A Sovereign Cordial, Pages 97-192

A Sovereign Cordial · Pages 97-192

p. 97And so it is (in the Third place) to enable them to perform Duties; Work 3 To Perform Duties.These a Christian of himself is not able to do. Without me ye can do nothing, (saith our Saviour to his Disciples) John. 15.5. foreign, without me, seorsim a me (as Beza renders it) being severed from me, not having Communion with me, without the assistance of my grace and spirit; of your selves, Ye can do nothing, foreign, not any thing at all, any thing that is truly good, and well pleasing unto God. This men cannot of themselves so much as will, much less do. To will is present with me (saith Paul) but how to perform that which is good I know not, Rom. 7.18. Regenerate persons, though their hearts be upright with God, their wills complying with his Will, so as they are desirous to do whatever it is that he requireth from them, yet their hands are weak, having no strength to act and perform what they desire. But for this also is the grace of God sufficient, sufficient to strengthen their weak hands, and confirm their feeble knees, (which the Prophet Isaiah calleth upon the Ministers of God to do to his people, by minding them of his Promises, and their own experiences, Isai. 35.3.) to enable them to do whatever it is that he calleth them to, to perform the Duties both of their General, and Particular callings.

1. Of their General Calling, as Christians. 1To perform all duties of Piety and Charity; Of their General Calling.Piety towards God, Charity towards their Neighbours: so working out their own salvation, which Paul calleth upon his Philippians to do, Phil. 2.13. p. 98Work out your own salvation with fear and trembling. To which he subjoins, For it is God which worketh in you both to will and to do of his good pleasure. As though he had said, Though you have no strength of your own to do this, yet the grace of God is sufficient to enable you to do it. Here is a Christians sufficiency, not in himself, but in God, who is All-sufficient. Not that we are sufficient of our selves, to think any thing as of our selves; but our sufficiency is of God, (saith that Apostle, speaking of himself) 2 Cor. 3.5. It is God that worketh both the foreign & foreign, to will and to do. And whilst his grace doth the one, it can do the other; being alike sufficient for both. Whilst the Spirit of grace inclineth the heart to a loving and liking of Gods Commandments, it also strengtheneth the foot to walk in them. This is that which the Lord promiseth to do for his people, Ezek. 36.27. I will put my Spirit within you, and will cause you to walk in my statutes, and ye shall keep my judgments, and do them. Such is the Covenant of grace, the Gospel Covenant, (not like that of the Law, the Covenant of works, which like an Egyptian Task-master requireth the tale of brick, whilst it giveth no straw to make them with, exacting a perfect obedience to what it requireth, but giving no ability to perform it) a gracious Covenant. What God requireth from those who are under this Covenant, he enables them by his Grace and Spirit to yield an Evangelical obedience to; so causing his people to walk in his way. Yea, such is the sufficiency p. 99of this grace, that be men never so weak in themselves, (as the best are) not able to stir or move, to set a foot in this way, yet it can enable them to run it. I will run the way of thy Commandments, when thou shalt enlarge my heart (saith David) Psal. 119.32. Even as it is with a Clock, which being rusty or foul, it either moves not all, or very flowly; but being supplied with oyle, it runs glib: So doth the Soul; being anointed by this Spirit of grace, though dead and dull before, yet now it moveth vigorously, and goeth on cheerfully in the wayes of God, running after him. Draw me, and we will run after thee, (saith the Church) Cant. 1.4. Thus are Gods children by the effectual work of his Grace in them, enabled to follow him in doing and performing the duties of their general Calling, as Christians.

2. And so of their Particular Callings; 2whether Publick or Private. Of their Particular Calling.Publick of Magistracy, or Ministery. The Lord having anointed David with his holy oyl, he saith, his Arme should strengthen him, Psal. 89.20, 21. enabling him to go through with that service which he had called him to. And thus Ezra the scribe going about Temple work, the beautifying of the House of the Lord, I was strengthened (saith he) as the hand of the Lord my God was upon me, Ez. 7.27, 28. by divine assistance carried on in his work, being inwardly strengthened and encouraged to go forward in that work which he was called to. And so Paul tells us of himself, how he went thorow with his Ministerial service: p. 100Whereunto (saith he) I also labour, striving according to his working, which worketh in me mightily, Col. 1.29. And so the like may be said of Private Callings; being such as are lawfull, this Grace of God is sufficient to direct Christians how to demean and carry themselves in them, so as they may therein abide with God, (which Paul calleth upon them to do, 1 Cor. 7.24.) walking in them uprightly, and fincerely, and unblameably, approving themselves to God and the world. But I shall not dilate upon this any further.

A fourth and last of these Particulars, Work 4 to which Christians are by this divine grace strengthened, To Endure Sufferings.is the enduring of Sufferings: And for this also is this grace sufficient; as to carry them through the course of their Active, so their Passive obedience, enabling them, as to do, so to suffer, to endure Sufferings: which are of two sorts, Humane, or Christian; Humane, such as are alike common to men, as men. foreign(as the Apostle calleth them) 1 Cor. 10.13. There hath no temptation (or trial) taken you but such as is common to man. Christian, If any man suffer as a Christian, let him not be ashamed (saith St. Peter) 1. Pet. 4 16. foreign; that is, suffer for the sake of Christ. Now in both these is the grace of God sufficient to support those that are his, to enable them to endure these sufferings, and that with Patience and constancy. Of the former kind David had comfortable experience in himself; whom we may hear blessing God for it, Psal. 138.3. In the p. 101day when I cryed thou answeredst me, and strengthnedst me with strength in my soul. And the like had Paul of the latter; who in the forecited Text, Phil. 4.13. saith, that he was able to do all things through Christ that strengthned him. He was able for all things; as to do, so to suffer for Christ. That is the work which there he hath a special eye at, his suffering work. So much we may learn from the verses immediatly foregoing; where he setteth forth his sufferings for Christ, and with what Patience and holy contentation he bare them. I have learned (saith he) in whatsoever state I am, therewith to be contented. I know both how to be abased, and how to abound, &c. v. 11.12. Thus was he enabled, as to do, so to suffer for Christ. But how? Through Christ that strengthned him. foreign, Christ assisting of him by his grace. Which grace strengthning the Soul, what will it not be able to suffer? we see how it is with leaden vessels, though of themselves subject to melt, yet having water, or other liquor in them, they will endure the hottest furnace. Even so is it with the souls of Saints; though in themselves infirm and weak, yet having received some measure of this Spirit of Grace, what will they not suffer for Christ? So much the Apostle tells us of the Saints under the Old Testament, how that as by faith they wrought righteousness; so some of them endured mockings, scourgings, rackings, what not? we may see a List of the Particulars, Heb. 11. the latter end. These things also Christians through the assistance of p. 102grace have been inabled to suffer; and bearing sufferings for Christ, they have done it not onelyonly with Patience, but with Joyfulness. So did the believing Hebrewes take the spoiling of their goods, they took it joyfully (as the Apostle bears them record) Heb. 10.34. And thus the Apostles, when having been imprisoned they were beaten, most uncivilly used, they departed (saith the Story) from the presence of the Council, rejoycing that they were counted worthy to suffer shame for the Name of Christ, Acts 5.41. And Paul in the verse after the Text sets forth how he took pleasure in Infirmities, in Reproaches, in necessities, in persecutions, in distress for Christs sake. Now how were they inabled so to do? why through the assistance of divine grace. This being unto them (as Paul saith to his Phillipians,) Cap. 1. v. 29. Unto you it is given in the behalf of Christ, not onelyonly to believe on him, but also to suffer for his sake. And they being strengthened with all might, according to the glorious power of God unto all patience and long suffering with joyfulness, (as he prayeth for his Colossians that they might be) Col. 1.11. Whatever the sufferings of Gods children are, specially if sufferings for Christ, the grace of God is sufficient to support them under them. And thus you see how this Grace is sufficient to strengthen the Believer, inabling him to that four-fold work; to Resist Temptations, Partic. 5 to Subdue Corruption, to Performe Duties, to Endure Sufferings. This Grace sufficient to Perfect the Believer.Here is the 4th. Head.

To which add one more, of which briefly. As this grace is thus sufficient to stablish and strengthen p. 103the Believer so to Perfect him. This St. Peter joynes with the two former of these in that fore-cited Text, 1 Pet. 5.10. Where he maketh this Apprecation for the Saints to whom he writeth. The God of all grace, &c. make you perfect, establish, strengthen you. And this the grace of God is sufficient to do for all Believers, to make them Perfect. Such they are already as to their Justification; Being in Christ they are perfect in him; who (as the Apostle saith of him) hath by one offering of himself for ever perfected them that are sanctified, Heb. 10.14. made them perfect as to their Justification. Having paid a full price, and made a plenary satisfaction unto the Justice of God for all their sins, he hath thereby freed them from the guilt of them, so as they stand as perfectly righteous in the sight of God. And what he hath done by his Merit for their Justification, his Spirit is able to do the like for their Sanctification: To make them Perfect; A twofold Perfection.and that both with Perfection of Parts and Degrees.

1. With Perfection of Parts, 1to sanctifie them wholly. Perfection of Parts.This is Pauls prayer for his Thessalonians, 1 Thes. 5.23. And the very God of peace sanctifie you wholly. foreign; the whole man in every power and faculty of it. So the next words explain it; And I pray God that your whole Spirit, Soul, and Body be presented blamelesse unto the coming of our Lord Jesus. Thus doth the Spirit of grace, like a sweet perfume which spreadeth it self through the whole room p. 104where it is, into every corner of it, diffuses it self in the work of Sanctification through the whole man, through all the powers and faculties both of Soul and Body. And thus sanctifying them in every part it also furnisheth them with all gifts and graces requisite for them. So were the believing Corinthians qualified, to whom the Apostle giveth this Testimony, 1 Cor. 1.4, 5. I thank my God (saith he) alwayes on your behalf for the grace of God which is given you by Jesus Christ, that in every thing ye are enriched by him, &c. So that ye come behind in no gift. And thus furnishing them with all sorts of graces, it also maketh them perfect in every good work; which is that the Apostle prayeth for in the behalf of his believing Hebrewes, Cap. 13. v. 20. Now the God of peace, &c. make you perfect in every good work to do his will, working in you that which is well pleasing in his sight. Here is a Perfection of parts.

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

To perfect Believers, For both these this Grace is sufficient.by bringing them to some good degree of perfection here; building them up further. And now Brethren I commend you to God, and to the word of his grace, which is able to build you up further (it is Pauls farewel p. 105to the Elders at Miletum) Acts. 20.32. foreign, superstruere, (as Beza renders it,) to build upon that foundation which is laid to increase the work of grace in you. This the word of Gods grace is able to do, the Doctrine of the Gospel being accompanied with the spirit of grace, it becometh effectual, as to begin the good work, so to carry it on to perfection. For this end it is that Christ hath ordained and appointed Ministers in his Church; as the Apostle tells us, Eph. 5.11, 12, 13. He gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, For the perfecting of the Saints, for the work of the Ministry, for the edifying the Body of Christ (his Mystical Body, the Church) till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man, unto the measure of the stature of the fulness of Christ. This was Christs designe. And what he hath designed, he will see effected in all those which are given to him, to believe on him. Having begun the good work, the work of grace, in them, he will see it perfected. Such was Pauls confidence touching his believing Phillipians. Being confident of this very thing that he which hath begun a good work in you will perform it until the day of Jesus Christ, Phil. 1.6. Till the day of his glorious appearing, at the general Judgement. At which time the Saints of God, appearing before him in their Souls and Bodies, shall be presented absolutely perfect, Grace being then swallowed up of Glory. Such is the sufficiency of this grace p. 106of God, that it both can and will do for all that are under it whatever is requisite in order to their Salvation.

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

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

OnelyOnly that it may not be misapplied (as Cordials sometimes are, Proviso. See that we be under Grace.being administred to those that are not fit to receive them) take we this Proviso. See that we be Sons of Consolation. Such a one Joses was in an Active sense, who by the Apostles was sirnamed Barnabas, which is, being interpreted, The Son of Consolation, Acts 4.36. foreign, a Comforter, one who being a Preacher, had an excellent gift in comforting the afflicted minds of his hearers. And such see that we be in a Passive sense, such to whom Comfort, this Comfort belongeth. See that we p. 107be in the number of those that are under Grace. Under the Covenant of grace, and under the work of grace (as I before expounded that Phrase.)

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

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

p. 1081. Against fear of falling into sin.Is it so, that we being sensible of our own weakness, do fear our standing, our continuing in the state of grace whereinto we are called; being of our selves subject to fall, to fall into sin through the infirmity of our flesh, yet here remember this Consolation, the grace of God, by whose power we are kept through faith unto salvation (as St. Peter mindeth us of it, 1 Pet. 1.5.) is sufficient for us. Sufficient to establish us, to make us stand. He is able to keep us from falling, Jude 24. which, whilst we lean upon him by faith, and endeavour to approve our selves to him, he will do. He shall be holden up (saith Paul speaking of the weak Brother) for God is able to make him stand, Rom. 14.4. Thus is this Grace sufficient to keep us from particular fallings.

2. 2However (in the second place) though we may be left to the sad experience of our own weakness, Against fear of falling totally.to stumble and fall into some particular sin, or sins; yet remember that this grace is sufficient to keep us in falling, to keep us from a total defection, from falling away totally. And this, so long as we make a right use of this grace, cooperating with it, and being subservient to it, in endeavouring to do what it directeth us to, it will do. If ye do these things (saith St. Peter to Believers) ye shall never fall, 2 Pet. 1.10. These things, viz. that which he had minded them of in the words foregoing; Giving diligence in making their calling and election sure, to get assurance of their salvation, which is done by continuance in well doing. So doing (saith he) p. 109ye shall never fall, foreign, Nunquam impingetis, Ye shall never stumble, ye shall go on smoothly in your way to heaven, without falling into sin; However, not so fall as to lose the prize, not fall away totally from the grace of God, not so fall as to be utterly cast down. The steps of a good man (saith David) are ordered (or, established) by the Lord, and he delighteth in his way. Though he fall, he shall not be utterly cast down, for the Lord upholdeth him with his hand, Psal. 37.23, 24. Such is the stability of the Citizens of Zion (as David setteth it forth Psal. 15.) the true and faithfull servants of God, such as desire and endeavour to walk closely with him, walking uprightly, and working righteousness, (as he describeth them, v. 2.) having a respect to all Gods Commandments, as well those of the second Table, as of the first, to do their duty to God, and their Neighbour; of such a …e (saith he v. last) He that doth these things shall never be moved; that is, never be removed, cast out of that state into which by grace he is entred. He shall abide in Gods Tabernacle, and dwell in his holy hill, (as the first Verse there hath it) being a true member of Christs Church, he shall never be cast out from having communion with it, here, or hereafter.

Reply. I, Comfort to a Lapsed sinner.but (saith a poor soul) I am already fallen, and that foully and fearfully; fallen into some great, hainous and horrid sin, which hath wounded my Conscience, weakned and wasted my strength and comfort, so as I do not, I cannot, walk in the wayes of God as sometimes p. 110I did. My sin lyeth heavy upon me, and is ever before me, so as I can have no peace, no rest or quiet, but am ready to sink, and to be swallowed up of the gulph of desperation. What is there any hope, any crum of Comfort for me?

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

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

Ans. To this I have (as I remember) returned Answer before; shewing you how this case is dangerous, yet not desperate. To which let me add a word more. Such relapses into gross and scandalous sins, are not ordinarily to be found in persons truly Regenerate. David committed Adultery but once; and Peter, though he denied his Master thrice, yet it was at one and the same time, whilst he was under the same Temptation. His falling being like that of a man falling down a pair of stairs, who falls three steps one after another before he can recover himself; all which is but one fall. As for gross sins in a sanctified p. 111person, they are like some diseases in the Body, (as the Quartan Ague) which being once perfectly cured, seldome return again. But supposing this to be thy case, yet despair not, hearing God to say this unto thee; My grace is sufficient for thee. Provided that there be the like Repentance in thee as was in David and Peter, and then doubt not of finding the like grace exercised upon thee as was upon them. He that requireth it of thee, that If thy Brother trespass against thee seven times in a day, and seven times in a day turn again unto thee, saying I repent, thou shalt forgive him; (which our Saviour doth, Luk. 17.3.) will not be wanting in the exercise of the like grace towards thee, as in pardoning, so in healing thy reiterated transgressions. Only see that thy repentance be true and sincere. And then remember the Caveat which I gave before; Take heed of abusing this Grace, by making it an occasion of sin: But (as our Saviour said to the impotent man, whom he had cured of a long continued infirmity, Joh. 5.14.) Go thy way and sin no more, lest a worse thing come unto thee.

3. To proceed, 3(in the third place) Are we led into Temptation, exercised therewith; Comfort in Temptations.of what kind soever it be, yet give not way to despondency; but still remember this Consolation, hearing God say unto us, what here he doth to his servant Paul in the like condition; My grace is sufficient for thee. Which make we use of in the midst of these Conflicts, for the supporting and bearing up our spirits in wrastling with these p. 112Temptations, whatever they be; whether Outward, or Inward.

1. 1For Outward Temptations, such as we meet withal in and from the world, Outward; whether Deterring.be they Deterring or Alluring, yet fear them not: I mean with a distrustfull, distractfull fear. Fear them we may, nay we ought, specially the latter of these, which are of the two the most dangerous; Happy is the man that feareth alwayes (saith the Wiseman) Prov. 28.14. that fearing God with a fear of Reverence; feareth himself being conscious of his own weakness, and so feareth all his spiritual Enemies, lest he should be overcome or hurt by them. Thus a Christian may and ought (among other) to fear the world, to be afraid of the Temptations of it: But not with a diffident, distrustfull and distractfull fear. Thus fear not Deterring Temptations. Of these we must make account to meet with many, much opposition from the men of the world. Because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you, (saith our Saviour to his Disciples) Joh. 1.5.19. So it is, there being an Antipathy betwixt these two spirits, that which is in the world, and that which is in those that are called out of it, the Spirit of God, which is a holy Spirit, and the Spirit of Satan, which is a wicked spirit; those in whom this wicked spirit dwelleth and ruleth, (as it doth in the men of the world, wicked and ungodly men) they do naturally hate those in whom the spirit of God dwelleth and worketh, being visible in the graces of it. And hating them, they will be ready p. 113as occasion is to express their hatred, both by word and deed, being unto them as thorns in their flesh, as the messengers of Satan to buffet them, so seeking to stop or hinder them in their course; discouraging and disheartning them what they can. But let not Gods servants give way to those Temptations. Be we not terrified by them. Only let our Conversation be such as becometh the Gospel of Christ: And then (as Paul encourageth his Phillippians, cap. 1. v. 27, 28.) In nothing be terrified by these our Adversaries, Fear not their fear, neither be afraid, (as the Prophet Isaiah hath it) Isa. 8.12. But bear up head and heart against all their menaces; knowing that the grace of God is sufficient to support and bear up our spirits under these discouragements, and to carry us on in our course. Even as we see how a good gale of wind carrieth a small Vessel at Sea against the strongest tide, so as it not only beareth up head against it, but maketh way through it; so is the Spirit of God (which is compared to a wind, as you heard Joh. 3.8.) able to bear up our Spirits against whatever opposition we may meet withall in and from the world.

And so it is to keep us from the Allurements of it; Or Alluring.which (as I said) are more dangerous then the former. Yet this is the sufficiency of this Grace, that it is able to keep us in the midst of these Temptations so as we shall not be ensnared by them; not so taken with the Profits, Pleasures, Honours of the world, as to have our hearts inordinately set upon them. Of this p. 114sufficiency others of the Saints of God have had a gracious experience. So had Moses, who living in Pharaohs Court yet was not taken with what he there saw. Not with the Honours and Promotions which were tendred to him. When he was come to years, (years of discretion, so as he was capable of preferment) he refused to be called the son of Pharaohs daughter, Heb. 11.24. To be her adopted Son; the highest promotion that that Kingdom could afford, and a fair step to the Crown, which very probably in that way he might have obtained; yet he slighted the offer. And so for the Pleasures which he might there have enjoyed, he slighted them. Chusing rather to suffer affliction with the people of God, then to enjoy the pleasures of sin (or sinfull pleasures) for a season, (so it followeth) v. 25. And the like for the Profits, (as the next verse hath it) Esteeming the reproach of Christ greater riches then the treasures of Egypt, v. 26. Thus was he weaned from the world, not being taken with any of these Temptations. And how came he so to be? Not out of a stoïcal Apathy, or Antipathy, any natural dislike that he had of these things, but from a supernatural Principle, the work of grace in him; By faith Moses, &c. v. 24. And the like work the same grace of God had in and upon this our Apostle, who tells his Galathians what little affection he had to the world, or any thing in it, Gal. 6.14. The world is crucified to me, and I unto the world. The Profits, Pleasures, Honours of the world, which the men of the world so much dote upon; they p. 115were no more to him then a dead thing, then a crucified Body is to the Spectators, which dying so ignominious a death is scorned by them (as our Saviour was by the Jewes) neither could they any more move or stir him, then sensual objects can move or affect a dying man. And how came Paul to be thus disaffected to the world? Why, it was onelyonly by the power of Christ working in him, as he there sets it forth; By whom the world is crucified to me, &c. Having a spiritual union and communion with Christ, he had this vertue derived from him, whereby he became thus mortified in his affections. Now what this grace of God hath done for them, and many others, it is able to do the like for us. Having called us out of the world it is able to keep us in it, inabling us so to resist the Temptations of it, as that we shall not be overcome by them.

2. And as for Outward, Inward Temptations.so for Inward Temptations. Is it so, that we are exercised with these Conflicts in our Souls, Satanical Injections.assaulted by Satanical Injections, having these fiery darts cast into our bosomes, and sticking there, so as we can have no quiet, no rest? yet be not discouraged. As this is no other then what the dearest Saints of God (some of them) have had experience of, so that grace which hath supported them, is able to do the like for us. This (as you have heard) is conceived to have been Pauls case here. He was thus buffetted; yet the Lord willeth him to rest contented, giving him to know that his grace was sufficient for him. And so it is for us, sufficient to support and strengthen us in this Combate, p. 116and in the end to give us the victory over this our grand Enemy. The God of peace shall bruise Satan under your feet shortly, Rom. 16.20.

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

Ans. Of all Conflicts this the forest.A sad condition; yet despair not. Of all Conflicts none like unto this, yet faint not under it; but still hear thy God saying unto thee, My grace is sufficient for thee. So it was for his servant Job, whom we may hear passionately p. 117complaining to his friends, Job. 6.4. The arrows of the Almighty are within me, the poyson whereof drinketh up my Spirit; The terrours of God do set themselves in array against me, &c. God did not onelyonly visit and afflict him outwardly, in his estate, his children, his body, but inwardly in his soul, filling it with horrors and terrors, yet was Gods grace sufficient for him, to support him in this conflict, and to give him a comfortable issue out of it. Ye have heard of the patience of Job (saith St. James) and have seen the end of the Lord (what end he made with him,) that the Lord is very pitiful, and of tender mercy, Jam. 5.11. So the Lord was to him; however he wrote bitter things against him (as elswhere he complaineth, Job 13.26.) making him to possess the iniquities of his youth; bringing his former sins committed in his age of ignorance and imprudence to his remembrance, setting them in order before him to his great horror and terror, yet he was to him very pitiful and of tender mercy, foreign, of many Bowels (as that word properly signifieth) which were as it were moved within him, as the Bowels of a tender Mother are, when she seeth her dear child in some extremity of pain. So was the Lord affected towards his servant Job, having compassion towards him; which in due time he manifested unto him by giving him a comfortable issue out of that Temptation. Thus then though there may be nothing but frownes without, yet still there are Bowels of Compassion within towards all those who are Gods children by Adoption and p. 118Grace. So the Lord himself tells his Israel, Isa. 31.20. Is Ephraim my dear Son, is he a pleasant child? For since I spake against him, I do earnestly remember him still; Therefore my bowels are troubled for him, I will surely have mercy upon him, saith the Lord. Such Bowels of tender pity and compassion hath the God of all grace towards all his adopted children, such as are under grace; which in due time will break forth in the exercise of his grace and mercy upon them. In the mean time whilest he thinketh fitting to hold them under this saddest conflict, his grace is sufficient to uphold them, yea so to inable them to wrastle with him (as Jacob did) that they may prevail with him.

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

4. 4O, but (saith the poor soul) I have a viper, a scorpion in my bosome, Comfort against sinful Corruption.an enemy within me, the flesh, my own sinful Corruption, which strongly enclineth me to many sinful and inordinate lusts. And I fear I shall find it a Dalilah, doing the like to me, that she did to her Sampson, betraying me into the hands of the Philistims, those other enemies of mine, Satan and the World A dangerous enemy indeed (as I have shown you) and I wish that men were more jealous of it then generally they are, that so they might not sleep, as Sampson did, by their p. 119security betraying themselves. In the mean time be not discouraged by it, so as to leave off wrestling with it. So long as the Law in thy minde maketh resistance against this Law in thy members, going forth against it not in thine own strength, but in the strength of God, doubt not of good successe in the end. The grace of God, that grace which worketh in thee, is sufficient to support and strengthen thee, so as though thou mayest sometimes be foiled and worsted by it, yet in the end thou shalt come off a Conquerour. So did this our Champion Paul (as I have shewed you) though he had continual conflicts with this enemy, and was sometimes foiled by it, being (as he saith) brought into captivity to the Law of sin which was in his members, Rom. 7.23. yet through the assistance of grace he obtained the victory over it, for which he blesseth his God, v. 25. So shalt thou, going forth in the strength of this grace, and relying upon it, (to which I shall direct anon) thou shalt find st sufficient to subdue Corruption, to bring it under, and keep it under.

I but in the mean time (saith the conflicting soul) I want strength to perform that which I ought, to perform duties to God and man, 5Comfort against inability to performe duties.the duties of my general and particular calling. These are a burden to me, under which I go heavily.

Ans. Yet sink not under it. Though thou findest no strength in thy self to perform what thou oughtest (which as I shewed you, was Pauls case) yet faint not under this Burden, which by the grace of God is made light. My yoke is p. 120sie, and my burden is light (saith our Saviour) Mat. 11. ult. So it is to a regenerate soul, where the will consenteth to the Law of God, now his Commandements are not grievous; which (as St. John saith of it) is the work of Gods grace. This is the love of God, that we keep his Commandements, and his Commandements are not grievous, 1 Joh. 5.3. the spirit of grace giving both will and power to do them; inabling the believer to yield; though not a Legal, yet an Evangelical obedience to the Law of God, such as shall find acceptance with him, and receive the recompence of reward from him.

O but how shall I be able to endure sufferings? 6These already are neither few nor small; Or to endure Sufferings.and I know not what they may be; They may be many and great, and how shall I be able to go thorow with this suffering work? Alas I am ready to sink under some light afflictions, I know not how to bear them. What shall I then do, if God call me to greater sufferings, to resist unto blood, to lay down my life for Christ? Why, let not the thought hereof be a trouble to thy soul, remembring what the Apostle tells believers, 1 Cor. 10.13. God is faithful, who will not suffer you to be tempted above that you are able, but will with the temptation also make a way to escape, that ye may be able to bear it. For this his grace is sufficient. That power which supported the Lord Jesus under his Satisfactory, is able to do the like for thee under thy Castigatory, or Probational sufferings. And therefore rest contented with it, quietly submitting to what ever dispensations providence shall please to measure p. 121out unto thee; being comfortably assured of the assistance of this grace, which shall support thee under them, and carry thee thorow them.

O, but my Grace is weak. Such is my faith, 7Against weakness of Grace.such is my Patience, and such are all other Graces in me. I have no competent stock to trade with, or live upon. Let this be granted, yet the grace of God is sufficient for thee, to make a supply to this thy want. He that hath begun the good work in thee is able to perfect it; to give thee such a portion of grace as shall be requisite or expedient for thee. Requisite for thy Salvation, and expedient for thy condition. It was the case of that poor widdow of Zaraphath (or Sarepta) of whom we read, 1 King. 17. She had but a handful of meal, and a little oyl in a cruise, to maintain her self and her Son. But what saith the Prophet to her when she made this complaint to him? You may read it, v. 13. And Eliah said unto her, Fear not, &c. For thus saith the Lord God of Israel, the barrel of meal shall not waste, neither shall the cruise of oil fail, until the day that the Lord sendeth rain upon the earth. Which accordingly came to pass, as the verses following set it forth, v. 15, 16. Thus did that little by a special providence afford sufficient food for her and hers. And doubt not but the grace of God is able to do the like for thee. OnelyOnly do thou as she did; imploy that little stock of grace which thou hast for God, as she did her handful of meal in making a Cake for Eliah. And then doubt not but he both can and will make the like supply to thee. His grace is sufficient for thee to make p. 122thee grow and increase in grace. We see what a general providence doth for Herbs and Plants, making them to grow up, some of them from a small seed to a tall tree. So our Saviour observeth it of the grain of Mustard seed, Matth. 13.31. how that being the least of all seeds (one of the least) yet it groweth up to be the greatest among herbs, and becometh a tree, so as the birds of the aire come and lodge in the Branches thereof, (so it seemeth it did in that Country of Palestine, growing higher and larger there then elsewhere.) And is not the special grace of God able to do the like for his Elect people? Having sown the seed of his sanctifying grace in their hearts, though it be at the first but like that grain, very small and inconsiderable; yet he is able to make it grow and increase until it come to perfection. And let all who are under grace (still I strike upon that string, as being that which every one who would lay hold of the Comfort here held forth, must labour to get some clear and comfortable evidence of) be comfortably assured, that whilest they wait upon him in the use of means, he will do for them. They being like trees planted by the rivers of water (as the Psalmist compareth the godly man, Psal. 1.3.) being watered by the continual influences of divine grace, they shall grow and flourish. OnelyOnly (as I hinted it before, and shall touch upon it again hereafter) be not wanting in the use of means, nor in the improving that little which thou hast. We see how by an ordinary Providence good Husbands beginning with a small stock grow up to great estates. And p. 123by the same means may a poor soul come (through the blessing of God, the concurrence of his grace with its endeavours) to increase in his spiritual estate, so as to grow rich in grace. I know thy works and thy tribulations, and poverty, but thou art rich (saith the Lord Jesus to the Church of Smyrna) Rev. 2.9. And this it may comfortably hope and look for, having Christs own promise for it; Unto every one that hath, shall be given, and he shall have abundance, Matth. 25.29. That good and faithful servant, who by his diligence had doubled his Talents, by trading with them, of five making them ten, he had another Talent given him, which was taken from him who had hid it in a napkin (as we there find it in the verse fore-going.) Thus whilest Christians indeavour what they can to make improvement of that grace which they have received, let them not doubt of having a gracious supply made to them, so as they shall increase with the increase of God, until they come to be perfect men in Christ Jesus.

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

What then remaines, Ʋse 2 but that all of us come unto God for this Grace. Exhortation.Let that be the first word of Exhortation. 1Come we unto God (I say) that we may be made partakers of this grace. Come unto God for Grace.Taking notice that it is his grace, My grace (saith the Text.) He it is that is the God of all p. 124grace (as St. Peter calls him) 1 Per. 5.10. whatever grace it is that we want come unto him for it, for the beginning, for the increasing of it. Lord increase our faith (say the Apostles to their Lord and Master) Luke 17.5.

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

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

2. 2Thus coming, come we in the name of Christ. Come in the name of Christ.Whatsoever ye shall ask the Father in my name, he will give it unto you (that is the Assurance which our Saviour giveth to his Disciples) p. 125Joh. 16.23. foreign, whatsoever, if good in it self, and good for you. Such is grace (we are sure:) which is by St. Paul often called the Grace of our Lord Jesus Christ, as upon other acounts, so upon this; in as much, as it was merited, so it is conveyed by and through him (as before you heard.) Come we unto God then with him in our Armes, the armes of our faith, laying hold upon him as our alone Mediator and Advocate, who having (as I said) merited this grace for us by his Passion, is now impetrating it for us by his Intercession.

3. And thus coming, 3now let us come with a holy boldness and confidence. Come with holy confidence.That is the Apostles direction, Heb. 4. last. Seeing then that we have a great high Priest, that is passed into the heavens, Jesus the son of God, &c. Let us therefore come boldly to the throne of grace, that we may obtain mercy, and find grace to help in the time of need. Thus, being under grace, beg we a further supply of grace with a holy confidence. Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Christ, Phil. 1.6. Not doubting. So our Apostle directeth Christians to pray, 1 Tim. 2.8. I will therefore that men pray every where, lifting up holy hands, without wrath or doubting. Two things there are (as Grotius well notes upon that Text) which do after a special manner render a mans prayers unacceptable unto God; the one is Odium adversus fratrem, hatred which he beareth to his Brother, which is there called wrath, in as much as hatred (saith he) p. 126is but Ira inveterata, inveterate anger: the other is doubting; Dubitatio de Dei promissis, doubting of the Promises of God. This take we heed of, let not our prayers in praying for grace be leavened with this leaven. Here pray without doubting. In other things Christians may have some cause to doubt, not knowing whether that which they ask be according to the Will of God, or no. But as for grace, that we are sure of that it is so. And therefore here pray with humble and holy confidence. This is the Confidence that we have in him, (in Christ) that if we ask any thing according to his will, he heareth us (saith St. John) 1 Joh. 5.14. He heareth us, and that so as he will give what we ask. So the next verse expounds it; And if we know that he hear us, whatsoever we ask, we know that we have the Petitions that we desired of him, v. 15. that is, we shall have them granted, and that as surely as if we were already possessed of the things we pray for.

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

1. 1Of grieving the Spirit. Grieve not the holy Spirit of God, By grieving the Spirit.whereby you are sealed unto the day of Redemption, Eph. 4.30. foreign, the holy Spirit, the sanctifying Spirit of God, which having begun this work of grace, is to perfect it; take heed of grieving, of sading it. The heart being grieved, sadded, it doth not send forth and communicate the vital spirits so freely, so strongly as otherwise it would. The grieving of p. 127the Spirit obstructs and hinders the influence of of grace. Q. But when is the Spirit grieved? Ans. When the motions of it are slighted, not regarded, the counsels of it not hearkned to. To shut the door against a friend that cometh to give one a visit, cannot but grieve him. And so to shut the door of the soul against the Spirit of grace, when it standeth and knocketh there, cannot but be a sadding to it. And much more when any thing is done against that light which is set up in the Conscience by the Spirit. As ever we would have the Spirit of grace act and work rigorously and efficatiously in us, supporting and assisting, strengthening and comforting us, take heed of this grieving it.

2. 2Take heed of neglecting means, the means of grace. By neglecting of Means.It is in and by them that the Spirit breatheth, through which, it conveyeth this grace; even as the Heart conveyeth the vital spirits through the Arteries, so doth the Spirit convey grace through Ordinances. And therefore see that with care and conscience we attend upon them: In special upon the Ministery of the Word. Which (as you have heard) is therefore called the word of Gods grace, Act. 20.32. And now Brethren, I commend you to God, and to the word of his grace, (saith Paul to the Elders and Brethren at Miletum,) foreign; The Ministery of the Gospel, which having been the means of their first Conversion, it was likewise to be the means of their further Edification, to build them up, and to give them an inheritance among them that are sanctified. (as it there p. 128followeth). Upon this account then be we diligent in attending upon this Ordinance: Not neglecting that other, where it may be enjoyed according to Christs Institution, the Sacrament of the Lords Supper, which was ordeined and appointed for this very end, for the confirming and increasing of the good work, the work of grace, where it is begun. Thus seek we unto God for this Grace.

And thus seeking to him for it, 2now make we a right use of it. Make a right use of this Grace.Standing, living, walking by it.

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

2. 2Standing by it, Live by it. The just shall live by his faith (saith the Prophet) Heb. Living by it.2.4. (cited by the Apostle) Heb. 10.38. Faith in God, trusting and relying upon his grace, Let this be the Anchor of our Souls to ride by in all storms and tempest, making use of this in all estates and conditions, to buoye and bear up our drooping spirits in the midst of whatever Conflicts. In all Temptations and Tryals, of what kind soever they be, let this support us, the sufficiency of Gods grace; trusting perfectly in him who is the God of all grace. What time I am afraid (saith David) I will trust in thee, Psal. 56.3. p. 129which whilst he did, he was comfortably assured that he should find a supply of strength from him for the supporting of him, of which he had had former experience. I had fainted (saith he) unless I had believed to see the goodness of the Lord in the land of the living. Wait on the Lord, be of good courage, and he shall strengthen thy heart, Psal. 27.13, 14. The like do we; (I speak it to Believers, such as have God for their God) Be of good courage, and he shall strengthen your heart, all ye that hope in the Lord, Psal. 31. last.

3. And thus standing and living, 3now walk by it, going forth in the strength of this grace. Walking by it.Thus go we forth against our spiritual Enemies, the Divel, the World, and the Flesh. Not in our own strength. Great Goliah thus coming forth against little David in his own strength, fell before him. And no better success must they look for, who shall go forth in the like manner against these their spiritual Enemies. And therefore go we out against them in the Name of the Lord. So did David against that Goliah, as he giveth him to know it, 1 Sam. 15.45. Thou comest to me with a sword, and with a speare, and with a shield; (armed with weapons offensive and defensive, wherein he placed his confidence) But I come to thee in the Name of the Lord of hosts. And so went he out against the rest of his enemies with whom he was to combate, being comfortably assured of having the better of them, and coming off a Conquerer. All nations compassed me about (saith he) but in the name of the p. 130Lord I will destroy them. They compassed me about, yea they compassed me about, but in the name of the Lord I will destroy them: They compassed me about like bees, they are quenched as the fire of thorns, for in the name of the Lord I will destroy them: So he setteth forth this his well grounded confidence, Psal. 118.10, 11, 12. Thus did he go forth against these his Temporal Enemies; not in his own strength, but in the strength of the Lord; which he declareth, v. 14. The Lord is my strength, &c. And thus go we out against our Spiritual Enemies; not trusting in our own strength, which is but weakness, but in the strength of the Lord our God, building upon this, that his grace is sufficient for us.

And thus set we upon Duties, the duties of our General and Particular Callings: looking up unto God for his grace, his gracious assistance, that he would strengthen our hands. So did Nehemiah in that his work which he had undertaken, the rebuilding of the walls of Jernsalem, and repairing of the Temple, from which his adversaries Sanballat and Tobiah, and the rest of them, sought to deter and discourage him. They all made us afraid, saying, Their hands shall be weakned from the work, that it be not done, (so he sets it forth) Neh. 6.9. But what saith he? Now therefore, O God, strengthen my hands. And thus go we upon whatever work or service it is that we go about, desiring God to strengthen our hands, enabling us by his grace to do what it is that he calleth us to: Which whilst we do, rest we comfortably assured, p. 131that he who putteth us upon the service, both can, and will gird us with strength for the performance of it in such a manner, as it may be acceptable unto him. Such use make we of this Grace.

Which having had some comfortable experience of, 3Give unto God the glory of this grace.having found this grace in any kind sufficient for us, now give unto God the glory of it. Acknowledging it to be his grace [my grace] give unto him the glory; saying with the Psalmist, Not unto us, O Lord, not unto us, but unto thy name be the glory, Psal. 115.1. Is it so, that we have been kept from falling, from falling into such or such sins as we have been in danger of, kept in falling, so as that we have not fallen totally; that being fallen we have been restored and raised up again? Is it so, that we have found inward strength to resist Temptations, to subdue Corruption, to perform Duties, to endure Sufferings? Is it so, that we have profited in grace, and been more fruitfull in good works then others? Ascribe we all to this grace of God, which hath been thus sufficient for us. So did this our Apostle, whatever he was, whatever he had done, he ascribes all to Grace. By the grace of God I am that I am (an Apostle) 1 Cor. 15.10. I laboured more abundantly then they all, (then any of the rest of the Apostles, so he goeth on, but mark what follows) Yet not I, but the grace of God, which was with me. foreign, Nor in me, but with me, the cooperating and assisting grace of God: this it was that had enabled him to do what he did, to out-do the rest of the Apostles p. 132in his Ministerial service; and to this he ascribeth it, not taking any share of the glory to himself. And therein let him be a Patern for our imitation. Whatever we are, whatever we have done, or suffered, ascribe all to this grace of God working in us and with us, enclining our wills, and giving us some ability to perform; so working in us both to will and to do of his good pleasure. Blessing, praising and magnifying the God of all grace, who hath thus manifested and made perfect his strength in our weakness. And so I am fallen upon the latter Branch of the Text, to which I shall now come.

For my strength is made perfect in weakness.

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

So it is, Observ. God being the wise God, absolutely wise; God hath a Reason for all his Dispensations.(upon which account the Apostle calleth him the onelyonly wise God, 1 Tim. 1.17.) infinitely wise (his wisdom is infinite, Psal. 145.5.) Wisdom it self, he doth whatsoever he doth most wisely. So he did in his works of Creation. O Lord how manifold are thy works? in wisdom hast p. 133thou made them all, Psal. 104.24. He hath established the world by his wisdom, and hath stretched out the heavens by his discretion, Jer. 10.12. And the like he doth in his works of Providence. His general providence, in ordering the world, and all things in it. His special providence which he exerciseth towards and upon his own people: He doth all things most wisely, so as he can render a Reason of vvhat he doth. This the Wiseman maketh a Character of a Wiseman, He is one that can render a Reason, Prov. 26.16. a Reason, as of such other things as are propounded to him, so of his own Actions, and undertakings. And this the wise God can do, give a Reason of all his Dispensations; even of those which to a carnal understanding may seem most unreasonable Such are his proceedings sometimes with his own people, when he seemeth to deal severely and harshly with them, suffering them to be brought into, and lie under great extremities (as here he did his servant Paul) not hearing their cry, not answering their prayers, not granting what they make suit for. Yet this doth not he without a Reason. Herein he hath an eye both at them, and at himself. At them, doing what he doth for their good, their Profit, foreign, Heb. 12.10. For the exercising, confirming, and increasing of his graces in them, their faith, their patience, and for the humbling of them; which (it may be) he seeth they have need of, being in the like danger that Paul was, of being exalted and lifted up above measure. At himself, his own glory. Lazarus (as we have the Story p. 134Joh. 11.) he fals sick, dies, is buried, lieth four dayes in the grave. Now (as the Jewes some of them said v. 37.) Could not Christ have caused that he should not have died? Or if he had suffered him to die, could not he have prevented his burial, restoring him to life again before his interment? Or when he was buried, could not he have raised him up again before the fourth day? but suffer him to lie so long in the grave, til (as Martha concluded) his case was now desperate, and past all hope. Lord (saith she) by this time he stinketh, for he hath been dead four dayes, v. 39. Now wherefore was all this? why it was not without a Reason. So our Saviour himself telleth the Messengers who brought him the first tidings of his sickness, v. 4. This sicknesse (saith he) is not unto death, (i. e. irreparably and irrevocably, so as that he should be held under the power of it) but for the glory of God, that the Son of God might be glorified thereby. And the like he saith to Martha, being at the grave with him, v. 40. Jesus saith unto her, said I not unto thee, that if thou wouldest believe, thou shouldst see the glory of God. See the glory of his power manifested in his Resurrection. Thus hath God in these Dispensations an eye both at his People, and at Himself. And upon this double account it was that the Lord here permitted his servant Paul to be thus buffeted by the Messenger of Satan, as he was, and that not for a brunt, a short skirmish, but continuing him under the Combate, notwithstanding his frequent and earnest solicitations for a discharge. p. 135This was done, as for Pauls good, his Spiritual profit and benefit, in preventing a great evil, which he was in danger of, so for the glory of God, as the glory of his grace, so of his power, both which by this means should be more clearly manifested in the supporting of him in this Conflict, and bringing him off a Conquerour in the end. So the Lord here giveth him an account of this his dealing with him. My grace is sufficient for thee, For my strength is made perfect in weakness.

Which let it teach every of us that Lesson which our Saviour would have his Disciples to learn and practise, Luke 21.19. Application. Rest contented with his Dispensations.In our patience to possesse our souls. Resting contented with Gods dispensations and dealings with us. Not being too inquisitive concerning the Reason of them, overcuriously enquiring into it. Not overcuriously enquiring into the Reason of them.Over-curiously (I say.) The Story tells us of Rebecoa, Gen. 25. how that feeling her twins strugling together in her wombe, which was to her no small pain, she cryeth out, If it be so, why am I thus? v. 22. not knowing the Reason of that extraordinary commotion within her; which being desirous to understand, she went to enquire of the Lord (as it there followeth,) making her addresse to him by prayer, or seeking unto some Prophet, that he would please to acquaint her with it. And the like Christians not onelyonly may do; but ought to do; in their Afflictions and distresses, when the hand of God lieth heavy upon them, begging it of him that he would please to acquaint them with the Reason of his so dealing with them, why p. 136it is so with them; without which they cannot make so good a use of the Affliction, as otherwise they might and ought. But herein (I say) be not overcuriously inquisitive. If God shall hide the particular cause and Reason from us, yet know that a Reason there is; resting contented with those general Reasons preassigned. This God hath done or suffered for his own glory and our good; that so we may come to have more experience of him and our selves, to know his power, and our own weakness more fully then we have done. But I shall not insist upon this, which I have gleaned by the way, taking it up from the Connexion of these words with the former, intimated in the Causal Particle; For.

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

What are we here to understand by strength? Question 1

Ans. What here to be understood by strength.foreign, Potentia mea, My power, or strength. The vulgar Latine Translation here renders the word Virtus; and so leaving out the Pronoune M…, Answer. The Vulger Latine Translation followed by many.My, readeth the words thus, Virtus in infirmitate perficitur, Virtue is perfected in (or by) Infirmity, or Weakness. Which gave occasion (as is conceived) as to that ancient Father Augustine, so to almost all the Doctors of the Church of Rome, lighting their Candles at his fire, to run out into an impertinent Discourse about the increasing and perfecting of grace and p. 137vertue in this way, Vertue is perfected by infirmity; and how.by or through weakness and infirmity. Which (saith Aquinas and Carthusian, commenting upon the words) may be said to be done two wayes; Materialiter, Occasionaliter, Materially, Occasionally: 1. Materially, when infirmity and weakness is the matter about which the vertue is exercised; as Patience is in the bearing of sickness and other tryals, which are said to work it. Rom. 5.3. Tribulation worketh Patience; which it doth by trying and exercising of faith, from whence true Christian Patience springeth, (as St. James tells us, Jam. 1.3. Knowing the trying of your faith worketh patience. Thus is this, and other graces confirmed and encreased by sanctifyed Afflictions. Paul was made the more humble by this buffeting of Satan. 2. Occasionally, when Afflictions are by accident made an occasion, or means of encreasing any grace or vertue in the soul. Calamitas virtutis occasio est (saith Seneca.) Calamity is an occasion of vertue. Thus Temptations become a means for the confirming and strengthning of faith, which is exercised thereby. Even as the shaking of the tree is a means for the better rooting of it, not in it self, but occasionally; so is faith confirmed by Temptation, by causing the soul being shaken, to take the faster hold of Christ. Thus doth the wisdome and goodnesse of God bring good out of evil, making things in themselves hurtful to become advantageous unto his people. Upon which account it is that he leaveth them to be exercised therewith. Upon such account it was (as Aquinas notes it writing p. 138upon the Text) that God would not have all the Heathen Nations to be destroyed and rooted out, but left a remnant of them, which were as wasps to the Israelites hive; continually infesting of them, and making incursions upon them. This he did with an eye to his people, for their good, to prove them and to teach them; Both which we find given as Reasons hereof, Judg. 3. To prove them; These are the Nations which the Lord left to prove Israel by them, v. 1. that he might thereby try them whether they would be constant in their faith and obedience; cleaving close unto him in the Profession and Practice of his pure Religion. To teach them, viz. the Art of Martial Discipline. So it followeth in the next verse, That the generations of the children of Israel might know to teach them war, at the least such as before knew nothing thereof, v. 2. That being continually exercised by these their enemies, they might themselves grow expert in Military affairs, so as to teach their Posterity, that so they might not in aftertimes become a prey to them or any other. Which policy (as he also notes) was afterwards made use of by Scipio, who would not yield that the City of Carthage should be destroyed, that so the Romans having a forreign enemy to wage war with, they might not be infested with what was far worse, a Civil War amongst themselves. And thus God suffers his people to be exercised with Temptations and trials from abroad, to be assaulted by Satan and his Instruments, that so by that means inward Corruption may be weakened, and the p. 139graces of his Spirit by the exercise of them confirmed and strengthned.

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

And that a useful one, teaching Christians, And a useful Truth.being Gods children, to kisse their fathers rod, quietly and patiently to submit to what ever p. 140Afflictions and Sufferings he shall please to exercise them with. But not pertinent to the Text.But I shall not now inlarge upon it, looking upon it as impertinent to the Text, not finding any ground or footing in it. All the Original Greek Copies with one consent (as Beza hath observed) inserting the Pronoun, reading it foreign, Potentia mea. My power, (as the former Translation hath it) or my strength (as the latter) the Power and strength of God.

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

But how then is this Power or Strength of his (being such) said to be made perfect? Question 2 How is his strength said to be made Perfect.That is the second Enquiry. foreign. Perfecting presupposeth Imperfection. When that which is perfect is come, then that which is in part (and so imperfect) is done away, 1 Cor. 13.10. Whilest Gods Saints, the best of them are called upon to perfect holiness (which they are by the Apostle, 2 Cor. 7.1.) it mindeth them that as yet they are not Perfect. But this cannot be said, or thought of God, who is every wayes Perfect; Such are his Wayes, his Actions, and proceedings. As for God his way is perfect, Psal. 18.30. And such are his Attributes, being all p. 141Perfections. How then can his power, his strength, be said to be made perfect?

To this Illiricus returns Answer. Not by way of Augmentation, but Manifestation. Not in it self, but in respect of us.The power of God is said to be perfected, Non quoad essentiam sed quoad efficaciam, not in respect of the essence and being, but of the efficacy and operation of it; when it maketh a more full and perfect impression upon the Creature, being put forth and exercised in a more compleat and perfect way. Now it is perfected, not by way of Augmentation, but Manifestation. And to the same purpose Hemingius. The power of God is said to be perfected, Non in se, sed quoad nos. Not in it self, but in respect of us, Virtus mea, inquit Dominus, perficitur in hominum infirmitate; hoc est, Materiam habet se merendi, quum se prodit hominum Infirmitas; neque id modo, sed clarius agnoscitur ut decet. Nam verbum Perfici relationem habet ad hominum sensum & agnitionem: quia non perficitur nisi palàm reluceat, ut habeat suam laudem Calvin. Com. in Text.in our apprehensions and conceivings. Now thus the power of God may be said to be perfected two wayes, Quoad exercitium, et quoad sensum & agnitionem. (I take the ground of the Distinction from Mr. Calvin writing upon the words) in respect of the exercise and manifestation of it, and in respect of the sense and acknowledgement of it. 1. In respect of the exercise and manifestation of it, when God doth put forth his power, and exercise it upon the creature in some particular act, or acts, whereby it is made visible, being clearly manifested to them and others. Thus the Lord biddeth Moses tell Pharaoh, Exod. 9.16. And in very deed for this cause have I raised thee up, for to shew in thee my power, and that my name may be declared through all the earth; viz. by my miraculous operations, my great and wonderful judgements, which I shall execute upon thee and thine. 2. In respect of sense and acknowledgment; p. 142when the power being thus put forth, not only maketh an impression upon the Creature, but in it, so as that power is taken notice of, apprehended and acknowledged, and the glory thereof given unto God. Thus also is the power of God said to be made perfect, not in it self, but in our sense and feeling, because beholding it more clearly, we are the more affected with it, admiring it, and so giving unto God the glory of it. But this I shall open more fully anon.

The third and chief Enquiry is yet behind. Quest. 3 How this power of God is said to be made perfect in weakness?How made perfect in weakness.

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

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

1. 1When he worketh foreign, immediately by himself, By working without meanswithout the use of any means or instruments. Thus was the power of God put forth in his first work, his work of Creation; when he produced all things out of nothing, only by his Word. There was no preexistent matter to work p. 143upon, no Instruments to work by, nothing but his own Fiat, his word of Command, which going out of his mouth, effected what he had purposed. Dixit & factum est; He spake and it was done, He said let there be light, and there was light, Gen. 1. Here might the power of God be truly said to be perfected by weakness, by that which had no strength in it (which the word foreign, being compounded of a Privat; and foreign robur, properly signifieth.) Non entis nulla vis, nulla efficacia (say the Schools:) That which is not, cannot have any force to produce or bring forth ought; where there is no existence, there can be no operation: So as herein was the power of God, his Almighty power, clearly and wonderfully manifested, in thus bringing all things out of nothing. Here was his strength made perfect in and by weakness. And so it is in his works of Providence, wherein he sometimes acteth and worketh after the same manner. Such were the Cures which our Saviour wrought upon those impotent persons which were brought or commended to him, being effected only by his word. Speak the word only, and my servant shall be healed, (saith the Centurion unto him) Math. 8.8. Here is the power of God perfected by weakness.

2. 2And so it is when he worketh great things by weak Instruments, by unlikely means. Working great things by weak Instruments.That Sampson should do such executions, as he is said to have done, Judg. 15.15. with the Jaw bone of an Ass, wherewith he slew a thousand men; with the jaw bone of an Ass heaps upon heaps, with the jaw bone of an Ass have I slain a thousand p. 144men, v. 16. this shewed the strength of his arm, (as it did of Scanderbags, who is reported to have done the like with an ordinary sword or Cimetere, which others, wanting his arm, could make little use of). Thus where great things are effected by weak Instruments, by small and unlikely means, here is the Arme of the Lord revealed. So it was in the delivering of his people Israel out of Egypt by the hand of Moses, who, when a child, was cast out among the bul-rushes, Exod. 2.3. An unlikely instrument ever to have effected so great a work; yet God made use of him in it, and effected it by him, which shewed the strength of his hand, not of Moses's but of Gods, as the Lord tells him, Exod. 6.1. And the Lord said unto Moses, Now shalt thou see what I will do unto Pharaoh: for with a strong hand shall he let them go; and with a strong hand shall he drive them out of his land; that is, my hand shall be so strong, working so powerfully upon him, that he shall not only be content to let the people go, but withal his power be ready to expel them, rather then keep them Captives any longer. And so, that the sounding of the Trumpets by the Priests, and the shouting of the people should do as much, if not more than the greatest Canons could have done, level the walls of Jericho, (of which we read) Josh. 6.20. Heb. 11.30. That Gideon with his three hundred men, armed only with Trumpets, Pitchers, and Lamps in them, should rout such a strong and numerous Army of the Midianites in such a manner as is recorded Judg. 7. That Jonathan with his Armourbearer p. 145should make such a discomfiture and slaughter among the Philistines, as is reported, 1 Sam. 14. That little David, earstwhile a poor despicable Shepheard, scorned of his brethren, armed only with a sling and a stone, should bring down the Philistines pride, the great Goliah, laying him level with the ground, and taking his head from his shoulders; In all these was divine power made perfect, in and by humane weakness, doing great things by weak Instruments.

Which also it is by making use of weak or unlikely means. Or by small and unlikely means.That the Rock in the wilderness should yield water to the Israelites, to serve them and their Beasts, Numb. 20.8, 11. that the Jaw bone should do the like to Sampson, Judg. 15.19. That Elijah in the strength of one meals meat should travel forty dayes and forty nights, 1 King. 19.8. That a tree being cast by Moses into the waters, should take away the bitterness of them, and make them sweet and pleasant, Exod. 15.25. That a handfull of salt cast by the Prophet Elisha into the waters at Jerusalem, should work the like cure, healing them which before were unwholsome, and making the ground, which was barren before, become fruitfull, 2 King. 2.21. That the same hand, by casting a handfull of meal into the pot of pottage wherein the gourd had been boyled, should take away the unsavoury taste and deadly quality of it, making it both tooth-some and wholsome, 2 King. 4.40, 41. That seven times washing in Jordan should cure Naaman of his Leprosie; (which we find in the Chapter following.) That p. 146a piece of Clay tempered with spittle should open the eyes, and give sight to him that was born blind, Joh. 9.6. That five loaves and two fishes should feed and abundantly satisfie so many thousands, Mat. 14.19. That as the hemm of Christs garment, so Peters shadow, and Pauls handkerchief, should cure those which were diseased, and cause the evil spirits to depart from those which were possessed with them, as we read Matth. 9.20. Act. 5.15. & 19.12. Here was the power of God made perfect by weakness, being wonderfully manifested in working so great things by so small and unlikely means.

To which numerous instances adde but one more, Grace working by weak means and Instruments.(which Beza in his Annotation upon the Text putteth into my hand.) And it is the Apostles own, 1 Cor. 1. What so great a work upon earth, as to open the eyes of man, (the eyes of their souls,) and to turn them from darknesse to light, and from the power of Satan unto God, (which is the work that the Lord layes out for his servant Paul, Acts 26.20.) to bring the world into subjection to Jesus Christ? Now what are the Means, what are the Instruments which God maketh use of for the effecting of this great work? Weak Means, weak Instruments. Weak Means, the foolishness of Preaching. So Paul there calls it, v. 21. It pleased God by the foolishness of Preaching to save them that believe. foreign, Stultitia praedicationis, put for Stulta praedicatio (as Beza renders it.) Foolishness of preaching, that is, foolish preaching, so called p. 147(as many other things in Scripture commonly are) foreign non foreign(as Grotius notes upon it) not that it is so in truth, it being, in respect of the subject of it, the matter preached, which is Christ Jesus, the wisdom of God (as it is called v. 24.) but in as much as it seemed so to some, being then by many (as it seemeth it is by too many at this day among our selves) so accounted and esteemed. And such as the Means is, such are the Instruments; men, weak men, Earthen vessels (as the Apostle terms the Ministers of the Gospel, 2 Cor. 4.7.) Men that are foreign, (as St. James saith of Eliah, Jam. 5.17.) subject to like passions, like infirmities that others are. Such were the Apostles who layed the foundation, and such are their successors who build upon that foundation; Yet this is the Means, these are the Instruments which God hath made choice of for the effecting of this great work, the beginning and carrying on the work of his grace in the hearts of his Elect. God hath chosen the foolish things of the world to confound the wise; and the weak things of the world to confound the things that are mighty; (so it there followeth) v. 27. Now wherefore hath God done this? Why, for the manifestation of his own power, that his strength may be made perfect by weakness. Therefore hath he made choice of this Means, the preaching of Christ crucified, which St. Paul there calls the power of God, v. 24. We preach Christ crucified, unto the Jewes a stumbling block, and unto the Greeks foolishness, But unto them which are p. 148called, both Jewes and Greeks (i. e. Jewes and Gentiles) Christ the power of God, and the wisdome of God. In this Preaching, which many have so slight an esteem of, is the power and wisdom of God wonderfully manifested, in making such use of so weak a means. And therefore also hath he made choice of such Instruments, as the Apostle tells us in that Text even now named, 2 Cor. 4.7. We have this treasure in earthen vessels (or vessels of shell (as the word in the Original properly signifieth) foreign, that the excellency of the power may be of God, and not of us. The weaker the Instrument, the greater is the strength of him that effecteth great things by it. And thus you see the former of these senses opened unto you, how the Power of God may be said to be made perfect by weakness. Passe we to the second.

As By, 2so In weaknesse. So our Translation renders it most agreeably to the Original. In weaknesse.My strength is made perfect foreign, In infirmitate, In weaknesse. Now thus this Power may be said to be perfected two wayes; In weaknesse it self, or in the sense of weaknesse. Thus Gods strength is perfected two wayes.In weaknesse it self it is made perfect, both in respect of the exercise; and manifestation of it. In the sense of weaknesse it is made perfect in respect of the feeling and acknowledgement of it. All these, as I conceive, come within the compasse of the Phrase; I shall touch upon them severally, and briefly, reserving the Application of all to the Close.

p. 149In weaknesse it self. 1Here is Gods strength made perfect,In weaknesse it self.

1. In the exercise of it. So it is, 1Mans extremity is Gods opportunity. In the exercise of it.Then is Gods time which he often maketh choice of for the exercising and putting forth of his power, in the greatest weaknesses of his people, when they are brought to the greatest straits and exigents. In monte Jehovah. In the Mount of the Lord it shall be seen, or In the Mount will the Lord be seen; So Abraham called the name of that place where he was about to sacrifice his Son, Jehovah Jireh, Gen. 22.14. When his Son, his dear Son Isaac, the Son of his hopes, in whom he expected that all the Nations of the Earth should be blessed, was laid upon an altar, there bound, and the fathers hand lifted up to give the fatal blow, to slay him, then the Angel of the Lord appeared to him, rescuing his Son, and providing an foreign, a Ram for a sacrifice to be offered up in his stead. Whereupon that name afterwards became Proverbial among the Jewes, to mind posterity of that which Abraham intended by it, how that God, taking notice of the straits of his people, he is ready to step in unto them, and provide for them in their greatest necessities. So he did for his people Israel in Egypt, Duplicantur lateres tunc venit Moses. When their taske was doubled, and so their condition worse then ever it was, then was Moses sent by God to be a Saviour, a deliverer p. 150unto them, Exod. 5. And thus God is pleased often to step into his people, then and not till then, when they are reduced to the greatest extremities. When creature helps and comforts fail, then succouring them; When my father, and my mother forsake me, then the Lord will take me up, Psal. 27.10. In their weaknesse putting forth his strength. So he did in his servant Sarah, of whom we read, Heb. 11.11. Through faith also Sarah her self received strength to conceive seed, and was delivered of a child, when she was past age;] In the ordinary course of nature past child-bearing, her womb being dead, as her Husbands body also is said to be, Rom. 4.19. Thus is God pleased often to come in unto his people by such unexpected providences, doing for them beyond their own, or others expectations; so making his strength perfect in their weaknesse. So he did in those Martyrs, of whom the Apostle telleth us, Heb. 11.34. that Out of weaknesse they were made strong; being raised up from dangerous sicknesses, and restored again to former strength, as David and Hezekiah were, Psal. 26.32. Isa. 38. &c. And so was it with Paul, who faith of himself, in the verse after the Text, When I am weak, then am I strong: When weak in the flesh, he was strong in the Spirit, when weak in himself then strong in his God, whose power was exercised, and so made perfect in his weaknesse.

And being thus exercised, In the manifestation of it.it is also manifested; and upon that account also may be said to be perfected. Perficitur, id est illustratur (saith p. 151Grotius,) My strength is made perfect in weaknesse, that is, made clearly to appear. So it is; No where is the power of God more clearly and visibly manifested, then in the weaknesse of his people. Gontraria juxta se posita magis elucescunt. Contraries being set one against the other, (as white and black in a Wall or Picture) they do mutually illustrate and set off each other. And so do strength and weaknesse; Gods strength meeting with Mans weaknesse, and there putting forth it self, it becometh illustrious, being thereby made the more visible and admirable; and so may be truly said to be made perfect in weaknesse.

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

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

p. 1521. 1With a Total weaknesse. Which is twofold, Total; which is Corporal. Spiritual.either Corporal or Spiritual. Corporal in the Body, Spiritual in the Soul. In the Body, which is subject to death, where (as the Apostle saith of it, 1 Cor. 15.43.) It is sown in weaknesse; foreign, the same word with that in the Text. Being under the power of death, and laid in the grave, like a grain of corn sown in the earth, it is destitute of all sense and motion, of all natural faculties and operations, not able to do any thing for it self, not so much as to drive, or keep away the worms from feeding upon it. Such is the weaknesse of the Body in death. Art thou also become weak as we? (so the dead are brought in as speaking to the living,) Isa. 14.10. And such is the weaknesse of the soul before it be quickened by divine grace; a total weaknesse, a privation of all spiritual strength. When we were yet without strength in due time Christ died for the ungodly, Rom. 5.6. foreign, altogether invalid, unable to do or to will that which is good. Being dead in trespasses and sins, Eph. 2.1. having no more strength to do any spiritual actions then a dead man hath to do natural. This is a Total weaknesse.

2. 2There is a Partial weaknesse. Which again is either Temporal or Spiritual. Partial, which is Temporal. Spiritual. Temporal Infirmities.Temporal in the Outward man, Spiritual in the Inward. In the outward man; whether in the Body, Bodily infirmities, which Timothy had great experience of, whereupon Paul adviseth him to make use p. 153of wine; Ʋse a little wine for thy stomacks sake, and thine often infirmities, 1 Tim. 5.23. foreign, his frequent diseases and distempers which he was subject to by reason of the weaknesse of his concoction, and his feeble temper and constitution. And such was the weaknesse wherewith the Corinthians were visited, not so much for their neglect of the Sacrament of the Lords Supper, (which for ought appears, they were not guilty of) as for their abusing and profaning of it, their eating and drinking unworthily. For this cause (saith the Apostle) many are weak and sickly among you; foreign, 1 Cor. 11.30. being visited with corporal diseases and distempers. Or in Estate, or good name, or Liberty, &c. when a man is exercised with Losses and Crosses, with Reproaches or Persecutions, these also are Infirmities, weaknesses. So we find them called by our Apostle (as in the 5th. verse of this Chapter, so) in the words after the Text, Most gladly therefore will I glory in my infirmities, foreign. Which what he meant by he explains in the verse following. Therefore (saith he) I take pleasure in Infirmities, in Reproaches, in necessities, in persecutions, in Distresses for Christs sake. These were the Infirmities in which he saith he would glory, vying with the false Apostles, setting his many crosses and sufferings against their vain brags and boastings. And in such a sense understand we the word, Gal. 4.13. Where he saith to his Galathians; Ye know how through infirmitie of the flesh I preached the Gospel to you at the first; he being then p. 154infirme in Body, or much broken with manifold griefs and afflictions, and troubles which he met with amongst them. These are temporal Infirmities, to which the outward man is subject.

Besides which there are Spiritual Infirmities and weaknesses vvhichwhich are to be found in Gods ovvn children, Spiritual Infirmities, to be found in the Livesor Hearts of Gods Children.and that either in their Lives or Hearts. In their Lives, Actual Infirmities, slips, failings, sins, vvhichwhich not being vvillfully acted and committed, are to be looked upon in them as infirmities. We then that are strong ought to bear the infirmities of the weak (saith Paul to his Romans) Rom. 15.1. foreign, so to bear vvith their failings as to pity and succour them. In their Hearts; Habitual Infirmities. When Corruption is strong, and grace is weak. The Spirit indeed is willing, but the flesh is weak (saith our Saviour to his Disciples,) Mat. 26.41. There vvas in them a supernatural principle of grace, vvhichwhich inclined their vvills to vvhat vvas good, but sinful corruption (some remainders vvhereof there vvere yet in them) did much vveaken them, hindering them in doing of the good vvhichwhich they desired. Such Infirmity is to be found in the best of Saints, vvho though in comparison of others they are strong men, we that are strong, Rom. 15.1. I have written unto you young men, because ye are strong, 1 Joh. 2.14. that is, comparatively strong, yet in themselves they are weak, so as they cannot do the good which they would (vvhichwhich Paul complains of in himself, Rom. 7.19.) But in some p. 155more then in others, in weak Christians; In whom there is weakness of Knowledge, or of Faith. Of the former of which the Apostle speaketh, Rom. 14.1. Him that is weak in the faith receive you, &c. viz. the weak brother, who is weak in knowledge, not being so perfectly, so throughly instructed in the doctrine of the Gospel, as others are, and he ought to be. And so again, Rom. 6.19. where he tells his Romans that the Reason why he spake to him after that manner that he did, After the manner of men, expressing and setting forth to them sublime spiritual Mysteries by vulgar similitudes, which it may be did not so fully suit with the matter intended, was the Infirmity of their flesh, that is, the weaknesse and dullnesse of their understandings, which being a relict of the flesh, a remainder of sinful Corruption, makes spiritual things hard to be apprehended in their own natural sense, so as to make a right use of them. Of the latter speaketh the Psalmist, David, or Asaph, Psal. 77.10. And I said this is my infirmity, confessing and acknowledging the weaknesse of his faith and confidence in God. And such weaknesse the best of Saints have experience of, being through the weaknesse of grace, unable of themselves to Resist Temptation, to subdue Corruption, to Perform Duties, to endure Sufferings, of which I spake before.

These are the Infirmities which Gods Elect people are subject to, In all these is Gods strength made Perfect.which as you see are of divers kinds. Now in all and every of them is the power of God exercised and manifested, and p. 156so may be truly said to be made perfect in weaknesse. Reflect we upon the particulars briefly, giving but a touch upon each.

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

2. 2Spiritual in the first Resurrection; raising up the soul from the death of sin to the life of Grace.And what it then shall be in the second, it already is in the first Resurrection; In raising up p. 157dead souls from the grave of sin to a state of Righteousness and Life; here also is the power of God exercised and manifested. As it was in raising up Lazarus's dead body; after it had lain in the grave four dayes, putting a natural life into it, so is it in raising up dead souls, after that they have lain for many years in the grave of sin, rotting and putrifying there, putting a spiritual life into them. And doing this in the like way, by the like means, onelyonly by his voice, his word. The hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live, Joh. 5.28. The dead, men spiritually dead, dead in trespasses and sins (as all by nature are.) They shall hear the voice of Christ, hear him speaking to them in the Ministry of his Word. And hearing him, receiving and believing in him, they shall live, live the life of grace here, and glory hereafter. Here is Gods strength made perfect in Total weaknesse.

And so it is in Partial. 2Where first look we at that which we call Temporal, In Partial weaknesse.the weaknesse of the outward man. Here also is divine strength made perfect, exercised and manifested. 1Temporal, of the Outward Man.So it is in the weaknesse of the Body; in supporting weak and infirme Bodies, drawing forth the thread of their lives beyond their own or others expectation, Supporting Infirme Bodies.and sometimes making use of them as very serviceable Instruments, in doing great service to God and his Church, which was Timoehies case; who though of an infirme constitutiou, yet was an eminent labourer in the p. 158vineyard of his Lord. Restoring them from dangeroussicknesses.And sometimes in restoring and raising them up from dangerous, and (in their own and others apprehensions) desperate diseases; when they are at the brink of the pit, the mouth of the grave, ready to be swallowed up, then working unexpected deliverances for them. Such Providences the sons of men have frequent experience of. Which we have set forth by Elihu in Job, cap. 33. Where speaking of Gods making use of sicknesse (among other afflictions) as a means to bring men home to himself, he sheweth how upon their repenting and seeking unto him, he then manifests his power in their weaknesse. When his soul draweth near unto the grave, &c. Then is he gracious unto him, and shall deliver him from going down into the pit, v. 22.24. Lo all these things worketh God oftentimes with man, to bring back his soul from the pit, v. 29, 30. Here is Gods power exercised and manifested. So was the power of Christ in healing all manner of diseases, curing the blind, and the lame, and the sick in a miraculous way. And so is the power of God often in his ordinary providences of this kind. Hereof our Apostle had experience in himself, as he tels his Corinthians, 2 Cor. 1.8, 9. where speaking of some great trouble which happened to him in Asia, (probably conceived to have been some dangerous sicknesse) he sheweth how it lay so heavy upon him, that he was (as he saith) pressed out of measure above strength, in so much that he even despaired of life, having had the sentence of death in himself. Thus was he brought low, p. 159being past hope, as in the judgement of others, so of himself. But now in this desperate condition the Lord was pleased to step in unto him, shewing his power in his weaknesse, delivering him from so grent a death (as it followeth v. 10.) Like experience many others have had, and daily have, in whose Bodily weaknesse Gods strength is made perfect.

Which also it is in extricating and delivering them from other eminent dangers, Delivering them from other eminent dangers.saving and delivering them out of the hands of their enemies, which were too strong for them. Hereof David had frequent experience, who tells us how the Lord brought him up out of a horrible pit, Psal. 40.2. and how he delivered his soul from death, Psal. 56.13. working for him great and wonderful deliverances. And the like had Paul, who acquaints Timothy how when he was brought before Nero, and was in great danger of his life, all his friends forsook him; But (saith he) The Lord stood with me, and strengthened me, &c. And I was delivered out of the mouth of the Lion, 2 Tim. 4.17. Now here is the strength of God perfected in weaknesse, in working these temporal salvations for his people, when they can do nothing for themselves. This he did for his servant David, who setting forth the great things which his God had done for him, Psal. 18. amongst many other things tells us, v. 16, 17. He sent from above, he took me, he drew me out of many waters. He delivered me from my strong enemy, and from them which hated me, for they were too strong for me. And the like he had done p. 160before for his people Israel, in bringing them out of Egypt, carrying them through the Red Sea, and through the Wildernesse, where he wrought many temporal salvations for them: All which he did for the manifestation of his own power, which was perfected in their weaknesse. Neverthelesse he saved them for his Names sake; that he might make his mighty power to be known, Psal. 106.8. which in and by these deliverances it was. Thy right hand, O Lord, is become glorious in power (saith Moses in his song, made and sung by him and the people upon that great and wonderful deliverance which God had wrought for them, in bringing them through the Red Sea, where their enemies, the Egyptians, pursuing them, were drowned) Exod. 15.6.

To these we may add those other temporal Infirmities which Gods people here are subject to, Supporting them in their sufferings.and that more then others, their sufferings in their estates, good names, Liberties, by Crosses, and Losses, Reproaches, Restraints, &c. Here also is the strength of God perfected in their weaknesse, in supporting and delivering them; bearing up their spirits under them, and giving them a comfortable issue out of them. All which this our Apostle had great and gracious experience of; who tells us (as you have before heard) in the verse after the Text, that when he was weak, then was he strong▪ The more he was outwardly pressed with those Infirmities which he there speaketh of, Reproaches, Necessities, Persecutions, Distresses, he was the more inwardly strong, strong in spirit, and the more p. 161inabled to do service to God and his Church: Thus is divine strength made perfect in the weaknesse of the Outward Man.

And so it is in those of the Inward. 2Where first look we upon the actual Infirmities of Saints, In Spiritual weaknesses.their slips, their falls, their sinful failings, 1which (as you have heard) are sometimes dangerous, as falls are to the Bodies of men, In Actual Infirmities.whereby they become lame, or weak (as Mephibosheth was by his fall from his nurses arms.) Such are scandalous sins, which Gods own Children, through the infirmity of the flesh, sometimes fall into. Hereby it may be the soul is for the present much weakned, being (as it were) put out of joint, so as they walk heavily and lamely. But herein is divine strength made perfect, Raising them up, being fallen.in restoring and raising them up again from these falls, restoring them to former strength and comfort, strengthening and inabling them to go on in their former course as vigorously, if not more vigorously then before. An instance whereof we have in Peter, who having denied his Lord and Master thrice, yet afterwards was so strengthened, that he confessed him unto the death, which he suffered for him, so glorifying God by his death, as his Master had fore-told him that he should do, Joh. 20.19. Here is divine strength made perfect in humane weakness.

2. And so it is when Christians, 2In Habitual Infirmity, supporting and strengthening them.being vveak in grace, are of themselves subject to fall, and unable to do and suffer vvhat God calls them to, here is the strength of God put forth, his povver p. 162exercised and manifested, in supporting and strengthening them; making them not onelyonly to stand, keeping them from falling, hovvever from falling away Totally and Finally, which of themselves they are subject to; but also to walk. As our Saviour did to that impotent person, who having had an Infirmity thirty eight years, was come to the pool of Bethesda for cure, to whom he said, Rise, take up thy bed and walk, Joh. 5.8. The like cure is God pleased to work upon poor impotent souls, inabling them by the power of his Spirit to rise and walk; by his strength carrying them on in the course of their Active and Passive obedience, strengthening them to that four-fold Act before spoken of, to Resist Temptations, to Subdue Corruption, to performe duties, to endure sufferings. Here also is divine strength made perfect in humane weaknesse. But having insisted upon these severally before, I shall not now again reflect upon them.

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

My strength is made perfect in weaknesse; 2Gods strength made perfect in the sense of weaknesse; Men being then most sensible of it. Nam ne homines quidem eam gustant, nist prius necessitatis suae fuerint convicti: Et statim obliviscuntur quid valeat, nisi assiduè infirmitatis suae sensu exerceantur. Calvin Com. in Text.as in weaknesse it self, so in the sense of weaknesse. So it is, men are never so thorowly sensible and p. 163apprehensive of Gods power, as when they are most sensible of their own weaknesse; neither have they ever a right taste of it (as Calvin hath it) unlesse first they have been convinced of their own need; And withal (as he goeth on) they are ready presently to forget the force and efficacy of it, unlesse they be continually or frequently, exercised with the sense and feeling of their own infirmitie. By this means they come to have a clear and experimental knowledge of the power of God, which is thus put forth and exercised upon themselves, in supporting, succouring, strengthening them, and working deliverance for them. And being thus sensible of it, now they are brought to a free acknowledgement of it, so as to give unto God the praise and glory of it. So was it with Job, who having had such experience of his own weakness in those many and great conflicts wherewith he had been exercised, and withal of Gods power in supporting of him in them, and giving him so comfortable an issue out of them, by this means he came to have a more clear and full knowledge of God, then ever he had before. I have heard of thee (saith he) by the hearing of the ears, but now mine eye seeth thee, Job 42.5. He had before heard others speak highly of God, of his infinite wisdome, and power, but now having had such experience of it in himself, in his own weaknesse, he came to see what before he had onelyonly heard of, to be more sensible of it, then ever before; whereupon he was ready to confesse and acknowledge it. Which he doth v. 2. I know (saith he, p. 164speaking unto God) that thou canst do every thing, and that no thought can be with-holden from thee; (as if he had said, I do now, having had such sensible experience of thy power as I have had, acknowledge that there is nothing which thou art not able to do, and that as thy counsels are wise and just, so thou wantest not power to bring to passe whatever thou hast decreed and determined to do. Thus was Gods strength made perfect in his weaknesse, being by this means more clearly and fully made known to him. And upon the like account it was that the Lord here proceeded with his servant Paul after that manner that he did, suffering him still to lie and continue under that sad conflict, wherewith he was exercised; this he did to the end that he having had such experience of his own weaknesse, might be the more apprehensive and sensible of the power of God in supporting and delivering him, so as to acknowledge it, and give him the glory of it. Thus, as in weaknesse it self the power of God is manifested unto others, who behold it, so in the sense of weaknesse it is manifested to a mans self, and so becometh the more glorious in his eye. Even as when the Sun breaketh forth of a thick cloud, or the light shineth in a dark place (as that did in the Prison where Peter was, Acts 12.7.) the eye of the beholder is hereby so much the more affected with it. But I shall not any further enlarge upon the Doctrinal part of this Conclusion. Come we to make some improvement of it by way of Application: Application. Which (as in the former) I shall direct onelyonly two wayes, by way of Consolation, Exhortation.

p. 1651. By way of Consolation: Use 1 Let this be put as another Ingredient into this Soveraigne Cordial, Consolation.and be made use of for the bearing up the drooping spirits of all the Lords people under whatever Conflicts, in the midst of whatever straits and troubles his Providence shall bring them into. Which let it be applied first in a General, then in a Particular way.

1. In a General way, 1in reference to the Mistical Body the Church. To her, Directed, first, in a General way, in reference to the Church.are Gods Ministers, as occasion is offered, to speak a word of Comfort. Speak comfortably to Hierusalem, (saith the Lord to his Prophets,) Isa. 40.1. And this let me do at present. So it is, the Church, being here in a militant state, is subject to many Conflicts. In which, having many and potent enemies, it may be brought to a weak and low condition. So it was in the Egyptian and Babylonian Captivity; In which latter the people of the Jewes were but like those dry bones, which the Prophet Ezekiel saw in his Vision, Ezek. 37.1, 2. An Emblem very fitly representing and setting forth the deplorable state of the Church at that time, as we have it afterwards interpreted and applyed, v. 11. And he said unto me, Son of man these bones are the whole house of Israel: Behold, they say, Our bones are dried, and our hope is lost, we are cut off for our parts. And so was it afterwards under the heathen Roman Emperours; Where the great red Dragon stood before the woman, to devour her p. 166child assoon as it was born, Rev. 12.4. Satan, making use of those cruel and bloody Instruments, opposed the Church of Christ, endeavouring utterly to destroy and root it off from the earth, not sparing any that made a profession of the name of Christ. And so hath it since been, and at this day is, under their Successors, the Romish Antichrist; Under whose Tyranny we read how the two witnesses were slain, Rev. 11.7, 8. The beast that ascendeth out of the bottomlesse pit shall make warre against them, and shall overcome them, and kill them; And their dead bodies shall lie in the street of the great City, &c. Such havock hath this Beast (so called for his savage cruelty) made of the faithful servants of God, who have in their generations given testimony to his truth, and in special of the Ministers of Christ, who are his witnesses after a special manner, as Christ saith his Apostles should be, Acts 1.8; exercising all kind of cruelty upon them. And this towards the end of his reign he shall do more then ever; that being the Devils mode, as we have it set forth, Rev. 12.12. For the Devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. Such is the Churches condition, sometimes very weak and low. But let not this discourage and dishearten those that, being true Members of this Body, do sympathize with it, and wish well to it, praying for the peace and prosperity of it. Though Jerusalems strength be small, yet she hath a strong God to protect her, who will make his strength perfect in her weaknesse. p. 167And therefore fear not. So we may hear the Lord animating and encouraging his people, the people of the Jewes in their Babylonish Captivity, Isa. 41. when they were in a low condition, not able to do any thing for themselves, having little hope of ever seeing Jerusalem again, of ever being restored to their former state; yet now he bids them not fear: Fear thou not (saith he, v. 10.) for I am with thee; Be not dismayed, for I am thy God, I will strengthen thee; yea I will help thee; yea I will uphold thee with the right hand of my righteousnesse. And again, v. 14, 15. Fear not thou worm Jacob, and ye men of Israel, I will help, saith the Lord, and thy Redeemer, the holy One of Israel; Behold, I will make thee a new sharp threshing instrument having teeth; thou shalt thresh the Mountains, and beat them small, and shalt make the hills as chaffe. Such was the Churches condition then, she was but a worm, trodden upon by every foot, very contemptible and despicable in the eyes of the World; yet the Lord willeth her not to fear, in as much as he, being her Guardian, vvould so assist and strengthen her, as that she should be able, not onelyonly to vvithstand, but to conquer and subdue all her enemies, though never so many, never so mighty. Such a Restauration the Lord maketh promise of unto them; he vvould raise them out of that lovv estate. Those dead and dry bones should live again. So he vvilleth his Prophet Ezekiel to prophesie over them, Ezek. 37.4. Say unto them, O ye dry bones, hear the word of the Lord: Thus saith the p. 168Lord God unto these bones, Behold I will cause breath to enter into you, and ye shall live. And I will lay sinewes upon you, and will bring up flesh upon you, &c. God vvould have his people knovv, and be assured of it, that by his povver, his strength put forth in their vveaknesse, they should be restored to, and established in their former estate. This he promised, and accordingly performed unto them. And the like he hath done and will do to his Church under the Gospel, to which that afore said Prophesie of the Prophet Isaiah is by the generality of Expositors conceived to have an eye; as divers others of his Prophesies clearly have, which set forth the flourishing state of the Church under the Gospel. So doth that known one, Isa. 2.2. And it shall come to passe (saith he) in the last dayes, that the mountain of the Lords house shall be established in the top of the mountains, and shall be exalted above the hills; and all Nations shall flow unto it. Which cannot well be understood of the Church under the Old Testament, which consisted onelyonly of one Nation, the Jewes, but of that under the New, where Jewes and Gentiles shall meet together for the compleating of it, and making it a full and a glorious Body; which it shall be, being in regard of the spiritual glory of it advanced above all the Kingdoms of the world. Many other Prophesies of like nature we meet withal in that, and other of the Prophets, wherein God hath promised to do great and wonderful things for his Church in the latter dayes. Now having such Promises, let p. 169not the present state of it, how weak and mean so ever it be, be any discouragement to any that wish well to it. That God who hath made these promises, being a God of power, is able to performe them. It matters not though the eye of Reason cannot discern how, in what way, and by what means this work should be effected, or by what Instruments so great a mercy shall be conveyed. It is enough for faith to rest upon, what the Lord here saith, My strength is made perfect in weaknesse. Humane weaknesse is no obstruction to divine strength. That God to whom belongeth wisdome and power, can effect and bring to passe great things by weak means, if not without them, (as before you have heard.) That stone which Nebuchadnezzar in his dream saw cut out of the mountain without hands, is said to have smote the Image, and to become a great mountain, and to have filled the whole earth, Dan 2.35. The Lord Jesus, who was conceived and born of a Virgin, not by the way of natural generation, as all others have been and are, but by the over-shadowing of the Holy Ghost, the immediate power of God, in his entrance into, and continuance in the world, he vvas mean and despicable, but novv he is advanced to be King of Kings, and Lord of Lords, the Universal Monarch of the World. And as it vvas, and is vvith his Person, so shall it be vvith his Kingdome, his Church, vvhichwhich though but a little stone, small in the beginning of it, shall yet smite the Image, the Image of the Beast, Antichrist, with his adherents, breaking in pieces p. 170all oppos…ie powers. Which having done, it shall then so increase and multiply, as that it shall fill the whole earth, exceeding all other Empires whatever. Thus shall the strength of God, and Jesus Christ, be made perfect in his Churches weaknesse.

And therefore let none now despise the day of small things. The Day of small things not to be despised.With this the Lord upbraids some of the Jewes, who when the foundation of the Temple was laid by Zerubbabel, they seeing such weak Instruments set a work, and the work going on so slowly, they feared that those poor and small beginnings would have no good endings, but that the design would come to naught, he reproveth them for giving way to such doubts and fears, Zach. 4.10. For (saith he) who hath despised the day of small things? For they shall rejoyce, and shall see the plummet in the hand of Zerubbabel. Notwithstanding all their disdain and diffidence, they should see vvhat they looked not for, and have cause to rejoyce, when they should see the work carried on to perfection. Thus doth God, (as our Annotations observes upon those words) out of meanest principles raise matters of great moment. Such was the beginning of that material Temple, being undertaken by such weak hands, yet the Lord promiseth that it should be carried on, and that in despite of all opposition. Who art thou, O great Mountain? (saith he, v. 7.) Before Zerubbabel thou shalt become a plain, And he shall bring forth the head stone thereof with shoutings. And again, v. 9. The hands of Zerubbabel have p. 171laid the foundation of this house, his hands also shall finish it. Thus did the Lord begin and carry on that Temple work, not by any humane power, or policy; but by his own strength. So he told Zerubbabel that he would do, v. 6. Not by might, nor by power, but by my Spirit, saith the Lord of hosts. And what the Lord there foretold him touching the material Temple, shall be made good in the building of the spiritual Temple, the Church (of which the Temple was a Type.) This work being put into the hands of Jesus Christ (of whom also Zerubbabel was a Type) it shall be carried on in the like way. Not as wordly Empires are, which for the most part are got and kept by force of Armes; but by the Spirit of the Lord; by his strength made perfect in weaknesse. Which (as our Annotator writing upon the tenth verse of that Chapter, maketh use of it) is the singular comfort of the Church in all ages, and at this very day.

And as it speaketh comfort to the Church in general, 2In a Particular way, to every drooping Spirit labouring under thesense of its own weaknesse.so to every particular member of it that droopeth under the sense and apprehension of his own infirmity and weaknesse, whether Temporal or Spiritual. Each of which have an influence upon the soul. So have Temporal infirmities, such as are incident to the outward man, as Sicknesses, Losses, Crosses, Sufferings. These being sore and grievous to the flesh, they (as the Prophet Jeremy saith of the Sword and War, Jer. 4.10.) reach unto the soul. Being bitter, they reach unto the heart (as he hath it again, v. 18) filling it with sorrows and fears, p. 172breeding agonies and distempers in the soul. But much more spiritual Infirmities, the weaknesse of grace, the want of ability to do what is required in order to salvation, as to Resist Temptation, subdue Corruption, perform Duties, endure Sufferings. This cannot but come near a gracious soul, which is truly apprehensive and sensible of it. So it did this our Apostle, whom upon this account we hear crying out, foreign. O wretched miserable man that I am, Rom. 7.24. But let not any of these so seize upon a regenerate soul, as to cause a despondency in it. Thou art weak, and thy fainting vvhichwhich thou art subject to, shevvs thee so to be. If thou faint in the day of adversity, thy strength is small, Prov. 24.10. But hovvever thou art vveak in thy self, yet thou art, or maist be strong in thy God, vvhose strength is made perfect in weaknesse. And therefore comfort thy self in him. So David is said to do in that great strait vvherein he vvas at Ziglag, He encouraged (or comforted) himself in the Lord his God, 1 Sam. 30.6. And the like do thou, having God for thy God, novv set his strength against thy weaknesse. Remembring that the vveaker thou art in thy self, thou art the fitter object for him to exercise and put forth his strength upon, vvhichwhich shall be made the more glorious in and by thy vveaknesle. And therfore being vveak in thy self, be strong in thy God. Is it so, that thou art reduced to straits, great straits, not knovving vvhat to do, yet faint not, remembring and believing vvhat thou hast heard, that p. 173this is the fittest season for God to put forth his strength, to shew his power. Ubi humanum deficit ibi incipit divinum auxilium. Where humane help ends, divine begins. And therefore what ever thy condition be, yet faint not, fear not. I will trust and not be afraid, for the Lord Jehovah is my strength (saith the believing soul,) Isa. 12.2. God is our refuge and strength (saith the Church) a very present help in trouble. Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the Sea, Psal. 46.1, 2. A truly brave and heroick resolution, well becoming a Christian, who hath made God his strength. Which let all those who have him for their God do, being strong in him. Be strong in the Lord, and in the power of his might, Eph. 6.10. So doing, now maist thou say without boasting that thou art strong. Let the weak say, I amstrong, Joel 3.10. Though weak in thy self, yet strong in thy God. This by way of Consolation.

In the second place by way of Exhortution, Use. 2 or Instruction, whereof divers Branches.Exhortation, or Instruction.

1. 1Is Gods strength made perfect in weaknesse, then be we weak, Christians to be weak in themselves.weak (I mean) in our selves, truly apprehensive and sensible of our own weaknesse. This Gods children sometimes are not, not so sensible here of as they ought to be. And upon this account it is that God is pleased to exercise them in that manner that he doth, both in the outward and inward man, with Afflictions and Temptations, bringing them into, p. 174and holding them under some sad and sore conflict, that so having experience of their own weaknesse, they may come to know themselves, and so not to think of themselves more highly then they ought to think, (which our Apostle bids Christians to be ware of, Rom. 12.3.) By this means he preventeth or cureth that spiritual Tympany of the Soul, which the best of Saints are subject to; hiding Pride from them. This Elihu tells Job that God doth sometimes by dreams and visions, revealing to a man his own vileness. Then (saith he) he openeth the ears of men, and sealeth their instruction; that he may with-draw man from his purposes, and hide pride from man; Job 33.17. that is, keep him from doing the evil which he intended, and from being inordinately lifted up in himself, which probably Elihu apprehended his friend Job to be guilty of, or subject to. And this he doth ofttimes by Afflictions and Temptations; herein leaving men to the experience of their own weaknesse, he hideth pride from them, keepeth them from being inordinately lifted up in themselves, exalted above measure. Upon this account it was (as you have heard) that the Lord proceeded with his servant Paul after this manner that he did, letting Satan loose upon him to buffet him, and continuing him under that Conflict, notwithstanding his frequent and earnest solicitations for a release; This he did, that he might hide pride from him, keep him from that spiritual pride which he was in danger of, from being exalted above measure, through that abundance p. 175of revelations, which he had above any other of his time, (as he tells us in the verse next but one before the Text,) that hereby being made sensible of his own weaknesse, his soul might be preserved and kept in a humble frame and temper. Now then, for the preventing of these and the like trials, labour we to be truly and throughly sensible of our own weaknesse. Our spiritual weaknesse (I mean). As for other weaknesses, the weaknesses of the outward man, weaknesse of body, or weaknesse of estate, &c. these Temporal Infirmities we are sensible enough of (and oft-times too much.) Be we so of our spiritual weaknesse, the weaknesse of the inward man; our inability to walk or stand; to walk in the wayes of God, to stand in his grace. How that we are not sufficient of our selves to think any thing as of our selves (which the Apostle tells us the best of Saints are not, 2 Cor. 3.5.) How subject of our selves we are every moment, not onelyonly to slip, but to fall; and that not onelyonly into particular sins, but to fall away Totally and Finally from the grace of God. Such is our weaknesse. And this see that we be continced of, and acquainted with; that so, being throughly sensible, and continually mindful hereof, our soul may be kept in a humble & lowly frame and temper, so as we may do that which the Lord expecteth & requireth from us, walk humbly withour God, Micah. 6.8. Now, and not till now, are we fit objects for God in a gracious way to exercise his power, to put forth and shew his strength upon; which is made perfect in weaknesse, in the sense of weaknesse.

p. 1762. 2And being thus sensible of our own weaknesse, Making God their strength.now look out of our selves unto him to whom belongeth strength, making God our strength. So did David, who often so calls him. I will love the, O Lord, my strength, Psal. 18.1. Let the words of my mouth, and the meditations of my heart be acceptable in thy sight, O Lord my strength and my Redeemer, Psal. 19.14. And so doth the Church, Isa. 12.2. The Lord Jehovah is my strength. And this do we, not onelyonly calling, but making him so. Which do we by leaning upon him. Thus doth the impotent man make his staffe his strength, by leaning upon it; which being sensible of his own weaknesse he doth, as the Patriarch Jacob upon his sick-bed is said to have done, Heb. 11.21. Thus do we in the sense of our own weaknesse lean upon our God, trusting in him. My God, my strength, in whom I will trust (saith David) Psal. 18.2. Resting upon him, making him our Rock. The Lord is my Rock, Psal. 18.2. The Rock of our strength. The Rock of my strength is in God, Psal. 62.7. Flying unto him, and taking hold of him by faith. Which do we so much the more strongly, by how much the weaker we feel our selves. So doth the impotent person, who maketh use of a staffe, the more feeble he is, the more weight he layeth upon it. And thus do we, being weak in other things be not weak in faith. This vvas Abrahams strength, vvhen he vvas vveak in his Body, that being dead (as the Apostle saith of him) yet he vvas not weak p. 177in faith, Rom. 4.19. still he believed and rested upon the promise which God had made to him. The like do we; having Gods promise for his support and assistance, rest upon him, and trust in him for the performance of it. Making him the strength of our life. The Lord is the strength of my life (saith David) Psal. 71.16. Living and walking in his strength. Which do we at all times, through our whole course, the course of our Active and Passive Obedience.

1. In our Active Obedience; 1in performing of Deuties; here walk not in our own strength, In their Active Obedience, walking in his strength.which (as you have heard) being trusted to, will be found to be no other but weaknesse, but in the strength of the Lord. This was Davids resolution, I will go in the strength of the Lord God, Psal. 71.16. Thus do we, in what ever services we go about, go upon them in the strength of the Lord. Being sensible of our own weaknesse, look up unto him for strength, that he would strengthen our hands. So prayeth Nehemiah, (as before you heard) cap. 6. v. 9. being about a great work, the building of Jerusalem, the walls whereof were set up, but not quite finished, and finding some opposition, he looks up unto his God for his further assistance; Now therefore, O God (saith he) strengthen my hands. And the like do we, going about Gods work, the word which he calleth us to, and doing it in obedience unto him, now look up unto him for strength. Which whilest we do, doubt not of his assistance, but be strong in him. Thus the Lord animates those who went about the rebuilding p. 178of his Temple, Zerubbabel and Joshua, the Prince and the Priest (both which are to joyn hands in Temple-work,) with the rest of the people that should be assistants to them, Hag. 2.4. Yet now be strong, O Zerubbabel, saith the Lord, and be strong, O Joshua, and be strong all the people of the Land, saith the Lord, and work, for I am with you, saith the Lord of hosts. And let the like be said to all the Lords people, whether Publick or Privat persons. Whilest you go about Gods work, be ye strong in him, being comfortably assured that he will strengthen your hearts and hands, inabling you to perform what service it is that he calleth you to.

2. 2And doing this in our Active, do we the like in our Passive Obedience; In their Passive Obedience looking up unto him for strength.as in our doing, so in our suffering work. Is it so, that God by his providence is pleased to exercise us with any kind of trials, bringing us into straits, so as we know not what to do, which way to look, now look we upwards. Even as a man that is cast into a deep pit (as Joseph was by his brethren, Gen. 37.24. (not knowing how to get out, or which way else to look; he looketh upwards. So let the Lords people do, being by his providence cast into a pit (as Heman complains that he was, Psal. 88.6. Thou hast laid me in th… lowest pit, in darknesse in the deeps,) brought into great straits, now let them look up. This Idolaters are said to do, Isa. 8.21. It shall come to passe, that when they shall be hungry, they shall fret themselves, and cursae their King and their God, and look upwards. Their Idol not succouring them, p. 179they shall look up to heaven, to see if any aid would come from thence. And this let all true Worshippers do; creature helps failing them, let them now look upwards, lifting up their eyes and hearts unto their God. Neverthelesse lift I up mine eyes, O thou that dwellest in the heavens, (saith David) Psal. 123.1. Thus look we up unto our God; presenting our condition unto him, imploring his help and assistance, that he would shew his power, and make his strength perfect in our weaknesse. This do we in publick Calamities, when it goeth ill with the Church, now pray we as the Church doth, Isa. 51.9. Awake, awake, put on strength, O arme of the Lord, awake as in the ancient dayes, in the generations of old. And as the Psalmist, Psal. 80.1, 2. Give ear O Shepherd of Israel, &c. Stirre up thy strength, and come and save us. And the like do we in our private distresses. In all our Conflicts, of what kind soever they be, whether outward, or inward, temporal, or spiritual, still call in God to our assistance and help; making him our strength, seeking unto him, and trusting in him.

And thus making him our strength, 3now wait upon him. In straits waiting upon him.This all the Creatures are said to do in a natural way; having their subsistence in him and from him, they wait upon him. The eyes of all wait upon thee, Psal. 145.15. And this do we in a spiritual way. As at all times, so in our straits and trials, looking up unto God, and committing our selves to him, now let us wait upon him, waiting for a gracious Answer to our prayers. And this do we Quietly, and Patiently.

p. 1801. Quietly, not murmuring against him.Quietly, not murmuring or repining. This was the sin of the Israelites in the Wildernesse; not having what they desired and expected, they murmured against the Lord, Exod. 16.8. A great sin in them, highly provoking the wrath of God against them. Take heed we be not guilty of the like. Neither murmurre ye, as some of them also murmured, and were destroyed of the destroyer, 1 Cor. 10.10. Nor yet quarrelling with God, disputing with him about the reason of his dispensations and dealings with us. Do all things (saith the Apostle) without murmurings, or disputings, Phil. 2.14. Nay, but O man, who art thou that repliest against God? Rom. 9.20. This let not us dare to do, as not touching his eternal Decrees (of which the Apostle there speaketh) so not concerning his Temporal dispensations. Let not us, being but as Clay in the hands of the Potter, say unto him, why hast thou made me thus? Why hast thou brought me into this state and condition? But let us quietly wait upon him to see what issue he will make. It is good that a maa should both hope and quietly wait for the salvation of the Lord, Lam. 3.27.

This do we in the midst of publick Calamities, In Publick Calamities.troubles, persecutions; not knowing what to do, now hearken to the advice which Moses gave unto the Israelites in that great strait wherein they were, when being come to the red Sea they saw the Waters before them, the Enemy behind them, and the Mountains on each side of them, not knowing what to do; Now (saith he) stand still and see the salvation of the Lord, Exod. 14.13. p. 181This do we in the like cases; being reduced to great straits, and left destitute of Creature succours, now Stand still, Sit still. That is the Counsell which the Prophet Isaiah giveth unto the People of the Jewes in such a condition, Isa. 30.7. Therefore have I cried concerning this thing, her strength is to sit still; quitely to wait upon God for his Protection and assistance. And this let the Lords people do in the like cases. Which yet let it be warily and rightly understood. Not but that they may and ought to make use of lawful and warrantable wayes and means for their security, where God offers them to them. But not of such as are unlawful, unwarrantable, as that means was which the Jewes then made use of, in seeking help from forreign Nations, from the Egyptians, which God had expresly forbidden them to do. Let not Christians be guilty of the like. Where God leaveth them destitute of lawful succours, let them now sit still; entering into their Chambers. That is the advice which the Lord by his Prophet, the Prophet Isaiah, giveth unto his people, the people of the Jewes, Isa. 26.20. Come my people, enter thou into thy Chambers, and shut thy doores about thee, hide thy self as it were for a little moment, untill the indignation be overpast. Thus vvill men do, being abroad, and seeing a storme a coming, they vvill haste home to their houses, to take shelter there, there abiding, till it be over. And in times of danger, vvhen the house is beset, they vvill retire into the secretest, and surest rooms of it, shutting and barring the doors, making p. 182all fast after them. And the like course are Gods people to take, fore-seeing his judgements a coming upon the Nation, or place where they live, they are by faith to enter into the Chambers of his Protection, and committing themselves unto him, quietly to wait for his salvation. Thus did Noah, fore-seeing the Deluge which was coming upon the world, he with his family entered into the Ark, according as God had directed him, Gen. 7.17. there abiding and riding it out, though having neither Saile, Rudder, nor Anchor to make use of until the Flood was abated, and the dry land appeared for him to land upon. And the like did the Israelites in Egypt (to whose practise that Text of the Prophet Isaiah is conceived to allude;) Having warning of the destroying Angels passing through the Land, they kept close within their houses; Exod. 12.12. And the like let the Lords people do in the like cases. Fore-seeing publick Judgements a coming, let them betake themselves to the Ark of divine protection, retiring themselves, seeking God by unfeigned humiliation and repentance, so quietly waiting for the day of his power, the time when he will put forth his strength in succouring and relieving them.

And what we do in publick Calamities, In private Distresses.do we the like in private distresses. Here, what ever our condition be, taking notice in whose hands we are, with whom we have to do, the great God to whom belongeth power, both foreign & foreign, Potestas & Potentia, Authority and Strength, so as he both may and can dispose of p. 183us as it pleaseth him, let us quietly submit unto him, and wait upon him. I was dumb (saith David) and opened not my mouth, because thou Lord didst it, Psal. 39.9. Thus wait vve upon our God quietly.

2. And as Quietly, so Patiently. 2If we hope for that we see not, Patiently, not limiting him.then do we with patience wait for it, Rom. 8.25. This do we in our straits and troubles, hoping for a seasonable and comfortable issue, which God hath made promise of to his people, 1 Cor 10.13. Let us now with patience wait upon him for it. Rest in the Lord, and wait patiently for him, Psal. 37.7. As not murmurring against him, so not limiting of him. This is one thing which we find charged upon the Israelites in the Wildernesse, Psal. 78.41. They turned back and tempted God, and limited the Holy One of Israel. They limited his power, appointing what he should do, and when he should do it for them. This take we heed of. Whilest in our troubles and sufferings we wait upon God, let us not dare to limit him, whether as to the manner or time, how or when he shall deliver us. It was a desperate speech of that impious King of Samaria, when having for a time waited for some succour from the Lord, which the Prophet Elisha is conceived to have made promise of, his expectation was not answered, but the famine increased more and more, he breaketh forth into that passionate and blasphemous language, Behold (saith he) this evil is of the Lord, what should I wait for the Lord any longer? 2 Kings 6. ult. What he p. 184spake, do not we dare to think. But let the Psalmists resolve be our rule and practise, Psal. 123.2. Behold, as the eyes of servants look unto the hand of their masters, and as the eyes of of a maiden unto the hand of her mistresse, so our eyes wait upon the Lord God untill he have mercy upon us. Thus looking up unto God, let us wait upon him. Having his promise, wait for the performance. The vision is yet for an appointed time; but at the end it shall speak and will not lie; though it tarry, wait for it, because it will surely come, it will not tarry, viz. not beyond the time appointed, Hab. 2.3.

Which let us rest assured of. 4Thus looking up unto, Christians thus waiting, to rest assured of Gods perfecting his strength in their weaknesse.trusting in, and waiting upon our God, now doubt not but he will in his time make that good to us, which here he maketh promise of to his servant Paul, make his strength perfect in our weaknesse; manifesting it in supporting and delivering us.

1. In supporting of us, Hereof David had comfortable experience, 1as we may hear him often acknowledging it. In Supporting them.Thy right hand hath holden me up (saith he) Psal. 18.35. By thee have I been holden up from the wombe, Psal. 71.6. And the like will the Lord do for his people who trust in him, shewing his power in their weaknesse. He giveth power to the faint, and to them that have no might, he increaseth strength, Isa. 40.29. The salvation of the righteous is of the Lord, he is their strength in time of trouble, Psal. 37.39. Strengthening them in the inward man, inabling them as to do, so to suffer what he calleth them to. Thus whilest he casteth them p. 185down with one hand, he holdeth them up with the other. Whilest the one hand is upon them, the other is under them. His left hand is under my head, Cant. 2.6. The eternal God is thy refuge, and underneath are the everlasting armes, Deut. 33.27.

2. And thus supporting us under our trials, 2he will also deliver us out of them. Delivering them.This he can do, and this in his own time he will do. Many are the afflictions of the righteous, but the Lord delivereth him out of them all, Psal. 34.19. God is faithful, who will not suffer you to be tempted above what you are able (through his strength) to bear, but will with the temptation also make a way to escape; 1 Cor. 10.13. foreign; He will make an out-going, find an out-let for his people. Bringing them into straits, he will find out a door or a window, to let them out at. So he did in a literal sense for his servants Peter and other of the Apostles; they being close prisoners, he sent his Angel to open the prison doors for them, and to bring them forth, Acts 5.19. And the like for Paul, when the Jewes took counsel to kill him, and the Governour of Damascus, who kept the City with a garrison, was ready to apprehend him, now in this strait providence found out a Window and a Basket to let him out, and down by the wall, Acts 9.24. 2 Cor. 11.32, 33 Thus God hath issues and outlets for his people, wayes and means, to themselves and others (it may be) unknown and unthought of, to let them out from their sufferings. Which some way or other in his time he will do, putting an end to them. And that a p. 186comfortable end. Making the end comfortable.So he did to his servant Job. Ye have heard of the patience of Job (saith St. James) and have seen the end of the Lord, Jam. 5.11. how he rewarded his patience in suffering, by giving him a comfortable issue out of it, making him an abundant recompence for his losses, doubling his estate, giving him twice as much as he had (as we have it) Job 42.10. And the like will he do for those who suffer as he did, Specially if their sufferings be for the sake of Christ. Now let them rest assured that the end shall be joyous and comfortable here, or hereafter. So runs our Saviours promise, Matth. 19.29. Every one that hath forsaken houses or lands, &c. for my names sake shall receive an hundred fold (in this life of secular goods, if good for him, or of spiritual riches, which are better) and shall inherit everlasting life. Thus shall the strength of God be made perfect in the weaknesse of his servants, who thus Quietly and Patiently wait upon him in their sufferings, by Supporting and Delivering of them.

Which having in any degree and measure had experience of in our selves; 5Christians to give God the glory of his strength put forth in their weaknesse.let us give unto God the glory of it; acknowledging his strength thus made perfect in our weaknesse. Ascribing all, not unto our strength, but his strength. Ascribe ye strength unto God (saith the Psalmist, speaking of the great things which God had done for his Church) Psal. 78.34. What was done for them, it was not to be imputed to any strength of their own, but to his strength. The God of Israel is he that giveth strength, and p. 187power to his people (so it there followeth) v. 35. And the like do we, having been supported under our sufferings, and delivered out of them, now ascribe we strength unto God, giving him the glory of his power, herein exercised and manifested. Thou art worthy, O Lord, to receive glory and honour and power, that is, to receive the praise of thy power; so sing the four and twenty Elders, Rev. 4. ult. And herein let every of us joyn in consort with them; every of us who have tasted of this power of his (as who, but at some time, in some way or other, hath done) give we unto God the glory of his power, which he hath shewn in these gracious providences which he hath exercised towards and upon us; praising and magnifying him for it. This is a work fit and proper for Saints to do, to think and speak of Gods power. Thy Saints shall bless thee O Lord, (saith the Psalmist) they shall speak of the glory of thy Kingdome, and talk of thy power, Psal. 145.11. This David himself was ready to do. Come and hear all ye that fear God (saith he) and I will declare what he hath done for my soul, Psal. 66.16. And herein let him be a pattern for our imitation. Be we ready upon all occasions thus to declare and set forth the power of God, shewing what great things he hath done for us. And whilest we declare this unto others, confesse and acknowledge it unto him, praising, and blessing, and magnifying his name for all the manifestations of his power, in and upon us. Be thou exalted, Lord, in thine own strength, so will we sing, and praise thy power, p. 188Psal. 21.13. Let him that is our strength, be our Song. So the Prophet Isaiah directs the Lords people to say, Isa. 12.2. The Lord Jehovah is my strength and my Song. And this let us do. Having had experience of Gods power in supporting and saving us, working temporal salvations for us, now blesse and praise him for it. This was Davids practise, as he declares it, Psal. 59.16. I will sing of thy power (saith he) yea I will sing aloud of thy mercy in the morning, for thou hast been my defence and refuge in the day of my trouble, unto thee, my strength, will I sing. The like do we. Forget not to give unto God the glory of his power and strength manifested in our Temporal Salvations. Much more in our Eternal Salvation. That he hath rescued us poor lambs, not onelyonly out of the paw of the Lion, and the paw of the Bear (as David saith he had done him, 1 Sam. 17.37.) delivering us from many temporal dangers, but also from the great Goliah, from the power of Satan, giving us the victory over all our spiritual enemies. And among the rest, over death it self. Herein hath his strength been made perfect in our weaknesse. Which let us thankfully acknowlege to his praise and glory. Thanks be to God, who giveth us the victory through our Lord Jesus Christ, 1 Cor. 15.57. Not unto us, O Lord, not unto us, but unto thy name give glory, Psal. 115.1.

To these Ʋses let me add but one more, 6and that briefly. Christians to imitate God, exercising their strength in their Brethrens weaknesses.Is this Gods way, thus to make his strength perfect in weaknesse, let us herein propound him as a pattern for our imitation, doing p. 189the like to our Brethren, being merciful to them, as he is to us. Be ye therefore merciful, as your father also is merciful, Luke 6.36. Exercising and putting forth the power which he giveth unto us after the like manner, in succouring and relieving, supporting, and strengthening them in their weaknesse. It is Jobs speech to his friend Bildad, who pretended to come to be a Comforter to him in his distresse. How hast thou holpen him that is without power? how savest thou the arme that hath no strength? Job 26.2. what ever he pretended, Job in his weak and sad condition found no relief, no comfort from him, by what ever he said or did. Such Comforters were he and the rest of his friends to him, miserable comforters (as he calleth them) Job 16.2. Miserable comforters are ye all. Let it not be so with us. Do we see our brethren lying under any Infirmity, whether Outward, or Inward, let our strength be made perfect in their weaknesse.

1. Let it so be in their Outward Infirmities. 1In their want of necessaries, or conveniencies, In their Temporal weaknesses, succouring and relieving them.be ready to make supplies out of that store which God hath given us. It had been a sad charge, had it been true, which Eliphaz charged upon Job, Job 22.7. Thou hast not given water to the weary to drink, and thou hast with-holden bread from the hungry. A Charge which lieth too justly against many, to whom God hath given great estates, yet they will afford little or nothing to the poor, who stand in need of meat and drink, and are ready to perish for want of it; however, nothing proportionable to what God hath given to p. 190them. So it was with churlish Nabal, who when David being in the Wildernesse, and wanting provisions for himself and his followers, sent his Messengers to him to crave some relief, he returns him this Answer, Who is David, and who is the Son of Jesse? &c. Shall I take my bread, and my water, and my flesh that I have killed for my shearers, and give it unto men that I know not whence they be? 1 Sam. 25.11. Such Nabals there are too many every where, men who live in prosperity (as he is said to do v. 6.) abounding in what the world can afford them, yet let a David make his addresse to them, he may as soon draw water out of a flint, as find relief from them. Let it not be charged upon any of you. Remembring what your Saviour tells you in that known Text, Matth. 25. that he will say at that great day, when he shall come in his glory, and all his Angels with him, and shall sit upon the throne of his glory; what he will then say to those on his right hand, and what to those on his left. To the one, Come yee blessed of my Father, inherit the Kingdome prepared for you from the foundation of the world; For I was a hungred and ye gave me meat, and I was thirsty, and ye gave me drink, &c. v. 34, 35. But to the other, Depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels; for I was a hungred, and ye gave me no meat, I was thirsty, and ye gave me no drink, &c. v. 41, 42. which in what sense he shall speak it, he there expounds, v. 40, 45. In as much as ye have done it (or not done it) unto the least of these my brethren, yee have done it (or p. 191not done it) unto me. Those who will shew no mercy to their Brethren here, how can they expect mercy from God here, or hereafter? But I shall not enlarge.

2. Thus stepping into their Temporal, 2do we the like to their Spiritual Infirmities. In their spiritual weaknesses bearing with them, and strengthening them.Being Infirmities, let us bear with them, and bear them. We that are strong, ought to bear the infirmities of the weak, Rom. 15.1. Not taking offence at them. Much lesse giving offence to them, by casting stumbling blocks in their way, wounding their weak Consciences; which Paul was very tender and wary of, as he tells his Corinthians, 1 Cor. 8.13. Wherefore if meat make my brother to offend, I will cat no flesh whilest the world standeth, lest I make my brother to offend. And such respect have we to our weak brethren, rather abstaining from things lawful, not being necessary; then by the use of them to give offence unto their weak consciences, It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak, Rom. 14.21. And whilest we take heed of being accessary to their falling, now far be it from us to rejoyce in, or making any advantage of their falls. But being fallen, put forth our hand and do what we can to raise them up. Brethren (saith the Apostle) if a man be overtaken in a fault, ye which are spiritual, restore such a one with the Spirit of meeknesse, Gal. 6.1. Thus let the strong help the weak. Not discouraging or disheartning them, but comforting and strengthening them. That is one thing which Paul exhorts his Thessalonians to, 1 Thes. 5.14. Now we exhort you brethren (saith p. 192he) &c. Comfort the feeble minded support the weak. And the Prophet Isaiah calleth upon the Lords people to do the like, Isa. 35.3, 4. Strengthen ye the weak hands, and confirme the feeble knees; Say to them that are of a fearful heart, Be strong, fear not. Thus he willeth, as Gods Prophets, his Ministers in special, who are by their Office (as you have heard) Sons of Consolation; so all other true believers, to be thus officious and helpful each to other, comforting and strengthening their weak brethren, whose hearts and spirits are ready to faint under the sense and apprehension of their own weaknesse; or by reason of any evils felt or feared; by acquainting them with Gods promises, their own experiences, so ministring to them what Cordials may be proper for them, for the supporting and strengthening them. This doth our God for us; In our weaknesse he putteth forth his power, then making his strength perfect. And the like do we to others, as God shall give ability and opportunity. And thus have I now, through the assistance of divine grace, and strength made perfect in weaknesse, done with this useful Subject, which having finished, I shall now make use of Pauls farewel to his Brethren at Miletum, Acts 20.32. Commending you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.

FINIS.

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End of the text · John Brinsley, A Sovereign Cordial (1663)