A Sovereign Cordial, Pages 1-96

A Sovereign Cordial · Pages 1-96

p. 1AQUA 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) foreign, therein far exceeding and excelling all others his contemporaries, p. 2he 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.] foreign, 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.] foreign. 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.] foreign; Thrice, either p. 3at 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, foreign) 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. Part 1 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.

p. 4And he said unto me. 1] foreign; 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 onelyonly 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. Obs. 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 p. 5will 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. Reas.This standeth with Gods

1. With his Graciousness. 1The 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 p. 6himself, 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. 2And 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 p. 7account 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, Use 1 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 p. 8manner 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 onelyonly 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 p. 9(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, Use 2 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 p. 10prayer. 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, Use 3 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, foreign, 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. foreign; Continue instant in it (as the same word is rendred, Rom. 12.12:) Praying without ceasing, foreign, (as we have it) 1 Thes. 5.17. And as without ceasing, so without fainting. Alwayes to pray and not to faint. foreign. 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 p. 11regarded 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 p. 12brought 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 p. 13after 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 p. 14unto 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 p. 15tarried 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 p. 16to 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.

OnelyOnly (to give you a word of Direction briefly) that our Prayers may be thus heard and answered, Direct. 1 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! foreign, 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 p. 17this 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. foreign. 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 p. 18will 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, Direct. 2 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. foreign 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. 1For 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.)

p. 192. And (2dly) for the Manner of asking, 2also 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. foreign: 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, foreign, 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. foreign, 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 p. 20least 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. foreign, 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. 3And 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, Direct. 3 Wait for an Answer.or two, more) now Waite: I have waited for thy p. 21salvation, O Lord (saith the Patriarch Jacob) Gen. 49.18. Lifting up our hands to him in prayer lift we up our eyes also. Ʋnto 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.) foreign, 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.

p. 22And thus waiting upon him, Direct. 4 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 p. 23from that vexatious trouble, so as to feel no more of it. But this he heareth nothing of, onelyonly of a sufficiency of Grace.

Such returns God is pleased often to make to the prayets of his people, Observ. 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 p. 24power 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, Reas. see a threefold ground or Reason for it; A Threefold Reason of it.their Weakness, his Wisdome and Goodness.

1. 1Their Weakness in asking, Mans ignorance in asking.which it may be is such as that they know not what to aske. So p. 25our 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 p. 26their 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. 2But (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 p. 27shall grant unto them, or with-hold from them.

3. And being thus wise; 3he 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.Ps 130and 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 p. 28be 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. OnelyOnly 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, p. 29but 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.foreign. And what shall we understand hereby? Not to trouble you with the various senses p. 30of 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. Sense 1 Some hereby understand the Love and favour of God. For the Love and favour of God.And thus we find this word, foreign, 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, foreign, 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) foreign, 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 p. 31upon 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? foreign; 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. foreign; 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. foreign. 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; Observ. 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.

p. 32And well may they so do, Reas. 1 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, foreign 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 p. 33face 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, Reas. 2 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 p. 34were 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, Application. 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, Ʋse 1 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 p. 35hearts (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, foreign(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 p. 36in 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 onelyonly 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, p. 37whom 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; Question 1 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. Answer. By this means, and onelyonly 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. foreign, In whom;] God having set his love upon Christ, being the Sonne of his p. 38love, 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? Question 2 How Assure.Ans. Briefly, have we received grace for grace? Answer. 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. foreign, 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 p. 39of 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 sincereThat 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. foreign, 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.

p. 40Which being thus interested in, Use 2 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 p. 41apprehended 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, Sense. 2d. who by the Grace of God here, understand rather the foreign, 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 p. 42which 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 p. 43carry 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 foreign, 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? Question 1 Divine assistance why called Grace?Take a Reason or two for each.

p. 44Grace; Answer. 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 onelyonly 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, Question 2 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. Answer 1 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.

p. 452. 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, Use 1 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, Use. 2 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; foreign. And so looking upon our selves, see that we endeavour to be, such as he there calleth upon us to be; foreign, 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 p. 46was sufficient for him. foreign My grace is sufficient for thee.

And so is it to every one that shall make a right use of it; Observ. 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, Reason 1 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, foreign; 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.

p. 472. And such is the Conduit-pipe, through which this grace is conveyed, 2Conveyed 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. 3To 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; foreign, that is, the holy Spirit of God working powerfully and effectually in the hearts of his Elect people. Such is the foreign, the efficacious working of the Spirit of grace where it doth vires exerere; put forth its strength, it worketh mightily, as the p. 48Apostle saith it did in him, Col. 1.29. According to his working, which worketh in me mightily, foreign 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. Explication. 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. Question. 1 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. Answer. 2.11. foreign, 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 onelyonly 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, foreign) 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 p. 49to 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? Question 2 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, Answer. 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 p. 50notice 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 onelyonly 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, 1that 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, foreign, the first, the chief p. 51of 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] foreign; 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 p. 52were 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 p. 53sins. Such is the sufficiency of this grace for the working of true Conversion in the Soul.

Quest. Question. 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. Answer. 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, 1who 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, p. 54his 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. 22. 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 p. 55bare 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, Question. 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; Answer. 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 p. 56contrary 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? Application. (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 p. 57was 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 p. 58sinners, 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 CreaturesThis 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, Reply. 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.

p. 59A. Yet despair not. Answer. 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 ofdo 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, Gratia 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.

p. 60OnelyOnly (to give a word of Direction) see that thou wait upon the Spirit of grace, Direction. 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. 1The 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. foreign & foreign. 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. Prayer. 2 And to this joyn Prayer. Herein imitating this our Apostle, who in this his Conflict (as you have heard) prayed thrice, frequently and p. 61earnestly. 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, 2Gods 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. p. 62As 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, Partic. 1 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. Ʋphold (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 p. 63confirm 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 onelyonly 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, foreign) 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 p. 64of his grace he is able to keep them foreign, 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, foreign, 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. foreign, 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, foreign. And what p. 65they 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. 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. Answer. Thus indeed it is, and that too often, 1but 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 p. 66so 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. 2This God permits, with an eyeThis is a thing which God permits. He suffers his people thus to fall; which he doth p. 67with an eye to himself, to them, to others.

1. To himself, 1To 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. 2To 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; 3that 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 p. 68(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.) Partic. 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 p. 69him, 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 foreign, 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 p. 70not commit sin, for his seed remaineth in him, and he cannot sin.] He doth not, he cannot sin, foreign, 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.) Partic. 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) foreign, with a benigne, a gracious p. 71aspect, 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, p. 72restoring 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. 1To 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. 2And 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 Ʋriah, 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 p. 73upon 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.

p. 74In the Fourth place, Partie. 4 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, foreign, 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. foreign, 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 p. 75Grace is sufficient to enable him for. See it in the Particulars.

1. To wrestle with Temptations. 1These 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, foreign, 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, 1Temptations 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. 1Temptations 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 p. 76in 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. foreign, 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 p. 77grace 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 p. 78the 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.

p. 79And the like may be said (in the 2d. place) of Alluring Temptations; 2Temptations 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. foreign, 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 foreign, 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 p. 80Temptations, 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. foreign, 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; foreign; 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, foreign, Vincit, here he subjoines the Preterperfect tense, foreign, quae vicit, which hath overcome, thereby intimating (as he observeth) that however this Conflict betwixt the World and believers is still continued, p. 81yet 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, foreign, 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. foreign, not foreign, 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. foreign, 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 p. 82others. 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) foreign, 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.

p. 83Besides these there are another sort, 2Inward 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. 1So 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. foreign. 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 p. 84him, 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 onelyonly 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: foreign, that wicked one, Satan; whose Temptations are called Darts, p. 85in 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, foreign, 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; foreign, Injected, cast it into his heart. And afterwards to destroy himself. And such Temptations not onelyonly 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. foreign, 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 onelyonly p. 86to 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, foreign, 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, p. 87that 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, 2which 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 p. 88we 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, p. 89(though not after the same manner that it did in Christ, in whom it dwelt (as the Apostle expresseth it, Col. 2.9.) foreign, 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 p. 90keep 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. 2place, 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. p. 91Here 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 p. 92(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 p. 93tyed 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 p. 94through 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 p. 95are 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; 1Crucifying 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, foreign, 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, p. 96and 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. 2To 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.