is written in the Prophets, they ſhall be all taught of God, every man therefore that hath heard and learned of the Father cometh unto me, and this being contradiſtinguiſhed to external Preaching, and being that which is called drawing, v. 44. he knits Believing to it, and makes Believing, called coming, a neceſſary effect of it, that to whomſoever God gives that inward Leſſon, they ſhall come; which confirms the Doctrine, that whomſoever the Lord teaches and ſchools by His Grace, and calls effectually, they do neceſſarily Believe. Another paſſage we have Phil. 2.12, 13. Work out the work of your ſalvation in fear and trembling; for it is God that worketh in you both to will and to do of his good pleaſure; where the Apoſtle makes the work of Grace not only to work ability to will and to do, but to work alſo to will and to do actually; and Grace never worketh to will, and leaves the Man unwilling, but neceſſarily ſuppoſeth the Man's cloſing willingly with Chriſt, with whom He worketh thus. A 2. Ground of confirmation is drawen from theſe Expreſſions whereby this work is ſet forth, and the Promiſes comprehending it in God's Covenant, wherein it's called the giving of a new heart, a heart of fleſh, the writing of the law in the heart, the putting of his Spirit within his people, and cauſing them to walk in his ſtatutes, &c. Jer. 31.33. Ezek. 36.26, 27. and it is impoſſible to conceive aright of the fulfilling of theſe Promiſes without the including of the effect; the giving of the new Heart, is not only a perſwading to Believe, but the actual giving of the new Heart, whereof Faith is a ſpecial part, which Promiſe is peculiar to the Elect, though the offer of it be more large, and be further extended; and what can that Promiſe of Gods writing the Law in the Heart be, but an effectual inclining of the Heart to the Will of God? or inward renovation contradiſtinguiſhed to the external Miniſtry, that can only hold out His Will in a Book, and ſpeak it to the Ear. 3. This may be cleared and confirmed from the nature of the work of Grace, which is ſuch a mighty work and ſo powerful, as it is impoſſible it can be fruſtrated or diſappointed; unleſs we could ſay that Grace in God, or the Grace of God is not ſo powerful as Corruption in us, which were Blaſphemy; to this purpoſe the Apoſtle prayeth in behalf of the Chriſtian Epheſians, chap. 1.19, 20. that they may know what is the exceeding greatneſs of his power to us-ward who believe, according to the working of his mighty power which he wrought in Chriſt when he raiſed him from the dead; he ſpeaketh ſo in this high ſtrain, to ſet out both the exceeding ſtubbornneſs of our Nature that needs ſuch a work, and the exceeding great power of the Grace of God that worketh irreſiſtably, not only in the Converſion of the Elect at firſt, but in all the after-acts of Believing, ſo Eph. 3.7. the ſame Apoſtle hath it, —according to the gift of the Grace of God given unto me by the effectual working of his power; and Col. 1.29. according to his working which worketh in me mightily; The Power that worketh in Believers is Gods omnipotent Power, which worketh effectually and mightily; and if this Power be exerciſed in the continuing and promoving of Faith, as is ſaid before, it muſt be much more exerciſed in the begetting of Faith; yea, and what need is there that He ſhould exerciſe it, if not for this end, that where He exerciſeth it, it may alſo prevail? A 4th. ground of Confirmation may be drawen from the Lords great end which He hath before Him in this work, and that is the gaining of glory to His Grace, and to have the whole work of Converſion attributed to it; and if this be His end, He muſt and will prevail by His Grace in throughing the work in order to this end; if it were left indifferent to Man to yield o… not to yield to God as he pleaſeth, the whole weight of the work of Converſion ſhould not ly upon Grace, Mans Mouth ſhould not be ſtopped, but when that queſtion ſhould be aſked, who hath made thee to differ, and what haſt thou O man, but what thou haſt received? he ſhould ſtill have ſomething to boaſt of, and the work of his Converſion, ſhould at beſt be halfed betwixt Grace and his own Free-will; this would neceſſarily follow if Grace did not through the work, and ſo God ſhould miſs of His end. A 5th. ground of Confirmation is taken from the conſideration of Gods Decree, of the Covenant of Redemption betwixt Jehovah and the Mediator, and of the Power and Wiſdom of God in carrying on this work, which we put together for brevities cauſe; From all which it will be clear, that there is, and muſt be a neceſſary connexion betwixt the work of Grace on Believers and the Effect, and that it is not in the power of Mans Free-will to reſiſt it, which indeed is not freedom but bondage. 1. Then, We ſay, That if we conſider the Decree of Election, we will find that where Grace is applied, Faith and Converſion muſt follow; otherwiſe, if the work of Grace were not effectual to convert, Gods Decree ſhould be ſuſpended on the Creatures Free-will, and be effectual or not effectual according as it pleaſed, and is that any little matter to make His Decree depend upon, and be effectual or not according to Man's pleaſure? that which ſickereth His Decree and makes it infruſtrably to take effect, is, that He hath effectual Means to bring about His Decree. 2: If we conſider the Covenant of Redemption, betwixt Jehovah and the Mediator, we will find that upon the one ſide the Mediator particularly undertaketh for them that are given to Him, that He ſhall loſs none of them; and upon the other ſide, we have (to ſpeak with reverence of the Majeſty of God after the manner of Men) the Father's Obligation to make ſuch Perſons in due time Believers, that Chriſt the Mediator may ſee of the travel of His Soul and be ſatisfied, according to that Promiſe made to Him, Pſal. 110.3. In the day of thy power thy people ſhal be willing; and that other, Iſa. 53.11. He ſhall ſee of the travel of his ſoul and be ſatisfied, by his knowledge ſhall my righteous ſervant juſtifie many, &c. and accordingly Himſelf ſaith, John. 6.37. All that the Father hath given to me ſhall come unto me, where it is clear, that theſe who are given muſt neceſſarily come: and He alſo ſaith, John 10.16. Other ſheep have I, which are not of this ſold, them alſo I muſt bring; and it cannot be ſuppoſed without horrour and blaſphemy, that this determinate, ſolid, and ſure tranſaction, having all its midſes included in it, and being as to its end ſo peremptory, ſhall as to theſe midſes and that end, and as to their throughing, not be in Gods hand, but in the hand of Mans Free-will? if it were there, O! how unſicker and looſe would the bargain and God's deſign in begetting Faith, and in bringing Souls through Grace to Glory be! 3. If we conſider the Lords Power in beginning and promoving, and His Wiſdom in carrying on of this work, His Power whereby he raiſeth the Dead, and His Wiſdom whereby He leads from Death to Life; is it poſſible to conceive or imagine theſe to be applied by the Lord in the Converſion of a Sinner, but this Doctrine muſt needs hold, that the work of His Grace powerfully applied, hath always Faith and Converſion following on it, and that the Lord leaveth it not to the option of Elect Souls, to believe, or not to believe as they pleaſe? He muſt not, He cannot be fruſtrate of His end and deſign, but He muſt bring them to a cordial cloſure with Chriſt by Faith in order to their Salvation.
Uſe 1. The firſt Uſe ſerves to fix you in the Faith of this great Truth, and though we uſe not, neither is it needful to trouble you with long Queſtions and Debates; yet when the like of this Doctrine comes in our way, eſpecially in ſuch a time, wherein the pure Truths of God, and this among the reſt, are troubled and called in queſtion, it is requiſite that a word be ſpoken for your confirmation and eſtabliſhment; and we would hence have you fixed in the Faith of theſe two. 1. Of the impotency of Nature in the beginning or promoving ought of the work of Grace, which belongs to the firſt branch of the Doctrine. 2. Of the effectualneſs and irreſiſtableneſs of Grace, that wherever God begets and brings in a Soul, He does it by His own powerful Grace, and wherever He applies that work, Faith and Converſion neceſſarily follow, which belongs to the ſecond branch of the Doctrine; and we would the rather ſpeak a little to this, becauſe it is queſtioned by the Enemies of the Grace of God, then which, there is nothing they ſet themſelves more to dethrone and debaſe, and to exalt and cry up Nature and Free-will, as if it did ſit on the Throne, and Grace behoved to come and ſupplicate it, and as if it might accept or reject its Bill at pleaſure as to the Converſion of a Sinner; In oppoſition to which, this Doctrine holds good, that wherever the Lord applies His Grace, He effectually throughs the work of Faith and Converſion, and there is no Soul that can utterly reſiſt it; and wherever the Lord applies this Grace, the Grace that converts one cannot be fruſtrated by another; Theſe things we hold in oppoſition to the direct aſſertion of the Enemies of Grace, whereby they make the work of Converſion, not ultimatly to terminate on Grace, but on Man's Free-will, and how dangerous and damnable this Error is, may eaſily appear, For 1. It overturns and runs croſs to the whole ſtrain of the Goſpel, for if we looſe but this one Pin, in making Faith and Converſion not to depend on Grace, but on Free-will, then the whole Fabrick of Grace falls down flat; then God ſhould elect us, becauſe we were to elect Him, contrary to the Scripture, which tells us, that He elects us, not we Him; and that our cloſing with Him by Faith, depends on His electing of us: It overturns our free Juſtification by Grace, for ſuppoſing Faith comes in in Juſtification, as it doth, none being juſtified but by Faith, and that Believing is of our ſelves, and that it is in the power of Man's Free-will to cloſe the Bargain, all is not here of Grace, our Juſtification is not free, but ſome-way depends on Free-will: It overturns the Perſeverance of the Saints; for if Believing depend on Free-will, then our Perſeverance depends on it alſo, for if the Mans Free-will change, he may fall back and break his neck in a manner, at the very threſhold of Heaven; whereas if it be the work of Grace (as indeed it is) that brings forth Faith, and carries it on, and if this work of Grace cannot be fruſtrated or reſtrained by the malice and hardneſs of any Heart to which it is applied, becauſe it cures the hardneſs and removes that malice; then certainly this Error cannot ſtand; and we are perſwaded when we plead thus for Grace, we have the beſt end of the Debate, and the ſureſt Ground to go upon, moſt for God's Honour, and moſt for the comfort of Believers. 2. This Error thwarts with the Glory of the Grace of God; for it is an Error that ſtrikes at the richeſt and moſt radiant Diamond of the Crown of the Glory of Chriſt, it hangs Election and the effectualneſs of God's Decree as to effectual Calling, Faith, Juſtification, and Perſeverance on the Perſon himſelf, and makes God and Chriſt to be in the Man's common debt, and reverence, to make His Decree effectual, whereas it is the glory of Grace to have all Fleſh allanarly in its debt and common, as having loved freely, elected, called, juſtified, ſanctified, and carried on the work of Grace til it end and be perfected in Glory, freely; which is the Song of the redeemed, Rev. 1.5, 6. Unto him who hath loved us, and waſhed us from our ſins in his own blood, and hath made us kings and prieſts unto God and his Father, to him be glory and dominion; If eternal love be free, then the expreſſion or manifeſtation of it in making us Kings and Prieſts unto God, is alſo free, 3. This Error is exceeding deſtructive to the conſolation of God's People; Is it not a comfortleſs Doctrine that founds their Believing and Perſeverance on their own Free-will? if ye were to make the bargain of Grace, whether would ye think it more comfortable and ſure, that the effectualneſs of Believing and Perſeverance ſhould hang on the Grace of God, or on your own Free-will? eſpecially conſidering the pravity of your Will; doleful would your condition be, if Free-will were the Baſe or Foundation, and God uſed no more but external perſwaſion: how ſpecious ſoever this opinion ſeem to be, becauſe it puts it in Mans option to believe and convert himſelf, or not, as he pleaſeth; yet it overturns the whole ſtrain of the Goſpel, and quite eclipſeth the glory of Grace, and cuts the very throat of your Conſolation, and is the great ground of Popery, Pelagianiſm, and Arminianiſm; to which ye would therefore ſo much the more advert, and we do the rather ſpeak to it, that ye may be guarded againſt it, and that ye may be ſetled in the Truth, eſpecially ſince the ſame Errors are a-reviving in another ſhape in theſe days, as is manifeſt in that foolry of Quakers, who talk of a Light within them, and talk ſo of that Light as if it were of power ſufficient to convert and guide them, if it be not reſiſted. As alſo that other conceit of being above Ordinances, implys ſomething of this ſame Error; which ye would ſet your ſelves to abhor, as that which the Devil is again labouring to ſow the Seed of amongſt us, and labour to be confirmed in the Truth: For if there be any truth at all in Chriſtianity, theſe are two main Truths, the utter inability that is in Mens Hearts by Nature to exerciſe Faith in Chriſt, and the efficacious and irreſiſtible power of the Grace of God, in the begetting of Faith where it is begotten; which when we ſhall all appear before the Tribunal of God, will be found to be ſo, and none will have a Mouth opened to oppoſe them. And what abſurdity, I pray, is there here, notwithſtanding all the clamour of corrupt Men? that God hath reſerved this work of converting Sinners by His Grace to Himſelf, and hath not put it in the hand of their own Free-will; which ſuppoſeth Men to have a ſtock within themſelves, and hath many fearful effects following it, tending to the depreciating of the Grace of God, and to the drawing Men off from dependance on Chriſt, and to the giving of them ground of boaſting in themſelves, and of vanity and ſecurity, all which this Doctrine of Gods Grace overthrows, and ſtops the Mouth of the Creature from all vain boaſting, to the high exaltation of Gods free, ſoveraign, and efficacious Grace, and to the great comfort of His People.
Uſe 3. The ſecond Uſe ſerves to commend the Grace of God to the Hearers of the Goſpel, and eſpecially to Believers; There cannot be a greater commendation given to it, than this, that it works effectually, and indeed it could not be called Grace, I mean, Saving Grace, if it ſhould want this effect, even to ſave ſuch as it is applied to; but this highly commends Grace, that if, there be mighty Corruption in us, there is a ſtrong arm of Grace put forth by Him for perfiting of that which concerns us, notwithſtanding of this great ſtrength of Corruption. And if ye think your ſelves not to be Believers, and think this Doctrine to be hard, that ye cannot Believe without this Grace, and yet would fain Believe, conſider that as none can believe, neither can Believers ſtand without Grace; ſo Grace can help you to do that which ye cannot do, which is the commendation of Grace, and ſhould make it more lovely to you; this gives encouragement to any poor Soul that is as it were in the place of the breaking forth of Children, and layeth greater ground of confidence that they ſhall come ſpeed, than if they had it in their own hand; and ſerves to obviat that grand objection of Souls that would fain be at cloſing with Chriſt, and cannot come to Him, here is a powerful Arm reached forth to draw them.
Uſe 3. The third Uſe ſerves to humble Believers who have any thing of the work of Grace, and ſo, to work them up to thankfulneſs to Him that hath communicate ought of it to them: Is there any of you that have Grace, who hath made you to differ from others? it was not your ſelves but free Grace, and therefore ye have reaſon to acknowledge it with thankfulneſs, and to ſay, if this ſame Doctrine had not been true, I would have been a ſtranger to God all my days, and remained under the dominion of Satan and Sin with theſe that are in Nature; and with David, Pſal. 16.7. to ſay, I bleſs the Lord who hath given me counſel, my reins alſo instruct me in the night ſeaſons; This counſel was not the common advice that all got from the Word preached, but the inward counſel of the Spirit that made his reins Inſtruct him, and made him inwardly to follow the advice that the Word gave him outwardly; and it is this inward work of the Spirit that keeps in the life of Grace, as well as begets it, as it is Pſal. 73.23, 24. Nevertheleſs I am continually with thee, thou haſt holden me by my right hand, thou ſhalt guide me with thy counſel, and afterward receive me to glory; whom have I in heaven but thee, &c. my fleſh and my heart faileth, but God is the ſtrength of my heart and my portion for ever: the Pſalmiſt glorieth in this, that the work of his throw-bearing, did not depend on his own fleſh and heart, but on God, who was the ſtrength of his heart and his portion for ever: If Believers would conſider what they were in their natural condition, and how much they are obliged to the Grace of God, that with power was applied in their Converſion, it would ſtop their Mouth as to boaſting, make them admire Grace, and ſound forth its praiſe: And they would think Graces ſweet way of prevailing, to be no co-active forcing of their Will, but the greateſt part of their freedom; and ſo far would it be from being look'd on as a violenting or wronging of their Will, that it would be eſteemed their trueſt and greateſt liberty: We are perſwaded that the Saints in Heaven count it no bondage that God hath ſo fully fred them from all Corruption, that they ſerve Him with delight, and do ſo neceſſarily; and ſhall any ſojourning-Saints here below, count it a wronging of their Will, that God takes ſuch pains on them, to ſubdue Corruption, and to bring them to ſome meaſure of conformity to them who are above? God forbid.
Uſe 4. The fourth Uſe of it is, To let us ſee, what great ground of encouragement there is here for the Hearers of the Goſpel, to ſet about the work of Believing, and what ground there is to make them all utterly inexcuſable who ſhall continue in their Unbelief; which may be thought ſomewhat ſtrange, when we ſay that no means can be effectual for working of Faith, w…thout the effectual Grace of God be applied; But let theſe two be put together, 1. That though we be inſufficient of our ſelves, and though all outward means be of themſelves ineffectual, that yet there is a ſufficiency in the Grace of God: And 2. That this Grace ſhall be powerful to work Faith in the Hearers of the Goſpel, if they make not themſelves guilty of fruſtrating this Grace in the offer of it (as they may do); Theſe then who will not believe, will be found moſt inexcuſable. But to return to the main intent of this Uſe, We ſay, that the encouragement lies here, that though we be unable, we have an able Mediator, and Grace is powerful; and therefore we ſhould with the greater encouragement ſet about the work of Believing, as the Apoſtle reaſons, Phil. 2.12, 13. Work out your own ſalvation with fear and trembling, for it's God that worketh in you both to will and to do of his good pleaſure: Ye might poſſibly think it had been more encouraging to have ſaid, ye are able of your ſelves to will and to do; but certainly, Grace is a more encouraging motive then any thing in the Creature; ſay not then, ye cannot will nor do, for that excuſe is taken away by God's offering to work both in you by His Grace; But let me exhort all, both theſe that are begun to be Believers, and theſe that are to begin to believe, to be ſo far from diſputing themſelves from it, as that they rather encourage themſelves to work out the work of their own Salvation with fear and trembling, becauſe God's Grace which ye have in your offer, is ſo powerful to work the work, and will admit of no utter oppoſition from Corruption in you, if ye receive not the Grace of God in vain that is offered to you in the Goſpel: If Grace were ſo weak as we might caſt it back at our pleaſure, and if it were but a helper in the work of Faith and Converſion, as Arminians make it, what encouragement could we have from it? and as to Practice, is not this Doctrine as encouraging? what advantage or comfort is it to undertake any thing in our own ſtrength, which is none at all? is not this much more encouraging, to undertake in the ſtrength of Gods Grace? knowing that the ſame work of Grace that begets Faith, is as effectual to carry it on, and to make us to perſevere in it, and to enable us to every good word and work; let Grace work then, and take a proof of it, and ye ſhall find it powerful: The Lord Himſelf give you wiſdom ſo to do for your Salvation and Conſolation.